English translation — מאמר תפלה למשה תשכ"ט

With the help of Heaven.

13 Tammuz,

5729

"A prayer of Moshe, the man of G-d, etc."1,

And the Rebbe, my father-in-law, explains in his well-known discourse2

that this psalm relates to the redemption of Yud-Tes Kislev

[It is known that the Alter Rebbe would recite a daily portion of Tehillim according to the division for the days of the month3,

and since the psalm "A prayer of Moshe" is the beginning of the monthly Tehillim portion for the nineteenth day of the month,

he therefore recited this psalm on his day of redemption

(Yud-Tes Kislev)

].

And he continues in the discourse,

that Dovid, king of Israel, had a tradition4

that this psalm was composed by Moshe,

as it is brought in the Midrash5

that Moshe said eleven psalms corresponding to the eleven tribes.

And he continues in the discourse,

that the beginning of the psalm is "L-rd, You have been a dwelling place for us, etc." and the end of the psalm6

is "And let the pleasantness of the L-rd our G-d be upon us, etc.",

"Maon" (dwelling place) and "Noam" (pleasantness) are the same letters.

And one must understand the connection of these three matters

(the relevance of the psalm to the redemption of Yud-Tes Kislev,

that this psalm was composed by Moshe, and the connection of "Maon" and "Noam").

Also, one must understand why he brings a proof from the Midrash that this psalm was composed by Moshe,

when in the psalm itself it is stated that it is "a prayer of Moshe."

B)

And it can be explained based on what is known7

that with the redemption of Yud-Tes Kislev, the matter of "Your wellsprings shall spread forth outward" began,

which is the preparation and vessel for "the master has come, the King Moshiach"8.

Based on this,

the relevance of this psalm to the redemption of Yud-Tes Kislev indicates

(also)

its relevance to the future redemption.

And this is why, after stating in the discourse that this psalm relates to the redemption of Yud-Tes Kislev, he continues that this psalm was composed by Moshe,

for Moshe is the first redeemer and he is the final redeemer9.

[And he specifies that Dovid, king of Israel, had a tradition that this psalm was composed by Moshe,

for in this he hints

that the aspect of Moshe relevant here is that Moshe redeemed Israel from the Egyptian exile,

for the redemption from Egypt is a preparation for the future redemption10

through Dovid, the King Moshiach,

as it is written, "As in the days of your exodus from the land of Egypt, I will show him wonders"11].

And he brings the statement of the Midrash that Moshe said eleven psalms,

for in the number eleven there are two matters.

One, that before

(and above)

ten is the Ein Sof, which is above the ten Sefiros,

"You"12

are One and not in number13,

and eleven is the drawing down of the One

(the One and not in number)

into the ten,

into all ten Sefiros14

and even into the Sefirah of Malchus.

And on the contrary,

the primary drawing down of the aspect of "One and not in number" is into Malchus,

for the root of Malchus is in the innerness of Kesser.

For all the Sefiros have their root in the externality of Kesser, which is counted in the count of ten Sefiros15,

and the root of Malchus is in the innerness of Kesser, which is not counted in the count of the Sefiros15,

"One and not in number."

However, in revelation,

Malchus is lower than all the Sefiros,

to the extent that it descended to become the source for the existence of the worlds of Beriah, Yetzirah, and Asiyah16,

even down to this physical world.

And in the future to come, there will be a revelation of the root of Malchus

(the "One and not in number")

within Malchus

[and particularly as it descended into Beriah, Yetzirah, and Asiyah16]

and through this—in the worlds of Beriah, Yetzirah, and Asiyah, even in this physical world,

and on the contrary,

the primary revelation will be in this physical world,

and through this the intention of a dwelling place in the lower worlds17 will be completed,

that this lower world, below which there is no lower18,

will be a dwelling place for Him, blessed be He,

for Him, for His very Essence (Awtsmoos)19.

And based on this, we can explain what is brought in the sicha, the statement of the Midrash: "Eleven psalms Moshe said,"

that in this is hinted the connection of the psalm "Tefillah L'Moshe" to the future redemption,

for the subject of this psalm

[which is the head and beginning

of the eleven psalms]

is the drawing down of the One

(One and not in number)

into ten

(into all ten Sefiros,

down to Malchus).

And based on this, we can explain what is continued in the sicha, that "Maon" is the letters of "Noam",

for it is explained in the discourses on "Tefillah L'Moshe"

that "Maon" is Malchus

[and it is called by the name "Maon",

from the term dwelling and house, similar to "his house, that is his wife"]

and "Noam"

(pleasure)

is Atik,

and "Maon" being the letters of "Noam" means that the root of Malchus is in Atik.

And it can be said,

that this which is brought in the sicha, in continuation of the matter of the eleven, that "Maon" is the letters of "Noam",

is to hint,

that the revelation of the One

(One and not in number)

into ten

(ten Sefiros)

will be primarily in Malchus,

for the root of Malchus is in Atik.

3)

And the explanation of the matter in more detail,

will be understood based on what the Rebbe

(the Rebbe Rashab)

of blessed memory said in the discourse beginning with the word "Zeh",

that it is stated in the Zohar

that "Tefillah L'Moshe" is the prayer of a rich man.

For this is the difference between the prayer of Dovid

and the prayer of Moshe,

that the prayer of Dovid is the prayer of a poor man, and the prayer of Moshe is the prayer of a rich man.

And the discourse points out,

"Behold, the subject of prayer is that one prays to the Holy One, blessed be He, to fill his lack,

and since the rich man lacks nothing,

what is the subject of a rich man's prayer?"

And even more so, it requires explanation based on what our sages, of blessed memory, said

on the verse

"enough for his lack, that which he lacks,"

"enough for his lack" — you are not commanded to make him rich,

"that which he lacks" — even a horse to ride upon and a servant to run before him.

From this it is understood that the subject of wealth is not only that he lacks nothing

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

but rather that he is influenced with an abundance of bounty.

And based on this, one must understand even more, what is the subject of a rich man's prayer.

And it is explained in many places,

and also in the aforementioned discourse,

that the prayer of a rich man is not for himself.

And as it is stated in the Midrash

on the verse "Tefillah L'Moshe,"

"To what is the matter comparable? To three who came to take, etc., from the king, etc.

The third came.

The king said to him, 'What do you request?'

He said to him,

'I do not request anything for myself,

but rather, such-and-such a province is destroyed, and it is Yours,

decree that it be rebuilt, etc.'

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

And superficially, this explanation requires additional explanation.

For since prayer is the service of the heart,

it is understood,

that even when one prays for others, his prayer is in a manner that their lack touches his heart

(of the person praying)

as if he himself is the one who lacks

(and the more their lack touches him,

the greater his prayer is),

therefore,

even the prayer for others is from the aspect that he is lacking,

so why is it called a rich man's prayer?

And the point of the explanation in this is,

that the subject of wealth is not only that he has his needs amply met,

and even more than his needs,

but rather that he is inherently wealthy.

And the matter is,

that rich and poor are [respectively] the influencer and the recipient.

From this it is understood,

that even when one has abundant bounty, but the bounty he has is not his own, rather he received it from others,

he is poor,

a recipient.

And the subject of the rich man is,

that from his own essence he has everything

[And one can connect this with the saying of our sages, of blessed memory,

"There is no poor except in knowledge, and there is no rich except in knowledge,"

for Daas is recognition and feeling,

and from the advantages of recognition and feeling over intellect and comprehension

(Chochmah and Binah),

is,

that when a person contemplates and understands something, it is not that he himself knows the thing,

but rather he only receives

the knowledge from the intellect that influenced this knowledge to him.

And the subject of recognition and feeling is,

that he himself recognizes and feels the thing.

And this is that the subject of poverty and wealth is primarily in Daas,

for since the knowledge that comes from intellect and understanding is like acquired knowledge, but he himself does not know,

therefore,

even after he has intellect and understanding, he remains poor

(lacking),

and specifically through Daas he emerges from his poverty and becomes rich.

And it is known

that the subject of strength is in Daas.

For when a person decides to do something because he recognizes and feels that this is what must be done,

the decision is with much greater strength than the decision that comes from understanding and comprehension.

And the reason for this is,

that comprehension is in a manner of weighing and considering,

which leaves room for another comprehension.

Therefore, the decision that comes from comprehension is not so strong.

And recognition and feeling are in the essential rationale,

for in the essential rationale there is no room for an opposing rationale,

and therefore the decision that comes from recognition does not change.

And based on this, it can be said,

that this that Chochmah and Binah themselves

(without Daas)

are in the category of poverty,

is not only regarding the person

[for the knowledge that comes from Chochmah and Binah is something additional to the person, and the person himself lacks the knowledge,

poor],

but also regarding the intellect and comprehension themselves,

[for in the comprehension of Chochmah and Binah there is room for an opposing comprehension].

And since he is inherently wealthy,

it is understood,

that lack does not apply to him.

And therefore,

although the lack of those for whom he prayed touches him greatly,

and the prayer he prays for them is as if he himself were the one lacking,

nevertheless,

a lack is not created in him by this,

and his prayer is a rich man's prayer.

4)

And this will be understood by prefacing,

that the matter of wealth in its simple sense is,

as brought above

(section 3)

from the maamar,

that the wealthy person has not only his needs but is influenced with an abundance of influence.

And based on this,

the difference between a poor person, even when he has enough for his lack, and a wealthy person is in two matters.

That even in those things that exist also for the poor person,

it is not comparable to the wealthy person.

For the poor person, from his own perspective, is lacking even these things

(as above there),

and only in actuality do these things exist for him.

And that the wealthy person is influenced with an abundance of influence — an abundance of influence that does not exist at all for the poor person.

And ostensibly it must be said,

that in spirituality,

these two matters are dependent on each other.

That in order that the matters that he is compelled in

(his sufficient lack)

should be for him not in a manner of receiving them from others but from his own self,

it is specifically through the abundance of influence that is above filling the lack.

And the matter in avodah is,

that when a person's avodah is only according to the comprehension of his intellect,

then,

in addition to the avodah being in measure and limitation

(his sufficient lack),

he is lacking

(in inwardness)

even this avodah,

because from the perspective of comprehension there is a place for the opposite.

And in order that his avodah before Hashem should be in a manner that no place for the opposite remains in him, it is specifically through avodah that is above measure and limitation — wealth.

And in order to explain the matter of wealth that is above filling the lack,

the maamar46 prefaces,

that even in filling the lack there are two matters,

as it is written "enough for his lack that he lacks" and our sages of blessed memory said "that he lacks — even a horse to ride upon and a servant to run before him."

That is, "enough for his lack" is that one must provide for him all the things needed for each person,

and afterwards it adds "that he lacks,"

that one must provide for him also that which he lacks.

(A horse to ride upon and a servant to run before him)

from the aspect that this is his way47.

And wealth is an abundance of influence,

above even "that he lacks."

And it explains,

that these three matters

[the two matters in filling the lack and wealth]

exist also above

[and as is known48

that all matters below are drawn down from their counterpart above].

And the matter is,

that in the revelations above there are three levels in general.

Memaleh Kol Almin,

Sovev Kol Almin, and Atzmus Ein Sof that is above Memaleh and Sovev.

Memaleh Kol Almin is the light that is invested in the worlds and in the creations to give them life according to their worth.

And as our sages of blessed memory said49,

"Just as the soul fills the body, so the Holy One, blessed be He, fills the world,"

for just as the life of the soul that is invested in the body is according to the manner of the limbs of the body,

that in each limb the life is according to its worth,

so too is it regarding the life of Memaleh Kol Almin,

which gives life to each world and each creation according to its worth50.

And Sovev Kol Almin is the light that is above investment in the worlds,

therefore it surrounds and encompasses the worlds equally,

but it relates to the worlds

(therefore it is called by the name Sovev Kol Almin).

And it is analogous to the life of the soul itself,

that the soul is inherently alive,

for although it is incomparably above the life that spreads and is invested in the body,

nevertheless it is like a source from which the life that spreads and is invested in the body is drawn.

And this level is called by the name Chai Olamim

(Chai with a patach).

For the difference between Chai

(with a patach)

and Chei

(with a tzeirei)

is,

that in Chei Olamim with a tzeirei,

the word Chei is attached to Olamim,

meaning the life of the worlds — Memaleh,

and in Chai Olamim with a patach,

the word Chai is not attached to Olamim,

meaning the level of life in essence — Sovev.

And it can be said,

that this, that even the level of life in essence

(Sovev)

is called Chai Olamim, is because it is like a source from which the life of the worlds is drawn.

And the maamar adds51,

that the level of Sovev is also called by the name Chayei HaChayim.

For Chayim is the life that spreads and is invested in the worlds

(Memaleh),

and the level of Sovev from which the life of the worlds is drawn is called Chayei HaChayim.

And this is what our sages of blessed memory said52,

"May the Life-giver of life give you life,"

for "Life-giver of life"

(the level of Chayei HaChayim)

is the source from which lives are drawn.

And this is what our sages of blessed memory said53

on the verse54

"A psalm, a song for the Shabbos day,"

"A psalm, a song for the future to come, for a day that is entirely Shabbos and rest for the Life of the worlds,"

Chai HaOlamim with a patach55

is the level of Sovev,

and in the future to come there will be a cessation and rest even from the level of Chai HaOlamim,

for then there will be a revelation of Atzmus Ein Sof that is above relation to the worlds

(above even Sovev).

And as it is written56,

"He will give us life after two days; on the third day He will raise us up and we will live before Him,"

and it is brought in Likkutei Torah57

that the two days are the two revelations of Memaleh Kol Almin and Sovev Kol Almin, and the third day is the revelation of Atzmus Ein Sof that is above relation to the worlds.

For this is "on the third day He will raise us up and we will live before Him" — the inwardness and essence of Ein Sof.

[And it is noteworthy,

that the simple interpretation of "two days" and "third day" is that they are three time periods.

The two days are this world and the Garden of Eden, or this world and the days of Moshiach, and the third day is the Resurrection of the Dead58.

And the connection between the two interpretations is59,

that in the two time periods of the two days are the revelations of Memaleh and Sovev,

and at the Resurrection of the Dead there will be the revelation of the Essence].

And the three above-mentioned matters—the two matters of filling the lack

(“his deficiency” and “that which he lacks”)

and wealth—correspond, in the revelations above, to the three aforementioned levels.

The two matters of filling the lack are the two revelations of Memale and Sovev.

For since the light of Sovev also relates to the worlds,

therefore,

when this light is not revealed in the world,

the world is lacking.

And as the Sages said,

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,

and when Shabbat came and this light was drawn down and revealed,

the lack was filled.

Therefore, the revelation of Sovev is also a filling of the lack.

However, the filling of the lack through the revelation of Memale is in the manner of “his deficiency,”

and the filling of the lack through the revelation of Sovev is in the manner of “that which he lacks,” even a horse to ride upon and a servant to run before him.

And wealth is the revelation of the Essence of Ein Sof, which is above any relation to the worlds.

5)

Now, the distinction between “his deficiency” and “that which he lacks”

(regarding a poor person in its simple sense)

is not only that the flow of “that which he lacks” is a greater flow

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

but also that the matter of “that which he lacks” is specifically for one who is accustomed to it.

And according to the known principle that all matters in Torah are with utmost precision,

it must be said

that the analogy of the two revelations of Memale and Sovev to the two matters of “his deficiency” and “that which he lacks” is not only because the revelation of Sovev is a more elevated revelation,

but also because the matter of filling the lack through the revelation of Sovev is specifically for one who is accustomed to it.

And the explanation of this can be understood based on what is stated in the maamar,

that the three levels of love—with all your heart,

with all your soul, and with all your might—correspond to the three aforementioned levels.

The love of “with all your heart” is in the aspect of Memale Kol Almin.

For by contemplating that the life-force of every thing is Elokus,

one will come to love Hashem with all your heart,

with both your inclinations.

Since the life-force of the aspect of Memale Kol Almin is enclothed within the creations in their innerness,

therefore,

through contemplation, this life-force is felt even in the animal soul.

And the love of “with all your soul” is in the aspect of Sovev Kol Almin.

For by contemplating that the Elokut life-force that is enclothed in the worlds is merely an illumination that is incomparable relative to the Essence of Ein Sof

(Sovev),

the wonder of Ein Sof is felt within him,

and through this he will come to the love of “with all your soul,”

that his love for Hashem is in a manner of self-sacrifice

(even if He takes your soul),

desiring to depart from his own existence and become absorbed in Ein Sof.

And this love is only in the Elokis soul.

And there are two reasons for this.

For the comprehension

[in a manner of recognition and feeling,

for only then does comprehension bring to love]

of the wonder of Ein Sof can only be in the Elokis soul,

whose root is in the Name Havayah,

Sovev.

In contrast, the creations,

since their root is from the Name Elokim,

Memale,

it is impossible for there to be in them

[even in angels, and certainly not in the animal soul]

the comprehension

(in a manner of recognition and feeling)

of Havayah,

Sovev.

And also,

because the matter of the animal soul is existence,

and the love of “with all your soul” is the desire to depart from one’s existence and become absorbed in Ein Sof,

the opposite of the matter of existence.

For the love of “with all your heart,”

which comes through contemplation and recognition that the life-force of every thing is Elokus,

relates to the existence of the loving person.

[For just as a person loves himself,

meaning he loves the life-force and desires the spreading of the life-force within him,

so too,

when he understands and feels that the main thing is the Elokut life-force,

he desires Elokus.]

Therefore,

this love also relates to the animal soul.

In contrast, the love of “with all your soul,”

which is the desire to depart from one’s existence and become absorbed in Ein Sof,

is only in the Elokis soul.

For since its root is in the Name Havayah

(Sovev),

and even after it descended below, it is a part of the Name Havayah, as it is said,

“For the portion of Havayah is His people,”

therefore it has the desire to depart from its existence and become absorbed in its root,

Sovev.

And according to the known principle

that the descent of the soul below is a descent for the purpose of an ascent,

meaning that through its descent below it will be elevated to a level more elevated than it was before its descent,

it is understood

that the intention in the descent of the soul below is that it be elevated above its root,

and that is the love of “with all your might,”

the self-sacrifice and nullification in the Essence of Ein Sof, which is above even Sovev.

And based on this, it can be said

that this—that the filling of the lack through the revelation of Sovev is in the manner of “that which he lacks”—

is for one who was accustomed to it,

that is,

because the souls were accustomed

(before their descent below)

to the revelation of Sovev.

6)

And it must be understood,

that according to the above explanation,

this—that the revelation of Sovev is included in the filling of the lack—is specifically regarding souls,

in contrast to regarding creations, where it would seemingly not apply to say that the revelation of Sovev is a filling of the lack,

since they are not accustomed to it.

And from the fact that the maamar brings what the Sages said, “What was the world lacking? Rest,” etc.,

it is understood that when there is no revelation of Sovev

(rest),

it is a lack also in the world.

And it can be said,

that since the primary intention in the descent of the soul below is

(not for the sake of the soul’s ascent,

but rather)

in order to rectify

[and elevate]

the world,

therefore,

through the love of “with all your soul” of the souls that descended below into the world,

the world is elevated to a level more elevated than it is in itself,

so that it becomes related to the level of Sovev

(in the manner of the relation of souls to Sovev),

to the extent that

when the revelation of Sovev does not shine,

the world is lacking.

7)

And we must add explanation in this,

according to what is said in the maamar71

that the two matters of Sovev and Memale are the two names Havayah and Elokim.

And as is explained in many places72

that the name Elokim is not only the shield and covering that conceals and hides the light of the name Havayah73,

but also the light of the name Havayah as it is drawn down and contracted by means of the name Elokim to become a source for creations,

which in general is the light of Memale,

is called Elokim.

And according to what is said in Tanya74

that the creation of the world is from the name Havayah

(Havayah is a term meaning "He brings into being"75),

except that if the creation were from the name Havayah itself, the world would be nullified in existence,

and therefore the actual creation was through the name Elokim,

it can be said,

that likewise is it also regarding the matter of Sovev and Memale,

that the essential life-force of the world is from the light of Sovev

(Havayah),

except that in order for the world to be limited,

the drawing down of life-force into the world is through Memale

(Elokim).

And there are two matters in this.

That the essence of the life-force of the world is from Sovev,

except that if the life-force from Sovev itself were drawn into it, the world would not be limited

(at all)

and all creations would be equal

[and in the manner explained in Tanya76,

that if the creation of the world were from the name Havayah itself, there would be no division of time and place in it],

and by means of the life-force

(from Sovev)

being drawn through Memale

(which is invested in each creation according to its worth),

division occurs in them.

And there is another matter in this,

that even the life-force of the world

(which is in limitation and division)

that is drawn from the light of Memale, it is

(not from itself,

but)

from Sovev.

And the matter is,

that it is explained in the maamar

(brought above in section 4),

that Memale is analogous to the life-force of the soul that spreads into the body, and Sovev is analogous to the life-force of the soul itself,

intrinsically alive.

And according to what is explained elsewhere77

that this that the life-force that spreads from the soul vitalizes the body is because it is attached to the soul itself, which is intrinsically alive

[for the level of the spreading of the life-force

(by itself)

does not have the power to vitalize anything,

and this that the life-force that spreads from the soul vitalizes the body is because it is attached to the soul, which is intrinsically alive],

it can be said,

that likewise is it regarding the matter of Memale and Sovev,

that the power in the light of Memale

(the spreading of life-force)

to vitalize the creations is

(not from itself,

but)

because it is attached to Sovev,

intrinsically alive.

[And based on this we can explain what is said in the maamar

(brought above in section 4)

that the aspect of Sovev is called "Chayei HaChayim" or "Chai Olamim"

(Chai with a patach),

that it can be said,

that the two names "Chayei HaChayim" and "Chai Olamim" indicate two matters.

That it is called "Chayei HaChayim" because from it is drawn the life-force of Memale,

and it is called "Chai Olamim" because from it is drawn the power in the life-force of Memale to vitalize the worlds].

And we must add,

that this that in the life-force that spreads to vitalize the body, the matter of being intrinsically alive is revealed

(in that it has the ability to vitalize the body),

even though the essence is above spreading78,

it is,

because the matter of being intrinsically alive is

(also)

the essence of the spreading life-force79.

[And based on this we can explain the intent in that Sovev is called "Chayei HaChayim",

that the life-force

(the essence80

and the substance)

of the life

(Memale)

is Sovev].

And it can be said,

that through the two matters in the life-force invested in the world – that in revelation it is limited life-force,

and in its inwardness it is unlimited

(therefore it has the ability to bring creations into being,

as above)

– there exist analogues of these two matters in the world.

That in externality,

the life-force that the world needs is only a contracted and minimal life-force

[and the revelation of Sovev is in the category of "wealth"].

And in the inwardness of the world,

the inwardness of the life-force within it is felt,

that this that it has the power to vitalize is because it is attached to the level of being intrinsically alive.

And through the level of "bechol nafshecha" of the souls, the inwardness of the world is revealed.

And through this,

the world also lacks the revelation of Sovev,

and through the revelation of Sovev, the deficiency of the world is filled.

8)

And likewise is it regarding the matter of wealth,

the revelation of the Essence of Ein Sof that is above Sovev,

that through the revelation of this matter in the souls of Israel,

in the future there will be a semblance of this revelation also in the world81.

And based on this we can explain what is said in the maamar82

in explanation of the statement of the Midrash that Moshe's prayer was not for himself but for Israel,

that the Congregation of Israel is the aspect of Malchus,

and Moshe's request

(the prayer of a wealthy man)

for the Congregation of Israel was that the revelation of the Essence of Ein Sof be drawn into Malchus

(wealth)

[And based on this, he explains there what is said in the Midrash that Moshe's request for Israel is in the manner of the request "a certain province etc., decree that it be built,"

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

And explanation is needed,

that Moshe's request for Israel was for Israel simply, as explained in the Midrash,

and in the maamar it is explained that Moshe's request for the Congregation of Israel is for Malchus.

And it can be said,

that through the drawing down of the revelation of the Essence of Ein Sof into Israel,

through this there will be this revelation in Malchus,

the root of the world,

and through this – in the world.

And to add,

that just as was explained above

(section 7)

regarding the matter of the revelation of Sovev that is drawn into the world through Israel,

that this is by their revealing the inwardness of the life-force of the world,

likewise is it regarding the revelation of Ein Sof that is above Sovev that is drawn through Israel into the world,

that this is by their revealing the inwardness and root of Malchus.

And as is explained in the maamar83

in the interpretation of "a certain province is yours,"

that the root of Malchus is in the Essence.

And it may be said,

that among the reasons for this that the maamar brings

(brought above in section 4)

from the verse "He will revive us after two days, on the third day..." and explains that the two days are the two revelations of Memaleh and Sovev, and the third day is the revelation of Atzmus Ein Sof,

and these three revelations are revealed in three times,

it is to hint,

that although time is a boundary of the world76

and the vitality of the world

(which is clothed within it in its inwardness)

is Memaleh,

nevertheless,

the world is also related to Sovev and also to Ein Sof which is above Sovev.

And to note,

that similarly, regarding place

[for the boundary of the world is place and time76],

the matter of place in the world is that there are in it different levels of above and below84,

for although the division of above and below in the world is due to the difference in the vitality clothed within it,

Memaleh

[as our sages said85

He extended His right and created the heavens, He extended His left and created the earth,

for the heavens

(the upper worlds)

are from the aspect of right and the earth

(the lower worlds)

are from the aspect of left,

and the distinction of right and left is in the vitality of the aspect of Memaleh as explained in the continuation of the Hilula86

and is also understood simply],

nevertheless,

all the worlds collectively are divided into three worlds: Beriah, Yetzirah, and Asiyah87,

which are analogous to the three revelations mentioned above.

And as explained in many places88,

that matter

(Beriah),

the essence of existence which is above form and revelation,

is analogous to the essential concealment of Atzmus Ein Sof,

and form

(Yetzirah),

the revelation of matter,

is analogous to Sovev which is the revelation of Atzmus Ein Sof,

and refinement

(Asiyah),

particular depiction,

is analogous to Memaleh which is clothed in every world and every created being according to its worth.

And this is also what is said in the maamar89

in the explanation of the wording of the blessing "Borei Nefashot",

that "their lack" in the plural refers to the two matters of filling the lack from the aspect of Memaleh Kol Almin and Sovev Kol Almin,

and "for all that You created to enliven with them",

which the Tur90 explains

are things that come for refinement and pleasure,

this is the matter of the abundance of wealth from the aspect of the revelation of Atzmus Ein Sof,

and it may be said,

that among the reasons that the maamar brings this explanation,

it is to hint,

that even in the world of Asiyah

(including also this physical world)

there exist these three matters.

However, the Divine vitality that is clothed in the world

(Memaleh)

is in revelation in the world,

and that even the revelation of this vitality is through the service of Israel

[and as explained in the discourse "Zot Chukat HaTorah"91

that the revelation of the three matters of Memaleh, Sovev, and Atzmus Ein Sof is through the three loves of "with all your heart, with all your soul, and with all your might"],

it is,

for this that the vitality of Memaleh is in revelation in the world is that in the world it is felt that it is alive,

but it is not felt in it that the vitality within it is Divinity,

and through the service of Israel it is felt in the world that the vitality within it is Divinity.

And this revelation is also now,

in this world.

And the vitality of Sovev which is not clothed in the world and only surrounds and encompasses it,

and all the more so Ein Sof which is above Sovev — their drawing down into the world is through the service of Israel,

and the revelation of these drawings down will be in the future,

in the days of Moshiach

(the revelation of Sovev)

and the Resurrection of the Dead

(the revelation of Atzmus Ein Sof which is above Sovev),

as above

(section 4).

9)

And the maamar explains92,

that this that Moshe is called wealthy

[and as above in section 3 that "prayer of Moshe" is the prayer of a wealthy man]

is because Moshe is the aspect of upper Da'at.

And the matter is,

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

Arich,

and upper Da'at receives from the innerness of Keter,

Atik.

And the difference between Arich and Atik is,

that Arich is the root and source of the emanated beings,

the aspect of Sovev

[and as above in section 4 that Sovev is like a source for the worlds],

and Atik is the lower level within the Emanator,

Atzmus Ein Sof which is above the category of worlds.

And since the revelation of Sovev

(Arich)

is included in the filling of the lack, and the matter of wealth is specifically in Atzmus Ein Sof which is above Sovev

(Atik),

therefore,

also in Da'at,

the matter of wealth is specifically in upper Da'at which receives from the innerness of Keter.

And according to what was explained above in section 4, that the negation of poverty

(lack)

is specifically through the wealth that is above filling the lack,

but not when the flow is only enough for his lack

[including also the matter of "that which he lacks"—

,

even a horse to ride upon and a servant to run before him]

there remains

(in inwardness)

a lack also regarding the contracted flow,

it must be said,

that even when the service is from the aspect of daat,

recognition and feeling,

but only lower daat that receives from Arich,

the service is like something additional upon him,

and the person himself

(in his inwardness)

lacks the service,

meaning that there remains a place in the person where the revelation of G-dliness does not shine.

For although the matter of recognition and feeling

(even of lower daat)

is that the person himself recognizes and feels

(as above in section 3),

nevertheless,

since the essence of the person is existence

(and not that his essence is the feeling of G-dliness),

his recognition and feeling of G-dliness is like something additional upon him.

And on a deeper level it may be said,

that this—that in the service of lower daat a lack still remains—

is not only because the person and his recognition of G-dliness are two things,

but also from the aspect of the recognition itself

(the recognition of lower daat)

there is a granting of place to an existence outside of G-dliness.

For since lower daat receives from the externality of Keter,

Arich,

which in general is the aspect of Sovev that is like a source for worlds,

therefore,

even from the aspect of daat itself there is a granting of place to existence.

And this itself is the reason that through the revelation of this level in the person, he remains in his existence,

an existence outside of G-dliness.

And in order for the lack to be completely filled,

that is, that there be no place where the revelation of G-dliness does not shine,

it is through the service of upper daat that receives from the inwardness of Keter,

Atik,

which in general is the Essence of Ein Sof.

For regarding the Essence of Ein Sof, there is no existence outside of Him,

and on the contrary,

His true existence is the true existence of all beings.

Therefore, through the revelation of upper daat,

the person's recognition of G-dliness is in a manner that this

(the recognition of G-dliness)

is his entire existence.

And based on this, we may explain why Moshe's prayer to fill the lack of Knesset Yisrael is called a rich man's prayer,

even though the lack of Knesset Yisrael certainly affected him greatly,

for Moshe is the aspect of upper daat

(as above),

and from the perspective of upper daat,

the matter of wealth,

the matter of lack does not apply.

That is,

in addition to the fact that in Moshe himself no lack applies, G-d forbid,

rather, regarding Moshe,

even the lack of Knesset Yisrael for whom he prayed is not a lack,

for upper daat receives from Atik,

and therefore it is felt in him that His true existence is the true existence of all beings and they lack nothing.

And although Moshe prayed for them,

and the matter of prayer is to fill the lack—it may be said,

that his prayer was that this matter

(that the truth is that they lack nothing)

be felt in revelation also by them.

But in Moshe this was felt

(that they lack nothing)

in revelation even when they were in a state that required him to pray for them,

and therefore,

his prayer is a rich man's prayer.

And to add,

that this—that Moshe's prayer is called a rich man's prayer—is not only because even then

(at the time of prayer)

he was rich,

but moreover,

his prayer was because he is rich.

For Moshe's prayer that the lack of Knesset Yisrael be filled

[Knesset Yisrael simply,

and through this—the lack of Malchus,

and of the world]

is that the lack be completely filled,

that there be no place where the revelation of G-dliness does not shine,

and in order for the lack to be completely filled, it is specifically through the revelation of upper daat,

as above.

10)

And 4)

And it may be said,

that through Dovid writing the psalm "A Prayer of Moshe" in the book of Tehillim, which is said by all of Israel,

also by simple people,

power is given to each and every one of Israel,

to reveal the aspect of wealth that is within him

(from the aspect of Moshe that is in each one of Israel95),

and through this — to fill the lack of Malchus and of the world,

the filling of the lack completely,

so that there will be no place in the world where the revelation of Elokus does not shine.

And this may be connected with the statement of the Midrash96

on the explanation of "Ish HaElokim,"

at the time he ascended to the firmament he was "ish," and at the time he descended from the firmament he was "Elokim,"

and it is explained by the Rebbe, my father-in-law, in the aforementioned sicha

(which was brought at the beginning of the maamar)97,

that "Adam"

(Mochin98)

is higher than "Ish"

(Midos98),

and what the Midrash says, "at the time he ascended to the firmament he was 'ish'" teaches that even during prayer,

when one contemplates the most elevated levels and attains them well,

and ascends to the firmament,

he must remember that he is "ish,"

that he has midos that need to be refined and purified,

and through this,

at the time he descends from the firmament

(after prayer)

he is "Elokim,"

"Elokim" from the term of judgment99

and "Elokim" from the term of strength and might100,

meaning he possesses strength and might to execute judgment upon himself so that his conduct in practice will be as it should be.

And according to what was explained, that the matter of Moshe

(which is emphasized in "A Prayer of Moshe")

is that Moshe was wealthy,

it must be said,

that the service of "Ish HaElokim" is related to the matter of wealth.

And the explanation is,

that the three matters above

(Memale,

Sovev, and Ein Sof that is above Sovev)

have their parallel in man.

For the revelations of the soul are parallel to the revelations of Memale and Sovev,

and the essence of the soul is parallel to the Atzmus of Ein Sof.

And just as above,

from the perspective of the revelations of Memale and Sovev there is room for the existence of that which is outside of Elokus, and it is specifically from the perspective of the Atzmus of Ein Sof that the true reality of all existences is Elokus

(as above, section 9),

so too is it in the service of man,

that in order for the contemplation during prayer to be in a manner that affects his conduct throughout the entire day,

"Ish HaElokim,"

it is through his prayer being connected with the essence of the soul,

Moshe,

wealth.

10)

A)

And to add,

it is explained in the maamar101,

that in Moshe's prayer for Knesses Yisrael,

which is Sefiras HaMalchus,

there are two matters.

The drawing of an illumination from the Atzmus of Ein Sof, through which the elevation of Malchus is possible

(from below to above)

into the Atzmus of Ein Sof,

and through this there is subsequently a drawing of the Atzmus into Malchus

(from above to below).

And it may be said,

that these two matters

(in Malchus)

are through the two matters in "Ish HaElokim"

[at the time he ascended to the firmament he was "ish" and at the time he descended from the firmament he was "Elokim"]

in the service of man.

For through the service of "at the time he ascended to the firmament he was 'ish',"

that even during the contemplation of prayer he remembers that he has midos that need to be refined and purified,

and that his prayer being in this manner is because his prayer is connected with the essence of the soul

(as above, section 10),

this is the drawing of an illumination from the essence of the soul

(from above to below)

through which the lower matters within him are elevated to prayer — through this, an illumination is drawn from the Atzmus of Ein Sof to elevate and raise Malchus to its root in the Atzmus.

And through the service of "at the time he descended from the firmament he was 'Elokim',"

that through the prayer being connected with the essence of the soul, it affects his conduct throughout the entire day,

this is the drawing and revelation of the essence of the soul into the lower matters within him — through this, there is the drawing and revelation of the Atzmus in Malchus,

decree that it be built in an eternal building.

And it must be said that this is that the beginning of the psalm is “Ad-noy, You have been a dwelling place,” etc.,

and the end of the psalm is “And may the pleasantness of Ad-noy, our Lord, be upon us,” etc.,

for at the beginning of the psalm it speaks about the matter of Malchus as it ascends in its root in Atik,

and therefore it says “dwelling place,” which refers to Malchus

(as above, section 2),

except that “dwelling place” (maon) is the letters of “pleasantness” (noam), which indicates the ascent of Malchus into Atik,

and at the end of the psalm it speaks about the matter of Atik

(“pleasantness”),

which is drawn down into Malchus,

and through Malchus—into the worlds of Beriah, Yetzirah, and Asiyah, down to this physical world.

And it says, “And may the pleasantness of Ad-noy, our Lord, be upon us,”

for the main revelation is for Israel,

and through this a semblance of this revelation will be drawn into the entire world,

in the true and complete redemption through our righteous Moshiach,

very soon.