English translation — מאמר באתי לגני תשל"ז

With the help of Heaven.

Motzaei Shabbos Kodesh Parshas Bo,

Yud Shevat,

the year 5737*

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

And the Rebbe, my father-in-law, the Rebbe, author of the Yom Tov Shel Rosh HaShanah and the one of the hillula, brings on this in his well-known maamar for Yud Shevat 5710,

that it is stated in Midrash Rabbah2a

"to a garden" is not written here, but rather "to My garden," to My private chamber,

to the place which was My primary [place]

[meaning the primary place of His dwelling]

at first,

that

[at the time of the creation of the world]

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

and through the undesirable matters that occurred afterwards, the Shechinah departed from the earth to the firmament, until it departed to the seventh firmament.

And afterwards, seven tzaddikim arose and brought down the Shechinah below,

beginning with Avraham Avinu who brought down the Shechinah from the seventh firmament to the sixth, until Moshe, who is the seventh,

and all sevenths are beloved4,

brought it down below to the earth.

And this is the entire matter of the service of the tzaddikim,

and "Your people are all tzaddikim"5,

to draw down the Shechinah below,

as it is stated6

"Tzaddikim will inherit the land and dwell forever upon it,"

that the service of tzaddikim is "and they will dwell" – to cause to dwell,

"forever" – the Shechinah,

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

"upon it" – below on the earth.

And the drawing down of the Shechinah below that was through Moshe was through the work of the Mishkanb,

for its matter is what is stated7

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

in which and through which was the drawing down of the Shechinahc.

And behold, the beginning of the Mishkan was with the planks12,

which they made from shittim wood,

and as it is stated13

"And you shall make the planks for the Mishkan of shittim wood, standing upright."

And the explanation of this is

[as is explained in the maamar there14

based on the Gemara15

and the Midrash16]

that "shittim" is from the term "shtus" (folly),

and it is the folly of idolatry/alien forces,

as our Rabbis, of blessed memory, said17

"A person does not commit a transgression unless a spirit of folly enters into him,"

and the service is, through subjugation and transformation, to turn the folly of idolatry/alien forces into the folly of holiness

[as per the statement18

"His folly benefited him, the elder"].

And this is that the planks were of shittim wood,

that through the service of man, one makes from the folly of idolatry/alien forces

(shittim)

planks for the Mishkan.

And this is also the name "kerashim" (planks),

for "keresh" is the letters of "sheker" (falsehood),

except in a different arrangement,

and this means that their matter is that from the falsehood of the world, one makes a plank for the Mishkan,

and through this one establishes

(sets up)

the Mishkan.

B)

And he continues that

in the maamar there23

behold, in the introduction to the Zohar regarding the letters that came before the Holy One, blessed be He, to create the world with them, etc., it is stated that the letters Kuf and Reish are letters that appear on the side of evil,

and in order to endure, they take the letter Shin within them, etc.,

for the letter Shin is a letter of truth

(as stated earlier in the Zohar there).

And the reason they needed the letter of truth is because falsehood has no legs, etc.

And the service is to make from this falsehood

(of the letters Kuf and Reish)

planks for the Mishkan,

and this is through the alien forces of these letters.

For "this [letter] God made for the alien forces"24,

and corresponding to the letter Reish

(a letter of falsehood)

in the alien forces,

behold there is a letter Daled in holiness.

For even though Daled and Reish are similar in their interpretation,

for Daled is from the term "dalus" (poverty and lowliness) and likewise the letter Reish is from the term poverty and lowliness,

nevertheless, they are distinct and divided in their matters, to the point that the difference between them is a fundamental difference.

And this is understood from what is stated in the Midrash25

regarding the caution that one must not exchange Daled for Reish and Reish for Daled,

and in these letters is the difference between "Hashem is One" and the matter of an "other god"

[and in the two verses, the Daled and Reish are in large letters],

and when one exchanges a Reish in place of the Daled and a Daled in place of the Reish, this destroys worlds.

From this it is understood that the difference between them is from one extreme to the other.

And the difference between them in their form is

[as explained in the seventh section]

that in the letter Daled there is a small yud

[an aspect of a point]

at its back,

unlike the letter Reish,

and through this yud, in place of the Reish,

which is the matter of the poverty and lowliness of the alien forces,

is made the letter Daled of holiness

(end of the content of section 7 there).

And even though Daled is also from the term poverty and lowliness

(as above),

it is not at all the matter of the poverty of the Reish of the alien forces,

for the matter of the poverty of holiness indicates the matter of bittul (self-nullification) of holiness,

and as it is stated, "And may my soul be like dust to all,"

"For I am poor and needy" etc.26,

for this is the matter of poverty from the aspect of bittul in holiness

[and as is explained at length in the previous section27

the modes and levels of bittul,

up to the bittul of "diminishing oneself"28

and "the moon has nothing of its own"29

– for this bittul of "it has nothing of its own" is bittul to the ultimate degree and in completeness,

even more than the bittul of "diminishing oneself."

For in "diminishing oneself," there still exists an entity,

except that the entity is in an aspect of smallness,

unlike "it has nothing of its own,"

where it has no existence at all

(not even in a manner of smallness)

and it is in the ultimate bittul]

unlike the poverty and lowliness that is in the alien forces, whose matter is as it is stated30

"and the poor has nothing."

And he continues to explain in the maamar31

the matter of the yud that is at the back of the Daled

(through which it is distinguished from the Reish of the alien forces,

which has no yud)

that although it is the smallest of all the letters, nevertheless it is the head of all the letters,

for every letter, its beginning is a letter yud, and it is what

[is stated in the Gemara Menachos32]

that with the yud the World to Come was created

[and from this it is drawn down afterwards into the Sefirah of Yesod

(as will be explained later)]

for about this it says33

"For all in heaven and earth," and Targum renders "Who holds heaven and earth,"

which is the Sefirah of Yesod, from which the aspect of Malchus receives, etc.

(end of the maamar there).

3)

And the explanation of the matter of the connection between the two matters of “with a yud the World to Come was created” and “for all in heaven and earth” that connects them in the maamar,

even though superficially they are two separate matters,

will be understood based on what the Alter Rebbe explains in Torah Ohr36

[regarding] the explanation of the verse37

“He Who dwells on high,” etc.,

that the yud after the hei

(of “HaMav’gihi”)

is superfluous, but rather it means that this ascent of Malchus of Atzilus, which is called hei, that it will ascend etc., is through the yud, and it is the yud that is within the hei,

for Malchus of Atzilus is the aspect of dalet, which has nothing of its own, and through the drawing down of the mitzvah, a yud is made within it, and through this it becomes the aspect of hei, and through the yud within it, it ascends upward, etc.

However, before

(through the drawing down of the yud into the dalet)

it becomes a hei,

there is a yud that is a part of the dalet,

and this is the matter explained here.

[And based on this explanation, it is understood that the matter of the yud of Yesod,

“for all in heaven and earth,”

is not the matter explained in most places, which refers to the union of the sun and the moon,

Yesod and Malchus,

for this union

(the union of the sun and the moon)

is when the Sefirah of Malchus is in the aspect of hei,

and it will be explained below in section 8,

and what is explained here is like the small yud

(of Yesod)

is a part of the letter dalet39].

And the explanation of the matter

(of the yud drawn into the dalet)

is as explained in Torah Ohr36

[And with this, the Alter Rebbe and the Tzemach Tzedek explain the connection between “with a yud the World to Come was created” and the yud of Yesod]

based on the statement of the Zohar40

on the verse41

“May the Name of Hashem be blessed,”

that for the revelation

(“blessed”)

in the aspect of Malchus, which is called “Name,” it is through “Y’hi.”

For “Y” and “H” refer to Chochmah and Binah,

and they are drawn into the yud

(of Yesod of Z’eir Anpin),

meaning that “Y’hi” is Chochmah and Binah in Yesod.

And the main drawing down

(in Yesod of Z’eir Anpin)

is specifically from Yesod of Abba,

Yesod of Abba

[for in Abba is what is said, “with a yud the World to Come was created”]

is actually drawn down and enclothed in Yesod of Z’eir Anpin

(and through this drawing down,

“blessed,”

is in the Sefirah of Malchus).

And this is the explanation of the continuation in the maamar31

that immediately after saying “with a yud the World to Come was created,” it continues with “about this it says ‘for all in heaven and earth,’”

for the aspect of the yud with which the World to Come was created

(the aspect of Yesod of Abba)

is itself drawn down and enclothed in the Sefirah of Yesod,

until it is literally “for all in heaven and earth” of the Sefirah of Yesod.

4)

Now, the reason for the necessity that the drawing down of the yud

(of the Sefirah of Yesod, etc.)

be into the dalet

(of the Sefirah of Malchus),

even though it was explained above that there must be utter bittul

(diminution of itself,

and it has nothing of its own),

is that the matter of bittul

(for itself,

is not the purpose, but rather)

it is a preparation for the revelation

that comes after it.

And this will be understood

(that the purpose of bittul is for the sake of revelation)

by prefacing what the Alter Rebbe explains in Tanya, chapter 49, that the bittul required of every Jew is like “as water reflects a face back to a face.”51

Just as the Holy One, blessed be He, so to speak, set aside and removed to one side, as it were, His great infinite light, etc., and set aside all the holy supernal hosts and caused His Shechinah to dwell upon us, etc., and chose us from all nations and tongues, etc., and brought us close, etc., when a person sets [his mind] etc., then automatically, “as water reflects a face back to a face,” his soul will be inflamed to set aside and abandon all that is his, etc.

And since the bittul is “as water reflects a face back to a face,”

it is understood that just as with a person, after the above contemplation has effected the bittul of setting aside and abandoning all that is his,

the purpose of the bittul is to make for Him a dwelling place in the lower worlds,

through the Torah and its mitzvos,53

so too is it above

(for this arouses the parallel service of man),

that what at the beginning of the order of Hishtalshelus He set aside and removed His great light to one side is for the sake of the revelation that follows.

And in the language of Etz Chaim

(at its beginning52)

that before the emanations were emanated, etc., there was a simple, supernal light filling all of existence, and there was no place for the standing of the worlds, etc., and afterwards He contracted Himself, etc., and drew forth a straight and thin line, etc.,

this tzimtzum as well, its purpose

[is not for the sake of the tzimtzum itself, but for]

the drawing down of the kav that comes about through the tzimtzum.

And in the language of the teachings of the Baal Shem Tov54

this is the matter of “And Elokim said, ‘Let there be light,’ and there was light”55

(as explained there)

meaning, “And Hashem said” from the power of the attribute of Elokim, which is the attribute of Gevurah that constricts the light, from this “there will be light” that endures, that the world can bear it.

That is, the intention of the tzimtzum is not for the sake of the tzimtzum itself, but rather that through this there will be light that is received and endures.

And as the Maggid of Mezritch, of blessed memory, explains at length56

that this is what is meant by “and there was light”

[for regarding other creations it is said “and it was so,”

unlike here, where it is said “and there was light”]

And also our sages said57

that wherever “vayehi” is stated, it is only an expression of sorrow,

this is because the light that is drawn down afterwards in actuality

(through the tzimtzum of “And Elokim said”)

is not similar

(it does not compare)

to the light as it is in the tzimtzum,

that is, in the intention of the tzimtzum

(as the light stands in the tzimtzum).

That is, the light in the utterance of “And Elokim said” is not the light that is drawn down afterwards in actuality,

in the thin and short line

(in the language of the aforementioned Etz Chaim)

[Therefore it is not said “and it was so,”

since it is not that same light as in “And Elokim said, ‘Let there be light’”]

but rather it is a different light

(a different light).

And therefore it is said about this “vayehi,”

which is an expression of sorrow and constriction,

but through this, light that endures is made.

5)

Now, what was explained above, that the intention of the tzimtzum is for the sake of revelation, applies specifically to the first tzimtzum.

As is explained at length in the maamarim of the Baal HaHilula of the year 570258,

for it is known that the first tzimtzum that occurred in the Ein Sof, blessed be He, is different from the tzimtzumim of the order of Hishtalshelus, for the tzimtzumim of the order of Hishtalshelus are only a diminution of light, meaning that in the Hishtalshelus from level to level, the light is diminished through tzimtzum

[a screen, a partition, and the like],

unlike the first tzimtzum, which is a complete removal of the first light,

and specifically in this tzimtzum, which is in the manner of removal, there is a wondrous matter that is not present in the tzimtzumim of the order of Hishtalshelus.

And the matter is,

as explained there and in the Hemshech of Ta”aR”aV of the Rebbe, of blessed memory,59

that the advantage of the tzimtzum

(specifically in the manner of removal)

is not only for the sake of the emanation of the lights,

but primarily in order that the creation of the vessels can take place.

And as Etz Chaim60 answers

the question of why the tzimtzum was specifically in the manner of removal, and there was not the matter of a thin line through mere diminution,

this is because if the line of Ein Sof had initially remained

[as it is through a tzimtzum in the manner of mere diminution of light and not removal]

it would be impossible for the existence of vessels to come into being.

And through the tzimtzum being in the manner of removal of the light,

first and foremost, the matter of limitation was revealed,

the reshimu

[which is the root of the vessels]

is revealed,

and also the light of the kav drawn down after the tzimtzum comes about through the interruption of the tzimtzum,

and it is not like the light of Ein Sof

(even the bounded light)

that was before the tzimtzum

[and as above in the teaching of the Maggid of Mezritch regarding the reason that it is not said “and it was so” but rather “and there was light”],

and through this, the creation of vessels takes place, and they receive within themselves the light of the kav.

And through this, another wondrous matter is subsequently brought about

that the vessels become rectified in such a manner that not only do they receive in a good reception the aspect of the bounded light from above and are not nullified from their existence

(which is also a matter of novelty,

as above)

but furthermore, they also receive the aspect of the infinite light,

and remain in their existence.

6)

And behold, all the matters

(above)

have their parallel also in the service of the souls of Israel,

and so it is with what was stated above, that through the tzimtzum the revelation is drawn down.

And the explanation is,

that the entirety of service is divided into the service that is in the aspect of "face" (panim) and the service that is in the aspect of "back" (achor).

And the distinction between them,

in general,

is analogous to the distinction

(in its simple sense)

between face and back,

which in general is the matter of the nape (oref).

For the face

is called so

(by the name "face"),

because in it the inwardness is revealed, and in it the senses are found in revelation—

the sense of sight in the eyes,

the sense of hearing in the ears,

the sense of smell in the nose,

speech in the mouth.

Not so with the back,

in the nape,

the vitality is in concealment.

And in this way, above, one understands the distinction between the light before the tzimtzum and after the tzimtzum,

and as was stated above, that the light drawn down through the tzimtzum is incomparable and unlike the light before the tzimtzum

[for since its drawing down is through the cessation of the tzimtzum, which is in the aspect of the complete removal of the first light, therefore the light drawn down through it is in the aspect of a new light

(and as above from the teaching of the Maggid, "Let there be light"

(new)

and not "And it was so"

(which is "And God said"))]

to the extent that the light after the tzimtzum, relative to the light before the tzimtzum, is in the value of the back relative to the face.

And in this way, the service that is in the aspect of "back" relative to the service that is in the aspect of "face" is incomparable to each other.

Nevertheless,

behold, in the manner stated above regarding the matter of the tzimtzum,

that through the tzimtzum, the light before the tzimtzum is drawn down also after the tzimtzum

(and even the aspect of the light of the boundless, Ein Sof),

in this way it is also in service, that even in the manner of service that is in the aspect of "back," the aspect of "face" shines

[and so it is drawn down in this manner in souls and Torah

(and as will be explained below)].

7)

And the explanation of the matter is,

that the service that is in the aspect of "face" is

(in general)

the service as it is from the side of the world of Atzilus,

and the service that is in the aspect of "back" is

(in general)

the service from the side of the worlds of BY"A (Beriah, Yetzirah, Asiyah).

For the world of Atzilus,

in general, is like the order of the chain of descent and the worlds

(they stand)

from the side of Elokus.

For Atzilus is from the term "etzlo" (near Him) and close,

and as it is brought in the Pardes,

and it is called the world of unity,

for He and His life and His limbs are one,

as it is brought in the introduction to the Tikkunei Zohar.

And the worlds of BY"A are called the world of separation,

"from there it was separated,"

which is the opposite of the world of unity

(Atzilus).

And in this way are the two modes of service of "face" and "back,"

for in Atzilus the service is in the aspect of "face"

(for Elokus is in revelation),

and in the worlds of BY"A the service is in the aspect of "back,"

for the conduct in BY"A is in the aspect of "after Hashem your G-d you shall go,"

and in the well-known language

that in BY"A the worlds are in simplicity and Elokus is in renewal,

which is the matter of the aspect of "back"

(for Elokus is in the aspect of concealment).

And regarding this is the instruction,

that it is true that

[the Torah, for the most part, speaks

and]

the service is in the aspect of "after Hashem your G-d you shall go,"

in the likeness of the service that was before the giving of the Torah,

as it is written,

"to go after Me in the wilderness,"

however, in order for the service

(that is in the aspect of "back")

to have endurance and to effect its activity, it requires the giving of power for this through his contemplation that from the side of the inwardness of his soul and the inwardness of his heart he is

(always)

in the aspect of "face,"

as per the well-known ruling of the Rambam in the Laws of Divorce, chapter 2,

that every single Jew, in whatever state and situation he may be, desires to perform all the mitzvos and distance himself from transgressions, and it is his evil inclination that overpowers him, etc.,

and likewise he should contemplate this, that even at the time of sin, he was in faith with Him, blessed be He,

since

(the inwardness of his soul)

is literally a part of G-d above.

And through this contemplation,

even though from the perspective of his state he is in the aspect of "subjugation" (itkafya) and has not yet reached the aspect of "transformation" (it'hapcha) of darkness into light and bitterness into sweetness,

[for then all the matter of the tzimtzum and its opposite is nullified],

nevertheless, he has

(from the contemplation that in the inwardness of his soul and heart,

he is in the aspect of "face")

a giving of power and illumination and influence, even to the point of revealed influence also regarding the externality of his soul

(the "back" of his soul),

in his service that is in the aspect of "after Hashem your G-d you shall go,"

the service that is in the aspect of "back."

And this even affects his garments of thought, speech, and action,

that together with the matters being done in actuality,

for "the deed is the main thing,"

behold, through the illumination from the inwardness of his soul shining

(which is through contemplation)

he has in this

(in addition to the actual deed)

also vitality and pleasantness, and even delight.

And as was stated above

(from the Rambam mentioned above)

that even though they coerce him, etc., nevertheless when he says "I desire," this is his true will,

for the Torah of truth says about this that it is "to his will,"

which is from the side of the illumination of the inwardness of his soul that comes into revelation and affects also the externality of his soul,

and the aspect of "face" shines even in the service that, from its own perspective, is in the aspect of "back."

8)

And behold, just as it is at the beginning of the chain of descent

(in the matter of the tzimtzum)

and in service,

so too is it in souls.

And as explained by his holiness, the Mitteler Rebbe, in Shaar HaTeshuvah,

[in brief]

regarding the saying of our sages,

that the tribes said to Yaakov: "Just as there is in your heart only One, so too there is in our heart only One."

And the precise point in this is known,

what is the matter of the preface they prefaced, "Just as there is in your heart,"

for seemingly they should have only said, "There is in our heart only One,"

and also, what is the supposition that the tribes came to negate?

But the explanation is,

that the preface of "Just as there is in your heart only One" is an explanation and giving of reason for why they said, "There is in our heart only One."

For even though the tribes are in the aspect of the "lower chariot" of the world of Beriah,

the beginning of the worlds of BY"A,

the world of separation,

for the entirety of the matter of these worlds is in the aspect of separation, as it is written, "And from there it was separated,"

"after Hashem your G-d"

(as above),

nevertheless, "there is in our heart only One."

And this is,

that even though

(also in the completeness of the service of the world of Beriah, behold)

the service in revelation is in the aspect of "and" (vav), which is only the exchange of the letters of "One" (Echad),

meaning that the service is in the aspect of "after Hashem your G-d," etc.,

nevertheless, "in our heart," meaning in the inwardness of the heart, it is in the aspect of "One."

And the giving of power for this, that also

(in the tribes)

while they are in BY"A,

the world of separation,

there should be in the inwardness of the heart the aspect of "One,"

is from the side that "there is in your heart only One"

(as above, that this is the explanation and giving of reason for this, that "there is in our heart only One").

That the aspect of Yaakov

("in your heart")

whose place is in the world of Atzilus,

and moreover, he is the chosen of the Patriarchs,

for the Patriarchs themselves are the chariot,

and therefore his service, etc., is in the aspect of "One,"

this draws down

also "in our heart"

(of the tribes,

in BY"A)

"only One"

(the bittul, etc., of "One").

Nevertheless, they say regarding this drawing down, "Just as... so too...,"

meaning that it is not the exact same matter.

And as explained by his holiness, the Tzemach Tzedek, in the discourses,

that what they said, "Just as there is in your heart... so too...," is exactly the matter of the statement,

"In the manner that they are united above, so too is she united below in the throne, to be one in one,"

etc.,

that through their being united above in One, it is drawn down likewise below in the throne, to be one in one

[until it is drawn down also in the twelve tribes,

as explained there at length, that these are the twelve diagonal boundaries formed from the interinclusion of the six directions

(the six middos)

with each other],

but nevertheless, this is only "in the manner" (kegavna),

and it is not the exact same matter as it is in Atzilus.

And likewise is it with what the tribes said

(as above, that it is drawn down in the twelve tribes)

"Just as there is not... so too...," that from the aspect of the unity of the Infinite, blessed be He, which is "in your heart,"

which is in Atzilus,

it is drawn down to us

(in BY"A)

to be in the aspect of the unity of the finite also, to be in the aspect of bittul of yesh to ayin, but not like the actual unity of the Infinite, blessed be He, only "just as... so too...."

And this is what also in the souls of BY"A

(the souls of the tribes)

an illumination is drawn down from the souls of Atzilus

(the soul of Yaakov).

In the manner that it is in the entirety of the chain of descent and in service.

9)

And behold, from this that in the souls there is drawn from the aspect of Panim also into the aspect of Achor

(as explained above at length)

it is understood that also in the Torah

[for He looked into the Torah and created the world104]

the aspect of Panim of Torah illuminates within its aspect of Achor.

And this will be understood by means of what is explained by the Rebbe Maharash in the continuation "Vechacha" 5637

[for this year is the centennial year of its utterance]105

that in the Torah there are four aspects.

For it is written11

"Torah tzivah lanu Moshe morashah..." that the Torah was given to us as an inheritance,

for the word "morashah" is also a term of inheritance106,

and seemingly, did not our Sages say107

"Prepare yourself to study Torah, for it is not an inheritance to you,"

and this is the opposite of the exposition of "morashah" as a term of inheritance,

and sometimes we find in the words of our Sages108

that the Torah was given to us as a gift, and sometimes we find that the Torah is called a bride, according to the exposition of our Sages109

[on the verse "Torah tzivah lanu..."]

Do not read "morashah" but "me'orasah," that the Torah is a bride betrothed to a man, they are the souls of Israel, etc.

And behold, all these four aspects are matters and subjects different from each other, for the matter of inheritance is something that comes by necessity, for a condition that contradicts what is written in the Torah is void110

for the commandment of inheritance is by necessity, etc.

And the matter of a gift is according to the will of the giver, for if the giver wishes to give the gift, it is good, and if not, it is not at all the possession of the recipient,

and the matter of "prepare yourself" is specifically through effort, that when one works well,

then the quality of his work which he worked in will come to him, and when the work is not so, he does not have it,

and this is the meaning of what it urges: "Prepare yourself to study," because it is not an inheritance that comes by necessity,

and it is also not a gift that is given even if one did not work so much,

but rather "prepare yourself" to exert yourself in the study of Torah, for through this you will succeed, etc.

And the matter of what the Torah is called a bride, this is also a different matter, etc.

And the explanation is111

that the fulfillment of Torah is impossible except through immense exertion, etc., and as our Sages said112

"If you have exerted and found, believe;

if you have not exerted and found, do not believe," for without exertion it is impossible to find words of Torah,

and like the statement "Prepare yourself to study Torah, for it is not an inheritance to you," lest you say that it will come even without any exertion at all, etc. And according to the effort that one works in the study of Torah, according to this will grow his understanding of Torah and the drawing down of Divinity that is drawn through his study and exertion in Torah, etc. And about this our Sages said113

"Whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him," that he draws down a drawing of Divinity in Torah,

and in this aspect of drawing down, the souls

of Israel are called a groom, and the Torah is called a bride, etc. And that the Holy One, blessed be He, reads and reviews is specifically "opposite him,"

meaning, through the fact that the person reads and reviews.

And the matter of inheritance and gift is114

that all the matter of the performance of the mitzvos

[for study is great because it leads to action115]

which are clothed in physical things, is in order to refine the sparks of Tohu that fell into the broken vessels

[which are great lights,

in quantity and quality],

and through this aspect of refinement, through this one inherits the Chochmah, Binah, and Daas of Tohu,

and because this is not according to the measure of the refinement, etc.

[and as is known, the refinement at present is only in the seven lower sefiros of Tohu, and through this one inherits automatically also the Chochmah, Binah, and Daas of Tohu,

as explained in the continuation of the discourse "Al Tetzar es Moav" by the Mitteler Rebbe116]

therefore it is called inheritance.

And when one merits to come to this inheritance, then they give him a gift, meaning that there is drawn from Ein Sof a level that is above Tohu, and this is the aspect of a gift, meaning that which is absolutely impossible to attain except by way of a gift alone.

And this means that this is above inheritance, for although even inheritance is not what one earns through his exertion, nevertheless it has a connection, for why does a son inherit from his father? Because he comes from him, etc.

Thus, the matter of inheritance comes to one who has a connection, bond, and relationship with him, etc.

And similarly it will be understood in the analogy, that according to the refinement of the sparks of Tohu

[he becomes an aspect of a brother for good to Esav]

therefore they give him, by way of inheritance, the aspect of the lights of Chochmah, Binah, and Daas of Tohu, etc.

And indeed, the matter of a gift is that which does not come through one's action at all, etc.

And in the analogy, it is... that which no arousal from below reaches there, so the drawing down from there is a gift.

And this is what our Sages said117

"In the first three hours, the Holy One, blessed be He, sits and engages in Torah,"

and seemingly, it is difficult, for did not our Sages say, "Whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him"?

And therefore, there should not be found a single hour in the world when no one is studying at that time at all,

for there is one who has no leisure during the day and studies at night,

and the main study is during the day, as the statement118

"We are daytime workers,"

and nevertheless they also said118

"Night was not created except for study,"

and thus it is found that all day and all night there is not a single free hour when there is not found one of Israel who is not studying at that time,

and if so, the Holy One, blessed be He, reads and reviews opposite him,

so what is the meaning of what it says that in the first three hours the Holy One, blessed be He, sits and engages in Torah, etc.

Also, the expression "sits and engages in Torah," what is it, etc.

But the explanation is as above, that what is said, "Whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him,"

means that it is drawn according to his exertion and effort,

and this is the precise meaning of the term "opposite him,"

and this is an aspect within the realm of measured divine attributes.

However, what is said about the first three hours refers to the drawing down

[which is completely above the realm of measured divine attributes]

that is drawn in the aspect of a gift from above, even not through an arousal from below, etc. And therefore it is said about this "sits,"

analogous to the lowering of one who sits

[for when he sits, his head is lowered downward],

and "engages in Torah."

And "first three" refers to a level that is above the realm of measured divine attributes, analogous to the first three sefiros that are brought in the books of Kabbalah in many places.

And nevertheless, even this level, which is completely above any arousal from below, is drawn through the fact that first there is the exertion and inheritance mentioned above

[and this is the matter of "his study in his hand"119],

for through this they give him as a gift also this level.

And in general,

behold, this is the entire distinction between the revealed aspect of Torah and the inner aspect of Torah.

For the revealed aspect of Torah is the aspect of Torah that comes in measure and limitation,

and as it is stated in the Gemara Menachos120

that it is possible for there to be a situation where a person learns the entire Torah,

thus there is a level in Torah that comes with limitation.

And nevertheless it is said121

"It is longer than the measure of the earth and wider than the sea,"

and even more,

"And I was with Him... as a delight... before Him"122

which refers to the aspect of the inner dimension of Torah.

And this is the matter of the aspect of Panim and Achor of Torah,

meaning the aspect of the inner and revealed aspects of Torah,

and the aspect of Panim of Torah illuminates also in the aspect of Achor.

And from these two aspects of Panim and Achor in Torah, there is drawn afterward below, in the souls, the two aspects of Panim and Achor, and also that the aspect of Panim of souls illuminates in the aspect of Achor.

10)

And this is also the explanation of what is written123

"Your statutes were songs to me in the house of my sojourn,"

and our Sages said124

that Dovid was punished for this.

And as explained in Likkutei Torah125

and in Torah Or126

and in many places127

the reason,

that what he was punished for calling the Torah "songs" is because although the Torah is in the aspect of songs,

nevertheless, there is an aspect of Torah that is above this,

a song,

and even higher, infinitely more,

which is the aspect of "delight before Him,"

the aspect of the song of the Holy One, blessed be He, which is hidden from the eyes of all living128

and this is the aspect of the inner dimension of Torah.

And this level in Torah,

which is in the aspect of "delight before Him,"

is above all measured divine attributes,

infinitely higher than the aspect of songs of Torah,

but nevertheless, it is drawn down also below,

and therefore it was said to Dovid, "You called them songs"

(for he praised the Torah for being songs)

in astonishment,

since in the Torah there is a level that is infinitely higher than the aspect of songs,

the aspect of "delight before Him,"

the aspect of the song and the taamim (cantillation notes) of the Torah.

And through this it will be understood why he was punished specifically with forgetfulness,

and the forgetfulness was regarding the matter of carrying the Ark on the shoulder,

for this punishment was measure for measure129.

And the explanation is,

that the matter of the Ark is that in it were the Tablets, as it is written130

"In the Ark there were only the two Tablets."

And the matter of the Tablets was that there was no division of Panim and Achor in them,

as it is stated in the Yerushalmi131

on the verse132

"written on both their sides, from this and from that...,"

that from every side they could read them,

from their four sides, etc.,

meaning that

(it was entirely Panim and)

there was no division of Panim and Achor in it.

And this is also the matter of the commandment of carrying the Ark on the shoulder,

whose purpose is to connect the shoulder,

which is the aspect of Achor,

to the Ark,

in order to nullify it through this to the Ark

(in which were the Tablets),

analogous to how it is in the Tablets that were in the Ark itself,

for although a scroll is written on front and back133

nevertheless, through the Tablets in the Ark, the aspects of Panim and Achor

(that are in the scroll)

become unified until they become one

(the aspect of Panim),

and similarly is the matter of connecting the shoulder to the Ark

(in which are the Tablets).

And from this unification of the aspects of Panim and Achor that is through the Tablets,

one must draw down likewise in the study of Torah,

so that the aspect of Achor of Torah

(the revealed aspect of Torah)

becomes unified with the aspect of Panim in it

(the inner dimension of Torah).

And this is why Dovid was punished specifically with forgetfulness,

for "there is no forgetfulness before the Throne of Your glory,"

from the aspect of the inner dimension, forgetfulness does not apply.

For when a person is immersed

(deeply)

in the inner dimension of his soul in some matter, then it is not possible that he will forget about it,

rather, specifically when his devotion to the matter is in the aspect of Achor,

in the aspect of the back of his attention.

And therefore he was punished with forgetfulness,

measure for measure.

Because in the Torah he praised the aspect of Achor,

the aspect of its songs alone.

And therefore the punishment of forgetfulness was in the commandment of carrying the Ark on the shoulder,

because its purpose is that through

(the Tablets in)

the Torah, the aspects of Panim and Achor

(that are in the Torah)

become unified in a manner that they are entirely Panim,

as above, "written... from this and from that...," etc.

11)

a)

And behold, the study of Torah must be preceded by

(in the language of the Gemara134)

"Bless the Torah first,"

meaning the service of man before the Torah.

And this is what Abba Binyamin would pray that his prayer be adjacent to his bed135,

for the reason for this is,

as explained by the Alter Rebbe136,

in order that his study of Torah be after prayer,

for the prayer before the study of Torah is analogous to the matter of "Bless the Torah first,"

"Bless"

(from the term meaning drawing down)

in the Torah, etc.

And from this it is understood,

that just as in the Torah,

the aspect of Panim illuminates also in the aspect of Achor

(as explained above at length)

so too must it be in the service

(of prayer)

that precedes it,

in the service of self-nullification and self-transformation.

10)

b)

And the explanation is,

as explained at length in Kuntres Etz HaChayim137,

at length,

that the service stemming from yichuda tata'ah is in the aspect of "After Hashem your G-d you shall go,"

and the service stemming from yichuda ila'ah is in the aspect of self-nullification (bittul bimetziut)

(meaning that the aspects of yichuda ila'ah and yichuda tata'ah are aspects of "face" and "back" in service).

And now138

the Torah speaks mostly,

and particularly in the time of exile,

the primary service is in the aspect of yichuda tata'ah

("After Hashem your G-d you shall go"),

but even then there must be a remembrance of the service in the aspect of yichuda ila'ah

[a remembrance analogous to the remembrance of Amalek.

For Amalek is the letters of "Melek" (wringing the neck),

from the term "and he shall wring its head from opposite its nape"81,

meaning that the place of its nourishment is in the aspect of "back" and its function is to cause forgetfulness

(as above, that the matter of forgetfulness stems from the aspect of "back").

Therefore the verse specifically warns regarding it: "Remember, do not forget"139].

That from time to time, at least, his service must be in the aspect of yichuda ila'ah,

in order for his service in the aspect of yichuda tata'ah to have endurance, there must be a giving of power and illumination upon it from the service in the aspect of yichuda ila'ah.

And the aspect of yichuda ila'ah illuminates within the aspect of yichuda tata'ah.

And the aspect of yichuda ila'ah

(which gives power for the endurance of the service in the aspect of yichuda tata'ah)

is connected with the study of the inner dimensions of Torah (pnimiyut haTorah),

as explained there140

that the matter of pnimiyut haTorah is as it is written141

"Know the G-d of your father,"

meaning to know His greatness etc., and through this is accomplished

(as the conclusion of the verse)

"and serve Him with a whole heart,"

that the service is in completeness

(this is as above, that the aspect of "face" of Torah

(pnimiyut haTorah)

is connected with the aspect of "face" in service,

the service in the aspect of yichuda ila'ah).

10)

c)

And in general,

this is

(that the aspect of "face" will be drawn down also into the aspect of "back")

that the ultimate intention is that the essential Shechinah be in the lower worlds.

And as explained in Pri Etz Chayim142

that all our deeds and service during the time of exile reach only the aspect of the externality of Atik Yomin,

and in the future there will be a revelation of the aspect of the inner dimension of Atik Yomin.

Nevertheless, our deeds and service during the time of exile draw down the reward of the days of Mashiach and what follows143,

the general concept of which is as it is written144

"Your Teacher will no longer be concealed,"

and "the glory of Hashem will be revealed and all flesh together will see"145

until it will be in the aspect of "face to face,"

that the aspect of the inner dimension of Atik Yomin will be revealed.

And what they accomplish now is through the fact that in the time of exile there is the empowering force of the inner dimension of Torah

(which stems from the aspect of the inner dimension of Atik Yomin),

for "those who taste it merit life"146 etc.

And pnimiyut haTorah brings one to service in the aspect of self-nullification (bittul bimetziut),

which brings one to service whose general concept is yichuda ila'ah,

and this service is connected with the inner dimension of the soul,

as explained in many places,

and this is a close preparation that something analogous to this will be drawn down

(to this service),

in the measure of the Holy One, blessed be He, which is measure for measure129,

meaning that specifically through "your springs will burst forth outward"

(the aspect of pnimiyut haTorah stemming from the aspect of the inner dimension of Atik Yomin etc., which brings about service stemming from the inner dimension of the soul etc.)

"will come the Master, King Mashiach" etc.

(the revelation of the aspect of the inner dimension of Atik Yomin,

the essential Shechinah,

in the lower worlds).

10)

d)

And this is

(the drawing of the aspect of "face" into "back,"

like the yud in the dalet)

also the general point of the maamar of the Baal HaHilula,

whose beginning is "I have come to My garden, My orchard,"

to the place which was My primary dwelling initially, that the essential Shechinah was in the lower worlds,

and it is understood that what is said

(in the Midrash)

"essential Shechinah,"

the intention is the inner dimension of the Shechinah150,

which is connected to the inner dimension of what is above, up to the aspect of the inner dimension of Atik Yomin.

And this aspect must be specifically in the lower worlds,

and this is accomplished through the service of man,

until through the service they effect, as the conclusion of the maamar continues151 etc.

that they "set up the legions of Hashem,"

and "open the hidden treasures,"

and "all the precious wealth in the treasures which his fathers and the king himself gathered, they distribute to the men of the army through the officers of the legion and the heads of the army,"

which refers,

in general,

to "your heads for your tribes,"

the heads and princes of Israel in every generation,

for "the extension of Moshe is in every generation"152

until the prince of our generation, the Baal HaHilula,

and "they will awaken and sing, dwellers of the dust"153

and he is among them, and he will lead us upright to our land very soon,

to greet the face of our righteous Mashiach who will teach Torah to the entire nation154,

the inner dimension of Torah,

and speedily in our days.