English translation — מאמר באתי לגני תשי"א

B"Sd,

10 Shevat,

5711*

Written by the Rebbe, my father-in-law, the Admor1,

in his maamar for the day of his histalkus,

10 Shevat 5710:

"I came to My garden, My sister, My bride"2,

and it is brought in Midrash Rabbah

(in its place3)

"It does not say 'to the garden' but 'to My garden,'

to My private garden,

to the place which was My essential [dwelling] initially,

for the essential Shechinah was in the lower realms."

End of quote.

And to understand the precise wording "essential Shechinah,"

behold, in the explanation of "Shechinah," the Alter Rebbea explains

that it is called Shechinah because it dwells and is enclothed,

from the term "and I will dwell in their midst"4,

which is the beginning of the revelation of Ein Sof.

And from what he writes5

that the beginning of the revelation of Ein Sof is called by the name Shechinah,

it is understood from this that the concept of Shechinah is also far above Atzilus,

even in the aspect of the light before the tzimtzum,

for the beginning of revelation is in the light of Ein Sof before the tzimtzum,

and as the Mitteler Rebbe wroteb

that the illumination of the line and thread relative to the essentiality of Ein Sof is called by the name Shechinah.

For the concept of Shechinah is in every place according to its context.

Regarding Atzilus, Malchus is called by the name Shechinah.

And also in this, that Malchus of Atzilus is called Shechinah, the Tzemach Tzedekc explains

that this is specifically when it becomes an aspect of Atik for the world of Beriah,

but when it is in Atzilus it is unified with them

(with the Sefiros of Atzilus)

and the term Shechinah does not apply.

Nevertheless, this does not contradict what was said above that the line is called by the name Shechinah,

for the Shechinah mentioned in the words of our sages is Malchus of Atzilus,

and even this is only when it specifically becomes an aspect of Atik for Beriah,

but in its root,

that is, as it is relative to Ein Sof,

behold, even the line is called by the name Shechinah.

And one of the reasons why the line is called by the name Shechinah relative to Ein Sof,

the Rebbe Maharashd wrote

is that the line, the intent of its drawing down is in order to be enclothed in the worlds and souls of Israel,

therefore, even at its beginning it is called by the name Shechinah.

And higher still, the Shechinah in its first root above the tzimtzum,

the Rebbe, of blessed memorye, explains

that the revelation of the light as it is before the tzimtzum,

is called by the name Shechinah.

For in the general light before the tzimtzum there are three levels,

the essence of the light and the spreading forth of the light,

and in the spreading forth of the light there are two levels: the revelation of the light as it is for itself, which is the source of the light of Sovev,

and the revelation of the light for itself that relates to the worlds, which is the source of the light of Memaleh,

and this revelation of light is called by the name Shechinah.

And even though it is before the tzimtzum and it is impossible for it to be a source for worlds,

which is why the tzimtzum was necessary,

and the first tzimtzum is specifically in the aspect of withdrawal,

nevertheless, it is called by the name Shechinah.

And this is the precise wording "the essential Shechinah was in the lower realms,"

that is, the revelation of the Shechinah in the lower realms

is not the Shechinah as it is relative to Atzilus,

that is, Malchus,

nor as it is relative to Ein Sof,

that is, the line,

but rather the essence and pnimiyus of the Shechinah was specifically in the lower realms,

for the light

that is enclothed in the worlds comes in order and gradation.

And above, it shines with greater revelation,

and the more it is drawn down and descends, the light diminishes.

And so it is in general regarding the light of the order of hishtalshelus.

And even though before the sin there was also below the light in revelation,

nevertheless, even then the revelation of the light was greater above.

And as our sages said*vi,

"He extended His right hand and created the heavens, He extended His left hand and created the earth."

Rather, the intent is regarding the light that is above the worlds,

the essential Shechinah.

2)

And behold, that the main dwelling of the Shechinah was in the lower realms

is explained from the Midrash, that "lower realms" refers to this physical world,

and as it explains that through the sin of the Tree of Knowledge the Shechinah withdrew from earth to heaven,

and through the giving of the Torah on Mount Sinai, "I came to My garden, to My bower."

And the main withdrawal that occurred through the sin is specifically in the sin of the Tree of Knowledge.

And as in the matter of the sin,

the main of the sins was the sin of the Tree of Knowledge,

for through the sin of the Tree of Knowledge a place was given to the other sins,

and the sin of the Tree of Knowledge was the cause and factor for the sins of Kayin and Enosh etc.,

so too is it in the effect of the sin,

that the withdrawal that occurred through the sin—the main withdrawal is what withdrew through the sin of the Tree of Knowledge specifically from this lower physical world, for just as the main dwelling of the Shechinah in the lower realms is specifically in this world,

so too is it regarding the withdrawal: the main withdrawal is what withdrew from the earth specifically,

which was done through the sin of the Tree of Knowledge,

through which the Shechinah withdrew from earth to heaven,

and this is also the reason that it does not combine

(in the maamar)

the sin of the Tree of Knowledge with the sins of Kayin and Enosh, and considers it on its own,

because through the sins of Kayin and Enosh the Shechinah withdrew from one heaven to another heaven,

but not so with the sin of the Tree of Knowledge, through which it withdrew from earth to heaven,

so that besides the fact that the withdrawal from the earth

is primarily relevant to us,

this is also the main aspect of the withdrawal.

(And the maamar continues)

And afterwards seven tzaddikim arose and brought the Shechinah down below,

Avraham merited and brought the Shechinah down from the seventh heaven to the sixth etc.

(And it abbreviates this and concludes)

until Moshe, who is the seventh

(and all sevenths are beloved)

brought it down below to earth.

For the main aspect of the drawing down is through Moshe,

for specifically Moshe brought it down below to earth,

for just as regarding the withdrawal from below upward the main thing is in the sin of the Tree of Knowledge, which withdrew from the earth as above,

so too is it regarding the drawing down from above to below,

the main aspect of the drawing down is specifically below to earth,

for besides the fact that the drawing down below is primarily relevant to us,

this is also the main aspect of the drawing down.

And this was done specifically through Moshe.

And the reason for this is explained in the maamar in parentheses,

because all sevenths are beloved.

3)

And from the language of our Sages, "and all sevenths are beloved," and not "all beloved are sevenths,"

it is proven from this that the main virtue is that he is seventh,

and because he is seventh, from this aspect is his belovedness,

meaning that his belovedness is not from an aspect dependent on his choice, will, and service,

but rather in that he is seventh,

which comes from the aspect of lineage,

and nevertheless, all sevenths are beloved.

Therefore Moshe merited that the Torah was given through him.

And behold, the Rebbe, my father-in-law, explained

(at the beginning of his arrival in America)

that also in the matter of "the sevenths are beloved," the virtue of the first is recognizable,

for the entire matter of seventh is that he is seventh to the first.

And he then explained the virtue of the first, which is Avraham Avinu,

because of his service,

and that his service was with self-sacrifice.

And he is not satisfied with this yet,

and adds further

(even though seemingly it is not relevant there to the essence of the matter)

that the manner of his self-sacrifice was that he did not seek self-sacrifice,

this being the difference between the self-sacrifice of Avraham Avinu and the self-sacrifice of Rabbi Akiva,

that the self-sacrifice of Rabbi Akiva was that he sought self-sacrifice,

"When will it come to my hand that I may fulfill it,"

but not so with Avraham, his self-sacrifice was incidental.

For Avraham knew that the main service is as it is written,

"And he called there in the name of Havayah, God of the world,"

"Do not read 'vayikra' (and he called) but 'vayakri' (and he caused others to call),"

that that one should also call out,

and if this requires incidentally self-sacrifice,

then this too is present.

And so great is the virtue of his service and his self-sacrifice,

until even Moshe, what he merited that the Torah was given through him, is because "the sevenths are beloved,"

that he is seventh to the first.

And the Holy One, blessed be He, said to him

(to Moshe)

"In the place of the great ones

(Avraham)

do not stand."

And behold, even though the belovedness of the seventh is great and it does not come through choice nor through service,

but rather a particularity from the aspect of lineage,

nevertheless, there is no limitation in this to say that it is wondrous,

and pertains only to unique individuals,

but rather in the manner explained in Tanna D'vei Eliyahu

(ch. 9 and ch. 25)

and brought in Chassidic discourse, that all of Israel, even a servant and even a maidservant,

can attain the resting of the Holy Spirit,

and every single Jew is obligated to say, "When will my deeds reach the deeds of my forefathers Avraham, Yitzchak, and Yaakov."

But nevertheless, one must not be deceived about oneself,

and one must know that "in the place of the great ones do not stand."

And all the virtue of the seventh is that he is seventh to the first, that he can carry out the service and mission of the first, "Do not read 'vayikra' but 'vayakri'."

And this is the belovedness of the seventh, who draws down the Shechinah,

and moreover, he draws down the main aspect of the Shechinah.

And even more, he draws it down in the lower realms.

And behold, this is demanded of each and every one of us, the seventh generation,

for all sevenths are beloved,

for even though that we are in the seventh generation is not according to our choice nor through our service,

and in many matters it may be not according to our will,

nevertheless, all sevenths are beloved,

for we find ourselves in the heels of Moshiach,

at the very end of the heels,

and the service is to complete the drawing down of the Shechinah,

and not just the Shechinah, but the essence of the Shechinah,

and specifically in the lower realms.

d)

And behold, after the maamar explains that the essence of the Shechinah was in the lower realms and also afterwards Moshe drew it down

(the seventh)

specifically to the land, it says: And the main revelation of G-dliness was in the Holy Temple

(and brings on this the verse)

as it is written4

"And they shall make Me a Sanctuary and I will dwell in their midst,"

it does not say "in it" but rather "in their midst," within each and every one of Israel14,

and this is

(also what is written15)

"The righteous shall inherit the land and dwell upon it forever," that the righteous shall inherit the land which is Gan Eden,

because they cause to dwell

(meaning they draw down16)

the aspect of "He Who dwells forever, exalted and holy"17

(this matter of "He Who dwells forever" is not explained in the maamar,

and it is explained in Likkutei Torah18

based on a statement of the Zohar19)

that it will be revealed below,

and this is "I have come to My garden, to My orchard," to the place which was its main place initially, for the essence of the Shechinah was in the lower realms.

And the matter is

(an explanation of the matter to understand why the essence of the Shechinah was specifically in the lower realms)

that behold, the ultimate intent of the creation and the chain of descent of the worlds,

is that the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms20.

And behold, our master the Alter Rebbe explains in Tanya that

the ultimate purpose of the chain of descent of the worlds and their descent is not for the sake of the higher worlds,

since for them it is a descent from the light of His countenance,

and it is impossible to say that the intent is for the sake of the descent.

For behold, it is known that creation is only through the power of the Awtsmoos,

and as it is written in Iggeret HaKodesh, beginning "He and His life"21

that His Essence and Selfhood, whose existence is from His own selfhood and has no preceding cause, Heaven forbid,

He alone, in His power and ability, creates something from nothing and absolute non-existence.

That is, the coming into being is not from the revelations but from the Awtsmoos,

and if so, it is impossible to say that the purpose of the coming into being is for the sake of the higher worlds,

for even the world of Atzilus is a revelation of the concealment22

and thus it is a descent from the light of His countenance,

for when the lights of Atzilus were in their concealment, they were on a much higher level.

And furthermore, since this is only their revelations, it is impossible that the Awtsmoos is for the sake of its revelations,

but rather the purpose is this lowly world.

And as the Mitteler Rebbe said in the portion Zoi

(Parshat Beshalach)

regarding the difference between the higher worlds and this world,

that in this world it is felt that its existence is from its own selfhood

(and as explained in the continuation of Rosh HaShanah of this year23,

the difference between a created being and light,

for light is evidence of the luminary,

for when we see light,

the light itself shows and reveals that there is a luminary,

but not so a created being; not only does it not reveal the Creator,

but furthermore, it conceals and hides Him,

and on the contrary, it is felt that its existence is from its own selfhood

(except that from the perspective of intellect it is forced that it is not so)24).

And even though this is only in its feeling,

nevertheless, this very thing, that it at least appears that its existence is from its own selfhood, is because its root is from the Awtsmoos, whose existence is from its own selfhood.

Thus it is understood that the intent in creation and the chain of descent is not for the sake of the higher worlds, whose matter is revelations,

but rather the intent is this lowly world,

which appears to itself not as a revelation but as selfhood,

that is, its existence is from its own selfhood,

and through the service in it,

through subjugation and transformation,

the Awtsmoos is revealed,

for its sake was the creation and chain of descent of the worlds.

5)

Now, not only according to the opinion

that the Tzemach Tzedek brings,

that even the vessels of Atzilus are a revelation of the concealment,

for according to this opinion certainly the intention is not for Atzilus, since this is a descent and only revelations,

but even according to the second opinion that he brings there, that the vessels are a creation of yesh mei’ayin,

it is explained in many places

that when we say the vessels are a creation of yesh mei’ayin, the intention is not a literal yesh mei’ayin,

rather this is only relative to the light,

because the source of the vessels is from the reshimah, which is a state of concealment, and therefore their existence is also in a manner that their origin is in concealment,

and therefore relative to the light they are like a creation of yesh mei’ayin,

but relative to the reshimah they are a revelation of the concealment.

Thus, it is understood that the intention is not the upper worlds, but rather the service in this lower world of itkafya and it’hapcha.

And even though now, through the performance of mitzvos, we add lights in Atzilus,

and if so, how can we say that even now the main intention is specifically this lower world?

To this, the Rebbe Maharash explains

that these lights in Atzilus are there like something placed in a box,

because they are not for the sake of Atzilus,

but rather for the need of the lower world, and they are not revealed in Atzilus.

And this is what the Rebbe, of blessed memory, explains

regarding the matter that it is impossible to say that the intention is for the upper worlds, since for them it is a descent from the light of His countenance,

that the explanation of this is that the upper worlds are matters of revelation, which is a descent, and also that the Awtsmoos is separate from the matter of revelations,

rather the ultimate purpose is this lower world,

for so it arose in His will, to have gratification before Him when the sitra achra is subdued

and darkness is transformed into light,

and as is explained in the maamar,

that all the service is to transform the folly of the side of impurity into the folly of holiness,

and through this there is gratification before Him, “I said and My will was done,”

and through this they draw down that He should have a dwelling place in the lower realms,

and just as in a dwelling, a person dwells in it with all his essence and being,

so too is it in the lower realms, that they are a dwelling place for Him,

meaning that they draw down not only revelations, but rather the Essence of Ein Sof, blessed is He, is found in them.

And this is the ultimate purpose of the creation and the chain of descent of the worlds.

6)

Now, at the conclusion of the maamar,

it is explained,

that because the main dwelling of the Shechinah is in the lower realms,

the main revelation of this was in the Holy Temple,

this is the reason that the Mishkan was specifically made of shittim wood,

because the intention is to transform the folly of the side of impurity and the agitation of the animal soul into the folly of holiness,

and as our sages said,

“His folly helped the elder,”

service and self-nullification that are above reason and intellect.

Now, all the matters that were demanded of us by my revered father-in-law, the Rebbe, and likewise the other Nesi’im, they themselves fulfilled,

and this is in the manner of our sages’ explanation of the verse,

“He declares His words to Yaakov, His statutes and judgments to Israel,” that what He does, He tells Israel to do and to observe,

and likewise, what He commands Israel, He does,

and so it is with the instructions of our Nesi’im, that what they demanded of those connected and belonging to them, they themselves fulfilled and did so.

And what they revealed to us that they fulfilled this,

is so that it would be easier for us to fulfill them.

And so it is with the matter of Ahavas Yisrael, about which there are many stories from each of the Nesi’im.

For example, from the Alter Rebbe, who interrupted his prayer and went to chop wood, cook soup, and personally feed a woman who had just given birth,

because there were no other people in the house.

From the Mitteler Rebbe,

how someone came to him for yechidus and complained about the matters that young married scholars complain about.

And the Mitteler Rebbe bared his arm and said to him, “Do you not see that my skin has shriveled upon me?”

“And all this is from your vitality.”

From this one understands the wonder and exalted level of the Mitteler Rebbe in general, and particularly regarding those matters that are related to such things,

and nevertheless, his connection with them was so great that from their matters, which were not as they should be,

it caused him extreme physical weakness,

until his skin shriveled upon him.

From the Tzemach Tzedek,

how before prayer he went to accompany a gemach for a simple person, which affected his livelihood.

From the Rebbe Maharash,

that once

he traveled specifically from Koharart to Paris and met there with a young married scholar and told him: “Young man, yeyn nesech dulls the mind and heart,

be a Jew.”

And the young scholar went home,

and was not at rest until he came to the Rebbe Maharash,

repented, and from him emerged a family of G-d-fearing and pious people.

It is known that for the Rebbe Maharash, time was extremely precious,

to the extent that even the delivery of Chassidus was brief,

and at certain times, by the eighth hour in the morning he was already after prayer,

and nevertheless, he traveled a distant journey and stayed there for a length of time for the sake of a young scholar, etc.

From the Rebbe, of blessed memory, at the beginning of his leadership,

when a new decree was then decreed and he needed to travel regarding this to Moscow.

And his older brother, the Raza, of blessed memory, said to him,

“Your time is precious and you do not know the language of the country well”

(the Raza was learned in languages)

“and you also need to seek acquaintances,

therefore I will travel regarding this matter according to your instructions.”

But the Rebbe, of blessed memory, did not agree to this and traveled himself and succeeded.

And likewise there are several stories about my revered father-in-law, the Rebbe, regarding his efforts to do good, even for a private individual,

whether spiritually or physically.

And he devoted himself to this,

not only his physical being but also his spiritual being,

even though the one he was benefiting was not only not in the category of “your friend in Torah and mitzvos,”

but was completely incomparable to him.

7)

Now, through itkafya and it’hapcha into the folly of holiness, through this the purpose of creation is fulfilled,

which is that He should have a dwelling place in the lower realms,

and this, that through itkafya and it’hapcha a dwelling place is made in the lower realms,

“I have come to My garden,”

is on a more elevated level than before the sin.

For just as when one demolishes a previous building in order to rebuild,

it is obvious that the new building must be on a more elevated level than the previous building,

so too it must be said that through itkafya and it’hapcha a dwelling place is made on a more elevated level,

and as is explained in the maamar,

that through the subduing of the sitra achra, “the glory of the Holy One, blessed be He, is elevated throughout all the worlds,”

meaning the light that is in all the worlds equally.

And even though the language in the maamar is “the light that encompasses all worlds,”

nevertheless, it is impossible to say that the intention is that a light is drawn down that is within the category of the worlds, but rather it encompasses and surrounds them,

rather the intention is that a supernal light is drawn down that is not within the category of worlds at all.

Therefore, the revelation of this light is called “elevation.”

And therefore, the passing of tzaddikim is also called “elevation,”

because elevation is the revelation of a most supernal light.

For there are two letters in Igeres HaKodesh

that explain the matter of elevation.

And in the second letter, the matter of elevation is explained there regarding the matter of the red heifer.

For the matters done inside cannot refine the most severe impurity,

rather only a matter done outside specifically,

the heifer done outside.

And to this the death of tzaddikim is compared.

Now, there is no red heifer now,

for because of our sins it was necessary that we be exiled from our land,

but the passing of tzaddikim occurred.

And regarding the matter of the passing of tzaddikim, there are two statements of our sages:

“The death of tzaddikim is equivalent to the burning of the house of our G-d.”

“The passing of tzaddikim is more difficult than the destruction of the Holy Temple.”

Through all this, “the glory of the Holy One, blessed be He, is elevated.”

And the explanation of the matter of elevation was explained by all the Rebbes,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe, of blessed memory, and my revered father-in-law, the Rebbe,

that the intention in the explanation of the word “elevation” is not that it is an ascent above, heaven forbid,

rather the intention is that he is found below, but in a state of loftiness.

And this is demanded of us,

the seventh generation from the Alter Rebbe,

and all sevenths are beloved,

that even though one has not merited it and has not labored for it,

nevertheless, all sevenths are beloved, and the service of the seventh generation is to draw down the Shechinah below, literally.

To transform the folly of the animal soul,

which a person knows in himself that he has it,

and the agitation of the animal soul that he has it, and perhaps sometimes even lower,

to make from this and transform this into the folly of holiness.

8)

And this is the matter of "the righteous one who has passed away,"

for even though there were already many concealments and obscurities and many questions and incomprehensible matters,

nevertheless, all this was not sufficient.

And in order that there be an elevation of the honor of the Holy One, blessed be He, in all worlds,

there was also the matter of the passing of the righteous,

which is difficult not only like the destruction, but even more than the destruction.

And the ultimate intention in this is that through this there will be an elevation of the honor of the Holy One, blessed be He.

And this demands of each one of us that he know that he finds himself in the seventh generation,

that all the virtue of the seventh is that it is seventh from the first,

that the conduct of the first was that he sought nothing for himself, and not even self-sacrifice.

For he knew that his entire matter is as it is written, "And he called there in the name of Havayah, El Olam."

And analogous to the conduct of Avraham Avinu, who came to such places where they did not know of G-dliness there,

did not know of Judaism and did not know even the alef-beis, and being there, one set himself aside,

and "do not read 'vayikra' (and he called) but rather 'vayikri' (and he caused to call),"

and it is known

that in the study with the attribute of "do not read,"

both readings are valid.

And even in this, it is explicit in the Written Torah, "Vayikra."

Nevertheless, one must know that if he wants the "vayikra" to enter him,

there must be the "vayikri."

You must see that that one should not only know, but also call out.

Although until now that one knew nothing,

but now you must see that he should cry out "El Olam,"

not "El HaOlam" (the G-d of the world),

meaning that G-dliness is a matter in itself and the world is a matter in itself,

but rather that G-dliness rules and dominates over the world,

but rather that the world and G-dliness are entirely one.

9)

And even though who is he and which one is he whose heart emboldens him to say,

"I will perform the service of Avraham Avinu,"

nevertheless, a small measure of it pertains to each and every one, and he is obligated in this,

and the powers for this are given to him through the conduct that the first one showed us, and from him onward until,

and including,

the conduct that was shown to us by the Rebbe, my father-in-law, the Rebbe,

who paved the way and gave us powers for this.

And this itself is the preciousness of the seventh generation, that many powers were given and revealed for us.

And through service in such a manner, the essential Shechinah will be drawn down below into this physical and material world,

and it will be in an even higher level than before the sin,

and as it is stated

regarding Moshiach, "and he will be exceedingly elevated," more than Adam HaRishon, and even

as it was before the sin.

And the Rebbe, my father-in-law, the Rebbe, who bore our illnesses and suffered our pains,

and he was wounded for our transgressions, crushed for our iniquities,

behold, just as he saw our distress,

so too, speedily in our days and in our time, he will redeem the flock of his pasture from spiritual exile and physical exile together,

and he will stand us in a beam of light.

But all this is still only revelations,

and even more—he will connect and unite us with the essence and Atzmus of Ein Sof, blessed be He.

And this is the inner intention of the descent and chain of progression of the worlds, and the matter of sin and its rectification, and the matter of the passing of the righteous, through which there will be an elevation of the honor of the Holy One, blessed be He.

And when He takes us out of exile with a high hand,

and for all the children of Israel there will be light in their dwellings,

then Moshe and the children of Israel will sing, etc.,

"Havayah will reign forever and ever,"

(and as it is in the wording of the prayer)

and also in the language of the Targum,

"Havayah, His kingship endures forever and for all eternity."

And they conclude, "And Havayah will be King... Havayah is One and His Name is One,"

so that there will be no division between Havayah and His Name,

for all this is accomplished through the passing of the righteous,

which is more difficult even than the destruction of the Holy Temple.

And since we have already gone through all these matters,

behold, now the matter depends only on us—the seventh generation.

And we will merit to see,

with the Rebbe here below in a body and below ten handbreadths,

and he will redeem us.