English translation — מאמר לה"ע כתיבת ספר תורה תש"ל

With the help of Heaven.

Friday, Erev Shabbat Kodesh, Parshat Bo,

the 10th of Shevat,

after midday,

5730 (1970).

– The completion of the writing of a Sefer Torah for the reception of Moshiach Tzidkeinu –

– Which he stirred and began its writing – before the Rebbe, my father-in-law, the Nasi of our generation –

To understand the concept of writing a Sefer Torah,

as stated in the Rambam,

that it is a positive commandment upon every single man

of Israel to write a Sefer Torah for himself,

as it is stated,

"And now, write for yourselves this song,"

and the king is commanded to write one Sefer Torah for himself for the sake of the King, in addition to the book he has when he is a commoner, as it is stated,

"And it shall be, when he sits upon the throne of his kingdom, he shall write for himself a copy of this Torah... and it shall be with him, and he shall read in it all the days of his life..."

And the first one to write a Sefer Torah was Moshe Rabbeinu,

who is the Ra'aya Meheimna (Faithful Shepherd) of all Israel,

and the extension of Moshe in every generation,

and he finished it on the eve of the holy Shabbos,

as explained in many places.

— Here, the Tzemach Tzedek writes,

that the concept of writing a Sefer Torah is understood based on what the Alter Rebbe explains regarding "Vayichtov Moshe" (And Moshe wrote),

and as will be discussed below.

2)

And it is written,

"These are the journeys of the children of Israel who went out of the land of Egypt,"

and the Alter Rebbe notes in his discourses on "Eileh Masei,"

that the phrase "Eileh Masei" is in the plural,

and it concludes "who went out of the land of Egypt,"

yet leaving the land of Egypt was only the first departure and journey

(when they traveled from Raamses to Sukkot).

And he explains this,

that all forty-two journeys until their encampment across the Jordan from Jericho,

in the Holy Land, may it be rebuilt and established speedily in our days through our righteous Moshiach,

are all called "who went out of the land of Egypt."

And about this it says,

"And Moshe wrote their goings forth according to their journeys... and these are their journeys according to their goings forth."

And the Alter Rebbe notes on this,

that one must understand why, regarding "Vayichtov Moshe," it places "their goings forth" before "their journeys"

("And Moshe wrote their goings forth according to their journeys")

and afterwards it reverses the order and says "and these are their journeys according to their goings forth."

And he explains,

based on the known principle that the ultimate purpose of the soul's descent into the body,

that the soul descended from a high peak into a deep pit,

which is the aspect of the Egypt of the world,

or at least the Egypt of holiness,

is for a superior purpose.

And the ascent is to a level higher than the place from which it descended,

as explained in many places,

that specifically through this it is understood why the descent occurred,

because through the descent it reaches a level higher than its place of descent.

And this is "and these are their journeys according to their goings forth,"

the ascent from below to above,

to the aspect of "their goings forth."

And the preparation and empowerment for this is "And Moshe wrote their goings forth according to their journeys,"

meaning,

that Moshe

[the Ra'aya Meheimna,

the faithful shepherd of all Israel in all generations]

wrote

(and writing is a concept of drawing down)

and drew down from the aspect of "their goings forth,"

the source of the souls of Israel,

to "their journeys,"

the aspect of the soul clothed in the body.

And it says "their goings forth"

(and not "their departure" or the like),

whose meaning is like a "spring,"

that the thing drawn from it is as if in a spontaneous manner.

For "their goings forth" is a level about which it cannot be said that something is influenced from it and a change occurs in it,

but rather a "spring,"

in a spontaneous manner.

Nevertheless,

specifically from there the matter is drawn downward,

as it is written,

"And He blew into his nostrils the breath of life,"

and one who blows, blows from within himself, from his innermost and interiority.

And furthermore,

that in the matter of "Vayichtov"

(Moshe)

is also included the concept of sealing,

as it is brought in the Gemara

in the explanation of "and he shall write for her a book..."

that according to Rabbi Meir

[who is so called because he illuminates the eyes of the sages in halachah]

"and he shall write" means he shall seal.

That is,

Moshe effected the matter of writing and sealing of the aspect of "their goings forth" to "their journeys."

And through this it was possible afterwards for there to be and to actually occur "and these are their journeys according to their goings forth,"

the ascent from below to above,

as mentioned above.

3)

And the explanation of the matter is

(as explained in the aforementioned discourses),

that it is stated in the Zohar

that the seventh tikkun of the thirteen tikkunei d'ikna (rectifications of the beard) is the tikkun of "Emes" (Truth).

For although all the thirteen tikkunei d'ikna are drawn from above the entire order of Hishtalshelus (chain of descent) entirely,

therefore the thirteen attributes of mercy rectify all blemishes,

as explained in Igeres HaTeshuvah,

nevertheless, they are called tikkunei d'ikna,

the hairs of the beard.

For the concept of a hair is,

that although its nourishment is from the brains within the skull,

nevertheless, the manner of the flow of vitality into the hair is through the interruption of the bone of the skull,

which is an aspect of an immense contraction,

to the extent that if a person cuts the hair of his head, he feels no pain at all.

And the analogy from this is understood Above,

that although the flow in the aspect of the hairs of the beard is supernal and above the order of Hishtalshelus,

nevertheless, the manner of the flow is only in the aspect of an illumination that comes through a great contraction called hairs.

Not so the seventh tikkun of the thirteen tikkunei d'ikna,

which is the tikkun of "Emes,"

in it the light is drawn and revealed without the contraction of the aspect of hairs.

Its analogy in man below is the part of the face free of hairs,

as explained in the Zohar.

And furthermore,

that it is said, "A man's wisdom illuminates his face,"

for in the illumination of a person's face, the novelty of the new flow from the aspect of wisdom is recognizable,

like Rabbi Avahu,

whose face shone because he found a new Tosefta.

And the change in his face was in a manner revealed to all,

as it is brought in the Gemara

regarding Rabbi Yehudah, that even the non-Jew recognized that his face was shining,

because "a man's wisdom illuminates his face."

And this is one of the differences between the flow in hairs and the flow in the face,

for although the hairs are drawn from the brains in the head,

and even afterwards they receive vitality from the brains in the head,

to the extent that through this they grow and increase,

nevertheless,

what is seen and revealed is only the hairs themselves,

and the vitality within them is not recognizable in them,

to the extent that even the fact that they receive vitality is not recognizable in them.

Not so the flow in the face, of "a man's wisdom illuminates his face,"

for in his face, wisdom is recognizable.

And this is why the seventh tikkun is called "Emes,"

for the concept of truth is that it has no changes,

because the novelty

(the elevation)

of this tikkun is that it does not change

(become concealed)

through the flow,

for even as it is drawn, it shines in a revealed manner.

And one could say,

that this that the seventh rectification is called "And Truth"

(for the matter of truth is that which does not change)

is also because of its root,

for the level from which the drawing down of the seventh rectification comes is "I am G-d, I have not changed."

d)

And now, according to what is known,

that whatever is highest of the highest is drawn down to the lowest of the lowest,

it is understood

that the seventh rectification,

the rectification of "And Truth,"

is drawn down primarily to the lower realm.

And the explanation is,

that the true essence of the matter of "I am G-d, I have not changed" is in His Essence and Being, whose existence

is from His own Essence and is not caused by any cause that preceded Him, G-d forbid.

For in the revelations,

which are preceded by a cause and a reason,

one cannot say the true essence of the matter of "I have not changed,"

for this very thing—that they are preceded by a cause and a reason—

is itself a change,

for there is a change between before it was drawn from the cause and reason,

and at the time it is drawn from the cause and reason,

and after it is drawn from the cause and reason.

But regarding His Essence and Being, which is not caused by any cause that preceded Him, G-d forbid,

there is no change in Him, G-d forbid,

[and this is] the true essence of the matter of "I am G-d, I have not changed."

And this matter is drawn down primarily to the lower realm,

and as explained by the Mitteler Rebbe,

that this that the lower entity feels that its existence is from His Essence,

and in its feeling no cause or reason preceded it,

is because its root is from His Essence and Being, whose existence is from His own Essence and is not caused by any cause that preceded Him, G-d forbid,

for the true existence of the existence of the created being is true being.

And as is explained at length in the maamar "Mi Chamochah" of the Rebbe Maharash.

[For,

as revealed by my father-in-law, the Rebbe,

— each of the Rebbes had fixed discourses which they would repeat publicly once every two or three years,

and one of these discourses of the Rebbe Maharash was the maamar "Mi Chamochah"],

And likewise it is explained in his “Mayim Rabim” [47]

regarding the concept of “Ein Od Milvado” [48]

[in addition to what is explained there [49]

regarding the concept of “HaGadol HaGibor…” [50]

(and our Sages, of blessed memory, said [51]

“HaGedulah” [52]

— this is Maaseh Bereishis)

as explained in Shaar HaYichud VeHaEmunah [53],

that this follows from what is explained there at the beginning of the discourse,

that even though the soul descends to a place where there are many waters and rivers that confuse,

nevertheless, “many waters cannot quench the love, nor rivers flood it away” [54],

behold, in addition to this it is explained there [55],

that even though the world is a reality,

nevertheless, its true essence is Elokus,

and specifically below this concept is seen,

as explained there at length.

And likewise it is explained in the maamarim of my revered father-in-law, the Rebbe

(the Rebbe Rashab)

of blessed memory [56],

that specifically below, in this world, it is seen and revealed how “there is no comparison to You”,

and through this we know that even the upper worlds are in the category of “no comparison” relative to the Atzmus.

And so it is also regarding the concept of “Ein Od Milvado”.

5)

Now, the true essence of the matter—that the created being, in its true reality, is the true reality,

His Essence,

applies to the souls of Israel as they are below,

for specifically regarding them can the attribute of “yesh” (existence) be said

(for they are in the category of existence),

unlike the nations of the world, etc., who are not in the category of existence [57],

for their entire essence is only that they are subsidiary to the souls of Israel [58]

(as explained in many places).

And when it is said that the created being is the true reality,

it applies to the souls of Israel below, whose root is in His Essence.

And even though all existents came into existence only from the truth of His existence

(and this is the foundation of foundations and the pillar of wisdoms, etc.) [59],

nevertheless,

the souls are literally a part of G-d from above [60],

and the teaching of the Baal Shem Tov is known [61],

that when you grasp a part of the essence, you grasp the whole of it.

And with this will also be understood that when the soul is below, behold, “a Jew does not want and cannot be separated from G-dliness, G-d forbid” [62],

for even as it exists below, in its true reality there is felt, so to speak, the true reality of His Essence and Being, whose existence is from His Essence and is not caused by any cause that preceded it, G-d forbid.

6)

And this is “And Moshe wrote their goings forth according to their journeys, and these are their journeys according to their goings forth,”

that Moshe Rabbeinu drew down the aspect of His Essence and Being

(“their goings forth”)

into the soul below

(“their journeys”),

and through this there was subsequently the ascent of the soul,

“and these are their journeys according to their goings forth.”

And as is explained at length in the maamar of the day of the hillula of Yud Shevat [63]

(and particularly in its twentieth chapter [64])

regarding the descent of the soul,

that because the soul descended very low,

into a body and an animal soul,

therefore,

in order for it to be able to withstand all the trials,

and fulfill its mission and task,

it specifically needs the attribute of Netzach (victory),

and the attribute of Netzach brings about the drawing down and revelation of the supernal treasure, which is the revelation of the pnimiyus and Atzmus of Ein Sof, blessed be He.

And moreover,

that through the service of man there is an elevation,

so to speak,

even above.

And it is known the teaching of the Maggid of Mezritch [65]

on the explanation of the Mishnah [66]

“Know what is above from you,”

meaning: know that everything that is above,

in the supernal Partzufim and Sefiros,

all is from you,

for it depends on the service of man.

And in more detail,

it is explained in his teaching [67]

on the verse [68]

“Make for yourself two silver trumpets”

[which was said to Moshe Rabbeinu, the faithful shepherd],

“trumpets” (chatzotzros) are two half-forms,

that through the service of man below, he effects a completion above, so to speak, that there will be a complete form.

7)

And behold, the drawing down of the aspect of "and Emes,"

the seventh rectification,

is through the rectifications of the beard,

and afterwards through the ten Sefiros of Atzilus and the entire order of the chain of descent until this lowest world, beneath which there is no lower world,

is through the Torah,

as our Rabbis, of blessed memory, said,

"There is no truth except Torah."

And behold, regarding the Torah it is said,

"Are not My words like fire?"

And our Rabbis, of blessed memory, expounded,

"Just as fire does not receive impurity, so too the words of Torah do not receive impurity,"

meaning,

that the Torah is drawn into every place,

even to the lowest levels.

And not only is the Torah drawn even to the lowest levels,

but furthermore,

that even when it is below, it is as it is above,

in the manner of "Are not My words like fire?"

For this is the aspect of Emes,

whose concept is as stated in the Yerushalmi,

[in the explanation that the seal of the Holy One, blessed be He, is Emes],

that the Alef is the beginning of all letters,

and the Tav is the end of all letters,

and the Mem is their middle,

and there is no change whatsoever in this,

for this is the concept of "I am the first and I am the last, and besides Me

(also in the middle)

there is no God."

Therefore, through the Torah

(which is Emes)

the aspect of "and Emes" is drawn down,

the seventh rectification,

to this lowest world, beneath which there is no lower world.

8)

And this is "And Moshe wrote, etc.,"

which refers to the matter of the Torah,

for the essence of Moshe is

(as explained in Likkutei Torah)

the matter of the Torah,

"Moshe received the Torah, etc.,"

and it is called by his name,

as it is said,

"Remember the Torah of Moshe My servant."

Behold, through the Torah he drew down this aspect,

"and Emes,"

from the thirteen rectifications of the beard

(the thirteen attributes of mercy),

from the supernal Will, blessed be He,

down to the lowest level,

and even to the manner of writing

("and he wrote")

with ink on parchment.

And this means,

that even though the writing of a matter of intellect in general,

and certainly the wisdom of the Holy One, blessed be He,

is a great descent,

and requires many and various contractions until it can be drawn into the twenty-two letters of the Torah written with ink on a book,

as explained in Tanya,

nevertheless, it is not changed here through its drawing down,

and this aspect is drawn down to this lowest world, beneath which there is no lower world.

And this is also that in "and he wrote"

(Moshe)

is included

(according to the opinion of Rabbi Meir)

also the matter of the sealing,

as mentioned above.

And regarding the seal, there are two matters.

The first matter,

that it is sealed upon the thing so that it will not change,

the aspect of "I, Hashem, have not changed,"

[And this matter also exists in each and every one of Israel,

for this is what is said,

"I, Hashem, have not changed, and you, children of Yaakov, have not been consumed,"

for one of the explanations of this is,

that since "I, Hashem, have not changed," therefore also "you, children of Yaakov, have not been consumed."]

And the second matter of the seal is,

that not only is it not the essence of the person,

but rather only a name and a sign for the person

(for the name has no value relative to the essence of the one who bears the name),

but furthermore, when one seals with a seal upon wax,

it is separate and distinct from him.

The analogy for this in the worlds is the worlds of Beriah, Yetzirah, and Asiyah,

for "He, His life, and His limbs are not one with them,"

and especially the world of Asiyah, beneath which there is no lower world.

And this means,

that the aspect of "I, Hashem, have not changed"

("their origins"),

the first matter of the seal,

is drawn and sealed down to the lowest level

("their journeys"),

and likewise the second matter of the seal.

And all this is accomplished through "And Moshe wrote,"

through Moshe Rabbeinu, the Faithful Shepherd.

9)

And this is the matter of the commandment of writing a Sefer Torah,

about which the Tzemach Tzedek writes that it is like the matter of "And Moshe wrote," etc.,

as above,

for in every single Jew there is the aspect of Moshe within him84

[And as it is written85

"And now, Israel, what does Hashem your G-d ask of you but to fear [Him],"

and the Gemara86 questions this,

"Is fear of Heaven such a small matter?"

(And especially since afterwards the verse details several particulars87,

and even to the extent of the drashah of our Sages88

"Do not read 'mah' (what) but 'me'ah' (one hundred),"

which is the ultimate perfection89,

ten comprised of ten90,

and also as explained in many places91

that there are one hundred letters in this verse),

and it answers,

"In relation to Moshe, it is a small matter,"

for since in every single Jew there is the aspect of Moshe,

therefore fear is a small matter for every single one92].

And since in every single Jew there is the aspect of Moshe within him,

therefore,

he has the ability to draw down, through the writing of a Sefer Torah, the aspect of "Emes" (Truth) as it is in the true reality

[as the Rambam writes93

that He alone is the truth, and no other has truth like His truth],

and to draw it down even to the lowest level,

and in a manner of "the wisdom of a man illuminates his face,"

so that the entire world will recognize in him that he has found a new insight.

And it is drawn down also in the writing,

in ink on parchment,

that the parchment is the hide of an animal

(and a living creature)

and the ink is made from vegetation and mineral,

and from all this a complete Sefer Torah is made,

and even to the extent of "before the eyes of all Israel"94.

And it can be said, as a possibility,

that this is what is meant by the fact that my father-in-law, the Rebbe, the Nasi of our generation, began the writing of the Sefer Torah

(and we merited to complete it),

for our Sages said95

"Moshe is the first redeemer, he is the final redeemer,"

therefore "Shiloh,"

which refers to Mashiach96,

has the gematria of Moshe97,

and when one adds "one"98

to "Shiloh," it equals the gematria of "Mashiach,"

as explained in the well-known sichah of my father-in-law, the Rebbe99.

That is to say,

that when one draws down the aspect of "One,"

that the Alef will illuminate,

the Alufo shel Olam (Master of the World),

in the Chet and the Dalet,

which are the seven firmaments and the earth and the four directions of the world100,

and in a revealed manner

(for just as it is written, so it is called101),

this is the revelation of Mashiach.

And therefore, just as the matter of Moshe is the matter of writing a Sefer Torah,

as explained at length above,

it can be said that similarly, this is also the matter of Mashiach.

And one may add to this,

that behold, our righteous Mashiach is called "Melech HaMashiach" (King Mashiach)102,

as it is written103

"And My servant Dovid shall be king over them,"

and regarding the Sefer Torah of a king it is stated, "And it shall be with him, and he shall read in it all the days of his life,"

and behold, our Sages expounded104

on the verse105

"In order that you remember the day of your going out of the land of Egypt all the days of your life,"

"'the days of your life' [means] the days; 'all the days of your life' [comes] to include the nights"106,

and the Sages say, "'the days of your life' [means] this world; 'all the days of your life' [comes] to include the days of Mashiach,"

this world and the World to Come,

from which it is understood also regarding what is stated about him, "and he shall read in it all the days of his life,"

that it refers also to the days of Mashiach.

10)

And now, in actual deed, we have already completed the Sefer Torah,

which my father-in-law, the Rebbe, called the "Sefer Torah of Mashiach,"

and it is only lacking the time,

and very soon we will merit the coming of our righteous Mashiach,

he will come and redeem us and lead us upright to our land,

and then there will be the revelation of the Torah of Mashiach.

For even though this too was already given to Moshe at Sinai at the time of the Giving of the Torah,

for the Giving of the Torah will not occur again,

as explained in many places107,

nevertheless, at the Giving of the Torah it was in concealment,

and in the future to come there will be the revelation of the Torah of Mashiach,

"Let him kiss me with the kisses of his mouth"108.

And the preparation for this is,

"Those who taste [it] merit life" on Erev Shabbos Kodesh after midday of the sixth109

thousand years of the world's existence110,

at which time was my father-in-law, the Rebbe,

after the revelation of the AriZal,

and then the revelation of the Baal Shem Tov and the Maggid,

and then the revelation of the Alter Rebbe and his successors until my father-in-law, the Rebbe,

all of which is the preparation and the introduction and the vessel so that,

very soon,

when each and every one completes his matters,

we will merit that the empowerment of my father-in-law, the Rebbe, the Nasi of our generation, will be revealed in actuality,

and his hope and desire will be fulfilled,

that with this Sefer Torah we will go out to greet our righteous Mashiach,

and with joy and a good heart,

and "everlasting joy upon their heads"111,

and in a manner of "with our youths and with our elders, etc., with our sons and with our daughters"112,

very soon,

and also in the language of translation,

"speedily in our days"113.