English translation — מאמר אתה הראת לדעת תשל"ז

With the help of Heaven.

The day of Simchas Torah, 5737 (1976).

"You have been shown to know that Hashem, He is the Elokim; there is none else besides Him."

Now, this verse is the first of the seventeen verses

that are recited before the hakafos (circumambulations).

And it can be said,

that this verse is also the head of all the seventeen verses, encompassing them,

similar to the head which encompasses all the limbs of the body.

And it is necessary to understand the connection of "Atah Hareisa" etc. to the hakafos.

And even more so, explanation is needed according to what was said by my revered father-in-law, the Rebbe,

that the matter of reciting the verses before the hakafos is to bring reasons

for the joy of Shemini Atzeres and Simchas Torah

[similar to the verses of Malchiyos, Zichronos, and Shofaros],

for seemingly,

what is the connection of "Atah Hareisa Lada'as" etc. to the joy of Shemini Atzeres and Simchas Torah?

And especially since "Atah Hareisa Lada'as" occurred at the time of the Giving of the Torah,

which is on the festival of Shavuos.

2)

And this will be understood by prefacing what is explained elsewhere

regarding the matter of reciting the verses of Malchiyos, Zichronos, and Shofaros,

that the need to bring proof from the Torah for these matters,

is,

because they are matters of the utmost loftiness.

And from this it is also understood regarding the recitation of the verses before the hakafos,

that the need to bring proof from the Torah for the matter of the hakafos is because it is a matter of the utmost loftiness.

And as explained in Likkutei Torah,

that the fact that in the Torah only the wine libation is written, but not the water libation, which is only a halachah l'Moshe mi'Sinai,

is,

because the water libation is a matter of the utmost loftiness that cannot be clothed in the letters of the Written Torah,

and the fact that the matter of the hakafos is not even explicated in the Oral Torah and is only a custom is because the matter of the hakafos is even loftier than the water libation.

And this is also

that the joy of the Simchas Beis HaSho'eivah,

despite being a very great joy,

to the extent that one who has not seen the Simchas Beis HaSho'eivah has never seen joy in his life,

nevertheless,

it is within measure and limitation.

As is also understood from the fact that in the joy of the Simchas Beis HaSho'eivah,

only pious men and men of deed would dance,

and all the people would come to see and hear,

for this limitation regarding those who rejoice in this joy is because the entirety of this joy

(even among the pious men and men of deed)

is within measure and limitation.

However, on Simchas Torah,

and especially during the hakafos,

the custom of Israel

(which is Torah)

is that all of Israel

(men, women, and children)

rejoice in it,

because this joy is above measure and limitation.

[And to add,

that the hakafos the second time

(on the night of Simchas Torah)

their custom is to be with greater joy than the first time

(on the night of Shemini Atzeres),

for when the joy is in the same measure as in the previous hakafos,

without addition and increase,

it is not complete joy,

because it has become stale.

And the Alter Rebbe writes in his Siddur,

that even when he had already conducted the hakafos with joy in his synagogue,

when he came to a synagogue where they had not yet finished the hakafos, he would sing and rejoice with them as well].

And it can be said that its parallel is the service of "Make Me king over you" on Rosh HaShanah,

in which all of Israel are equal,

as it is stated,

"You are standing today, all of you," etc.,

for on the day of Rosh HaShanah, all ten categories of Israel

(from your heads, your tribes, to your woodcutters and water drawers)

are as one unit, like one.

3)

Now, regarding the unification of all the categories of Israel on Rosh Hashanah,

there are two matters.

In each one there is its own advantage,

and they complete one another.

And that there is an advantage in the lower levels over your heads is to be connected with the concept that the end is wedged in the beginning,

that specifically the lower levels

(the end)

are wedged in the beginning

(meaning that their root is in the beginning that precedes the order of the chain of descent,

for the advantage of "your heads" is that they are the beginning and head of the order of the chain of descent,

and the root of the lower levels

(the end)

is in the beginning that precedes the order of the chain of descent).

And there is another matter in the unity of Israel on Rosh Hashanah,

that all of Israel are one structure,

one entity that is above division,

which has no head or end.

And as it is written,

"And He was King in Yeshurun,"

that this that Israel is called by the name Yeshurun, from the word "shir" (song), is because they are like a circle

("shir" is a round thing)

which has no head or end.

And similarly regarding the joy and dances of the hakafos of Shemini Atzeres and Simchas Torah,

they contain parallels of the two aforementioned matters.

For this that the dance is with the feet, and the feet lift and raise the head, is because the end is wedged in the beginning,

meaning there is a division of head and foot, and in the foot there is a matter that is above the head.

And this that the manner of the joy of Simchas Torah is

(not through study and analysis, but rather)

that they take a Sefer Torah as it is rolled up and covered in a mantle and dance with it,

is because the joy of Simchas Torah is connected with the Torah as it is above revelation,

the encompassing aspect of Torah

(which cannot be clothed in wisdom),

the crown of Torah,

for the encompassing has no head or end.

And based on this, we may explain the connection of the verse "You have been shown" to the joy of the hakafos,

for in the verse "You have been shown" there are parallels of these two matters,

as will be explained below.

4)

And this will be understood by first prefacing that regarding the distinction between "You" (Atah) — the second person (revelation)

(revelation)

— and "He" (Hu) — the third person (concealment),

(concealment),

there are two explanations.

[One is that] "You" is lower than "He."

For "He," the third person, is the light that is above revelation

[generally, it is the encompassing light whose influence in the worlds is not in revelation but in concealment and hiding],

and "You," the second person

(revelation),

is the filling light that is revealed in the worlds.

[The second explanation is that] "You" is above "He."

As is known regarding the matter of "You"

— "He is Havayah alone" —

which refers to the light that is above revelation,

and "You" is the Essence (Atzmus),

which is in every place in revelation,

for the name of Heaven is common in the mouth of everyone.

And so it is also regarding "You have been shown to know,"

that there are two explanations in this.

For in Likkutei Torah, the discourse beginning "Veyadata,"

it is explained that what is written,

"And you shall know today and take to heart that Havayah is Elokim," etc.,

even though it was already stated "You have been shown to know that Havayah is Elokim," etc.,

is

because this "You have been shown to know" is the knowledge of the One who fills all worlds,

and the command "and you shall know," etc., is that the knowledge should be of the One who encompasses all worlds.

And in many places it is explained that "You have been shown to know" refers to the Essence (Atzmus).

And as the explanation of the Alter Rebbe:

"You (Atah) — the Essence of the Ein Sof, blessed be He — have shown Yourself to be known, so that one should know You."

For this that the Essence is in revelation

(therefore we say of it "You," the second person)

is that it is revealed as it is in Its essence,

and this that everyone knows that there is a God who exists

is not knowledge and comprehension.

And that it is possible to have knowledge and comprehension of Divinity is because the revelation of the Essence at the time of the Giving of the Torah

("You have been shown")

was in a manner of "to know,"

so that knowledge of Divinity could exist in general,

and moreover,

that through this it would be possible to have knowledge of the Essence,

"so that one should know You."

And the verse continues, "that Havayah is Elokim, there is none else besides Him,"

for the knowledge of Him, blessed be He,

(through this that "You have been shown to know")

is in two matters:

that Havayah is Elokim, and that there is none else besides Him.

And it must be understood:

After all, Havayah and Elokim are Names,

and a Name is only an illumination,

so what is the connection of the knowledge that Havayah is Elokim to "You have been shown to know — so that one should know You"?

5)

And this will be understood based on what is explained in the discourses on the verse "You have been shown,"

that the matter of "You have been shown to know" is that He, blessed be He, emanated the concept of knowledge in His Essence, so that through this there could be in creatures knowledge of Divinity.

Now, in many places

it is explained that the reason for the emanation of the Sefiros of Atzilus is so that through them there should be a revelation of Divinity in the world.

For the primary revelation of Divinity in the world

(in its inwardness)

is primarily in the intellect and emotions of the creatures,

that the creatures can know and comprehend Divinity and be affected by this.

And this matter is drawn from the Sefiros of Atzilus.

For through the fact that, as it were, in Divinity

(Atzilus)

the form of intellect and emotions was made,

through this it is also drawn into the creatures

(whose root is from the Sefiros of Atzilus)

the knowledge and affect in Divinity.

For the affect in Divinity in the creatures is drawn from the emotions of Atzilus,

and the knowledge and comprehension of Divinity in the creatures is drawn from the intellect of Atzilus.

And this that is explained in the discourses on the verse "You have been shown to know," that in order for there to be in creatures knowledge of Divinity, He emanated the concept of knowledge in His Essence

(even though, seemingly, to have knowledge of Divinity in creatures, the knowledge in Chochmah, Binah, and Daas of Atzilus would have been sufficient),

one must say,

that this is so that there should be knowledge, as it were, also in the Essence,

"so that one should know You."

For through the fact that the knowledge of Chochmah, Binah, and Daas of Atzilus was drawn from the concept of knowledge in His Essence,

therefore,

the knowledge of Divinity of the creatures, which is drawn from Chochmah, Binah, and Daas of Atzilus,

is also connected to the Ein Sof that is above Atzilus,

and even to the knowledge of the Essence.

And this is “You have been shown to know that Havayah is Elokim,”

for in the ten Sefiros of Atzilus

(also in the Chochmah, Binah, and Daas of Atzilus)

there are lights and vessels.

For the source of the lights is from Havayah and the source of the vessels is from Elokim.

And through the knowledge that Havayah is Elokim,

that Havayah and Elokim are entirely one,

one comes to the knowledge that there is nothing besides Him.

For the two names Havayah and Elokim, as they are in themselves,

are two different matters,

and moreover they are two opposite matters,

for Havayah is revelation and Elokim is contraction and concealment.

And this that Havayah and Elokim are entirely one is because both of them 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 should be in the two lines of without limit and limit

(revelation and contraction),

and therefore,

even after they are drawn into revelation in the matter of the names,

when they are two opposite matters,

they are interincluded with one another,

to the extent that Havayah and Elokim are entirely one.

6)

And behold, this that the lights and the vessels

(Havayah and Elokim)

in their source are entirely one,

has several levels.

For in general, this is the matter of the ten concealed Sefiros.

For also in the concealed Sefiros there are

(analogous to)

lights and vessels,

and they are the source of the lights and vessels of the revealed Sefiros,

except that in the concealed Sefiros they are entirely one.

For just as the matter of the division of the Sefiros

(Chochmah,

Binah, etc.)

is in the revealed Sefiros, but the concealed Sefiros are all included together as one in a manner of intermingling and unification,

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

that in the concealed Sefiros they are

(the lights and the vessels)

in unification.

But in particular,

even in the concealed Sefiros,

lights and vessels are two matters.

And this that Havayah and Elokim are entirely one is in the general light that precedes the contraction.

For it is known

that in the light that precedes the contraction there are two general levels.

That the light in itself is infinite

[and the Sefiros from the perspective of the light itself are Sefiros without end],

and it is the source of the surrounding light,

and from the aspect that it arose in His will to emanate etc., there is in it also the source of the ten Sefiros

(the concealed Sefiros),

and it is the source of the filling light.

And this is that His great name before the contraction is analogous to Havayah with the vowel points of Elokim,

that in itself it is infinite,

Havayah,

except that nevertheless it also includes the source of the light of limit

(filling),

Elokim.

And since this inclusion of the source of the light of limit is because it arose in His will

(of the Ein Sof, blessed be He)

that there should be ten Sefiros,

for the true matter of will is that even after He desires something, the essence of the thing He desires is

(not the thing in itself,

but rather)

to complete that which He desires,

therefore,

the source of the light of limit as it is before the contraction

is

(not a matter in itself,

but rather)

one with

(the will of)

the Ein Sof, blessed be He.

And this is also understood from what is brought above, that His great name before the contraction is analogous to Havayah with the vowel points of Elokim,

meaning it is one name that includes the two matters of Havayah and Elokim.

However, in more particularity,

since even in will there is a grasp of place for the thing that is desired

(for specifically through this thing the will is completed),

therefore,

this that in the light before the contraction there is a source for the surrounding light

(without limit,

Havayah)

and a source for the filling light

(limit,

Elokim),

they are like two matters.

And the true matter of Havayah and Elokim being entirely one is in the aspect of ability

(which is above the matter of the Sefiros,

where even Sefiros without end do not apply),

that this that it is in His ability to illuminate

(the source of Havayah)

and that it is in His ability not to illuminate

(the source of Elokim)

is truly one.

And analogous to what is explained elsewhere,

that in the light before the contraction,

even in the light that precedes the ascent of the will,

revelation and concealment are two matters.

And therefore,

the service as it is from the perspective of the light before the contraction is to draw down a multitude of light

(analogous to how before the contraction there was a strengthening of the power of revelation over the power of concealment).

But in order for there to be a transformation of darkness into light,

that the darkness itself should become light,

this is specifically from the matter of ability.

For since the ability to illuminate

(the source of light)

and the ability not to illuminate

(the source of darkness)

are truly one,

therefore,

by reaching the aspect of ability,

even darkness is transformed into light.

And this is the connection of “Havayah is Elokim” with “there is nothing besides Him,”

that through the knowledge that Havayah is Elokim one comes to the knowledge that there is nothing besides Him

(as above, section 5),

for from seeing that Havayah and Elokim are united as truly one,

which in the service of man is “And you shall love Havayah your Elokim with all your heart, with both your inclinations,”

that even the evil inclination

(whose source is from the concealment of Elokim)

loves Havayah

(like the good inclination, whose source is from the revelation of Havayah),

from this one knows that there is nothing besides Him,

that the source of the two matters

(of the revelation of Havayah and the concealment of Elokim)

is this that it is in His ability to illuminate and in His ability not to illuminate,

for the matter of ability is not a thing at all apart from the Essence, but rather it is that the Essence is able,

there is nothing besides Him.

And this is also what is said at the beginning of the verse, “You have been shown to know,”

You have shown Yourself so that one should know You,

for since the matter of ability is that the Essence is able,

the knowledge of the matter of ability is the knowledge of the Essence.

7)

Based on this, we can also explain the connection between the two interpretations

(above, section 4)

of "Atah Hareisa Lada'as,"

that "Atah Hareisa Lada'as" is the knowledge of the One Who fills all worlds, and that "Atah Hareisa Lada'as" is the knowledge of the Awtsmoos

(to know You),

for the knowledge and contemplation of the light that is invested in the worlds

(the light that fills)

is primarily so that even the intellect of the Nefesh HaBahamis will know G-dliness,

and this—that even the intellect of the Nefesh HaBahamis can comprehend G-dliness

(and in a manner that through this it will come to self-nullification,

contrary to its nature)—

is through the revelation of the capacity of the Awtsmoos,

through which even darkness is transformed into light.

For this knowledge is in the power of the Awtsmoos,

but the knowledge itself is only in the light that fills.

And after this knowledge,

there must be the knowledge and contemplation of the surrounding light

[for this is the commandment "and you shall know," etc.,

as above in section 4],

and that the light that fills, which is invested in the worlds, is merely an illumination that is incomparable relative to the Ein Sof that is above the worlds

(the surrounding light),

and then specifically it is appropriate to contemplate and know the advantage in the knowledge of the light that fills, which is understood even in the intellect of the Nefesh HaBahamis,

that this knowledge is from the aspect of the capacity of the Awtsmoos,

as above.

8)

Based on this, we can also explain what was brought above

(section 5)

from the discourses,

that He, blessed be He, emanated the matter of knowledge in His Awtsmoos so that through this there could be knowledge of G-dliness in creations,

for from this—that the intention in the emanation of knowledge in His Awtsmoos is so that creations will know G-dliness—

it is understood

that there is an advantage in this knowledge

(that creations know G-dliness)

over the knowledge in His Awtsmoos.

And it is like the explanation in Tanya

that the purpose of the chain of descent of the worlds is not for the sake of the higher worlds,

since for them it is a descent from the light of His countenance,

and the purpose of the higher worlds is that through them this lower world is brought into being,

through which the intention of a dwelling place in the lower realms is fulfilled,

a dwelling place for the Awtsmoos.

And thus,

this matter in the higher worlds—

that through them this lower world is brought into being—

is more elevated than the higher worlds themselves.

For the higher worlds themselves are in the category of descent,

and that through them this lower world is brought into being

is their elevation.

And similarly, regarding the emanation of knowledge in His Awtsmoos,

the knowledge is like a descent from the light of His countenance

[for even though this emanation of knowledge is in His Awtsmoos,

nevertheless,

relative to the Awtsmoos as it is in itself

(before He emanated the knowledge),

the knowledge is a descent],

and the purpose of the emanation of knowledge is that through it there will be knowledge of G-dliness in the creations,

even in the intellect of the Nefesh HaBahamis,

through which the capacity of the Awtsmoos is revealed,

and through the drawing down from His own knowledge to the knowledge of G-dliness in the creations,

an elevation is made, so to speak, in His own knowledge.

9)

And it can be said

that the elevation that is made in His own knowledge through the knowledge of G-dliness in the creations is analogous to the influence from the foot to the head,

from the aspect that the root of the foot is above the head,

"their end is interwoven in their beginning."

For this matter still pertains to the order of the chain of descent.

And there is another matter in "Atah Hareisa Lada'as,"

that through the knowledge of G-dliness of the creations, there is drawn

(afterwards)

the revelation of "Ein Od Milvado,"

the capacity of the Awtsmoos.

And this is that before the hakafos we say "Atah Hareisa Lada'as... Ein Od Milvado,"

which is an explanation of the great elevation of the joy of the hakafos.

For this—that the joy is in a manner that the feet lift and elevate the head—

its intention is regarding the head of man and the head in every level and level,

up to the level of His own knowledge.

And furthermore,

that through the dancing of Simchas Torah, there is drawn the aspect of the makif that is above the boundaries of head and foot,

up to the revelation of "Ein Od Milvado,"

the capacity of the Awtsmoos.

And the vessel for these two matters is the unity of Israel in two modes.

That each one receives from his fellow,

and that all of Israel are one structure.

And likewise in the individual service of each and every one,

that there are these two matters in it.

The service of the ten powers of his soul

(which are analogous to the ten categories from your heads, your tribes, until the hewer of your wood and the drawer of your water54)

in a manner that all the powers receive from each other and complete each other,

and the service from the aspect of Yechidah, which is above division.

And this is also a proximate preparation for the true and complete redemption through Moshiach our righteousness,

for the matter of Moshiach is Yechidah55.

And this is that in every Jew there is a spark of Moshiach56,

that the particular Yechidah in each and every Jew is a spark of the general Yechidah of Moshiach

[And analogous to Moshe

(the first redeemer57)

that in each and every Jew there is the aspect of Moshe within him58],

he will come and redeem us and lead us upright to our land,

in the true and complete redemption speedily, literally.