English translation — מאמר באתי לגני תשל"ב

B"S.

10th of Shevat,

5732 (1972)

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

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

that it is stated in Midrash Rabbah

(in its place)

"to My garden" means "to My palace,"

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

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

but through undesirable matters

(beginning with the sin of the Tree of Knowledge)

the Shechinah departed from below upward until the seventh heaven,

and afterwards righteous ones 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.

And this matter

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

which was through Moshe)

was primarily

in the Beis HaMikdash,

as it is written,

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

And one should note,

that in the Midrash there it speaks regarding the time when the drawing down of the Shechinah below occurred,

that the primary indwelling of the Shechinah in the land was on the day the Mishkan was erected,

and in the maamar it speaks regarding the place to which the Shechinah was drawn,

that the primary drawing down is in the Mishkan and Mikdash,

and through this, the revelation of Elokus is drawn also into the entire world.

2)

And he continues in the maamar [with] the precise wording of the verse "and I will dwell in their midst" —

"in its midst" is not said, but rather "in their midst,"

within each and every one of Yisrael.

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

that tzaddikim cause to dwell

(draw down)

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

"He Who dwells forever, exalted and holy,"

so that it will be revealed below.

And it can be said,

that this which he brings in the maamar [as] the explanation of the verse "Tzaddikim will inherit the land etc." after he explains that the primary drawing down was in the Mishkan,

and after he explains that "in their midst" is plural, [meaning] within each and every one of Yisrael,

it is to hint,

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

("and dwell forever upon it"),

the intention in this is not only for the seven tzaddikim from Avraham until Moshe,

but for each and every one of Yisrael,

"and all your people are tzaddikim."

That is,

that in this that it is said "and I will dwell in their midst"

(plural)

which refers

(also)

to each and every one of Yisrael,

[there are] two matters.

That it is in the power of each and every one of Yisrael to be a Mishkan and Mikdash for Him, blessed be He,

so that the primary Shechinah will dwell within him

[in that same manner exactly as it was in the Beis HaMikdash]

— "and I will dwell in their midst."

And also,

that through this, the revelation of Elokus will be drawn into the world — "and dwell forever upon it"

(upon the land).

And to add,

that this that the interpretation of "and I will dwell in their midst"

(in the plural)

is that He dwells within each and every one of Israel,

(in the maamar)

following upon this that the descent and drawing down of the Shechinah below was through Moshe,

it is,

because the power in each Jew to draw down so that the essential Shechinah dwells in him is through the drawing down of the essential Shechinah below that was through Moshe.

For just as the descent and drawing down below that was at the Giving of the Torah,

"and God descended upon Mount Sinai"14,

was in a manner that through this the power was given that also after the Giving of the Torah they could draw down a revelation of G-dliness below

[for this is what our sages said15,

that at the Giving of the Torah the decree that the upper ones shall not descend below was nullified,

the meaning of the nullification of the decree is that from now on there can be a descent of the upper ones below],

similarly it is regarding the descent and drawing down below that was through the Mishkan that Moshe made

[for among the advantages of the drawing down that was in the Mishkan relative to the drawing down that was at the Giving of the Torah is16,

that the drawing down below that was at the Giving of the Torah was from the aspect of Above

(and therefore the revelation was only temporary),

and the drawing down in the Mishkan was in a manner that the lower

(the physical things from which the Mishkan was made)

became a vessel for the revelation],

that through Moshe bringing down and drawing the Shechinah into the Mishkan in a manner that the lower became a vessel for the revelation,

through this the power was given to draw down G-dliness in this manner in the Holy Temple,

and also in the spiritual sanctuary within each and every Jew.

And through the fact that the drawing down in the Mishkan was in a manner that through it a revelation of G-dliness was drawn also into the entirety of the world,

it became similarly also in the spiritual sanctuary within each Jew,

that the indwelling of the Shechinah in the person

("and I will dwell in their midst")

will be in a manner that through it a revelation of G-dliness will be drawn also into the world

("and they shall dwell forever upon it").

3)

And the maamar continues,

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

it is,

because the ultimate purpose in the creation and coming into being of the worlds is that the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower worlds17.

And it explains,

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

through itkafya and it'hapcha.

[And it can be said,

that what is said in the maamar that the revelation of G-dliness below is through the service of itkafya and it'hapcha, this refers

(also)

to "He desired... a dwelling place in the lower worlds."

That is,

that in this that He desired that there be a dwelling place in the lower worlds,

there are several matters.

That there be a revelation of G-dliness below – in the lower worlds,

and that the revelation of G-dliness below be not through a drawing down from above but through the service of man – the service of the lower ones,

and that the service through which the revelation is drawn below be the service of itkafya and it'hapcha – service that is from the aspect of the lower worlds].

And the maamar continues,

that the revelation that is drawn below through the service of itkafya and it'hapcha is a revelation that is above relation to worlds.

[And this is that through "and they shall make for Me a Sanctuary" there was the drawing down of the essential Shechinah below,

for the essential Shechinah is the light that is above relation to worlds18,

because the service of making the Mishkan is the service of itkafya and it'hapcha,

and through this service is the drawing down of the light that is above worlds,

the essential Shechinah].

And as the statement19

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

for the interpretation of "in all worlds" is a light that is in all worlds equally,

and it is the light that is above relation to worlds,

and through the service of itkafya and it'hapcha is drawn20

this light.

4)

And the maamar continues in the second chapter

(the chapter pertaining to this year21),

that the service that was in the Mishkan and Temple is the service of itkafya that brings to it'hapcha.

And therefore one of the services22

that were in the Temple is the service of the offerings,

because the matter of the service of the offerings is itkafya and it'hapcha

(as will be explained below).

And behold, the connection of this matter

[that the service that was in the Mishkan and Temple is the service of itkafya and it'hapcha]

with what is explained at the beginning of the discourse

(simply)

is,

that since the drawing down of the essential Shechinah in the lower worlds was primarily in the Mishkan and Temple,

and the drawing down of the essential Shechinah below is through the service of itkafya and it'hapcha,

therefore,

the primary service that was in the Mishkan and Temple is the service of itkafya and it'hapcha.

However,

that at the beginning of the maamar it speaks about the matter of drawing down the essential Shechinah below

("and I will dwell in their midst")

through the making of the Mishkan

("and they shall make for Me a Sanctuary"),

and in this chapter it adds,

that also the drawing down in the Mishkan and Temple

[after its making,

for this drawing down is more elevated than the drawing down that was through the making of the Mishkan]

is through the service of itkafya and it'hapcha.

And therefore,

the primary service that was in the Mishkan and Temple is the service of the offerings,

itkafya and it'hapcha.

5)

And the maamar continues,

that the service of the offerings is a spiritual service in the soul.

And it brings a proof for this from the matter of the participation of the Kohanim and Levi'im in their service and their song and music at the time of bringing the offering,

which are spiritual matters.

[And as explained in many places,

that the drawing down that was in the offerings was through the service of the Kohanim,

and the elevation of the offerings was through the song and music of the Levi'im].

And this is the meaning of what is written,

"Adam ki yakriv mikem" etc.,

for seemingly it should have said "Adam mikem ki yakriv,"

in that this hints,

that the offering must be not only from an animal literally, but also "from you"

(from yourselves),

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

And it can be said,

that what is said in the maamar that the service of the offerings is

(also)

a spiritual service in the soul of man

[even though that the service of the offerings being the service of it'hapcha applies also to offerings in their literal sense,

for when one takes an animal whose vitality is from the kelipah of nogah

and makes it an offering to Hashem,

this is a matter of it'hapcha chashocha l'nehora (transforming darkness into light)],

is connected to what was said at the beginning of the maamar,

that the explanation of "And they shall make Me a Sanctuary and I will dwell in their midst"

(in the plural)

is within each and every one of Israel.

For from this it is understood,

that just as in the Mishkan and Mikdash,

the main drawing down was through the service of the offerings

[for although the drawing down that was drawn into it through the making of the Mikdash is a most lofty drawing down

(that through "And they shall make Me a Sanctuary" there came to be "And I will dwell in their midst,"

and "I will dwell" — I Myself),

nevertheless,

the drawing down that was drawn into it through the service of the offerings is even loftier],

so too is it regarding the Mikdash within each one of Israel,

that even after the service of "And they shall make Me a Sanctuary"

(that a person makes himself into a Sanctuary for Him, blessed be He),

through which there comes to be "And I will dwell in their midst,"

there must be the service of "Adam ki yakriv mikem,"

through which there will be drawn into him an even loftier drawing down,

the essential matter of "And I will dwell in their midst."

6)

And this will be understood by prefacing what is said in the maamar

(at the beginning of the chapter),

that the service that was in the Mishkan and Mikdash is the service of it'kafya which brings about it'hapcha.

For at the beginning of the maamar it says,

that the service through which the main dwelling of the Shechinah below is drawn down is the service of it'kafya and it'hapcha

[for although it brings there the statement "When it'kafya sitra achara, the glory of the Holy One, blessed be He, is revealed in all worlds,"

nevertheless, it speaks of both matters,

it'kafya and it'hapcha.

And on the contrary,

the main explanation

(at the beginning of the maamar)

is regarding the superiority of it'hapcha,

that through the darkness being transformed into light, the advantage of light is made],

and in this chapter

(the second chapter),

when it speaks of the service that was in the Mishkan and Mikdash

(after their making),

it says,

that the service in the Mishkan and Mikdash is the service of it'kafya which brings about it'hapcha.

And it can be said,

that from the explanations on this, that the drawing down through the service of the offerings is a loftier drawing down than the drawing down through the making of the Mikdash

(as above in section 5),

it is,

because the emphasis in the service of the making of the Mikdash is the matter of it'hapcha

[that the person and the world are transformed into a Sanctuary for Him, blessed be He],

and the novelty in the service of the offerings is that in it is emphasized

(also)

the matter of it'kafya

(as will be explained),

and the drawing down through the service of it'kafya is loftier than the drawing down through the service of it'hapcha.

And based on this, there is room to add explanation in what is explained

(at length)

the matter of the service of the offerings as it is in the service of man,

for in offerings in their literal sense,

only the matter of it'hapcha is revealed and apparent

[that the animal whose vitality is from the kelipah of nogah is transformed into an offering to Hashem],

and the matter of it'kafya in the service of the offerings is more evident in the service of the offerings in the soul of man.

And the explanation of the matter of it'kafya in the service of the offerings,

will be understood by prefacing,

that the superiority of it'kafya over it'hapcha is,

that the matter of it'hapcha is that the thing remains in its existence, except that its existence is an existence of holiness,

and it'kafya is the matter of nullification,

exiting one's existence.

And this is the reason for this, that the drawing down through the service of it'kafya is loftier than the drawing down through the service of it'hapcha,

because through a person exiting his own existence and becoming a state of Ayin (nothingness),

he arouses and draws down the true Ayin

(which is above existence).

And based on this, we can explain the connection of the service of the offerings

(also of offerings in their literal sense)

to it'kafya,

for the matter of offerings is an elevation from below to above

(as will be explained in section 8 and onward),

for the matter of elevation from below to above is that the lower being nullifies its existence and is included in the higher

[and simply put, it is,

that the animal was burned

(nullified from its existence)

and included in the fire above],

and this matter

[that the yesh (something) is nullified and becomes a state of Ayin]

is the content of the matter of it'kafya.

7)

And one may add,

that this matter

[the superiority in the matter of the elevation from lower to higher

(the nullification of yesh [existence] to ayin [nothingness])

that is in the service of the offerings]

is related to what is explained at the beginning of the discourse,

that the ultimate intention of the creation and coming-into-being of all the worlds is that through them there will be the coming-into-being of this lowest world,

and through this the intention of a dwelling place in the lower realms will be completed.

And the explanation is,

that among the reasons for this, that the coming-into-being of this lowest world was in a manner that first the upper worlds came into being and specifically through them the coming-into-being of this lowest world was effected

(even though seemingly the coming-into-being of this lowest world should have been from the outset),

is,

that the matter of a dwelling place in the lower realms is that the lower ones

(the creations of this lowest world)

will be nullified to Elokus,

and this is effected through the coming-into-being of the lower ones being from the upper ones.

For through their comprehending that the vitality within them was initially included in the upper ones and afterwards descended below

(even to a descent that is incomparable),

there is effected within them the matter of ratzo [running] to be included in their source,

through which they are nullified of their existence.

And it may be said,

that this matter is also hinted at in the principle that every descent is for the sake of an ascent.

For in addition to the interpretation that the intention of the descent is so that through it there will be an ascent to a level more elevated than the level before the descent,

one may add to this yet another interpretation,

that the intention in the descent

(and the hishtalshelus [chain-like descent])

of the worlds

[namely, in that the coming-into-being of this lowest world was in a manner that first the upper worlds came into being and descended from level to level

(from world to world)

until this lowest world came into being from them]

is so that there will be the matter of the ascent,

ratzo and elevation.

And likewise, regarding the Elokus light that brings the creations into existence,

that among the reasons for this, that initially the light was included in the luminary,

that this light is above any relation to worlds

[as is known, that in the Ein Sof before the tzimtzum

(the light before the tzimtzum is

(generally speaking)

light included in the luminary)

there was no place for worlds],

and through the tzimtzum

(a tzimtzum of the manner of removal)

there was drawn from Him

(from the Ein Sof before the tzimtzum)

the light of the kav [line] that has a relation to worlds,

and afterwards there were yet many tzimtzumim

(descents)

in the light until it became a source to bring the creations into existence

(even though seemingly the drawing down of this light should have been from the outset),

is,

so that in the creations there will be the ratzo and ascent to be included in the light that is above relation to worlds,

and through this they will be nullified to Elokus with ultimate nullification,

nullification of existence.

[As is known,

that the nullification that comes from the revelation of light commensurate with the worlds,

is only nullification of yesh,

and the true matter of nullification,

nullification of existence,

is specifically from the light that is above relation to worlds].

8)

And the explanation of the matter in more detail,

will be understood by prefacing what is said regarding offerings,

"a satisfying aroma," and Chazal explained,

"It is a satisfaction before Me that I spoke and My will was done."

And it needs to be understood,

behold, this "I spoke and My will was done" applies to all the mitzvos,

and nevertheless it is said specifically regarding offerings.

And the Alter Rebbe explains,

by prefacing what Chazal said,

"Before the world was created, He and His Name alone existed."

That "His Name" is the aspect of Malchus,

which is the source of the influence and vitality of the creations,

and "His Name" that existed before the world was created is the aspect of Malchus as it was included in Ein Sof Baruch Hu,

for when it is there it is not in a state of existence,

like light included in the luminary, which is not in existence.

And afterwards there was the spreading forth of the light and radiance to give life

to the creations from ayin to yesh.

And he explains,

that this, that the light descended from its level

(as it was included in Ein Sof)

to give life to the creations from ayin to yesh,

is for the sake of an ascent,

so that there will be from yesh to ayin,

namely,

that the yesh will be nullified and included in the actual light of Ein Sof Baruch Hu.

And based on this he explains that regarding offerings

(specifically)

it is said "a satisfying aroma"

(satisfying [nichoach] from the term nachas ruach [satisfaction]),

because the primary satisfaction and delight above is from this, that the yesh is nullified and becomes the aspect of ayin,

and the primary nullification of yesh to ayin is in the action of the offerings.

For the matter of offerings is an elevation from lower to higher,

that the lower one goes out and is nullified of its existence and ascends

(is included)

above

(as will be explained below).

And to add,

in addition to the elevation of the offering itself,

that the animal that was offered upon the altar was burned

(nullified of its existence)

and included in the supernal fire,

through this an elevation was also effected in the supernal angels.

As it is written,

"My offering, My bread for My fires,"

"My fires" are the seraphim,

and the offering is the bread and sustenance for them,

which adds in them strength and vitality to be nullified and included in Ein Sof, even to the point of being absorbed

in the body of the King.

And this is the concept of the song that was at the time of the offering of the offerings,

for every ascent is through song.

As Chazal said,

"All the masters of song go out in song and are drawn in song,"

and it is brought in Likkutei Torah

in the name of the Sefer Likkutei Amarim of the holy Maggid,

that "the masters of song" are the angels

[And one may connect this with the interpretation

(simply)

that "masters of song" are animals that give song from their necks,

for also the angels are called "animals" and "beasts"],

and the meaning of "they go out in song" is,

that through the song that the angels say, they go out from their vessels,

to be included in Ein Sof Baruch Hu.

9)

And to add,

that this—that offerings are a matter of elevation—

is also understood from the fact that they are called by the name "korban."

[And particularly according to the teaching of the Baal Shem Tov48

(on the verse49

"Forever, O Lord, Your word stands firm in the heavens"),

that the name of every thing by which it is called in the Holy Tongue indicates

(not only its essence but also)

the G‑dly life-force within it].

For "korban" is from the term "kiruv" (drawing near)50,

that it draws near to G‑dliness.

And this indicates the matter of elevation.

For in a drawing down from above to below,

its connection with G‑dliness is through G‑dliness being drawn

(drawn near)

to it,

but "korban" from the term "kiruv"

(that it draws near to G‑dliness)

means

that it goes out from its place

(its existence)

and is included in G‑dliness.

And one may connect this with what is said in Likkutei Torah51,

that "lehakriv" (to offer) is the letters of "leharikiv" (to cause to rot),

for decay is utter nullification.

And the explanation of this can be said,

that the elevation of offerings is to the Ein Sof that is beyond any relation to worlds52,

[and beyond this,

that the elevation of offerings is upward without end,

as stated in Pri Etz Chayim53,

that it is brought in the Zohar54

"Until where does the will of offerings ascend? ... upward, upward, until Ein Sof"],

and therefore the nullification of offerings is a nullification of decay,

utter nullification.

And similarly is it in the service of offerings within the soul of man55,

"When a man among you brings an offering,"

that the descent of the soul below is for the sake of ascent,

so that there should be the matter of elevation from below to above,

to go out from its existence and be included in the Ein Sof.

And its ascent is in prayer,

for they instituted prayers corresponding to the offerings56.

And according to the teaching of the Baal Shem Tov57,

that this—that a person lives after prayer—is not according to nature.

For from the side of the great intentions58

that are in prayer, there should be in him a expiration of the soul,

and that he remains alive after prayer is not according to nature, but a great kindness from the Holy One, blessed be He.

And it can be said,

that this—that from the side of the great intentions in prayer one reaches

(according to nature)

expiration of the soul—

is

because prayer is the matter of elevation, to go out from one's existence and be included in the Ein Sof,

similar to the offering that was burned and included in the fire from above.

And this is what our Rabbis, of blessed memory, said59,

"One should not stand to pray except with a heavy head," and Rashi explained60,

submission and lowliness,

for since the matter of prayer is that one goes out from his existence and is included in the Ein Sof,

nullification,

therefore also the preparation for prayer is submission and lowliness,

nullification.

However, the nullification of prayer is from the side of the closeness to G‑dliness,

in which one feels the elevation and wonder of the Ein Sof, and therefore desires to be included in it,

while the nullification before prayer is that one becomes embittered over his distance from G‑dliness.

And therefore,

the nullification of prayer is a nullification of soul-expiration, that he is included in G‑dliness,

and the nullification before prayer is submission and lowliness.

And the Mitteler Rebbe explains in the maamar beginning "After the Lord your G‑d you shall walk"61,

and likewise the Tzemach Tzedek explains in his maamar beginning "This"62,

that this—that the nullification of submission and lowliness is a preparation for prayer—

is as our Rabbis, of blessed memory, said63,

"Whoever lowers himself, the Holy One, blessed be He, raises him up."

And it can be said that what is stated in Likkutei Torah, that "lehakriv" is the letters of "leharikiv," is in the manner of the nullification before prayer64,

for the nullification of decay is that one's existence is destroyed.

But through the decay, growth subsequently occurs—similar to the lowliness before prayer

(through which the Holy One, blessed be He, raises him up in prayer).

10)

And this is the explanation:

Now, regarding the contemplation that brings about submission and lowliness,

there are two ways.

In the aforementioned discourse of the Mitteler Rebbe,

it is explained

that to arrive at submission and lowliness is through contemplating one's extreme lowliness and great distance, etc.,

and that the contemplation should be with a good and precise accounting, called "Marei d'Chushbana" (masters of accounting).

[And it can be said

that this statement—that the contemplation must be with a good and precise accounting—is in the manner explained at length in Shaar HaYichud,

that when the contemplation is general,

one's comprehension of the matter is only in the aspect of makif (encompassing),

and he can also deceive himself.

And in order for him to have a true and internal comprehension, it is through contemplation in a detailed manner.

However, after contemplating the details, one must examine and contemplate the general.

[And it states there,

that thus he received from his father

(the Alter Rebbe)

from the Maggid, with a complete explanation].

And it can be said

that this statement—that the contemplation must be with a good and precise accounting—means that he should contemplate the details.

For in addition to the fact that an accounting

(in general)

is an accounting of details,

a precise accounting is one where he is exacting in every detail].

And in the aforementioned discourse of the Tzemach Tzedek, he adds,

that the matter of "Marei d'Chushbana" is in the manner of our Sages' statement

on the verse,

"Bo'u Cheshbon" (Come, let us account),

"Come and let us calculate the accounting of the world."

The accounting of the ultimate purpose of the descent of the creation of the world and the purpose of the descent of his soul into this world,

that the descent is for the sake of an ascent.

And when he contemplates that he is not fulfilling the intention for which his soul descended below,

he will come to lowliness.

And the distinction between the two matters is,

that according to the explanation that lowliness

(the heaviness of head before prayer)

is through contemplating one's extreme lowliness and great distance,

this lowliness

(heaviness of head)

is a preparation for prayer,

because through self-nullification one reaches the most exalted levels,

for "whoever humbles himself, the Holy One, blessed be He, raises him up."

And according to the explanation that lowliness is through contemplating that the purpose of the descent is for the sake of an ascent,

this lowliness is a preparation for prayer

(not only because of the virtue of self-nullification,

but also)

because the matter of this lowliness itself is related to prayer.

For in order for the descent to be felt by him

(and that the intention of the descent is for the sake of an ascent)

it is through the feeling of the exaltedness and wondrousness of G-dliness.

And the more he feels the exaltedness of G-dliness, the more he will feel the greatness of the descent.

And since his lowliness stems from his not having fulfilled the purpose of the descent,

therefore, in his lowliness, some of the exaltedness of G-dliness is felt.

And to note from what the Alter Rebbe wrote in his Shulchan Aruch,

that before prayer one must think of the exaltedness of the blessed G-d and the lowliness of man,

it can be said

that the thought of man's lowliness is not an independent matter but a continuation and result of the thought of G-d's exaltedness.

And based on this,

that the heaviness of head is a preparation for prayer is not only because of the virtue of self-nullification, but also because in the heaviness of head, the exaltedness of G-d is felt,

the matter of prayer.

However, the contemplation of G-d's exaltedness is in relation to man's lowliness,

and therefore,

through this contemplation he comes to submission and lowliness.

And the contemplation during prayer is of G-d's exaltedness itself,

and the self-nullification that comes through this contemplation is

(not submission and lowliness,

but rather)

being included in G-dliness

(as above, section 9).

10)

A)

And to add,

that the distinction between the contemplation before prayer and the contemplation during prayer is also in the matter of G-d's exaltedness itself.

For this self-nullification in prayer is that he becomes completely nullified

(similar to the offering that was burned in the supernal fire),

the nullification of the essence of the soul

(as brought above in section 9 from the Baal Shem Tov),

this is,

because the contemplation of prayer

(the Shema)

is in the Ein Sof, which is above any connection to worlds,

for "everything before Him is considered as nothing,"

the contemplation

of "Hashem is One."

And the Rebbe Maharash explains,

that the matter

(aspect)

of "One" is like "You are

One and not in number."

And he explains,

that regarding matters that are in relation to each other

(except that one is greater and more elevated than the other)

the matter of accounting applies, in the quantity and quality of the superiority of one over the other.

And like Atzilus and BY"A,

between which there is some relation

[for although there is a partition (Parsa) between Atzilus and BY"A,

nevertheless, the bringing into being of Chochmah of Beriah from Chochmah of Atzilus is through the Chochmah of Atzilus itself clothing itself in the Parsa and causing the bringing into being of Chochmah of Beriah],

therefore,

an accounting applies regarding the greatness of the superiority of Atzilus over BY"A.

But regarding the Ein Sof, for whom all worlds

(even the world of Atzilus)

are incomparable to Him

[and their bringing into being is through the tzimtzum,

for the matter of tzimtzum is the concealment of the light],

the matter of accounting does not apply there,

"You are One and not in number."

And through this contemplation he will come to the love of "Who

is for me in heaven, and with You I desire nothing on earth,"

that he will have no desire for the lower Garden of Eden

(earth)

nor for the upper Garden of Eden

(heaven)

but only for Him alone.

And in the manner of the Alter Rebbe's statement,

"I want absolutely nothing; I do not want Your Garden of Eden, I do not want Your World to Come, etc.; I want nothing more than You alone."

And he continues in the maamar,

that this that is said, "and with You I did not desire"

(specifically "desire" [cheifatzti]),

is because the term "ratzon" (will) is

(also)

in the externality of will,

and even a will that comes through coercion is called "ratzon,"

like "they coerce

him until he says 'I want,'"

and "cheifetz" is the innerness of will.

And this is "and with You I did not desire,"

for will

(the externality of will)

He also has in the revelations of the order of the chain of descent,

but His "cheifetz"

(the innerness of will)

is in the Essence of Ein Sof.

And it can be said,

that this that He has a will in the revelations of the order of the chain of descent is,

because just as from above to below,

the coming into being of this lowly world from the Essence is through the medium of the revelations,

including also the revelations of the chain of descent,

so too is it in the ascent from below to above,

that the ascent and inclusion in the Essence of Ein Sof is through the revelations of the chain of descent,

and therefore He desires them.

But the will in them is the externality of will,

in order that through them He will reach the Essence of Ein Sof.

And to note,

that in many places

it is explained in the interpretation of the verse,

"For kindness I desire, and not sacrifice,"

that the "cheifetz,"

the innerness of will,

is that there be kindness,

a drawing down below,

and the will in sacrifice

(offerings),

an ascent from below to above,

is only the externality of will for the sake of the drawing down that is effected through the ascent.

And in this maamar it implies,

that the "cheifetz,"

the innerness of will

[of Israel,

and from this it is understood that it is so also above,

for Israel are the children of the Holy One, blessed be He,

and the will of the son is the will of the father],

is also in the ascent from below to above.

10)

2)

And he continues in the maamar,

that although the love of "Who is like You in the heavens" and "with You I did not desire" is

(primarily)

in the G-dly soul,

nevertheless,

through prolonged contemplation,

also the animal soul will agree to this.

For this is that after "Hear O Israel, the L-rd is our G-d, the L-rd is One" it says "And you shall love the L-rd your G-d with all your heart, with both your inclinations,"

that through the contemplation of the G-dly soul

("Hear O Israel")

on the matter of "One,"

"You are One and not in number,"

also the animal soul comes to this love.

And as the Admur

(the Rebbe Rashab)

of blessed memory explains in the continuation of 5666,

that through the G-dly soul understanding and grasping the concept of "Havayah is One,"

this also affects the animal soul that it will at least understand that it is necessary to say so,

even though the concept itself is not grasped by it.

And he adds

(in the continuation of 5666)

another matter,

that since the G-dly soul is vested in the animal soul,

therefore,

in the flames of fire of the G-dly soul, the animal soul is also burned and consumed.

And to add,

that through the animal soul being included in the flames of fire of the G-dly soul,

a revelation is drawn that is higher than the revelation drawn through the love of the G-dly soul.

And as explained in the continuation of the Hilula, that through the service of subjugation and transformation, the light that is in all worlds equally is drawn,

a light that is above relation to worlds.

[And to note,

that this matter is explained in that continuation also at the conclusion and seal of chapter two,

following what is explained there that the animal soul ascends and is included in the flames of fire of the G-dly soul].

And through our actions and our service during the time of exile,

that the main matter of subjugation and transformation is during the time of exile,

the drawing down of the principal dwelling of the Shechinah in the lower worlds is made even more than it was in the Holy Temple,

except that now it is in concealment, and the revelation of this drawing down will be in the future.

And may it be His will that very soon will be fulfilled what is stated in our portion,

"And the children of Israel went out with a high hand and with uncovered head,"

and that all this will be very soon.