English translation — מאמר ביום השמיני תשמ"א

B'Siyata D'Shmaya.

The day of Simchat Torah, 5741.

"On the eighth day he sent the people away, and they blessed the king, and went to their tents, joyful and glad of heart for all the goodness that the L-rd had done for Dovid His servant and for Yisrael His people."

Now, this verse is the conclusion and seal of the Haftarah of Shemini Atzeret.

From this it is understood,

that although "he sent

(the king)

the people away, and they blessed the king, etc." in its simple sense occurred only once,

on Shemini Atzeret following the inauguration of the Holy Temple,

[in contrast to the years after that,

we do not find that they needed to take permission from the king

(and to bless him)

to go from the Temple to their tents],

nevertheless, the spiritual concept is present on Shemini Atzeret of every single year.

And as explained in Likkutei Torah

and in several discourses beginning with this phrase,

that on Shemini Atzeret there is the absorption

("Atzeret" connotes absorption)

of all the matters of the month of Tishrei,

beginning from the concept of "Make Me king over you" of Rosh Hashanah.

And up to the point that one of the interpretations of "Shemini Atzeret" is from the term for kingship

(like "this one

shall restrain [ya'atzor] My people"),

from this it is understood,

that the matter of kingship on Shemini Atzeret is among its primary concepts.

And this is that the concept of "he sent

(the king)

the people away, etc." occurs on Shemini Atzeret every single year,

for on Shemini Atzeret the acceptance of the yoke of the kingdom of Heaven is drawn forth for the entire year.

And now, in Divrei HaYamim

it is written: "And on the twenty-third day of the seventh month he sent the people away, etc.",

and the Tzemach Tzedek explains in his glosses to Likkutei Torah on this discourse,

that this is a hint to the second day of the Diaspora festivals

(for the second day of Shemini Atzeret is on the 23rd of Tishrei).

And it needs to be understood,

behold, Shemini Atzeret has several concepts,

and why is the hint of the second day of Shemini Atzeret specifically in the concept of "he sent the people away".

Also, it needs to be understood what is stated there in Divrei HaYamim: "for all the goodness that the L-rd had done for Dovid and for Shlomo, etc.".

For it can be said,

that these two variations

[that in Divrei HaYamim it is written "And on the twenty-third day, etc.",

and there it adds "and for Shlomo"]

are related to each other.

That is to say,

the concept of "he sent the people away" on the eighth day

(the first day of Shemini Atzeret)

pertains to Dovid,

and the concept of "he sent the people away" on the twenty-third day of the seventh month

(the second day of Shemini Atzeret)

pertains to Dovid and to Shlomo.

2)

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

"One hour of repentance and good deeds in this world is better than all the life of the World to Come."

And it is brought in Likkutei Torah

(in the discourses of Shemini Atzeret),

that "repentance and good deeds" has two explanations.

The first,

that the explanation of "repentance and good deeds" is that repentance is a preparation for good deeds,

for in order for the deeds to be good

(and illuminating)

it is through the precedence of repentance.

And accordingly,

this statement that "one hour... in this world" refers

(primarily)

to good deeds.

And although even according to this explanation there is a virtue in repentance, since it brings about good deeds,

this is in the manner of the known principle

regarding the matter of "Great is study that brings to action,"

that in this very thing the superiority of action is emphasized.

The second,

that repentance and good deeds are two separate matters,

and "one hour" refers to both of them,

that is,

repentance is a matter in and of itself.

And on the contrary,

repentance is more elevated than good deeds.

And accordingly, it can be said that the reason it places repentance before good deeds is because it is prior in level.

And the point of the explanation in this can be said to be that in both of them, it is the matter of teshuvah.

That is,

that even good deeds, their matter is teshuvah,

for through the fulfillment of the mitzvos

[and likewise through the service of "all your deeds shall be for the sake of Heaven,"

and all the more so

through "in all your ways know Him"]

one redeems the holy sparks within physical things and returns and elevates them to their source.

Except that teshuvah is the teshuvah of the soul,

the return of the soul to its source and root,

"and the spirit shall return to God who gave it,"

and good deeds are the teshuvah of the sparks of the world,

including also the sparks within his body and animal soul,

whose refinement and elevation is through the action of the mitzvos,

good deeds.

And this is "one hour of repentance and good deeds in this world,"

for the matter of teshuvah

(the teshuvah of the soul,

and the teshuvah of the sparks,

good deeds)

is specifically in this world.

For this is the reason for the descent of the soul below,

in order that there should be in it the matter of teshuvah.

For when it is above, it is on the level of a tzaddik,

and through its descent below, the matter of teshuvah is renewed in it,

and "in the place where baalei teshuvah stand, even the completely righteous cannot stand."

And likewise regarding the descent of the sparks below,

that through their refinement and elevation

(the matter of the teshuvah of the sparks)

they are elevated higher than they were prior to the descent.

And accordingly, we can explain the two interpretations above regarding the fact that it places teshuvah before good deeds

[whether the main thing is good deeds and teshuvah is a preparation for good deeds,

or that the precedence of teshuvah to good deeds is also a precedence in level],

for in the elevation of teshuvah

(relative to tzaddikim)

there are several matters,

and there are matters whose essence is in the teshuvah of the soul,

and from the perspective of these matters,

teshuvah

(of the soul)

is prior in level to good deeds

(the teshuvah of the sparks),

and there are matters whose essence is in the teshuvah of the sparks,

and from this perspective the main thing is good deeds.

3)

And this will be understood by prefacing the superiority of simple repentance

(repentance for sins),

that it has several matters.

First,

that the thirst for G‑dliness of baalei teshuvah is a greater thirst than the thirst of tzaddikim.

For since beforehand they were distant,

therefore their thirst is greater,

as explained in Tanya.

And second,

that since beforehand they were distant,

the delight and satisfaction above that is brought about through repentance is greater than the delight and satisfaction of performing mitzvos

(the service of tzaddikim)—

"satisfaction"

"before Me that I spoke and My will was done."

And known is the parable of this, of a king's son who distanced himself from his father the king until he was in captivity, etc.,

that when he leaves captivity and comes to his father the king,

the delight and joy of them

(of the king's son and of the king)

is far greater than the delight and joy that there was beforehand

(before he distanced himself).

For the essence of delight and joy is from closeness that comes after distance.

And third,

that the service of teshuvah is in a manner of leap, not in order and gradation,

that one changes and becomes a new reality.

And in the language of the Rambam,

"I am another, and I am not the same person who did those deeds."

[And through this renewal

(of the person),

a renewal is also brought about in the world,

that intentional sins are transformed into merits.]

And from this as well, great delight is caused above,

for the essence of delight is specifically from something new,

as indicated by the well-known parable of the talking bird.

4)

Now, the intention in the creation of man is that it should be in the manner of "God made man upright"35,

that he should go all his days on the straight path,

according to the precise language of our Sages, of blessed memory36,

"Whom did He consult? With the souls of the righteous."

Specifically "righteous"37.

And even though "in the place where penitents stand, even the completely righteous cannot stand,"

it is known38

that the concept of teshuvah is

(not only regarding sins,

but also)

the return of the soul to its source and root,

and this teshuvah applies even to completely righteous individuals.

For the very fact that his soul is found below and not in its source and root,

which is its true place

[and particularly that the soul being below in this physical world

is "a state of actual exile"39],

requires that it be returned to its place.

And the superiority of penitents over completely righteous individuals,

that "in the place where penitents stand, the completely righteous cannot stand,"

applies also to this teshuvah

(of the righteous).

And the ultimate purpose of the soul's descent into this physical world is for the sake of this teshuvah40.

The explanation is,

that the three aforementioned superior levels of penitents over completely righteous individuals

also apply to the soul when it becomes a penitent through its descent below, relative to how it was before the descent

(the level of "righteous").

For since even the distance caused by the soul's descent below

(even when one has never transgressed)

is an immense distance,

to the extent that the descent below is "a state of actual exile"

(as above),

this distance arouses in him a great thirst,

and also the delight and joy of the closeness after the distance is a very great delight.

And likewise regarding the aspect of novelty in teshuvah,

for since the concept of teshuvah

(even the teshuvah of the righteous)

is that he becomes embittered over his state

(that he is distant from Divinity)41

and wants to exit his state and his existence42,

it is therefore43,

this is a matter of novelty.

However, nevertheless,

since it can be said that this statement of our Sages does not depart from its simple meaning,

this that they said "in the place where penitents stand, the completely righteous cannot stand"

is primarily regarding penitents in their simple sense44.

And it can be said,

that this primary superiority of penitents being in penitents in their simple sense

is regarding the superiority of the novelty in teshuvah.

For regarding the superiority of thirst,

and regarding the superiority of closeness after distance,

there is no difference

(so much)

between them,

and this that the primary elevation of teshuvah is in simple teshuvah is regarding the superiority of the novelty in teshuvah.

The explanation is,

that regarding the righteous,

since their soul shines within them in revelation,

their bitterness over their distance from Divinity,

to the point that the bitterness touches the soul,

is not so wondrous or novel

(so much).

And although the concept of teshuvah is that he exits his own existence,

nevertheless,

since the soul by its nature desires to fulfill the will of its Master,

and the intention from Above

(the will of its Master)

in the soul's descent into the body is to come to teshuvah,

therefore in the desire

(that stems from the nature of the soul)

to fulfill the will of its Master,

is also included the exiting from his existence that comes through teshuvah45.

Not so regarding simple teshuvah,

since beforehand

(before the teshuvah)

he was in a state where he did not do the will of the Holy One, blessed be He46,

for he committed sins intentionally,

this that he later does teshuvah,

is not a continuation of his previous state,

and through teshuvah he becomes an entirely new existence.

5)

Now, these three matters mentioned above also apply to the teshuvah of returning the sparks

(that are in physical things)

to their source,

for in this teshuvah as well there is a parallel to the three matters above.

First,

the thirst and longing of the sparks

(from the perspective of their root)

to ascend from their descent and return to their source,

like the lower waters that weep, saying, "We desire to be before the King."

Second,

the great joy that results from the elevation of the sparks and their return to their source after having been distanced.

And third,

since the sparks that fell into the shells,

even into the shell of Nogah,

had their light extinguished,

therefore, from the perspective of their state, it is not possible for them to be refined and elevated to their root,

and when they are refined and ascend to their root

(through the service of man),

it is a novelty.

And it can be said

that the novelty in the teshuvah of returning the sparks is a greater novelty than the novelty in simple teshuvah.

For in simple teshuvah,

even though before teshuvah he was in a state where he did not do the will of the Holy One, blessed be He, as above,

this is only as it is in externality,

but his true will

(even then)

was to fulfill the will of his Creator

(as per the well-known ruling),

except that this will was in a state of extreme concealment,

to the extent that its revelation is like a novelty.

However, this is not the case with the teshuvah of returning the sparks to their source,

for since the sparks that fell into the shells

(even into the shell of Nogah)

had their light darkened,

to the point that they are not in the category of light at all,

their refinement and elevation is a true novelty.

6)

However,

this matter

(the superiority in the teshuvah of returning the sparks)

is in the quality of the novelty in teshuvah.

But the quality of the thirst that comes from distance is primarily in the teshuvah of the soul

(both in the teshuvah of the righteous and in simple teshuvah).

For since the connection of souls with G-dliness is an intrinsic connection,

like the connection of a son with his father

("You are children to the L-rd your G-d")

which is an intrinsic connection,

therefore, when the soul feels that it is distant from G-dliness

(the distance caused by its descent below,

and certainly the distance caused by sins),

this touches its very essence,

and consequently,

the thirst caused by the feeling of distance also touches its essence.

And so too regarding the delight from the closeness that comes after the distance,

for since souls are children,

for a son is from the very essence of the father,

the delight of the father from his son drawing near

(after having been distanced),

and all the more so his only son,

is an essential delight.

However, the delight from the closeness of the sparks after they have been distanced is like that of two friends

who have not seen each other for a long time, and when they draw near and see each other,

they delight and rejoice greatly,

a delight which,

(though it is a great delight),

is like other delights that come from something external to oneself.

And one may add,

that also the innovation in teshuvah of returning the sparks

(that are in physical things)

to their source,

is specifically through the souls of Israel63

(by performing mitzvos with physical things,

or by using them for the sake of Heaven).

And it can be said that this is in the manner explained elsewhere64

that the power to make a dwelling place for Him, blessed be He, in the lower worlds is specifically in the souls of Israel, because since "world" is from the term concealment and hiding65,

behold, that the world becomes a vessel for G-dliness

(the opposite of the nature and definition of world)

is an innovation66,

and in the manner of the innovation of creation ex nihilo, which is in the power of the Awtsmoos67,

and therefore the making of a dwelling place in the lower worlds is specifically through the souls of Israel,

for because the souls are rooted in the Awtsmoos,

therefore this power is given to them.

7)

And based on this, one can reconcile the two interpretations of "one hour of teshuvah and good deeds,"

for according to one interpretation teshuvah is more elevated than good deeds,

and according to one interpretation teshuvah is a prerequisite for good deeds,

for that teshuvah is more elevated than good deeds is that the delight of teshuvah

(of the soul)

is an essential delight as mentioned above,

except that nevertheless there is an advantage in good deeds over teshuvah from the aspect of the innovation in this

(as above),

and also because specifically through this the intention of a dwelling place in the lower worlds is completed68.

And teshuvah is a prerequisite for good deeds,

for since the power to make a dwelling place for Him, blessed be He, in the lower worlds is specifically in the souls

(as above),

therefore,

in order that the dwelling place made through the performance of mitzvos be in completeness and revelation,

good deeds that are luminous,

it is through the precedence of teshuvah,

the revelation of the root of the soul, until [the level] where it is rooted in the Awtsmoos.

8)

And behold, the two matters mentioned above in teshuvah,

that it is a matter in itself and that it is a prerequisite for good deeds,

are analogous to the teshuvah of Rosh Hashanah and the teshuvah of the Ten Days of Repentance.

For the teshuvah of Rosh Hashanah,

alluded to in the shofar blast69,

its essence is

(not teshuvah over particular matters,

but rather)

the return to its source and root70.

And the matter of the "strait" of the shofar is

(not a strait of "and for sins,"

but rather)

that it is "with" and not the expanse where it is rooted71.

For this is the connection of the shofar with "accept Me as your King,"

for the matter of "accept Me as your King" is the drawing down of kingship from its root and source.

And the teshuvah of the Ten Days of Repentance

[for then is the building of the ten Sefiros of Malchus72,

the particulars of Malchus]

pertains to particulars.

And it is a prerequisite for Torah and mitzvos

(good deeds)

whose beginning is in the four days between Yom Kippur and Sukkos,

as it is stated in the Midrash73

that in these days one is occupied with his sukkah and one with his lulav,

sukkah which is the encompassing [light] of the aspect of mitzvos,

garments74,

and lulav whose matter is the drawing down into internality

[as is known75

that through taking the four species the encompassing [light] of the sukkah is drawn into internality],

the aspect of Torah,

and "Your Torah is within my innards"76.

And particularly in the four species themselves,

and the highest among them is the lulav which has taste, alluding to Torah77.

And these two matters,

which in the four days before Sukkos are in the form of preparation

(occupied with his sukkah and his lulav),

on the festival of Sukkos are actualized78.

9)

Now, on Shemini Atzeret

(Shemini from the word "fat" [sheimen]79)

it is the extract and essence80

of all the matters of the month of Tishrei81,

and in it are absorbed

(Atzeret from the word for absorption [klitah]5)

all of these matters.

And through this are drawn

(all the matters of the month of Tishrei)

upon the entire year,

as the Tzemach Tzedek82 said,

"In it

(on Shemini Atzeret)

all of Israel receive the flow of their conduct in their Torah and their service for the entire year."

And this is "On the eighth day he sent

(the king)

the people etc. and they went to their tents,"

for from the aspect of Malchus that was drawn on Rosh Hashanah, the Ten Days of Repentance, etc., the power is given

(sent [shalach]83)

to all of Israel to go to their tents,

to the worldly matters that they engage in during the course of the year,

and to make from them a tent and a Sanctuary for Him, blessed be He,

a dwelling place in the lower realms84.

And this is "he sent the people"

(specifically "the people" [am]),

which is analogous to "in order to85

establish you today as a people for Him" on Rosh Hashanah,

for what is said "as a people for Him"

(specifically)

is because there is no86

king without a people87.

However, on Rosh Hashanah,

the meaning of "people" [am] is

(not from the word "darkness" [omemot]88

but rather on the contrary)

"am" from the word "imo" (with Him)89

(meaning people who are like Him and relate to Him),

and the matter of "he sent the people" of Shemini Atzeret is that they should be in the aspect of "am" from the word "omemot" (darkness/lowliness)90,

and even in this, the aspect of "am" from the word "imo" (with Him)91 will be drawn,

so that through this the power is drawn to "go to their tents,"

to make from their tents, in their simple sense,

the worldly matters,

a tent and a Sanctuary for Him, blessed be He.

And the verse continues, "joyful and good of heart over all the good that Hashem did for Dovid His servant and for Yisrael His people,"

"joyful and good of heart" is the revelation of the love of the innermost point of the heart

(as explained in the maamar92)

[For after reciting the psalm93

"Of Dovid, Hashem is my light and my salvation" from Rosh Chodesh Elul until Hoshana Rabbah94,

twice each day,

for the point of the psalm is "To You my heart said, 'Seek My face'"95,

one certainly requested that there be a revelation of the innermost point of the heart96,

and on Shemini Atzeret all of Yisrael become joyful and good of heart],

"over all the good that Hashem did for Dovid His servant,"

the aspect of His kingship, blessed be He,

"and for Yisrael His people,"

who engage in the building of the world

(as it is said97

"And all your children [banayich] are students of Hashem," do not read "banayich" (your children) but "bonayich" (your builders)98),

for the building of the world is the aspect of His kingship, blessed be He99.

And it can be said,

that Yisrael is the aspect of a son [ben]

(as is known regarding the matter of Yaakov and Yisrael,

that Yaakov is the aspect of a servant and Yisrael is the aspect of a son100),

and "am" (people) is from the word "omemot" (darkness/lowliness)

(as above),

the aspect of a servant, which is lower than the aspect of a son.

But there is also an advantage in this, that Yisrael are "His people" over that they are "His sons"

(as explained above101).

Therefore it says here "and for Yisrael His people,"

[indicating] both virtues102.

And in the manner explained above regarding the matter of "he sent the people,"

which is the connection of "am" from the word "imo" (with Him)

(people like Him)

with "am" from the word "omemot" (darkness/lowliness).

10)

And 4)

Based on all the above, we can also explain that which is written in Divrei HaYamim, "And on the twenty-third day of the seventh month he sent the people etc.," which is a hint to the second day of Yom Tov in the diaspora

(as above at the beginning of the maamar of the Tzemach Tzedek),

for the matter of the second day of Yom Tov is103

that even a day which in itself is a weekday,

Yisrael make it into a Yom Tov

(holiness),

and therefore the verse hints at the matter of the second day of Yom Tov specifically on Shemini Atzeret,

and specifically in the matter of "he sent the people" within Shemini Atzeret itself,

for the matter of "he sent the people etc." is

(as explained at length above)

the giving of power from Shemini Atzeret for the entire year to make the worldly matters

(which in themselves are profane)

into a dwelling place for Him, blessed be He.

And it should be added,

that this giving of power drawn on the second day of Yom Tov of Shemini Atzeret

(Simchas Torah)

is more connected to the world than the drawing of the first day of Yom Tov104,

since even before the going to their tents,

on Shemini Atzeret itself,

there already takes place

(on its second day of Yom Tov)

the transformation of the profane into the holy.

And therefore it adds

(in Divrei HaYamim)

"and for Shlomo,"

for the giving of power for the work of refining [birurim] during the entire year, drawn from the second day of Yom Tov of Shemini Atzeret

[on which the matter of transforming the profane into the holy already takes place,

and particularly since on this day we read in the Torah "Bereishis"105

"In the beginning, G-d created the heavens and the earth"]

is in a manner that the refinement of the sparks will be as it was in the days of Shlomo,

about whom it is said106

"Shlomo will be his name, and peace and quiet I will give to Yisrael in his days,"

refinement in a way of peace and tranquility107.

And this is a close preparation for the coming of Moshiach Tzidkeinu,

who is from the seed of Dovid and Shlomo108,

for then there will be true and complete peace,

in a manner even more elevated than it was in the days of Shlomo,

for the peace that was in the days of Shlomo was that all were nullified due to the revelation of light

(but they were not transformed into holiness),

but in the future it will be the opposite109,

"For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord"110,

with the coming of Moshiach Tzidkeinu, speedily and truly.