English translation — מאמר זה היום עשה ה' תשל"ח

With the help of Heaven.

12 Tammuz 5738*

"This is the day that the Lord has made; let us rejoice and be glad in it."1

And the Rebbe, my father-in-law, the Rebbe of the Geulah, brings in his maamar beginning with the words "Zeh"

[which he said at the celebration of the first 12 Tammuz

(at the thanksgiving meal),

in the year 56882],

that it is brought in the Midrash3,

Rabbi Avin said: We do not know in what to rejoice—whether in the day or in the Holy One, blessed be He.

Shlomo came and explained4

"Let us rejoice and be glad in You"—in the Holy One, blessed be He.

"In You"—in Your fear,

"In You"—in Your Torah,

"In You"—in Your salvation.5

Rabbi Yitzchak said: "In You"—in the twenty-two letters that You have written for us in the Torah,

"Beit" (ב) is two, "Chaf" (כ) is twenty,

thus "in You" (בך).

And the maamar clarifies,

What is the meaning of "We do not know in what to rejoice—whether in the day or in the Holy One, blessed be He"?

For since "This is the day that the Lord has made"

[meaning,

that even the virtue of the day is not from itself, but rather "this is the day that the Lord has made"],

it would seemingly be understood that the joy should be in the Holy One, blessed be He,

so what is the meaning of "We do not know in what to rejoice—whether in the day or in the Holy One, blessed be He"?

And also, what are the three matters of fear, Torah, and salvation?

And also, the statement of Rabbi Yitzchak, "In You"—in the twenty-two letters, etc., must be understood,

for "in You" simply means in the Holy One, blessed be He,

so why does he interpret "in You" as the twenty-two letters?

2)

Now, the explanation of the virtue of the day

(to the extent that there is a possibility to think to rejoice in the day)

is6,

that the day on which a miracle occurred7

is a lofty day.

And there are two aspects to this.

For the day on which a miracle occurred is a meritorious day in its own right

(even beforehand),

therefore a miracle occurred on it,

for they bring merit through a meritorious day.8

And furthermore, through the miracle that occurred on it,

it becomes a meritorious day and an auspicious day, etc.

(even more so than it was beforehand).

Moreover, on this day itself, the primary elevation is in the specific time

(day or night)

in which the miracle occurred.

As it is brought in the Midrash9,

"When You perform miracles for us by day, we recite song before You by day

(And Devorah and Barak ben Avinoam sang on that day, etc.10),

and when You perform miracles for us by night, we recite song before You by night

(The song shall be for you as a night when a holy festival is observed11)."

And it may be said,

that the distinction in the time when the miracle occurred,

day or night,

corresponds to the level and manner of the miracle,

whether the miracle is in a manner of light and revelation

(day)

or whether it is in a manner of concealment

(night).

And based on this, it may also be sweetened that the miracle is in a manner of day,

light and revelation.

3)

And the explanation of the matter

(the connection of the time when the miracle occurred to the miracle)

will be understood by prefacing the known concept that a miracle (nes) is from the term meaning elevation (herim).

For through the miracle, an elevation and ascent is made in nature.

And this is what we say, "Blessed is He who performed a miracle for me in this place,"

for even the place, which is boundary and nature, is elevated through the miracle that is above nature.

And from this it is understood that the same applies regarding the time in which the miracle occurred,

and as we say in the blessing of the miracles

(of Chanukah and Purim)

that He performed miracles for our forefathers in those days, at this time.

4)

And the explanation of the matter in more detail,

it is known

that in miracles there are

(generally)

two types.

Miracles that are above nature

[like the miracles that were in the Exodus from Egypt,

the turning of water to blood, etc., and up to the miracle of the Splitting of the Sea, when the sea became dry land],

and miracles that are clothed in natural ways.

And within these themselves, there are two manners.

The natural garments are in a manner that it is recognizable in them that they are only a garment for the miracle that is clothed within them.

Like the miracles of Chanukah and Purim

(and similarly the miracles of the redemption of Yud Tes Kislev

and Yud Beis Tammuz),

for even though they are clothed in natural ways,

nevertheless, it was recognizably revealed

(to the extent that "all the ends of the earth saw")

the miracle within them.

And the natural garments conceal and hide the miracle that is clothed within them.

To the extent that sometimes they conceal and hide it completely,

so that it is not recognizable at all that it is a miracle,

"the master of the miracle does not recognize his miracle."

5)

And it is known,

that the root of nature is from the name Elokim

(Elokim has the numerical value of haTeva—nature),

which in general is the light that fills and is invested in the worlds according to their level,

and the root of miracles is from the name Havayah,

which in general is the encompassing light that is above the worlds.

And from this it is understood,

that miracles which are not clothed in nature,

the root of their drawing down is from the revelation of Havayah itself,

which is above investment in the name Elokim,

and the miracles that are clothed in nature, the root of their drawing down is

from the revelation of the name Havayah as it is invested in the name Elokim.

And this can be understood by way of an analogy from the power of will in a person

(for will is a parable for the encompassing light),

which has two levels.

Will that is above reason,

and will that is clothed in reason.

And within this itself

(in the will that is clothed in reason)

there are two manners.

For even as it is clothed in reason,

it is revealed in it that essentially it is will

(which is above reason).

And that the will inclines the intellect in such a way that the intellect itself becomes according to the will,

and it is felt that what he thinks is so

(not because of the inclination of the will, but)

because of the intellect.

And likewise in the analogue,

in the revelation of the encompassing light,

there are correspondingly three levels as above,

which are the root of the three types of miracles:

a miracle entirely above nature,

a miracle clothed in nature in a way that the miracle within it is recognizable,

and a miracle clothed in nature in a way that nature conceals the miracle within it.

6)

And this—that "miracle" (nes) is from the term "elevation" (haramah),

that through the miracle there is an elevation and ascent in nature—

is primarily in miracles that are clothed in nature.

For in miracles that are above nature,

the revelation of the name Havayah, which is above nature, is in a manner that nature

(drawn from the name Elokim)

is nullified by the revelation,

that is, the overturning of the natural order.

And the concept of "miracle" from the term "elevation"—that the revelation of the name Havayah is in a manner that nature

(drawn from the name Elokim)

is elevated in the light of the name Havayah—

is

(primarily)

in miracles that are clothed in nature.

Nevertheless,

from the fact that even miracles that are not clothed in nature are called by the name "miracle" from the term "elevation,"

it is understood

that also through these miracles there is an elevation and ascent in nature.

For since

the overturning of nature through the miracle is only in one particular aspect and not in the entirety of the matter

[as in the miracle of the splitting of the Sea of Reeds,

where the change

(the overturning of nature)

was only in that the water stood up like a heap and like a wall,

but the essential substance of the water remained as it was before],

it follows,

that even in these miracles,

the revelation of the name Havayah is in investment in the nature of the entirety of the thing in which the miracle occurred,

and through this there is an elevation and ascent in it.

7)

And this is the meaning of the statement, "We do not know in what to rejoice—whether in the day or in the Holy One, blessed be He,"

for in every miracle there are these two aspects: the day and the Holy One, blessed be He.

For the elevation of nature that occurs through the miracle is the "day."

And as explained above

(sections 2 and 3)

that through the miracle, an elevation and ascent is made in the time

(the "day")

in which the miracle occurred.

And the miracle itself,

whose essence is that which is above nature,

the source of its drawing down is from Ein Sof, which is above the worlds

(the Or HaSovev, the Surrounding Light)

as it illuminates and is revealed in the world

in a manner of Sovev and Makif (surrounding and encompassing),

is the Holy One, blessed be He.

And as explained in many places

that this calling of Him, blessed be He, by the name "Holy One, blessed be He,"

refers to the Essence of Ein Sof, which is holy and separate from the worlds, as it is drawn down

("blessed" [Baruch] from the term "hamshachah" [drawing down])

into the worlds in a manner of Sovev and Makif.

And we do not know in what to rejoice—whether in the day or in the Holy One, blessed be He—

for in each of them there is an advantage that is not in the other.

For in the level of the light,

the miracle itself

(the matter of the overturning of nature)

is far superior to the elevation of nature that occurs through the miracle.

For the miracle itself

(the overturning of nature)

is the revelation of the Or HaSovev, which is above the worlds,

whereas the elevation of nature through the miracle is the revelation of the Or HaSovev as it becomes enclothed within the worlds.

But in terms of revelation,

the matter of the elevation of nature is superior.

For in the miracle itself,

the revelation of the Or HaSovev,

a person has no comprehension of this.

Therefore, miracles are called "Nifla'ot" (wondrous things),

for "Pele" (wonder) is that which cannot be grasped by intellect.

And furthermore,

when a person sees a wondrous thing, he is astonished by it,

and astonishment is a matter of bittul (self-nullification).

And as explained in many places

regarding the matter of the four who are required to give thanks,

that "hoda'ah" (thanksgiving)

(for the miracle)

is a matter of bittul.

For just as in the world,

the essence of a miracle is that nature becomes nullified

[for since the miracle comes from the revelation of the Essence of Ein Sof, which is above the worlds,

which the world cannot receive,

through this the nature of the world is nullified],

so too is it regarding the person,

that through the miracle he comes to hoda'ah and bittul.

However, regarding the matter of the elevation of nature,

where the revelation of the Name Havayah, which is above nature, becomes enclothed within nature itself,

about this it is written,

"Know that Havayah, He is Elokim"—

knowledge and comprehension.

And since joy is specifically in Binah (understanding),

whereas in Chochmah (wisdom), which is beyond comprehension, joy does not apply,

[for even though Chochmah is also intellect,

it is a general point and is not settled,

and from this it is understood a fortiori regarding Pele (wonder), which is above intellect],

therefore there is a possibility (safek) to rejoice in the day.

And one may add,

that "day" is light and revelation

(as explained at length in the maamar of the Baal HaGeulah at its beginning).

And this is "to rejoice in the day"—

for the reason for the possibility to rejoice in the day in which the miracle occurred

(the matter of the elevation of nature)

is,

because this matter is a "day"—

light and revelation

(which comes with knowledge and comprehension).

8)

And Shlomo came and explained: "We will exult and rejoice in You"—in the Holy One, blessed be He; "in You" means in Your fear, etc.

For the interpretation of "in You" as referring to the Holy One, blessed be He

(which Shlomo explained)

is in the Holy One, blessed be He Himself, who is above even the Sovev (Surrounding Light).

And as explained in many places,

the interpretation of "in You" is "in Your very Essence."

For the innovation of Shlomo

(the wisest of all men)

is that the source of miracles is from the Essence (Atzmus).

For this—that the revelation of the Name Havayah, which is above nature, becomes enclothed in the Name Elokim, which equals nature in gematria

(and this matter applies to all miracles,

even to miracles that are above nature,

as explained above in section 6),

and even after its enclothing in nature, it is recognizable in revelation

(even in miracles that are clothed in nature,

such as the miracles of Chanukah and Purim)

that it is a miracle

(the revelation of the Name Havayah)

that is above nature—

this is through the power of the Essence (Atzmus), which connects and unites two opposites.

And this is the connection between the two interpretations of "We will exult and rejoice in You"—

"in You" meaning in the Holy One, blessed be He

(according to the Midrash's interpretation)

and "in You" meaning in Your Essence—

for the connection and unification of Kadosh (Holy) and Baruch (Blessed)

(Sovev and Memaleh)

is through the power of the Essence (Atzmus).

And since the verse "We will exult and rejoice in You" is brought in the Midrash in continuation of the two rationales

(regarding the matter of joy in miracles)—

whether to rejoice in the Holy One, blessed be He

(in the miracle itself, which is drawn from the Or HaSovev)

or to rejoice in the day

(from the enclothing of the Sovev within the Memaleh,

through which the miracle becomes clothed in nature)—

and the innovation of Shlomo is that the joy must be "in You," in Your Essence, which unites the two matters,

therefore it says "in You" meaning in the Holy One, blessed be He

(and not "in You" meaning in Your Essence),

for the power of the Essence that is revealed in miracles is in that it unites the two aspects of Kadosh and Baruch.

9)

And it continues in the Midrash: "In You is Your fear, in You is Your Torah, in You is Your salvation,"

that the drawing down of Atzmus is through fear.

And as explained in many places,

the distinction between love and fear:

that through love,

since it is existence and extension,

one reaches the revelations of Ein Sof

(extension),

and specifically through fear, which is nullification,

even to the nullification that stems from the essence of the soul,

one reaches Atzmus.

However,

this reaching of Atzmus through fear

is in concealment,

and in order for there to be a revelation of Atzmus, it is through Torah,

"Torah is light."

For although the nullification of fear stems from the essence of the soul,

and the root of souls is above the root of Torah,

nevertheless, the revelation of every matter

(even of the root of souls as they are rooted in Atzmus)

is through Torah.

And one may add,

that since "He looked into the Torah and created the world,"

all conduits in the world are through Torah.

And the two matters of that which is above nature

(without limit)

and of nature

(limit)

in the world,

are drawn from the two matters of the limitless and the limited in Torah.

And as explained in many places

on the verse,

"Who wraps light in a garment,"

that the revealed aspect of Torah

(the "garment" of Torah)

is in measure and limitation,

and the inner aspect of Torah

(the "light" of Torah)

is without limit.

And through the union of these two matters in Torah,

that the revealed and the inner are one Torah,

and especially through engaging in Torah in a manner that in the study of the revealed, the inner aspect of Torah is felt by him in revelation

(the wonders within Torah),

through this, the connection of the supernatural with nature is drawn into the world,

and in a way that even within nature, the wonders of the supernatural will be felt in revelation.

And this is "in You is Your fear, in You is Your Torah, in You is Your salvation,"

that first there must be "in You is Your fear," through which one draws down Atzmus,

and afterwards "in You is Your Torah"

("Torah is light")

through which the revelation of Atzmus is made,

and from this it follows that there is "in You is Your salvation,"

for although they were in a situation where they needed salvation,

and even afterwards

(since they are still in exile),

the salvation is in garments of nature,

nevertheless, it is recognizable in it in revelation,

and in a manner of "all the ends of the earth saw,"

which is an open miracle above nature.

And the Midrash continues,

Said Rabbi Yitzchak,

"In You, with the twenty-two letters that You wrote for us in the Torah,"

That this, that through the Torah the salvation is drawn in the aforementioned manner, is primarily in the letters of the Torah.

And there are two matters in this.

For the connection of that which is above nature with nature is through the power of the Awtsmoos

(as above),

And the letters of the Torah are vessels for the drawing down of the Awtsmoos

(as explained in the maamar of the Baal HaGeulah).

And the vitality of each and every Jew is through his having a letter in the Torah,

Therefore,

In order that "we will rejoice and be glad in You"

(for the matter of joy is the revelation of vitality until the revelation of the innerness of vitality),

It is through the letters of the Torah,

From which vitality is drawn to each one of Israel.

10)

And it is known

That joy breaks boundaries.

And it is understood,

That the boundaries that are broken by joy are only the boundaries of that level in which the joy exists.

Therefore,

When the joy in the miracles is from the aspect of the revelations of Memaleh and Sovev

("day" and "Hashem"),

Which are in the category of knowledge

("we do not know"),

The boundaries that exist in the levels above knowledge still remain.

However, through the joy of "we will rejoice and be glad in You," in Your very Essence,

There is made a breaker,

A breaking of all boundaries.

And through this there is an additional increase in the connection of above-nature with nature that is made through the revelation of the Awtsmoos.

And this is "This is the day that Hashem has made, we will rejoice and be glad in it,"

That through the joy in this day

(in the manner of "we will rejoice and be glad in You"),

There is an additional increase in the redemption,

Which is in a manner even more elevated than it was the first time

(as it was drawn from above,

before the joy).

And since in the redemption of Yud-Beis Tammuz each and every Jew was redeemed,

Even those who are called by the name "Israel"

(only)

nominally,

Therefore,

Also the addition in the redemption each year,

Which is brought about through the joy of the redemption,

Is drawn to each and every Jew,

To be redeemed from all matters that prevent and delay [fulfillment of] Torah and mitzvos.

And according to the known principle that all redemptions are connected to each other, for all are called "redemption,"

It can be said,

That through the joy in celebrating the redemption,

There will be an addition also in the future redemption,

"There we will rejoice in Him,"

In Him, in His very Essence,

With the coming of Moshiach Tzidkeinu,

Speedily, truly.