Ma’amar Az Yashir 5730

The Ma’amar

Translated and Annotated by

Heschel Greenberg

INTRODUCTION

With praise to the A-lmighty, I am presenting a translation of one of the Rebbe’s Chassidic discourses, as I enter my 70th year on the 13th of Shevat, and in honor of the birthdays of several of my children and grandchildren occurring at this time of the year.

This Ma’amar was said by the Rebbe on Shabbos, Parshas Beshallach, the 17th of Shevat, 5730 (1970) and transcribed from the memory of the Chassidim.

The references cited in the footnotes were supplied by the publishers of these discourses “Lahak” (and were reproduced here in the translation. However, all explanatory footnotes were added by the translator to help clarify some of the concepts in the Ma’amar. These comments are my humble attempt at making some of the arcane concepts somewhat more accessible to the average reader. I cannot vouch for their accuracy.

As mentioned, I am publishing this translation on the occasion of the birthdays of my children and grandchildren that are clustered together at the end of Teves and throughout the month of Shevat:

The birthday of my granddaughter Channah חנה בת ‘חי’ שרה תחי (28th of Teves), my son Nochum נחום ‘בן לאה שיחי (2nd of Shevat), my granddaughter Miriam ‘מרים בת רבקה שיינא תחי, (5th of Shevat), my daughter Chaya Sarah ‘חי’ שרה בת לאה תחי (11th of Shevat)) my birthday ישראל העשיל בן בילא מלכה (13th of Shevat), and my son Levi Yitzchak לוי יצח’ק בן לאה שיחי (22nd of Shevat), my daughter-inlaw Bracha Leah ברכה לאה תחי’ בת אסתר מרים מלכה ע”ה (26th of Shevat).

It is my fervent prayer that the study of this Ma’amar will bring blessing to all of the above for a year of success, materially and spiritually, long life, good health, Chassideshe Nachas from children etc., and, most importantly, it should hasten the time of the true and complete Redemption by our righteous Moshiach !מלכנו משיחנו, תיכף ומי”ד ממ”ש. אכי”ר Heschel Greenberg 10th Shevat, 5777 Buffalo, New York B”H MA’AMAR, AZ YASHIR 5730 SHABBOS PARSHAS BESHALLACH. SHABBOS SHIRAH, 17 SHEVAT, 5730 Then sang Moses and the Children of Israel¹ this song…² The song of the sea [Shiras Hayam] was sung after the splitting of the Red Sea [Krias Yam Suf] as a response to the incredible nature of this event.

The Torah uses the term yashir,³ in the singular tense in its description of the song of Moses and the children of Israel. This was intended to indicate that they [Moses and the children of Israel] were equal; on one level.⁴ The rationale for this⁵ is that song is an expression of joy and joy breaks through all boundaries.⁶ Thus, all the parameters, boundaries and all that which differentiated between Moses and Israel were removed so that, in effect, they were on the same level.

We have to understand why Krias Yam Suf was so great and phenomenal an event?⁷ This question is even more pronounced considering the fact that they really did not actually cross from one side of the sea to the other side. Rather they emerged from the same side that they entered (according to the Tosphos commentary⁸). We are therefore compelled to say that there was an inner, spiritual side to the splitting of the sea.

We must now understand what is the spiritual side of the splitting of the sea?⁹ We also have to understand a Talmudic expression [concerning things¹⁰ that are] “as difficult [for G-d] as Krias Yam Suf.”¹¹ At first glance, it is incomprehensible to suggest that Krias Yam Suf was difficult for G-d!¹² We also have to understand the meaning of the verses’ continuation, according to Onkelos’ translation: “[I shall sing to G-d] for He is exalted above the arrogant [exalted].”

This description of G-d “Who is exalted above the arrogant” can be more appropriately applied to the Exodus of the Jewish people from Egypt, in general. Notwithstanding Pharaoh’s arrogance and possessing the power of an absolute dictator,¹³ G-d demonstrated His exaltedness over the arrogant by crushing the Kelipah¹⁴ of Pharaoh which facilitated the ensuing Exodus.

What is the specific connection between G-d’s “exaltedness over the arrogant” with Krias Yam Suf? G-d had many options available and He could have demonstrated His exaltedness over the arrogant in other ways.

We also have to understand our Sages’¹⁵ comment on the words, “Then Moses sang..” that in fact, it does not say, “shar-sang,” in the past tense, but rather yashir-he will sing, in the future tense. This is a reference to the Resurrection of the Dead.¹⁶ We must understand the connection between the song they sang at Krias Yam Suf and the Resurrection of the Dead? Why would the Resurrection be hinted at the time of Krias Yam Suf?

The explanation of the above requires an introductory discussion (as is mentioned in Torah Or¹⁷ and Or Hatorah¹⁸ at the beginning of their discourses on this verse) as to why the soul¹⁵ Sanhedrin 91b, cited by Rashi ad loc.

descended into this physical world (which is characterized as a formidable decline, “from a high roof to a low pit.”¹⁹).

The well-known explanation is that the descent of the soul is for the purpose of its ultimate ascentelevation.

This, however, needs to be clarified. What kind of elevation can the soul experience by descending below?

Moreover, this elevation of the soul is to take it to a place that is even higher than the place from which it descended!²⁰ How could that be?

[To understand the difficulty in fathoming how the soul can be so elevated, we must first comprehend the incredible lofty nature of the soul’s heavenly origin:] The soul’s point of departure is from a place about which it is stated, “the soul that you place into me is¹⁹ This expression paraphrases the Talmudic expression in Chagigah 5b.

pure.”²¹ Now this refers to the soul as it is prepared to enter into a specific body, as it says, “into me.” And it is also stated that G-d “placed” it in me.” The term placing implies that it does not come through effort as a form of payment as in a business transaction (a process that is referred to as Cana’ana merchant as explained in several places²²). Rather, it is something that is given to us as a gift, and consistent with a gift it is given liberally, (we are given more than what we deserve and have earned²³), and more than anyone could have anticipated.²⁴ The concept of a gift from G-d is known as “an initiative²⁵ from Above, [Isarusa d’l’eilah]” which even surpasses an initiative from above that results from an initiative from below, because that Divine initiative is commensurate with our finite efforts. Human endeavor cannot reach this level [of an initiative from Above that comes as a gift.]²⁶ From all of the above it can be seen that the soul’s status before its descent below is of a sublime level. Nevertheless, by descending below, the soul will be elevated to an even higher perch than it was prior to its descent.

We must understand, what is meant by the elevation of the soul to a higher plain than the soul’s initial state of “purity,” and how can this elevation be achieved?

The explanation of this matter is that when the soul descends below it is elevated to the state of Ba’al Teshuvah.

When the soul is above it is in the state of Tzadik, for, as was mentioned, “the soul that you placed within me is pure.” This level corresponds to the world of Atzilus-Emanation,²⁷ the world of which it is said, “…no evil can dwell with You;”²⁸ a world where the whole concept of sin is non-existent, etc.²⁹ This is what our Sages meant when they stated: “With whom did He consult [when He created the world]? With the souls of the Tzadikkim.”³⁰ This means that when G-d created the world He consulted with the souls as they stood above, when they are referred to as Tzadikkim.

By contrast, when the soul descends down below it is able to experience a new dimension; the experience of Teshuvah, and it thereby attains the status of a Ba’al Teshuvah [Master of Return].

Concerning this new direction of the soul it says, “…and the spirit returns to G-d Who gave it.”³¹ This wording suggests that the soul returns and is elevated to the level of “G-d [Elokim] Who gave it,” referring to G-d, Who is infinitely higher than the level of the placement of the soul, which is the world of Atzilus.³² At that level, the soul is connected to a defined form and differentiation from other levels.³³ This is what is meant by the words “You have placed it into me.” It also represents the soul’s connection to a body etc.

(It is self-understood that this level of the soul is not the level in which all souls “are equal; they all have one father.”³⁴³⁵)

By contrast, the level of G-d [Elokim] is incomparably higher [than the level from which the soul is ready to descend below]. The gap is so great that it requires a process of tzimtzum-contraction, analogous to the “first tzimtzum.” Before the first tzimtzum, Infinite Light filled all of the “place” that was eventually to become the “vacuum,” and there was therefore no room for the worlds to exist,³⁶ not even the world of Atzilus. The Tzimtzum facilitated the transition from G-d’s level [Elokim] to the point where the soul can be placed.³⁷ This then is the great achievement for the soul when it descends into a body. Only then can the soul attain the revolutionarily new experience of Teshuvah, which elevates it to a level that transcends the world of Atzilus; the point of the soul’s placement (“the soul that You have placed within me”). It is elevated to the level of “G-d who placed it [which transcends the world of Atzilus].”³⁸ To better understand why the soul can only achieve this elevation by descending below and entering into a body we must preface a discussion about the general difference between Torah [study] and Tefilah [prayer].³⁹⁴⁰ There seems to be a contradiction as to which is higher?

In some sources it states that Torah is higher than prayer as it says, “Torah study equals all of them,”⁴¹ which includes Iyun Tefilah mentioned earlier in the Mishnah.⁴² On the other hand, there are places that suggest that Tefilah is greater than Torah. The Talmud declares, “If only a person would pray all day long!”⁴³ This implies that that there is an aspect of prayer that surpasses that of Torah to the extent that our Sages say, if only we could engage in prayer all day long!” It says prayer, not study Torah all day long.⁴⁴ And even before this aspiration [of praying all day] is realized, the Mishnah stated (cited by the Alter Rebbe in His Shulchan Aruch, the Laws of Tefilah⁴⁵) that the Early Chassidim” would tarry an hour and then pray etc.⁴⁶ The Talmud (cited by the Alter Rebbe in his Shulchan Aruch (the Laws of Torah Study⁴⁷) adds, “because they were Chassidim (reflected by their devoting a total of nine hours daily for prayer, to the extent of becoming completely divorced from the physical reality etc.⁴⁸) their Torah knowledge was guarded.”⁴⁹ Now it is known that one who guards something must (obviously) be more powerful than the thing that is guarded.⁵⁰⁵¹ Indeed, there is a version of the foregoing statement in the Jerusalem Talmud⁵² that reads: “Their Torah was blessed [not just guarded].”⁵³ From the above it is evident that Tefilah enjoys a preeminent quality over Torah that protects and even blesses the Torah.

With regard to the comparative significance of Torah and Israel [the Jewish people] we find a similar apparent contradiction:

In some sources it asserts that Torah transcends Jewish souls. As our Sages state:

“There are three connections that are bound to each other: [G-d, the Torah, and Israel] Israel is bound to the Torah and the Torah with the Holy One, Blessed is He.”⁵⁴ This means that only through Torah can a Jew be connected to G-d.⁵⁵ Our Sages also state that the phrase “the day of His wedding”⁵⁶ refers to the giving of the Torah. The Torah is referred to as the bridegroom and the Jewish souls are compared to the bride.⁵⁷ Hence, Torah transcends Jewish souls.

On the other hand, we find that Jewish souls are higher than Torah. The Midrash states:

“There are seven things⁵⁸ that preceded creation, Torah, Israel etc., but I don’t know which [of those two] came first.⁵⁹ However, when the Torah says, ‘Command the children of Israel,’ ‘Speak to the children of Israel,’ we know that the souls of Israel preceded the Torah.”⁶⁰ The explanation of this matter:⁶¹ Prayer is a process of elevation from the bottom up. This is reflected in [Jacob’s dream, where he sees] “a ladder standing on the ground and reaching into the heavens,”⁶² [which, according to the Zohar,⁶³ is a metaphor for prayer].

Now the word for “on the ground” in Hebrew is artzah with the added suffix hei. [rather than the more conventional “al-ha’aretz”]⁶⁴ This implies that through the medium of prayer even those matters that are [spiritually] lower than the earth are elevated, to a level that is even higher than heaven.

This is why it says “hashamaimah-to the heavens” also with the hei suffix, to indicate that it is higher than just heaven.⁶⁵⁶⁶ Now on the ladder of prayer there are four rungs.⁶⁷ Just as the souls descent into this world involves going through four levels, as it says, “the soul that you placed within me is pure, You created it,⁶⁸ You formed it and You blew it [into me]” paralleling the four worlds of Aby”a,⁶⁹ so too there are four rungs in prayer which elevates the soul from below upward.⁷⁰ These four rungs are represented by the four terms: “wind, earthquake, fire and a still sound:”⁷¹⁷² The section of prayer called Pesukei d’zimra is the level of “wind.”

The blessings of the Shema parallel the “earthquake,” as we say in the blessing of the Shema, “And the Ophanim, and the holy Chayos,⁷³ with a mighty sound, etc.

The Shema signifies the “fire,” which, in general terms is the concept of love, as we recite in the Shema, “And you shall love…”⁷⁴ We then come to the Shemoneh Esrei, which is the “small silent sound.” (As our Sages state, “One who raises his voice in prayer is one of those with minimal faith.”⁷⁵ “It is there where the King appeared.”⁷⁶ This explains the purpose of the descent of the soul below, for it experiences elevation through the four levels of Prayer.

However, in order for prayer to facilitate the elevation of the soul upward and elevate the earthly matters etc. it must be prefaced by Torah. Torah elicits light from above and the empowerment to experience elevation through prayer.

Torah’s empowerment is related to its characterization as fire in the verse, “Is not My words like fire.”⁷⁷ [The Talmud explains the analogy of Torah to fire by saying:] “Just as fire cannot contract impurity so too Torah cannot contract impurity.”⁷⁸ This empowers even one who is, literally, ritually unclean⁷⁹ to experience elevation during prayer.

This is the reason for the statement, “Israel is bound to the Torah and the Torah with the Holy One, Blessed is He.”⁸⁰ Torah transcends Jewish souls, and even prayer, because Torah retains its overtly fiery state even when it is down below.⁸¹ Therefore, in order for one to experience elevation through prayer he must preface his prayer with Torah, which will empower his elevation, subsequently, through prayer.⁸² However, after one obtains the empowerment from Torah, one can then be elevated through prayer to a level that even surpasses that of Torah. Prayer enables one to reach the soul’s source which is higher than the source of Torah. Indeed, the elevated state of the soul though prayer instills a higher measure of light into Torah, as will be explained below.⁸³ To understand all of the above we must preface the exposition in Tanya⁸⁴ that the soul’s descent below is not for its perfection, for “the soul does not need to be perfected… Its only reason for descending into this world… is to generate light and repair the body and the animal soul. It is truly analogous to the mystery of the exile of the Shechinah⁸⁵ whose purpose it is to refine the sparks [of holiness embedded in this physical world]…”

From the analogy of [the descent of the soul] to the exile of the Shechinah we can better understand the concept of the soul’s descent below.

To explain the connection: The Shechinah refers to the Divine attribute of Malchus. It is also referred to as the Matrunisa [Queen] and Eima tata’ah [the lower attribute of the mother].⁸⁶ It is also identified as Knesses Yisroel, because it is the source of the souls of Israel.⁸⁷ From this we can understand that whatever applies to the exile of the Shechinah also applies to each individual soul.⁸⁸ To further clarify this matter. The attribute of Malchus is called Tefilah as it says, “…but I am prayer.”⁸⁹⁹⁰ Torah, by contrast, is the attribute of Tiferes.⁹¹⁹² From this it follows that the difference between Torah and Tefilah parallels the difference between Z”a⁹³ and Malchus.

Now, both Z”a and Malchus are situated in the world of Atzilus.⁹⁴ However they are emanated in diverse ways. Z”a was emanated [from its Source] in a manner of closeness and attachment to its Source, (which is characterized as a “discernable attachment.”⁹⁵) The nature of Z”a therefore is to seek to rise and attach itself [to its Source]. This dynamic is known as the “cleaving of the effect with its cause.”⁹⁶ And this desire for connection is overt.

Conversely, because the attachment is born out of an appreciation for its cause, its source - it knows in what, and why, it is being absorbed - this form of bittul-subordination is not absolute. The “effect” is in close proximity to its source.⁹⁷ The attribute of Malchus, by contrast, was emanated to be distant and separated from its Source. (Its attachment to its source is “undiscernible”.⁹⁸) It is therefore⁹⁹ referred to as “black light” because in terms of its [relative] radiance it is in a blackened and darkened state, where there is categorically no revealed light.¹⁰⁰ However, precisely because [Malchus, obscures the Light from the Source] it develops a thirst and intense yearning to rise above. This is expressed in the verse, “So that my soul might sing to You and not be stilled…”¹⁰¹ The Zohar explains: “The lower light calls out continuously to the upper light and does not remain still.”¹⁰² From this it follows that it [Malchus] is in a state of total bittul-self-abnegation. This is particularly so considering the well-known fact that the source of Malchus is higher than the source of Z”a, as stated in Etz Chaim¹⁰³ that the source of Malchus is Radl”a;¹⁰⁴ an infinitely higher level (and it is to this level that it calls out continuously). [Because of this gap its bittul is absolute. The bittul of Z”a, by contrast, is not absolute because its source is in the world of Atzilus. Z”a is therefore within range of its source.¹⁰⁵ Now just as the attribute of Malchus, which is called Knesses Yisroel, because it is the source of the souls of Israel, is in a state of distance and separation from its source, so too is it with the souls of Israel. Notwithstanding the fact that the souls are rooted in G-d’s infinite essence, they are created to assume an independent existence.

The soul’s relationship with G-d has thus been compared to the [paradoxical] relationship of a son to his father,¹⁰⁶ as it says, “You are children to G-d, your G-d.”¹⁰⁷ On the one hand, the son derives from the father’s brain. Indeed, the son¹⁰⁸ derives from the essence of his father’s brain (for the entire essence of the father is present in the seminal fluid. This is based on the well-known distinction between the generation of seminal fluid and the generation of intellectual matter [both of which derive from the brain]. When one imparts knowledge it is only the external aspect of the person that is being transmitted. By contrast, when the seminal fluid is generated it involves an inner and essential transmission, as explained in several sources.¹⁰⁹¹¹⁰)

Similarly, the souls of Israel derive from G-d’s very essence.

On the other hand, the son assumes an identity that is independent of his father.

The same is true of the souls of Israel. [Notwithstanding their derivation from the innermost and essential aspect of the Divine] souls assume an independent character.¹¹¹ This descent of the soul to become an independent entity separated from its source is for the purpose of its eventual elevation represented by its thirst and utter state of bittul. This is the idea of Teshuvah.

As long as the soul remains an independent existence, it requires a special boost of energy to enable it to rise above. This support comes from Torah whose source is Z”a, which was emanated in a fashion of closeness and attachment to its source in an openly manifest manner.

This idea of closeness applies to Torah itself. Even as it descended into our world it retains its status as fire, which is not vulnerable to contamination. This phenomenon applies to Torah in a revealed manner even as it descended below.

Torah therefore possesses the unique quality that only through it can there be empowerment for elevation.

However, once we have been empowered by Torah [to facilitate the elevation of the soul through prayer], the elevation experienced through Tefilah surpasses even that of Torah, for Tefilah is identical with Teshuvah.

The basis for this premise is the exposition in Iggeres HaTeshuvah (Chapter Ten) that Tefilah is Teshuvah Ila’ah-Upper level Teshuvah. And with respect to Teshuvah it says, ““…and the spirit returns to G-d Who gave it.”¹¹² The return of the soul is to a place that is higher than the level where G-d places the soul (as explained above sec. II). The return is to its very source where it even transcends Torah, as was mentioned above, that “the souls of Israel precede Torah because the Torah itself says, ‘Command the children of Israel, speak to the children of Israel.’”

Hence, although this notion of the preeminence of the souls of Israel has been revealed to us in the Torah, nevertheless, once the Torah revealed this reality, the souls of Israel are elevated beyond the level of Torah.¹¹³ A similar pattern exists with regard to Teshuvah. It is Torah which reveals its quality¹¹⁴ that it is actually higher than Torah.

We must now first explain the preeminence of Teshuvah which mirrors the elevation of the soul through its descent below, whereby the soul is elevated from its status as Tzadik to the state of becoming a Ba’al Teshuvah, as mentioned above Sec. II).

Teshuvah can only occur in this world. In the higher spiritual worlds everything is in order; structured so that everything is in its proper place.¹¹⁵¹¹⁶ By contrast, within our physical world, prior to its refinement, everything is subject to change. Indeed, everything has the potential to be transformed from one extreme to another. This is the meaning of Teshuvah though which the intentional transgressions can be transformed (not only into unintentional ones but) also into merits. Not just virtual merits but actual merits.¹¹⁷¹¹⁸ The above, however, requires further clarification. What is the rationale for Teshuvah being possible exclusively in this world?¹¹⁹ The explanation is that only in this world is G-d’s encompassing force [Sovev] is present. This is not just the level known as Sovev kol Almin [Surrounds or Encompasses all the worlds] for that level acknowledges some proximity to and relationship with the worlds it encompasses. Rather we are speaking of the true encompassing force that is utterly and completely beyond all worlds. It is a force that has no boundaries. And also this level is present exclusively in this world.

This can be understood in light of what was expounded on in earlier discourses (of the days of liberation of the 19th of Kislev¹²⁰). Concerning the Bais Hamikdash, King Solomon declared: [But will G- d in very truth dwell on the earth?] Behold heaven and the heaven of heavens cannot contain You; even [how much less so] this house that I have built!”¹²¹ [This verse can be interpreted in the opposite manner.¹²² King Solomon is expressing the notion that while] G-d’s presence cannot be contained/expressed in the “heavens and the heaven of heavens” referring to the world of Atzilus and the infinite worlds that transcend Atzilus,. G-d can be expressed in this world that is alluded to in the word af-even. [The connection of the word “af-even” to this world can be found in the verse:] [“All that is called by My name, for My glory I created it, formed it, and] af-even made it.”¹²³ The term af here is representative of the forces of this world that are the opposite of goodness and holiness; they too can be transformed through Teshuvah.¹²⁴¹²⁵ In general terms, the rationale for all of the above is that Teshuvah enables us to reach the level that transcends Hishtalshelus-the hierarchical order of worlds. This is referred to as the fifth level, as in the phrase “and the fifth is for Pharaoh,”¹²⁶¹²⁷referring [allegorically] to the level that transcends the four worlds of Aby”a,¹²⁸¹²⁹which correspond to the phrase allows for change and even transformation. From the vantage point of this level nothing is etched in stone.

[in the foregoing verse] “four shares shall go to you.”

This is what our Sages meant when they said, “the place where masters of Teshuvah stand, even perfectly righteous people cannot stand there.”¹³⁰ When they refer to righteous people they were not just referring to the level of Tzadik as it is in this world. In this world, Tanya states,¹³¹ that even the soul of a perfect Tzadik who serves G-d with awe and the love of delight; even so it is not totally nullified… but remains and independent entity that is in awe of and loves G-d; he is an entity that loves.¹³²¹³³ Even the Tzadik, in his “standing” state,¹³⁴ an expression of total self-abnegation, cannot stand in the place that a Ba’al Teshuvah can stand because only through Teshuvah can one attain the level that is beyond hishtalshelus-the entire hierarchical system of worlds.

This is analogous to the Alter Rebbe’s¹³⁵ proof that the ultimate objective of the creation of the entire hierarchy of worlds was not for the upper spiritual worlds, including the world of Atzilus. The rationale for this assertion is that these worlds represent a decline from, and dimming of, G-d’s light. Rather, the ultimate purpose is for this lowly physical world because only in this world can there be a dwelling place for G-d.

Similarly, with respect to Teshuvah:

A Ba’al Teshuvah is higher than the Tzadik, even in his state of “standing,” which corresponds to the world of Atzilus.¹³⁶ However, through Teshuvah (which can only occur when the soul enter the body in this world) the soul is elevated to a level that transcends the entire hierarchical system (which is higher than the souls position before it descended).

The above also explains why Teshuvah has the effect of enhancing our service of Torah and Mitzvos.¹³⁷ This is consistent with the [Chassidic] interpretation of the saying of our Sages, “Teshuvah and good deeds.”¹³⁸ The deeper meaning of this phrase is that through Teshuvah our Mitzvos acquire the status of “good” and “radiant.”¹³⁹ Based on the above we can now understand the elevating power of prayer, which is synonymous with Teshuvah (as mentioned above sec. VI). Prayer too allows for the elevation even beyond that of Torah.

To clarify the matter:

The elevation on the four rungs ladder of prayer (for a ladder, according to Torah standards, requires four rungs) correspond to the four levels of the soul’s descent below: “It is pure, You created it, You formed it You blew it.” Therefore, the elevation too goes through these four levels through Tefilah (as explained above, sec, IV).

Moreover, the elevation through these four levels propel us to be elevated to an even higher level; to the level of [“and the spirit returns to] G-d who gave it,” which is even higher than the “small still voce” associated with the Shemoneh Esrei and “there comes the King.”

(In some Kabbalistic and Chassidic sources¹⁴⁰ it ascribes this [fifth level] to the prayer of Nefilas Apayim that follows the Shemoneh Esrei, as in the prayer To You G-d I raise my soul.”¹⁴¹)

In general terms, the above can be divided into the categories of the “four portions”¹⁴² which can be See Bava Basra 59a.

internalized and thus divisible and the fifth level [to be explained below].

Now the four portions represent the four levels of the soul: Nefesh, Ruach, Neshomo and Chaya. Although the level of Chaya is an encompassing level, it is nevertheless an encompassing level that is connected to the internal levels. Chaya is generally associated with the attribute of Chochma. Although Chochma is a mere point, it is nevertheless referred to as the “beginning of Hishtalshelus.¹⁴³ Consequently, Chaya can also be characterized as an “internal” force, because of its relationship with the internal forces, which are divided [into different categories].

In general terms this level corresponds to the world of Atzilus, although it is beyond the parameters of time and space, which begins in the world of Beriah. By contrast, the world of Atzilus transcends time; it is “was, is and will be all as one.”¹⁴⁴ For this reason there is a Parsa-Curtain that separates Beriah from Atzilus,¹⁴⁵ that alters the nature of the light that extends into By”a, so that it is not the same as it is in Atzilus.¹⁴⁶ Nevertheless, Atzilus is also subject to division etc.¹⁴⁷ Above this level [of Chaya, Chochma and Atzilus] is the fifth level, which is the Yechidah (which derives from the word yachid-singular, unique) of the soul. This is the encompassing level that totally transcends the entire idea of division.

This is consistent with the well-known difference between the terms echad-one and yachid-singular, unique.¹⁴⁸ When we use the term Echad there is a need to negate the idea of multiplicity.¹⁴⁹ However, the term Yachid categorically dismisses any notion of division.

It is to this level that to which Tefilah, which is essentially a Teshuvah dynamic, transports us. With Tefilah we reach that level that is above the hierarchical order of Hishtalshelus; the level of Yechidah which is totally beyond the realm of multiplicity.

Moreover, when one rises to the fifth level through Tefilah, one then introduces and instils that fifth level into Torah.

To explain:

Torah, as it descended from above contains four levels. The Midrash states,¹⁵⁰ “When G-d wished to transmit Torah to Israel, He repeated it to Himself four times before He transmitted it to Israel. As it is stated,¹⁵¹ ‘Then He saw it and recounted it; He prepared it and perfected it, and only afterward, ‘He said to man.’”

Even the aspect of Torah which is the “gift of Torah,” expressed in the words “And He gave it to Moses…” is included in these four levels of Torah, as our Sages state, “A hidden treasure…”¹⁵² There is, however, a higher level of Torah; the level that the souls of Israel contribute to Torah. This is expressed by in the words of our Sages, “Whoever recites [words of Torah] studies [Mishnah] the Holy One, blessed is He recites and studies opposite him.”¹⁵³ This implies that the inherently transcendent [Kadosh] level of G-d is extended and introduced [Baruch] below.¹⁵⁴ This is the meaning of the statement that David would unify the supernal Torah with the Holy one Blessed is He.¹⁵⁵ This is essentially what learning Torah for its own sake means—for Torah’s sake.¹⁵⁶ [How do we accomplish this?] The above is achieved through Tefilah, which is essentially the concept of Teshuvah.¹⁵⁷ After Torah study empowers our elevation through Tefilah, as explained above (Section 6) Tefilah elevates the person to an even higher level; a level that can even contribute to Torah.

This explains the juxtaposition of the words, “And you shall love G-d your G-d with all your heart, and with all your soul and with all your might,”¹⁵⁸ with the words “and you shall speak of them,”¹⁵⁹ which refers to Torah study.¹⁶⁰ Once one goes through the process of elevation through Tefilah – “and you shall love…” – the souls of Israel elicit [the transcendent force] into Torah.

This is [another] meaning of the words v’dibarta bam [which means, literally, “and you shall speak of them], “you shall guide and channel them, as in the verse, “the nations will be guided [Yadber] under you.”¹⁶¹ It also includes the idea that it [the person’s Tefilah] becomes the guide, ruler and exercises control over the Torah;¹⁶² the Torah thus becomes his. This is the rationale for the law that a Torah scholar has the right to forgo his honor.¹⁶³¹⁶⁴ The “four portions” and the “fifth,” discussed earlier, can be found even in the pre-Hishtalshelus realm, even before the tzimtzum; the level implied in the words¹⁶⁵ “before the world was created, He and His name were one.”¹⁶⁶ Now, the pre-Tzimtzum light itself contains the light that was generated for the eventual revelation in the spiritual worlds. This is a level of manifested light. There is also a dimension of light that G-d “separated-reserved” for Himself and was not reserved for subsequent revelation in the worlds.

However, even this hidden dimension can still be characterized as light and is not at all synonymous with G-d’s essence which cannot be characterized as light in any way.

The analogy from our soul is the difference between the essential faculties which are contained within the soul and the way the soul itself “bears-carries the faculties.” The faculties as they are contained within the soul can be [in some measure] characterized as faculties in the sense that they have some relationship with the revealed faculties. They can even be characterized as having a connection to the physical and corporeal body.¹⁶⁷ By contrast, when it said that the soul “bears-carries the faculties within itself,” these faculties are truly not faculties in any real sense. [They are not independent, or even potential faculties; they exist only to the extent] that they represent the soul’s state of perfection.¹⁶⁸ This parallels the Infinite Or Ein Sof that preceded the Tzimtzum, where the “light” is subsumed within His Essence, and which therefore defies characterization as light and revelation. Only because G-d’s Essence is perfect, as it is stated, “You are the perfection of everything,”¹⁶⁹ He therefore “bears everything,” within Himself, even the perfection of being finite.¹⁷⁰ There is also the aspect of Light that is in a revealed state. This ranges from the level of Light that He separated for Himself, for it too relates to the subsequent state of revelation, to the light that follows the Tzimtzum.¹⁷¹ This explains why is it that concerning G-d’s creation of light the Torah states, “and G-d said, ‘Let there be light and there was light.”¹⁷² It does not say, “and it was so” as it does for the other utterances. The Ba’al Shem Tov explains that for light to emerge there had to be a Tzimtzum which is a form of “distress” to the world.¹⁷³ It therefore says, “and there was [Vayehi], which is an expression of pain, as our Sages state¹⁷⁴ that whenever the Torah employs the term Vayehi it is an expression of pain.¹⁷⁵ All of the above relates only to the light in its revealed state. However, the Light that is truly incorporated within His Essence is in a state of utter concealment.

The distinction between the hidden and revealed light is analogous to what was discussed above See Keser Shem Tov, 247. Or Torah of the Maggid, end of sec, 2.

concerning the difference between the four levels of the soul NaRaNach¹⁷⁶ and Yechidah. The former levels have descriptions and they are divided from one another [by virtue of their different forms]. This is because they are all levels of revelation [of, and extensions from, the soul’s essence¹⁷⁷]. Yechidah, by contrast, has absolutely no division because it is utterly hidden and parallels the Light that is incorporated within G-d’s true Essence.

It is to this level that Teshuvah takes us. Thus, when the soul descends below to this world that is filled with kelipos¹⁷⁸ and sitra achara,¹⁷⁹ it is the ultimate manifestation of concealment. When a person engages in the process of Teshuvah and thereby transforms this state of concealment etc., one then reaches the ultimate level of G-d’s concealment; which is the light that is incorporated within G-d’s true Essence.¹⁸⁰ This is the light that goes beyond the light that He separated-reserved for Himself. Indeed, one reaches the innermost aspect and essence of the Ein Sof, Boruch Hu (as explained in the Series of Discourses of the Hilulo¹⁸¹).

This now explains the phenomenal nature of the Splitting of the Red Sea.

It is written, “He transformed the sea into dry land.”¹⁸² The term “sea” is a metaphor for that which is concealed, whereas dry land symbolizes that which is revealed. When the sea was split it transformed the sea into dry land, that which is concealed into a state of revelation.

Moreover, the concealed state that was revealed was the ultimate, essential state of concealment that was revealed, as the Mitteler Rebbe¹⁸³ explains in his work, Sha’ar Ho’Emunah.¹⁸⁴ And this is the meaning of [the description of G-d’s exaltedness, in Onkelos’ translation of the Song of the Sea]: “Who is exalted above the [arrogant] exalted.¹⁸⁵” “Exalted” is a phenomenally exalted level, referring to the Light that G-d reserved for Himself.

That G-d is “exalted above the exalted” implies that even the Light, as it is incorporated within His Essence, came into a state of revelation.

This then is the meaning that the splitting of the sea was “difficult” (in the expression “as difficult as the Splitting of the Red Sea”). This is due to the Tzimtzum.¹⁸⁶ At the time of the splitting of the sea, the Light which is inherently higher than revelation was revealed. Now [when this level is revealed] it is entirely beyond division. When discussing the relative level of Sovev [the encompassing transcendent force¹⁸⁷] which still has some connection to the worlds, and it parallels the level of the soul called Chaya, there is room for division. From the vantage point of the true level of Sovev, which corresponds to the soul-level of Yechidah, there is absolutely no room for any division.

Thus, when this level was revealed at the time of the splitting of the sea, there were no differences between Moses and the children of Israel. This was so notwithstanding the huge gulf that ordinarily existed between Moses and the children of Israel. Concerning Moses it is written “for I have drawn him from the water.”¹⁸⁸ [This has been interpreted spiritually to mean that] Moses transcended the Torah as it is connected to the attribute of Tiferes.¹⁸⁹ Moreover, Moses speech impediment—he was “heavy of mouth and heavy of speech”¹⁹⁰—is attributed to the fact that he couldn’t lower himself to express the Oral Torah (“heavy of mouth”) or the Written Torah (“heavy of language”) because he was on a loftier perch than them, as explained elsewhere.¹⁹¹ By contrast, the children of Israel, who are lower than the level of Israel itself,¹⁹² derive from the attributes of Netzach¹⁹³ and below.¹⁹⁴ Yet, notwithstanding the huge gulf between Moses and the children of Israel, the Torah equates them by using the singular form for the singing of Moses and the children of Israel. The explanation for this unity is that at the splitting of the sea, Moses was able to channel this level to all of the children of Israel.¹⁹⁵ The foregoing also explains the statement of our Sages, “It doesn’t say ‘sang’ but ‘shall sing.’ Herein is a hint, in the Torah, to the Resurrection of the Dead.”¹⁹⁶ The Resurrection of the Dead is conceptually the idea of Teshuvah, for “one who falls from his level is considered dead.”¹⁹⁷¹⁹⁸ The emphasis that Resurrection is “in the Torah,” suggests that the concept of Teshuvah is revealed through Torah, notwithstanding the fact that Teshuvah is higher than Torah, as indicated by our Sages who stated,¹⁹⁹ “They asked Torah [what can a person do when he sins. The Torah was unforgiving in its response, whereas] [T]hey asked the Holy One Blessed is He [the same question, and His answer was ‘Do Teshuvah and he will be atoned for.’].”

From this we see that from the vantage point of Torah there can be no Teshuvah. Only because they asked of the Holy One, Blessed is He, who transcends Torah, does Teshuvah help.

Nevertheless, the preeminence of Teshuvah over Torah is, itself, revealed through Torah. (This is analogous to what was discussed earlier (Sec. VI) that the preeminence of the souls of Israel over Torah itself was revealed through the Torah.)

Inherent in this assertion is the idea that Torah²⁰⁰ provides the empowerment for Teshuvah.

Now, the Resurrection of the Dead (the ultimate reward, to be revealed primarily in the seventh millennium²⁰¹) will occur in the future [period of Redemption]. At Mattan Torah-the Giving of the Torah we already experienced a sampling of the future revelation (as stated in Tanya²⁰²). Now since the Splitting of the Red Sea was a preparation for Mattan Torah, the phenomenon of Techiyas Hameisim is therefore hinted there.²⁰³ The same is true about the revelation of G-dliness through the wonders and miracles performed by the Tzadikim of each and every generation,²⁰⁴ as stated in Sha’ar Hayichud Vo’ho’Emunah.²⁰⁵ What has been said about the Splitting of the Red Sea at the time of the Exodus from Egypt, that the song was sung in the singular to indicate that each and every individual Jew saw G-dly revelation and declared, “This is my G-d and I will glorify Him,”²⁰⁶ will occur again in the future.

Moreover, the future will experience wonders that are even considered wonders relative to the wonders of the Exodus,²⁰⁷ as is stated, “As the days that you departed from the Land of Egypt, I will show them wonders.”²⁰⁸ [That the future will be phenomenally greater than the past] is further underscored in the usage of the term “zeh-this,” which is mentioned only once at Krias Yam Suf, whereas, in the future, the word zeh will be mentioned twice,²⁰⁹ as is stated: “And it will be said in that day, behold this is our G-d, we have hoped for Him that He would save us,; this is the G- d that we hoped for,”²¹⁰ as discussed at the end of Tractate Ta’anis.²¹¹ And just as Moses was the one who channeled all of the spiritual energies at the splitting of the sea, so too it will be in the future; “Moses and Aaron will be with them,”²¹² even prior to the construction of the Bais Hamikdash.²¹³ This will precede the Redemption, as the Rambam rules,²¹⁴ “A King will arise from the House of David, steeped in Torah… compels all of Israel to go in its path and repairs the breaches in it and wages the wars of G-d… he will be successful and he will build the Bais Hamikdash in its place and he will gather the scattered of Israel.”²¹⁵ [What applies to Moses and Aaron] also applies to the extension of Moses in every generation,²¹⁶ and [therefore] my sainted father-in-law, the Rebbe will come at their head, and will join us when we will go to greet the face of our righteous Moshiach, for a shepherd will never leave his sheep.²¹⁷ All of this happen through our engagement in the study of Torah, acts of lovingkindness and praying with a congregation, through which, “it is as if you have redeemed Me and My children from the nations of the world.”²¹⁸ Now, the above concerns the personal Redemption of each individual, which is “as if” he has redeemed Me” (the use of the letter “chof-as if” alludes to the level of Keser-Crown, for the word Keser²¹⁹ is the gematria of the word esrim-twenty.²²⁰) And from the personal Redemption we arrive at the general Redemption, “You have redeemed Me and My children,” literally, through our righteous Moshiach, in our time, literally soon, with “eternal joy on their heads.”²²¹ ADDENDUM Excerpt from Rebbe’s Sicha [Talk] that Followed the Ma’amar In the Ma’amar (based primarily of the Ma’amar of the Rebbe Rashab,²²² recited fifty years ago on the Shabbos Parshas Beshallach) it cited²²³ the statement in Iggeres HaTeshuvah (Chapter 10) that Tefilah is Teshuvah I’la’ah-the upper level of Teshuvah.

This requires explanation:²²⁴

How could it be said that Tefilah is the upper level of Teshuvah, whereas in Kabbalah²²⁵ and Chassidus it identifies Tefilah with the attribute of Malchus, which is why [King David said²²⁶]: “and I am prayer.”²²⁷ Regarding Tefilah, it is also said,²²⁸ “And I am in the midst of exile.”²²⁹ [The question then is:] Malchus is identified with the level of Teshuvah Ta’ta’ah-Lower level of Teshuvah, as the Alter Rebbe explains in Iggeres HaTeshuvah itself²³⁰ that the word Teshuvah is a composite of the words Tashuv Hei-²³¹ (the final Hei of the name Havayeh-the Tetragrammaton).

There are two letters Hei in the Tetragrammaton, referring to two levels of Teshuvah. The lower level is the] return of the lower Hei, which is the lower level of Teshuvah, and the return of the higher Hei (which corresponds to the attribute of Binah – “The Mother²³² that crouches over her nest etc.”²³³) corresponds to Teshuvah I’la’ah-the upper level of Teshuvah.

And since Tefilah is associated with Malchus, it would stand to reason that it represents the level of Teshuvah Ta’Ta’ah, the lower level of Teshuvah [contradicting the assertion in the Ma’amar (based on the Alter Rebbe’s statement in Iggeres HaTeshuvah) that Tefilah is actually representative of the higher level of Teshuvah].

The truth is that there is no need to bring support from Kabbalah for the association of Tefilah with Malchus. The Alter Rebbe himself makes that very same claim in Iggeres HaTeshuvah, (at the end of Chapter 7) concerning the recitation of the bedtime Shema. There he explains the connection to the four letters of the name Havaye, and states: “Tefilah affects the letter Hei” – referring to the lower Hei, for the first [and higher level] Hei is connected to Tefillin.²³⁴ How then can we reconcile the above with the Alter Rebbe’s statement that Tefilah is the higher level of Teshuvah?

The Alter Rebbe continues:

Since Tefilah is the state of Teshuvah I’la’ahthe Upper level Teshuvah, it must be preceded by Teshuvah Ta’ta’ah“-the Lower Level Teshuvah. This is what our Sages intended in the Mishnah, “One embarks on prayer only with earnestness.” Rashi explains, “submission.” This is the state of Lower Level Teshuvah, which arouses Divine compassion, as noted above, and as the Gemara [Talmud] infers from the Biblical verse, “she was embittered.’²³⁵ At the same time we must note the Beraisa there, Our Sages taught: ‘One embarks on prayer only with joy…’”

There are several matters here that are in need of clarification:

Generally, when the Alter Rebbe quotes rabbinic statements he does not cite their source. Why then does he state that “This is what our Sages intended in the Mishnah?”

Lest we may think that it was an unintentional aberration, the Alter Rebbe repeats this pattern immediately afterwards: “As the Gemara infers from a Biblical verse.” And lest one think it was done in Berachos 30b.

passing, the Alter Rebbe continues to cite his source, “we must note the Beraisa there, Our Sages taught: ‘One embarks on prayer only with joy…”

At first glance, this is utterly incomprehensible! Why does he have to stress that this is in the Mishnah.. inferred in the Talmud, from a Biblical verse, and taught in a Bereisa?

While it is the Talmudic approach to ask “what is the scriptural basis for a law?” the Alter Rebbe does not normally cite his sources in Iggeres HaTeshuvah. Here is a notable exception. We must understand why?

And the essential question: It was established²³⁶ that whatever the Alter Rebbe cites in Iggeres HaTeshuvah is directed exclusively to the concept of Teshuvah. It is therefore difficult to comprehend the relevance of the citation of the above sources to Teshuvah.

The Alter Rebbe established, in the title page of the Tanya (the “Book of the Intermediates”), that it is dedicated to clarifying the verse, “For it is exceedingly near to you, in your mouth and in your heart, to do.” “To explain how it is exceedingly near [to serve G-d with one’s heart]. This objective of the Tanya applies to the third section of Iggeres Haeshuvah as well, since it is the third section of the Tanya.

It stands to reason that all that the Alter Rebbe explains, whether it is the love and awe of G-d (in the first section) or faith (in the second section) or the content of Iggeres HaTeshuvah are relevant to each and every person, for “the rank of the Benonii²³⁷ is that attainable by every person.”²³⁸²³⁹ It also stands to reason that it applies even in our generation, for the Torah is eternal.²⁴⁰ The same would apply to the subject matter of Chapter Ten of Iggeres HaTeshuvah that Tefilah is an upward movement of Teshuvah I’la’ah-Upper level Teshuvah. This is relevant to everyone.

Similarly, the level of Teshuvah Ta’ta’ah-Lower Level Teshuvah discussed here is relevant to each and every individual because each and every person possesses the name Havaye within. And the name Havaye contains both Teshuvah I’la’ah and Teshuvah Ta’ta’ah.²⁴¹²⁴² To forestall any thought that one who has already gone through all the levels of Teshuvah, expounded on by the Alter Rebbe in preceding chapters, (to the extent of [the person has reached the point of:] “after the cleansing spirit passes over and purifies them,”²⁴³) requires only Teshuvah Ila’ah and not Teshuvah Ta’ta’ah, the Alter Rebbe therefore explains that even one who is at the level where his Tefilah is on the plane of Teshuvah I’la’ah (surpassing others who are at the stage of Teshuvah Ta’ta’ah, whose prayer is therefore also on that plane and not on Teshuvah I’la’ah), he too needs to engage in a Teshuvah TaTa’ah preparation before Tefilah: “With earnestness,” which Rashi explains means submission.”

We can now reconcile the statement here that Tefilah is Teshuvah I’la’ah, with the identification of Tefilah with Malchus (Teshuvah Ta’ta’ah). Here we are discussing the situation where there has already been the elevation of Malchus and one has already attained the approach of Teshuvah I’la’ah.²⁴⁴ However, for one who has not attained this level, Tefilah is a state of Teshuvah Ta’ta’ah.

We now have to clarify why it is that one for whom Tefilah has reached the level of Teshuvah I’la’ah needs to preface his prayer with Teshuvah Ta’ta’ah?

One cannot say that this is analogous to the statement of the Alter Rebbe in the first part of Tanya²⁴⁵ that “yet the essence of Teshuvah is in the heart, and the heart has a multitude of levels…”. According to this statement it is possible that his Teshuvah is now inadequate.²⁴⁶ However, this answer is untenable, because here we are discussing one who is truly at the level of Teshuvah I’la’ah. This is confirmed by the reference of the Alter Rebbe²⁴⁷ to the preeminence of the Ba’al Teshuvah over the perfect Tzadik (a level which even the perfect Tzadikim do not even have the potential to reach). It is self-understood that we are discussing a person whose Teshuvah is adequate.

However, there is another point that the Alter Rebbe cites there:²⁴⁸

Or, that it is desired to raise him to a more sublime level of Teshuvah, coming more deeply from the heart.

To accomplish this, the preceding Teshuvah does not suffice and there is a need for Teshuvah Ta’ta’ah.²⁴⁹ To underscore that even one whose prayer is on the Teshuvah I’la’ah level, still requires Teshuvah Ta’ta’ah, he therefore cites what our “Sages say in the Mishnah…”

The significance of Mishnah according to the Alter Rebbe in his work Torah Or (Parshas Shmos²⁵⁰) is that it is situated in the world of Atzilus. [In the word of the Talmud: “Mishnah is the queen.”²⁵¹ This alludes to the state of the queen whose union with the king is manifested in a revealed manner. This is the character of the world of Atzilus, where G- dliness is revealed and “No evil can abide with You.”²⁵² The Alter Rebbe therefore stresses that “this is what our Sages stated in the Mishnah” to indicate that even for whom G-dlines is exposed and he is on the level of Teshuvah I’la’ah, he should not think that he no longer needs the level of Teshuvah Ta’ta’ah. Even the level of Mishnah declare that ““One embarks on prayer only with earnestness [which Rashi explains to mean]: “submission;” which is Teshuvah Ta’ta’ah.

The Alter Rebbe continues that this is derived from a “Biblical verse” to underscore that one does not require the knowledge of Kabbalah to know that even one who is on a lofty level still needs Teshuvah Ta’Ta’ah. One can even derive this from an explicit verse concerning Chanah about whom it is written, “She was embittered.” Now, Chanah was a prophetess and she was certainly not embittered because of her sins. She wanted to have “children of men,” which means that she was seeking perfection within the realm of holiness. And despite that she was “embittered,” which justified her prayer to G- d.”²⁵³ From the above it is demonstrable that even one who has attained the level of Teshuvah I’la’ah still needs Teshuvah Ta’ta’ah before Tefilah.

The Alter Rebbe then proceeds to clarify another matter: Even one, who is holding only by the lower level of Teshuvah, can also experience Teshuvah I’la’ah. This is what the Alter Rebbe intended with adding the words, “as is derived there in the Gemara.”

In Torah Or,²⁵⁴ the Alter Rebbe explains that Gemara, which comprises the sayings of the Amoraim, represents the state of Divine concealment. This is based on the interpretation of the verse: “[There are threescore queens and fourscore concubines and] maidens [alamos] without number.”²⁵⁵ This refers to the sayings and teachings of the Sages of the Gemara.²⁵⁶ The word alamos is cognate to the word helem-concealment.

This then is the Alter Rebbe’s intention by citing “Gemara” as the source to instruct us that even those for whom G-dliness is in a state of concealment, can also experience Teshuvah I’la’ah, despite the fact that they are presently only at the level of Teshuvah Ta’ta’ah.

The Alter Rebbe adds: “as the Gemara derives this from a Biblical verse.” In the Tanya (Part one²⁵⁷) the Alter Rebbe explains that Scripture is in the world of Asiyah. (As explained there, “With the study of Mikra-Scripture the Light of the Blessed En Sof is diffused from Atzilus to Asiyah.” This implies that it is not just situated in Asiyah; rather it is diffused from Atzilus to Asiyah. By contrast, “Kabbalah is not diffused at all from Atilus to By”a.)

This suggests that even when one is in the level of Asiyah one can have experience the state of (Tefilah) Teshuvah I’la’ah.

The Alter Rebbe then continues with a citation from a “Bereisa there: “Our Sages taught: ‘One embarks on prayer only with joy…’”

Bereisa is the intermediary between the Mishnah and Gemara.²⁵⁸ [In spiritual terms this refers] to one who has periods in which G-dliness is revealed and times when it is concealed (which is consistent with the meaning of Bereisa as “outside”²⁵⁹).

One may therefore entertain the erroneous notion that this individual is not capable of experiencing joy because there are times when G-dliness is hidden.

To dispel this notion the Alter Rebbe therefore states that even in the Bereisa there is room for joy. This is so because “The Rabbis taught,” and “who are the kings? The Rabbis.”²⁶⁰ Torah possesses the power to endow the feeling of joy even for this person.

We now understand why the Alter Rebbe had to bring all these sources. By mentioning them he instructed us how the teachings of Iggeres HaTeshuvah relevant to each and every person.

---

By engaging in the subjects discussed in the third part of Tanya, we bring about the third Bais Hamikdash.

This is based on the premise that, generally speaking, the Tanya represents the “dissemination of the fountains abroad” in a manner of “providing a nurturing livelihood,”²⁶¹ because it introduces these concepts into a manner of understand and comprehension, through which we bring about the coming of our King Moshiach.²⁶² However, more specifically, the first part of Tanya corresponds to the First Bais Hamikdash; the second part to the Second Bais Hamikdash and the third part—Iggeres HaTeshuvah—corresponds to the third Bais Hamikdash that will be constructed with the coming of our righteous Moshiach, through Teshuvah, for “there it depends solely on Teshuvah.”²⁶³ SAMACH TISAMACH, 5747 GRANT JOY UPON JOY MA’AMAR/DISCOURSE OF REBBE Published in honor of the Lechaim/Engagement of Nochum Greenberg ‘שיחי to Alti Shur ‘תחי Translated by Heschel Greenberg INTRODUCTION With praise to the Almighty, I am publishing this translation of the Rebbe’s discourse Samach Tisamach 5747 in honor of the engagement and Lechaim of my son ‘הת Nochum ‘שיחי to Alti Shur ‘תחי.

May all the Rebbe’s blessings to the Choson and Kallah be fulfilled in their entirety that the wedding take place “in a happy and auspicious hour, and that you build an everlasting Jewish home based on the foundations of the Torah and Mitzvot as they are illuminated with the inner light of the Torah, that is the teachings of Chassidus; with blessings of Mazal Tov, Mazal Tov.”

It is our heartfelt wish and prayer that this marriage be the final step in the unfolding of the ultimate marriage between G-d and the Jewish people with the imminent coming of Moshiach and the true and complete Redemption at which time we will see the realization of the prophecy recited under the Chupa:

“Speedily, O G-d our G-d, may there be heard in the cities of Judah and in the streets of Jerusalem, the sound of joy and the sound of gladness, the sound of a groom and the sound of a bride, the sound of the exultation of grooms from their Chupa, and of youths from their song-filled banquets.”

Heschel Greenberg

Rosh Chodesh Sivan, 5773

Buffalo, New York

B”H

MA’AMAR, SHABBOS PARSHAS TAVO, 18 ELUL, 5747¹

Grant joy upon joy² [Samach Tisamach] to these beloved companions, [even as You gladdened those You formed, when they were in the Garden of Eden at first.]³ In the series of discourses of Samach Tisamach 5657⁴ [delivered 90 years ago during the Sheva Brachos of my sainted father-in-law, especially near the end of the discourse, which was likely the one delivered on Chai [Eighteenth of] Elul⁵ of that year, as recounted in the talks⁶ of my sainted father-in- law⁷ that the discourse then discussed the light that was created on day one of creation⁸] the question is raised: what is the meaning of “grant joy upon joy to these beloved companions?” The term “companions” is an allusion to the attributes of chochma (conceptual wisdom) and binah (analytical knowledge), known as “two companions that do not separate.”⁹ Now binah is the source of joy.¹⁰ Chochma too manifests the Divine level of delight, which transcends joy.¹¹ What then is the meaning of the request “Grant joy upon joy to these beloved companions? Why is it necessary to grant joy to these beloved companions?¹² The resolution of this matter¹³ is that the request is to bestow a level of joy that is (not only beyond the level of joy associated with binah but even) beyond the delight associated with chochma. Thus we ask for joy—referring to the more exalted level of simcha—to extend to the “beloved companions”, that it be introduced into chochma and binah.

We can better understand this by first prefacing the discussion in the foregoing series of discourses¹⁴ that the joy G-d receives from our Mitzvos (“G-d rejoices with His handiwork”¹⁵) is not just from the act of the Mitzvah itself but rather from the joy experienced by one who performs the Mitzvah. (“Israel rejoices with His Maker”¹⁶).

This is true notwithstanding the phenomenal value in the actual performance of the Mitzvah, from two vantage points. First the act of the Mitzvah is rooted in the Divine realm of thought.¹⁷ And within the realm of thought itself it is rooted in its innermost precincts, as it says, “The end of action is first in thought.”¹⁸ Indeed, the Mitzvos are rooted in the realms that transcend Divine thought.¹⁹ In addition, performing a Mitzva simply by accepting the yoke of the Heavenly Kingdom, involves total surrender of self.²⁰ In light of these two virtues associated with the practical performance of a Mitzvah it would seem that Divine joy would be generated by the Mitzvah itself.²¹ Nevertheless, there is a preeminent value that the joy accompanying the Mitzvah enjoys over the actual deed.

The difference between the two is explained there²² in the following manner:

The Delight and joy that G-d experiences from our observance of the Mitzvos (as a result of the two foregoing virtues) reaches G-d’s desire and delight.²³ G-d’s desire and delight, though, do not represent His very Essence, for He is not compelled by His will.²⁴ By contrast, the joy in doing a Mitzvah, which emanates from the very exalted level and the very essence of the soul, elicits a reciprocal feeling of joy from Above for the fulfillment of His will, despite the fact that He is not bound by that desire.²⁵ Thus it is precisely the joy that we experience that can elicit the supernal joy that transcends the level of will and delight which one reaches through the act of the Mitzvah itself.

There is, however, a need for further clarification,²⁶ for there is an additional value to the actual deed of the Mitzvah by virtue of which the Mitzvos can actually reach G-d’s very Essence and Being. This is because the act of the Mitzvah that is performed with subservient devotion expresses simplicity that transcends form and complexity.²⁷ As is known, there is a difference between the act of the Mitzvah itself and the meditations associated with the Mitzvah. Surely, meditation which accompanies a Mitzvah contributes to the enthusiasm and hiddur-excellence²⁸ with which the Mitzvah is performed—indeed even excellence within excellence.²⁹ This is consistent with the²⁷ Not only does the act of the Mitzvah reach and touch the highest manifestations of G-d’s being (His will and delight) but it also connects to G-d’s very essence. This is so precisely because the Mitzvah is unadorned with external trappings of intellect and emotion, and is a pure, unadulterated expression of one’s most basic ability—to simply conform to G-d.

saying, “a Mitzvah without concentration is like a body without a soul.”³⁰ Nevertheless this form of action is a composite form.³¹ By contrast the performance of a Mitzvah with subservience as a simple servant who complies with his master’s will,³² is a simple, non-composite act.

Now it is known that simplicity down here elicits Divine simplicity.³³ If so, why is there an emphasis on the joy of doing the Mitzvah?³⁴ One may offer the following explanation:

Although performing a Mitzvah with acceptance of the yoke reaches the very Essence of G-d that transcends composition, nevertheless (nay, precisely because of this) it remains in the realm of the non- composite, and could therefore not be extended down and revealed below in a composite manner.³⁵ Joy possesses the novel facility that it is, on the one hand, beyond composition as was mentioned above. Joy, also simultaneously possesses the power to break through all boundaries.³⁶ It can pierce though all limits and constraints, even the constraints in the realm of holiness.³⁷ It can therefore cause the most Divine simplicity be extended below.

The conceptual basis for the above is based on the well-known statement that the ultimate purpose G-d has for the Creation is to fulfill His desire to have a dwelling place in the lowliest of realms.³⁸ In short, even the lowliest levels shall be suitable for G-d—G- d’s essence that transcends composition³⁹—to dwell in them.⁴⁰ This suggests that the non-composite dimension of G-d shall dwell in the lowliest of precincts, namely those that are composite and defined beings.

This will explain why, at the very beginning of Creation, when G-d was alone in His world⁴¹ G-d created light. This light, created on the first day of Creation, our Sages state, enabled one to see from one end of the world to another.⁴² This implies that the non-composite light illuminated the composite world.⁴³ This is what enabled a person could see from one end of the world to the other.⁴⁴ However, at the beginning of creation this occurred by Divine initiative.⁴⁵ Now our efforts can accomplish the same when we perform a Mitzvah with joy.

This then is the meaning of “Grant joy upon joy [Samach tisamach] to these beloved companions.” The joy and delight that are associated with the “beloved companions”, i.e., chochma and binah is a composite form of joy. It is necessary to instill within them joy that transcends all composition, limits and constraints,⁴⁶ in ways that expresses itself in the literal dimension of ‘grant joy upon joy to these beloved companions.”⁴⁷ Indeed, it will ultimately bring about the fulfillment of the prophetic prediction “awaken and sing those who dwell in the earth,”⁴⁸ including, literally, the “beloved companions” of that [historical] wedding (of my sainted father-in-law); may it be truly speedily in our days.

This is especially significant in light of the wellknown fact regarding the simcha of Sheva Berachos,⁴⁹ that when a new face participates we then are able to recite these Sheva Berachos, including the blessing of Samach Tisamach, anew.⁵⁰ This implies that this dynamic⁵¹ is reintroduced in a novel and more exalted manner.

This is analogous to that which will occur in the future Redemption. Then we will be exposed to a new dimension of Torah⁵² and a new dimension of Mitzvos because “the Mitzvos then will be in complete harmony with Your will.”⁵³ We will then thus have a “new face. And that will therefore result in the utter perfect simcha, and the fulfillment of the promise: “Eternal joy will be on their heads.”⁵⁴ Amen, may it His will.

ASHER BARA, 5748

WHO CREATED JOY AND HAPPINESS

MA’AMAR/DISCOURSE OF REBBE

Published in honor of the wedding of

Nochum and Alti שיחיו

Greenberg

15 Tammuz 5773

Translated by

Heschel Greenberg

INTRODUCTION

With praise to the Almighty, I am publishing this translation of the Rebbe’s discourse Asher Bara 5748 in honor of the wedding of my son ‘הת Nochum ‘שיחי and Alti Shur ‘תחי.

May all the Rebbe’s blessings to the Choson and Kallah be fulfilled in their entirety that the wedding take place “in a happy and auspicious hour, and that they build an everlasting Jewish home based on the foundations of the Torah and Mitzvot as they are illuminated with the inner light of the Torah, that is the teachings of Chassidus; with blessings of Mazal Tov, Mazal Tov.”

It is our heartfelt wish and prayer that this marriage be the final step in the unfolding of the ultimate marriage between G-d and the Jewish people with the imminent coming of Moshiach and the true and complete Redemption at which time we will see the realization of the prophecy recited under the Chupa:

“Speedily, O G-d our G-d, may there be heard in the cities of Judah and in the streets of Jerusalem, the sound of joy and the sound of gladness, the sound of a groom and the sound of a bride, the sound of the exultation of grooms from their Chupa, and of youths from their song-filled banquets.”

Heschel Greenberg

3 Tammuz, 5773

Buffalo, New York

B”H

MA’AMAR, SHABBOS, PARSHAS VAYISHLACH, 14 KISLEV, 5748¹

…Who created joy and happiness, groom and bride, jubilation, song, cheer and delight, love, brotherhood, peace and companionship.”² My sainted father-in-law (in the discourse he delivered on the 14th of Kislev, 59 years ago,³ as is mentioned in its title) raises the question⁴ why the blessing mentions “joy and happiness” before “groom and bride”? Doesn’t rejoicing revolve around the groom and bride, as is explicitly stated at the end of the blessing: “He brings joy to the groom with the bride” (or, as in the conclusion of another one of the blessings:⁵ “Who brings happiness to the groom and bride”)?

In the foregoing discourse it is explained that there is independent virtue in this celebration (of the groom and bride) because so many Jewish people have gathered together. This is particularly significant considering that they have gathered with the intent to engage in matters of Torah and Mitzvah observance, or to make resolutions to strengthen the observance of Torah and Mitzvos as expressed by the verse: “They helped everyone his fellow, and everyone said to his brother ‘be strong’,”⁶ ff. Sefer HaMa’amarim 5689 p. 86ff. (See Toras Menachem 5748, Volume 1, p. 554.)

and in a manner of “love, brotherhood, peace and friendship”—the hallmarks of Jewish unity.

One could add that there is particular significance to this gathering in a Hakhel year,⁷ concerning which the Torah states: “Gather the nation…”⁸ The phenomenal virtue of Jewish unity brings joy and happiness to the groom and bride, even to the supernal Groom and bride, G-d and the Jewish people.⁹ We can thus see that there is merit in the actual gathering (which occurs at the celebration of the groom and bride) due to its capacity to generally strengthen Torah and Mitzvos.

One may suggest that this is the basis of the Jewish custom for the groom and bride to increase their Torah study and giving of Tzedakah on the day of their wedding.¹⁰ In addition, it is customary for them to increase in prayer, including the most essential prayer contained in this blessing: “Speedily, O G-d our G-d, may there be heard in the cities of Judah and in the streets of Jerusalem, the sound of joy and the sound of happiness, the sound of a groom and the sound of a bride…”¹¹ The virtue in a gathering associated with the celebration of the groom and the bride is that it is dedicated to Torah and Mitzvos (which encompass the three pillars of: Torah, Service and Tzedakah).

The fact that this gathering of Jews is connected to a groom and a bride enhances its significance, as that too involves strengthening the study of Torah and observance of Mitzvos. This premise¹² is based on the Talmudic statement¹³ (elucidated in a¹⁰ See Midrash Talpiyos, anaf choson v’kalah, 8; Shulchan Ho’ezer, sec. 6, 6:5.

subsequent discourse¹⁴ delivered several hours later) that whoever derives pleasure from the feast of the groom and gladdens him will merit The Torah that was given with five “sounds” corresponding to the five “sounds” mentioned in relation to the groom. (“The sound of joy, the sound of happiness, the sound of the groom and the sound of the bride”¹⁵)

Notwithstanding the fact that the very existence of a gathering of many Jews can generate joy, nevertheless, the primary focus of this Mitzvah-feast is to gladden the groom and the bride. The question therefore persists, why is “joy and happiness” mentioned before “groom and bride?” It should have stated first: “Who created groom and bride” and then enumerate the ten expressions of joy.

In the foregoing Ma’amar [the Previous Rebbe] explains that this order follows the order of their creation. In the scheme of creation, G-d first created joy and happiness and then groom and bride.

The reason for this (first creating joy and gladness and then groom and bride) the Ma’amar explains is to empower the groom and bride to reach a state of joy and happiness.

One can explain this concept based on the understanding that groom and bride represent the union of mashpia and mekabel, the initiator and the recipient.¹⁶ In order to achieve the union of mashpia and mekabel (which are opposites) one needs the power of joy because “joy breaks through boundaries.”¹⁷ G-d therefore first created joy and happiness with its capacity to break through boundaries, and only then He created groom and bride, mashpia and mekabel.

There is yet another aspect to the interplay between joy and marriage: Marriage reveals the Infinite power of G-d in this world (as is explained in several places¹⁸). To enable the marriage dynamic to reveal that infinite power, it was necessary for G-d to create joy and gladness to break through all of the boundaries.¹⁹ To translate all of the above in our service to G-d we must first consider an earlier discussion²⁰ concerning the saying of our Sages [about Eliezer]: “The ordinary conversation of the Patriarch’s servants is even more cherished by G-d than the Torah of their children.”²¹ The advantage of Eliezer’s ordinary conversation is that it related to the match between Yitzchak and Rivkah, the union of the groom and the bride. As explained in an earlier Ma’amar, this symbolizes the general service of a person, because every Mitzvah involves the union between mashpia and mekabel.

Every Mitzvah involves the G-dly Soul exercising its influence over the Animal Soul and the body, to them to fulfill the Mitzvos. This is analogous to the union of the groom and the bride who represent the G-dly Soul and the Animal Soul, or the body and soul.²² In more general terms, the dynamic of mashpia and mekabel extends to the world at large, inasmuch as the mission of every person is to engage the outside world and transform it into a “dwelling” for G-d.²³ Here too we can discern the two elements of mashpia and mekabel: The person who engages the world in his service of G-d is the mashpia and “groom,” whereas the world that is rendered a dwelling by one’s efforts is the mekabel and “bride.”

There is another insight that may be added here:

Regarding marriage, it is written: “they shall become one flesh.”²⁴ The union of the groom and bride causes the creation of a child through which they become one flesh.²⁵ The same is true regarding this mission. The union of the person and the world creates new life: a dwelling for G-d in the lowliest of precincts.

The analogy can be extended: With respect to the creation of a child, our Sages state²⁶ there are three partners, G-d, the father and the mother. Mashpia and mekabel do not suffice for procreation; there is a need for the third element. Similarly, with respect to making this world a dwelling for G-d, mashpia and mekabel do not suffice. There is also a need for a “third” transcendent element: Divine assistance.

It may be suggested that these three elements²⁷ are reflected in the person who performs a Mitzvah: a) The person who performs the Mitzvah, b) the act of the Mitzvah itself, and c) the object with which the Mitzvah was performed.²⁸ Furthermore, all Mitzvos involve thought, speech and action as explained in Likkutei Torah.²⁹ This then is why, in the context of our service to G- d, the creation of joy and happiness preceded the creation of the groom and bride. As stated “groom and bride” represent the general approach to our service that includes mashpia and mekabel. To succeed in this regard, one must have special assistance, as was stated above. The blessing therefore begins with “joy and happiness” because joy has the capacity to break through all parameters. Joy thus empowers the person to break through all the barriers to the goal of uniting all those things that one’s efforts are designed to unify, to the point of “becoming one flesh etc.” Joy can ultimately also elicit the infinite power of G-d and bring it down below.³⁰ This then captures the inner content of the blessing: “Who created joy and happiness,” which is a unique blessing. This is in consonance with the statement of the Zohar³¹ (cited in the Discourse³²) that this blessing, which is the seventh, incorporates all of the seven blessings,³³ and as our Sages stated: “All sevens are beloved.”³⁴ In addition, this blessing enumerates ten expressions of joy, an allusion to the expansion of the Land of Israel to encompass ten nations in the future, as it says, “When G-d will expand your boundaries.”³⁵ The reference to the number ten here also relates to the Ten Utterances and the Ten Commandments, each of which possesses a unique and complementing feature, as is explained in the Zohar (cited in the above Ma’amar). And, as it is also explained in the Zohar³⁶ in its exposition of the verse “each spoon [literally: “a spoon, a spoon”] weighing ten (shekels).”³⁷ This, the Zohar explains, corresponds to the two sets of Tens, the Ten Utterances and the Ten Commandments. Combined, they form the “holy shekel.”³⁸ This is particularly poignant in light of the Teachings of the Ba’al Shem Tov (cited and expounded on in Sha’ar HaYichud Vo’he’Emunah³⁹) that the Ten Utterances are renewed each and every instant, etc.⁴⁰ May it be His will that speaking about and discussing these matters as they are connected to Torah shall cause them to be actualized and fulfilled. Indeed, whatever G-d does He tells us to do, as it says, “He tells His word to Jacob, His statutes and ordinances to Israel.”⁴¹ And may we thus see the fulfillment of: “Who created joy and happiness…” that G-d should create a new creation of joy and happiness and the fulfillment of the word in this blessing: “Speedily, O G-d our G-d, may there be heard in the cities of Judah and in the streets of Jerusalem, the sound of joy and the sound of happiness, the sound of the groom and the sound of a bride.”

May this happen in a manner described in the verse: “You shall not leave in haste,”⁴² but in a manner of: “In sitting still and rest shall you be saved,”⁴³ and “Everlasting joy shall be upon their heads.”⁴⁴ However, combined with the above, it shall occur with quickness and agility motivated by joy, as hinted in the word in this blessing: “Speedily, etc.⁴⁵ And may this occur imminently, literally!

Translated with an introduction and notes by Rabbi Heschel Greenberg, from Ma’amarim of the Rebbe, Volume Two (Jewish Discovery Center).

Footnotes

1. The precise translation is actually in the future tense, “shall sing,” as will be noted shortly. ↩ ↩² ↩³

2. Beshallach 15:1. ↩ ↩² ↩³

3. See Shemos Rabbah 23:9. ↩ ↩² ↩³

4. See also beginning and end of Ma’amar Az Yashir 5677 and other sources. ↩ ↩² ↩³

5. The question the Rebbe is addressing here is: how can we say that Moses and the Jewish people were equal? Moses was the greatest person to have ever lived, the closest to G-d etc.! How can the lowly members of the community who crossed the sea with Moses be on the same level? The answer is that joy reveals an inner dimension of the Jew, relative to which we are all equal. Perhaps, it means that through joy we can reveal the spark of Moses every Jew possesses, as stated in Tanya (Chapter 42). However, see the Rebbe’s explanation near the end of this discourse that at the time of Krias Yam Suf a level of G-dliness was revealed, relative to which they were all equal. ↩ ↩² ↩³

6. This concept is explained in Sefer HaMa’amarim 5657, end of p. 223ff. ↩ ↩² ↩³

7. The question here seems to be: Why was this song in particular so powerful that it could unite all of Israel with Moses? The explanation that song and joy are equalizers does not suffice because in no other joyous experience do we find that level of unity. It must have been the spiritual energy of the Krias Yam Suf that enhanced the state of joy. The Rebbe provides the answer near the end of this discourse. ↩ ↩² ↩³

8. Erachin 15a. ↩ ↩² ↩³

9. See Torah Or 62b. ↩ ↩² ↩³

10. For example, the Talmud refers to matching a husband and wife is “as difficult as Krias Yam Suf.” ↩ ↩² ↩³ ↩⁴

11. Pesachim 118a. Sotah 2a. See there for cross references. ↩ ↩² ↩³

12. See Sefer HaMa’amarim 5654, p. 133ff. ↩ ↩² ↩³

13. Mechilta, Beshallach 14:5. Zohar II 6a. ↩ ↩² ↩³

14. The word Kelipah simply meanss a shell or husk. It is the Kabbalists way of describing evil as a cover of the good. ↩ ↩² ↩³

15. Tehillim 104:31. ↩ ↩² ↩³ ↩⁴

16. When Moses and the Jewish people of that time will come back to life and will sing the Tenth Song. ↩ ↩² ↩³

17. P. 64d. ↩ ↩² ↩³

18. P. 515ff. ↩ ↩² ↩³

19. To use the human analogy, while thought is the deepest means of expression, it is nevertheless only considered a garment of the soul. The soul’s personality is its intellect and emotions that express themselves through thought, speech and action. Similarly, there are manifestations of the Divine that transcend the realm of thought. ↩ ↩² ↩³ ↩⁴

20. Not only will the soul ultimately return to its original spiritual state; it will even climb higher. ↩ ↩² ↩³

21. In preliminary morning blessing, Elokai Neshama ↩ ↩² ↩³

22. See Torah Or 26c. ↩ ↩² ↩³

23. Bava Basra 53a. 65a. 71a (and commentary of Rashbam). Rambam, Hilchos Mechirah 25:4. Hilchos Zechiah Umatanah 11:22. ↩ ↩² ↩³

24. The literal translation of the Talmudic expression is: “One who gives [a gift] gives with a good eye.” This suggests that if there is any doubt as to what the giver of the gift had in mind, we assume that he meant to give more rather than less because the giving of a gift is done graciously and liberally; in contrast with a sale, which, according to some opinions, one does not reluctantly. ↩ ↩² ↩³

25. A Zoharic expression; lit. “Isarusa d’leilah-An arousal from Above.” ↩ ↩² ↩³

26. There are different ways that G-d bestows His light upon us. Generally, they are divided into two categories: Even before we act, G-d, in His infinite kindness, generates His light to us. G-d also responds to, and reciprocates, our efforts. The difference between the two is that the response to our actions is, by definition, a reaction to our finite actions, and is therefore limited to and commensurate with them. The more we do the more we get. However, the initiative that precedes our action comes from a “place” where our actions do not rate; it transcends our parameters and is therefore unlimited. ↩ ↩² ↩³

27. Siddur HaArizal. Likkutei Torah, R;ei 27a. ↩ ↩² ↩³ ↩⁴

28. Tehillim 5:5. See Likkutei Torah, Bamidbar 3c. et al. ↩ ↩² ↩³

29. The world of Atzilus is also known as the world of Divine unity because it is nothing more or less than a reflection of the Divine. All of its attributes are unified with its Source. It is therefore considered to be pure in the sense that it has no independent streak, which can ultimately become the source of evil. ↩ ↩² ↩³

30. See (with slight variations) Rus Rabbah 2:3 ↩ ↩² ↩³

31. Koheles 12:7. See Likkutei Torah, Ha’azinu 72a. ↩ ↩² ↩³

32. G-d transcends the world of Atzilus, where the soul is situated before, and in preparation for, its descent. ↩ ↩² ↩³

33. One can use the metaphor to stem cells which can be divided into three stages. There are differentiated cells with distinct characteristics. This is analogous to the soul as it inhabits the body. Then there are stem cells which are ready to be differentiated. This is analogous to the soul at the point of departure in the world of Atzilus which is known as the world of unity. However, because it is characterized as a “world,” it represents the source of and therefore the connection to the process of differentiation. Then you have the stem cells before they are even ready to be differentiated. This would be analogous to the state of the soul as it is connected to G-d before He readies it for its eventual descent. . ↩ ↩² ↩³

34. See Tanya, Chapter 32. ↩ ↩² ↩³

35. There, the Alter Rebbe explains the essence of Jewish unity which leads to unconditional love of every Jew. That level where there is no difference between souls is the soul’s status before it is in the world of Atzilus. (See “Lessons in Tanya, ad loc. Note 2.) ↩ ↩² ↩³

36. See Etz Chaim, Sha’ar 1 (Drush Igulim v’yosher, 2). ↩ ↩² ↩³

37. The Arizal there resolves the question as to how a multifarious, finite world can emerge from a unified, indivisible and infinite G-d and develops the idea of tzimtzum. The first step in allowing for existence is G- d’s withdrawal from the “space” that He inhabits exclusively to create a vacuum into which He generates a streak of light that becomes the basis for all worlds and levels of existence. The Rebbe’s point here is that the same process of tzimtzum was necessary in order for the soul to go from its point of origin in G-d to the point at which it is ready to be placed into a physical body. ↩ ↩² ↩³

38. A soul acquires an individual identity when it descends into the world of Atzilus. When the soul descends into this world and becomes a Ba’al Teshuvah it not only returns to its original point of departure, but rises to the level that transcends its source. In other words, the differentiated soul now overcomes the Tzimtzum that it had to undergo to assume an identity. Now the differentiated soul with its individual identity enjoys the sublimity of the pre-Tzimtzum trans-Atzilus state. ↩ ↩² ↩³

39. For the following discussion of the difference between Torah and Tefilah, see Sefer HaMa’amarim 5680, end of p. 250ff. ↩ ↩² ↩³

40. In the Rebbe’s talk that followed this Ma’amar the Rebbe referred to a discourse of the Rebbe Rashab that was said on Parshas Beshallach 50 years ago as the basis of this discourse. See also Or HaTorah, Beshallach p. 651ff. ↩ ↩² ↩³

41. Pe’ah 1:1. Cited in our daily morning preliminary prayers. ↩ ↩² ↩³

42. Torah study is equal to all of the Mitzvos including in depth prayer. This implies that Torah study is the greatest thing we can do and even surpasses prayer. See also Shabbos 10a. ↩ ↩² ↩³

43. Berachos 21a. ↩ ↩² ↩³

44. Moreover, if one were to pray all day long they would not be learning Torah. This proves that Tefilah overrides Torah study. ↩ ↩² ↩³

45. 93:1. ↩ ↩² ↩³

46. Berachos 30b. ↩ ↩²

47. Chapter 4:6. ↩ ↩²

48. Shulchan Aruch, Admur Hazaken 93:5. ↩ ↩²

49. Berachos 32b. ↩ ↩²

50. See Ma’amarei Admur Hazaken 5571, end of p. 283ff. Siddur im Dach 133a. ↩ ↩²

51. Hence, prayer, which guarded their Torah learning, must be higher and more powerful than Torah learning. ↩ ↩²

52. Berachos 5:1 – explained in Likkutei Sichos Volume 16. p. 375. ↩ ↩²

53. The Babylonian Talmud’s version is that their protracted praying did not cause them to lose any of their Torah knowledge; it was “guarded.” However, according to the version of the Jerusalem Talmud their knowledge was actually “blessed;” enhanced and increased! ↩ ↩²

54. Zohar III, 73a. ↩ ↩²

55. See Sefer HaMa’amarim 5700 p. 61. 68 et al. ↩

56. Mishnah, Ta’anis, end of Chapter 4. ↩

57. See Likkutei Torah, Beracha 93, end of side d ff. ↩

58. The number 7 is mentioned in Torah Or, Megilas Esther 122a. In our edition of Bereishis Rabbah: “Six things preceded.” See Pesachim 54a. Tanchuma, Naso 11. Et al. Pirush, Maharzav Ha’aruch on Bereishis Rabbah ad loc. (Vilna edition, 5615). ↩

59. Tanna dvei Eliyahu Rabbah 14. ↩

60. Bereishis Rabbah 1:4. See Likkutei Sichos, Volume 34 P. 22. ISefer Hasichos 5752, Volume 1 p. 116. ↩

61. To reconcile the conflicting statements about the relationship between Torah and Tefilah, and Torah and Isarael, the Rebbe wil demonstrate that the preeminence of both Tefilah and Israel is reflected through the prism of Torah. Torah is therefore a prerequisite to the realization of the preeminent role of Tefilah and Jewish souls. ↩

62. VaYeitzei 28:12.. ↩

63. Zohar I 266b. III 306b ↩

64. Sefer HaMa’am’arim Kuntreisim Volume 2, 319a. ↩

65. Ibid. ↩

66. Prayer takes a person from the lowest possible level of earthly existence and elevates him to the highest levels of heaven. ↩

67. Tanchuma – cited in Moreh Nevuchim II:10. See Megaleh Amukos, Ofen 196 (cited in Yalkut Reuveini, Vayeitzei ad loc. Shaloh, Chelek Torah Shebiksav, beginning of Parshs Vayeitzei (72ff.) Likkutei Torah, Beshallach 2b. ↩

68. See n. 21. ↩

69. See n. 27. Aby”a is an acronym for the four spiritual worlds: Atzilus [Emanation], Beriah [Creation], Yetizrah [Formation] and Asiyah [Action or Completion]. ↩

70. In Jacob’s dream, he saw angels ascending the ladder. This represents the process of prayer where our prayers climb from rung to rung. ↩

71. Melachim I, 19:11-12. See Toras Chaim, Tetzaveh 349a ff. Sefer HaMa’arim 5769 p. 138. See there for cross references. ↩

72. Melachim there states: “And behold the L-rd passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the L-rd, but the L-rd was not in the wind; and after the wind an earthquake; but the L-rd was not in the earthquake; and after the earthquake a fire; but the L-rd was not in the fire, and after the fire a still small voice.” These four elements of: “wind, earthquake, fire and a still sound,” are representative of the four levels or rungs of prayer, each taking the person to a higher G- dly consciousness. ↩

73. Various types of angels. ↩

74. Vo’eschanan 6:5. ↩

75. Berachos 24b. Shulchan Aruch Admor Hazaken, Orach Chaim 191:2. ↩

76. See Zohar III 223b (Raya Mehemna). Introduction to Tikkunei Zohar (3b), G-d appears in the stillness of the Shemoneh Esrei prayer. ↩

77. Yirmiryahu 23:29. ↩

78. Berachos 22a. ↩

79. The Rebbe mentioned the Talmudic statement: “Even the sinners of Israel are filled with Mitzvos as a pomegranate (End of Chagigah. See there for cross references. ↩

80. Cited earlier from the Zohar. ↩

81. Our souls, notwithstanding their loftier source, do undergo changes as they descend into a physical body. Similarly, prayer, inasmuch as it takes us from the bottom up, is anchored in the bottom. As a result, its intensity or lack thereof depends on our state of mind and readiness. Torah, by contrast, is the only Divine force that remains as fiery and G-dly in this world as it is in the higher worlds. Torah, therefore, has the power to energize our souls and our prayers. ↩

82. Torah is unique in that it does not change its essential “fiery” nature, despite the fact that it involves matters that are related to the physical world. Unlike our souls that undergo changes to facilitate its relationship with our physical bodies, and unlike prayer which expresses our feelings that are human and finite, Torah never loses its original Divine character. It is therefore capable of empowering our souls and our prayers. ↩

83. Chapter VI ff. ↩

84. Chapter 37 citing Etz Chaim, Sha’ar 26:1. ↩

85. Literally: the “Divine Presence.” It is so called because it represents the Divine power to give birth to the lower worlds and dwell within them. As will be mentioned shortly, this aspect of the Divine is synonymous with the Divine attribute of Malchus (royalty) which is the “collector” of all the higher Divine energies and channels them into the lower worlds. This level is also referred to by the feminine name Matrunisa-[queen in Aramaic], or “the lower mother” because it is responsible for absorbing the Divine light and giving birth to the lower worlds. As will also be mentioned shortly, this level is also seen as the repository of all Jewish souls, and is therefore called “Knesses Yisroel-The Assembly of Israel.” ↩

86. Tanya Chapter 52. ↩

87. See n. 85. The appellation “lower” is to contrast it with the higher feminine attribute of Binah which is called the “higher level of mother.” ↩

88. The individual soul is one part of the collective identity of souls and is therefore synonymous with the Shechinah. ↩

89. Tehillim 109:4. See Zohar III 49b. Pri Etz Chaim, introduction to Sha’ar Hatefilah. Or HaTorah (Yahel Or), Tehillim p. 249-250. ↩

90. King David personified the Divine attribute of Malchus. The fact that he identified himself with prayer to the extent that he says “I am prayer” proves that Malchus is also called Tefilah. ↩

91. See Pardes, Sha’ar 23 (Sha’ar Erkei HaKinuyim) Chapter 22-Ma’areches HaTorah. ↩

92. Tiferes [Beauty or harmony] is the center and “torso” of the six masculine Divine attributes. Tiferes is called beauty or harmony because it is a blend of the two primary emotional attributes of Chesed and Gevurah. Thus, the difference between Torah and Tefilah parallels the difference between the masculine Divine attributes, collectively known as Z”a (the “body” of which is Tiferes, see next note) and the feminine attribute of Malchus. ↩

93. Z”a is an acronym for the words “small visage.” This is the Kabbalistic term used for the six Divine emotional attributes that represent the flow of G-dly energy into the feminine receptive Attribute of Malchus. Malchus, on its own, has no power, It must be “impregnated” by the masculine force of Z”a. ↩

94. These two Divine attributes can be found in all of the spiritual worlds and are even manifested, albeit, strongly tempered, in our G-dly and animal souls, and even in the physical world. However, the first appearance of these attributes is in the highest world of Atzilus. It is in that world that these attributes take shape and assume their individual characteristics. ↩

95. There are two ways G-d’s light can be emanated that are distinguished by the way they are attached to their Source. Z”a, feels its attachment to its source. Although distinct from its source, it vividly reflects its source and always feels attached to it. Conversely, the attachment of Malchus to its Source is not evident. ↩

96. “Cause and effect” is a process where a lower level is generated by, and therefore caused, by a higher level. For example: Intellect can give birth to an emotion. The emotion is the effect and the intellectual idea the cause. Thought is the cause and speech is the effect. A teacher is the cause of the knowledge of the student; hence the student would be the effect. In the spiritual realms, particularly in the world of Atzilus, each level is the cause of the level beneath it. But, because the lower level realizes its cause/source it is naturally drawn to it; wanting to get closer and attach itself to it. As a result of this dynamic, the “effect” is not interested in projecting itself downward to the next level beneath it. For that to happen there is a need for each spiritual level to be “forced” down against its nature by the vessels that contain and channel the light. The ultimate “vessel” which possesses the opposite “extroverted” dynamic is the attribute of Malchus which sees itself not as a spiritual level seeking its own enhancement by attaching itself to a higher level. Rather it recognizes its Divine “mission” to project the energy downward to allow for a lower world. ↩

97. Whenever a lower spiritual level wants to get closer to a higher level there is a paradoxical dynamic that occurs. On the one hand, it wishes to attach and, subordinate itself to and incorporate itself within that which is higher; its very source. On the other hand, this desire for attachment is based on its own status and sophistication. If it would not appreciate the superior value of the source it would not want to get closer to it. Hence the degree of subordination or self-abnegation is relative. In Chassidic parlance this is called bittul hayesh, where the ego is suppressed, but its existence is not nullified. There is, however, a more powerful form of bittul-selfabnegation known as bitul b’metzius, which is total and absolute effacement, in which the entire existence is nullified. The incorporation into the higher entity is absolute and nothing is left. As the Rebbe will explain this is the nature of the bittul of the attribute of Malchus., in contradistinction to the bittul of Z’a. ↩

98. See n. 95. ↩

99. Zohar III 51a. 83b. Likkutei Torah, Shir HaSHirim 5a. ↩

100. See Sefer HaMa’amarim 5679 p. 56. 5698 p. 109. ↩

101. Tehillim 30:13. ↩

102. See Zohar II:140a. I:178b. 77b. 86b. ↩

103. Sha’ar 13 (Sha’ar Arich Anpin) Chapter 2. ↩

104. Radl”a is an acronym for Reisha d’lo Isyada-the Head that is Not Known. Kabbalah teaches that beyond the four worlds there is another trans-worldly dimension called Keser-the Crown. In the Crow itself there are two levels’ known as Arich Anpin and Atik Yomin. Within Atik itself, its innermost core is referred to as Radla because it represents G-d’s unknowable essence. It is unknowable not only because of its profundity, but because it is utterly beyond the realm of knowledge. ↩

105. Both Z”a and its source inhabit the same world of Atzilus, and is therefore not overwhelmed by its source. This may be compared to a teacher whose knowledge is just incrementally above the knowledge of the student. The student’s respect for the teacher will be a limited one. However, where the teacher is a master and is light years ahead of the student, the student’s respect will rise to the level of total awe of the master. ↩

106. Tanya Chapter 2. ↩

107. Devarim 14:1. ↩

108. The word son is used generically; it includes daughters as well. ↩

109. See Likkutei Torah, Shir HaShirim 39c ff. Sefer HaMa’amarim 5659 p. 3. See there for cross references. ↩

110. Both the seminal fluid and knowledge originate in the brain. Yet when one imparts knowledge to a student, the student does not get the essence of the intellect of the teacher. However, with the transmission of the reproductive fluid, the father’s entire intellect can be transmitted to the son; the son’s intellectual capacity can match or even supersede his father’s, all forma one time transmission of the fluid which emanates from the father’s brain. By contrast, a one time teaching imparted by a teacher to a student will not create that potential in the student. ↩

111. See Ma’amarei Admur Hazaken 5572 p. 59ff. ↩

112. Koheles 12:7. See Likkutei Torah, Ha’azinu 72a. ↩

113. Without Torah we could never actualize and realize the preeminent level of our souls. Among Torah’s many characteristics and functions it is designed to illuminate the realities that already exist but cannot be seen. Torah is therefore called light. From that vantage point, Torah transcends our souls because without Torah we could never realize the soul’s greatness. However, once the Torah illuminates and exposes the reality of the soul’s transcendence, the soul then occupies an even more exalted level, because at their source, souls of Israel are higher than Torah. ↩

114. See Hemshech 5672, Volume 3 p. 1408. ↩

115. See Likkutei Torah, Pinchas 75c. Sefer HaMitzvos of Tzemach Tzedek 142a ff. Sefer HaMa’marim I 5635, Volume 2, p. 372ff. ↩

116. In the spiritual realms there is no need and therefore no room for change since everything is in proper order. ↩

117. Yoma 86b. Tanya Chapter 7. ↩

118. The Rebbe’s assertion here is that not only do the transgressions accrue to our credit as if they were merits, they actually become merits. This premise is explained in Tanya that the transgression is what motivates the person to come closer to G-d and develop a powerful passion for Him. In effect, the transgression became a positive force that brings the person to a level that he could not have reached if he had not sinned. ↩

119. What is the underlying rationale for this world’s potential for change? ↩

120. Toras Menachm Volume 58 p. 301ff. 317ff. 393ff. ↩

121. Melachim I 8:27. ↩

122. The simple meaning of the verse is that King Solomon is incredulous. How can G-d be contained in a house that he built while he cannot even be contained in the most sublime of worlds? Chassidus, however, explains that King Solomon was actually exclaiming that while G- d cannot, a priori, find expression in the higher spiritual realms, He can and did find expression in this physical world, in the Bais Hamikdash. ↩

123. Yeshayahu 43:7. ↩

124. See Likkutei Torah, Balak 69d. ↩

125. King Solomon’s suggestion that while the higher worlds cannot contain G-d’s infinite level; this level can be reached in this world through the process of Teshuvah. Unlike the upper realms, this world is fluid, and has the capacity for total transformation. This is hinted in the word af, which has the connotation of the negative. King Solomon, when describing the power of the Bais Hamikdash and contrasting it with the heavenly spheres, uses the word af as a way of saying that the negatives can be transformed in the physical Bais Hamikdash, and not in the higher worlds. This is possible because we, unlike the upper spheres, have access to the ultimate trans-order Divine energy which ↩

126. Vayigash 47:24. ↩

127. The name Pharaoh, the Egyptian tyrant, is also understood in Kabbalah to be a reference to the most sublime of Divine energies. The word Pharaoh is etymologically related to the word that means exposed. According to the Zohar, it is the level where all Divine lights are exposed. Moses therefore feared entering into Pharaoh’s inner sanctum because of the spiritual power he possessed. That the spiritual counterpart of Pharaoh alludes to the most transcendent level, the discourse cites Joseph’s taxing the people, where he said that one fifth goes to Pharaoh. Allegorically, this means that Pharaoh represents the fifth most transcendental level. ↩

128. See Ma’amarei Admur Hazaken 5570 p. 92. Or HaTorah Behar p. 620. See also Likkutei Torah, end of Parshas Pinchas. Shir HaShirim, 24d. ↩

129. See above, n. 69. ↩

130. Rambam, Hilchos Teshuvah, Chapter 7:4. ↩

131. Chapter 35. ↩

132. See Addenda to Torah Or 114d ff. ↩

133. To love one must have an identity. Love, even at its highest level has a selfish component. The one whom we love makes us complete. It goes without saying that the Ba’al Teshuvah who shows total effacement and transformation is superior to the Tzadik. ↩

134. See also Discourse, s.v. Shuvah Yisroel 5743. ↩

135. Tanya Chapter 37. ↩

136. In the world of Atzilus the souls stand in total bittul to G-d because of the overwhelming and unadulterated awareness of G-d’s presence. ↩

137. Not only is Teshuvah a separate and superior aspect of serving G-d because it breaks out of the bounds of our world and of all of the worlds, it also can enhance the more conventional aspects of our Torah and Mitzvos observance. Normally, when we experience an unconventional force it takes us away from the conventional aspects of our lives. Yet, Teshuvah also has the salutary benefit that while it transcends our conventional structure it also enhances it. ↩

138. A ubiquitous expression in rabbinic literature. ↩

139. This interpretation addresses a difficulty here. After one does Teshuvah it is obvious that he has performed Mitzvos. Second, why does it say good deeds and not Mitzvos? The answer is that Teshuvah takes the deeds that we already engage in and makes them “good.” The definition of “good” here is that they are radiant. This is based on the Talmud’s explanation (Sotah 12a) of the Torah’s statement (Shemos 2:2) that when Moses was born “he was good.” The Talmud explains that it means that the entire house was filled with light. Hence when a person does Teshuvah all of his deeds radiate. ↩

140. See Or HaTorah, Parshas R’ei p. 694ff. ↩

141. Tehilim 25a. ↩

142. Mentioned above in the Biblical narrative of Joseph allowing the people to own four portions and the fifth that goes to Pharaoh. ↩

143. See Likkutei Torah, SHir HaShirim 26d. ↩

144. See Zohar III:257b (in Raya Mehemna)¸Pardes, Sha’ar 1 (Sha’ar Eser v’lo Teisha) Chapter 9. Tanya (Sha’ar Hayichud Vo’he’Emunah, Chapter 7. ↩

145. See Etz Chaim, Sha’ar 8 (Sha’ar Drushei Nekudos) Chapter 2. Sha’ar 42 (Sha’ar Drushei Aby”a) Chapter 13-14. ↩

146. See Torah Or, Lech Lecha 12c ff. Vayiera 14a ff. and in other sources. ↩

147. While Atzilus is above the limitations of the world of Beriah and certainly the lower worlds, it is divided into Ten Sefiros. And while these Sefiros have a more unobscured and unfiltered G-dly character than those of the lower worlds of By”a, there is still some measure of division and finitude in Atzilus. ↩

148. See Torah Or, Vo’Eira 55b. Imrei Binah, Sha’ar Hakrias Shema Chapter 8ff. Sefer HaMItzvos of Tzemach Tzedek 124a ff. ↩

149. One could say there is one apple, but it doesn’t preclude the idea that there may be another apple. To use the number one and exclude another one must add the qualifying word “only: “There is only one apple. This suggests that oneness is not totally beyond the realm of multiplicity. There can be one item and a second item as well. When we say single, however, as in “I have a single apple,” it automatically negates multiplicity. ↩

150. Shemos Rabbah 40:1. See Sefer HaMa’amarim 5658, p. 93. Toras Menachem, Volume 22, p. 304ff. and other sources. ↩

151. Iyov 28:27. ↩

152. Shabbos 88b. ↩

153. See Tanna D’vei Eliyahu Rabbah, beginning of Chapter 18. Yalkut Shimoni, Eicha 1034. ↩

154. The way our Sages frequently referred to G-d is “The Holy One, Blessed is He.” The word holy [Kakdosh], implies that He is above and beyond any description. The term blessed [Baruch] is related to a term that means “extended.” Hence, this name, in this context of our Torah study, implies that through our learning we extend and instill G-d’s unfathomable, fifth level, which transcends the four levels of Torah, into these four levels. ↩

155. See Zohar III 222b (Rayah Mehemna). Likkutei Torah, Shlach 47c and in other sources. ↩

156. Generally, the concept of learning Torah for its own sake has been understood in several ways. It means to study Torah not for any ulterior motives. Alternatively, Torah for its own sake implies that one learns Torah not just to know how to observe the Mitzvos, but for the sake of Torah itself. However, Chassidus explains that it means to contribute to the Torah itself by introducing G-d’s transcendent level, with which our souls are connected, into Torah, thereby endowing Torah with a dimension that Torah, on its own—on all of its four levels—does not possess. ↩

157. As explained above, the ideal Tefilah involves elevating our souls to a place beyond its original point of departure into this world. This process of return is the translation and essence of Teshuvah. ↩

158. Devarim 6:5. ↩

159. Ibid. 6:7. ↩

160. See Sifri and Rashi ad loc. Yoma 19b and Rashi ad loc. Shulchan Aruch, Admor Hazaken 156:16. Hilchos Talmud Torah 3:2. ↩

161. Tehillim 47:4. ↩

162. The Jew who experiences the elevation through Tefilah ultimately rises to a level that is higher than Torah; he therefore influences and even becomes the master of Torah. ↩

163. Kiddushin 32a-b. ↩

164. A king may to forgo his honor because it is not the king himself that the people are required to honor but his position. However, the Torah scholar acquires the Torah; it becomes his own, and one can relinquish one’s own possessions. In light of this discourse’s explanation, the notion of ownership of Torah is deeper. Through Tefilah one contributes to and therefore becomes the guide and master of Torah. ↩

165. Pirkey d”rebbi Eliezer , Chapter 3. ↩

166. The phrase “before the world was created” is understood to mean before He even allowed for the emergence of the concept of a spiritual world, even in its most abstract form. This state is referred to as the pre-Tzimtzum state of the Divine; before He contracted Himself to allow for a “vacuum” into which G-d introduced the initial potential for the development of spiritual worlds ↩

167. While they are far more abstract they can serve at least as the potential for the revealed faculties. ↩

168. The soul is essentially non-descript because it represents ultimate perfection and completeness. To describe it in any way is to limit it and take away from its completeness. However, for something to be complete, paradoxically, it cannot lack anything either. Thus, the soul must be able to have subsumed within it every faculty while not having the limits and boundaries of these same faculties. This is what is meant that the soul “bears-carries the faculties;” meaning it has all the positive characteristics without any of its limitations. In that state, the faculties cannot be recognized even in their most abstract state. By contrast, the faculties that are contained within the soul are considered faculties, albeit abstract and as the potential of the conscious and overt faculties. Another way of describing the difference between the soul that contains faculties within it and the soul bears faculties is to view the faculties as part of the soul or something the soul has within it. The faculties that are contained within the soul are not identical with the soul, similar to our most cherished possessions are not us, rather it’s what we possess. By contrast, on the level where the soul bears faculties, the faculties are an inseparable part of the soul. If we could see the soul at that point we cannot see faculties, only soul. ↩

169. See Introduction to Tikkunei Zohar (17b). ↩

170. Being infinite is also an imperfection because it lacks the power of limitation. Hence, G-d who is the ultimate perfection possesses the ability for limitation and finitude. This limitation, however, is merely an expression of G-d’s perfect, not as a distinct reality. ↩

171. The light after the Tzimtzum is light in its ultimate state of revelation, which, in this context, means that it can relate to an “outside” existence, or, more accurately, it is responsible for an outside existence. The more the light undergoes Tzimtzum, the more revealed, or accessible, it becomes. The Rebbe will now show how the Tzimtzum affects the Light that reaches our world. ↩

172. Bereishis 1:3. ↩

173. The process of Tzimtzum withholds the potent Divine forces and leaves the world in a state of spiritual deficiency, lacking authenticity. ↩

174. Megillah 10b. ↩

175. Hence, the retranslation of the verse according to the Ba’al Shem Tov and the Maggid is: “And G-d said ‘let there be light,’ but through the distressful process of Tzimtzum a much different, severely restricted, form of light emerged.” ↩

176. Acronym for: Nefesh, Ruach, Chaya and Yechidah; the four levels of the soul. ↩

177. They represent the soul’s ability to project itself outward, and by doing so they acquire different forms. ↩

178. Literally: Shells, The terminology used by Kabbalah for the forces of evil , which like shells, seek to conceal the G-dly truth in everything. ↩

179. Literally: “The Other Side,” referring again to evil which has no substance, just the other side of holiness. ↩

180. By transforming the utterly concealed state of G- dliness of evil, one accesses the ultimate level of Divine concealment, the light incorporated with G-d’s Essence. ↩

181. The discourses issued by the Previous Rebbe to be studied on the Tenth of Shevat, which turned out to be the Previous Rebbe’s own passing. End of Hemshech Basi L”gani, 5710. (Sefer HaMa’amarim 5710, p. 154ff). ↩

182. Tehillim 66:6. ↩

183. Rabbi Dovber Schneuri, son and successor of the Alter Rebbe. ↩

184. Chapter 54ff (p. 96a ff.) ↩

185. In the beginning of this discourse the Rebbe asked what is the point of mentioning that G-d is exalted over the arrogant? It would have been more suited as a description of G-d’s power over Pharaoh that was displayed earlier at the time of the Exodus itself. Why is it connected to the splitting of the sea in particular? The Rebbe’s answer here is that it is not referring to G- d’s exaltedness over Pharaoh the arrogant one, but rather to G-d’s exaltedness over the highest, most exalted, Divine light, even as it precedes the Tzimtzum. ↩

186. The Tzimtzum, as mentioned above, entails a “difficult” process because it limits and constricts. Moreover, the removal of the Tzimtzum that enabled the incredible transformation of that which is inherently concealed and incapable of being revealed into a state of complete revelation, is also characterized as “difficult” because it is a radical and revolutionary transformation! ↩

187. As discussed above, although this level transcends the worlds, but, the fact that it has to transcend the worlds implies that it has some, albeit distant relationship with the worlds, and thus by definition, allows for the concept of division, depending on its level of proximity to the world. However, the true level of Sovev has absolutely no relationship with the worlds and, therefore, from its vantage point there is total equality. ↩

188. Shemos 2:10. ↩

189. As mentioned above, Tiferes is the body/core of the Divine emotional attributes, known as Z”a. Moses’ soul transcended that level. ↩

190. Shemos 4:10. ↩

191. See Sefer HaMa’amarim 5627 p. 92ff. 5658 p. 85ff. Sefer HaSichos 5752, Volume 1 p. 285ff. ↩

192. On a spiritual level, the term ”children” suggests inferiority to the parent level. ↩

193. The attribute of Netzach is lower than Tiferes-the level of Torah. ↩

194. See Rabbi Chaim Vital’s Ta’amei Hamitzvos, beginning of Parshas Ki SIsa. Meorei Or, 2:52. Hemshech 5672, Volume 1, Chapter 170. ↩

195. In another notation of this discourse, the following was added: All of the above is in addition to Moses channeling the Torah, which is Moses’ essential role, as it is stated (Malachi 3:22), “Remember the Torah of Moses my servant.” (See Shabbos 89a. Shemos Rabbah 30:d, see there for cross references). Moses, nevertheless channeled this [the Torah] to all of the children of Israel, to the extent that “whoever recites or studies, the Holy One, Blessed is He recites and studios opposite him.” ↩

196. See end of sec. I. ↩

197. See Zohar III: 135B, cited in Etz Chaim, Sha’ar 9 (Sha’ar Sheviras Hakeilim) Chapter 2. LIkkutei Torah, Chukas 56d ff and in other sources. ↩

198. Thus “Resurrection of the Dead” implies the reversal of one’s decline, which is the essence of Teshuvah ↩

199. See Yerushalmi, Makkos 2:6. ↩

200. Torah albeit lower than Teshuvah is the medium through which Teshuvah is empowered. ↩

201. The Resurrection of the Dead is not just a miraculous physical phenomenon; it is a manifestation of G-d’s Essence in our world. ↩

202. Chapter 36. ↩

203. This explains why it refers to the song, in the future tense. It was intended to allude to the fact that the spiritual revelation then was a sample of the Divine revelation that will accompany the Resurrection of the Dead. ↩

204. The miracles performed by Tzadikim are a foretaste and sample of the revelation of the future. ↩

205. Chapter 5. ↩

206. Shemos 15:2. ↩

207. See Zohar I:261b. Pri Etz Chaim, Sha’ar Chag HaMatzos Chapter 7. Or HaTorah-Nach Volume 1, p. 487. ↩

208. Micha 7:15. ↩

209. See Shemos Rabbah, end of chapter 23. ↩

210. Yeshayahu 25:9. ↩

211. The word “zeh-this” implies clarity and revelation; something to which one can point. The fact that in the future it uses a double expression of zeh implies that the future there will be an infinitely greater revelation than that which occurred at the time of the Splitting of the Red Sea. It should be noted that double expressions suggest not just doubling but that the increase will keep on doubling,; i.e., exponential increase. See Midrash Rabbah on Lech Lecha where double expressions are related to the Final Redemption. ↩

212. See Tosphos commentary (S.v. Echad) on Pesachim 114b. See also Yoma 8b. ↩

213. These sources speak about Moses and Aaron returning to assist us in giving guidelines for the future construction of the Bais Hamikdash. ↩

214. Hilchos Melachim end of chapter 11. ↩

215. The citation from the Rambam is to prove that even before the Redemption occurs, which is when all the Jews are gathered, the Bais Hamikdash will be built. And since Moses and Aaron will return before the construction of e Bais Hamikdash, it will obviously happen before the complete Redemption. ↩

216. See Tikkunei Zohar, Tikkun 69 (112a. 114.a) ↩

217. See Igros Kodesh, Admor MahaRrayatz, Volume 1 p. 141. ↩

218. Berachos 8a. ↩

219. See Likkutei Torah, Shir HaShirim 35c and in other sources. ↩

220. The word Keser begins with the letter chof, which is also the number 20. Furthermore, the word twenty in Hebrew, Esrim¸ has the same numerical value of keser. Thus, the use of the letter “chof” (to indicate that it is merely “as if” there is a process of Redemption, actually) implies that this Redemptive dynamic is connected to the transcendent level of Keser. ↩

221. Yeshayahu 35:10. 51:11. ↩

222. Sefer HaMa’amarim 5680 p. 249ff. ↩

223. Section VIff. ↩

224. This discussion is also published in Likkutei Bi’urim b’Sefer haTanya (Korf), Volume 2, p. 209ff. ↩

225. Beginning of the introduction to Pri Etz Chaim ↩

226. Tehillim 109:4. ↩

227. King David personified the Divine attribute of Malchus, and he identified himself as Tefilah. ↩

228. Yechezkal 1:1. ↩

229. Exile indicates a state of concealment which is represented by the level of Malchus. ↩

230. Beginning of Chapter 4. ↩

231. The restoration of the letter Hei to the other letters of G-d’s name. When people sin they remove the final Hei from the other letters of G-d’s name and “drag” it into their impurity. Teshuvah is the process where we return the Hei to its rightful place, and since there are two letters Hei in the Tetragrammaton, there are two levels of Teshuvah. The lower corresponds to Malchus. ↩

232. In Kabbalistic terminology, Binah is the Divine intellectual attribute which is responsible for the development of the emotional attributes (known as Z”a), which, in turn, are channeled into Malchus, the lowest of the Divine attributes. Hence, there is a big discrepancy between the identification of Tefilah with the upper level of Teshuvah (Binah) and the lower level of Teshuvah (Malchus) ↩

233. Iggeres Hateshuvah, beginning of chapter 9. ↩

234. In the bedtime Shema there is a section that speaks of the sins that we may have committed that correspond and cause “damage” to the four letters of G-d’s name, embedded within us. A sin that involves failure to observe Tefillin affects the first and higher Hei, whereas failure in prayer affects the final and lower Hei. ↩

235. Shmuel I 1:10. ↩

236. See Toras Menachem Volume 54, p. 329, n. 60 and in the marginal note there. ↩

237. Tanya, beginning of chapter 14. ↩

238. This includes Tzadikim as they incorporate the level of Benonim. See Toras Menachem – Reshimas Hayoman p. 462, See there for cross references. ↩

239. And the entire book was called by its author “Sefer Shel Benonim-The Book of the Intermediates,” which explains how the trait of the Benoni is the ideal to which every Jew can strive, unlike the level of the Tzadik which is essentially a gift from above, and is improbable for most to reach on their own. ↩

240. Tanya, beginning of Chapter 17 and in other sources. ↩

241. As stated in Iggeres Hateshuvah, chapter 4. ↩

242. As stated above, Teshuvah I’la’ah is about restoring the first letter Hei and Teshuvah Ta’ta’ah is about restoring the last letter Hei of the name Havayeh. ↩

243. Iggeres HaTeshuvah, Chapter 8. ↩

244. Who, as stated, also needs to engage in Teshuvah Ta’Ta’ah before prayer. ↩

245. Chapter 29. ↩

246. A person can express regret for a sin, but when he reflects on the improper behavior more deeply, he realizes that his remorse was not sufficient and the effects of the sin still intact. ↩

247. End of Chapter 8. ↩

248. Chapter 29. ↩

249. While this person’s Teshuvah is adequate, G-d wants to empower this Ba’al Teshuvah to go to an even higher level. And to accomplish that there must also be a new effort at Teshuvah Ta’ta’ah. ↩

250. 49b ff. ↩

251. Kesubos 61b. See there for cross references. ↩

252. Tehillim 5:5. See Likkutei Torah, Bamidbar 3c. See there for cross references. ↩

253. Shmuel I 1:10. ↩

254. Ibid. ↩

255. Shir HaShirim 6:8. ↩

256. See Zohar III 216a, Introduction to Tikkunei Zohar (14b). Tikkun 21 (43b). See also SHir Hashirim Rabbah on the verse. (6:9(b). ↩

257. End of Chapter 40 – in the Note (55b) ↩

258. The Mishnah compiled and edited by Rabbi Yehudah Hanasi collected the teachings of the Oral Torah in an extremely terse form. Much of the material that was omitted by him was later committed to writing in a body of literature known as Bereisa, which means “outside.” The Gemara frequently cites the Bereisa because it, like the Gemara itself (albeit in much less detail than the Gemara), amplifies much of the ambiguous material of the Mishnah. Hence the Bereisa is regarded as an intermediary between Mishnah and Gemara. ↩

259. Midrash Shmuel, Avos, beginning of Chapter 6. ↩

260. See Gittin 62a. Zohar III:253b ↩

261. Tikkunei Zohar, end of Tikkun 6. See Toras Menachem, Volume 50, beginning of p. 58. See there for cross references. ↩

262. Tikkunei Zohar associates the coming of Moshiach with the dissemination of the inner, mystical teachings of Torah in a manner that sustains and nurtures us, which the Rebbe interprets to mean, it is absorbed and digested in our minds. This intellectual approach to the inner teachings of Torah is the hallmark of the Alter Rebbe’s system of Chabad. Hence the study of Tanya is a force that will bring the Final Redemption and the building of the third Bais Hamikdash. ↩

263. Sanhedrin 97b. ↩