Atah Echad, 5742

"You are One; Your name is One. And who is like Your people, like israel,1 one nation in the world."2

In his maamar with this title,3 the Mitteler Rebbe whose yahrzeit is commemorated on 9 Kislev (and whose liberation is celebrated on 10 Kislev)4 explains that this prayer mentions the three vectors, Chessed (kindness), Gevurah (might), and Tiferes (beauty), four times, referring to four general levels that include the entire Spiritual Cosmos. [It appears that this maamar is the maamar entitled Atah Echad that the Mitteler Rebbe delivered on the last Shabbos of his confinement, Shabbos Parshas Vayeitzei, 5587,5 before the Minchah service.]6

[The first of these four levels] exists before the tzimtzum, as alluded to in the [beginning of the passage]: "You are one; Your name is one. And who is like Your people Israel, one nation in the world" which reflects the three vectors, Chessed, Gevurah, and Tiferes as they exist before the tzimtzum. For even before the tzimtzum, there are three vectors, [albeit in an abstract form,] in a manner that is appropriate to speak about distinctive vectors before the tzimtzum.

[The passage continues:] "Glorious greatness, a crown of salvation, and a day of rest and holiness have You given to Your people," referring to these three vectors as they exist after the tzimtzum, but as they are expressed in the realms of infinity that exist above Atzilus and thus they are not actually limited (in contrast to Atzilus where there are keilim that limit). For this reason, [the passage] states: "have You given to Your people," for giving implies something passing from hand to hand without undergoing change. ([Similarly,] there was no [fundamental] change [in these three vectors] from before the tzimtzum to afterwards.)

Afterwards, [the next phrase:] "Avraham will rejoice... a rest of love and generosity..." refers to the three vectors as they exist in Atzilus. In Atzilus, they are limited, [as the Sefiros are limited, being] "ten and not nine, ten and not eleven."7 In this itself, there are two levels; "Avraham will rejoice, Yitzchak will sing joyously, and Yaakov and his sons will rest on it" refers to Chessed, Gevurah, and Tiferes as they exist in Atzilus. And "a rest of love and generosity, a rest of truth, a rest of truth, faithfulness, peace, tranquility, and security" refers to [these vectors as expressed in] the attributes of Netzach, Hod, and Yesod8 of Atzilus, as explained at length in that maamar.

b) It is well known that with regard to the maamarim of the Rebbeim, all the factors associated with them, including the time when they were delivered are of precise [significance]. [Since this maamar was delivered on Shabbos Parshas Vayeitzei,] the four levels mentioned above can be connected to a verse in Parshas Vayeitzei. (Indeed, it can be said that this is one of the reasons the maamar was delivered on this Shabbos.)

[In that Torah reading, it is written:]9 "And behold, there was a ladder set up on the earth, and the top of it reached to heaven," which speaks of the ladder of prayer, as it is said:10 "'A ladder' — this refers to prayer." Now, there are four rungs in the ladder of prayer.11 These rungs parallel not only the four worlds of Atzilus, Beriah, Yetzirah, and Asiyah (as explained in several sources), but also the four encompassing rungs of the entire Spiritual Cosmos mentioned above, beginning before the tzimtzum.12

c) After [the Mitteler Rebbe's] maamar13 mentions the three vectors of Chessed, Gevurah, and Tiferes, as they exist on the four rungs mentioned above, it focuses on [the continuation of the passage from our prayers:] "a perfect rest with which You find favor. May Your children recognize and know that their rest comes from You." [This refers to an elevated level,] the perfection of everything, simple oneness, that is above the three vectors and above even Chessed, Gevurah, and Tiferes as they exist before the tzimtzum. Concerning this, it is said "May Your children recognize and know...." "Your children" refer to the souls [of the Jewish people] as they exist within bodies. They will "recognize and know" even this exalted level. The reason [this is possible] is "That their rest comes from You;" i.e., their Shabbos rest "comes from You," Your [Essence].

This point can be connected with the well known concept14 that the term "from You (מאתך)" in the phrase "their rest comes from You" shares the letters מאת ך', "from [the level identified with the letter] כ," i.e., Kesser. [Implied is that Kesser] is the source of [the Jews' Shabbos] rest.

The chainlike progression of spiritual existence (Seder HaHishtalshelus) begins in Atzilus. Kesser, by contrast, is above this chainlike progression. Similar [concepts apply] to the chainlike progression of the spiritual realms in a general sense that is reflected in the four levels mentioned above (which parallel the worlds Atzilus, Beriah, Yetzirah, and Asiyah). The downward progression begins with Chessed, Gevurah, and Tiferes as they exist before the tzimtzum. (This represents Atzilus in a general sense.) The Kesser of this level is "from You," from the Ein Sof itself (which is above even Chessed, Gevurah, and Tiferes as they exist in the Ein Sof), "from You."

d) To explain the concept that the Shabbos rest comes from You, [Your Essence]:15 Shabbos rest stems from the essence of the soul, from the level of yechidah. As explained in the maamar,16 this is the reason that [the mitzvah of] resting on Shabbos applies to all Jews equally.17 There is no difference between [our nation's] spiritual greats and the low people of the masses. (The manner in which great tzaddikim pray on Shabbos — and also eat on Shabbos — is on a much higher level than ordinary people. [In contrast, the mitzvah of resting on Shabbos applies to all equally.]) The rationale is that the attribute of yechidah, [the source of Shabbos rest,] is found in all Jews equally, even within those who are on a low level or careless in observance.

This is the intent of the phrase "their rest comes from You," from Your [Essence]. For the revelation of the perfection of everything which transcends the four levels mentioned above (including the [three] vectors as they exist before the tzimtzum) is within the attribute of yechidah. The four levels of [the soul]: nefesh, ruach, neshamah, and chayah parallel the worlds of Atzilus, Beriah, Yetzirah, and Asiyah and on a higher plane, the four parallel levels of the chainlike progression of spiritual existence as a whole (beginning before the tzimtzum). In contrast, the level of yechidah transcends the entire chainlike progression (as it exists within man) to the extent that it transcends also the encompassing light described by the analogy of a house.

{In several sources,18 it is explained that the encompassing light identified with the level of chayah is described with the analogy of a garment, while the level of yechidah is described by the analogy of a house.19 In this maamar — as well as in other sources — however, it is explained that the yechidah is above the encompassing light described by the analogy of a house. Therefore, even within a house (which reflects an encompassing light beyond that of a garment), the level of yechidah will not rest. Instead, it is in the four cubits20 [a person is granted in the public domain]21 that are utterly distant from a person — even more distant than a house — that a ray from the yechidah will be manifest.}

Therefore the Ein Sof (which transcends even Chessed, Gevurah, and Tiferes as they exist before the tzimtzum) is revealed within the yechidah. This is the intent of the expression "Their rest comes from You." Since their rest (i.e., the Shabbos rest) stems from the attribute of yechidah, it is "from You," i.e., from [G‑d's very Essence].

e) The maamar proceeds22 to explain that the Men of the Great Assembly23 ordained the recitation of the passage Atah Echad. "The Great Assembly" refers to K'nesses Yisrael, [a name given to the Jewish people as a collective which also refers to their source in the spiritual realms. K'nesses also means "ingathering"]. All the levels within the chainlike progression of spiritual existence ([including] the four levels mentioned above) are entrusted to "the Great Assembly," (K'nesses Yisrael). And from that level, "the Great Assembly," (K'nesses Yisrael,) they are drawn down to the Jewish people as a whole, as they exist as souls within bodies. [The Jews] have the potential draw [into the world] all these levels including Atah Echad which, as above, refers to Chesed as it exists before the tzimtzum, [the dimension of G‑dliness that is generous, because] "the nature of the generous is to show generosity" because "He desires kindness."24

[The potential of the Jewish people to draw down such high levels] is reflected in the interpretation25 of the phrase:26 ועשיתם אותם "And you shall perform them" as "Do not read "them" (אותם) but "you" (אתם)." (ועשיתם, the verb translated as "perform," also has the implication "compel," as in the term גט מעושה, a bill of divorce that the husband is compelled to give.)27 Implied is that [through their observance of the mitzvos, the Jews] compel G‑d, as it were,28 forcing Him to manifest Himself in Chessed, Gevurah, and Tiferes. This applies even with regard to the Ein Sof before the tzimtzum.

The power within the souls of the Jewish people [to compel G‑d, as it were,] stems from the fact that the source of the souls is the Ein Sof Itself (which transcends even Chessed, Gevurah, and Tiferes as they exist within the Ein Sof).29 Even after the souls have become enclothed in bodies this quality shines within them in their yechidah (as explained above). Therefore they have the power to compel [G‑d into manifesting Himself] in these four levels.

f) Based on the above, we can understand why the maamar entitled Atah Echad was delivered on Shabbos (Parshas Vayeitzei) before the Minchah prayers (although generally, when maamarim were delivered by the Rebbeim during the time [referred to as] "the will of wills," [i.e., Shabbos afternoon,] they would be delivered after those prayers).30 For the purpose of the recitation of this maamar was to cause these four levels to be drawn down. All [influences from above] are drawn down through the Torah.31 Therefore, before reciting Atah Echad in the Minchah prayers, this [flow of influence] had to be drawn down in the Torah.

Drawing down the four levels implied by the passage Atah Echad is [accomplished through the power of] the source of the souls [of the Jewish people] as they exist in the Ein Sof which is revealed in the yechidah. Therefore, within the Torah itself, this concept had to be drawn down as it exists in the inner dimension of the Torah, and [within the inner dimension of the Torah itself,] in a manner which one can be sustained through it,32 {i.e., through the teachings of Chabad,}33 which represent the yechidah of the Torah.34

g) [On this basis, we can also understand] the connection between the maamar entitled Atah Echad and the last Shabbos of [the Mitteler Rebbe's] imprisonment, the day before his redemption. As is well known, his imprisonment brought [him] to a very high level, following the motif of our Sages' statement:35 "An olive, when crushed, gives forth its oil."36 Although the Mitteler Rebbe had been active in spreading the wellsprings [of Chassidus] outward even before his imprisonment, an increase — indeed, an incomparable increase — was brought about by the imprisonment. For "giving forth its oil"37 — and "giving" implies "giving generously"38 — was brought about by being crushed, [i.e., through the imprisonment].

The magnitude of the enhancement brought about by the imprisonment can be understood from the talks of my revered father-in-law, the Rebbe,39 (with regard to the imprisonment of the Alter Rebbe, from which it can be inferred that similar concepts apply to the imprisonment of the Mitteler Rebbe). [There it is explained that] the imprisonment came about with [the Rebbe's] consent, because every tzaddik rules over his material circumstances and every event that occurs to him is with his consent. From the fact that he consented to the imprisonment even though it involved suffering and prevented him from spreading Chassidus (while he was in prison), one can understand how greatly the spreading of Chassidus was enhanced after the liberation [to the extent] that the imprisonment was worthwhile because of it.

The above reflects the connection between the recitation of the maamar Atah Echad to the day before the redemption.40 At that time, a new and exceedingly higher level was reached with regard to the revelation of the teachings of p'nimiyus haTorah, the Torah's inner dimensions (the yechidah of the Torah). This revelation was extended into the realms of understanding and comprehension. It reached not only the powers of Chochmah and Binah (wisdom and understanding), but also Daas (knowledge) and the source of Daas is the inner dimension of Kesser, the aspect of yechidah. (See the series of maamarim delivered in 5670 with regard to the higher quality of Daas.)41

On this basis, we can understand the phrase "May Your children recognize and know that their rest comes from You." For the revelation of the aspect of yechidah ("their rest comes from You") comes in Daas ("recognize[ing] and know[ing]").

h) This also relates to the concept that Mashiach will teach the entire people Daas through the comprehension of p'nimiyus haTorah.42 For the fundamental new dimension that will be brought out in the era of Mashiach is (as Rambam writes in the conclusion of the Mishneh Torah): "The earth will be filled with the knowledge of G‑d."43 This revelation will be [all-encompassing], "as the waters cover the ocean bed."45

Moreover, this will not be only an abstract, intellectual awareness, but will be actually seen, as the waters of the sea can be seen. In several sources,44 it is explained that the created beings of the hidden realms are like the fish in the sea whose identity is subsumed to that of the sea to the extent that the existence of the fish is not at all apparent and all that is seen is the waters of the sea.45 Similarly, the analogy of "the waters cover[ing] the ocean bed" implies that the revelation of G‑dliness will be actually visible like the waters of the sea which cover the created beings it contains and are openly visible.

May it be G‑d's will that the study of these concepts in the Torah lead to the fulfillment of these prophecies in actual fact. Then amidst true peace and tranquility and amidst happiness and gladness of heart, we will proceed to the true and complete redemption led by Mashiach. Then "The earth will be filled with the knowledge of G‑d as the waters cover the ocean bed."

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