English translation — מאמר בסוכות תשבו תשכ"ג

With the help of Heaven.

The second day of the festival of Sukkos.

"You shall dwell in sukkos for seven days; every citizen in Israel shall dwell in sukkos, so that your generations may know that I caused Bnei Yisrael to dwell in sukkos when I brought them out of the land of Egypt."

And my revered father-in-law, the Rebbe, precisely notes in his maamar beginning with the words "This"

(in the continuation of Rosh HaShanah 5703),

that "I caused Bnei Yisrael to dwell in sukkos" means that the Holy One, blessed be He, caused Bnei Yisrael to dwell in sukkos,

while "you shall dwell in sukkos" is a command to Yisrael that they themselves should dwell in sukkos,

meaning that they should dwell in sukkos by their own power,

and nevertheless he says that "I caused Bnei Yisrael to dwell in sukkos" is a reason for "you shall dwell in sukkos,"

for since the Holy One, blessed be He, caused Bnei Yisrael to dwell in sukkos

[a matter that is only in the bosom of the Creator]

therefore they are able and obligated to dwell in sukkos by their own power.

And it may be said

that in the precise wording of the maamar there are two matters.

For since "I caused Bnei Yisrael to dwell in sukkos" is in the bosom of the Creator, how can the created being resemble the Creator?

And also,

from the fact that it says a reason for "you shall dwell in sukkos"

("for I caused Bnei Yisrael to dwell in sukkos")

it is proven that in order for Yisrael to be able to dwell in sukkos, it is not by their own power but rather through the granting of power from above,

and nevertheless,

after the Holy One, blessed be He, caused Bnei Yisrael to dwell in sukkos

(when He brought them out of the land of Egypt)

they are able to dwell in the sukkah by their own power.

And the point of the explanation of this

(in the maamar),

is that in the sukkah, encompassing lights are drawn down,

and through dwelling in the sukkah, they are drawn into inwardness and become settled lights.

And this is that "you shall dwell in sukkos" is through the granting of power from above,

for the encompassing lights

(as they are in themselves)

are the opposite of settlement,

and in order for there to be "you shall dwell in sukkos"—that through Yisrael dwelling in the sukkah they draw the encompassing lights into inwardness,

and moreover,

that they become settled lights—this is through "I caused Bnei Yisrael to dwell in sukkos,"

that the Holy One, blessed be He, caused Bnei Yisrael to dwell in sukkos,

an arousal from above.

And what is said "you shall dwell in sukkos," whose meaning is

(as above)

that Yisrael will draw the encompassing lights into inwardness by their own power,

this is

because this that "I caused Bnei Yisrael to dwell in sukkos" in the manner of an arousal from above was from the outset intended so that through this there would be "you shall dwell in sukkos" through service by their own power.

2)

Now, also regarding the dwelling in the sukkah of Israel by their own power,

there are two matters.

"Basukkot Teishvei" etc.,

and "Kol HaEzrach B'Yisrael Yeishvu Basukkot."

And among the distinctions between these two matters,

"Basukkot Teishvei" is in the language of a command,

while "Yeishvu Basukkot" is in the language of narrative and announcement.

And another distinction,

that the command "Basukkot Teishvei" is for all of Israel,

whereas those who "Yeishvu Basukkot"

(by themselves,

and do not need a command for this)

are

(only)

"the native-born in Israel."

And it is explained in the maamar,

that in the encompassing lights there are two levels,

the near encompassing light and the far encompassing light.

And these two matters of "Basukkot Teishvei" and "Yeishvu Basukkot" are in these two levels.

"Basukkot Teishvei" is in the near encompassing light, and "Yeishvu Basukkot" is in the far encompassing light.

And this is why regarding "Yeishvu Basukkot" it says "Kol HaEzrach B'Yisrael,"

for "Ezrach B'Yisrael" is the essence of the soul that is rooted in the Awtsmoos,

and the dwelling in the far encompassing light is on the level of the essence of the soul.

And it can be said,

that this is why "Yeishvu Basukkot" is not in the language of a command but in the language of narrative and announcement,

for the matter of command applies only to the level of the soul that is clothed in the body,

but regarding the soul above,

and especially regarding the essence of the soul,

there is no command.

And the matter of "Yeishvu Basukkot,"

that the essence of the soul dwells in the far encompassing light,

is

(not because of the command,

but)

from its own essence,

because its root is in the Awtsmoos.

And it is explained in the maamar,

that "Kol HaEzrach B'Yisrael Yeishvu Basukkot" is a reason for "Basukkot Teishvei."

That is, the power for "Basukkot Teishvei,"

to draw down the near encompassing light,

is because the essence of the soul

(the "Ezrach B'Yisrael")

is rooted in the Awtsmoos

(the far encompassing light).

And it needs to be understood,

that the reason

(and the power)

for "Basukkot Teishvei" is

(as is explicit in the verse)

"Ki Basukkot Hoshavti,"

so why is the reason of "Kol HaEzrach B'Yisrael Yeishvu Basukkot" also needed?

3)

And this will be understood by prefacing,

that since the encompassing lights

(as they are in themselves)

do not come into settlement,

therefore, that by Israel dwelling in the sukkah they are drawn into inwardness and settlement,

is like a change in the encompassing lights.

And moreover,

from the language of the maamar that by dwelling in the sukkah they draw the encompassing lights into inwardness and they become settled lights

(and not "they draw the encompassing lights into inwardness and settlement")

it implies,

that the change that occurs by Israel dwelling in the sukkah is also in the encompassing lights themselves.

For in addition to this, that by dwelling in the sukkah they are drawn into inwardness and settlement,

also the encompassing lights themselves are changed to become settled lights.

And it needs to be understood,

how is it possible that through the work of man

(dwelling in the sukkah)

there should be a change in the lights above.

And behold, the explanation of "all the native-born in Israel shall dwell in sukkot"

(simply)

is,

that Israel below

(souls in bodies)

need to dwell in a sukkah

(literally).

And according to the known principle

that all the explanations of that same verse are connected to each other,

it is understood,

that also the matter of dwelling in sukkot in the distant encompassing light is through the literal dwelling in the sukkah.

And based on this,

through Israel dwelling in the sukkah,

a change is also made in the distant encompassing light.

And it needs to be understood,

for it is explained in many places

on the verse,

"For He is not a man, to be consoled,"

that the matter of consolation and regret

(change)

applies only to the aspect of "man,"

but in the aspect of "not man,"

consolation does not apply,

change.

And the reason for this is,

that the matter of change is

(primarily)

in intellect,

for in intellect there is reasoning for this and reasoning for that,

and since "man" is intellect and emotions,

meaning that even the emotions in man are based on intellect,

therefore,

when a change occurs in the intellect, the emotions also change.

But not so a will that is above intellect,

that is, an essential will that has no reason,

not even a hidden reason,

does not change.

And similarly above,

that in the Sefiros of Atzilus and also in the externality of Kesser

(for even the externality of Kesser is included in the aspect of "man"),

change applies,

but in the innerness of Kesser

("not man")

change does not apply.

And based on this, it needs to be understood in this matter, that it is implied from the maamar that through Israel dwelling in the sukkah, even the distant encompassing light is drawn into innerness,

for seemingly,

how can change apply to the distant encompassing light?

D)

And one can say the explanation of this,

that this that an encompassing light is defined as that which does not come into settlement is as it is from its own side,

but from the side of the Essence of Ein Sof,

regarding which there is no distinction between encompassing and inner,

even the encompassing light can come into settlement.

And through Israel dwelling in the sukkah, they draw from the Essence of Ein Sof,

and through this, even the encompassing lights become settled lights.

And this will be understood according to the known explanation

of the verse,

"At the concealed time of our festival,"

that the matters which

(on Rosh Hashanah and)

on Yom Kippur are in concealment

(covering and concealment),

are revealed on Sukkot.

For from this it is understood,

that the service of "in sukkot you shall dwell" is the revelation of the teshuvah of Yom Kippur,

through which is the drawing from the Essence of Ein Sof

(as will be explained below).

And through the service of "in sukkot you shall dwell,"

the drawing from the Essence of Ein Sof that comes through the teshuvah of Yom Kippur is revealed.

And through this,

even the encompassing lights become settled lights.

And according to the known principle

that the service of man

(arousal from below)

through which the drawing is made

(arousal from above)

must be similar to the drawing,

one must add,

that this that through the service of "in sukkot you shall dwell" a change is made above

(that the encompassing lights become settled lights)

is because the service of "in sukkot you shall dwell" pertains

(also)

to the matter of change.

And this will be understood by prefacing,

that the reason

(simply)

for this that through teshuvah all blemishes are rectified is because through teshuvah a person changes and becomes a new reality.

And in the language of the Rambam,

"I am another, and I am not that same person who performed those deeds."

Now, this matter is primarily in simple teshuvah.

But regarding tzaddikim,

even their service of teshuvah, whose matter is that they go out from their previous state and reality,

is forbidden from here,

nevertheless, since tzaddikim desire to do the will of their Master,

and the supernal intention

(the will of their Master)

in the descent of the soul into the body is to come to teshuvah,

behold, in the will of the tzaddikim

(even before their teshuvah)

is included

(in concealment)

also the going out from their reality that comes through teshuvah.

But not so regarding a simple baal teshuvah,

since before

(before the teshuvah)

he was in a state where he did not do the will of the Holy One, blessed be He,

for he committed sins intentionally,

behold, this that he later does teshuvah,

is not a continuation from his previous state,

and through teshuvah he becomes an entirely new reality.

And on a deeper level it can be said,

that the concept of the innovation in repentance in its simple sense is also regarding the will and intention above.

For the will and intention above in the creation of the world and man is that man should be a tzaddik,

as our Rabbis, of blessed memory, said,

"In whom did He consult? In the souls of the tzaddikim."

And by sinning, damaging, and deviating from the path

(the opposite of the intention for the creation of the world and man),

and afterwards rectifying this through repentance,

through this a new light is drawn forth that was not in the intention of creation.

And the power to draw forth a new light that was not in the intention of "in whom did He consult,"

is because the root of the souls is in the Essence of the Ein Sof,

which is above even their root in the concept of "in whom did He consult."

And it can be said,

that this—that through repentance a person changes from his existence and becomes an entirely new existence,

a true innovation that is not a continuation of his previous state—

is,

because through repentance there is a drawing forth of the essence of the soul as it is rooted in the Essence of the Ein Sof,

and regarding the essence of the soul,

the state of the person before repentance makes no difference.

And based on this, we can add explanation to that which through the service of "in sukkot you shall dwell"

(the revelation of the repentance of Yom Kippur)

a change is made in the encompassing lights, that they become settled lights,

for the concept of drawing forth the essence of the soul through repentance is revealed in that a person changes from his existence,

and therefore,

the revelation of the drawing forth of the Essence through "in sukkot you shall dwell"

(the revelation of the repentance of Yom Kippur)

is in the matter of change,

that encompassing lights are changed to become settled lights.

5)

And it can be said,

that the revelation of the essence of the soul that is rooted in the Essence of the Ein Sof

(which is above the root of the souls in the concept of "in whom did He consult")

that comes through repentance,

is in two matters.

In the repentance itself and in the cause that brings one to repentance.

And the concept is,

that this—that a person repents after having sinned—is from the aspect of the root of the soul in the Essence of the Ein Sof, which is above the concept of "in whom did He consult."

For from the aspect of the root of the souls in the concept of "in whom did He consult" in the souls of the tzaddikim,

by sinning and damaging

(the opposite of the intention of "in whom did He consult"),

he becomes separated from his root,

and that after sinning he repents and changes his existence,

is from the aspect of the revelation of the root of the soul in the Essence of the Ein Sof,

which is above the concept of "in whom did He consult."

And there is another matter in this,

that the cause that brings him to repent is because the point of Judaism within him is always in perfection

(and when the point of Judaism within him is aroused,

he does not want in any way to be separated, and he repents),

and that the point of Judaism within him is always in perfection,

that even at the time of sin the soul is in trust with Him, blessed be He,

is because the connection of the soul to G-dliness is an essential connection,

which is above the connection through Torah and mitzvos

(the concept of "in whom did He consult").

And the distinction between the two matters is,

that the revelation of the essence of the soul in that even after sins it returns to Hashem,

is that through sins one becomes separated from G-dliness

(therefore one must do teshuvah for them),

except that since the root of the soul is in the Essence of Ein Sof, which is above the matter of "with whom He consulted,"

the separation caused by sins is only in externality,

and therefore it is within his power to do teshuvah

(through the revelation of the internality).

And the revelation of the essence of the soul in the cause that brings him to return in teshuvah,

is,

that through sins no deficiency is caused, heaven forbid, from the outset in the essential connection of the essence of the soul with G-dliness,

and even at the time of sin it is in faith with Him, blessed be He.

And it is in the manner explained above

(in the maamar beginning "And every man shall not be"26),

that the atonement through the drawing down from the Essence of Ein Sof, the Master of Will, is in a manner that through sins a blemish is caused,

and through the drawing down from the Essence of Ein Sof, the Master of Will, Who is not compelled in will,

the blemishes are atoned.

And the atonement from the aspect of the essence of the day of Yom Kippur is

(not in a manner of action,

but rather)

that on this day the connection of the essence of the soul with the Essence

(which is above the Master of Will) is revealed,

[for] in this level there is no blemish from the outset.

And based on this, we may add explanation27

regarding that the essence of Yom Kippur atones

(specifically)

for those who repent28,

for in order for there to be a drawing down of the matter of the essence of the day,

the revelation of the essential connection of the essence of the soul with the Essence,

there must be some action on the part of the person

[and in the manner of the revelation of the essence of the soul on Rosh Hashanah,

which is through the service of "Make Me king over you"29],

and since the cause that brings one to do teshuvah is the essential connection,

therefore,

through teshuvah there is a drawing down of the matter of the essence of the day.

6)

And the explanation of the matter in more detail,

will be understood by prefacing what was explained above

(in the maamar beginning "He will choose for us"30),

that in the shofar blowing of Rosh Hashanah, through which "Make Me king over you" is effected,

[there are] three matters.

The fulfillment of the commandment of shofar blowing,

which is the arousal from below that awakens the revealed will.

And the teshuvah of shofar blowing,

through which the determination in the hidden will is drawn down

(thought and the absolute will)

and higher still, to the absolute will in its Essence, that through the arousal from below the revealed will will be awakened.

And the inner nullification from the aspect of the essence of the soul,

through which the absolute will itself is drawn down.

And according to the known31

that the matter of the building of Malchus is throughout the entire Ten Days of Repentance,

it may be said,

that also during the Ten Days of Repentance there must be

(in addition to the service of teshuvah)

also service from the aspect of the essence of the soul32.

And this is that during the Ten Days of Repentance we say "A Song of Ascents, from the depths"33,

and it is stated in the Zohar34

"And that depth of depths"

(depths, in the plural)

"is called teshuvah."

And the Rebbe, my father-in-law, explains in the above-mentioned continuation35

that they are the two depths of the hidden will and the absolute will in His Essence.

For the drawing down from the depth of the hidden will is through the cry of the voice that comes from the encompassing [light] of Chayah,

and the drawing down from the depth of the absolute will is through the cry of the heart that comes from the encompassing [light] of Yechidah.

And in another place it is stated in the Zohar36

"A Song of Ascents" is stated simply and it does not specify who said it,

rather, "A Song of Ascents" that all the people of the world are destined to say.

And in the continuation of the matter there: "And did Dovid say thus? But is it not written37

'With all my heart I have sought You'... what does he need 'from the depths'? Rather, thus it was taught: Every person... from the root of all roots."

And it is explained in Chassidus38,

that the precise point in the Zohar "And did Dovid say thus..." is,

that since he already said "With all my heart I have sought You,"

[and] "with all my heart" is the innerness of the heart,

what need is there to say "from the depths"?

And it explains,

that one must draw down from the root of all roots,

from the innerness and Essence of Ein Sof,

and in order to draw down from there it is through the service from the innerness and essence of the soul,

"from the depths,"

which is above the service of the innerness of the heart

("with all my heart").

And it can be said,

that in the maamar of the Zohar, "and that deep depth is called Teshuvah,"

it speaks about the matter of teshuvah—the drawing down of the determination of the hidden will and the absolute will, whereby through arousal from below the revealed will is aroused,

which comes about through the teshuvah of Rosh HaShanah and the Ten Days of Repentance.

And since the determination of the hidden will and the absolute will is in relation to the revealed will,

therefore,

also the service through which the drawing down of the determination occurs is on the level of the essence of the soul that is related to the revealed faculties,

which, in general, are the encompassing lights of Chayah and Yechidah.

And in the maamar "Shir HaMaalos Stam" etc.

(which does not mention the matter of teshuvah there)

it speaks about the matter of drawing down the absolute will itself

(the inwardness and essence of Ein Sof,

the root of all roots),

for this drawing down is through the service that stems from the essence of the soul

(the inwardness and essence of the soul).

And this is why in this maamar

(specifically)

it says "Shir HaMaalos Stam" etc., that all inhabitants of the world are destined to say it,

because the service that stems from the essence of the soul is equal in all of them.

7)

And it can be said,

that on Rosh HaShanah and Yom Kippur, the service of "from the depths" is more elevated than the service of "from the depths" during the days between Rosh HaShanah and Yom Kippur.

For during the Ten Days of Repentance,

whose theme is

(as their name indicates)

days of teshuvah

(and the matter of "make Me king over you" is not so revealed during these days),

the service of "from the depths"

(which is revealed)

is

(primarily)

in the depth of the essence of the soul that is related to the revealed faculties,

but on Rosh HaShanah, whose main theme is "make Me king over you"

[for this matter is primarily from the aspect of the essence of the soul],

the service of "from the depths" is in the depth of the essence of the soul that is above relation to the revealed faculties.

And likewise on Yom Kippur,

for since its main theme is the atonement that comes from the essence of the day itself,

the revelation of the essential bond of the essence of the soul with the Atzmus,

therefore,

also the service of Yom Kippur is from the aspect of the depth of the essence of the soul that is above relation to the revealed faculties.

And it can be said,

that the service from the aspect of the depth of the essence of the soul on Yom Kippur is in the teshuvah of Yom Kippur,

which is more elevated than the teshuvah of all the days of the year and even than the teshuvah of the Ten Days of Repentance39.

And the explanation is,

that in teshuvah in general,

the essential bond of the essence of the soul with the Atzmus is only the cause that brings about teshuvah,

but the teshuvah itself

[whose theme is regret for having done contrary to the will and acceptance to fulfill His will, blessed be He]

is from the aspect of the essence of the soul that is related to the revealed faculties, which reaches the Master of the Will,

but the teshuvah of Yom Kippur is

(primarily)

to be bonded with the Atzmus,

and therefore there is felt in it a revelation of the bond of the essence of the soul

(which is above relation to the revealed faculties)

with the Atzmus

(which is above the Master of the Will)40.

And it can be said,

that this is what the Rambam41 said,

that Yom Kippur is a time of teshuvah for all,

that the intention of "for all" is

(also)

for all equally.

For in the teshuvah of all the days of the year

(including also the teshuvah of the Ten Days of Repentance)

which is from the level of the essence of the soul that is related to the revealed faculties,

there are many distinctions of levels.

But the teshuvah of Yom Kippur, which is from the aspect of the essence of the soul that is above relation to the revealed faculties,

is equal in all of them.

8)

And this is: "In sukkot you shall dwell... every native-born Jew shall dwell in sukkot... for I caused the children of Israel to dwell in sukkot..."

For "every native-born Jew shall dwell in sukkot" and "for I caused [them] to dwell in sukkot" are two reasons for "in sukkot you shall dwell"

(as explained in the maamar of the continuum of Rosh Hashanah 5703,

cited above in section 2).

And the concept is,

that "in sukkot you shall dwell" is the revelation of the teshuvah of Yom Kippur,

and in the teshuvah of Yom Kippur,

there are three matters.

The teshuvah itself,

and two matters in the root and cause of teshuvah.

For the teshuvah itself

(even the teshuvah of Yom Kippur)

is that a person changes himself,

that he leaves his previous existence and becomes a new existence.

For this change is in the revealed powers of the soul.

And this change in the revealed powers of the person is by his arousing and revealing the essence of the soul within him,

namely the essence of the soul that is related to the revealed powers.

[And similarly, regarding Above,

that the person becomes pleasing before Him as before the sin,

is

because through teshuvah a new will is drawn from Ein Sof, the Master of Will.]

And there is another matter in the teshuvah of Yom Kippur,

that is felt in it in revelation,

that the root and true cause of teshuvah is the bond of the essence of the soul

(which is above relation to the revealed powers)

with the Awtsmoos

(which is above the Master of Will).

Therefore,

also in the matter of "in sukkot you shall dwell"

(which is the revelation of the teshuvah of Yom Kippur),

there are three matters.

The matter of "in sukkot you shall dwell" itself – the change in the proximate encompassing [light],

that it becomes a settled light.

And the reason for this is – "for I caused [them] to dwell in sukkot" in the manner of an arousal from Above.

And it can be said,

that it is similar to what was brought above in section 6, that this, that through an arousal from below the revealed will is aroused

(even though the arousal from below is incomparable relative to the will)

is not from the perspective of the revealed will itself

(for since the revealed will relates to worlds, it is defined by the fact that creations are incomparable relative to it and they cannot arouse it),

but rather because it is so determined in the absolute will.

And similarly, in the matter of "in sukkot you shall dwell",

the change, so to speak, that occurs in the proximate encompassing [light] to become a settled light is,

because "for I caused [them] to dwell in sukkot" in the manner of an arousal from Above,

a drawing from the Essence of Ein Sof, regarding which there is no distinction between encompassing and internal, and even the encompassing can come into settlement.

[Similar to how through teshuvah a will

(new)

is drawn from Ein Sof, the Master of Will.]

And there is another reason for "in sukkot you shall dwell" – "every native-born Jew shall dwell in sukkot",

in the distant encompassing [light].

For the matter of dwelling

(settlement)

in the distant encompassing is not in the manner of an action

[for in the distant encompassing,

the level of "not a man",

action and change cannot apply,

as above in section 3],

but rather that "every native-born Jew"

"shall dwell in sukkot"

(the distant encompassing)

from their own side,

because they are rooted in the Awtsmoos.

[And this is what our sages, of blessed memory, said

on the verse "every native-born Jew shall dwell in sukkot": it teaches that all of Israel are fit to dwell in one sukkah,

for at this level all of Israel are equal.]

And it is similar to the matter of the essence of Yom Kippur,

that from the perspective of the essential bond of the essence of the soul with the Awtsmoos, there is no defect from the outset.

And just as on Yom Kippur,

the matter of its essence shines in revelation also in the teshuvah of Yom Kippur,

that in the teshuvah of Yom Kippur it is felt

(as above)

that it is drawn from the essential bond of the essence of the soul with the Awtsmoos,

so too is it in Sukkot,

that "every native-born Jew shall dwell in sukkot" is a reason for "in sukkot you shall dwell",

that this, that the proximate encompassing is drawn into inwardness and becomes a settled light,

is felt in it,

that the reason for this is "every native-born Jew shall dwell in sukkot",

in the distant encompassing,

the essential bond of the essence of the soul with the Awtsmoos.