English translation — מאמר באתי לגני תשכ"ט

B"S.

Yud Shevat,

5729

"I have come to My garden, My sister, My bride"1,

And the Rebbe, my father-in-law, the Rebbe of the hillula, brings in the maamar of the day of his passing, the day of his hillula2,

that it is stated in Midrash Rabbah

(in its place)

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

to the place which was My essence originally,

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

but through undesirable matters, the Shechinah departed from below to above, up to the seventh firmament,

and afterwards, seven tzaddikim arose and brought down the Shechinah from above to below,

until Moshe, who is the seventh, came,

and all sevenths are beloved3,

and he brought it down below to earth.

For this matter

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

was accomplished primarily4

through the Mishkan that Moshe made, as it is stated5

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

And this is [the meaning of] "Tzaddikim will inherit the land and dwell forever upon it"6,

that this [matter] that tzaddikim

(and Your people7

are all tzaddikim8)

will inherit the land, which is the Garden of Eden, is because they cause to dwell

(draw down9)

the aspect of "He Who dwells forever, exalted and holy"10

so that it will be revealed below.

And it can be said,

that according to what is stated in the maamar, that the explanation of "and dwell forever upon it" is that the tzaddikim draw down the aspect of "forever" so that it will be revealed below,

it is necessarily to say that "the land" in this verse is the physical land,

[for "upon it" refers to the "land" mentioned here],

and what is stated in the maamar, that "tzaddikim will inherit the land" is the Garden of Eden,

the intention in this is not for the world of souls as they are without bodies,

but rather for the Garden of Eden as it is in the physical land,

in which Adam HaRishon was

(in his physical body)

before the sin,

when the primary dwelling of the Shechinah was in the lower realms.

2)

And he continues in the maamar,

that the service through which the drawing down of the primary Shechinah below was accomplished

(after it departed through the seven undesirable matters)

is the service of subjugation (itkafya) and transformation (ithapcha).

As the statement11

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

[this refers to] the drawing down and revelation of the Essence (Atzmus) of Ein Sof, which is above any relation to worlds

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

because it is a revelation of the light that is in the aspect of transcendence12],

which is equally in all the worlds.

For in the worlds there is a multiplicity of levels without end13.

For this that is explained in many places, that there are two worlds,

as it is stated14

"from the world to the world,"

which are the hidden world and the revealed world15,

is in general terms16,

but in particular they are divided into four worlds Atzilut, Beriah, Yetzirah, Asiyah (ABiYA)

[And it can be said that this is what the maamar brings at the beginning of the matter from the Midrashic statement17

"He stretched out His right hand and created the heavens, He stretched out His left hand and created the earth,"

and afterwards he explains "the difference in the four worlds,"

for the totality of all worlds is divided into two general levels,

upper worlds

(heavens)

and lower worlds

(earth),

similar to the hidden world and the revealed world,

but in particular they are four worlds ABiYA],

and in even greater particularity, into a multiplicity of worlds without end.

And this is the novelty and superiority of this light, that it is "in all the worlds,"

for although there is a multiplicity of divisions in the worlds from the beginning of all levels until the end of all levels,

nevertheless, it is equally in all the worlds,

because it is above any relation to worlds.

And the drawing down of this light, which is equally in all the worlds, is through the service of subjugation (itkafya) and transformation (ithapcha).

3)

And the reason that through the service of *itkafya* and *ithapcha* (subjugation and transformation) this light is drawn, which is above any connection to the worlds,

is explained in the *maamar*,

for the advantage of light is specifically from the darkness,

for when the darkness is transformed into light, an advantage is created in the light.

And based on this, it can be said,

that the drawing down of the essential Divine Presence into the lower realms now

(after it departed due to the seven undesirable things,

beginning with the sin of the Tree of Knowledge)

through the service of *itkafya* and *ithapcha*,

is loftier than the drawing down of the essential Divine Presence into the lower realms through the service of Adam the First

in the Garden of Eden before the sin.

For the service then was to draw down Divinity from above,

but not so now,

for the service now is to transform darkness into light,

so the drawing that comes through this service is a loftier drawing.

And this is

that the Mishkan (Tabernacle) was made of *atzei shitim* (acacia wood),

*shitim* being a term related to *shtus* (folly),

for the service of "Make for Me a Sanctuary" is to transform the folly of idolatry into the folly of holiness,

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

the drawing down of the essential Divine Presence into the lower realms,

higher than it was before the sin.

And this power is given to every single Jew,

that by his warring with the folly of idolatry and transforming it into the folly of holiness,

the drawing down of the essential Divine Presence into the lower realms is effected,

even to the most lofty level of the essential Divine Presence,

and even to the drawing down of the *Atzmus* (Essence).

And specifically through this

is the intention of "a dwelling place for Him, blessed be He, in the lower realms" completed,

that this lowest world, beneath which there is no lower,

becomes a dwelling place for Him, blessed be He,

for Him, for His *Atzmus* (Essence).

4)

And he continues in the *maamar*,

that this is why Israel are called the "hosts of God,"

for each Jew is a soldier in the hosts of God

(*tzava* meaning a force),

who goes out to war,

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

And in order for Israel to win the war,

they are given from above special powers for this.

For just as in a physical war,

in order to win the war, they expend the treasures,

for although ordinarily they are hidden and sealed from every eye

(and certainly they are not used even for a great need),

nevertheless, in order to defeat the opponents, they expend all the treasures,

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

for there,

(in the essence of the soul)

calculations do not apply,

and likewise, above,

the root of *netzach* (victory) is in the innerness of *Keter*, the level of *Lo Adam* (not-Man),

and therefore,

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

they are given,

in a manner of expenditure,

the aspect of the supernal treasure.

And in order to explain the matter of the supernal treasure,

he prefaces

a statement from the *Tikkunei Zohar*:

"The light of Ein Sof, above and beyond,

without end, and below and downward,

without limit."

And he explains

that these two matters are

(also)

two levels within Ein Sof itself.

For "below and downward without limit" is the light that is in a state of revelation within His Essence, so to speak, and from it comes the revelation in the worlds,

and "above and beyond without end" is the essence of the light that is not in the category of revelation even within His Essence.

And the matter of the supernal treasure is the *Atzmus* (Essence) that is above light and revelation,

even above the essence of the light.

For although even the essence of the light,

since it is not in the category of revelation even within His Essence

(as above),

is called a treasure,

nevertheless, from the fact that even the essence of the light is called by the name "light"

(revelation),

it is understood,

that the primary matter of the treasure

[whose nature is that it is hidden and concealed]

is the *Atzmus* (Essence),

which is not in the category of light at all.

And this treasure is given,

in a manner of expenditure,

to the hosts of God,

in order to win the war.

5)

And he continues in chapter 19

(the chapter relevant to this year),

that since victory is rooted in the essence of the soul, which is above the revealed faculties

[and likewise above, the root of *netzach* is in the innerness of *Keter*,

as above],

therefore, through the attribute of *Netzach*, one can reach the supernal treasure.

And this means that the fact that in order to win the war, Israel are given

(in a manner of expenditure)

the supernal treasure, is not only because the root of *netzach* is at such a level

(the innerness of *Keter*)

where calculations do not apply

[analogous to the expenditure of treasures for the sake of victory in a physical war,

for since in the essence of the soul

(the root of *netzach*)

there are no calculations, therefore for the sake of victory they expend the treasures,

but the victory and the treasures are two separate matters],

but rather that through *netzach* they reach the supernal treasure.

And he adds in the *maamar*: "The explanation is that the revelation and drawing down of the supernal treasure is in the attribute of *Netzach*."

For this matter,

that in the attribute of *Netzach* the supernal treasure is revealed and drawn down,

is a greater novelty than that through *netzach* one reaches the treasure.

For that through *netzach* one reaches the supernal treasure,

even though the treasure is hidden and concealed,

we find an analogy to this in the matter of *teshuvah* (repentance),

as explained in *Likkutei Torah*

on the verse,

"To You my heart said, 'Seek My face'; Your face, O God, I seek,"

that through *teshuvah* from the depth of the innerness of the heart,

"Seek My face,"

they reach the aspect of the supernal *Panim* (Face),

"Your face, O God."

For although the aspect of the supernal *Panim* is above revelation,

as it is written,

"And My face shall not be seen,"

it is in the category of a drawing down from above to below,

but in the category of an elevation, "Your face, O God, I seek."

And from this it is understood regarding our matter—the attribute of *Netzach*—

that this, that through *netzach* one can reach the supernal treasure,

"to reach" from below upward,

is not such a novelty,

and the primary novelty is that in the attribute of *Netzach* is the revelation and drawing down of the supernal treasure,

a revelation and drawing down from above.

And it must be understood,

behold, the nature of a treasure is that it is hidden and concealed,

above the category of revelation

[and particularly according to what was stated above

(section 4)

that the primary matter of the treasure is the *Atzmus* (Essence) which is not in the category of light at all],

how then can it be that its revelation and drawing down is in the attribute of *Netzach*?

Now, it is explained in Likkutei Torah there,

that through teshuvah reaching the aspect of "Your Face, Hashem"

(the aspect of the Face that is above Havayah),

from there is drawn a revelation of the aspect of Havayah

[for in order to draw down the name Havayah anew,

after one has blemished Havayah,

the drawing down must be from the aspect of the Face that is above Havayah].

And it is explained there,

that what is written "and My Face shall not be seen" means that the Face itself does not come into revelation,

but the revelation is drawn from there.

And based on this, one could seemingly say regarding our matter,

that what is said in the maamar "that the revelation and drawing down of the superior treasure is in the attribute of Netzach,"

the intention is that in the attribute of Netzach a revelation from the superior treasure is drawn,

for this revelation is a giving of strength to overcome the battle.

However,

from the language of the maamar

"and all the precious wealth that is in the treasures is given to the men of valor," it implies that they are given the treasures themselves

(and all the precious wealth within them),

and not merely a revelation from the treasures.

And so too it is understood from what is said in the maamar

that for the sake of victory, all the treasures are expended.

For since expenditure is beyond all measure and limitation,

it is impossible to say that there is a limitation in the drawing down,

and it is necessarily so that in the attribute of Netzach there is drawn and revealed

(also)

the treasure itself.

6)

And seemingly, one could say,

that this—that in the attribute of Netzach the superior treasure is revealed and drawn—is in the manner of the known principle

regarding the matter of an arousal from above, which no arousal from below reaches, and comes in the manner of a gift from above,

which does not rest and become revealed except after an arousal from below and an arousal from above that is aroused and drawn by the arousal from below.

For although this arousal from above comes as a gift from above,

nevertheless,

there must be some vessel for it,

for the Holy One, blessed be He, does not rest except in a complete place,

and therefore,

in order for there to be the revelation of this arousal from above

(which comes in the manner of a gift),

there must be the completeness of the actions of those below

[an arousal from below and an arousal from above that is aroused and drawn by it].

And based on this, one could say,

that what is said in the maamar that the revelation and drawing down of the superior treasure is in the attribute of Netzach,

is,

that Netzach is analogous to the completeness

(a complete place)

in which the drawing down and revelation of the treasure occurs.

But from what is said in the maamar that "in the attribute of Netzach one can reach the superior treasure, meaning that the revelation and drawing down of the superior treasure is in the attribute of Netzach,"

it is proven,

that this—that in the attribute of Netzach the superior treasure is revealed and drawn—is

(not because Netzach is like a complete place,

but rather)

because Netzach reaches the superior treasure.

And it must be understood,

but the superior treasure is above the category of revelation,

and how is it possible that through the attribute of Netzach one can reach the treasure in such a way that the treasure itself comes into drawing down and revelation?

7)

And the explanation of this can be given by prefacing what the Alter Rebbe said in Torah Ohr, the discourse "Patah Eliyahu,"

that the tzimtzum was only in the light and not in the luminary.

And what is said in the writings of the Arizal

that through the tzimtzum a void and empty space was made for the existence of the worlds,

the intention is that it is a void and empty of the light, that no light or revelation remained in it,

for in order that the creation of the worlds could take place,

even the most elevated worlds,

it arose in His will, blessed be He, that the place where the worlds would stand be empty of the light,

but the luminary is present in every place.

And he adds in Torah Ohr,

that in the luminary, tzimtzum does not apply, Heaven forbid.

That is,

not only was there no actual tzimtzum in it,

but moreover, tzimtzum cannot apply to it.

And on the contrary, the luminary is in revelation.

For not only did the tzimtzum not cause a concealment in the luminary

[since the tzimtzum was only in the light and not in the luminary,

as above],

but on the contrary,

through the tzimtzum there is a revelation of the luminary.

And he continues there,

that this is the reason that even infants know that there is a present G-d

[or as the language brought elsewhere,

that the name of Heaven is fluent in the mouth of all],

because the luminary is in revelation below as above

(and on the contrary,

the primary revelation is below).

8)

Now, this—that the luminary is in revelation in every place—

is in a manner that does not affect the place

(and only a general knowledge that there is a God),

because every action is through light and revelation50,

but not so this—that the luminary is in revelation

[for this—that the luminary is in revelation—is not the matter of revelation51],

does not affect the place.

And in order for this to be in a manner of revealed action in the world,

it is through the mention of the name of Heaven

[which comes from the aspect that the luminary is in revelation]

being related to the matters of the world.

And one can connect this with the well-known story52

of the Alter Rebbe, who heard from his teacher, the Maggid, about the greatness of the effort of the Baal Shem Tov that Israel

(men, women, and children)

should say words of praise to the Holy One, blessed be He,

[such as "Baruch Hashem,"

"Gelobt Hashem," and the like]

for His providing them with health and sustenance,

saying that the praises of Israel are the sustenance of the Holy One, blessed be He, as it were,

as it is written53

"And You are holy, enthroned upon the praises of Israel,"

that the sustenance of "And You are holy"

(upon which He sits, as it were)

is the praises of Israel,

that Israel praise and laud Him, blessed be He, for His providing them with children, life, and ample sustenance.

And the Alter Rebbe explained54

that it is like the matter in the Midrash on the verse55

"I adjure you, my companion,"

"My sustenance is that they shepherd Me with two daily offerings."

And according to the well-known explanation56

of the Sages' statement57

"Israel sustains their Father in Heaven,"

that just as sustenance in its simple sense is that through it a connection of the soul with the body is made, so too is the sustenance above, whose matter is the drawing down and enclothing of Ein Sof in the Sefiros, which are called by the name "body,"

it is understood

that this—that the sustenance of "And You are holy" is the praises of Israel—

is that through the praises of Israel, the drawing down of Ein Sof into the Sefiros is effected,

and through them—into the influences that the Holy One, blessed be He, bestows upon Israel through the Sefiros,

and in particular—into those influences for which Israel praises Him, blessed be He, for having bestowed these influences upon them.

For the influences as they are in themselves

(before the service of the praises of Israel),

are drawn down through the Sefiros, which are incomparable relative to Ein Sof,

and through Israel praising Him, blessed be He,

the Essence

[for their intention in this when they say "Baruch Hashem,"

"Gelobt Hashem," and the like, is to His Essence, blessed be He],

for His having bestowed the influences upon them,

through this the revelation of the Essence of Ein Sof is drawn down into these influences.

And based on this, one will understand what is said in the teaching of the Baal Shem Tov

(mentioned above)

that the praises of Israel upon which the Holy One, blessed be He, sits and is sustained are the praises for His providing them with physical things

("for the health and sustenance that He, blessed be He, gives them"),

because in order for there to be a drawing down of the Essence of Ein Sof into physical matters, the praise must also be in these matters.

9)

And this will be understood according to the well-known58

matter of the arousal from above that is drawn down through the arousal from below,

for although that the arousal from below awakens and draws the arousal from above is not due to the virtue of the arousal from below itself, but because it so arose in His will, blessed be He,

nevertheless,

the arousal from below must be in the likeness of the arousal from above that is drawn down through it.

And according to the teaching of the Maggid59

on the verse60

"And upon the likeness of the throne was a likeness as the appearance of a man upon it from above,"

(for the explanation of "a likeness as the appearance of a man" is)

that according to the measure that a man shows from below, so they show him from above.

And it can be said

that the source of this matter is the statement of the Zohar61

"Come and see"

(that it is possible to see this with tangible sight)

etc.,

"If he stands in a cheerful countenance from below, then they illuminate him from above... the joy of a person draws to itself another supernal joy..."

And moreover,

that also this—that through man's service, matters are effected above62—

[is] according to the teaching of the Maggid63

on the Sages' statement64

"Know what is above from you,"

that everything that is above is all from you,

the service must be in the likeness of the matter above that is effected through it.

And it can be said

that similarly is it regarding the drawing down of the Essence of Ein Sof through the service of the praises of Israel,

for although regarding the drawing itself, it seemingly cannot be said that it is drawn through service65,

nevertheless,

regarding the place where the drawing will be,

the service

(the praise)

must be in those matters in which the drawing will come.

And one may add,

that in the drawing down through the praises of Israel,

there are two matters.

A general drawing down,

according to the explanation66

of "enthroned upon the praises of Israel," that through the praises of Israel He is drawn down below

[for the drawing down is called by the name "sitting,"

like one who sits, who lowers his stature],

a drawing down and revelation in general67

that is effected through

(the general matter of)

praise, from the term "when he caused to shine68

his lamp69,"

and the drawing down that is in the manner of enclothing in a particular matter

(through the praises of Israel being related to particular matters),

according to the explanation of the Baal Shem Tov on "enthroned upon the praises of Israel,"

that the praises of Israel are the sustenance of the Holy One, blessed be He, as it were, upon which He sits.

For the matter of sustenance is like sustenance in its simple sense, through which a connection of the soul with the body is made internally,

that the body lives from the soul.

10)

And 4)

And based on this, we can also explain what is said in the maamar, that the revelation and drawing down of the supernal treasure is in the attribute of Netzach,

so that the revelation of the supernal treasure will affect the attribute of Netzach within man,

so that it will have the power to overcome the opponents,

this is through the revelation and drawing down of the treasure being

(in the manner of enclothing)

in the attribute of Netzach.

And according to what was explained above regarding the matter of "And You are holy, enthroned upon the praises of Israel,"

that for the drawing down to be in a manner analogous to enclothing

("enthroned" from the term "sustenance")

in particular matters,

it is through service that is related to that particular matter in which the drawing down occurs

[although regarding the drawing down itself

(the drawing down of Atzmus)

it cannot be said that it is drawn down through service that is analogous to it],

it can be said,

that the same applies to the matter of the revelation and drawing down of the supernal treasure,

that for the revelation and drawing down to be in the attribute of Netzach within man, in a way that the revelation affects it,

it is through the service of Netzach.

And it can be said,

that this is what is said in the maamar "In the attribute of Netzach one can reach the supernal treasure, meaning that the revelation and drawing down of the supernal treasure is in the attribute of Netzach,"

that the intention of "meaning etc." is,

that this that Netzach reaches the supernal treasure is not that Netzach reaches the treasure in a way that it arouses the drawing down and revelation of the treasure

[similar to an arousal from below that arouses an arousal from above],

for in the aspect of the treasure, an arousal from below does not reach there

[and even service that comes from the essence of the soul, which reaches the innerness of Ein Sof, is only in a manner of elevation,

and the drawing down is only that a revelation is drawn from the aspect of the innerness, but not the innerness itself],

therefore it explains that this that Netzach reaches the supernal treasure is

(not that it arouses the revelation and drawing down itself,

but rather)

that the revelation and drawing down will be in the attribute of Netzach.

10)

A)

And the maamar continues,

that the reason for opening the treasures at the time of war is,

because the main point of war is victory.

And this will be understood based on what the Mitteler Rebbe explains at length

regarding the greatness of the superiority and preciousness of the treasures

(and that nevertheless,

in order to win a war, the king spends all the treasures),

that even when sometimes the king wishes to show a great minister, his beloved and friend who is like his own soul, a precious vessel and the like that are in his possession,

he will not take from the treasures that have been hidden for many hundreds of years.

And only on very rare occasions,

when he makes a feast and celebration on the day of his wedding or the wedding of his son and the like,

then he will command to also bring out the precious vessels that have been hidden for a long time,

to show the preciousness of the glory of his greatness and the wealth of his royal honor.

But even then,

he does not show all the precious vessels that are in the treasures, only a part of them

(that are not so hidden),

and even from these vessels he only shows them to those sitting at the feast

(and does not give them away).

However, in order to win a war,

he brings out

(sells)

all the precious vessels etc. for the expenses of the war,

and there is no limitation in this,

for if the capital of his own treasury is insufficient, he will also take from the treasures that his fathers and forefathers stored up.

And it is explained there,

that this that in order to win the war he spends all his treasures,

is not because he wants to expand the border of his land by conquering another country or to increase his wealth through the spoils

[for then he would calculate how much capital is worthwhile to invest for this,

and he would not spend all his treasures,

and certainly would not waste them],

but rather in order to defeat the one who fights against him and opposes him.

For victory, to overcome the opponent, touches the innerness of the soul,

as is explained there at length.

And it can be said,

that what is said in the maamar, that the reason for opening the treasures at the time of war is because the main point of war is victory,

the intention in this is,

that the opening of the treasures at the time of war is not for the matter of conquest, that he will conquer another country and expand the border of his land,

but rather for the sake of victory,

that this

(victory)

is the main point of war.

And the same applies in the analogy,

that this that they give to Israel

(and in a manner of waste)

the supernal treasure in order to win the war is not in order to conquer the world and make it a dwelling place for Him, blessed be He,

through which the intention that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds will be completed,

but rather,

for the sake of victory,

to overcome the opponent.

10)

B)

And through this will be understood what the maamar brings,

that it is stated in Midrash Tehillim on the verse

"Teach me the path of life etc.,"

Dovid said before the Holy One, blessed be He: "Teach me the path of life etc.,"

the Holy One, blessed be He, said to Dovid: "You seek life? Look to the Torah etc."

And in Midrash Rabbah

it is stated,

"Fullness of joys is before Your face"

(do not read 'fullness' but 'seven')

these are the seven companies of tzaddikim that are destined to receive

the face of the Shechinah etc.,

"Who will tell us which company is the most beloved and pleasant among them etc."

(These)

that are destined to stand at the right hand of the Holy One, blessed be He,

as the verse says

"Pleasantness is in Your right hand forever."

And explanation is needed,

for at first glance,

the proof of the connection of Netzach to Israel is from the end of the verse "Pleasantness is in Your right hand forever,"

for according to the interpretation of the Midrash this refers to Israel,

so why does the maamar also bring the interpretation of the Midrash on the verse "Teach me the path of life, fullness of joys is before Your face."

And based on the above, we can say the explanation of this,

that the three matters in the verse

("Teach me the path of life,"

"Fullness of joys is before Your face,"

"Pleasantness is in Your right hand forever")

are three matters in the service of Israel,

through which the supernal treasures are revealed.

And "Teach me the path of life" is the matter of engaging in Torah

("You seek life? Look to the Torah"),

which is analogous to the giving of the Torah

(just as there, with awe and fear etc., so too here etc.),

that at the time of the giving of the Torah,

"the day of His wedding, this is the giving of the Torah,"

revelations were made from the supernal treasures,

similar to a mortal king who on his wedding day reveals from his treasures.

"Fullness of joys" these are the seven companies of tzaddikim etc., this is the service of Israel to make the world a dwelling place for Him, blessed be He.

For this is seven companies of tzaddikim

(specifically seven),

because since all matters of the world are in the number seven,

therefore also the service of the tzaddikim

(and "Your people are all tzaddikim")

to make the world a dwelling place for Him, blessed be He, is divided into seven,

seven companies of tzaddikim.

And it can be said,

that this is also what the Tzemach Tzedek, in his notes on Tehillim on the verse,

brings from our Sages, may their memory be blessed, this

(that "fullness of joys" is seven companies of tzaddikim)

in continuation of the exposition of our Sages, may their memory be blessed,

that "fullness of joys" are the seven strings that were in the harp of the Holy Temple,

for the intention is that the world is for Israel to make it a Sanctuary for Him, blessed be He

(as is also understood from the continuation of the explanation in the interpretation of the verse "And they shall make Me a Sanctuary"),

and the seven strings of the harp in the Holy Temple are the perfection of the seven matters of the entire world.

And this is that the matter of the seven companies of tzaddikim comes in continuation of the matter of the seven strings of the harp of the Holy Temple,

because the service of the seven companies of tzaddikim is to make the world a Sanctuary for Him, blessed be He.

And this matter

(that the world becomes a Sanctuary and dwelling place for Him, blessed be He)

is analogous to war in order to expand the border of his land,

for which he also takes from his treasures,

but not in a manner of waste.

"Pleasantness is in Your right hand forever" is the matter of the victory of Israel, that they overcome the opponent,

for this service is the most beloved and pleasant

("pleasantness")

of all the seven services,

for which they give all the treasures,

and in a manner of waste

(beyond calculation).

10)

3)

And the maamar continues,

that it is brought in the Midrash85,

that "pleasantness in Your right hand, forever" (Netzach) refers to the lulav taken in the right hand,

through which the victory is revealed.

And as it is brought in the Midrash86,

a parable of two who came before the judge, and we do not know who is victorious, but whoever takes the ayan

(lulav and hadas87)

in his hand, we know that he is the victor,

so too Israel, etc., we know that Israel are the victors.

And it can be said,

that this which he brings

(from the Midrash)

"and we do not know who is victorious"88,

is,

because since the entire matter of victory is to overcome the opponent,

behold, the more powerful the opponent is,

the greater the victory.

Therefore the maamar brings "we do not know, etc.",

meaning that the opponent is so powerful that there could be a doubt that he will be the victor, G-d forbid,

and when one overcomes the opponent when he is powerful,

then it is the true and essential matter of victory.

Based on this, one can also understand what is said at the conclusion and seal of the chapter, that the matter of victory is the subjugation of the sitra achra,

specifically subjugation (itkafya),

even though at the beginning of the continuation it says

(several times)

"subjugation and transformation"89,

because the matter of "And they shall make Me a Sanctuary," which is discussed at the beginning of the continuation,

is accomplished primarily through the service of transformation (it'hapcha),

for through a person transforming his animal soul to holiness,

so too is it done in the world90,

that the world is transformed into a Sanctuary and dwelling place for Him, blessed be He.

However, the matter of Netzach (victory)

(that the more powerful the opponent is, the greater the victory,

as above)

is primarily through the service of subjugating the sitra achra while it is still in its strength and might91.

And this is also what he concludes in the chapter: "And because of this is the revelation of the Supernal Treasure,"

that the primary revelation of the treasure, and in a manner of disbursement, is specifically for the service of subjugation (itkafya)92.

And one can connect this with what is explained in the maamar93,

that although the delivery of the treasure is specifically through officers and ministers,

the inner intention is the "men of valor,"

because the difference between subjugation (itkafya) and transformation (it'hapcha) is,

as the Admor Maharash explains94,

that transformation (it'hapcha) is that one abhors evil,

and likewise his service in the line of "do good" is as it is written95,

"desires greatly,"

meaning he desires the mitzvos with passion and will,

that this matter is only for the righteous

(officers and ministers),

but subjugation (itkafya) is,

that although he does not abhor evil,

and also regarding "do good" he has no passion or desire for mitzvos,

nevertheless, he forces himself to turn from evil and do good,

in a manner of victory.

And this matter applies to every Jew

(men of valor),

as it is brought in Tanya96,

that subjugating the sitra achra while it is in its strength and might is the trait of the Beinonim,

for the trait of the Beinoni is the trait of every person97.

And it can be said,

that this is also the connection of "Netzach Yisrael" (the Victory of Israel) with the lulav and its species,

for the species of the lulav indicate the types of Israel98,

and even the lowest type of Israel, likened to the willow which has neither taste nor fragrance, has within them the power of victory,

and moreover,

specifically in the willow the power of victory is greatest

[as is known99,

that Netzach and Hod are the willow branches which have neither taste nor fragrance],

and through the willows arousing the power of victory

(to overcome the evil inclination while it is still in its strength and might),

they become connected with the hadasim and the lulav100,

and through them there is drawn into them also a semblance of101

the matter of transformation (it'hapcha)102,

and through this it is known that "Israel are the victors"103,

that the victory is revealed before all eyes.

10)

4)

And the explanation of the superiority of the drawing down

(the disbursement of the treasures)

that is specifically through the service of subjugation (itkafya), in more detail,

will be understood based on what the Admor

(the Rebbe Rashab)

of blessed memory104 said

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

that the reason for this, that through subjugation of the sitra achra such a lofty light is drawn, called "elevated" because it is an encompassing light "that is removed from the aspect of internality"105,

is,

because the advantage of light comes specifically from darkness,

for through the refinement of darkness, additional light is drawn,

which is above the light drawn in the manner of a root that is measured and apportioned according to the value of the worlds.

And he explains there,

that this is the reason why a person receives vitality from permitted foods,

for through his acting upon himself not to be drawn after the physical pleasure in the food, but rather that his intention be for the sake of Heaven, that through the power of eating he will learn and pray

[for in order for him to act upon himself so that his intention in eating will truly be for the sake of Heaven, he must first have the service of prayer with such contemplation that is also understood by the animal soul,

that even the animal soul will understand and grasp that one must desire G-dliness and not the materiality of the world],

through this he refines the food, separating the evil from it and elevating the good,

behold, through this refinement,

additional light is drawn to him,

the aspect of the encompassing light (makif).

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

for the drawing down of the encompassing light is specifically through the refinement of darkness.

And one may note,

that from what he explains there, that the meaning of "when the sitra achra is subjugated" is the refinement of darkness

[and particularly from the example of refining food by eating for the sake of Heaven,

which comes after the refinement of the animal soul through the service of prayer],

it is understood,

that also in this maamar106,

he explains that the intention of "when the sitra achra is subjugated" is

(primarily)

for the subjugation that leads to transformation (it'hapcha).

And he continues in the maamar,

that it is necessary to understand,

behold, even through the service of the Elokis soul from its own side,

like in the service of prayer through contemplation in G-dliness in matters that are not related to the animal soul, and likewise in the occupation with Torah,

an addition of light is drawn into the Elokis soul,

for every addition of light

[and especially that the addition of light drawn through prayer and occupation with Torah is an addition that is greater than the original],

is from the encompassing light,

and what is the advantage that is accomplished specifically through the refinement of darkness?

[And it can be said,

that this that he brings in the maamar an example from the service of prayer

(service)

and occupation with Torah and not from the fulfillment of commandments

(acts of kindness),

because the commandments,

since their matter is

commandments to man and the intention in them is in order to refine the creations,

necessarily the refinement that is accomplished through them in the body and animal soul is in some revelation

(even when his fulfillment of commandments is in a manner of the service of the soul from its own side),

but not so the occupation with Torah,

since the Torah is the word of G-d,

the wisdom of the Holy One, blessed be He,

except that it descended below and became invested in the intellect of man,

therefore it is possible that the refinement and purification of the physical brain that is accomplished through this will not be felt,

therefore in the occupation with Torah

it is more applicable that the occupation be from the side of the soul].

And he explains regarding this,

that in the encompassing [light] there are two levels.

As is known,

that in concealment

[for encompassing is a level of concealment]

there are two aspects.

A concealment that exists in actuality,

like the fire that is within the coal,

that while it is hidden and covered in the coal, it is an existence of fire,

therefore through water the fire in the coal can be extinguished,

and a concealment that does not exist in actuality,

like the fire in the flint that can never be extinguished because it is not an existence of fire.

And the distinction between these two aspects is also in the manner of their revelation from their concealment.

For the extraction and revelation of fire from the coal is through blowing with a bellows,

and the extraction of fire from the flint is specifically through striking with exertion.

And this is the advantage of the encompassing [light] that is drawn specifically through the refinement of darkness,

for the encompassing [light] that is drawn through the service of the Elokis soul is an encompassing that relates to the internal,

and in general—a concealment that exists in actuality,

therefore its drawing and revelation is through the service of the Elokis soul from its own side

(in which there is not so much exertion,

analogous to blowing with a bellows),

but not so the encompassing [light] that is drawn through the service of the refinement of darkness,

which is great exertion,

it is the encompassing that does not relate to the internal,

and in general—a concealment that does not exist in actuality,

the essential concealment.

And this is, "When the sitra achra is subdued, the glory of the Holy One, blessed be He, is elevated, etc.,"

the essential concealment that is completely removed from the aspect of internality.

And based on this, the greatness of the elevation of the drawing that comes through subduing the sitra achra will be understood,

for the service of subduing the sitra achra while it is in its strength and might

[and especially the subduing in these matters that comes through an immense war]

is a great and immense exertion even more than the exertion in the service of refinements,

therefore,

the concealment that is drawn through this

("the glory of the Holy One, blessed be He, is elevated")

is more elevated even than the concealment drawn through the service of refinements

("subduing" in the aforementioned maamar).

9)

6)

And behold, this elevation in the service of subduing,

since the drawing is through service and exertion

(analogous to the extraction of fire from flint through striking),

is analogous to the drawing through the exertion of the service of refinements,

except that it is more elevated.

However,

the primary advantage of subduing the sitra achra is,

that the service of subduing the sitra achra while it is in its strength and might is in a manner of victory,

through which is the revelation of the supernal treasure,

for this revelation is from above and no arousal from below reaches there.

And there is another matter in this,

that this revelation is drawn into internality

(the elevation in the arousal from above that is drawn through the arousal from below),

and as explained above

(section 10)

that the revelation and drawing of the treasure is like in an investment in the attribute of Netzach in man.

Except that now,

when the victory is not yet revealed

(for they are still in the midst of the war),

that which is felt in man in revelation is not the treasure itself, only the result of it,

that he has the power to overcome the opponent.

And at the completion of the victory,

when the victory will be revealed,

then the treasure itself will be felt in revelation,

in the true and complete redemption through our righteous Moshiach,

very soon.