English translation — מאמר באתי לגני תשי"ט

With the help of Heaven,

10 Shevat,

5719

(Unedited talk)

"I have come to My garden,"

"My sister, My bride,"

And it is explained by the Rebbe, my father-in-law, the Rebbe of the hillula, in the maamar,

According to the explanation in the Midrash,

"To My garden" means "to My bridal chamber,"

To the place which was My primary [dwelling] initially,

For the primary dwelling of the Shechinah was in the lower realms,

For at the beginning of creation, the world was created in its fullness,

And through the sin of the Tree of Knowledge and the sins that followed, they removed the Shechinah from below upward, up to the seventh firmament,

And the righteous, through their service, drew down the Shechinah from above downward,

For the beginning of the drawing down was from Avraham,

Who was the first,

And he brought it down from the seventh firmament to the sixth, etc., until Moshe, who is the seventh, and all sevenths are beloved,

And he brought it down from the first firmament below to the earth,

Therefore, to Moshe it is said,

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

Which, in its simple sense, refers to the drawing down of G‑dliness that was below on earth,

And also as the saying of our Rabbis, of blessed memory,

"It does not say 'in it' but rather 'in their midst,'"

Within each and every one of Israel,

And according to this, it is explained in the maamar,

The reason why the Mishkan,

For "Mishkan is the Sanctuary, and the Sanctuary is the Mishkan,"

Was made of acacia wood,

For "shittim" is from the term "shtut" (folly),

As it is written,

"The people strayed,"

And it is the deviation from the straight and moderate path,

Which exists in two modes,

Deviation from the moderate path to the negative and deviation from the moderate path to the good,

That the deviation to the negative is as our Rabbis, of blessed memory, said,

"A person does not commit a transgression unless a spirit of folly enters into him,"

And this folly, which is the folly of the world and the folly of the side of impurity, must be transformed into the aspect of the folly of holiness, which is the service that is above reason and intellect,

And this is,

(The transformation from the folly of the side of impurity to the folly of holiness)

The primary service of the Mishkan and the Sanctuary,

Through which is fulfilled "and I will dwell in their midst,"

So that the primary dwelling of the Shechinah will be in the lower realms,

"I have come to My garden, to My bridal chamber."

And according to this, it is also explained in the maamar,

The reason why the acacia wood is called by the name "kerashim" (planks),

For all the names in the Torah are precise and correspond to the content of their subject,

For behold, the letters of "keresh" are the letters of "sheker" (falsehood) and the letters of "kesher" (knot),

And this means that from the falsehood of the world, one must transform them and make from them the planks of the Mishkan,

The aspect of a knot,

Meaning to bind all matters of the world to the Shechinah and to the essence of the Shechinah, which is the innerness and Atzmus of Ein Sof, blessed is He.

And as is explained in detail regarding the letters kuf and reish, and how they correspond in holiness,

And that one must transform them from the letters as they are in the "letters of falsehood"

To matters of good and holiness,

As all the above is explained at length in the previous sections.

2)

Now, in the maamar

(in section 9'20)

it explains that this is also why the planks are called "standing" (omdim),

as it is written11

"And you shall make the planks for the Mishkan of acacia wood, standing" (omdim),

and it explains that "standing" refers to pillars (amudim),

the letters of one are like the letters of the other,

and as it is brought in Maseches Yoma21

on the verse "acacia wood, standing" that "standing" refers to "that which stand up" (maamidim),

and it explains in the maamar that the concept of a pillar is that it connects the roof and the floor to be truly as one,

and this is the concept of the planks which are called pillars,

which is analogous to the concept of the mitzvos which are called pillars,

because they draw down and connect Ein Sof blessed He with the worlds truly,

so too the planks connect Ein Sof blessed He with the worlds.

Now, regarding the matter of mitzvos being pillars, the Alter Rebbe explains in Iggeres HaKodesh22

that the Supernal Will is called Kesser,

and it is brought in the prayer of Rabbi Nechunyah ben HaKaneh23

that in the crown there are 620 pillars of light.

And he explains this,

that just as there are pillars in a great walled house, planted in the earth with their heads connected to the ceiling,

so too the mitzvos are planted from the height of the levels, which is the Supernal Will blessed He, and are drawn down to the earth,

that the mitzvos are clothed in physicality, and even the mitzvos that are not clothed in physicality are given to a physical human who has free choice to incline his heart to good, etc.

Now, from the precise language of the maamar it is understood that there is a difference between the planks and the mitzvos,

for this is what is said in the maamar, that the planks are "on the order of" (al derech) the mitzvos

(only as an analogy and example),

that the mitzvos are actual pillars, while the planks are on the order of the mitzvos.

Therefore, regarding the mitzvos it uses the language "draw down and connect Ein Sof blessed He and the worlds," but regarding the planks it does not use the language "draw down,"

only that they connect Ein Sof blessed He with the worlds on the order of the mitzvos.

Now, in Tanya there is also a difference between the analogy of pillars and the analogue of mitzvos.

For regarding the pillars it says they are planted in the earth and their heads are connected to the ceiling, but in the analogue of mitzvos it says they are planted in the height and drawn down to the earth.

Now, the difference between the analogy and the analogue is understood simply,

for the pillars, their beginning is that they are planted in the earth, and from there they reach the ceiling,

but not so the mitzvos, for they are planted above,

as it is said "Who sanctified us with His mitzvos," His mitzvos which are above,

and from there they are drawn downward.

And this corresponds to the known rule24

that there is a difference between a foundation below and a foundation above,

that below, the foundation is at the bottom and upon it the building is built,

while above, the foundation is above the building,

therefore regarding the pillars it says they are "planted" (nitzavim) in the earth,

for "planted" (nitzav) refers to the strength of the thing,

like "the king standing" (nitzav melech)25,

here below, the strength and foundation of the thing is below in the earth, and upon it the building is built,

while regarding the mitzvos it says they are planted in the height of the levels,

because above, the strength and foundation of the thing is above.

3)

However, this itself needs to be understood,

why is the foundation below in one manner and the foundation above in another?

And this will be understood based on what is explained in several matters, among them the matter of "yesh hanivra" (the created entity)26,

that the fact that in its own perception it has no cause or antecedent, heaven forbid,

is because its coming into being is from the Essence (Atzmus),

whose existence is from Its own Self and has no cause or antecedent, heaven forbid, for He alone, by His power and ability, can bring into being something from absolute nothing and non-being,

as explained in Iggeres HaKodesh27.

Therefore, in the future, when the truth and innerness of all matters will be revealed, then there will be revealed in the created entity its true root,

which is the true "yesh" that has no cause or antecedent.

And with this will be understood what is said that "their beginning is wedged in their end"28,

that specifically in their end is wedged the beginning, which is above the aspect of "head" (beginning),

that the beginning, which is the Essence (Atzmus), is found specifically in the aspect of the end,

in the physical "yesh" beneath which there is no lower level,

it is specifically a dwelling place for His Essence29,

which in the future will be revealed,

and in truth, even now it is so.

And this is the reason that below, the foundation is specifically below, i.e., Asiyah, and upon it the upper worlds are built,

unlike above, for it is explained in Tanya30

that the inner intention is not in the upper worlds, and they are only a radiation, and their entire purpose is only that through them the inner intention be completed specifically below.

And light and radiation that are higher are more elevated,

therefore above, the pillars are planted in the height of the levels,

because the foundation and strength of the thing is above, and from there it is drawn downward.

4)

However, it still needs to be understood,

why is it that specifically in the created entity (yesh hanivra) is the true "yesh," and it is not found in spirituality?

For ostensibly, the true "yesh" should be in the spirituality of matters and in spiritual matters,

which is why they are called "upper" because they are elevated in level.

But the matter is as explained by the Mitteler Rebbe, of blessed memory31,

three analogies regarding the concept that "the highest of the high descends and is clothed and revealed in the lowest of the low."

The first analogy is of a large torch whose light is great and shines to a distance,

and when one needs to illuminate a distant place, a large torch is needed.

Thus it is understood that in order for the superiority of the large torch to be recognized

(one brings out its superiority)

over the superiority of a candle or small torch,

it is specifically in the distant place,

there specifically the aspect of "the high" in the torch is revealed.

For although the light that shines to a distance is a very small light,

to the extent that if one were to light a candle there, it would shine more than the light of the torch that shines there,

nevertheless, specifically through this the superiority and power of the torch is recognized.

And the second analogy is of a barrel full of water,

or a sage full of wisdom,

that due to the abundance of water in the barrel that is filled to overflowing, from this it spills out also outside,

and specifically through this the abundance of water is recognized.

For although the water that spills outside is ownerless and small in quantity relative to the water inside the barrel,

nevertheless, specifically through this it is recognized that the barrel is filled to overflowing.

And so it is also regarding wisdom,

that through the aspect of "nivlelos hachochmah" (the fallen fruits of wisdom) and on the order of32

"the casual conversation of Torah scholars,"

specifically through this it is recognized that the drawing down is from a great sage who is connected to the depth of wisdom33.

And the third analogy is of the influence of the physical drop from which procreation occurs, from one essence to another essence,

a new essence,

unlike the influence of intellect, which is a spiritual influence, where it is impossible to have a new procreation,

and only when the student is intelligent will he then understand the intellect that the teacher influenced him.

Thus it is understood the superiority of the physical drop specifically,

that specifically from it a new essence is born,

an essence different from the first essence,

which is the influence of the child.

And it can be said in another way in explanation of the three analogies,

that the concept of "the highest of the high descends to the lowest of the low"

is the drawing down from the Essence (Atzmus) to Biyah (Beri'ah, Yetzirah, Asiyah).

For in Atzilus, "He and His life are one, He and His limbs are one"34,

and it is called the world of Elokus (Godliness)35,

and it is not low,

and the intention of the term "low" is the matter of Beri'ah,

which is the worlds of Biyah.

Now, the order of the drawing down in the worlds of Biyah is in the manner of "or, mayim, v'rakia" (fire, water, and firmament)36,

as explained at length in the maamarim of the month of Tishrei37.

And this is the concept of the three analogies,

for the analogy of the torch is the aspect of fire (or),

and the analogy of the barrel is the aspect of water (mayim),

and the analogy of the drop is the aspect of the firmament (rakia),

which becomes a physical substance and a new essence,

and therefore "water that has been exposed" is nullified from the law of drawn water, to the extent that according to some opinions it may be raised and does not invalidate,

and it can be used to form a mikveh ab initio38.

Now, it was explained in the discourses of the month of Tishrei37

that the aspect of "or, mayim, v'rakia" exists not only in Biyah but also in Atzilus and in Kesser and higher36,

even in the light before the tzimtzum (contraction)39.

Thus it is understood that there too all three analogies of the torch,

barrel, and drop apply.

And in every place and every level, the revelation of the highest of the high is in the lowest of the low

(meaning that in the lowest of that world, the highest of that world is revealed).

Now, in the overall order of the chain of descent, the lowest of the low is in Biyah, down to the world of Asiyah,

there the highest of the high is revealed,

which is above the highest of the high relative to Atzilus and above Atzilus and before the tzimtzum,

which is His Essence and Being,

it is revealed in the lowest of the low,

for the double language "lowest of the low" indicates the most low possible,

beneath which there is no lower,

and this is the world of Asiyah.

And this is the concept that the pillars are planted specifically in the earth,

for when one needs to build a great walled house, which is the concept of the greatness of G-d,

for "in the place of His greatness, there you find His humility"40,

now, in the entire order of the chain of descent, even though there is an aspect of "or, mayim, v'rakia" in all levels,

but in order for there to be a revelation of the highest of the high, which is the Essence (Atzmus), its revelation is specifically in the lowest of the low, which is the world of Asiyah,

and within Asiyah itself, not in spiritual Asiyah, but in physical Asiyah.

And from this it is understood that even within physical Asiyah itself, there must also be the lowest of the low,

meaning that the revelation of the Essence (Atzmus) is not in the spiritual service in this world, but specifically in physical Asiyah.

And this is also what is precise in Likkutei Torah in the discourses on Tzitzis41

in the analogy of the pillars that are planted in the earth,

that in order for the pillars to hold up the building and the ceiling above them,

they must be specifically in hard earth, not in loose soil,

so too the mitzvos must be specifically in hard earth,

and as he concludes there41

"Asiyah above,"

which is the mitzvos that are specifically clothed in physicality.

5)

And with this the precise language in the maamar regarding the difference between the planks and the mitzvos will be understood,

that the planks are in the manner of

(only in the manner of)

the mitzvos, and also that regarding the planks the language “join” is used and not “draw down.”

For behold, according to what was stated above in the previous sections, the service of the planks is a spiritual service within man,

and as it is explained

regarding the matter of the service of the sacrifices, that a person must serve with the fire of the Nefesh HaElokis, which is the supernal fire within man, and with the fire of the Nefesh HaBahamis, which is the mundane fire within man,

and he must refine the Nefesh HaBahamis in the particular levels within it, as explained above regarding the matter of ox, lamb, goat,

and therefore, although the service is in this physical world, nevertheless relative to this physical world itself, this is a spiritual service and not a physical service,

and it is not the matter of actual action

(about which they say “action above”),

and it is not the hardest and strongest dust.

And this is also what the Baal Shem Tov, his soul in Eden, said,

that a “keresh” (plank) is a person, whose matter is to join and connect worlds with Elokus,

and as it is brought in Tikkunei Zohar

on the verse

“ten cubits the length of the plank,” this is the measure of the body of a person,

that a person has ten powers: seven midos and three mochin,

and this is the matter of the service of the planks, which is the service of the Nefesh HaElokis and Nefesh HaBahamis,

to make from physical things,

the folly of the side of impurity,

and to transform them into the folly of holiness.

And since the service of the planks is a spiritual service within man,

therefore it is impossible to draw down Ein Sof through it,

because the drawing down of the light is from the Atzmus,

and the drawing down from the Atzmus is only through the service that is in the very lowest level,

and that is the fulfillment of the mitzvos in physicality,

and therefore regarding the mitzvos the language “draw down” is used.

Because the mitzvos are in physicality,

and as explained by my revered father-in-law, the Rebbe of the hillula, in several maamarim,

that even the mitzvos of the duties of the heart,

behold, the commandment regarding them is that they be felt in the physical flesh, in the brain and heart.

And like with fear, which must be a contraction in the brain and heart physically,

and likewise with comprehension, there must be additional lines and wrinkles in the physical brain from the contemplation and depth in the comprehension of Torah,

and likewise in the totality of service, which must be with delight from his service to his Creator,

behold, the delight must add fatness, as it is stated,

“Good news fattens the bone,”

physical fatness in the physical flesh.

And this is what is said in the maamar, that the planks are analogous to the mitzvos,

that through the planks the very high is also drawn down, but not the very highest,

rather, specifically through the mitzvos the very highest, which is the Atzmus, is drawn down.

For this is the matter of the mitzvos, that they are drawn from the Atzmus and connect Ein Sof, blessed be He, with the worlds,

and through a person fulfilling the mitzvos, behold initially he connects them with the worlds,

which is at the beginning of the service through spiritual service, which is the service of the planks,

and afterwards

(through their fulfillment in physicality)

he connects them with the Atzmus.

And it is in the manner of what we find in Torah, that Dovid would connect the supernal Torah with the Holy One, blessed be He,

behold, so it is also with the mitzvos,

that before their performance,

in the blessing over the mitzvos we say “Who sanctified us with His mitzvos,”

with His mitzvos that were already drawn down in supernal kindness, and he draws them upon himself and connects them in the worlds,

and through his performance of the mitzvos, behold also the Holy One, blessed be He, nods His head,

which is the drawing down of the Atzmus,

and likewise with Torah, the Holy One, blessed be He, reads and reviews opposite him,

and likewise in all matters, the Holy One, blessed be He, does measure for measure,

that what He commands Israel to do, He does Himself,

meaning that through the action of a Jewish person, he draws them down anew and with added power from the Atzmus.

And this is what the Maggid said

on the verse

“And you shall keep My statutes and My judgments, which a person shall do and live by them,”

that “My statutes” (chukosai) is thought, which is a unique garment like the letters of engraving,

“My judgments” (mishpatai) is speech, as it is said “the word of the king is dominion,”

“a king establishes the land through judgment,”

“which a person shall do,”

this is the matter of action, which is the purpose,

and through this “and live by them,”

that through the service in thought, and drawing down from thought through speech to the aspect of action,

behold through this “and live by them,”

that he draws down life into the mitzvos.

And this is the matter of the service of the planks, which is a spiritual service within man,

that through this he comes to the fulfillment of the mitzvos in physicality,

behold through this they draw down the Atzmus and connect it in the worlds,

and like the language of the maamar, “roof and floor as one literally,”

that in the created being, the true being will be revealed.

6)

And behold, the maamar continues

with an explanation of the hint of the letter Kuf, whose left leg extends downward to the very bottom,

that in general it is what is written

“Rebuke the beast of the reed,”

that the matter of “reed” (kaneh) is a long reed that extends downward,

and it is the male of the klipah,

and “beast of the reed” (chayas kaneh) is the female of the klipah, the aspect of Malchus of the klipah,

that receives from the male,

and one must cut them off,

this is “rebuke the beast of the reed.”

And in the service of man, the male of the klipah is the matter of the impure midos,

and the aspect of Malchus of the klipah is the matter of becoming a doormat that is trampled, etc., and it is the acceptance of the yoke of the side of impurity,

and there must be “rebuke the beast of the reed,” that one must cut off the reed of the Kuf and break the pride of the tyrants,

and through cutting off the reed of the Kuf, a Hei is made from it,

and then it is the word “Hinei” (behold).

For “Hinei” indicates revelation,

that revelation is the matter of holiness,

and therefore in the future, when all matters of holiness that are in hiddenness will be revealed,

that they will be seen tangibly with physical eyes,

it is written

“And it shall be said on that day, ‘Behold, this is our God,’”

and the revelation of the future is through the service of the present,

and as explained in the maamar in the previous sections

and also mentioned in this section in headings,

that it is the service of transforming darkness into light and bitterness into sweetness,

that they transform the side of impurity and make from it good and holiness,

and particularly when there are concealments and hidden things and trials, and nevertheless he is not affected by this at all,

and on the contrary, through the trials he strengthens himself with added power and added fortitude to serve his service,

behold through this he transforms from the folly of the side of impurity to the folly of holiness,

and through this there will be the revelation of the future,

“And it shall be said on that day, ‘Behold, this is our God… this,’”

twice “this,”

that the aspect of “I am Hashem, I have not changed” will be revealed,

and it is specifically through the service of the present in physicality.

7)

And the matter is as explained at length by the holy Tzemach Tzedek

on the verse

“Those who come, Yaakov will take root, Israel will blossom and flower,”

that the mitzvos are called by the name “planting,”

and just as with physical planting, the planting must be specifically in the earth, and then specifically there will be blossoming, etc.,

so too with the planting of the mitzvos, in order for them to effect their effect, which is what is said “will blossom and flower,”

and it is the future revelation which will be “Behold, this is our God,”

it is specifically through planting the mitzvos in the physical earth.

And it is in two matters.

Both from the perspective of the mitzvos themselves, that they are clothed in physicality as above,

and from the perspective of the serving person, the mitzvos were given to the soul specifically in a body,

not to the soul as it is above, and not to angels, but specifically to the soul as it is in the physical body,

behold, specifically in this is the planting of the seed of the mitzvos, through which the blossoming, etc., occurs.

And as explained there regarding the matter of drawing down the self-elevation, which is His Essence and Being,

“There is no king without a nation,”

from the term “faint ones” (omamos) and separate ones,

and therefore the drawing down of kingship and self-elevation is not through the angels, and certainly not through the souls as they are above, because they are in nullification, as it is said

“As Hashem, the God of Israel, lives, before Whom I stand,”

but rather,

the drawing down of kingship and self-elevation is through the service of the souls as they are below, clothed in a physical body,

and in this world, where there are two paths, as it is said

“See, I have set before you… and it is possible to choose, heaven forbid, also the opposite,”

behold, this is the aspect of “faint ones” and separate ones, through which is the revelation of kingship and self-elevation,

which is above all lights and revelations,

and it is the aspect of “I am Hashem, I have not changed.”

And although “I am Hashem, I have not changed” is constant, for this is the true reality,

nevertheless, in order for this aspect to be in tangible revelation, as it is written

“Behold… this,” each one pointing with a finger,

behold, the tangible revelation will be specifically in the future, and it is specifically through the service now below in physicality.

And the matter is as explained by the holy Rebbe Maharash, his soul in Eden,

on the verse

“With an eternal love I have loved you, therefore I have drawn you with kindness,”

that it is brought in Tanna D'vei Eliyahu,

that the love of the Holy One, blessed be He, for Israel—

lest you say it is a love of three years,

of ten years, or of one hundred years,

it is not so,

but rather,

“With an eternal love I have loved you,”

and the holy Rebbe Maharash, his soul in Eden, explains in the continuation of “Mayim Rabim”

that “olam” (world/eternity) is a term for eternity.

And this is “eternal love,” an eternal love.

And this does not contradict what is said in many places

regarding “eternal love” (ahavas olam) that it is lower in level than “great love” (ahavah rabbah),

and here it is explained that “eternal love” is the most exalted love, above which there is none,

he explains regarding this,

that there are two meanings of “olam”: eternity and world, and there are two worlds,

and as it is said

“Blessed is Hashem, the God of Israel, from the world and until the world.”

For although there are many worlds without end, as it is said

“and countless worlds,” do not read “alamos” (worlds) but “olamos” (worlds),

nevertheless, in general they are divided into two general categories,

the revealed world and the hidden world.

For the revealed world is in measure, limit, and great contraction,

and when love comes from contemplation of the light that is in measure, limit, and contraction of the world,

which in general is the aspect of the immanent (Memaleh Kol Almin), and from this comes love,

behold, since the love comes from something measured, limited, and contracted,

therefore it is a contracted love and lower than “great love,”

in contrast, the hidden world is above measurement and limit,

and in the manner of what is brought in the Gemara

regarding something hidden from the eye, that blessing rests upon it,

meaning that it has no limitations.

And this is the matter of “eternal love” from the term “eternity,” which is higher in level not only from the aspect of “eternal love” of limitation of the aspect of the immanent, but also from the aspect of the transcendent (Sovev).

For this is the matter of love of three years, ten years, and one hundred years,

that the Elokus life-force as it is in limitation in the three worlds of Beriah, Yetzirah, and Asiyah is the matter of three years,

for since in each world there is the matter of world, year, soul, therefore the three worlds are called by the name “three years,”

love of ten years is in the aspect of Atzilus,

for in Atzilus it is the matter of ten Sefiros,

the aspect of ten years.

And it is above BYA, for in Atzilus there are ten Sefiros without a “what” (b'li mah),

that although they are ten Sefiros—ten and not nine, ten and not eleven—nevertheless they are without a “what,” and it is above BYA,

for in order for there to be a drawing down to BYA from Atzilus, it is through the parsa,

and Atzilus is from the term “etzlo” (near Him) and close,

and is called the world of unity.

But nevertheless, even Atzilus is in limitation, and it is not the ultimate love.

Love of one hundred years is the light as it is in the aspect of Kesser, which is above Atzilus,

and all the worlds of Ein Sof that are above Atzilus are all included in the aspect of Kesser,

and it is the matter of one hundred years,

and as explained in the Zohar

on the verse

“And the life of Sarah were one hundred years,”

that “one hundred years” is the aspect of Kesser,

the place that includes everything, the supernal place,

the ten Sefiros, as each one includes ten,

this is the matter of one hundred years.

But nevertheless, even Kesser is included in the worlds, and although it is the aspect of the transcendent (Sovev), nevertheless even the transcendent has a connection to the worlds in the aspect of “encompassing” at least,

therefore it is called “encompassing all worlds.”

However, the matter of “eternal love” from the term “eternity” is from the perspective of the Atzmus, which is without limit,

which is above even the aspect of one hundred years,

and in general it is the matter of the ten Sefiros in the Ma'atzil (the Emanator),

the hidden ten Sefiros,

that from the perspective of this aspect, it is an eternal love.

However, the matter of “Blessed is Hashem, the God of Israel, from the world and until the world” means that one must draw down from the most supernal world until the lowest world,

so that it be felt how everything is one,

and like the language of the maamar,

“roof and floor literally one.”

And this is the two interpretations of “eternal love,”

“olam” in its simple sense, which is this physical world, for Scripture does not depart from its simple meaning,

and in the world in its simple sense, the drawing down of the aspect of “olam” from the term “eternity.”

And it is as stated above, that the aspect of “I am Hashem, I have not changed,”

the absence of change and that which is above changes,

which is the Atzmus above all lights,

for in every aspect of light there is change,

behold, the drawing down of the aspect of “I am Hashem, I have not changed” is specifically in this lowest world and in the future to come.

8)

Now, regarding the matter of "I am Hashem, I have not changed," the Rebbe [the Rebbe Rashab]

(the Rebbe [the Rebbe Rashab])

of blessed memory explains,

that superficially, this is difficult, for there is a chain of descent,

and the light changes from world to world and is contracted according to the capacity of each world, until in this world the light is most contracted and is in concealment and hiding to the utmost, which is why it is called "lower," as there is none lower than it in level,

and this is a change in the light.

And he explains there,

that nevertheless, this is not a change from the perspective of the lights,

for although there are several distinctions in the light, in that the light as it is in Asiyah is not like it is in Yetzirah,

and in Yetzirah it is not like it is in Beriyah, and in Beriyah it is not like it is in Atzilus, and so on higher,

these distinctions are only from the perspective of the worlds,

in that the world is not a vessel to receive a more elevated light,

but the light itself exists in its perfection and fullness below as it does above.

However, it is still not understood, for this very fact that the worlds cannot receive it is a change,

and he explains regarding this that even the change that comes from the worlds and the recipients is not a change,

for that the recipients cannot receive the light is from the side of the shield that exists upon Hashem, which is the concealment of the Name Elokim,

and the Name Elokim is a holy name from the seven names that are not erased,

and therefore, relative to the light itself, this is no concealment at all, for an essence does not conceal an essence, as is known,

meaning that even from the perspective of the concealments and hiding places, there is no change in the light at all.

Yet it still needs to be understood, for superficially there is a change in the light from the perspective of the creations,

for the creations are distinct from one another,

and the coming into being of the creations is from the aspect of the light of the word of Hashem,

in that each creation has a distinct utterance separate from another,

and if so, this is a change in the light.

And he explains regarding this that in truth, even this is not a change.

And he explains based on the analogy of the light of the sun explained in Tanya,

that specifically when the light goes out from the luminary, it exists as light,

but when it is within the luminary, it has no existence at all, for it is utterly nullified in existence within the luminary.

Therefore, the word of Hashem that constantly brings the creations into being and is the entire essence of their existence,

and as is known,

this is not comparable to when something goes out from a craftsman to a vessel, for the vessel can endure without the craftsman because it is something from something, and the craftsman did not create the existence of the entity, unlike in the bringing into being of something from nothing and absolute naught, for the light must constantly bring the creations into being and is the entire essence of their existence,

and the light is always found within the Luminary,

for within the Luminary, the matter of contraction and removal, heaven forbid, does not apply,

and He is found in every place,

even in the place where the creation and the utterance that brings it into being, sustains it, and enlivens it exist,

and since the creations and the light that brings them into being are always found within the Luminary, they are nullified utterly, like the nullification of the ray of the sun within the sun,

and if so, it is understood that even from the perspective of the existence of the creation, there is no change at all.

And through contemplation on the matter of "I am Hashem, I have not changed," there is aroused in him a desire for two matters,

in spirituality and in physicality.

The first matter is that when he contemplates that the entire order of the chain of descent does not cause any change at all,

therefore he will desire that all his powers and desires be only in G‑dliness.

And the second matter is that when he contemplates that "I am Hashem, I have not changed" and everything is found within the Essence,

therefore he will desire that even in the existence of the creation, he will not need to be sustained from matters in whose externality G‑dliness is not apparent,

but rather that he be sustained from the Essence,

sustained from the radiance of the Shechinah.

And the difference between these two matters is,

that the first matter, that all his spiritual powers, and in general the inner powers, will, and delight, be only in G‑dliness,

this matter is within the power of the person,

and this is the service that is demanded of him,

for this is the matter of the service of the offerings, to offer the blood and the fat,

that the blood is the soul,

meaning the vitality,

and the fat is the delight, the "cooking and flavor,"

to offer them upon the altar to Hashem, that they be only in G‑dliness.

And this matter can be effected not only in the time when the Holy Temple existed, but also in this generation, and specifically from within the distress,

that what he must toil to overcome the double and multiple darkness,

through this specifically he can reach a higher level,

which is from the side of the power of self-sacrifice that exists now more than in the time of the Temple,

However, the second matter, that he will not need to be sustained from matters in whose externality there is no G‑dliness, but rather that he be sustained from the radiance of the Shechinah,

this will be when He will remove the spirit of impurity from the earth,

and it is the revelation of the future, of which it is said, "And it shall be said on that day, Behold, this is our G‑d,"

that there will be a tangible revelation of G‑dliness,

that there will be a revelation of the power of the Actor within the acted-upon,

and it will be felt that "there is nothing besides Him."

And this is the matter of "I am Hashem, I have not changed,"

that although He is at every time and in every moment and in every place,

nevertheless, in order for there to be a tangible revelation in all his matters,

this will be revealed specifically in the future, through the service now in the spiritual service, which is the service of the boards and the fulfillment of the commandments in physicality,

through which they transform the falsehood of the world and connect to His Essence and Being,

to become literally one roof and floor.

9)

And this is "I have come to My garden, My sister, My bride,"

for the main dwelling of the Shechinah was in the lower realms,

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

and this is through "boards of Shittim wood, standing," which is the language of pillars that are fixed in the earth,

that the foundation is specifically in hard and strong earth,

this is the beginning, and afterwards they are drawn upward until their heads are connected to the ceiling, to the very high,

as he continues to explain in Iggeret HaKodesh, that they stand in the heights of the levels,

"the King stands,"

and it is the drawing down of the self-elevation,

through the aspect of "am," from the term "omemot" (faintness),

through which one takes from the self-elevation until the Essence of Ein Sof,

and they draw down through the service of man, that it be "I have come to My garden," to My place of planting, to the place that was My primary place initially, for the main dwelling of the Shechinah was in the lower realms,

for just as at the beginning of creation it is written,

"These are the generations" (spelled fully),

so too in the future redemption it is written,

"These are the generations of Peretz,"

"generations" (spelled fully),

that this will be below ten handbreadths, very close, literally through our righteous Moshiach.