English translation — מאמר באתי לגני תשל"א

B"H.

Shabbos Kodesh and Motzaei Shabbos of Parshas Beshalach,

11 Shevat,

5731

"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 and his hillula2,

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 undesirable matters

(beginning from the sin of the Tree of Knowledge)

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

and afterwards righteous ones arose

(beginning from Avraham Avinu)

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 for Me a Sanctuary, and I will dwell in their midst."

And this is [the meaning of] "The righteous shall inherit the land and dwell forever upon it"6,

that the righteous cause to dwell

(draw down7)

the Shechinah, which is called "Ad" (forever),

"He Who dwells forever, exalted and holy"8,

so that it be revealed below.

And it is noteworthy,

that in the Midrash there, it first explains the meaning of the verse "The righteous shall inherit the land etc." and afterwards it says that the main dwelling of the Shechinah on earth was on the day the Mishkan was erected,

but in the maamar, it changes the order of the matters,

for the verse "The righteous shall inherit the land etc." is brought in the maamar after it says that the main drawing down was through the making of the Mishkan.

And it can be said,

that by this it hints,

that this [matter] that the righteous draw down the Shechinah below

("and shall dwell forever upon it"),

the intention in this is not only for the drawing down that was through the seven righteous ones from Avraham to Moshe

(through the making of the Mishkan),

but also for the drawing down that comes after the drawing down that was through the making of the Mishkan.

For even after the drawing down that was through the making of the Mishkan,

even though it was a most elevated drawing down,

the righteous draw down,

and "Your people are all righteous"9,

a drawing down that is even more elevated.

For after the drawing down through the seven righteous ones,

and particularly through Moshe, through whom the Shechinah was drawn down below to earth,

through this, the power was given to each and every Jew to draw down even more.

And it can be said,

that just as the drawing down of the Shechinah below, which was through the making of the Mishkan, was through all of Israel

[as it is written,

"Speak to the children of Israel... and they shall make Me a Sanctuary, and I will dwell in their midst,"

for the command to make a Sanctuary and to draw down the essential Shechinah below is for all of Israel],

and what the Midrash says, that Moshe drew down the Shechinah below,

is because the essential making of the Mishkan and the drawing down that came through it was through Moshe,

and also through him was drawn down the empowerment to Israel, that through "they shall make Me a Sanctuary" there will be "and I will dwell in their midst,"

so too is it regarding the drawing down of the Shechinah at present,

which is a drawing down more elevated even than the drawing down through the making of the Mishkan,

that the power in each individual of Israel to draw down this drawing down is through the righteous ones, the heads of the thousands of Israel in every generation,

the extension of Moshe in every generation,

up to my revered father-in-law, the Rebbe, the Baal HaHilula, the Nasi of our generation.

b)

And now, after the maamar explains

(in brief)

the statement of the Midrash in its entirety,

it explains in more detail and in greater depth the particulars of the matters.

In the first chapter of the maamar

(the chapter relevant to this year)

it explains the matter of the essential Shechinah being in the lower worlds,

and in the chapters after it, the service of "and they shall make Me a Sanctuary"

(and also the service in the Mishkan and Temple after its making)

through which is achieved "and I will dwell in their midst,"

the drawing down of the essential Shechinah into the lower worlds.

And it explains in the first chapter,

that the reason for this, that the essential Shechinah was in the lower worlds, is because

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

And it explains,

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

(not through a drawing down from above, but rather)

through the service of man,

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

as the statement,

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

And it explains,

that the meaning of "in all worlds" is a light that is in all worlds equally.

And it is the light that is above relation to worlds.

For in the light that is invested in worlds, there is a distinction between higher worlds and lower worlds,

as the statement of our sages,

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

that the drawing down into the heavens

(the higher worlds)

is from the aspect of the right,

and the drawing down into the earth

(the lower worlds)

is from the aspect of the left.

And the aspect of "in all worlds,"

the light that is in all worlds equally,

is the light that is above relation to worlds.

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

that through the service of subjugation and transformation

there is drawn down

the light that is in all worlds equally,

a light that is above relation to worlds.

And it must be understood,

for seemingly,

the reason for this, that the essential Shechinah was in the lower worlds, is because the Holy One, blessed be He, desired to have a dwelling place for Himself in the lower worlds,

and what relevance is there here to explain that the making of the dwelling must be through the service of man,

and that the service through which the dwelling is made is the service of subjugation and transformation,

and that through this service there is a drawing down of the light that is above relation to worlds?

And one can explain the elucidation of this,

that in the statement of the Midrash, "The primary Shechinah was in the lower realms,"

there are two matters.

The superiority of the lower realms

(relative to the upper realms),

that specifically in them was the primary Shechinah,

and that the level of the Shechinah that was in the lower realms is

(not merely Shechinah,

but rather)

the primary Shechinah.

And the matters in the maamar

(in the first chapter)

are an explanation of these two matters.

For this, that He desired that the revelation of G-dliness below

(a dwelling place in the lower realms)

should be through the service of man, emphasizes the superiority of the lower realms.

For in addition to this, that He desired that the dwelling

(the revelation of G-dliness)

be in the lower realms,

He desired that also the making of the dwelling be through the service of the lower realms.

For through the fact that the revelation of G-dliness in the lower realms is drawn down through their service,

they become vessels for the revelation,

and moreover,

that the revelation drawn down in them is from the aspect of the lower realms themselves.

And it adds,

that the service through which the dwelling is made is the service of subjugation and transformation,

for through this it is even more emphasized that the revelation drawn down in the lower realms is from their own aspect.

For in addition to this, that the revelation drawn down in them is through their service,

also the service

(through which the revelation is drawn down)

is a service that is from the aspect of the lower realms.

And this, that the drawing down through the service of subjugation and transformation is a drawing down of the light that is equal in all worlds, is an explanation of the phrase "the primary Shechinah in the lower realms,"

and as explained elsewhere21

that the primary Shechinah is the light that is above worlds.

3)

And to add,

that the two aforementioned matters are also understood from the language of our Sages, of blessed memory,16

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

specifically "He desired."

And the explanation is,

that in the Zohar and in Etz Chaim it is stated,

that there are reasons for the creation of the worlds

[for in the Zohar22

it is stated that the reason is "so that they may know Him," and in Etz Chaim23

it is stated that the reason is "in order to reveal the perfection of His powers and actions"],

and in the aforementioned statement of our Sages it is stated that the creation of the worlds was because the Holy One, blessed be He, desired to have a dwelling place for Himself in the lower realms,

for the matter of "desire" is above reason,

and in the language of the Alter Rebbe24

"Upon a desire, there is no question,"

meaning that the matter of desire is in a place

(level)

where a question does not apply, because it is above intellect.

And the explanation of this is known,

that the Zohar and Etz Chaim speak about the matter of the creation of the worlds as it is from the aspect of revelations,

and since revelations, even the most sublime revelations, are defined by some definition,

the will to do something is because that thing is in accordance with their definition

(reason),

and in the aforementioned statement of our Sages, it speaks about the matter of creation that is from the aspect of the Essence (Atzmus),

for since it is not defined by any definition,

the will for the creation of the worlds in the Essence is not because there is some superiority in the creation, but rather because He so desired,

above reason.

And just as the matter of "desire" is in the Essence,

so too the matter that He desires is that He have a dwelling place in the lower realms,

for the matter of a dwelling place is25

like a person's dwelling, where the essence of the person dwells in the dwelling,

meaning that in the lower realms there will be the drawing down and revelation of the Essence (Atzmus).

And it is known26

that the proof that the cause for the creation of the worlds is because He desired

(above reason),

is,

that in order for the matter of "so that they may know Him"

(knowledge of G-dliness)

to exist, it would have been sufficient to create the upper worlds

(the World of Atzilus and the worlds of Ein Sof that are above Atzilus)

and there would have been no need for the creation of the lower worlds.

And on the contrary,

the primary matter of "so that they may know Him" is specifically in the upper worlds.

For the knowledge and comprehension of G-dliness in the lower worlds

(the spiritual worlds of Beriah, Yetzirah, and Asiyah)

is only of the existence of G-dliness and not of its essence.

And all the more so in the physical World of Asiyah, where even the existence of G-dliness is not felt.

And similarly regarding the reason of "to reveal the perfection of His powers and actions,"

that in order to reveal the perfection of His powers, it would have been sufficient to create the upper worlds,

for since even the upper worlds are a creation and their coming into existence is through the way of renewal

(yesh mei'ayin),

therefore, through the Ein Sof bringing them into existence, the power within Him is revealed27

(that He has the power to bring into existence something new)28.

And furthermore, one could say,

that the primary revelation of the perfection of His powers is specifically in the creation of the upper worlds.

For since the creation of the lower worlds

(Beriah, Yetzirah, Asiyah)

is through the G-dly power that brings them into existence being concealed from them,

behold, in this action of the power

(the creation of Beriah, Yetzirah, Asiyah),

the power is not revealed.

And all the more so it is not revealed in the creation of this lowest world,

where the concealment of the creative power is even greater.

And from the fact that

(also)

the spiritual worlds of Beriah, Yetzirah, and Asiyah were created,

and all the more so from the creation of this physical world,

which has no

(in itself)

advantage,

and in the language of the Alter Rebbe29

"the lowest realm, beneath which there is no lower realm,"

it is proven,

that the ultimate purpose of creation is

(not from the aspect of reason,

but rather)

because He so desired that this lowest world be a dwelling place for Him,

for His Essence (Atzmus).

And it can be said that this, that there is a proof in the intellect regarding the matter of the desire

(above reason)

and that the proof is from the coming-into-being of this lowest world, of which there is no lower world beneath it,

is,

because the coming-into-being of this lowest world was from this that He desired

[not in a manner that the matter of desire remained in His Essence and that this, that from the matter of desire this lowest world came into being, is in a manner of separation,

but rather]

that the matter of desire is drawn into the coming-into-being of this lowest world.

[And analogous to the pleasure in a person

(for desire is related to pleasure),

that although pleasure is above all the faculties,

above even will,

nevertheless

(and from this very aspect),

it is drawn into all the faculties of the soul and also into the limbs of the body,

to the extent that the spaciousness of pleasure is drawn and spreads even into the bone of the leg,

"Good news fattens the bone"30.

And therefore the coming-into-being of this lowest world itself

(this that a lower world was created, of which there is no lower beneath it)

proves the matter of desire.

And to add,

that this very thing, that the coming-into-being of this lowest world was in a manner that the matter of desire is drawn into the coming-into-being,

is,

because in order that the intention of a dwelling place in the lower worlds be completed,

that the lower worlds will be a dwelling place for His Essence from the aspect of the lower worlds themselves,

it is necessary that they have some connection to the Essence

(even before they become a dwelling place),

and therefore the coming-into-being of this lowest world from this that He desired was in a manner that in the world itself

(in its coming-into-being)

there will be the matter of desire,

the will of the Essence.

D)

And based on this, we can explain what is said in the maamar, that the reason that the primary Shechinah was in the lower worlds is because the Holy One, blessed be He, desired to have a dwelling place for Himself in the lower worlds,

for seemingly,

according to the explanation

(in the maamar)

that this, that He desired a dwelling place in the lower worlds, is that the revelation of G-dliness below

(a dwelling place in the lower worlds)

will be

(not through a drawing down from above, but rather)

through the service of man,

how is the matter of desire etc. for a dwelling place in the lower worlds a reason for this, that at the beginning of creation31

(before the service of man)

the primary Shechinah was in the lower worlds?

And the explanation of this can be said,

that this, that the primary Shechinah was in the lower worlds

(at the beginning of creation)

is that the coming-into-being of this lowest world was in a manner that the matter of desire was drawn into its coming-into-being

(as above),

through which there was made in it the preparation32

that through the service of man it will be a dwelling place for the Essence, also from the aspect of its

(the world's) own being.

And it can be said,

that this is that through sins the primary Shechinah departed,

for since a sin is the opposite of the will and pleasure from above,

therefore,

through sins the primary Shechinah departed from the earth,

so that there was not in it the matter of desire.

And based on this,

in the drawing down below to the earth through the Mishkan that Moshe made,

there are two matters.

The drawing down of the primary Shechinah below,

"I have come to My garden," to the place that was My primary [dwelling] initially,

through which the world was made fit to be a dwelling place for Him, blessed be He,

as it was at the beginning of creation.

And in addition to this,

through the service of "And they shall make for Me a Sanctuary,"

the world also became a dwelling place for Him, blessed be He,

for there was drawn into it

(into the Mishkan,

and through it into the entire world)

a revelation of G-dliness.

5)

Now, it is known that every descent is for the sake of an ascent.

For the descent of the soul below is in order that through this the soul will be elevated to a level higher than it was prior to its descent below33,

And so too is it with the descent

(and the chain of progression)

of the worlds,

that they descended from level to level

(from world to world)

until this lowly world came into being from them,

it is for the sake of the ascent that is accomplished through this34

[for specifically this lowly world is a dwelling place for Him, blessed be He,

a dwelling place for the Awtsmoos].

And from this it is understood,

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

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

in order that the drawing down of the principal Shechinah below now

(after it was removed)

will be more elevated than the drawing down of the principal Shechinah in the lower realms that was at the beginning of creation.

And superficially, one could say,

that this [principle] that a descent is for the sake of an ascent applies when the descent is in His will, blessed be He,

[for then one must say,

that the desire for the descent is for the sake of the ascent that comes through the descent].

However, a descent that comes through sin,

which is contrary to the will of the Supernal One

[for through the power of choice given to man, he has the ability to choose contrary to the will and intention for which he was created],

there is no necessity, seemingly, that even this descent is for the sake of an ascent.

And although it is not possible that man's choice should prevent, heaven forbid, the completion of the intention of a dwelling place in the lower realms35,

and man's choice only determines the speed of the completion of the intention36,

from this it is proven,

that the removal of the principal Shechinah that came about through the sin of the Tree of Knowledge and the sins that followed it was

(from the outset)

only temporary,

now, this matter is only a proof that this [fact] that through the sins the principal Shechinah was removed was

(from the outset)

only temporary,

and necessarily afterwards there will be a drawing down of the principal Shechinah below.

But,

what is the proof that the drawing down below after the removal is more elevated than the drawing down that was at the beginning of creation?

And the explanation is,

that it is stated in the Midrash37

on the verse38

"Nora alilah al bnei adam,"

"Alilah" is attributed to him

(to Adam the first)

that he brought death to the world

(for "on the day you eat from it you shall surely die"39),

for the Torah preceded the world by two thousand years and it is written in it40

"Zot haTorah, adam ki yamut b'ohel."

And the Mitteler Rebbe explains41,

that this [matter] that "alilah" is attributed to him

(to Adam the first)

is not only regarding the death that came through the sin of the Tree of Knowledge, but also regarding the sin itself.

For that which sometimes the evil of the evil inclination overcomes a person,

is because from above the evil inclination was incited against him to bring him to this sin.

[However, the assistance from above for the evil in a person to overcome the good in him,

and likewise the assistance from above for the good in a person to overcome the evil in him,

is separate from the person and is not felt by him,

and therefore it does not compel the person,

and that which a person chooses good or evil is free choice].

And since the descent of the world

(the removal of the principal Shechinah)

that came about through the sin of the Tree of Knowledge

(even though the sin is contrary to the will)

was intentional,

it must be said,

that the intention of the descent is for the sake of an ascent,

in order that the drawing down of the principal Shechinah after it was removed will be more elevated than it was at the beginning of creation.

And according to the above

(section 2)

that in the primary dwelling of the Shechinah in the lower realms, two matters are emphasized – the primary dwelling

(which is above worlds),

and in the lower realms

(that this primary aspect being in the lower realms is

(also)

due to the nature of the lower realms themselves)

– it must be said,

that the advantage in the drawing down of the primary dwelling of the Shechinah in the lower realms after it withdrew, relative to how it was at the beginning of creation,

is in both matters.

That the G-dly revelation drawn down through the service of man now is a revelation more elevated than the revelation drawn down through the service of Adam before the sin,

and that the drawing down of the revelation into the world

(in the lower realms)

now is in a more internal manner.

6)

And this will be understood by prefacing an explanation of what was brought above, that although sin

(the sin of the Tree of Knowledge,

and likewise all sins)

is the opposite of the Supernal Will,

nevertheless it is intentional.

And the matter is as stated by the Baal HaHilula in the maamarim of the Festival of Redemption42,

that just as every thing below has a root and source above,

so too regarding sin and iniquity,

there is a cause and a place for this above.

And he brings a proof for this from the first sin that was in the world,

which is the sin of the Tree of Knowledge.

For at first glance it is perplexing,

behold Adam was at the ultimate level of elevation, both regarding his soul, for his wisdom was greater than the wisdom of the separate intellects43,

and regarding his body, for the body of Adam was the handiwork of the Holy One, blessed be He44,

and the heel of Adam would outshine the orb of the sun45,

so how is it possible that he sinned and transgressed the command of G-d?

And to add,

that according to the statement of our sages, of blessed memory46,

that the reason man was created alone is to teach us that every single Jew is analogous to Adam,

it must be said,

that the wonder of how the matter of sin is possible applies also to each and every Jew47.

For since the second soul within him is literally a part of G-d above48,

and also regarding the body of Israel it is stated49

"And You have chosen us from every nation and tongue," and it is brought in Tanya50

that this refers to the physical body which is similar in its materiality to the bodies of the nations of the world,

and according to the known principle51

that the true essence of the matter of choice is in the Atzmus,

it is understood,

that in the body of Israel there is an advantage even over the soul,

for in it

(in the body)

specifically is the choice of the Atzmus,

how is it possible that there be sin in Israel?

And the explanation of this

(in the aforementioned maamar of the Baal HaHilula),

is that the cause and the place for sin

(simply,

below)

in the matters above is the diminution of the moon52.

And higher than that,

the cause and place for sin is – the breaking of the vessels of Tohu.

That is, the creation of the world of Tohu,

a world that did not benefit Him53

(therefore there was the breaking in it),

is

(like)

the opposite of the Will.

Therefore it is a cause and place for sin.

And higher than that,

the cause and place for sin is – the first tzimtzum which was in the manner of withdrawal.

For the Supernal Will is that there be a revelation of light,

and the withdrawal of the light

(the first tzimtzum)

is

(like)

the opposite of the Will

[for although the intention of the tzimtzum is for the sake of revelation,

nevertheless the tzimtzum itself is the opposite of the Will54].

And the matter of the opposite of the Will

(as it were)

that is in the first tzimtzum is a cause and place

(through the breaking of the vessels of Tohu and the diminution of the moon)

for sin,

which is the opposite of the Will in its simple sense.

And it should be noted,

that the proof that even the matter of the opposite of the Will is intentional,

is primarily from the first tzimtzum.

For the diminution of the moon,

although the Holy One, blessed be He, diminished the moon,

nevertheless the cause for this was the accusation of the moon55.

And also the breaking of the vessels of Tohu,

although the creation of the world of Tohu was initially in a manner of building with the intent to demolish56,

it can be said,

that through the existence of the tzimtzum,

which is the root of the coming into being of the worlds,

it was determined that the coming into being of the world of Tikkun would be after the building and demolition of Tohu57,

building with the intent to demolish and demolishing with the intent to build56.

And the primary proof that even the matter of the opposite of the Will is not by chance, G-d forbid, but rather intentional, is from the first tzimtzum.

For regarding the tzimtzum, it cannot be said that there was a necessity, as it were, for the tzimtzum in order for the coming into being of the worlds to be possible,

for the entire matter of the coming into being of the worlds

(world [olam] means concealment58)

is due to the tzimtzum.

For the desire for worlds in the Ein Sof before the tzimtzum is that there be worlds in which there will be a revelation of the light.

For since the matter of light is revelation,

also the desire for worlds that was in the light is

(not for the worlds themselves,

but rather)

for the revelation that will be in the worlds.

And from this it is understood,

that the intention in the tzimtzum

[the withdrawal of the light,

in order that worlds whose nature is concealment should come into being]

is not only in order that through this the desire for worlds that was initially in the light before the tzimtzum will be fulfilled59,

but rather there is in this another intention60,

which is the opposite of the desire that was initially61.

And that is,

that the intention of the tzimtzum as it is in the light

(that the Ein Sof contracted Himself)

is that there be revelation in the worlds that come into being from the tzimtzum,

and the intention of the tzimtzum as it is in the tzimtzum itself is – that in it is revealed the matter of concealment which is above revelation,

and that is that the Atzmus is not compelled, G-d forbid, in the matter of revelation, and it is within His ability to be

(also)

in concealment.

Rather, the revelation of the matter of concealment

[that the concealment is because the Atzmus is not compelled, G-d forbid, in the matter of revelation]

is through the revelation that is drawn down after the tzimtzum.

For through the revelation that is drawn down in the worlds that came into being from the tzimtzum,

they are able to sense

(in addition to the sensation of revelation)

also the root and cause of the concealment within them,

which is from the aspect of the ability of the Atzmus.

[And this can be connected to the matter of a dwelling place in the lower realms,

that this lowly physical world becomes a dwelling place for the Atzmus,

for in this world is the primary concealment,

and through it being revealed that the concealment within it is from the aspect of the ability of the Atzmus,

it becomes a dwelling place for the Atzmus].

7)

And corresponding to this is the matter in the service of man,

that this [ability] that man can do the opposite of the Supernal Will

[which is brought about by the tzimtzum,

as mentioned above]

is because Atzmus is not compelled by anything.

However, in this matter

[the power given to man to do the opposite of the Will],

the concept of the capacity of Atzmus is in the ultimate concealment and hiding.

And through man serving God, and the service is with his own power and his free choice,

[for although the Ein Sof is in every place and there is nothing apart from Him, nevertheless, since He, blessed be He, is all-capable, He created man in a way that he can serve with his own power],

through this it is revealed that the power of man's choice

(also that he can choose, heaven forbid, the opposite of the Will)

is from the capacity of Atzmus.

And one can connect this with the teaching of the Baal Shem Tov

on the verse,

"And there was evening and there was morning, etc.,"

for it is brought in the Midrash,

"'And there was evening' — these are the deeds of the wicked, and 'and there was morning' — these are the deeds of the righteous,

and I do not know in which of them He delights,

[but] since it is written,

'And God saw the light, that it was good,'

it is [clear] that in the deeds of the righteous He delights."

And it is perplexing:

How could it enter the mind that He delights in the deeds of the wicked?

And the Baal Shem Tov explains,

that "there is benefit and advantage to the light from the darkness,"

meaning that the quality of the advantage of the light is recognized

from the aspect of the darkness,

and similarly the quality of the wise person is recognized

from the aspect of the fool,

the quality of the righteous from the aspect of the wicked, etc.

And this is [the meaning of] "and I do not know in which of them He delights,"

for since even the deeds of the wicked are a throne for the deeds of the righteous,

there is room to say that everything is included in one unity, heaven forbid,

therefore it is stated, "And God saw the light, that it was good" — these are the deeds of the righteous,

for regarding the deeds of the wicked, separation is needed.

[And based on this, he explains there the verse,

"I considered my ways, and turned my feet to Your testimonies,"

as will be explained below in section 13.]

And it needs to be understood:

That this [idea] that the advantage of light is recognized from the darkness is

(seemingly)

that through the deficiency of the darkness, the advantage of the light is recognized,

and how can it be said that because of this, even the deeds of the wicked

(darkness)

are included in one unity?

And it can be said,

that the intention in this, that the advantage of the light is recognized through the darkness, is that through the possibility to choose the deeds of the wicked, it is recognized that the deeds of the righteous are through their free choice,

service with their own power.

And since through service with one's own power it is revealed that even the possibility to choose the deeds of the wicked is from the capacity of Atzmus,

therefore there is room to say that He delights in the deeds of the wicked,

meaning that the delight above

[and also the revelation of His unity, blessed be He — is included in one unity]

is also in the possibility to choose the deeds of the wicked.

And therefore it is stated, "And God saw the light, that it was good,"

that He delights specifically in the deeds of the righteous.

8)

Now, it was explained above

(section 6)

that in the intent of the tzimtzum there are two matters.

For the sake of revelation,

and that through the tzimtzum the matter of concealment is revealed

(which is above revelation)

that comes from the ability of Atzmus.

And to add,

it is explained in many places

that also in the intent of the tzimtzum for the sake of revelation,

there are two matters.

That the intent of the tzimtzum is so that the revelation of Ein Sof that shone before the tzimtzum

(the light that filled the place of the void)

would also be in the worlds.

For before the tzimtzum,

it was impossible for the existence of the worlds to be,

and consequently there was no revelation in the worlds,

and through the tzimtzum it was innovated that the revelation of Ein Sof would also be in the worlds.

And that through the tzimtzum there will be the revelation of the inwardness and essence of Ein Sof that is above the light that filled the place of the void.

And it is explained there,

that the light that filled the place of the void is the concealment of the light of the line

(meaning that the drawing down of the line from this light is in a manner of revealing the concealment),

(the source)

of the light that fills,

and the light that is above the light that filled the place of the void is

(the source)

of the encompassing light.

And one must understand,

how is it possible that in the world there should be such a lofty revelation that did not shine even before the tzimtzum,

and nevertheless the world will not be nullified from its existence.

9)

Now, the teaching of the Maggid is known

on the verse

"Make for yourself two silver trumpets,"

that Hashem and man together are called "Adam"

[and] they are two trumpets,

two half-forms.

For "Adam" is the letters Aleph, Dam,

Aleph is Hashem, the Aluf of the world,

and Dam is man

[for man, from his own perspective,

before he attaches to Hashem,

is in the aspect of blood],

for this is what our sages said,

"What is the meaning of that which is written,

'You shall not eat upon the blood'?

Do not eat before you pray for your blood,"

because man from his own perspective

(before he attaches to Hashem through prayer)

is in the aspect of blood.

And each one of them

[the Aleph is Hashem and the Dam is man]

is only a half-form,

and when they attach together, a complete form is made,

Adam.

And it is explained there,

that the connection of Hashem with man is through Hashem making several tzimtzumim through several worlds in order that there be unity with man.

And likewise on man's side,

that in order to connect with Hashem he must separate himself from all physicality until he ascends through all the worlds and there is unity with Hashem until he is nullified in existence,

and then he is called Adam.

And the Tzemach Tzedek explains,

that this [that Hashem made several tzimtzumim etc. and man must separate himself etc.] is as explained in Likkutei Torah, the discourse "Tiku" the second,

that in order for there to be the connection of the upper and lower, the upper must descend from its level and the lower must ascend above its level.

And he explains,

that this [that Hashem made several tzimtzumim etc.] is because regarding Ein Sof it is said,

"For He is not a man,"

and in order to clothe Himself in the ten Sefiros,

the form of man,

it is through several tzimtzumim.

And he adds,

that the ten Sefiros are in the form of man because the ten Sefiros are three lines,

and also because the ten Sefiros are generally thought, speech, and action,

Aleph, Dalet, Mem.

And he connects this with the matter of the three aspects of Adam.

And seemingly the intent is,

that this [that the three letters Aleph, Dalet, Mem hint at thought, speech, and action]

the intent in this is not only for the three aspects of thought, speech, and action in the Sefiros of Atzilus,

but also for the three aspects of Adam,

the general BiYA

(AK,

Atik and Arich,

and Atzilus),

which are analogous to thought, speech, and action.

And accordingly,

this [that Hashem made several tzimtzumim to clothe Himself in the form of man]

the intent in this is for the tzimtzumim through which is the drawing down to the general BiYA,

which are three general, immense tzimtzumim.

For all these tzimtzumim are so that the drawing down will be in the form of the supernal man.

And afterwards,

in order for there to be the drawing down from Atzilus to BiYA,

it is through the Parsa.

And as it is written in the teaching of the Maggid mentioned above in the explanation of the verse,

"And upon the likeness of the throne,"

that He is covered there,

and the Tzemach Tzedek explains,

that "throne"

(from the term "covering")

is the Parsa, which is like a parable that covers and conceals

the intellect within it.

And one must understand,

since the connection of Ein Sof with man is through many, many tzimtzumim and also through a Parsa,

how is it possible that man, through his service, should draw down a revelation that is above the tzimtzum.

10)

And this is the explanation:

The matter is,

for it is written,

"And you shall serve Hashem your G-d,"

and the Rebbe Maharash explains precisely,

that the matter of "service" is repair and attendance, that which a servant works and repairs for his master,

and since He is the perfection of all,

how can the matter of service apply to the Above?

And he explains,

that in truth, it cannot be said that service is a need of the Most High, like the attendance of a servant to his master,

but rather it arose in His will that He should desire to have a dwelling place in the lower worlds,

and that this should be through the service of man.

And it is explained there,

that the essential matter of service is when one does the opposite of his [natural] will,

subjugation.

And as it is brought in the Gemara

on the verse,

"And you shall return and see... between one who serves G-d and one who has not served Him,"

that when one reviews his chapter one hundred times, he is called "one who has not served Him," because his Torah study is according to habit

(for in their days the custom was to review each chapter one hundred times),

and when one reviews his chapter one hundred and one times,

a change from habit,

subjugation,

he is called "one who serves G-d."

And this is also that "service" is from the term "processed hides,"

for the processing of hides is by treading upon them.

And this is the advantage of subjugation over transformation,

for the matter of service is that one wearies himself against his nature.

And it is explained there,

that this is also the advantage in repentance,

as it is brought in Tanna D'vei Eliyahu

regarding a penitent,

[if] he was accustomed to read one page, he should read two pages,

[if] to review one chapter, he should review two chapters.

And one may add,

that from that which is written "and you shall serve Havayah"

(your Elokim)

it is understood that the service

(the avodah)

is not only for the sake of Elokim,

the light that fills,

but also for Havayah,

the encompassing light.

And to add,

that according to what the Ramban said

that the Torah was written in the style of the "Third Person Speaker"

[like "and Havayah spoke to Moshe"],

and it is known that the "Third Person Speaker" is the Essence of Ein Sof, which is above even Havayah,

it can be said,

that this that the commandment "and you shall serve Havayah" is the "Third Person Speaker" is because the matter of service also pertains to the Essence of Ein Sof.

And accordingly, the explanation of "and you shall serve Havayah your Elokim" is,

that through "and you shall serve,"

subjugation,

the revelation of Havayah is drawn down,

the encompassing light.

And the drawing down of the revelation of Havayah is in inwardness,

to the extent that Havayah is your Elokim,

as your wisdom and your life-force,

the unification of the encompassing and the filling.

And through this, the revelation of the Essence of Ein Sof is also drawn down

(the "Third Person Speaker")

which is above even Havayah

(the encompassing).

And it can be said,

that Havayah, which is in the category of revelation, except that it is above the world,

is, in general terms, the light before the contraction that shone in revelation,

and the "Third Person Speaker" which is above Havayah is

(in general terms)

the essence of the light that, even before the contraction, was not in revelation.

And the explanation of the matter

(that through the service of subjugation,

changing one's habit and nature,

the revelation of Havayah and also the revelation of the aspect of the "Third Person Speaker" are drawn down)

can be said according to what is stated in the teachings of the Mitteler Rebbe mentioned above in the explanation of the verse

("And upon the likeness of the throne, a likeness")

"as the appearance of a man,"

that the Holy One, blessed be He, is like a mirror of a man,

as is aroused in him

(in the man)

so is aroused with Him, blessed be He,

[and as it is written,

"Havayah is your shadow,"

that Havayah is like your shadow].

Therefore,

by a person forcing himself to act against his will and nature,

the drawing down of the revelations from above is not according to their nature.

That even the light whose revelation, by virtue of its "nature," is before the contraction

(above worlds),

shines in the world,

and moreover,

that even the light which, by virtue of its "nature," is above revelation

(even above revelation before the contraction)

is drawn into revelation in the world.

Yod)

A)

Now, the above matter is an explanation of how revelations are drawn down into the world.

But it is necessary to understand how the world can receive sublime revelations that are infinitely above it without being nullified from its existence.

And even more so it is not understood,

that the existence of the worlds and the revelation of the light before the contraction

(even the revelation of the light that would fill the void)

are two opposites,

as is understood from the fact that the coming into being of the existence of the worlds is specifically through the removal of the light,

and how can they receive the revelation of the light that preceded the contraction.

Now, although the light that did not shine even before the tzimtzum is a more elevated light than the light that filled the vacated space,

nevertheless,

the aforementioned precision

[that the tzimtzum from which the worlds came into being and the revelation of the light before the tzimtzum are two opposites],

is primarily regarding the light that filled the vacated space.

And as the Rebbe

(the Rebbe Rashab)

explains in the Hemshech of Ta"Ra"B 108

the distinction between the effect of tzimtzum on bounded light

(the source of the memaleh)

and the effect of tzimtzum on encompassing light

(the source of the sovev),

that the effect of tzimtzum on bounded light is in the light itself,

that through the tzimtzum it comes into measure and boundary,

and the effect of tzimtzum on encompassing light is

(not in the light itself,

but rather)

that it should not shine in the vacated space.

And this is that the concealment of encompassing light is

(not that it is concealed within the concealment of the tzimtzum,

but rather)

that it is concealed and included in its source,

for the matter of its concealment in its source is that it does not shine in the vacated space,

but in the light itself no change occurred

[and analogous to what is explained elsewhere 109

that in encompassing light there was no actual tzimtzum, only the tzimtzum touched it].

And furthermore,

even this effect on encompassing light, that it does not shine in revelation in the vacated space,

is only regarding the worlds

(that it is not felt in them),

and not regarding the light.

And there are two matters in this.

That in His knowledge, may He be blessed,

even now

(after the tzimtzum)

it shines in the vacated space in actual revelation,

as explained in many places 110.

And furthermore,

since regarding encompassing light the tzimtzum does not conceal,

behold, from the perspective of the light

(the encompassing light)

it can be in actual revelation that is felt also in the worlds.

For bounded light,

since the tzimtzum acted in it that its revelation in the worlds should be according to the measure of the worlds,

therefore,

it is difficult, as it were 111,

for it to be revealed in the worlds as it is in its source before the tzimtzum,

for these two matters

(the effect of the tzimtzum that occurred in it,

and the revelation not according to the order established by the tzimtzum)

are two opposites.

But not so encompassing light,

since regarding it there was no effect of tzimtzum,

for it to be in revelation not according to the order established by the tzimtzum

(that is, that its revelation should be in a manner that is felt also in the worlds),

this is not a difficult thing 112.

Now, in the aforementioned Hemshech,

the distinction between bounded light and encompassing light is regarding the drawing down and revelation of the light.

For drawing down the revelation of bounded light as it is in its source is difficult,

but not so the drawing down of the revelation of encompassing light.

And it can be said,

that analogously, this is also regarding the fact that the world receives a revelation that is not commensurate with its worth.

For regarding the revelation of encompassing light,

it is possible that its revelation in the worlds is from the aspect that the light is encompassing,

even though the worlds

(from the perspective of their essence)

are not vessels for the revelation.

And the precise question of how it is possible for the world to receive a revelation not commensurate with its worth is

(primarily)

regarding the revelation of bounded light.

For since in this light the tzimtzum acted that its revelation in the worlds should be according to the measure of the worlds,

one must understand,

how is it possible for the world to receive light that is not commensurate with its worth.

And the explanation is,

as explained in the aforementioned Hemshech 113,

that through the service of it'hapcha chashucha l'nehora (transforming darkness into light), they transform the darkness of the tzimtzum into light,

and through this the worlds

(that were brought into being from the tzimtzum)

become vessels for the revelation of a more elevated light,

both regarding the revelation of bounded light 114

and regarding the revelation of encompassing light,

and also the revelation of encompassing light shines within them in an inward manner.

10)

b)

And based on this, we can explain what is said in the maamar, that the making of a dwelling place in the lower worlds is through subjugation and transformation, as in the statement, "When the sitra achra is subjugated, the glory of the Holy One, blessed be He, is elevated in all worlds."

For in the Zohar passage that it cites, it says, "When the sitra achra is subjugated," but in the maamar it says "subjugation and transformation."

And we can explain this:

For the Zohar passage speaks about drawing down a revelation from above

("the glory of the Holy One, blessed be He, is elevated in all worlds" —

the drawing down of the encompassing light),

and this is accomplished through subjugation,

through a person acting against his nature and will

(as above, section 10),

but in order for there to be a dwelling place in the lower worlds —

for the concept of a dwelling place in the lower worlds is that the revelation drawn down into the lower worlds should also be from the perspective of the lower worlds themselves,

so that they become vessels for it

(as above, section b) —

this is accomplished through subjugation and transformation.

And we need to understand,

for it is explained in the maamar regarding the advantage of transformation,

that the superiority of light comes specifically from darkness,

for by darkness being turned into light, a superiority of light is produced.

From this it is understood

that the advantage of transformation is not only in relation to the lower being

(that through the work of transformation a vessel is made),

but rather that through transformation a superiority is also produced in the drawing down

(the superiority of light).

And in the Zohar passage that it cites, it says, "When the sitra achra is subjugated," etc.

And we can say,

that the drawing down through subjugation is a revelation,

but the revelation is beyond relation to the worlds.

[For by a person acting against his nature,

the drawing down of the revelation is not according to his nature,

and also the light that is beyond relation to the worlds

("is elevated")

is drawn down in revelation into the world.]

And the work of transformation reaches a place that is beyond revelation

[for that darkness is turned into light is from the perspective of Atzmus, to which light and darkness are equal.

And also,

because through transformation the lower being becomes a vessel

(as above),

through which the intention of a dwelling place in the lower worlds is fulfilled —

the intention of Atzmus],

and through this a superiority is also produced in the light and revelation drawn down from there.

Therefore both aspects are needed,

subjugation and transformation,

for first there must be the drawing down of revelations through subjugation,

and through the transformation that follows subjugation,

the lower being becomes a vessel for the revelation,

and a superiority is also produced in the revelation, whose drawing down is from a place beyond revelation.

10)

c)

And behold, these two matters are primarily in the Baal Teshuvah.

For in addition to the Baal Teshuvah reading and reviewing more than his nature and habit, as brought above

(section 10)

from the discourses of the Admo"r Maharash,

the Baalei Teshuvah conquer their evil inclination more than the righteous.

And likewise regarding the work of transformation.

For the main advantage of transforming darkness into light is when the transformation of darkness into light is not from the side of the light, but rather the darkness itself is turned into light,

and this matter is primarily in the Baal Teshuvah.

For in the righteous,

even their work of transformation is through their feeling of G-dliness,

a revelation from above,

but the transformation of the Baal Teshuvah,

who changes and is transformed from one extreme to the other,

is from his own self.

And we can say,

that this matter is hinted at in the teaching of the Baal Shem Tov on the verse "And there was evening and there was morning," etc.

(brought above in section 7),

where he explains there

[in continuation of the explanation regarding the matter of "I do not know in which of them He delights"]

what Dovid Hamelech said,

"I considered my ways, and turned my feet to Your testimonies."

"I considered my ways" — that Dovid would think about his physical ways

(as explained there the reason for this),

"and turned my feet" — I will return to accustom

("feet" from the term "habit")

to Your testimonies.

And we can say,

that Dovid's matter is that he established the ascent of teshuvah.

And in the aforementioned teaching of the Baal Shem Tov, he hints at the two advantages of the Baal Teshuvah:

"I will return to accustom" — change of habit,

subjugation,

and the explanation of the matter of "I do not know in which of them He delights" — the matter of choice and work with his own power

(as above, section 7),

transformation.

And this is that the main drawing down of the Shechinah below after the withdrawal is more elevated than it was at the beginning of creation,

for the drawing down after the withdrawal caused by the sin of the Tree of Knowledge and the sins that followed it is analogous to the matter of repentance.

And the advantage that is renewed in the drawing down after the withdrawal is in two matters

(as above at the end of section 5),

both in the drawing down of the revelation from above — for the drawing down of the revelation now is through the service of subjugation

[and transformation],

and in regard to the lower beings — for the service now is service with one's own power

[for this, that through the contraction the matter of service with one's own power was renewed, is primarily after the sin of the Tree of Knowledge],

and through service with one's own power, which is analogous to the matter of transformation,

and especially through the service of actual transformation,

the world becomes a vessel for the revelation.

10)

4)

And through our deeds and our service120

[for "our deeds" is the fulfillment of Torah and mitzvos according to nature,

and "our service" is the exertion in Torah and mitzvos against nature

(subjugation)121.

And it can be said,

that in "our deeds" is also included that through exertion this becomes his nature

(transformation)],

and especially in the time of exile120,

we rectify the descent that occurred through the sin of the Tree of Knowledge,

to the point that it will be felt in revelation that the descent is only for the sake of the ascent,

and likewise regarding all sins

[that descended from the sin of the Tree of Knowledge],

that through repentance they are transformed into merits.

And it can be said that likewise regarding death that came through the sin of the Tree of Knowledge,

that in the future it will be transformed into life.

And as explained in many places122

that the matter of the resurrection of the dead is that the dead will be alive.

And likewise regarding the rectification of the diminution of the moon and the breaking of the vessels and even the first contraction,

that the contraction will not conceal,

and moreover,

that the contraction itself will shine.

And through this the physical world will become a vessel for the revelation of G‑dliness,

as it is written123

"And the glory of the L‑rd shall be revealed, and all flesh together shall see that the mouth of the L‑rd has spoken,"

that even physical flesh will be a vessel for the revelation,

both for the revelation of the glory of the L‑rd

(encompassing)

and for the revelation of the mouth of the L‑rd

(internal)124.

And this is what our sages said125

"In the World to Come there is no eating nor drinking,"

for although the World to Come refers to the time of the resurrection when souls will be in bodies126

nevertheless they will not need eating and drinking,

for the physical body will be nourished from the radiance of the Shechinah127.

And moreover,

that in the future the body will be even higher than the soul,

therefore the soul will be nourished from the body128.

And all this is accomplished through our deeds and our service now

(as above),

and especially through the service of repentance,

and the Torah promised that ultimately Israel will repent at the end of their exile and immediately they are redeemed129,

with the true and complete redemption through our righteous Moshiach,

for among the matters that will be renewed with the coming of Moshiach is that "Moshiach comes to bring the righteous to repentance"130,

and "they shall awaken and sing, you who dwell in the dust"131

and the master of the hillula among them,

and He will lead us upright to our land very soon.