English translation — מאמר גדול יהי' תשכ"ב

B'S"D

"Great will be the glory of this latter house more than the first,"

and there are two explanations of this.

The simple explanation is

that "this latter house" refers to the Second Temple, which was greater than the First Temple in construction and in years.

And in the Zohar

it is stated that "this latter house" refers to the Third Temple, which will be built speedily in our days, and it will be greater than the First Temple and the Second Temple.

For both of them are included in

("than the")

first,

because neither of them had permanence,

but the Third Temple will endure with eternal permanence.

And this is what our Rabbis, of blessed memory, said:

"Not like Avraham, of whom it is written 'mountain,' nor like Yitzchak, of whom it is written 'field,' but like Yaakov, who called it 'house.'"

For the First Temple corresponds to Avraham, the Second Temple corresponds to Yitzchak, and the Third Temple corresponds to Yaakov.

And it is explained in Likkutei Torah

that the connection of the Third Temple to Yaakov is because the attribute of Yaakov is truth,

and truth is that which is not subject to interruption

or change.

B)

Now, although in the aforementioned statement of our Rabbis, of blessed memory,

("not like Avraham, etc.")

the discussion is about the Holy Temple,

the language in Likkutei Torah there is: "There are three redemptions—

the first redemption in the merit of Avraham, the second redemption in the merit of Yitzchak, the third redemption in the merit of Yaakov."

And it explains there that the third redemption is an eternal redemption.

And the simple explanation of this is,

that one of the fundamentals of redemption is the building of the Holy Temple.

And by virtue of the added elevation in the Holy Temple,

the redemption is more exalted.

Therefore, in Likkutei Torah, the superiority of the third redemption is linked with the superiority of the Third Temple.

And one may add,

that the reason that Likkutei Torah speaks about the virtue of the third redemption is,

because the third redemption is more elevated than the level of the Third Beis HaMikdash.

As is understood from the fact that the redemption

(the ingathering of the exiles)

will be after the building of the Beis HaMikdash11.

However, even this level comes about through the Third Beis HaMikdash

(therefore it is learned

(in Likkutei Torah)

from the level of the Third Beis HaMikdash)

because in the building of the Third Beis HaMikdash, all the matters and levels that will be afterward will be included.

And according to what is said in the Zohar12

regarding the order of the matters that will be in the future, that Techiyas HaMeisim is the last of them all,

it can be said,

that the revelation of the level of the Third Beis HaMikdash

[though truly there is no interruption or change applicable to it]

will be primarily at Techiyas HaMeisim,

for then there will be eternal life.

And one may connect this with what is said13

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

for regarding "the third day" there are two interpretations.

That it refers to the Third Beis HaMikdash14

and that it refers to Techiyas HaMeisim15.

And the connection between the two interpretations16

is,

that at Techiyas HaMeisim the level of the Third Beis HaMikdash will be revealed.

3)

And this will be understood by prefacing what our sages, of blessed memory, said17:

A lion ascended in the constellation of the lion and destroyed Ariel, etc., so that a lion would come in the constellation of the lion and build Ariel.

And from this it is understood,

that what is said, "Great will be the glory of this latter house more than the first," applies even if the First Beis HaMikdash had not been destroyed and had possessed eternal endurance.

And therefore a lion ascended, etc., and destroyed Ariel, so that a lion would come and build Ariel,

so that it would be greater than the first

(even if it had possessed eternal endurance)18.

And this is analogous to the level of Baalei Teshuvah over Tzaddikim,

for the service of Tzaddikim

(even Tzaddikim who have no evil inclination19,

therefore sin cannot apply to them,

and their service is in a manner of eternal endurance)

reaches within the chain of descent,

whereas the service of Baalei Teshuvah is above the chain of descent20.

And this is: "A lion ascended and destroyed Ariel, so that a lion would come and build Ariel,"

and it is known21

that "a lion will come"

[this is the Holy One, blessed be He,

of Whom it is written22

A lion has roared, who will not fear23]

is the revelation of the Kesser that is above the chain of descent.

And one may add,

that even according to our sages, of blessed memory24,

that when they ascended from Babylon, this building was fit to be

(the Third Beis HaMikdash),

nevertheless,

the third House that will be in the future

(after the Second House)

will be greater.

For although even when they ascended from Babylon

(after the destruction of the First House and the rectification for this)

they were in the category of Baalei Teshuvah25,

nevertheless, there are many levels in Teshuvah.

And therefore there was also the destruction of the Second House, so that through the service during the exile after the destruction of the Second House, they would reach the perfection of Teshuvah,

and through this, the glory of this latter house will be great to the ultimate perfection.

And based on this, we can explain what our sages, of blessed memory, said26

on the verse27

"Hear the word of Hashem, O house of Yaakov,"

Hear words of Torah before you hear words of prophecy,

Hear words of prophecy before you hear words of rebuke, etc.

(and it concludes)

Hear your bodies before your bones hear,

the dry bones28

hear the word of Hashem.

And at first glance, this statement "Hear words of Torah before you hear words of prophecy,"

it can be said,

that words of prophecy are to command regarding the words of Torah29,

and therefore if they had heard words of Torah, they would not have needed words of prophecy.

And similarly regarding the words of prophecy themselves,

that if they had heard the words of prophecy of the early prophets who command regarding the words of Torah not in a manner of rebuke, they would not have needed words of rebuke

(and similarly regarding the matters that follow).

But what it concludes, "before your bones hear," etc., is not understood,

how can it be said that if they had heard words of Torah or words of rebuke, etc., they would not merit, Heaven forbid, Techiyas HaMeisim.

And the explanation of this can be said,

that through the descent of not having heard words of Torah, etc., Techiyas HaMeisim will be in a more elevated manner,

analogous to the Third Beis HaMikdash, which, by being after the descent of the destruction of the Second House, will be greater.

4)

And the explanation of the superiority of the Third Temple over the First and Second Temples

(also over the Second Temple as it was meant to be in the form of the pattern of the Third Temple),

will be understood by prefacing the quality of the Holy Temple

(in general),30

including also the quality of the place of the Temple,

that the place of the Temple

(even before the building of the Holy Temple)

is superior to the place of the entire world,

as it is written,31

"How awesome is this place! This is none other than the house of G-d," and Onkelos translates, "This is not a mundane place."

For the place of the entire world is a mundane place, because it was created with ten utterances, which are called32

"mundane words,"

but the place of the Temple is not a mundane place

[Even though the place of the Temple was also created with ten utterances.

On the contrary,

the beginning and essence of creation from the ten utterances was the creation of the Foundation Stone in the Temple, and from it the entire world was founded33],

for with the ten utterances it is said "And G-d said,"

but in the place of the Temple there was a revelation of the Name Havayah, as it is written,34

"Indeed, Havayah is in this place."

And explanation is needed,

for at first glance,

the superiority of the place of the Temple over the place of the entire world is in the revelation that was in the Holy Temple, and not in the place itself,

for even the place of the Temple was created with ten utterances

(mundane words),

and the meaning of "This is not a mundane place" is that the place itself is not a mundane place.

And the point of the explanation of this is according to what is stated in Tanya35

that the coming-into-being of the world is from the Name Havayah

(Havayah is a term meaning "He brings into being"36),

except that if the coming-into-being were from the Name Havayah itself, the world would be nullified in existence; therefore, the actual coming-into-being was through the Name Elokim.

And the coming-into-being of the place of the Temple was in a manner that the Name Elokim does not conceal the Name Havayah.

And this is "This is not a mundane place," because in the place of the Temple, the coming-into-being was felt in revelation as it is from the Name Havayah.

And the concept is,

that coming-into-being from the Name Elokim is in a manner of enclothing

("In the beginning, Elokim created"37)

and coming-into-being from the Name Havayah is in a manner of spontaneity

("Let them praise the Name of Havayah, for He commanded and they were created"38).

And the difference in the manner of coming-into-being

(whether the coming-into-being is in a spontaneous manner or whether it is in a manner of enclothing)

indicates the relationship of the thing being brought into being to the source that brings it into being.

For when the thing being brought into being is close to the bringer-into-being,

its coming-into-being is in a spontaneous manner.39

And like a cause and an effect,

since the effect is commensurate with the cause,

therefore the coming-into-being of the effect from the cause is in a spontaneous manner

[And like intellect and emotions,

since the emotion is commensurate with the intellect,

therefore,

through contemplation,

the emotion corresponding to the contemplation comes spontaneously].

And likewise is it with light and a luminary,40

since the light is a revelation of the luminary,

therefore,

the emergence of the light from the luminary is in a spontaneous manner.

And when the thing being brought into being is distant from the bringer-into-being,

its coming-into-being is in a manner of enclothing,39

that the bringer-into-being busies and exerts itself to bring the thing being brought into being into existence.

And the reason for this is,

that in a spontaneous manner of coming-into-being, the main emphasis is the revelation of the source.

Therefore,

even though also in cause and caused

(where the coming-into-being of the caused from the cause is in a spontaneous manner),

the caused is not a revelation of the cause but rather an essence unto itself,

nevertheless,

the cause is felt within it.

And it is like intellect and emotions,

where in the emotions the intellect is felt.

But in order for something to come into being that is distant from its source,

it is specifically through the manner of enclothing.

For the concept of enclothing is

(not that the source is revealed,

but rather on the contrary)

it enclothes itself

(and occupies itself)

to bring into being a new thing,

and therefore,

the thing that comes into being through enclothing is distant from its source,

in a manner that its source is not felt within it.

And it can be said that this is analogous to the concept of power and action,

for the reason that the drawing forth of action from power is not in a spontaneous manner but rather through enclothing

(that the power performs the action),

is because the action is distant from the power.

For it is known

that the action is a novelty relative to the power.

For since the power is spiritual and the action is physical,

the drawing forth of the action from the power is

(like)

a new coming-into-being

(and analogous to yesh me'ayin).

And the concept of power is that it has the capacity to effect a new thing.

And from this it is understood,

that this [fact] that from the action one knows the power,

is that through the action one knows the power.

But in the action itself the power is not felt.

For since the power is spiritual and the action is physical,

the spiritual power is not revealed in the physical action.

And one may add,

that this [fact] that the power is not felt in the action is not only from the perspective of the action

(which is incomparable to the power)

but also from the perspective of the power.

For since the operation of the power is that it makes a new thing that is not of its own value

(as above),

therefore the drawing forth of the power to act is a concealed drawing forth

[because effecting a new thing that is not of the value of its source is through the concealment of the source.

For after the revelation of the source ceases,

then specifically it is possible that there be a thing that is not of its value],

and therefore,

the action that comes from the power is in a manner that the power is not felt within it].

And analogously above,

the coming-into-being from the Name Elokim, which is through the manner of enclothing,

is in a manner that the constituting power is not felt in the creations,

and therefore the creations that came into being from the Name Elokim are a [separate] existence and their nullification is

only bitul hayesh.

And the coming-into-being from the Name Havayah, which is in a spontaneous manner,

is in a manner that it is revealed in the creations,

and therefore the nullification of the creations that came into being from the Name Havayah is

bitul bimetzi'us.

e)

And it is known that when two analogies

(or more)

are brought in Chassidic discourses for some matter,

it is

because the analogy does not correspond to the analogue in all details,

and therefore they bring two analogies

(or more),

each of which explains some details of the analogue.

And so it is in our matter,

that the reason they bring two analogies for this [point] that in spontaneous coming-into-being the thing that comes into being is close to the one that brings it into being,

the analogy of cause and caused and the analogy of light and luminary,

is

because in the analogue,

even in spontaneous coming-into-being,

a new thing comes into being that is not of the value of the constituting source.

And it is also understood from this that even in the coming-into-being from the Name Havayah it is written "for He commanded and they were created,"

for the term "creation" indicates a coming-into-being of yesh me'ayin,

for yesh me'ayin is incomparable.

And this [fact] that the coming-into-being from the Name Havayah is in a manner that it is revealed in the creations that came into being from it

(as above in section d),

the intention in this is that it is felt within them that they are not an existence unto themselves and their entire existence is that the Divine light brings them into being from ayin to yesh,

for through this feeling they are nullified to their source.

But it is not that it is revealed in the creations themselves

(their essence and level).

For since the creations are incomparable relative to Him,

it is impossible that a light that is entirely not of their value be revealed within them,

analogous to how it is impossible that in a physical action there be the revelation of the spiritual power

(as above there).

[And to add,

in power and action,

since the concept of power is to act and its operation is through the manner of enclothing,

therefore,

in this [fact] that the power performs the action, the power is revealed

(only that it is not revealed in the action itself).

But not so in the coming-into-being from the Name Havayah,

since the coming-into-being from the Name Havayah is in a spontaneous manner,

which indicates that it is wondrously beyond the concept of coming-into-being,

it is not revealed even through the coming-into-being of the creations,

since it is wondrously beyond the concept of coming-into-being].

And therefore the analogy of cause and caused does not correspond to the analogue,

for in cause and caused,

the closeness of the caused to the cause is that the caused is of the value of the cause,

and the revelation of the cause is in the caused itself.

[And like intellect and emotions, which are cause and caused,

where in the emotion itself the intellect that generated it is discernible.

For when one is aroused in love for something because he understood and grasped in his intellect that the thing is good for him, it is felt in the love itself that his love for the thing is because of the good in it.

And the manner of the love is like the manner of the good of the thing.]

And in order to explain that even when the thing that comes into being is incomparable to the constituting source, nevertheless it is close to its source,

it is through the analogy of light and luminary.

For even though the light is merely a radiation that is incomparable to the luminary

[therefore the luminary is not revealed in the light,

for through the light one knows only the existence of the luminary and not its essence],

nevertheless,

it is close to the luminary,

for its source is felt within it and it is nullified to it.

However, the analogy of light and luminary is also insufficient,

for in light and luminary,

the closeness of the light to the luminary and its nullification to it is in a manner that the light is not an existence at all, and its entire essence is that it is a revelation of the luminary.

Not so in the analogue,

even in the bringing into being from the name Havayah, of which it is written "for He commanded and they were created,"

for the matter of creation is

(not an extension and revelation of the source,

but rather)

the bringing into being of a thing.

And this is also understood from what is said in Tanya51,

that even if the bringing into being were from the name Havayah without the tzimtzum of the name Elokim, the creations would be brought into being from nothing to something

(except that then they would be utterly nullified,

like the nullification of the sun's ray in the sun).

And in order to explain that even the existence of a thing is in closeness to its source,

this is through the analogy of cause and effect.

For although the effect is an existence and not a revelation of the cause, nevertheless it is in closeness to the cause.

And it can be said,

that the reason why the analogy of cause and effect is brought before the analogy of light and luminary,

is,

because the main innovation in this—that the creations that are brought into being from the name Havayah are nullified to Havayah—

is,

that although they are creations

(the existence of a thing),

nevertheless the light of the name Havayah is felt in them in revelation,

and this matter is understood specifically from the analogy of cause and effect.

However, in order to explain that the revelation of the source also exists in something that is incomparable to the source,

they add the analogy of light and luminary.

6)

And it is known52

that the fact that the world is defined by the categories of space and time is because its bringing into being is through the name Elokim,

and if it were brought into being from the name Havayah

(was, is, and will be as one53),

it would not be defined by the categories of space and time.

And this is why regarding the Holy Temple it is written "Indeed, Havayah is in this place,"

for54

in the Holy Temple, the place was above the category of place,

the place of the Ark is not from the measurement55.

However, the revelation that shone in the Holy Temple was the revelation of the name Havayah as it shines within the name Elokim.

For the name Havayah as it is in itself is above the category of place,

and this that the Holy of Holies was a measured and bounded place

(twenty cubits by twenty cubits),

and also the Ark was in the measurement of place

(two and a half cubits its length and a cubit and a half its width),

and nevertheless the place of the Ark is not from the measurement,

this is the matter of the unification of Havayah and Elokim56.

And it needs to be understood,

that since even in the bringing into being from the name Havayah, a new thing is brought into being that is not comparable to the source that brings it into being

[and the revelation of the name Havayah in the world that is brought into being from it is only in the matter of nullification,

that it is felt in them that their existence is only that the Divine light brings them into being every moment]57,

then even in the world as it is brought into being from the name Havayah, there would seemingly need to be the limitation of time and place.

And one can say the explanation of this, by prefacing that from the fact that they say that Havayah is He was, He is, and He will be

(as one),

that He was, He is, and He will be are the matter of time,

it is understood

that also the world, as it comes into being from the name Havayah, has within it the matter of time,

except that the time in this world is in a manner that the past, present, and future are as one.

And similarly regarding place, that also the world as it comes into being from the name Havayah has within it the matter of place, except that the six directions of place are as one.

And based on this, one can say

that the reason for this, that the time and place of the world as it comes into being from the name Havayah are not in limitation and division

(even though also the world as it comes into being from the name Havayah is incomparable to the source that brings it into being),

is because of the nullification within it.

For since the essence of the past, present, and future

(and likewise the essence of the six directions)

is not their own existence, but rather that Havayah brings them into being,

therefore they do not contradict one another and they are as one.

And based on this, it must be said

that what is explained in many places, that the place of the Holy of Holies is from the name Elokim

(even though this place was also above the category of place),

is

that the place of the Holy of Holies

(twenty cubits by twenty cubits)

was in a manner of division,

that each cubit is in a different place,

and the division of place is from the name Elokim.

And this is that the place of the Ark is not from the measurement—this is the matter of the unification of Havayah and Elokim,

that the limitation and division of the place of the Ark is from the aspect of Elokim,

and that it was not from the measurement is from the aspect of the revelation of the name Havayah that shone in revelation in the place that came into being from the name Elokim,

the unification of Havayah and Elokim.

7)

And one must understand,

that this, that from the aspect of the name Elokim comes the division of place and time, is because time and place as they come into being from the name Elokim are existence,

for when it is felt in the six directions of place and in the past, present, and future of time that their essence is that Elokus brings them into being, they are all as one

(as in the above section 6),

so how is it possible that in the place of the Ark

(a place that is in division,

which indicates that it is existence)

there should be a revelation of the name Havayah

(not from the measurement)?

And the point of the explanation of this

is that the contraction and concealment of the name Elokim is only relative to the creations,

but relative to the name Havayah it does not conceal at all.

Therefore,

even after the clothing of the name Havayah in the name Elokim, through which the world becomes existence,

nevertheless,

the existence does not conceal relative to Him,

and even within the existence

(which was made through the concealment of the name Elokim)

through which the division of place and time is made, the revelation of the name Havayah shines,

whose essence is that the world is that Havayah brings it into being.

And as is known the parable of a master and a student,

that when the student is incomparable to the master,

the master must conceal his essential intellect and leave only the externality,

and even the externality he must limit and conceal in garments and explanations and parables.

That the contraction and concealment is only relative to the student and not relative to the master.

For the master sees his essential intellect even within the externality and even within the garments and the parables.

And to add,

that in the parable of the teacher and student,

this that regarding the teacher the contraction does not conceal,

is that after the contraction, the innerness of the intellect shines for him even in the externality and even in the garments,

but not so above,

this that the contraction is not literal

(meaning that the contraction does not conceal regarding Ein Sof),

[these are] two matters in this.

That after the contraction, Ein Sof shines in actual revelation in the place of the void just as before the contraction.

And that even at the time of the contraction,

the contraction does not conceal regarding Him,

as explained at length in the discourses.

And based on this it is understood even more that also in the reality that is made through the concealment of the Name Elokim, the revelation of the Name Havayah shines,

for in the parable of the teacher and student,

the contraction itself is a concealment even regarding the teacher,

for at the time of the contraction the intellect is concealed even from the teacher.

Therefore,

even after the contraction,

when the teacher sees his very intellect even within the garments and parables,

this does not pertain to the garments themselves.

But not so above,

even the contraction itself does not conceal regarding Ein Sof,

and therefore,

the revelation of the Name Havayah shines even within the reality itself.

And based on this, the expression "There is no place that is profane" will be understood even more, that the place of the Temple is not a profane place

[and likewise the expression "the place of the Ark is not from the measure,"

that the place is not from the measure],

because the revelation of the Name Havayah is in the place itself.

8)

And the explanation of the matter of "There is no place that is profane" in greater depth will be understood by prefacing that in the matter of the unification of Havayah and Elokim,

Havayah and Elokim are entirely one,

[there are] two explanations in general.

That even the Name Elokim

(contraction)

its purpose is to reveal,

that in order for the revelation of the Name Havayah to be drawn downward, it is through the contraction and concealment of the Name Elokim.

And another explanation,

that the two Names Havayah and Elokim are Names of the Holy One, blessed be He, Who is above both of them,

except that thus it arose in His will, blessed be He, that His revelation be in the two lines of without limit and limit

(revelation and contraction).

And based on this, there is to add explanation in this, that above, even the contraction itself does not conceal regarding Ein Sof

(in addition to the explanation in the discourses),

for since even the contraction of the Name Elokim is one with Havayah,

it is not possible that it conceal regarding Him.

And based on this, there is to explain in greater depth the expression "There is no place that is profane," that the place of the Temple is not a profane place

[and likewise "the place of the Ark is not from the measure"],

that the revelation of that which is above place that shone in the place was from the aspect of the place itself.

9)

And it can be said,

that the revelation of this concept of "there is no place empty of Him" will be in the Third Temple.

And the explanation is,

that the First and Second Temples correspond to the four letters of the Name Havayah, which allude to the ten Sefiros

[The First Temple is the letter Hei Elyonah

(Binah)

through which there is the revelation of the Yud

(Chochmah),

and the Second Temple is the Hei Tata'ah

(Malchus)

through which there is the revelation of the Vav

(Zeir Anpin)]67,

and the Third Temple is Keter, as brought above

(section 3)

that "Aryeh will come" is the revelation of Keter, which is above the chain of descent.

Now, in the ten Sefiros, the revelation and concealment within them

(lights and vessels)

are two matters,

and that these two matters of revelation and concealment are names of the Holy One, blessed be He, and that which is above both of them is through the revelation of Keter, which is above the chain of descent.

For just as the matter of the division of the Sefiros

(Chochmah,

Binah, etc.)

is

(primarily)

in the revealed Sefiros of Atzilus, unlike the hidden Sefiros in Keter which are included as one,

so too is it regarding the matter of the division of lights and vessels

(revelation and concealment),

that in the hidden Sefiros they

(the lights and vessels)

are in unity.

And based on this it can be said,

that the true essence of the concept of "there is no place empty of Him," that even the place itself will be like a vessel for the revelation of that which is above place, will be revealed in the Third Temple.

For then there will be drawn down in revelation also within the names Havayah and Elokim as they are in the chain of descent

[And through this,

also in the two matters of above place and place,

even as they are below in this physical world]

that both of them are names of the Holy One, blessed be He, and that which is above both of them,

and all is one.

And based on this, what is said in many places will be understood

(brought above in section 1)

that the virtue of the Third Temple is that it will endure with eternal existence,

for seemingly,

since the matter of eternality could have been also in the First Temple

(as brought above in section 3)

how can it be said that this is the virtue of the Third Temple.

And the explanation can be said,

that the eternality that could have been in the First Temple is

(primarily)

from the aspect of the revelation that is above time,

and the innovation in the eternality that will be in the Third Temple is that even time will be a vessel for this68.

And this is that the virtue of the Third Temple is that it will endure with eternal existence,

for the true essence of the matter of boundlessness

(eternality)

is,

that the eternality is not only from the aspect of the drawing down from above, but that the lower is a vessel for this,

and this "eternality" is only in the Third Temple.

10)

And 4)

And through the revelation of the unity of Havayah and Elokim

(in the aforementioned manner)

that will be in the Beis HaMikdash

(the third)

that even the place

(which came into being from the name Elokim)

is a vessel for the revelation of Havayah, which is above place,

a semblance of this revelation will be drawn also into the entire world.

And this revelation will be primarily in the redemption that follows the building of the Beis HaMikdash.

For the reason that the future redemption will be an eternal redemption, after which exile is impossible, is that the world will be a vessel for the redemption.

And as explained in Likkutei Torah69

that the third redemption is in the merit of Yaakov, whose attribute is the attribute of truth, in which change does not apply,

for the essence of the matter of bilug

(the attribute of truth)

is that the staff is a vessel for it.

And similarly regarding the matter of the ingathering of exiles

(of the redemption),

it will be in all six directions

(of place),

"From the east I will bring your seed, and from the west I will gather you; I will say to the north, 'Give up,' and to the south, 'Do not withhold; bring My sons from afar, and My daughters from the ends of the earth'."70

It can be said that "afar" and "ends" correspond to the two directions of above and below.

And it can be said,

that the ingathering of the exiles from all six directions will be in a manner that the six directions assist in this.71

And now, even though the revelation that will be drawn into the world will be only a semblance of the revelation in the Beis HaMikdash itself,

nevertheless, there is an advantage in the drawing down into the world.

For the unity of Havayah and Elokim in the Beis HaMikdash itself,

since it is not a place of the profane,

it is not so apparent in this that the unity of Havayah and Elokim is also from the aspect of the name Elokim,

and the revelation of this matter

(that the unity is also from the aspect of the name Elokim)

is primarily through the drawing of a semblance of the revelation of the Beis HaMikdash into the world,

a mundane place.

And based on this, we can explain the advantage of the redemption over the Beis HaMikdash

[which is why the redemption will be after the building of the Beis HaMikdash,

as above in section 2],

for the drawing down of the revelation of the Beis HaMikdash into the world will be

(primarily)

in the redemption,

as above.

10)

A)

And the primary revelation of the unity of Havayah and Elokim

(that the unity is also from the aspect of Elokim)

will be at the resurrection of the dead that follows the ingathering of exiles,

the last of them all.

For the revelation that will be in the world

(redemption from exile and ingathering of exiles)

is a limited revelation

(relative to the revelations that will be in the future),

and as above, it is only a semblance of the revelation of the Beis HaMikdash,

and at the resurrection of the dead,

when the vitality of the body will then be from the Sovev72

[higher than the vitality of the soul,

which is why,

the soul will be nourished from the body72],

there will be both advantages.

Revelation of bilug

(Sovev),

and this revelation will be in the body, whose source is73

from the name Elokim.

10)

b)

And this is: "Great will be the glory of this latter house more than the first,"

for although in the future redemption there will be many matters, up to and including the resurrection of the dead which is the last of them all,

nevertheless,

the main emphasis is on the glory of this latter house,

because the root of all the matters will be in the Holy Temple,

and from it they will be drawn into the world

(as above, section b).

And this is also one of the reasons that the first action of Moshiach

(after he is established as Moshiach)

is the building of the Holy Temple74,

for this is the root of all the matters that follow.

And may it be His will, and primarily, that all this be very soon.