English translation — מאמר באתי לגני תש"ל

With the help of Heaven.

Motzaei Shabbat Kodesh Parshat Bo,

the 10th of Shevat, 5730.

"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 day of hillula,

that it is stated in Midrash Rabbah

(in its place)

"To My garden" — to My bridal chamber,

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

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

except that through the undesirable matters

(beginning with the sin of the Tree of Knowledge)

the Shechinah was removed from below upward until the seventh firmament,

and afterwards the righteous arose

(beginning with Avraham Avinu,

"One was Avraham")

and brought down the Shechinah from above downward,

until Moshe, who is the seventh, came,

and all sevenths are beloved,

and brought it down below to earth.

For this matter

(the drawing down and descent 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 he explains in the maamar,

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

is

because the ultimate intention in the creation and coming-into-being of the worlds is that the Holy One, blessed be He, desired to have a dwelling place in the lower realms.

And it can be said,

that just as the descent

(and the hishtalshelus)

in the totality of the worlds is for the sake of an ascent,

that the descent of the Divine light to bring into being and vitalize the creations of Beriah, Yetzirah, and Asiyah, and even the creations of this lowly world, is for the sake of the ascent that is brought about through this,

so too is it regarding the descent that is in this world itself,

that the descent that occurred in it through the sin of the Tree of Knowledge and the undesirable matters that followed is for the sake of an ascent,

in order that the drawing down of the primary [dwelling] of the Shechinah below now

(after it was removed)

will be more elevated than the drawing down of the primary [dwelling] of the Shechinah in the lower realms that was at the beginning of creation.

2)

And the maamar continues,

that this desire of the Holy One, blessed be He, to have a dwelling place in the lower worlds is that there should be a revelation of G-dliness below through the service of man,

through subjugation and transformation.

For there are two aspects in this.

That the revelation of G-dliness below

(a dwelling in the lower worlds)

will be not through an influx from above but through the service of man,

and that the service through which the revelation of G-dliness in the world is effected will be the service of subjugation and transformation.

And it can be said,

that this which he adds, that the perfection of the dwelling in the lower worlds is when the making of the dwelling is through the service of subjugation and transformation,

is,

because through this the superiority of the drawing down of the essential Shechinah in the lower worlds now is even more emphasized relative to the drawing down that was at the beginning of creation.

For that the drawing down now

(after the descent into the world has occurred)

is loftier than it was at the beginning of creation,

is not only because every ascent after a descent is an ascent to a level higher than the level before the descent,

but also because the drawing down now is through the service of subjugation and transformation.

Not so before the sin of the Tree of Knowledge,

for even though the drawing down of the essential Shechinah in the lower worlds then was also through the service of the first man,

"to work it"

and "to guard it,"

the service then was to draw down G-dliness from above, and not the service of subjugation and transformation.

3)

And it can be said,

that this is why the making of the Tabernacle was after the sin of the Golden Calf,

for the intent in the descent of the world

(which came about through the sin of the Golden Calf)

before the making of the Tabernacle,

was,

in order that the service of "And they shall make Me a Sanctuary" should be

(not only the fulfillment of G-d's command,

but also)

the service of subjugation and transformation.

And as explained in the maamar,

that the service of "And they shall make Me a Sanctuary" is to transform the folly of idolatry into the folly of holiness and to transform the falsehood of the world

into the boards of the Tabernacle.

And through this is effected "And I will dwell in their midst,"

the drawing down of the essential Shechinah in the lower worlds,

to a level higher than it was before the sin.

And this matter

(that the drawing down of the essential Shechinah in the lower worlds in the Tabernacle was to a level higher than it was before the sin)

is also understood from the fact that the conduct of the world

(even before the sin)

was according to nature,

for the root of nature is from the light that is commensurate with the worlds,

whereas in the Tabernacle there was miraculous conduct above nature

[as per the statement of our Sages, of blessed memory,

"Ten miracles were performed for our ancestors in the Holy Temple,"

and the same was the case in the Tabernacle],

for the root of miracles is from the light that is above the worlds.

And moreover,

that in the Holy of Holies, the place of the Ark is not of the measure,

place and above place as one,

for in order for there to be the union of two opposites, place and above place,

it is specifically through the revelation of the Ein Sof that is above even the light that is above the worlds,

the impossible

of impossibilities.

And now, similarly, regarding the descent of the world through the exile,

it is a descent for the sake of ascent.

For since the primary service of subjugation and transformation is during the time of exile,

therefore,

the drawing down that comes through the service during the time of exile is loftier than the drawing down that came through the service during the time of the Holy Temple.

And this is one of the reasons that the revelation of the future era will be loftier than the revelation that was in the Holy Temple,

for the revelation of the future era is

that then there will be the revelation of the drawing down that came through the service during the time of exile.

4)

And the maamar continues,

(after explaining at length that the drawing down of the principal Shechinah into the lower realms is through the service of subjugation [Itkafya] and transformation [Ithapcha]),

that for this reason Israel is called by the name "Hosts of Hashem",

due to their service of subjugation and transformation.

And one can explain this as follows:

The difference between an army

(men of valor)

and the ministers and the like who deal with improving the affairs of the state is in two matters.

First, regarding the effect on the state that is accomplished through them:

For by going out to war to conquer the enemy,

a novelty is created in the king's state,

in that even that land which was previously under the enemy's dominion becomes the king's state

(this is not the case with the improvement of the state and the strengthening of its power through the ministers, which is not in a manner of novelty).

Second, regarding the army itself:

their self-sacrifice and dedication to the king is beyond all limitations,

to the point that they risk their lives when they go out to war,

and beyond this, they are always prepared

(even not during wartime)

to give their lives without deviating from what they were commanded,

the quality of self-nullification.

And this is that Israel is called by the name "Hosts of Hashem" due to their service of subjugation and transformation,

for the matter of transformation,

that one transforms the world which appears to be a reality

[this is the matter of the falsehood of the world]

into a sanctuary and dwelling place for Him, blessed be He,

is analogous to the conquest that comes through war.

And from the virtues of transformation is the novelty.

For that darkness is turned into light is a novelty.

And the matter of subjugation is the war itself,

that one fights against his evil inclination,

and the virtue of subjugation is in the matter of self-nullification,

that one removes and sets himself aside for the sake of the will of the Holy One, blessed be He.

And the maamar continues,

that just as in physical warfare,

in order to win the war, they expend the treasures and give them

(through the minister-officials)

to the men of the army so that they will win the war,

so too is it above,

that in order for the hosts of Hashem to win the war,

they are given,

and in a manner of lavish expenditure,

the supernal treasure.

5)

Now, the difference between the two services of subjugation and transformation is also in the drawing down that is drawn through them.

For the drawing down through the service of subjugation is loftier than the drawing down through the service of transformation.

For "when the sitra achra is subjugated

(specifically subjugation)

the glory of the Holy One, blessed be He, is elevated throughout all worlds,"

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

therefore this drawing down is called "elevation" [istalkus],

because it is a revelation of the light that is in the aspect of transcendence.

[And it is noteworthy,

that so too is it regarding the passing of tzaddikim,

which is not a departure in its simple sense, Heaven forbid,

for the shepherds of Israel do not abandon their flock,

but rather, on the contrary,

it is a loftier drawing down,

a drawing down from the soul of the tzaddik itself, which is not limited within a vessel or garment,

and it is called "elevation" because it is a revelation that is above being clothed in vessels.

And particularly after twenty years,

when the matter of "selling the property of his father" is also added

[which also applies to the students of the tzaddik, who are called sons],

and it is explained in Likkutei Torah

that this that our sages said,

"and to sell the property of his father until he is twenty years old," is because then the encompassing lights of Abba enter him,

encompassing lights that are above being clothed in vessels.

And one can connect this also with the fact that twenty in gematria is Kesser,

according to the explanation in Likkutei Torah there on the verse,

"Lift up the head... by their skulls, from twenty years old...,"

for "their skulls" is Kesser

(Galgaltha),

and by drawing down the encompassing lights of Abba, it is possible to elevate to Galgaltha,

Kesser.

That is to say,

that after twenty years, they can receive, in addition to the aspect of Chayah of the tzaddik's soul, also from the aspect of his Yechidah,

as explained in Likkutei Torah there, that the encompassing lights of Abba and Galgaltha are Chayah and Yechidah].

6)

And it continues in the maamar in chapter twenty

(the chapter pertaining to this year46),

that the descent of the soul into the body is not for its own sake,

for the soul itself does not require correction,

and its descent below is in order to rectify, refine, and clarify the body and its animal soul,

as stated by the Alter Rebbe in Tanya47,

based on what is said in Etz Chaim48.

And he explains that it is analogous to the secret of the exile of the Shechinah to clarify sparks.

And it can be said,

that this statement that it is analogous to the secret of the exile of the Shechinah,

is,

that through this analogy it is understood that the soul not needing correction is in addition to its not needing actual correction

(like all created beings49)

but rather that it needs no correction at all50.

For just as regarding the Shechinah it is simple that it is not applicable that it needs any correction whatsoever, and that it comes into exile only to clarify sparks,

so too is it regarding the descent of the soul below

[which is analogous to the secret of the exile of the Shechinah]

that it needs no correction at all.

7)

And now, after the maamar explains the great level of the soul

(as it was before the descent)51

that therefore it does not need correction,

it says,

that the descent of the soul below is in order to clarify and refine the body and its animal soul and to illuminate its portion in the world.

For at the beginning of the matter it says that the purpose of the descent is for the sake of the body and its animal soul,

and afterwards it adds also its portion in the world52.

And the explanation of this can be said,

that in this chapter, which is the final chapter, the conclusion and seal of the maamar,

the sum total and the inner and central point of the entire maamar is explained.

And one can connect this with the fact that this chapter is the twentieth chapter,

twenty in gematria is Kesser,

for Kesser is will,

and the point and sum total of every matter is the completion of the will.

And it can be said,

that this is what is explained at the beginning of the maamar regarding the purpose of the creation and coming into being of the worlds, and at the beginning of the chapter of the conclusion and seal of the maamar it explains the purpose of the descent of the soul into the body,

the creation of man53,

for all of creation is for the sake of man54,

"you are called 'man'"55,

for also the purpose in the creation of the worlds, that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds, is for the sake of

Israel57,

therefore,

in the twentieth chapter, in which the inner point of all the matters in the previous chapters is explained, it speaks about the matter of the purpose of the creation of man.

And based on this it can be said,

that this, that at the beginning of the matter it says that the purpose of the soul's descent is to rectify the body and the animal soul and does not mention its portion in the world,

is in order to emphasize that the essence and innerness of the purpose is man.

And it is known,

that although the purpose of the soul's descent below is in order to refine and clarify the body and the animal soul and not for its own sake,

nevertheless,

through its descent below,

an elevation occurs within it58.

And its elevation is in two matters.

The elevation that occurs within it through its fulfilling the purpose59,

and from this it follows that an elevation also occurs within it regarding the matter of revelations,

for when it is above it is in the category of a completely righteous person, and through its descent below it becomes in the category of a baal teshuvah60.

And it can be said,

that since the creation of the worlds is for the sake of Israel as above,

therefore,

just as in Israel,

through the descent of their souls below an elevation occurs in the soul,

and the elevation is in two matters,

in this, that it fulfills the purpose and that it becomes in the category of a baal teshuvah,

so too does this extend also to the worlds,

that through the descent of the upper worlds to bring into being this lower world,

an elevation occurs within them.

And the elevation is in two matters.

They are the preparation through which the coming into being of this lower world is effected,

in which the purpose of a dwelling place in the lower worlds is completed61,

and also the elevation

(regarding the matter of revelations)

that is in this world,

this, that through subjugation and transformation a light is drawn down that is above relation to the worlds,

this drawing down also exists in the upper worlds,

since through them the coming into being of this lower world is effected62.

8)

And it is explained in the maamar,

that this—that the soul does not require rectification—

is,

because every single soul stands in its image before the Holy King,

and it adds,

that the soul, before it descended below, was in ultimate attachment to its source in the living God,

in true attachment and constant attachment without any separation whatsoever.

For these two matters

(stands in its image before the Holy King and that it was in ultimate attachment)

are two levels in the nullification of the soul.

"Stands etc. before the Holy King" is like one standing before the king.

For although when one stands before the king he is nullified utterly,

for one who gestures before the king becomes the opposite of his vitality to him,

nevertheless,

from his own perspective he is an entity, and his nullification is only because he stands before the king.

And this—that the soul is in ultimate attachment etc.—is

that it is not an entity unto itself.

And the maamar adds, after it says that the soul before its descent was in ultimate attachment etc.,

that it was in one will with Hashem alone, and there is no alien will with Him.

And it needs to be understood,

that after it says that it is in ultimate attachment,

what does it add and innovate by saying that it has no alien will.

And this is to be explained based on what is stated in the Gemara:

Yaakov sought to reveal to his sons the end of days, and the Shechinah departed from him.

He said,

"Perhaps, Heaven forbid, there is a blemish in my bed,"

His sons said to him, etc., "Just as there is only One in your heart, so too there is only One in our hearts."

And it needs to be understood,

Behold, the nullification of the tribes

("there is only One in our hearts")

is lower in level than the nullification of Yaakov

[and as is understood from this very thing that Yaakov

(the attribute of truth)

was in doubt, lest there be a blemish in his bed],

yet the language "just as... so too" indicates that the two matters are equal.

Also, it needs to be understood,

what they said, "there is only One in your heart,"

behold, the nullification of the Patriarchs—they are the Chariot—

[and all the more so that of Yaakov,

the chosen of the Patriarchs]

was in all the limbs of the body,

so why did they say "there is only One in your heart"?

And even more so it is not understood,

for the explanation of "b'libcha"

(your heart)

(with the letter beis)

is "what is within your heart"

[similar to the explanation of "b'kol"],

for from this it implies that even in the heart of Yaakov,

the matter of "only One" is only in the innerness of the heart.

And the Mitteler Rebbe explains this in Shaarei Teshuvah,

by prefacing the distinction between the nullification of speech to thought and the nullification of thought to intellect.

For the nullification of speech to thought is not a complete nullification.

For although in order for speech to be ordered, it is through speech receiving from thought,

in addition to the fact that before speaking one must arrange in his thought how to speak

[as is known

regarding the matter of saying it four times to himself],

nevertheless, even during the actual speech, thought must illuminate within the speech so that it be according to the instruction of thought,

nevertheless,

speech in its essential essence is separate from thought,

and its nullification to thought is only with regard to this, that the order of the letters of speech be according to the instruction of thought.

And it is like the nullification of the chariot to the rider, where the chariot is an entity in itself, and the nullification of the horses

(chariot)

to the rider is only with regard to this, that their movement be according to the will of the rider.

But not so the nullification of the letters of thought to the intellect, which is

(not only with regard to the order of the letters, but also)

in their essential existence,

for in order for the letters of thought to exist, it is specifically through the intellect

(or the emotions)

that is clothed within them

[And that thought is always roaming is because the intellect and emotions are always felt within man].

And furthermore,

the very essence of the letters of thought is that they receive from the intellect or emotions that are clothed within them.

And the explanation is,

that the distinction between thought and speech is also in the manner of their connection to the intellect and emotions that are clothed within them.

For thought is a unified garment and speech is a separate garment.

For the matter of speech is that a person clothes his intellect and emotions in an entity

(letters)

that is outside of himself,

therefore,

although in order for speech to exist

(from the perspective of the speaking person)

it is specifically when speech receives from his intellect and emotions,

nevertheless,

after speech already exists,

it is heard also by another and is separate from the speaking person.

And the essence of the letters of thought is that the intellect and emotions of the thinking person are revealed through them,

therefore,

even after the letters of thought exist,

they do not go out from within him.

Now, in the nullification of the letters of thought to the intellect, there are two general levels.

When one thinks the intellect in its letters

[and certainly when one thinks how to influence the intellect to another,

and as above, that before speech one must arrange in his thought how to speak],

for in this thought,

the letters are felt,

except that they are unified with the intellect,

as above.

And when one thinks the intellect itself

[thought within thought],

in this thought the letters are not felt,

for they are included and nullified within the intellect.

And this is what the tribes said to Yaakov: "There is nothing in your heart but One"

(specifically "in your heart"),

for the matter of "Ela Echad" is that there is no existence besides Him,

not even an existence that is nullified to Him.

And therefore they said "there is nothing in your heart but One"

(even though the Patriarchs are themselves the Merkavah, and the nullification of the Merkavah is in all the limbs),

for this matter of "Ela Echad" is specifically in his heart.

And within the heart itself—in the innerness of the heart

[and as above, that the explanation of "b."

'your heart' is within the heart],

for in the level of the heart,

even in the heart of the Supernal Man,

since there is the matter of the emotions,

although "He and His life"

are truly one,

this is not the true essence of the matter of "Ela Echad,"

and therefore they said "b."

'your heart,'

within your heart,

for in the point of the heart the simple Oneness shines,

"Ela Echad."

And based on this, we can explain that after the maamar says that the soul, when above, stood in its image before the Holy King, and

(furthermore)

that it was in total attachment etc., it adds that it was in one will with Hashem alone, and "no stranger is with Him,"

for the intention of "stranger"

(here)

is also for an existence that is nullified completely

(like the nullification of the letters of thought that are included in the intellect),

and this is what it says "and no stranger is with Him,"

that the soul, when above,

was illuminated by the revelation of the point of the heart,

for from the perspective of this revelation, "no stranger is with Him,"

"there is nothing in your heart but One."

9)

Now, based on the above, we must understand why the tribes said "there is nothing in our heart but One,"

for the tribes are in BiYA

[as explained in many places

the distinction between the Patriarchs and the tribes,

that the Patriarchs are in Atzilus and the tribes are in BiYA],

where the nullification in BiYA is the nullification of Yichuda Tata'ah

(lower even than the nullification of the Merkavah of Atzilus),

and nevertheless they said "there is nothing in our heart but One,"

for the matter of "Ela Echad" is that there is no existence besides Him

(higher even than the Merkavah of Atzilus).

And furthermore, they said "just as there is nothing in your heart but One, so too there is nothing in our heart but One,"

that the matter of "Ela Echad" in them and the matter of "Ela Echad" in Yaakov,

both are equal.

And the Mitteler Rebbe explains in Shaarei Teshuvah there,

that the root of all the distinctions in the order of the chain of descent

[including the distinction between Yichuda Tata'ah of BiYA and Yichuda Ila'ah of Atzilus,

and higher still, the nullification of "Ela Echad"]

is in the Will for worlds,

which arose in His simple will to emanate and create,

and the root of the souls is in the Essence of the Ein Sof literally, above the simple will

[in the "Who"

He consulted with the souls of the righteous],

and since, with regard to the Essence of the Ein Sof

(the root of souls)

all matters are equal,

therefore, the matter of "Ela Echad" that is in Yaakov is drawn down also into the tribes,

the souls of BiYA.

And based on this, it can be said,

that this [the fact] that he [the Rebbe] elaborates in the maamar about the greatness of the elevation of the soul when it is above, up to the elevation of "there is no stranger with Him"

[even though the content of this chapter is that the main service of the soul is specifically below],

is

(also)

in order to hint at the power that the soul has in its descent below to overcome all hindrances and obstacles.

And the explanation is,

that this [fact] that the soul was in a single will with Havayah alone and there is no stranger with Him,

is

(primarily)

from the aspect of its root in the Essence of Ein Sof, which is above the will to emanate and create.

[For in the will to emanate and create,

since the will is that there should be worlds,

there is there a root and a place of allowance for an alien will

(and not only for the level of the aforementioned alien will,

an existence of utter nullification,

but also for an alien will in its simple sense,

for the will that there should be worlds is that there should also be the worlds of Beriah, Yetzirah, and Asiyah, down to this physical world).

And this [fact] that the soul was in a single will with Havayah alone and there is no stranger with Him,

it can be said that the intention in this is,

that there is also no place of allowance for an alien will

(even not for an existence of utter nullification),

for this matter in the soul is from the aspect that it is rooted in the Essence of Ein Sof, which is above the will for worlds,

where there is no place of allowance whatsoever for any existence outside of Him].

And since from the aspect of its root in the Essence of Ein Sof,

the matter of "there is no one but One in Yaakov"

(the soul above)

is drawn in revelation also in the tribes

(the soul below),

therefore,

even when it is in a body full of alien wills

(alien in their simple sense)

and physical and material desires that prevent the soul from divine service,

it has the power to overcome them.

10)

And 4)

And behold, after the maamar explains that the descent of the soul below is in order to refine and purify the body and the animal soul and to illuminate its portion in the world,

it adds,

that the main service

(of the soul)

is specifically below.

For since the body is full of alien wills and physical and material desires that prevent the soul from divine service,

therefore it requires service and immense toil in a most difficult war.

And it can be said,

that this addition that the main service is specifically below is to explain another matter that is accomplished in the soul through its descent below – the advantage of *itkafya*.

For this that it said earlier that the descent of the soul below is in order to refine and purify the body and the animal soul etc. is that through its descent below it comes to the elevation of *it'hapcha* (transformation),

and this that below is the main service

(service and immense toil in a most difficult war)

is that through its descent below it comes to the elevation of *itkafya*.

And based on what was explained above

(section 7),

that in chapter twenty he explains the inner point of all the matters in the *Hemshech* (series),

that the inner point of all matters in the world is these matters as they are in man,

it can be added,

that in the preceding chapters he explains

(primarily)

the matter of *itkafya* and *it'hapcha* in the world that is accomplished through man's service,

and in chapter twenty he explains the matter of *itkafya* and *it'hapcha* in man's own service.

10)

A)

And behold, in the service of man there are three lines,

Torah, service, and acts of kindness.

And it can be said,

that the reason why the line of service specifically is called by the name "service"

is,

because the empowerment for the matter of service that is in all three lines

(service and immense toil in a most difficult war),

is through the line of service,

the service of the offerings,

and in the time of exile – the service of prayer.

And this will be understood based on what the Tzemach Tzedek explains in the maamar beginning "And you shall serve Havayah your G-d"

that this refers to the service of prayer,

for the matter of prayer

(prayer from the term "connection")

is to connect *Malchus*,

the aspect of *Memaleh Kol Almin* (the immanent light that fills all worlds),

with the aspect of *HaSovev* (the transcendent light that surrounds all worlds).

And there are two matters in this.

For prayer itself

(the service of prayer of man)

is to elevate *Malchus* to the transcendent light,

"I will exalt You, my G-d the King",

a connection of *Memaleh* and *Sovev* in a manner from below to above,

and the drawing down from above that comes through prayer is the connection of *Sovev* and *Memaleh* in a manner from above to below,

that the transcendent light which is above the chain of descent is drawn in revelation into *Malchus*.

And it can be said,

that this is "And you shall serve Havayah your G-d",

for Havayah is *Sovev* and Elokim is *Memaleh*,

and the explanation of "And you shall serve Havayah your G-d" is,

that the matter of "and you shall serve"

(the service of prayer)

is that Havayah

(*Sovev*)

shall be "your G-d",

your power and your vitality.

And this that through prayer there is a unification of *Sovev* and *Memaleh*,

the Tzemach Tzedek explains there,

that prayer is a ladder planted in the earth whose head reaches the heavens,

the connection of the soul in the body

(earth)

with the soul above

(heavens),

for the soul in the body is analogous to *Memaleh* and the soul above

[which is an aspect of *Makif* (encompassing light) for the soul in the body]

is analogous to *Sovev*,

and through the unification of *Memaleh* and *Sovev* in man, the unification of *Memaleh* and *Sovev* above is accomplished.

And this can be connected with the matter of prayer in its simple sense,

that a person asks for his needs,

for the fulfillment of the requests in prayer is through the unification of *Sovev* and *Memaleh*.

For this that a change occurs in the creations below

(that the sick person is healed etc.)

is through the drawing down of the Ein Sof light that is above the chain of descent

(for from the perspective of the chain of descent, it was decreed upon him that he should be sick),

and this that through the drawing down of the light that is above the chain of descent, particular influences are bestowed

(healing of the sick,

blessing of the years, and the like)

is through the light that is above the chain of descent being drawn into the chain of descent.

Now, it is known,

that for there to be a connection between the Surrounding and the Filling, it is through the drawing down of the Essence of the Ein Sof, which is above both Surrounding and Filling.

And similarly, regarding the soul,

the connection between the higher soul and the soul within the body is through the drawing down of the essence of the soul,

which, in general terms, is the Yechidah.

And this drawing down is achieved through the service of "with all your might,"

with every measure and attribute that He measures out to you, you should thank Him.

For the fact that one thanks the Holy One, blessed be He, for every measure and attribute equally, stems from the revelation of the Yechidah

[The soul within the body is Nefesh, Ruach, Neshamah,

the higher soul is Chayah,

and the essence of the soul is Yechidah].

Based on this, it will be understood that the service of prayer provides the power for the work

(work and tremendous toil in a difficult battle)

in all three lines,

for the power to overcome all obstacles comes from the essence of the soul

(as mentioned above in section 9),

and through prayer,

the connection of the soul within the body

(Nefesh, Ruach, Neshamah)

and the higher soul

(Chayah),

also draws down the revelation of the Yechidah.

10)

b)

Now, it was explained above

(at the end of section 3),

that the main concept of subjugation

(and transformation)

and the drawing down that results from it, is during the time of exile.

And to note,

that this matter is also emphasized in prayer,

as the Tzemach Tzedek explains in the aforementioned discourse

that prayer during the time of exile is loftier than prayer during the time of the Holy Temple.

And as the Alter Rebbe wrote,

that during the time of exile,

Malchus itself is in the aspect of prayer.

For during the time of the Holy Temple, Malchus asks for its needs from Zeir Anpin, her husband

(meaning that the drawing down of light that is above the chain of descent into Malchus is through Zeir Anpin),

but during the time of exile, there is no need to draw down through the higher attributes.

And the Tzemach Tzedek explains in the discourse this matter in the service of man,

that during the time of the Holy Temple,

the elevation of the soul within the body to its root above was through love and fear,

but during the time of exile,

"My dove, in the clefts of the rock, in the concealment of the level,"

when the love and fear of the soul are in concealment,

the advice is "Show me your appearance,"

"Appearance" refers to reflected light,

the service of "with all your might," which is beyond limitation, that is aroused through the concealment,

and through this, the elevation of the soul to its root is in a manner of skipping,

for this elevation is higher than the elevation through love and fear,

which is in order and gradation.

And it can be said,

that what is stated in the aforementioned discourse, that through the concealment of the exile one comes to "with all your might," which is the revelation of the Yechidah

(as above, end of section 11),

even though the connection of Nefesh, Ruach, Neshamah with Chayah

(even during the time of the Holy Temple)

is through the drawing down of the Yechidah

(as above, ibid.),

the difference is,

that during the time of the Holy Temple, the service itself is

(primarily)

the service stemming from Nefesh, Ruach, Neshamah and the service stemming from Chayah,

except that the connection between these two services is through the drawing down of the Yechidah,

but during the time of exile,

when the service itself is in the manner of self-sacrifice,

the Yechidah itself is revealed.

10)

c)

And it can be said,

that through the Yechidah coming into revelation by means of the service during the time of exile,

an elevation is effected in it.

For the ultimate intent of all matters in the world, and also of the soul, is for the sake of man's service.

Therefore,

that the revelation of the Yechidah is brought about through service,

is an elevation relative to the Yechidah as it is in itself.

And one can connect this with what is said before prayer: "Ashreinu, how good is our portion, how pleasant is our lot, and how beautiful is our inheritance,"

and the Rebbe, my father-in-law, the Baal HaHilula, explains in his discourse beginning with this verse

the three matters of portion, lot, and inheritance,

having prefaced,

that in the soul of man,

there are two general levels.

That which lives essentially,

and that which lives to give life,

meaning the life-force that extends from the soul to give life to the body.

And within this life-force itself there are two levels.

A general life-force that gives life to all the limbs of the body equally,

and a particular life-force that is invested in each limb according to its function.

And similarly, regarding the soul

(the Divine soul),

there are within it

(analogous to)

these three levels.

The essence of the soul,

and that which illuminates within the body and the animal soul in a general way, because the body and the animal soul are not vessels for this light,

and that which is invested within the body and its animal soul.

And it is explained there,

that these three matters are portion, lot, and inheritance.

And it can be said,

that these three matters are

(in a general way)

Nefesh, Ruach, Neshamah,

Chayah, and Yechidah.

And as is explained there,

that "our inheritance" is the point of Judaism that is in every Jew,

and it is known that the point of Judaism is the Yechidah within the soul.

And it is explained there,

that the fact that these three matters are listed here in ascending order,

is,

because the ultimate intent is,

that even the revelation of the point of Judaism,

although it is an inheritance, something that comes automatically,

should be through man's service with his own power.

10)

4)

And the maamar continues,

that a person's evil inclination overcomes him to disturb and confuse him specifically during the time of divine service.

And as is seen empirically,

that specifically during the time of service of Torah and prayer, or the performance of some mitzvah,

then it seems to him,

that specifically at this moment he needs to do some matter that is most relevant to him.

For these thoughts of the Nefesh HaBahamis are intended to confuse the Nefesh HaElokis.

And the proof,

that at other times such thoughts do not occur to him.

And based on what was explained above

(section 7 and section 10)

that the matters within man

(explained in chapter twenty)

are the root of these matters in the world

(explained in the previous chapters),

it can be said,

that this [fact] that these thoughts are accepted by the person,

that although he sees that these thoughts occur specifically during the time of service

[from which he should understand even from the intellect of the animal soul that these thoughts are only to confuse him from Torah and service]

and nevertheless the thoughts are accepted by him,

is the matter of falsehood within man,

from which the falsehood of the world is derived,

that the world shows itself as a reality

(explained in the previous chapters).

9)

6)

And behold, it is known what the Admore"h Maharash said in the continuation of "Mayim Rabim"

(5636)

at its beginning,

on the verse108

"The foolishness of man perverts his way, and his heart frets against Hashem,"

that all the evils that come to a person,

he himself caused them.

And like a person who endangers himself for luxuries,

that when an accident happens to him,

he himself caused it,

since he could have sufficed with bread to eat and a garment to wear.

And furthermore,

that even if he desires wealth,

if he had known

(and this was within his capacity)

that "the blessing of Hashem enriches"109,

and that which is also required [to act] in a natural way, as it says110

"And Hashem your G-d will bless you in all that you do," is only because the Holy One, blessed be He, desired that the blessing

(from above)

be drawn down through garments of nature,

then his activity would have been only in the manner of "the labor of your hands"111,

the toil of the hands and other external limbs, and not the toil of the brain and heart112,

and certainly he would not have endangered himself for it.

And one can connect this with what is explained in the aforementioned continuation at its beginning113

that "many waters" are the troubles of livelihood and the thoughts about worldly matters,

that this [matter] that "the foolishness of man perverts his way etc." because the evils that come to a person, he himself caused them,

also applies to the aforementioned "many waters."

For this [fact] that thoughts about matters of livelihood disturb him,

to the extent that because of this he cannot engage in Torah and service,

he himself caused it.

For if he had contemplated properly that "the blessing of Hashem enriches,"

thoughts about matters of livelihood would not have disturbed him.

And likewise regarding all the thoughts that disturb a person and confuse him from Torah and service,

that in most of them,

it is because the person brought himself to this.

And this means that from the aspect of the concealment and hiding of the world,

including also the concealment and hiding of the body and of the Nefesh HaBahamis,

as it is in itself,

even after the descent of the sin of the Tree of Knowledge and also in the time of exile,

it would not conceal and hide so much,

and the main concealment and hiding is because the person himself caused it.

And from this it is understood all the more so regarding the aforementioned thoughts

(section 14)

that occur to a person during Torah and prayer,

that if he would calculate that their occurring specifically during the time of service is because their entire purpose is to confuse him from Torah and service,

then,

not only would such thoughts not be accepted by him, but they would not even occur to him in the first place.

9)

7)

And behold, even when a person has brought himself to such a state,

that then the service for him is even more difficult,

nevertheless, through the service of prayer he has the capacity to overcome.

And since all matters are measure for measure,

behold, also the service of prayer itself comes through great and immense toil.

Both regarding the contemplation within prayer itself,

which is great toil, as explained in Tanya114,

and particularly that the contemplation must specifically be detailed contemplation,

due to which the service will be even more burdensome for him,

as the Admore"h

(the Rebbe Rashab)

of blessed memory explains in Kuntres HaAvodah115.

And also regarding the preparation before prayer,

as the Admore"h

(the Rebbe Rashab)

of blessed memory explains in Kuntres HaTefillah116,

that before prayer one must toil to remove from his mind any disturbance so that it will not disturb and confuse him during prayer.

And he explains there,

that even those who think they cannot remove the disturbances from their heart,

behold, if they would set their hearts that when they go to sleep they remove the disturbances and worries,

and if for the sake of a physical matter necessary for the body they have the ability to remove the disturbances,

all the more so that they have the ability to accomplish this in a matter pertaining to their soul.

10)

7)

And the maamar continues,

that the advice to be rid of the thoughts that fall upon him during the time of Torah and prayer is to arouse the attribute of Netzach that is in his soul.

For since the attribute of Netzach is implanted in the essence of the soul, above the revealed faculties,

therefore,

through the attribute of Netzach he can overcome and push away all the disturbances and confusions.

And seemingly, one could say,

that what the maamar says, that the advice is specifically to arouse the attribute of Netzach,

is,

because the advice brought earlier

(section 16)

from Kuntres HaTefillah is only regarding foreign thoughts that fall upon him during prayer due to his own disturbances,

but when thoughts fall upon him specifically during prayer,

in order to confuse him

(for the maamar speaks about these types of thoughts),

the advice is to arouse the attribute of Netzach.

And it needs to be understood,

for seemingly,

even regarding these thoughts,

one could be rid of them by contemplating that the fact that they fall upon him specifically during his service is because their entire purpose is to confuse him from Torah and service.

And in the maamar it says that the advice to be rid of these thoughts is not through contemplation, but specifically through the way of Netzach (victory).

10)

8)

Now, it is explained in Tanya117,

that foreign thoughts that fall upon a person during prayer in order to confuse him are analogous to a person praying with concentration, and standing before him is an uncircumcised118

wicked person and apostate who speaks with him in order to confuse him.

And the teaching of the Baal Shem Tov is known119,

that when another person

(and certainly a non-Jew or a minor120)

speaks and confuses him during his prayer,

he should contemplate that since everything is by Divine Providence,

it is therefore understood,

that this is a descent of the Shechinah, as it were, that descended wondrously to clothe a spark of its illumination in the mouth of this person who is confusing him,

and that the Shechinah descended so low is in order that I strengthen myself in the service of prayer.

And through this contemplation he is aroused to pray with more concentration from the depths of the heart, until he does not hear the speech of the one confusing him.

And one can connect this with the teaching of the Maggid121

at the beginning of our portion

(Parshat Bo)

on the verse122

"in order that I may place these signs of Mine within him,"

that the Holy One, blessed be He, hardening the heart of Pharaoh and bringing upon him three more plagues was in order to refine the sparks that were in Egypt that had not been refined previously.

And this is "in order that I may place these signs of Mine,"

"signs of Mine" (otosai) from the word for letters (otiyot),

that the sparks that fell into the kelipot are from the letters that were broken

[as is known regarding the matter of the vessels of Tohu123,

that the breaking of the vessels is the breaking of the letters,

and this caused that afterwards sparks from them fell into the kelipot].

And the main refinement of them is by bringing them

(after changing their arrangement)

into Torah.

And the refinement of the letters that were broken and fell into the kelipot in Egypt that had not been refined previously was through the Holy One, blessed be He, bringing them into the narratives at the beginning of the portion.

And this is "in order that I may place these signs of Mine," etc.,

that the Holy One, blessed be He, hardening the heart of Pharaoh was "in order that I may place these signs of Mine,"

in order to refine these letters that fell in the breaking by bringing them into the narratives that are in the Torah.

[However, even so,

since there still remained in Egypt sparks that had not been refined, there was the command124

"and they shall ask, each man from his neighbor, etc., vessels of silver and vessels of gold,"

in order to refine all the sparks that were in Egypt].

10)

9)

Now, this matter—that the advice to be freed from distractions in prayer is through contemplation that the intent of the distractions is to arouse a person to pray with more concentration—

is when the distractions come through the speech of another person who disturbs him.

However, when the distractions are from foreign thoughts that fall upon him from his animal soul in order to disturb him

(even though that his animal soul disturbs him with foreign thoughts is analogous to a foreskinned wicked person who disturbs him through his speech,

as brought above from Tanya),

nevertheless,

at the time of the falling of the foreign thoughts, there is no place to contemplate the intent of the descent of the Shechinah and the clothing of a spark from its illumination in the foreign thoughts,

and as it is stated in Tanya there, that one should not offer any argument or response against the foreign thought

[And it can be said,

that even contemplating the cause of the foreign thought is included in the category of argument and response],

and the advice is that he should make himself as if he does not know and does not hear the thoughts that have fallen upon him, and remove them from his mind.

[For when he contemplates the intent of the foreign thoughts at another time,

the contemplation can help that during prayer he will not have foreign thoughts.

But at the time of the falling of the thoughts themselves,

the advice is to make himself as if he does not know and does not hear the thoughts that have fallen upon him].

Therefore, the maamar says that the advice to be freed from the thoughts that fall during Torah study and prayer is to arouse the attribute of Netzach,

because at the time of the falling of foreign thoughts there is no place for contemplation,

as above.

20)

"f)

Now, through contemplation of the cause of the distractions

[that come through the speech of another person who disturbs him,

and likewise, contemplation of the cause of the distractions of foreign thoughts that come from the animal soul,

which he contemplates at another time]—

that the descent of the Shechinah and the clothing of a spark from its illumination in the distracting words and thoughts is in order that through this he will be aroused to greater concentration,

a descent for the sake of an ascent—

through this he elevates the sparks that fell into the speech,

it'hapcha (transformation).

But when he arouses his attribute of Netzach and overcomes the distractions and pushes them away,

and makes himself as if he does not hear the thoughts,

this is it'kafya (subjugation).

And according to what was explained above

(section 5)

that the drawing down that comes through the service of it'kafya is more elevated than the drawing down that comes through the service of it'hapcha,

it can be said,

that by pushing away the thoughts in the manner of it'kafya,

additional strength is added to his concentration in prayer, even more than the increase in concentration that is brought about through the aforementioned contemplation.

20)

a)

Now, in order that a person be able to overcome the distractions and push them away—

which is a great and most difficult service—

they give him from above,

and in a manner of lavish outpouring,

the supernal treasure.

And one must explain the connection between these two matters,

for since a treasure is a matter that is hidden,

"No eye has seen"125,

so the fact that they give and reveal the treasure,

and especially in a manner of lavish outpouring,

is, as it were, difficult before the Holy One, blessed be He,

and nevertheless they do this for the sake of the person,

in order that he be able to perform the aforementioned difficult service.

And one may add,

that according to what is known126

that the drawing down from above that comes through the person's service is more elevated than the drawing down from above that is the giving of power to the person to perform his service,

it can be said,

that by the person overcoming the distractions and pushing them away

(through the giving of power of the drawing down of the supernal treasure),

the drawing down of the treasure that comes through his service

is even more elevated.

And it can be said,

that this is what the maamar says

(in the conclusion and seal of chapter twenty,

which is also the conclusion and seal of the entire discourse),

that through the victory with which a person vanquishes his animal soul, he causes127

the drawing down of the supernal treasure,

which is the revelation of the innerness and Atzmus of Ein Sof, blessed be He.

For in the previous chapters, when it explains the matter of the treasure,

it does not use this language

(innerness and Atzmus of Ein Sof, blessed be He)128,

because there it speaks of the matter of the drawing down and revelation of the treasure that is for the sake of the victory,

but in the conclusion and seal of the discourse, which speaks of the matter of the drawing down of the treasure that comes through the person's victory,

it says,

that it is the revelation of the innerness and Atzmus of Ein Sof, blessed be He.

20)

b)

Now we must explain the connection of this matter to the conclusion and seal of chapter twenty,

based on what is explained in Likkutei Torah,

that the entrance of the Ulam was forty cubits high,

twice twenty,

meaning,

that twenty in gematria is Kesser,

and twice twenty

(forty)

are the two aspects within Kesser,

Atik and Arich.

And it is explained there,

that the entrance of the Ulam had no doors and was always open by itself,

meaning,

that man’s service is not of sufficient worth to awaken and draw down the aspect of Kesser that is above the chain of descent,

rather, through the perfection of service,

it is drawn down by itself.

And based on what is explained elsewhere

that an arousal from below reaches not only ChS (Chochmah Stima’ah) but also the Gulgalta of Arich,

it can be said,

that this—that the entrance of the Ulam was always open by itself—is primarily from the aspect of Atik within it.

And based on this, we can explain the connection of the revelation of the innerness and Atzmus of Ein Sof to the conclusion and seal of chapter twenty,

for the conclusion and seal of twenty is the second aspect of Kesser,

Atik,

and within Atik itself—the innerness of Atik,

until the innerness and Atzmus of Ein Sof.

And the perfection of this revelation will be in the entrance of the Ulam of the Third Beis HaMikdash,

which will be built speedily in our days by Moshiach Tzidkeinu,

very soon.