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24th day of Elul

24th day of Elul

Igeret HaKodesh, Epistle 17 - Part 1

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24th day of Elul: Igeret HaKodesh, Epistle 17 - Part 1

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Follow-Along Text:

Lessons in Tanya - Epistle 17

נודע דבאתערותא דלתתא, שהאדם מעורר בלבו מדת החסד ורחמנות על כל הצריכים לרחמים

It is well known1 that in response to an arousal from below, when a man arouses in his heart the attribute of lovingkindness and compassion for all those in need of compassion,

אתערותא דלעילא, לעורר עליו רחמים רבים ממקור הרחמים

there comes an arousal from above, that arouses great compassion upon him from the Source of Compassion,

As taught in ch. 45 of Part I, this does not refer to Av HaRachaman, the limited level of compassion that derives from the measured evolvement of the worlds, but to the level of Divine compassion (Av HaRachamim) that transcends all limitations.

להשפיע לו הפירות בעולם הזה, והקרן לעולם הבא

that endows him with the fruits [of his deeds] in this world, while the principal [remains intact] for the World to Come.2

The Alter Rebbe goes on to explain that “fruits in this world” refers not only to physical blessings, but also to the insights and spiritual delights of Gan Eden (lit., “the Garden of Eden”), for even Gan Eden is termed “this world” in relation to the World to Come at the time of the Revival of the Dead.

It is true that in relation to our present physical world Gan Eden is called the World to Come, because it follows and rewards the good deeds performed in this world.3 Nevertheless, when compared to the actual World to Come, all worlds — including the spiritual worlds, of which Gan Eden is one — are termed “this world.” This is because all worlds can aspire (even now) to a revealed level of comprehension (“this” being a word denoting revelation); by contrast, as the Alter Rebbe will soon explain,4 the perceptions of Divinity in the World to Come at the time of the Revival of the Dead will transcend all revealed levels of comprehension.

פירוש: הפירות היא ההשפעה הנשפעת ממקור הרחמים וחיי החיים ברוך הוא

This means that “the fruits” refers to the flow of benevolence which is bestowed by the Source of Compassion and the Fountainhead of Life, blessed be He.

ונמשכת למטה מטה, בבחינת השתלשלות העולמות מלמעלה למטה כו׳

It issues ever netherwards, following the pattern of the evolution of the worlds from above downwards, and so on,

עד שמתלבשת בעולם הזה הגשמי, בבני חיי ומזוני כו׳

until it vests itself in this physical world, in [the form of the blessings of] children, life and livelihood, and the like.

All these gifts, both spiritual and material, are deemed to be mere “fruits”, for just as fruits are not of the essence of a tree, but fall and are replaced, so, too, does this flow of benevolence undergo a transformation from world to world.

והקרן הוא כמו שכתוב: רחבה מצותך מאד

The “principal” relates to the verse,5 “Your commandment (mitzvat’cha) is very wide.”

והוה ליה למימר: מצותיך, לשון רבים

Now it should have said “Your commandments” (mitzvotecha), in the plural.

This would be the case, if the verse simply meant to say that the commandments in general are without end.

(וגם לשון רחבה אינו מובן)

(6The term “wide” is also puzzling.)

A more commonly expected term might have been “great”, “immense”, “lofty”, or the like.

אלא מצותך דייקא היא מצות הצדקה, שהיא מצות ה׳ ממש

However, the choice of the singular form of “Your commandment” alludes to the mitzvah of tzedakah, which is truly G‑d’s mitzvah, the mitzvah He performs Himself,

מה שהקב״ה בכבודו ובעצמו עושה תמיד, להחיות העולמות

which the Holy One Himself, blessed be He, in all His majesty, performs at all times by animating the worlds,

ויעשה לעתיד ביתר שאת ועז

and will do so in the future with exceeding magnitude and intensity.

וכמו שכתוב: ושמרו דרך ה׳, לעשות צדקה גו׳

It is likewise written,7 “And they shall observe the path of G‑d, to do tzedakah...”; i.e., tzedakah is here described as G‑d’s path.

כמו דרך שהולכים בה מעיר לעיר, על דרך משל

Metaphorically speaking, like a road on which one travels from one town to another,

כך הצדקה היא בחינת גילוי והארת אור אין סוף ברוך הוא, סובב כל עלמין

so, too, charity is a manifestation and radiation of the [infinite] Ein Sof-light which encompasses all worlds,

שיאיר ויתגלה עד עולם הזה באתערותא דלתתא, בתורת צדקה וחסד חנם, לעתיד, בתחיית המתים

that will radiate and become manifest in the future, at the time of the Resurrection of the Dead, even to this world — in response to the arousal [initiated by mortals] from below, as expressed in charity and gratuitous kindness —

ביתר שאת ויתר עז לאין קץ מבחינת גילוי הארה ההארה בגן עדן התחתון והעליון

with a magnitude and force infinitely exceeding the state in which the radiation8 is manifested in the Lower and Higher levels of Gan Eden.

שהרי כל נשמות הצדיקים והתנאים והנביאים

The proof for this is: For the souls of all the tzaddikim,9 and of the tannaim10 who preceded them, and of the prophets11 who pre-date the tannaim,

שהם עתה בגן עדן העליון, ברום המעלות

that are now in the Higher Gan Eden, at the peak of all levels,

יתלבשו בגופותיהם לעתיד, ויקומו בזמן התחייה, ליהנות מזיו השכינה

will become vested in their bodies in the time to come, and will arise at the time of the Resurrection,12 to derive pleasure from the splendor of the Shechinah, which will then radiate in this world to the souls as they are vested within their bodies.

It is thus clear that this revelation will transcend by far the degree of revelation that can be attained in the Higher Gan Eden, so that it is worthwhile for souls which are so loftily situated to descend and enclothe themselves in physical bodies, in order to be able to receive it.

This revelation is purely an act of tzedakah and gratuitous kindness on G‑d’s part, for man’s arousal from below is in no way intense enough to draw down such an immense degree of revelation; his spiritual service serves only as a vessel which enables him to receive it.

The Alter Rebbe now goes on to explain what exactly it is about the revelation attainable in the World to Come that makes the revelation attainable even in the Higher Gan Eden pale in comparison.

לפי שההארה והגילוי שבגן עדן היא בחינת ממלא כל עלמין

For the manifestation and the radiation in Gan Eden are of the level called Memaleh Kol Almin13the light which “permeates all worlds”; i.e., the muted Divine life-force that contracts, descends and diminishes according to the receptive capacity of the particular created being which it is to permeate.

שהוא בחינת השתלשלות ממדרגה למדרגה, על ידי צמצומים עצומים

This [diminishment of the Divine life-force] is an evolving progression from one rung to another by means of immense contractions.

וכמאמר רז״ל: ביו״ד נברא עולם הבא

As was taught by our Sages, of blessed memory,14 “The World to Come — which here means Gan Eden was created by the letter yud,” a letter limited and contracted to a single point.

והיא בחינת חכמה עילאה

This [letter] signifies the level of Supernal Chochmah (the first of the ten Sefirot of the World of Atzilut),

הנקראת עדן העליון

which is referred to as the Higher Eden, that surpasses the level of Gan Eden, inasmuch as gan implies only a garden derived from Eden, and not Eden itself,

המשתלשלת ומתלבשת בכל העולמות

and which evolves and becomes vested in all the worlds,

I.e., Chochmah descends and vests itself in all the worlds in order to continuously create and animate them,

כמו שכתוב: כולם בחכמה עשית גו׳

as it is written,15 “ You have made them all with Chochmah...”; i.e., all created beings derive from the Sefirah of Chochmah.

והחכמה תחיה גו׳

[It is likewise written],16 “And Chochmah animates...,” again indicating that the Sefirah of Chochmah animates all the worlds.

ובגן עדן היא בבחינת גילוי ההשגה, לכל חד לפום שיעורא דיליה

In Gan Eden it is manifestly comprehensible to each according to his measure.

While the life-force that emanates from Chochmah is concealed from all other worlds, it is manifest in Gan Eden, so that the souls there are able to apprehend the Essence of Divinity.

כנודע שעונג הנשמות בגן עדן, הוא מהשגת סודות התורה שעסק בעולם הזה בנגלה

For, as is known, the delight of the souls in Gan Eden derives from [their] apprehension of the secrets of the Torah in whose revealed dimensions [they were] engaged in this world, so that what was secret in this world is revealed in Gan Eden,

כדאיתא בזוהר הקדוש, פרשת שלח

as is discussed in the sacred Zohar, Parshat Shlach,17

The Zohar speaks there about the various heavenly “academies” such as “Moses’ Academy” and the “Heavenly Academy,” and so too an academy in which Miriam teaches righteous women.

ובגמרא, בעובדא דרבה בר נחמני

and in the Gemara,18 with reference to the incident involving Rabbah bar Nachmeni.

The Gemara describes a legal debate between G‑d and the Heavenly Academy regarding ritual purity in a situation where it is doubtful whether “the baheret preceded the appearance of a white hair, or whether the white hair preceded the baheret.” It was agreed that Rabbah bar Nachmeni would render the decisive opinion because of his singular knowledge in the field of Nega’im and Ohalot. In Likkutei Torah, Parshat Tazria,19 the Alter Rebbe explains this specific dispute, as well as the concept of the Heavenly Academy in general.

At any rate, the revelation attainable in Gan Eden is that of Memaleh Kol Almin, in which only a limited degree of light filters through.

אבל גילוי ההארה שבתחיית המתים יהיה מבחינת סובב כל עלמין

The radiation of light at the time of the Resurrection, however, will become manifest from the level of Sovev Kol Almin,

שאינה בבחינת צמצום ושיעור וגבול, אלא בלי גבול ותכלית

which is not in a state of contraction, measure and limit, but is limitless and endless.

כמו שכתוב בלקוטי אמרים, פרק מ״ח, ביאור ענין סובב כל עלמין

The concept of Sovev Kol Almin, as has been explained in Likkutei Amarim, ch. 48,

שאינו כמשמעו, כמו עיגול, חס ושלום

is not to be understood literally, as resembling a sphere, heaven forfend; i.e., this superior order of light does not “encompass all worlds” spatially, so that it surrounds creation and remains exterior to it.

אלא שאינו בבחינת התלבשות וכו׳

Rather, [it means that] it is not invested (implying adaptation) [within it]; instead of contracting itself to match the receptive capacity of the particular created being that it animates, it affects it — even from within — while remaining on its own level.

ועיין שם היטב

Note there carefully.

וזהו שאמרו רז״ל: ועטרותיהם בראשיהם, ונהנין כו׳

And this is the meaning of the teaching of our Sages, of blessed memory:20 “[In the World to Come — here meaning Gan Eden there is no eating and drinking..., but the righteous sit] with their crowns on their heads, and they take delight [in the radiance of the Divine Presence].”21

עטרה היא בחינת מקיף וסובב

A crown (atarah) is something that encompasses and encircles,

This refers to an illumination that neither contracts nor adapts itself so that it can be vested in varying degrees within created beings; rather, it descends to the worlds22 and encompasses them all equally.

ונקרא כתר, מלשון כותרת

and is called keter, as related to koteret, the capital which crowns a column,23 as in the Beit HaMikdash built by King Solomon (I Kings, ch. 7).

Atarah is thus a crown worn on the head,24 while keter means (as well) the crown atop a column.

Since the illumination of light from the Sefirah of Keter that will be revealed in the World to Come results from the performance of the mitzvot that are likened to 620 תר״ך columns of light (corresponding to the 613 Torah commandments and seven Rabbinic commandments, numerically equal to the word כתר),25 the Alter Rebbe also explains the term “crown” as it applies to a column.

והוא בחינת ממוצע המחבר הארת המאציל, אין סוף ברוך הוא, להנאצלים

[The Sefirah of Keter] is an intermediary which joins the radiation and revelation of the Emanator, the blessed Ein Sof, to the emanated beings in the World of Atzilut,

The Emanator is infinite, while the emanated beings — which are within a world, and even the loftiest of worlds is bound by limitation — are finite. There must therefore be an intermediary between the two. It is the Sefirah of Keter that serves as this intermediary, for its internal dimension is related to the Emanator and its external dimension is related to the emanated beings. It is thus through the Sefirah of Keter that the [infinite] Ein Sof-light is drawn into the World of Atzilut and to the emanated beings which populate it.

ולעתיד יאיר ויתגלה בעולם הזה, לכל הצדיקים שיקומו בתחייה

and in the future it will radiate and become revealed in this world to all the righteous who will rise with the Resurrection,

ועמך כולם צדיקים כו׳

(26“And Your people are all righteous27...”).28

This transcendent degree of Divine light will thus be revealed to the entire Jewish people.

Accordingly, the illumination that presently is received only by those beings that inhabit the World of Atzilut will radiate in the World to Come to this physical world as well. For unlike the indwelling illumination of Gan Eden that is dependent upon the level and comprehension of each recipient, this revelation is an encompassing light from the Sefirah of Keter, which does not undergo contraction, but radiates to all equally.

This results in a state of total revelation, whereby the very Essence of Divinity is visually perceived (re’iyat hamahut), as it is written,29 “The glory of G‑d shall be revealed, and together all flesh shall see...”

וזהו שאמרו רז״ל: עתידים צדיקים שיאמרו לפניהם קדוש

And this is the meaning of the teaching of our Sages, of blessed memory:30 “In the future the righteous will be lauded as holy,” as G‑d is praised now.

כי קדוש הוא בחינת מובדל

For “holy” signifies [lofty] separation;

שאינו בגדר השגה ודעת

it is not subject to apprehension and knowledge,

כי הוא למעלה מעלה מבחינת החכמה ודעת שבגן עדן

because it transcends by far the wisdom and knowledge which are attainable in Gan Eden.

כי החכמה מאין תמצא, כתיב

For Scripture states,31Chochmah shall be found from ayin (‘naught’).”

הוא בחינת כתר עליון, הנקרא אין בזוהר הקדוש

This refers to the Supreme Keter which, in the sacred Zohar,32 is called ayin;

והשפעתו והארתו בבחינת גילוי, הוא דוקא כשהנשמה תתלבש בגוף זך וצח אחר התחיה

and the bestowal of its radiance is manifest, i.e., its essence is apprehended, only when, after the Resurrection, the soul is vested in a pure and clear body.

The Alter Rebbe now goes on to explain why in Gan Eden, when the soul is not encumbered by a body, the light of Keter cannot be manifest, whereas — paradoxically — this revelation becomes possible only in the World to Come at the time of the Resurrection, when the soul is once again invested within a body.

(For, as is well known,33 the determining opinion is that of the Ramban,34 who states that the ultimate reward will be specifically at the time of the Resurrection, when the soul will again be found within a body.)

כי נעוץ תחלתן בסופן דוקא

For35 “Their beginning (i.e., the loftiest initial level) is wedged in their end.”

This is explained in the teachings of Chassidut36 as follows: “Beginning” refers to a level of Divinity that utterly transcends the evolvement of any created worlds. This level of Divinity is wedged in the last level preceding the creation of the evolving worlds, the Sefirah of Keter. Keter is revealed only in the “end” of all worlds — i.e., within this physical world — during the time of the Resurrection. Gan Eden, by contrast, is incapable of receiving this transcendent level of revelation in an internalized manner.

Thus, while the lesser radiance that is muted to match the respective limitations of the evolving worlds can be absorbed by the soul (in Gan Eden) in its disembodied state, the transcendent radiance issuing from Keter is revealed to the soul only when it is clothed within a body.

וסוף מעשה במחשבה תחלה כו׳, כנודע

Likewise, as is known,37 “The final deed — i.e., the last stage of creation: this physical world — was first in thought....”

Thought and creation both have aspects that are “first” and “last”; the “last” (i.e., lowest) level of creation, which is this world, is rooted in the “beginning” (i.e., in the highest level) of the Divine thought.

This is why specifically the deeds performed in this “last” world of creation, while the soul is clothed in a physical body, are able to elicit and draw down the radiance of Keter. As explained here by the Alter Rebbe, this refers to the mitzvah of tzedakah, as well as to mitzvot in general, all of which are termed “tzedakah”.38 For it is the performance of physical mitzvot in this material world that arose first in G‑d’s thought and will, at the level of the Divine Keter, for the physical mitzvot are the ultimate purpose of creation.

Returning to the earlier discussion: It is now clear why in future time the righteous (and “Your people are all righteous”) will be lauded as holy: they will all have revealed to them that Divine radiance that is “holy” in the sense that it transcends apprehension. Moreover, they will become so unified with this revelation that the term “holy” will apply to them as well.

אך אי אפשר להגיע למדרגה זו, עד שיהא בגן עדן תחלה

But it is impossible to attain this level of being able to absorb the transcendent light of Sovev Kol Almin, until one has first been in Gan Eden,

להשיג בחינת חכמה עילאה כו׳ אפשר צריך להיות: כל חד כפום שיעורא דיליה

to apprehend a degree of the Supernal Chochmah,39 each40 according to his measure.

For, as explained earlier, the lesser Divine light that radiates in Gan Eden is received by each soul according to its own particular degree.

וטל תורה מחייהו

(The Rebbe adds here that the soul will then rise at the time of the Resurrection of the Dead through the “dew of the Torah,” for, as our Sages teach,41 “[Whoever engages in the study of the Torah,]) the dew of Torah revives him [at the time of the Resurrection].”

The verse upon which our Sages base this teaching reads:42 “Your dead shall be resurrected...; those who lie in the dust shall awaken and sing joyful praises; for the Dew of Lights shall be your dew....” It is thus clear that the revival effected by “the dew of the Torah” refers to the Resurrection of the Dead.

והקיצות, היא תשיחך גו׳, ודי למבין

(The Rebbe adds: Thereafter,)43 “When you will awaken, it (i.e., the Torah) will cause you to speak...,” and this promise, as expounded in Avot,44 refers to the time of the World to Come. This will suffice for the discerning.

In order to attain the level of Sovev Kol Almin at the time of the Resurrection, the soul must first be in Gan Eden and apprehend Supernal Chochmah according to its particular degree and level. For though in Gan Eden the soul apprehends no higher than the lesser, permeating Divine light called Memaleh Kol Almin, its perception is nevertheless augmented by the light of Keter which also illumines it. The soul indeed apprehends the latter enlightenment only to the extent of yediat hametziut (lit., “a knowledge of its existence”; i.e., by the “encompassing” perception known as makkif), rather than with the penetrating revelation of hassagat hamahut (lit., “an understanding of its essence”).45 Nevertheless, this added illumination enables the soul at the time of the Resurrection to comprehend the essence of the revelation of Sovev Kol Almin.

Since, as stated above, the soul in Gan Eden apprehends indwelling lights, its experience of Gan Eden consists of the revelation of the Torah within the soul, so to speak, for the Torah is likened to “food” (as in the verse,46 “for Your Torah is within my inward parts”) — i.e., something that affects one from within, as explained at length above, in Part I, ch. 5. However, Gan Eden is also illumined by a glimmering of the radiation that results from the performance of mitzvot, and these act as “garments” and “encompassing lights” for the soul in Gan Eden, as mentioned in the above letter.

At the time of the World to Come, at the time of the Resurrection, the superior light of Sovev Kol Almin will be revealed chiefly as a result of one’s present performance of mitzvot. This comes about through and together with the “dew of Torah” that “revives him” and “causes [him] to speak.”

The Alter Rebbe now returns to the above-quoted verse, “Your commandment is very wide.” Having earlier explained that “Your commandment” (in the singular) refers to G‑d’s own commandment, viz., tzedakah, he now goes on to explain the words, “is very wide”: the mitzvah of tzedakah is a vessel so capacious that it can contain the revelation of G‑d’s infinite light at the time of the Resurrection.

וזהו: רחבה מצותך מאד

And this is the meaning of [the verse], “And your commandment is very wide.”

היא מצות הצדקה, שהיא כלי ושטח רחב מאד, להתלבש בה הארת אור אין סוף ברוך הוא

This refers to the precept of charity, which is a vessel of great volume, in which the radiation from the [infinite] Ein Sof-light may be invested,

וכמו שכתוב: לבושו צדקה

(47as it is written,48 “His garment is tzedakah”).

אשר יאיר לעתיד בבחינת בלי גבול ותכלית

In the future this [light] will radiate without limit or end,

בחסד חנם באתערותא דלתתא זו, הנקראת דרך ה׳

with a gratuitous [Divine] kindness elicited by this arousal from below — by the kindness and tzedakah initiated by man — which is called “the path of G‑d.”

As mentioned above, even when this Divine revelation is granted in response to an arousal from below it is still considered “gratuitous kindness,” for it is granted out of all proportion to man’s actions; man’s tzedakah is no more than a vessel which enables him to receive the benevolence of this Divine revelation.

וזהו לשון מאד, שהוא בלי גבול ותכלית

And this is the meaning of the term “very [wide],” signifying limitlessness and endlessness: tzedakah acts as an infinitely wide vessel for receiving an infinite degree of G‑d-liness.

אבל: לכל תכלה ראיתי קץ

However, at the beginning of the verse quoted above,49 [it is written,] “To every tichlah (lit., “conclusion”) I have seen an end.”

תכלה היא מלשון כלות הנפש שבגן עדן

The word tichlah is related to the term kalot hanefesh, the intense yearning — to the point of expiry — of the soul in Gan Eden,

שהיא בבחינת קץ ותכלית וצמצום, כנ״ל

for it (i.e., the Divine light that is yearned for in Gan Eden) does have an end and a limit, and undergoes contraction, as mentioned above: this is the radiation of the finite light called Memaleh Kol Almin.

Likkutei Levi Yitzchak, authored by the father of the Rebbe, explains how “end”, “limit” and “contraction” respectively refer to three kinds of illumination that radiate within Gan Eden. It also explains why the verse chooses to use the word “end” rather than “limit” or “contraction.”

ולכל תכלה

As to the term “to every [kind of] tichlah,” when the verse is alluding only to the yearning of souls in Gan Eden,

הוא לפי שיש כמה וכמה מעלות ומדרגות גן עדן, זה למעלה מזה, עד רום המעלות

this is used because there are numerous levels and rungs of Gan Eden, one higher than the other, to the topmost of levels.

כמו שכתוב בלקוטי הש״ס מהאריז״ל, בפירוש מאמר רז״ל: תלמידי חכמים אין להם מנוחה כו׳

As is written in Likkutei HaShas by R. Isaac Luria, of blessed memory, in explanation of the teaching of our Sages, of blessed memory,50 “Torah scholars have no rest [in this world nor in the next],”

שעולים תמיד ממדרגה למדרגה בהשגת התורה, שאין לה סוף כו׳

because they are constantly rising from level to level in [their] grasp of the Torah, which has no end... —

עד אחר התחיה, שיהיה להם מנוחה כו׳

until after the Resurrection, when they will have rest..., for that time will be51 “a day which is entirely Shabbat, and rest.”

At that time there will be revealed a radiance from G‑d’s Essence that utterly transcends levels; elevation from level to level will thus be not only impossible but also unnecessary. At that time mortal souls will finally find repose, as they delight in the radiance of G‑d’s Essence.

Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.

Footnotes
1.
Zohar I, 88a.
2.
Note of the Rebbe: “Mishnah at the beginning of Peah; Peirush HaMishnayot there; see also the maamar entitled Kol HaMeracheim 5709 (Sefer HaMaamarim 5709, on p. 7 of the second pagination).”
3.
Rambam, Hilchot Teshuvah 8:8.
4.
Note of the Rebbe: “See also ch. 48 [of Part I].”
5.
Tehillim 119:96.
6.
Parentheses are in the original text.
7.
Bereishit 18:19.
8.
Parentheses and brackets are in the original text.
9.
Note of the Rebbe: “Mitzvot.”
10.
Note of the Rebbe: “Torah.”
11.
Note of the Rebbe: “Revelation of G‑dliness.”
12.
Note of the Rebbe: “It will be noted that the Alter Rebbe distinguishes between two periods (which implies that they are of distinct content): the time to come, and the Resurrection. This requires further examination.”
13.
Note of the Rebbe: “See ch. 48 [of Part I].”
14.
Menachot 29b.
15.
Tehillim 104:24.
16.
Kohelet 7:12.
17.
P. 163a.
18.
Bava Metzia 86a.
19.
See the maamar that begins, Ka Mifligei biMetivta deRakia.
20.
Berachot 17a.
21.
Note of the Rebbe: “The former phrase (`with their crowns on their heads’) alludes to makkif, the encompassing light; adding to this, the latter phrase (`and they take delight [in the Divine Presence]’) alludes to pnimi, the indwelling light.”
22.
At this point the Rebbe noted that although this illumination is present even in the lower worlds, it cannot be said that it illumines them with the same degree of luminosity as in its own inherent state. For while it is true that the light of “Sovev Kol Almin illumines all worlds equally, there yet remains an entirely separate question — whether it is revealed [to the worlds to quite the same degree] as it exists in itself [which indeed it does not do]. [By way of analogy:] Though a king’s august majesty transcends all of his subjects equally, their perception of it does not at all resemble its own intrinsic state. (Indeed, this is true not only with regard to the king’s objective essence, but even insofar as he is revealed to — and is aware of — himself.)”
23.
Note of the Rebbe: “I.e., this is the etymology that is relevant here, rather than that of katar li [Iyov 36:2; lit., `wait for me’], which implies silence and abnegation. (See Likkutei Torah, Bamidbar 69a; beginning of Hemshech 5672.)”
24.
Cf. Tehillim 21:4.
25.
Cf. the prayer of R. Nechuniah ben Hakanah, cited and expounded in Epistle 29, below.
26.
Parentheses are in the original text.
27.
Yeshayahu 60:21.
28.

Note of the Rebbe: “This verse is cited here, for this is one of the differences between the time of the Resurrection and Gan Eden. As to the former, `Your people are all righteous,’ whereas Gan Eden is not merited by all (see Torah Or, Parshat Yitro 73b; Likkutei Torah; and elsewhere).”

Although the Alter Rebbe says below that “it is impossible to attain this level until one has first been in Gan Eden,” which would seem to presuppose that all Jews will merit Gan Eden as well, the Rebbe notes that when the Alter Rebbe writes above that “Your people are all righteous” he means only that “they will all rise at the Resurrection, which will embrace everyone from Moshe Rabbeinu and the Patriarchs and so on, to the water-drawers. And it is self-evident that there will be enormous distinctions between their respective revelations at that time, each according to his measure (in Gan Eden), and so on.”

29.
Yeshayahu 40:5.
30.
Bava Batra 75b.
31.
Iyov 28:12. Note of the Rebbe: “In the place where Chochmah is to be found (Gan Eden), [the level of] Keter is in a state of concealment — ayin.”
32.
Note of the Rebbe: “See Mishpatim 121a: ‘And Chochmah...,’ and elsewhere.”
33.
See Sefer HaMitzvot of the Tzemach Tzedek (Derech Mitzvo-techa), Mitzvat Tzitzit. See also Likkutei Torah, Parshat Tzav, p. 15c.
34.
Shaar HaGemul.
35.
Sefer Yetzirah 1:7.
36.
Hemshech 5666, p. 346.
37.
From the Friday night hymn entitled Lechah Dodi (Siddur Tehillat HaShem, p. 132).
38.
See Tanya, Part I, ch. 37; see also below, Epistle 32.
39.
The parentheses and brackets are in the original Hebrew text.
40.
The parenthetical text means “etc.”, and the bracketed text that follows it suggests instead “each one.” The Rebbe notes that the anomalous “etc.” grew out of a copyist’s error in which its Hebrew abbreviation כו׳ was substituted for כ״ח, an abbreviation for כל חד (“each one”).
41.
Note of the Rebbe: “Cf. Ketubbot 111b, and see above, conclusion of ch. 36.” See also Likkutei Sichot, Vol. XI, p. 193 (footnote).
42.
Yeshayahu 26:19.
43.
Mishlei 6:22.
44.
6:9.
45.
Likkutei Torah, Parshat Tazria, in the maamar that begins, Ka Mifligei biMetivta deRakia.
46.
Tehillim 40:9.
47.
Parentheses are in the original text.
48.
From a piyyut (Machzor for Rosh HaShanah, p. 98; Machzor for Yom Kippur, p. 118).
49.
Tehillim 119:96.
50.
Conclusion of Tractate Berachot.
51.
Conclusion of Tractate Tamid.
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