English translation — מאמר וידבר זאת חוקת תשכ"ט

With the help of Heaven.

Shabbos Parshas Chukas-Balak,

12 Tammuz,

5729

"And G-d spoke to Moshe, saying: This is the statute of the Torah... 'They shall take for you a red heifer'..."

And Rashi explains: "They shall take for you" —

it is always called by your name,

the heifer that Moshe made in the desert.

And it needs to be understood:

After all, only the first heifer was made by Moshe,

so why are all the heifers called

(the eight heifers made afterwards,

and also the tenth heifer that the King Moshiach will make)

by the name of Moshe?

And to add,

according to the known principle

that the name of every thing which is called by it indicates its matter and content,

it is understood

that this — that all the heifers are called by the name of Moshe — is because this

(the connection to Moshe)

is their matter and content.

And based on this, it needs to be understood even more: that the heifers are called by the name of Moshe,

after all, the making of the heifers was done by the Kohanim

[and even the first heifer was done by Elazar the Kohen,

and the explanation "the heifer that Moshe made" is seemingly only that it was made according to his instruction and command],

so what is their connection to Moshe,

to the extent that they are called by his name?

2)

And the explanation is,

it is stated in Likkutei Torah,

that the reason it is said about the red heifer "This is the statute of the Torah,"

is,

because the commandment of the red heifer is the entirety of the Torah.

Therefore,

just as the Torah is called by the name of Moshe, as it is written,

"Remember the Torah of Moshe My servant,"

so too the red heifer,

which is the entirety of the Torah,

is called by the name of Moshe.

And seemingly, one should add,

that what is said in Likkutei Torah, that the commandment of the red heifer is the entirety of the Torah,

the intention is primarily regarding the commandments of the Torah

[as is understood from the explanation in Likkutei Torah there,

that this — that the commandment of the red heifer is the entirety of the Torah — is because the foundation of all the commandments is ratzo v'shov (run and return),

and the red heifer is the matter of ratzo v'shov].

And according to this, the entirety of the Torah's commandments are connected to Moshe.

And this can be explained according to what is said in Tanya,

that the reason for this—that Moshe Rabbeinu commanded the generation that entered the Land to recite the Shema twice daily to accept the yoke of the kingdom of heaven with self-sacrifice

(even though He promised them, “Your fear and dread shall the Lord place upon [the nations]”),

is because the fulfillment of Torah and mitzvos depends on remembering the matter of self-sacrifice.

And it can be said,

that this—that specifically Moshe commanded this to the generation that entered the Land—is

because self-sacrifice is the matter of self-nullification,

and since a person is a [separate] existence

(the opposite of the matter of self-nullification),

therefore,

in order that the matter of self-sacrifice be revealed within him

[and in a manner that it be fixed in his heart constantly, truly day and night, never departing from his memory],

a special empowerment is needed for this.

And the empowerment is through Moshe,

for Moshe is the matter of self-nullification,

“and we are nothing.”

Therefore, through Moshe commanding

the generation that entered the Land to accept upon themselves

(twice each day)

the kingdom of heaven with self-sacrifice,

through this the power was given to them to always remember the matter of their self-sacrifice.

And this is “forever it is called by your name,”

because the fulfillment of the Torah and its mitzvos

[for the Red Heifer is the entirety of Torah and mitzvos]

depends on remembering the matter of self-sacrifice,

and the power to always remember the matter of self-sacrifice is through Moshe,

and through the extension of Moshe that is in every generation,

until [it reaches] my revered father-in-law, the Rebbe, the Nasi of our generation, the master of joy and redemption.

And it can be said,

that through the service of the Nasi of our generation throughout all the thirty years of his presidency

being with revealed self-sacrifice,

therefore the empowerment for remembering self-sacrifice from the extension of Moshe that is in our generation is in even greater revelation.

And to add,

from the explanations of this—that the mitzvah of the Red Heifer is the entirety of the entire Torah

[which is why it is said of it, “This is the statute of the Torah”]—

it is,

because the foundation of all the mitzvos is that they are a chok.

That is, the mitzvos are the supernal will that is above intellect,

and therefore,

their fulfillment must also be in the manner of acceptance of the yoke,

a chok—

“I have decreed a decree, I have issued a decree.”

And based on this, it will be understood even more

that the Red Heifer is called by the name of Moshe,

because in order that the fulfillment of all the mitzvos

(even though they have a reason)

be in the manner of “This is the statute of the Torah,” it is through the Torah

(and its mitzvos),

even after it has been clothed in wisdom and intellect,

being called by the name of Moshe,

whose essence is self-nullification,

“the Torah of Moshe My servant,”

and through this there is the empowerment for every Jew

(through the aspect of Moshe within him)

that his fulfillment of the mitzvos be with the self-nullification of acceptance of the yoke,

like the fulfillment of the mitzvah of the Red Heifer,

“This is the statute of the Torah.”

3)

And behold, it is stated in the Midrash

on the verse, “Take for you a red heifer,”

that the Holy One, blessed be He, said to Moshe,

“To you I reveal the reason for the [Red] Heifer, but to others it is a chok.”

And it must be understood: since Moshe grasped the reason for all the mitzvos,

also the reason for the mitzvah of the Red Heifer,

how is the empowerment for fulfilling the mitzvos in the manner of “a chok—I have decreed a decree, I have issued a decree” drawn down through him?

And superficially, it could be explained according to what is stated elsewhere,

that in every mitzvah there are two aspects: chukim and mishpatim.

For all the mitzvos

(even the mitzvos of testimonies and judgments that have a reason)

are His will, blessed be He,

and will is above reason,

above even the reasons within His wisdom, blessed be He,

and after the will of the mitzvos

(even the mitzvos of chukim,

and even the mitzvah of the Red Heifer)

is drawn down and clothed in wisdom

(of the Torah),

a reason is added to them.

And the difference between the mitzvos of testimonies and judgments and the mitzvos of chukim is,

that in the mitzvos of testimonies and judgments,

the reasons within His wisdom, blessed be He, are drawn down and clothed in the intellect of created beings, even in human intellect,

and in the mitzvos of chukim,

their reasons are not clothed

(as much)

in the intellect of created beings.

And the reason for the mitzvah of the Red Heifer is in His wisdom, blessed be He

(the wisdom of Atzilus)

and is not drawn down at all into the intellect of created beings.

[And this that Moshe grasped the reason for the [Red] Heifer is because even while he was below, the aspect of the wisdom of Atzilus was revealed within him.]

And this is that in all the mitzvos there are these two matters of chukim and mishpatim,

that from the aspect of the ratzon (will) of the mitzvos — all the mitzvos are chukim,

and their fulfillment must be in the manner of kabbalas ol (acceptance of the yoke),

"A chok I have decreed, a decree I have issued."

And from the aspect of the matter of the taamei hamitzvos (reasons for the mitzvos) — all the mitzvos are mishpatim,

and their fulfillment must be

(also)

from the aspect of the reason.

And because Moshe knew the reason of the mitzvah of Parah (the Red Heifer),

he also fulfilled this mitzvah from the aspect of the reason

[unlike every other person,

the fulfillment of the mitzvah of Parah Adumah from the aspect of the reason is

that he contemplates that even this mitzvah has a reason].

And based on this, it will be understood simply that even by Moshe there was not, G-d forbid, a lack of fulfillment of mitzvos in the manner of "A chok I have decreed, a decree I have issued,"

for this matter in the fulfillment of mitzvos is from the aspect of the ratzon of the mitzvos.

But this explanation requires additional explanation,

for the superiority of the mitzvah of Parah Adumah over all the mitzvos is,

that in all the mitzvos,

the reason within them conceals the ratzon,

and in the mitzvah of Parah Adumah, which has no reason

(in human intellect)

the ratzon is revealed

[and the explanation of "This is the chok of the Torah" is that all the mitzvos of the Torah are a chok like Parah Adumah].

And from that which it is said "They shall take to you,"

that the heifer is called by the name of Moshe,

it implies,

that the unique matter in the mitzvah of Parah Adumah,

that the chok within it

(ratzon above reason)

is revealed,

is also regarding Moshe,

and seemingly,

since Moshe knew the reason of Parah,

what is the difference for Moshe between the mitzvah of Parah Adumah and all the mitzvos.

D)

And this will be understood by prefacing what is said

"A prayer of Moshe."

And it is brought in the Zohar

that "A prayer of Moshe" is the prayer of a wealthy person.

And to note from what was said by the Rebbe, my father-in-law, the Baal HaGeulah (Master of the Redemption), in his well-known sichah,

that the chapter "A prayer of Moshe" is connected to the redemption of 19 Kislev

[as is known that the Alter Rebbe would say each day the daily portion of Tehillim as divided for the days of the month,

and since the chapter "A prayer of Moshe" is the beginning of the monthly Tehillim portion for the 19th day of the month,

behold, he said on his day of redemption

(19 Kislev)

this chapter],

from this it is understood,

that this chapter is also connected to the redemption of 12 and 13 Tammuz,

the redemption of the Nasi of our generation, the successor of the Baal HaGeulah of 19 Kislev.

[And particularly in this year,

that on 12 Tammuz,

the birthday of the Baal HaGeulah,

is the beginning of the year of the tzaddik of the Baal HaGeulah,

and on it they begin to say the chapter of "tzaddik" which in Tehillim is the chapter "A prayer of Moshe"].

And behold, its matter and content of this chapter is "A prayer of Moshe"

[for the matters that follow in the chapter

(after the words "A prayer of Moshe, the man of G-d")

are the matters that Moshe said in his prayer

(particular matters),

but its general matter of the chapter

[which is also the name of the chapter]

is "A prayer of Moshe"],

that "A prayer of Moshe" is the prayer of a wealthy person

(as above).

And from this it is understood,

that the connection of the chapter to the redemption of 19 Kislev and 12 Tammuz is primarily from the aspect of its matter of the chapter as a whole — "A prayer of Moshe,"

the prayer of a wealthy person,

as will be explained in section 13.

E)

And this will be understood by prefacing the precise point of the Rebbe

(the Rebbe Rashab)

of blessed memory in his maamar beginning "A prayer of Moshe,"

behold, the matter of prayer is that one prays to the Holy One, blessed be He, that He should fill his lack,

and since the wealthy person lacks nothing,

what is the matter of the prayer of a wealthy person?

And it must be said,

that this precise point is

(primarily)

regarding the prayer of Moshe.

For regarding a wealthy person in general, it can be said that his prayer is that the Holy One, blessed be He, should fill his spiritual lack.

Not so regarding Moshe, for even when he was below, his source as it is in Atzilus shone within him in a revealed manner,

to the extent that there was no partition or separation between them,

"Moshe, Moshe," the taste is not interrupted,

behold, it is understood,

that this that Moshe was wealthy in physicality is because he was wealthy in spirituality,

meaning that even in spirituality he lacked nothing,

even not a lack analogous to a horse to ride upon and a servant to run before him,

and therefore the maamar asks precisely what is the matter of the prayer of a wealthy person.

And it continues in the maamar,

that the concept of the rich person is not only that he lacks nothing, but that he is influenced with an abundance of influence.

And as the saying of our Rabbis, of blessed memory,

on the verse,

"enough for his lack that he lacks,"

"enough for his lack" — but you are not commanded to enrich him.

And since in "enough for his lack that he lacks" is also included the lack of a horse to ride upon and a servant to run before him,

and nevertheless they said "you are not commanded to enrich him,"

it is therefore understood,

that even when he has all his needs

(including also a horse to ride upon and a servant to run before him),

he is

(still)

not rich,

for the concept of the rich person is

(not only that he has all his needs,

but)

that he is influenced with an abundance of influence.

And based on what was said above, that this that Moshe was rich in physicality is because he was rich in spirituality,

it is understood,

that in addition to this, that in Moshe there was no lack, heaven forbid,

(even not a lack analogous to a horse to ride upon, etc.),

for there shone within him in revelation all the revelations relevant to the worlds,

which are included in the two concepts of Memaleh Kol Almin and Sovev Kol Almin,

that the revelation of these concepts is the filling of the lack

[For the light of Memaleh,

since it is the source for the worlds,

therefore,

when this light is not revealed in the world,

the world is truly lacking.

And the light of Sovev,

which is above being a source for the worlds and is only related to the worlds,

therefore,

when this light is not revealed in the world,

the lack of the world is analogous to the lack of a horse to ride upon and a servant to run before him.

And as the saying of our Rabbis, of blessed memory,

on the verse,

"And Elokim completed on the seventh day" — what was the world lacking? Rest. Shabbat came, rest came.

Rest is the aspect of Sovev, which is above the light that is enclothed in the world,

and nevertheless, when this revelation was not in the world,

the world was lacking,

except that this lack is not that it lacked some detail in the world itself,

for all the details of the world were brought into being through the work of creation

(the light that is enclothed in the world)

which was completed before Shabbat,

and this that the world lacked rest is analogous to the lack of a horse to ride upon

(which is not a necessary thing for the sustenance of its life),

and when Shabbat came and the light of Sovev was drawn down and revealed,

this lack was also filled.

And the concept of the wealth of Moshe is,

that in addition to this that there shone within him in revelation the revelations of Memaleh and Sovev],

there shone within him in revelation also the revelation of the Ein Sof, which is above relation to the worlds.

And as is explained in the maamar,

that this that Moshe is called rich is because Moshe is the aspect of Da'at Elyon.

And among the advantages of Da'at Elyon over Da'at Tachton is,

that Da'at Tachton receives from the externality of Keter,

Arich — Sovev,

and Da'at Elyon receives from the internality of Keter,

Atik — the Ein Sof that is above the category of worlds.

And based on this, one must understand even more the concept of "Tefillah l'Moshe,"

"the prayer of a rich person,"

for the concept of prayer is that the Holy One, blessed be He, will fill his lack,

and since Moshe was rich both in physicality and in spirituality,

then not only did he not lack

(in actuality)

anything, but the concept of lack was not applicable to him,

so what is the concept of his prayer?

6)

And the point of the explanation of this

(in the maamar),

is that the prayer of a rich person is not for himself, but for the Congregation of Israel.

As it is brought in the Midrash

on the verse "Tefillah l'Moshe,"

A parable: To what is the matter comparable? To three who came to take [a gift] from the king... the third came,

the king said to him, "What do you request?"

He said to him,

"I do not request anything for myself,

but a certain province is destroyed and it is yours,

decree that it be rebuilt, etc."

So too, Moshe did not request for himself, but for Israel.

And at first glance,

this explanation requires additional explanation.

For according to the above, the prayer that the rich person prays

(for others)

is not related to his wealth

[for this that he prays for others is because he desires their good],

and the meaning of "prayer of a rich person"

(simply)

is that his prayer is because he is rich.

And this will be understood based on what is explained in the maamar,

that the Congregation of Israel is the aspect of Malchut,

and Moshe's request for the Congregation of Israel was

(for Israel simply,

and also)

for the Sefirah of Malchut.

And therefore

the Midrash says that Moshe's request for the Congregation of Israel is like the request "a certain province, etc.,"

for "province" is Malchut,

and "it is destroyed" is the lack that occurred in Malchut

(the concept of the diminution of the moon),

and the request "decree that it be rebuilt" is that the revelation of the Essence of Ein Sof be drawn into Malchut, through which it will be built in an aspect of an eternal building.

For when the lack of Malchut is filled by drawing into it the revelation that is appropriate for Malchut,

at which time it is elevated to the level it was before the light was removed and lacking from it,

then it is possible that the light drawn into it will depart again,

and in order that its building be in an aspect of an eternal building

(in which it is not possible that it be destroyed, heaven forbid)

it is by drawing into it the revelation of the Essence of Ein Sof, which is above the light relevant to the worlds

(Malchut),

for in this light there is no concept of contraction or departure.

And this is that Moshe's prayer is called "prayer of a rich person," for the meaning of "prayer of a rich person" is that his prayer is because he is rich

(as above),

for this that Moshe prayed that the revelation of the Essence of Ein Sof be drawn into Malchut

(through which specifically it will be built in an aspect of an eternal building)

is because he was rich,

the aspect of Da'at Elyon that receives from Atik,

the Essence of Ein Sof that is above the category of worlds.

7)

And it must be understood,

that according to what was said above

[that Moshe's prayer that the Awtsmoos of Ein Sof be drawn into Malchus is because Moshe is the supreme Daat, and therefore it is within his capacity to draw this light into Malchus],

the drawing of the revelation into Malchus through Moshe is

(seemingly)

in a manner of from above downward48.

And what is the concept of prayer for Moshe

(the prayer of the rich man),

for prayer is from below upward.

And one can say the explanation of this,

that when the drawing into Malchus is in a manner of from above downward,

then,

even when the revelation is the Awtsmoos of Ein Sof that is above the concept of tzimtzum,

which in general is the aspect of the essence of the light that the tzimtzum did not touch,

nevertheless,

since the fact that it is not possible for the light to depart from Malchus is because the light is above the concept of tzimtzum,

therefore, with regard to Malchus,

this is not the true concept of an eternal structure,

because from the perspective of Malchus it is possible for the light to depart from it.

And the true concept of an eternal structure is when the drawing of this revelation into Malchus is

(not only from the perspective of the Above but also)

from the perspective of Malchus49.

And this is the prayer for Moshe,

for prayer is the service of the created beings,

and therefore the drawing that comes through prayer is in a manner that is connected to the lower itself,

to the created beings and also to the Sefirah of Malchus, the root of the created beings.

However, the drawing that comes through prayer in general,

since prayer is the service of the created beings,

therefore the drawing through it is a drawing that is connected to the worlds50,

and in the drawing through the prayer for Moshe,

there are two advantages.

The drawing of the Awtsmoos of Ein Sof that is above connection to the worlds,

and nevertheless the drawing is drawn into Malchus and in a manner that it is connected to Malchus itself.

8)

And in greater depth it can be said,

that the advantage in the drawing through Moshe's prayer over the drawing in a manner of from above downward,

is not only in the manner of the drawing

(that the drawing through Moshe's prayer is more connected to the lower,

as above)

but also in the drawing itself.

And the concept is,

that the reason that everything created in the six days of creation requires rectification51,

is,

because the intention of creation is for the sake of man's service,

and therefore the world was created in a way that its rectification would be through man's service,

through which man becomes a partner with the Holy One, blessed be He, in the work of creation52.

And this is also the reason that the coming into being of the worlds from Malchus was through the tzimtzum, by which the light was lacking from the aspect of Malchus

[and as it is written53

"You made the heavens, etc.,"

"et" is lacking the letter Heh,

that this that Malchus became a source to bring the worlds into being

("You made the heavens, etc.")

is through the lack from it of five partzufim,

"et" is lacking the letter Heh54.

And it can be said that the lack that was in Malchus from which the world was created is the root and cause of the lack of the world,

that everything created in the six days of creation requires rectification],

it is in order that the filling of the lack of Malchus should be through man's service.

And to add,

that although the tzimtzum was only in the light that is connected to the worlds,

in the light of limitation

(the root of the Memaleh)

and also in the light of the boundless

(the root of the Sovev),

[except that the effect of the tzimtzum on the light of limitation is55

in the light itself,

that a descent and limitation occurred in it, until it became a source to bring the worlds into being,

and the effect of the tzimtzum on the light of the boundless is only55

that it should not shine in the place of the void56.

For this is that in the great circle

(the light of the boundless)

the tzimtzum touched it,

for the concept of the touch of the tzimtzum is that the light should be only there

(in the circle)

and not be revealed outside57]

but in the essence of the light there was no tzimtzum at all,

meaning that the tzimtzum did not even touch it

[therefore,

from the perspective of this light it is possible for there to be revelation even in the worlds],

nevertheless,

since the intention in all revelations

(even in the revelation of the essence of the light that is above the category of worlds,

above even

(the root of)

Sovev Kol Almin)

is for the sake of Israel,

therefore,

even the drawing of this light is through man's service.

9)

And based on this, we can explain what is said in the maamar58

that the revelations above have three general levels.

Memaleh Kol Almin,

Sovev Kol Almin, and the Awtsmoos of Ein Sof that is above Memaleh and Sovev.

And corresponding to these three levels are the three loves in the verse59

"And you shall love,"

"with all your heart,"

"with all your soul," and "with all your might."

The love of "with all your heart" is in the aspect of Memaleh Kol Almin,

for since the vitality of the aspect of Memaleh is clothed within the created beings in their innerness,

therefore,

through contemplation this vitality is felt even in the animal soul,

and the love is "with all your heart," in both your inclinations60.

The love of "with all your soul" is in the aspect of Sovev Kol Almin,

for since the encompassing light is above being clothed in the worlds,

therefore,

through feeling in it the wondrousness of Ein Sof

(Sovev),

his love for Havayah is in a manner of self-sacrifice

[with all your soul,

even if He takes your soul60],

desiring to depart from his existence and be included in Ein Sof.

And this love is only in the G-dly soul.

For the comprehension

[in a manner of recognition and feeling,

for only then does comprehension bring to love]

of the wondrousness of Ein Sof can be only in the G-dly soul,

whose root is in the Name Havayah61,

Sovev.

And the love of "with all your might" is in the Awtsmoos of Ein Sof that is above even Sovev.

For the true boundless is in the Awtsmoos of Ein Sof

(unlike the encompassing light, which has some form and limitation),

and therefore,

the love that comes through the revelation of the Awtsmoos of Ein Sof is "with all your might,"

without limit.

And after explaining the connection of the three loves to the three levels above,

he concludes,

that from this the concept of the three levels is understood,

that Memaleh is clothed in the worlds,

and Sovev is above being clothed but is connected to the worlds,

and the Awtsmoos of Ein Sof is not in the category of worlds.

And one must understand,

that at first glance,

the explanation of the connection of the three loves to the three levels above comes after understanding the concepts of the three levels,

and from the flow of the topics in the maamar it seems that this matter

[that these three levels are the three loves]

adds explanation to the three levels.

And one could say from the explanations in this,

that the reason that there are three levels above in which all revelations are included,

is,

that all the revelations above are for the sake of man's service,

and since in the love of G-d

[which is the essence of service,

for there is no worship like the worship of love62]

there are three loves,

with all your heart, with all your soul, and with all your might,

therefore the entirety of all revelations above is divided into three levels

(Memale, Sovev, and the Essence of Ein Sof that is above Sovev)

corresponding to the three loves mentioned above.

And since understanding a matter thoroughly is achieved by explaining it from its foundation and root,

therefore,

the beginning of the explanation

(in the maamar)

of the three levels above is how the three loves are in them,

for this is the root and cause for the drawing down of the three levels.

1)

And)

And one could say,

that the inner reason for this, that the drawing down and revelation of the three matters of Memale, Sovev, and Atzmus Ein Sof is through the three loves of with all your heart, with all your soul, and with all your might,

is,

that the intention in all the revelations is so that through them the creation of the world will subsequently take place,

and therefore,

just as the creation of the world was in a manner that all the matters within it63

would be rectified through man's service,

so that through this man would be a partner with the Holy One, blessed be He, in the work of creation,

so too is it regarding the revelations above,

that their coming into being

(their drawing down)

was in a manner that their revelation64

would be through man's service,

so that man's partnership with the Holy One, blessed be He, in the work of creation would be not only in the world itself but also in the revelations above through which the world was created.

And since the essence of man's service is the love of G-d, for there is no worship like the worship of love

(as above),

therefore,

the revelation of the three levels mentioned above

(in which all matters above are included),

is through the three loves of with all your heart, with all your soul, and with all your might.

And through the matters above being drawn down and revealed through man's service,

an ascent is made in them to a higher level than they are in their own intrinsic state65.

And this is "A prayer of Moshe,"

that the drawing down of the revelation of the Essence of Ein Sof that is above Sovev, which Moshe drew into Malchus, was specifically through prayer,

even though since Moshe is the supernal Da'at that receives from Atik

(the Essence of Ein Sof that is above Sovev)

he was capable of drawing this light into Malchus in a manner from above to below,

for through the drawing down of the light being through prayer,

man's service

(in a manner from below upward),

the intention for which the light was emanated is fulfilled,

and through this an ascent is made in it and addition is made to its infinite permanence.

For its infinite permanence is not only as it is in its own intrinsic state,

the essence of the light in which no tzimtzum or withdrawal applies,

but rather

(also)

as it is from the perspective of the Essence.

And therefore,

the building of Malchus that is made through the light as it is drawn down through Moshe's prayer is an eternal building.

10)

a)

And it requires explanation:

The elevation that occurs in the revelations above through the service of man is

(primarily66)

when the drawing down and revelation of them is through the service of man.

And since this—that through Moshe's prayer there was the drawing down and revelation—is only regarding Knesses Yisrael

(Knesses Yisrael in its simple sense,

and also the Sefirah of Malchus),

but regarding Moshe himself, it would seemingly not be appropriate to say that the drawing down and revelation was through his prayer,

for Moshe is a wealthy man,

the concept of the wealthy man being that all revelations are illuminated for him in revelation, even the revelation of the Atzmus of Ein Sof that is above any connection to worlds.

And accordingly,

the elevation and addition that is made in the light through Moshe's prayer is seemingly only regarding others, and not regarding Moshe himself.

And the explanation of this can be said:

Since Moshe is the shepherd of Yisrael,

therefore,

when some matter is lacking in Knesses Yisrael,

it is as if that matter is lacking also in him.

In addition to the fact that his pain over what was lacking for Yisrael was an exceedingly great pain, as if he himself were the one lacking,

also the lack of Yisrael was his own lack67.

For Moshe and Yisrael are one,

and in the language of Rashi68:

"Moshe is Yisrael and Yisrael are Moshe."

Therefore,

although Moshe was wealthy and all revelations shone within him,

nevertheless,

since Yisrael lacked the revelation,

and only through the service

(Moshe's prayer)

was the revelation renewed for them—also regarding Moshe the revelation was renewed through his prayer.

[And to add,

that this—that Moshe is the shepherd of Yisrael—

is his primary matter.

And all his levels,

including that he was wealthy also in spirituality,

the aspect of the Supernal Daas that he receives from Atik,

are secondary,

an aspect of externality,

relative to this—that he was the shepherd of Yisrael69.

And accordingly, it will be understood more that also regarding Moshe the revelation was renewed through prayer,

although from the perspective of his wealth

(the aspect of Supernal Daas)

all revelations shone within him even beforehand,

for this—that all revelations shone within him even beforehand from the perspective of his wealth—is the aspect of his externality.

But regarding his internality,

this—that he is the shepherd of Yisrael—

the revelation was renewed through prayer].

And therefore, the elevation that occurs in the revelations above through their being drawn down through service

(prayer),

is also regarding Moshe.

10)

b)

And so too is it in the extension of Moshe in every generation,

down to the Rebbe, my father-in-law, the Baal HaGeulah,

whose primary and inner matter is that he is the shepherd of Yisrael,

and the matters of Yisrael are the matters of the Nasi.

And accordingly, we can explain the elevation that was renewed in the redemption of Yud-Tes Kislev and in the redemption of Yud-Beis Tammuz through the imprisonment,

which is like the advantage of light from darkness,

for seemingly,

since regarding the Nesi'im it is not appropriate to say that during their imprisonment there was for them some matter of darkness,

[as is also understood from the well-known sicha of the Baal HaGeulah70

regarding the imprisonment of the Alter Rebbe, that the imprisonment was with his consent,

from which it is understood

that for them, the concealments and veils of the imprisonment are only in externality],

how was the advantage of light brought about through this?

And it can be explained from the explanations in this,

that since the primary matter of the Nesi'im is that they are the shepherds of Yisrael and the Nesi'im of Yisrael,

therefore,

the concealment and veiling of the imprisonment that was regarding Yisrael is a concealment and veiling also regarding the Nesi'im.

Therefore,

in the redemption from the imprisonment,

when the darkness is transformed into light,

the advantage of light is brought about.

10)

c)

And behold, it was explained above

(section d)

that the connection of the redemption of Yud-Tes Kislev and of Yud-Beis Tammuz to the chapter "A Prayer of Moshe" is

(both to the particular matters stated in the chapter, and all the more so)

to the matter and content of the entire chapter—"A Prayer of Moshe,"

the prayer of a wealthy man.

And based on what was brought above from the maamar, that the concept of wealth is the revelation of the Atzmus of Ein Sof that is above the Encompassing

[and the connection of the prayer of a wealthy man

("Regarding such-and-such a state, decree that it be built")

to wealth is that in order for the building of Malchus

(the state)

to be in the aspect of an eternal building, it is through drawing into it the revelation of the Atzmus of Ein Sof],

it can be said,

that the advantage of light that was brought about in the redemption of Yud-Tes Kislev and Yud-Beis Tammuz is the drawing down of the revelation of the Atzmus of Ein Sof that is above the Immanent and the Transcendent.

And it can be said,

that this is that the redemption

(of Yud-Tes Kislev and Yud-Beis Tammuz)

was an open miracle above nature,

and nevertheless, the miracle was clothed in nature,

and although the miracle was clothed in nature, this was in a manner that nature did not conceal or hide the miracle,

to the extent that all the ends of the earth saw that this was an open miracle,

for the root of nature is from the Name Elokim,

Memaleh,

and the root of miracles is from the Name Havayah,

Sovev,

and since in the redemption there was the revelation of the Essence of Ein Sof, which is above Sovev and Memaleh,

which includes and connects both of them,

therefore the redemption was in a manner that miracle and nature were joined together,

the unification of Havayah and Elokim.

And it can be said,

that the revelation of Ein Sof which is above Sovev and Memaleh in the union of miracle

(whose root is from Sovev)

and nature

(whose root is from Memaleh)

is only that there is felt in them a matter that is above both of them,

through which they become united.

But that nature itself was then in a manner that did not conceal or hide the miracle,

to the extent that even the opponents

[who remained then in their strength]

were nevertheless compelled to assist

[and through their strength]

in the liberation and redemption,

this is through that in Malchus itself

(the root of created beings)

its true root was revealed.

And based on this, the connection and relevance of the redemption to the psalm "Tefillah L'Moshe" will be understood even more,

the prayer of a wealthy man,

the matter of the prayer of a wealthy man is regarding a certain province etc., decree that it be built,

the drawing down of the revelation of the Essence of Ein Sof into Malchus.

And to add,

that through the union of miracle and nature that was in the redemption,

power was given to all who walk in the ways of the master of the redemption,

that faith which is above intellect

(miracle)

should be drawn down also into intellect

(nature),

and that intellect should not conceal or hide the faith.

And likewise, regarding the matter of "your wellsprings will spread forth outward"

[which began with the redemption of Yud-Tes Kislev,

and was further added to in the redemption of Yud-Beis Tammuz]

that through the union of miracle and nature that was in the redemption, power was given to disseminate the wellsprings of the inner dimension of the Torah

(which is above the world,

miracle)

outward,

and in a manner that even when they are found outwardly, it is openly seen that they are the wellsprings of the inner dimension of the Torah.

And that even when they are found outwardly, they are in a manner that one sees openly that they are wellsprings,

this is not only because the wellsprings are in revelation, but also because the "outward" is made in a way that does not conceal or hide the wellsprings,

and furthermore,

it becomes a vessel for the wellsprings.

And this is a close preparation for the fulfillment of the prophecy "And the glory of Havayah will be revealed, and all flesh together will see that the mouth of Havayah has spoken,"

that the flesh will see Godliness

(not only from the aspect of the revelation of the glory of Havayah,

but also)

from the aspect of the flesh itself.

10)

4)

And this is: "And Hashem spoke to Moshe, saying: Speak to the children of Israel, and they shall take to you a red heifer, etc."

That the heifer is called by the name of Moshe — although the unique aspect of the commandment of the red heifer is that the chok within it

(the will that is above wisdom)

is revealed,

and since Moshe knew the reason for the heifer, therefore for him there is no difference between the commandment of the red heifer and all other commandments — because through the fact that the commandment of the red heifer is a chok for Israel,

it is also a chok for Moshe.

And this is: "Speak to the children of Israel, and they shall take to you, etc."

That through "Speak to the children of Israel" — through this it is "and they shall take to you,"

the aspect of "this is the chok of the Torah" in relation to Moshe.

However, this matter

(that from Israel it is drawn to Moshe)

is in relation to the commandment itself,

that it being a chok

(without reason)

is primarily in Israel.

But in relation to the fulfillment of the commandment,

in order that Israel be able to fulfill the commandment of the red heifer, and likewise all the commandments, with the self-nullification of acceptance of the yoke

(in the manner of "I have decreed a decree, I have issued a decree"),

the power for this comes from Moshe,

whose aspect is self-nullification,

"and we are nothing."

And it can be said,

that through Moshe knowing the reason for the heifer,

and the self-nullification of acceptance of the yoke is drawn also into his comprehension,

power is given to every single Jew that faith and acceptance of the yoke should be placed

(should be laid down)

also in his intellect.

And it can be said,

that this is what our sages said: "A chok

I have decreed, a decree I have issued, and you have no permission to ponder it,"

that his acceptance of the yoke is in a manner that not only does he actually fulfill the command of the Holy One, blessed be He

(even when he does not understand),

but rather that he does not ponder at all,

because even in his intellect the matter of acceptance of the yoke is placed.

And one can connect this with the statement of the Midrash

that the red heifer alludes to the exiles,

"Heifer" is Egypt, "Red" is Babylon, "Perfect" is Media, "Without blemish" is Greece,

for through this that the intellect is in a manner that the matter of acceptance of the yoke, which is above intellect, is placed within him,

it is a close preparation for the future redemption,

when the revelation of G‑dliness in the world will also be from the perspective of the world.

And this is the connection of "this is the chok of the Torah" to the burning of the heifer,

that through the acceptance of the yoke being in a manner that he does not ponder,

because even in his intellect the matter of acceptance of the yoke is placed,

there occurs the burning of

(the heifer, which alludes to)

the exile,

as per the well-known saying of the master of the redemption,

and we will all go together with our leaders, with the master of the redemption at our head, to the true and complete redemption with the coming of our righteous Moshiach,

speedily, truly.