English translation — מאמר באתי לגני תשכ"ח

B"S.

Motzaei Shabbos Parshas Beshalach,

11 Shevat

(Maamar 2),

5728

"I have come to My garden, My sister, [My] bride."

And the Rebbe, my father-in-law, the Rebbe of the hillula, brings in the maamar of the day of his histalkus and his hillula,

that it is stated in Midrash Rabbah

(in its place)

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

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

that the primary [dwelling of the] Shechinah was in the lower realms,

but through undesirable matters

(beginning with the sin of the Tree of Knowledge)

the Shechinah departed from below to above, up to the seventh firmament,

and afterwards, Tzaddikim arose

(beginning with Avraham Avinu,

"One was Avraham")

and they brought down the Shechinah from above to below,

until Moshe, who is the seventh, came

(for all sevenths are beloved)

and brought it down below to earth.

For this matter

(the descent and drawing down of the Shechinah below to earth)

was accomplished primarily through the Mishkan

that Moshe made, as it is stated,

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

And this is [the meaning of]

that the Mishkan was made of shittim wood,

for the drawing down of the primary Shechinah below is through the service of subjugation and transformation,

as the statement [states],

"When the sitra achra is subjugated, the glory of the Holy One, blessed be He, is elevated throughout all worlds,"

the drawing down and revelation of the Atzmus of Ein Sof, which is above any relation to worlds

[therefore this drawing down is called "elevation" (istalkus),

because it is a revelation of the light that is in the aspect of loftiness],

the primary Shechinah.

And since this drawing down is through the service of subjugation and transformation,

therefore the Mishkan was made of shittim wood,

shittim being an expression of foolishness (shtus),

meaning the foolishness of idolatry and transgression

(a person does not commit a transgression unless a spirit of foolishness enters into him),

and through the service of "And you shall make the planks for the Mishkan of shittim wood, standing,"

that they transform the foolishness of idolatry and transgression into the foolishness of holiness

("shittim wood, standing"),

through this is fulfilled "and I will dwell in their midst,"

the drawing down of the primary Shechinah in the lower realms.

B)

And he continues in the maamar,

that this is also [the meaning of] that one of the services

[and one could say,

that the explanation of "one of the services" is the unique and primary service

that was in the Holy Temple]

is the service of the offerings,

for the service of the offerings is that one takes an animal

(whose vitality is from the kelipah of nogah)

and makes it an offering to Havayah,

and particularly according to the explanation of the Alter Rebbe

on the verse

"When a man from among you brings an offering..."

that what is written "When a man from among you brings an offering"

(and not "When a man from you brings an offering")

is to hint that the offering must be

(not only from the animal literally,

but also)

"from among you,"

from yourselves,

from the animal that is in a person's heart,

for when one makes from the animal within him

(the animal soul)

an offering to Havayah,

this is the matter of subjugation and transformation.

And by transforming the animal

[the animal literally,

and the animal within his heart]

into holiness,

behold, this reaches the Atzmus of Ein Sof, which is above any relation to worlds

(the primary Shechinah),

for the secret of the offering ascends to the secret of Ein Sof,

and this light is drawn down below.

For regarding offerings it is written,

"a pleasing aroma,"

"aroma" (rei'ach) is the ascent upward, and "pleasing" (nicho'ach)

(from the term "descending a level")

is the drawing down below,

for by the aroma of the offerings ascending upward to the secret of Ein Sof,

behold, from there it is afterwards drawn down below,

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

the drawing down of the primary Shechinah in the lower realms.

And it may be said,

that this which is explained in the maamar

(and at length)

regarding the matter of the offerings,

[is that] even though through the making of the Mishkan there was already achieved

(seemingly)

"And I will dwell in their midst,"

it is,

because the main drawing down of the Shechinah below is primarily through the service in the Mishkan after its establishment.

For although the drawing down that took place at the time the Mishkan was erected by Moshe is a most sublime drawing down,

nevertheless,

the drawing down that comes through the service of the offerings

(of Israel)

is even more sublime.

And it may be said,

that this is also what is brought at the beginning of the maamar, the verse

"The righteous shall inherit the land and dwell forever upon it,"

and it explains that the righteous cause to dwell

(draw down)

the aspect of "He Who dwells forever"

"on high and holy"

so that it will be revealed below,

hinting thereby,

that the drawing down of the Shechinah below is not only through the seven righteous ones from Avraham until Moshe,

but also through ordinary righteous ones,

in which are included each and every one of Israel,

"and Your people are all righteous."

For after the drawing down through the seven righteous ones,

and particularly through Moshe, through whom the Shechinah was drawn down below into the land,

behold, through this the power is given to each and every one of Israel to draw down even more,

and specifically through this the intention of a dwelling place for Him, blessed be He, in the lower realms is completed,

that this lowest world, below which there is no lower

becomes a dwelling place for Him, blessed be He,

for Him, for His very Essence.

And this is what the maamar continues

that Israel are called by the name "the hosts of Hashem,"

and it explains that "host" is

(also)

from the term "beauty,"

for the matter of the beauty

(splendor)

of Israel is that they have different types,

masters of Torah, etc.

until simple people

[including also those about whom they said

that they are full of mitzvos like a pomegranate],

for each and every one of Israel is a soldier in the hosts of Hashem

(host from the term army),

who goes out to war,

to conquer the world and make it a dwelling place for Him, blessed be He.

3)

And behold, just as a physical war is connected with self-sacrifice,

so too is it with this war,

that in order to fight against the folly of the other side, the service must be above measure and limitation,

the folly of holiness that is above reason and intellect,

which in general terms is the matter of self-sacrifice that is above intellect.

[And one can connect this also with the service of the offerings in its simple sense,

according to what the Ramban wrote,

that at the time of offering the sacrifice, the owner of the sacrifice must think that he sinned against his God with his body and soul, and it would be fitting for his blood to be spilled and his body burned, were it not for the kindness of the Creator who took from him a substitute... his blood

(of the offering)

in place of his blood, a soul in place of a soul, etc.,

which is the matter of self-sacrifice].

And the maamar continues,

that just as in a physical war,

in order to win the war, all treasures are expended,

for although in the ordinary way, not only are they not used

(even for a great need),

but furthermore, they are hidden and sealed from the eye of every beholder,

nevertheless, in order to overcome the opponent, all treasures are expended,

meaning not only are the treasures used, but they are even wasted,

for wastefulness is beyond measure, calculation, and limitation,

and the reason for this is that victory is rooted in the essence of the soul there,

(in the essence of the soul)

no calculations apply,

so too is it above,

that the root of victory is in the innerness of Kesser,

and therefore,

in order for the hosts of Havayah to win the war,

they are given,

and in a manner of wastefulness,

the aspect of the treasure that is above

(above light and revelation),

about which it is said, "No eye has seen,"

in order to win the war and make the world a dwelling place for Him, blessed be He.

And it can be said,

that this which is explained in the maamar, that the reason for this is that the root of victory is in the innerness of Kesser,

is primarily regarding this, that the giving of the treasure is in a manner of wastefulness.

For this, that they give the treasure in order to make the world a dwelling place for Him, blessed be He,

it can be said,

that this is because the intent of a dwelling place in the lower realms is in His very Essence,

as the Alter Rebbe said,

in the precise language of our sages, of blessed memory,

"He desired... a dwelling place in the lower realms,"

for the matter of "desire" is above reason,

therefore,

the giving of power to complete this intent is from His very Essence,

the aspect of the treasure that is above light and revelation.

And the reason that the root of victory is in the innerness of Kesser,

is

(primarily)

regarding this, that the giving of the treasure is in a manner of wastefulness.

And it can be added,

that the giving of the treasure in a manner of wastefulness to the hosts of Havayah to win the war is not only from the side of Above

(because the root of victory is in the innerness of Kesser),

but this also pertains to the hosts of Havayah themselves.

For since their service is in a manner of wastefulness

(beyond calculations),

the folly of holiness that is above intellect and reason,

therefore they are fitting and vessels that the treasure from above be drawn to them in a manner of wastefulness.

D)

And the maamar continues in chapter 18

(the chapter relevant to this year),

that the explanation of the matter

(that the root of victory is in the innerness of Kesser)

will be understood based on what is said,

"And also the Netzách of Yisrael will not lie nor relent, for He is not a man to relent."

For this, that the Netzách of Yisrael will not relent, is because the root of victory is in the aspect of "not man"

(the innerness of Kesser),

and in the aspect of "not man," consolation and regret do not apply.

And the matter is,

that this verse

("And also the Netzách of Yisrael... will not relent...")

is Shmuel's response to Shaul regarding his request that the kingship be returned to him,

for after the Holy One, blessed be He, gave the kingship to Dovid

("and gave it to your fellow who is better than you"),

it is not possible that He will retract and take the kingship from him,

for He is not a man to relent.

And the Alter Rebbe, in Torah Ohr, precisely notes,

behold, from this very fact that initially the kingship was given to Shaul,

and when he sinned it was taken from him,

it is proven

that also above, relenting applies,

as it is explicitly stated in the verse,

"I regret that I made Shaul king...,"

and what does it mean when it says

(regarding the kingship of Dovid)

"for He is not a man to relent"?

And the point of the explanation in this is,

that the intent of the verse "for He is not a man..." is not only that the Holy One, blessed be He, is not like a lower man, to distinguish,

but rather,

primarily,

that He is also not within the category of the form of the Supernal Man.

And this is that regarding the kingship of Shaul it is written,

"I regret that I made Shaul king...," and regarding the kingship of Dovid it is written, "for He is not a man to relent,"

for the kingship of Shaul was from the aspect of "man,"

for in this aspect, relenting applies,

but not so the kingship of Dovid, which is from the aspect of "not man,"

for in this aspect, relenting and change do not apply,

as explained in Torah Ohr.

And one may add,

that which is written "for He is not a man,"

[the term] "man" in the absolute sense

(even though the intent of the verse is that He is not within the category of the depiction of the supernal man),

is because the true and essential concept of "man" is in the supernal Man,

and that which the man below is called by the name "man" is

(on account of [being] "earth from the supernal one"49)

because he is similar to the supernal Man,

and "upon the likeness of the throne, a likeness like the appearance of a man."50

And moreover,

that even the man upon the throne is only "like the appearance of a man"

(with the prefix of comparison "like"),

and not man himself,

for the true and essential concept of man is in Atzilus.

This is not the case regarding the man upon the throne which is in Beriah

(the Throne of Glory is in Beriah51),

which is only a likeness like the appearance of a man.52

And with more particularity,

even in Atzilus there are these two aspects.

"Man" is Zeir Anpin of Atzilus,

and Malchus of Atzilus is "like the appearance of a man."53

And higher still,

even Zeir Anpin is only "like the appearance of a man," and the actual Man is in Arich.54

And this is [the meaning of] "for He is not a man to relent,"

[the term] "man" in the absolute sense refers to the supernal Man

(up to the Man of Arich),

and "He is not a man" [refers to] Atik,

for in the level of Atik, consolation and regret are not applicable.

5)

And behold, the reason for this, that in "man" consolation is applicable,

is explained in the maamar,

that "man" is intellect and emotions.

And it explains,

that this [statement] that "man" is intellect and emotions,

the intent in this is that the emotions

(within him)

are based on intellect, and the intellect

(within him)

is related to the emotions.

And it may be said,

that which is stated in the maamar, that "man" is intellect and emotions and that the intellect and emotions within him are related to each other,

is not only in order to explain the reason that in "man" consolation is applicable

(as will be explained),

but also in order to explain the greatness of the elevation of "man"

[for that "man" is intellect and emotions and that the intellect and emotions within him are related to each other is due to the greatness of his elevation,

as will be explained],

so that through this the greatness of the elevation of the level of "not man" will be better understood,

which is above even the elevation of "man."

And this will be understood based on the known principle55

that man is comprised of all levels.

For in addition to him being comprised of all the emotions,

as the Rambam states56

that animals and trees have only one action or two actions, but man performs many actions that differ from each other,

meaning that all created beings,

each one has a specific attribute

(the eagle is merciful and the raven is cruel57,

and likewise among the angels,

Michael [is] in love and Gavriel [is] in fear),

and man is comprised of all the emotions

[for this inclusion that is in man is that he is comprised of all matters in one level,

[the level of] emotions],

behold, in addition to this, he is also comprised of all the levels,

from the highest level to the lowest level,

as it is stated in the Midrash58

that man was created from the supernal ones and from the lower ones.

And this is that "man" is intellect and emotions,

for the nature of intellect is ascent upward and the nature of emotions is descent downward,

and since man is comprised of the supernal ones and the lower ones

(from both of them together),

therefore,

intellect by itself or emotions by themselves are not the concept of man,

and the concept of man is intellect and emotions.

And this is59

also the reason that the emotions of man are based on intellect and the intellect of man is related to the emotions

(even though intellect and emotions are two different and even opposite matters),

because every aspect within him,

both the intellect and the emotions,

is from the point of his perfection which includes both of them,

and therefore they are related to each other.

And this is what is stated in the maamar, that "man" is intellect and emotions, etc.,

for in this is recognized the greatness of the elevation of man,

the point of perfection of the supernal ones and the lower ones.

6)

Now, in Torah Ohr, section 60,

(in the maamar that explains the concept that "it is not a man to feel regret"),

it explains that the concept of "Adam" (man) is [that of] three lines.

For even this aspect in man

(that he is in the form of three lines)

indicates the greatness of his level.

And as explained elsewhere,

the primary difference between Tohu (chaos) and Tikkun (rectification) is,

that in Tohu the Sefiros were in the aspect of two lines

(right and left),

and in Tikkun they are in the aspect of three lines

(right, left, and middle).

And the superiority of Tikkun, which has three lines, is

(not only that an additional line was added to it,

the middle line,

but also)

that through the middle line, a connection and integration of the two lines, right and left, is made.

And that the middle line connects and unifies the two lines of Chessed and Gevurah is

because its source is from the Ein Sof, the completeness of all, which includes the perfection of the two lines.

Thus,

even this, that man is in the form of three lines, indicates the perfection of man.

And that which is explained in the maamar that "Adam" is intellect and emotions and not the concept of three lines,

it can be said,

that this explanation here of the concept of "Adam" is

(primarily)

in order to explain the reason for this, that in man, consolation and regret are applicable,

for the concept of consolation and regret is change and reversal,

meaning,

that not only is he sometimes in the line of Chessed, sometimes in the line of Gevurah, and sometimes in the line of Tiferes

[and similarly, that in the first millennium the conduct was according to the attribute of Chessed,

in the second millennium according to the attribute of Gevurah,

etc.],

but rather,

that in that same time and situation, he changes from Chessed to Din and from Din to Chessed.

And furthermore,

the change is in a manner of consolation and regret,

that not only from now onward is his conduct in a different attribute

(even though now it is the same situation and state),

but he regrets his previous conduct.

Therefore, the maamar explains that "Adam" is intellect and emotions,

and not the concept of three lines,

because this change of attributes, in a manner of consolation and regret, occurs because man is intellect and emotions,

and his emotions are according to his intellect.

7)

The concept is that it is written,

"A man (Ish) is praised according to his intellect,"

and it is known

that a person is called "Ish" because of his emotions

[for this is the difference between the title "Adam" and the title "Ish":

that which he is called "Adam" is because of his intellect, and that which he is called "Ish" is because of his emotions],

and the meaning of "A man is praised according to his intellect" is that even the emotions of a person

(Ish)

are according to his intellect.

That is to say,

even the natural emotions of a person,

despite the fact that their essential existence is from nature

[unlike intellectual emotions, whose entire existence is from the intellect],

are aroused by the intellect.

For this is the meaning of what is written,

"Do not let your hearts be faint, do not fear, etc.,"

for at first glance,

fear in battle is a natural thing, so how can there be a command about it, "Do not fear"?

And the explanation of this is,

that since the arousal of natural emotions is through the intellect,

therefore,

when one does not place his mind and thought on it,

his heart will not be faint, and he will not fear or be afraid at all.

And as the Rambam wrote,

"Anyone who begins to think and contemplate about battle and frightens himself transgresses a negative commandment,

as it is said, 'Do not let your hearts be faint, do not fear, etc.,'"

for even natural fear is aroused and acts when one thinks and contemplates it.

And so it is also in the G-dly soul,

that even its natural emotions,

their arousal is through the intellect.

For this is the meaning of what is written,

"And you shall love the L-rd your G-d,"

for although every Jew naturally loves G-d,

and according to the teaching of the Alter Rebbe,

every Jew does not want in any way and is completely unable to be separated, G-d forbid, from G-dliness,

nevertheless, there is a command about this,

because natural love is aroused through contemplation, and the command is that one should contemplate matters that arouse love.

And this concept

(that the arousal of love is through contemplation)

is not only because of the concealment and hiding of the animal soul,

but also from the perspective of the G-dly soul,

for the emotions of a person,

and certainly the G-dly soul within him,

are according to intellect.

On the other hand,

even after the G-dly soul has become enclothed in the body and animal soul,

through contemplation, etc., the natural love of the G-dly soul will necessarily be revealed.

For from this very fact that every Jew is commanded to love G-d, it is proven that this depends on his choice.

And one cannot say

that the command is only about contemplation,

as the Alter Rebbe wrote

that he received from the Baal Shem Tov that "the commandment of 'And you shall love' is to fix one's thought and mind...

on matters that arouse love,

and what will come from this is not the essence of the commandment,"

for the simple meaning of "and you shall love" is that he should love G-d.

And from this it is proven,

that every single Jew,

when he contemplates this

(and also pays attention),

will necessarily, in the end, have love of G-d.

And this is what is stated in the maamar,

that in the emotions of a person, there can be a change from Chessed to Din and from Din to Chessed,

for since the emotions of a person are according to the intellect,

therefore,

when his intellect dictates a different way,

a change occurs also in the emotions.

8)

And the explanation of the concept in more detail

will be understood according to what the Mitteler Rebbe wrote in Toras Chayim,

that in the emotions there are

(generally)

three levels,

Ibur (conception), Yenikah (nursing), and Mochin (intellect).

For this is that the emotions are called "Tzomeach" (vegetative)

[as is known regarding the concept of the Chai (animal), Tzamayach (vegetative), and Medaber (speaking) aspects in man,

that the "Chai" aspect in man is the intellect,

and the emotions are the "Tzomeach" aspect in him],

because the growth and development of the emotions are in a manner of change from level to level,

Ibur, then Yenikah, and then Mochin.

The aspect of Ibur is the emotions as they are still hidden within the intellect,

similar to a fetus in its mother's womb.

And the aspect of Yenikah is the emotions as they are drawn into the heart,

for even then they grow from the intellect,

and moreover, then is the main growth of them.

Similar to an infant,

that even after it is born and becomes an independent entity,

it nurses from its mother's milk, through which its limbs grow

(and indeed, the main growth of the child is during the time of nursing).

And the aspect of Mochin is the emotions as they are in a state of maturity

(similar to a child after the time of nursing),

and even these emotions receive from the intellect,

from the aspect of the maturity of the intellect,

as explained in Toras Chayim there.

And based on this, the reason will be understood for this, that when the intellect dictates a different way, a change occurs in the emotions

(as explained above from the maamar of the Hilula),

for since even after the emotions are drawn into the heart and become an independent entity, they receive from the intellect,

similar to an infant,

that even after it is born and comes into the open air,

it nurses from its mother's milk

[and moreover,

even the emotions of maturity receive from the intellect],

therefore,

when a change occurs in the intellect,

the emotions also change.

9)

And he continues in the maamar,

that even in intellect there is a matter of consolation.

And he brings an example for this from that which at first76

it is written, "And every inclination of the thoughts of his heart was only evil etc."

(and therefore)

"I will blot out etc.",

and afterwards77

it is written, "For the inclination of man's heart is evil from his youth," and

(therefore)

"I will not again continue to smite etc."

For that same reasoning that was initially the cause that obligated became the cause that acquits.

And he explains,

that the change in intellect comes from the aspect of will.

For when a change occurs in the will,

the intellect also changes.

And the reason for this

(that through the will the intellect changes)

is,

that the intellect is always connected

(even after it has already been drawn forth from the will)

to the will,

and therefore,

when a change occurs in the will, the intellect also changes.

And in the manner that was explained above regarding the matter of intellect and emotions.

And one must understand,

but will and intellect are two different matters,

for intellect is internal

[that which is sometimes explained that intellect is a level of encompassing,

the intention in this is that it is not in the level of inner feeling as much as the emotions78],

and its activity in the brain is in a manner of clothing,

to the extent that through much engagement in intellectual concepts, a change occurs in the brain, with grooves being added to it79,

and likewise regarding the activity of the intellect upon the emotions in the heart,

that which it affects in the emotions is by means of clothing itself within them.

But not so the will, which is encompassing, not in a manner of clothing.

For it is likewise regarding the activity of the will upon the intellect

[that through the will a change occurs in the intellect,

which is why they said80

"A person should always study in a place where his heart desires"]

that this is not in a manner of clothing but in a manner of cause.

And based on this, explanation is needed,

for seemingly regarding intellect and emotions,

since the intellect is clothed within the emotions,

therefore even after the emotions have been drawn forth from the intellect, they are dependent upon the intellect,

and when a change occurs in the intellect, the emotions also change.

But not so regarding will and intellect,

since the will is only a cause for the drawing forth and revelation of the intellect,

what is the connection of the intellect

(after it has already been drawn forth)

with the will,

to the extent that through a change in the will, the intellect will also change.

10)

And this)

And this will be understood by prefacing what the Tzemach Tzedek explains at length in Ohr HaTorah Parshat Nasso81

and in brief in his Sefer HaMitzvos, Mitzvas Binyan Mikdash82

on the verse83

"All that Hashem desires He does,"

that one must understand,

behold, the creations came into being from the ten Sefiros that are below Kesser,

and more particularly from the seven emotions,

and why does He attribute all actions to the will, which is Kesser.

And seemingly one could add,

that one cannot say that that which came into being from the ten Sefiros is the particulars of the creations, and what is said "All that Hashem desires He does"

(specifically "all")

refers to the totality of creation,

for even the totality of creation came into being from Chochmah,

as explained in many places84

on the verse85

"All of them with wisdom You made,"

for the division within the creations is from the aspect of Binah,

but not so the coming into being from the aspect of Chochmah, which is in totality

("all of them with wisdom"),

and what is the meaning of "All that Hashem desires He does," that creation is from the will.

And he explains this with a parable from human action86,

that although every action comes from a specific power,

nevertheless, that the powers act is through the will,

and without will,

there would be no action at all.

And like the movement of the hand and foot,

that although the movement itself comes from the power of movement in the hand,

nevertheless,

in order for the movement to occur,

it is specifically through the will,

and without the will, the hand would rest like a silent stone

(even though it has the power of movement within it).

And likewise in the Supernal Man,

that this flow from the ten Sefiros to vitalize the worlds is from the aspect of the will,

and therefore all actions are attributed to the will,

"All that Hashem desires He does."

And one could say,

that this attribution of all actions to the will,

even though the actions themselves are drawn from the ten Sefiros and the will is only so that the Sefiros will bestow,

is

(as implied in Ohr HaTorah there)

because that the activity of the inner powers is through the will is because the inner powers are only a radiance and illumination from the soul, and the will is from the essence of the soul.

And therefore the actions are attributed to the will,

even though they are drawn from the inner powers,

for the will is

(like)

the essence of them.

And based on this, one can also understand the connection of the intellect

(even after it has been drawn down)

with the will,

for that which through the will the drawing down and revelation of the intellect occurs is because the will is from the essence of the soul,

the essence of all the faculties.

For similarly, it is also regarding the reasoning of "every inclination of the thoughts of his heart was only evil,"

that the change that occurred in this reasoning,

that initially it was a reason for liability and afterwards it became

(this same reasoning itself)

a reason for merit,

is due to the change, so to speak, that occurred in the will

(as explained above in the maamar of the Baal HaHilula).

10)

A)

And now, the reason for this change that occurred in the will

is explained in the maamar,

that after "And the Lord smelled the pleasing aroma,"

the secret of the offering ascends to the secret of Ein Sof,

then a new will is drawn down.

And the concept is as explained by the Admo"r Mahara"sh in the continuation of "Mayim Rabim,"

that a scent arouses the essence of the soul.

For this is like one who faints, heaven forbid,

when they give him a strong scent to smell, he is aroused from his fainting,

for the concept of fainting is the cessation of the diffusion of vitality,

and through the strong scent that arouses the essence of the soul,

vitality is drawn anew

(from the essence of the soul).

And analogously, one can understand Above,

that the concept of "And He was grieved in His heart"

(the opposite of "And God saw all that He had made, and behold, it was very good")

is a movement of withdrawal

(analogous to the concept of fainting),

and through His smelling the pleasing aroma of the offerings,

"It was pleasing before Me that I said and My will was done,"

a new will is drawn from the Essence that is above the aspect of revelation.

10)

B)

And now, the reason for this, that even in the will

(which is above the intellect)

consolation and regret

(change) can apply,

is because the will is also included in the form of man,

intellect and emotions.

For in the will there are its emotions and its reason,

a hidden reason.

And since intellect

(even a hidden reason)

is something that can be reversed

[as is understood from the reasoning of "every inclination of the thoughts of his heart was only evil," which can be explained in two opposite ways,

for liability and for merit],

therefore,

when a change occurs in the hidden reason,

the will changes

(the emotions within the will),

analogous to the change in revealed intellect through which the emotions change.

For all this is in a will that has a reason.

But a will that is above reason

(which does not have even a hidden reason),

change cannot apply to it.

And this is what is written, "And also the Eternal One of Israel will not relent, for He is not a man that He should relent,"

for the root of the Eternal One of Israel is in the will that is above reason,

and therefore relenting cannot apply to it.

10)

3)

And the explanation of the matter

(that the root of the eternity of Israel is in a will that is above even a concealed reason)

in more detail,

one must preface what is explained in the discourses of the Admo"r

(the Rebbe Rashab)

of blessed memory, the concept of these two wills

(a will that has reason and a will that has no reason)

in two ways.

For sometimes

it is explained

that a will that has no concealed reason is above a will that has reason

(as in the maamar of the yahrtzeit),

and sometimes

it is explained

that a will that has no reason is the externality of the encompassing [light],

and the will that has reason is the innerness of the encompassing [light]

(the innerness of the will).

And the point of the explanation in this,

that when it is sometimes explained that a will that has reason is above a will that has no reason,

the intent of "reason" is that which is felt within it of the innerness of the intention,

that the will is specifically for Israel.

For in a will that has no reason,

all are equal,

I do not know in which of them He desires,

and a will that has reason is that which is felt within it of the innerness of the intention,

that He desires specifically the deeds of the righteous.

10)

4)

And this will be understood according to the teaching of the Maggid

on the statement of our sages of blessed memory,

"The tefillin of the Master

of the world, what is written in them? ... 'And who

is like Your people Israel, one nation in the land,'"

for it is stated in the writings of the AriZal

that tefillin are called "mochin" (brains/intellect),

for the explanation of "mochin"

(here)

is pleasure.

For the pleasure of Israel from this that we are attached to Him, blessed be He,

and even to the extent that "all the peoples of the earth will see that the name of Havayah is called upon you,"

is called "our tefillin."

And His pleasure, blessed be He, from this that we are attached to Him, blessed be He,

and "who is like Your people Israel, one nation in the land,"

is called "His tefillin."

And behold, this pleasure

(both the pleasure of the Holy One, blessed be He, and the pleasure of Israel)

from this that we are attached to Him, blessed be He,

is above reason.

And as is understood from this that this pleasure is called by the name "tefillin,"

for all the mitzvos are compared to tefillin,

for the will in the mitzvos is an essential will that is above reason.

[For in addition to this, that even the reasons for the mitzvos

(as they are in their truth)

are above the comprehension of human intellect,

and as it is written in Igeres HaKodesh

that the reasons for the mitzvos were not revealed and they are above intellect and comprehension,

and even in "Eizehu Mekoman" where some reason that is understandable to us superficially was revealed and explained,

this is not the ultimate reason,

rather within it is clothed the innerness and hidden mysteries of wisdom that are above intellect and comprehension,

nevertheless, the will of the mitzvos is an essential will that is above reason,

above even the reason of the innerness and hidden mysteries of wisdom.

For this is why in the fulfillment of mitzvos one must have two intentions,

a general intention and a specific intention,

for from the aspect of the reasons for the mitzvos one must have the specific intention relevant to that mitzvah,

and from the aspect of the will

(which is above reason)

one must have the general intention to fulfill the will of Havayah].

And specifically in the mitzvah of tefillin, even after the will is clothed in reason,

and even to the extent of a reason understandable in human intellect,

it is recognizable in it that in its root it is above reason.

For the specific intention of the mitzvah of tefillin is to subjugate the heart and the mind,

behold, from this very thing it is proven that it is above mind and heart,

for therefore it has the ability to subjugate the mind and the heart.

And according to what was brought above from the maamar, that even in the will

(the externality of the will)

there is the reason

(concealed)

within it and the emotions within it,

one must say

that tefillin are above even the concept of "mind and heart" within the will.

9)

6)

And based on this it is understood

that this that tefillin are called "mochin," [meaning] "the explanation of 'mochin' is called pleasure,"

the intent is not that this pleasure

(of the Holy One, blessed be He, and of Israel)

that is called by the name "tefillin"

is composed of reason,

but rather,

that this pleasure is an essential pleasure that is above reason,

and above even concealed reason,

and the concept of the "mochin" within it is that the inner intention is felt in it,

that the pleasure is specifically for Israel.

And this can be understood in more detail based on what is explained in the discourses of the Rebbe

(the Rebbe Rashab)

of blessed memory,

that the desire for mitzvos is an essential desire in which change does not apply,

and also that which through teshuvah the blemishes that one blemished in Torah and mitzvos are filled,

this is not in the category of regret or change, G-d forbid,

but rather,

that through teshuvah one reaches the essential delight of the innerness and Atzmus of Ein Sof,

which is the delight in Yisrael from their own essence

(in addition to the delight that comes from their fulfillment of Torah and mitzvos),

and when the essential delight is drawn down,

the desire is also drawn down.

And based on this, it will be better understood why tefillin are called "mochin" (intellect),

for that Yisrael are one nation in the land

(as stated in the tefillin of the Master of the world),

that even when they are in the land they are attached and bound with Hashem Echad,

is because the root of Yisrael is in the essential delight of the innerness and Atzmus of Ein Sof

(therefore matters of the land cannot cause a change in this),

and through the fulfillment of the mitzvah of tefillin,

this matter is drawn down in revelation.

And this is also that which "a skull that does not lay tefillin"

has a special law

is specifically when he has never laid them,

and through laying tefillin one time,

he leaves this category,

for through laying tefillin

(even through one time)

the revelation of the essential delight is drawn into him.

And it can be said,

that through this the desire for Torah and mitzvos is also drawn down,

in the manner of what was explained above regarding the matter of teshuvah.

9)

7)

And this is "And also the Eternal One of Yisrael does not lie and does not relent, for He is not a man to relent,"

that the root of Yisrael is in the level of "not a man,"

above even a hidden rationale,

in which change does not apply, G-d forbid.

[And together with this,

there is in this also the advantage of "man,"

the matter of "rationale,"

the essential delight].

And through a person performing his service in a manner of Netzach,

and in a manner of "Netzach Selah va'Ed" that has no cessation

without changes,

and whatever may be and come what may, he stands with strong force,

that even in the land he will be bound with Hashem Echad,

then they give him the treasures from above,

which are also drawn from a place that is above the matter of changes,

"there is no left in this Atika"

and consequently the drawing from there is in a manner of Netzach Selah va'Ed that has no cessation.

And this level they give in a manner of lavish giving without calculations.

And although the giving of the treasures is through the ministers and officers of war,

the Nesi'im of Yisrael in every generation,

down to the Nasi of our generation, the Baal HaHilula,

nevertheless, the main intention in this is that the treasures be drawn down and given to the men of valor,

the hosts of Hashem,

through whom the victory is actually accomplished,

that it will be "and Hashem will be King,"

"and Hashem will be King over all the earth; on that day Hashem will be One and His Name One,"

in the true and complete redemption, speedily, through our righteous Moshiach.