At the end of the previous section, it was explained that the dimension of “He desires kindness” evoked by the Jews through their recollection of Rosh HaShanah as “a remembrance of the first day” is loftier than the dimension of “He desires kindness” that was revealed at the beginning of Creation. This concept raises a question:
The initial revelation of “He desires kindness” at the time of Creation alsoוַהֲגַם שֶׁגַּם הַגִּלּוּי דְּחָפֵץ חֶסֶד שֶׁהָיָה תְּחִלָּה,
had its source in the essential Divine pleasure generated by the Divine service of the Jewish people.שֹׁרֶשׁ הַמְשָׁכָתוֹ הוּא מֵהַתַּעֲנוּג עַצְמִי בַּעֲבוֹדָתָם שֶׁל יִשְׂרָאֵל
[As explained above,1 it – the pleasure that would be generated by the Divine service of the Jews – was the reason G‑d was aroused to desire kindness.][וְכַנִּזְכָּר לְעֵיל, שֶׁזֶּהוּ הַסִּבָּה לָזֶה שֶׁנִּתְעוֹרֵר לִהְיוֹת חָפֵץ חֶסֶד],
Thus, how can it be said that the Divine service of the Jewish people infuses an essential dimension into G‑d’s desire for kindness that did not exist previously? Seemingly, even initially, His desire for kindness was motivated – and thus infused with – the essential dimension of G‑dliness which is later evoked by the Jews through their Divine service.
Nevertheless, i.e., despite the truth of the above, the actual Divine service of the Jewish people infuses an even loftier dimension.מִכָּל מָקוֹם, עַל יְדֵי עֲבוֹדָתָם שֶׁל יִשְׂרָאֵל בְּפֹעַל, נִתּוֹסֵף עִלּוּי נַעֲלֶה יוֹתֵר,
For prior to actual Creation, there merely “arose in His thought” the pleasure He would derive through the service of the Jewish people. It had yet, however, to be actualized. And it is this actualization that possesses a distinct quality lacking even in the desire for kindness as it arose in His thought. The Rebbe now brings proof for the need of actualization:
As can be understood from the factוְכַמּוּבָן מִזֶּה
Before explaining the concept mentioned above, the maamar cites a parallel concept as an illustration of the underlying motif:
that to facilitate the fulfillment of G‑d’s intent in Creation – His desire that the lower realm become a dwelling for Him2 –שֶׁבִּכְדֵי שֶׁתֻּשְׁלַם הַכַּוָּנָה דְּנִתְאַוָּה הקב"ה לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים
it was necessary for the worlds, including this lowly material world to be created.3הֻצְרַךְ לִהְיוֹת בְּרִיאַת הָעוֹלָמוֹת בְּפֹעַל, עַד לָעוֹלָם הַזֶּה הַתַּחְתּוֹן,
Afterwards, it was necessary that the Torah be given,וְאַחַר כָּךְ הֻצְרַךְ לִהְיוֹת מַתַּן תּוֹרָה
for then a dimension of strength and stability was contributed to the existence of the world,שֶׁאָז דַּוְקָא נַעֲשָׂה הַתֹּקֶף דְּקִיּוּם הָעוֹלָם
as our Sages comment4 on the verse,5 “The earth feared and it was calmed.”6כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל עַל הַפָּסוּק אֶרֶץ יָרְאָה וְשָׁקָטָה,
And afterwards (after the Giving of the Torah), it is necessary that man actually carry out his Divine service. This includesוְאַחַר כָּךְ צְרִיכָה לִהְיוֹת עֲבוֹדַת הָאָדָם (שֶׁלְּאַחֲרֵי מַתַּן תּוֹרָה) בְּפֹעַל,
the study of the Torah, and engaging in that study in a manner that: “Great is study for it leads to action,”7 i.e., the observance of mitzvos in actual practice. All these phases were necessary,לִמּוּד הַתּוֹרָה, וּבְאוֹפֶן דְּגָדוֹל לִמּוּד שֶׁמֵּבִיא לִידֵי מַעֲשֶׂה בְּקִיּוּם הַמִּצְוֹת בְּפֹעַל –
even though all of this was in G‑d’s knowledge and thought from beforehand, i.e., before Creation, G‑d knew that all this would transpireאַף שֶׁכָּל זֶה הָיָה בִּידִיעָתוֹ וּבְמַחֲשַׁבְתּוֹ יִתְבָּרֵךְ גַּם מִקּוֹדֶם
(and this thought was the reason why G‑d was aroused to “desire kindness”).(וּמַחֲשָׁבָה זוֹ הִיא הַסִּבָּה לָזֶה שֶׁנִּתְעוֹרֵר לִהְיוֹת חָפֵץ חֶסֶד) –
Thus, the essential pleasure that would be aroused by man’s Divine service existed before Creation.
To clarify the issue: G‑d knows in a very different way than man knows. Man’s knowledge comes as a result of the existence of a known object, i.e., he is knowing something that exists outside himself. G‑d’s knowledge, by contrast, brings about the very existence of the known object. For all existence other than Him comes into being from absolute nothingness, and it is by His thinking about and knowing that object that it comes into being.8
Accordingly, were G‑d’s foreknowledge of the creation of the world, the Giving of the Torah, and man’s observance of His will to resemble mortal knowledge,9 there would be no question that the actual occurrence of the events would obviously contribute a vital element that did not exist beforehand.
However, since G‑d’s knowledge is the source of all things and events, seemingly, the fact that the events actually occur do not add anything. To borrow an expression,10 ein hakoach chaseir poel, “[G‑d’s] potential is not lacking; the actual expression [of that potential does not contribute fulfillment to Him].” Thus, seemingly, His potential to create the world – and ultimately, for a dwelling for G‑d in the world to be brought about – is complete in and of itself.
Nevertheless, the fact that He did create the world and make a setting for man’s Divine service indicates that the Creation and man’s Divine service do contribute an aspect of fulfillment. What is the nature of that contribution?
G‑d’s original thought was an essential thought that existed within His Essence and, hence, was above revelation. For His Essence is intrinsically transcendent, above all connection to even the highest levels of Divine revelation.כִּי הַמַּחֲשָׁבָה שֶׁהָיְתָה מִקּוֹדֶם הִיא מַחֲשָׁבָה עַצְמִית שֶׁבְּעַצְמוּתוֹ יִתְבָּרֵךְ שֶׁלְּמַעְלָה מִגִּלּוּי,
Though this essential thought gave rise to the arousal of “He desires kindness,” the actual arousal is distant from that essential thought. Ordinarily, in a cause and effect relationship, there is a direct connection between the cause and the resulting effect. In this instance, however,וְזֶה שֶׁמִּצַּד מַחֲשָׁבָה זוֹ נַעֲשָׂה הַהִתְעוֹרְרוּת דְּחָפֵץ חֶסֶד הוּא רַק בְּאוֹפֶן דְּהַבְדָּלָה
[the thought remains absorbed in His Essence and is not drawn down into His desire for kindness. Although that desire emanated from His Essence, its essential dimension remains separate from the desire itself. [הַיְנוּ, שֶׁהַמַּחֲשָׁבָה נִשְׁאֲרָה בְּעַצְמוּתָהּ וְלֹא נִמְשְׁכָה בְּהָעִנְיָן דְּחָפֵץ חֶסֶד,
His desire for kindness that came about as a result of that thought is merely the desire for, and pleasure in, kindness, relating only to revealed levels of G‑dliness, which are removed from His Essence.]וְהָעִנְיָן דְּחָפֵץ חֶסֶד שֶׁנַּעֲשָׂה עַל יְדֵי זֶה הוּא רַק הַחֵפֶץ וְהַתַּעֲנוּג בַּחֶסֶד, גִּלּוּיִים],
In contrast, as explained in Chassidus,11 the actions of mortals “arouse the essence of G‑d’s infinite light, [activating] the loftiest level of revelation, a level which was not [even called forth] as a result of the arousal of His [initial] will and desire for kindness.”
Through man’s actual Divine service, there is a revelation of G‑d’s Essence and His Essence is drawn down,וְעַל יְדֵי עֲבוֹדַת הָאָדָם בְּפֹעַל, נַעֲשֶׂה גִּלּוּי הָעַצְמוּת,
creating a dwelling for Him; for His Essence.12 דִּירָה לוֹ יִתְבָּרֵךְ, לוֹ לְעַצְמוּתוֹ.
Man’s making this world into G‑d’s dwelling does not merely elevate the world by drawing down essential G‑dly light into it. Since His desire for a dwelling (i.e., that His Essence be revealed) arose in His Essence, this (– that His Essence be revealed –) affects His Essence itself. Through this, His essential desire is fulfilled and His essential pleasure is called forth and becomes manifest throughout all existence.

Summary

At the end of the previous section, it was explained that the dimension of “He desires kindness” evoked by the Jews through their recollection of Rosh HaShanah as “a remembrance of the first day” is loftier than the dimension of “He desires kindness” that was revealed at the beginning of Creation. That concept raises a question, for seemingly, the initial revelation of “He desires kindness” at the time of Creation also has its source in the essential Divine pleasure generated by the Divine service of the Jewish people. Thus, seemingly, even initially, as well, His desire for kindness was motivated – and thus infused with – the essential dimension of G‑dliness evoked by the Jews through their Divine service. What then does their actual Divine service contribute?
A parallel concept is cited as an illustration of the underlying motif: For the fulfillment of G‑d’s intent in Creation – His desire that the lower realm become a dwelling for Him – there had to be an actual creation – the Torah had to be given, and man must carry out his Divine service. Seemingly, since at the very outset G‑d knew that all this would happen, and G‑d’s knowledge is an active force – bringing about the existence of the objects of His knowledge – that knowledge is complete in and of itself. The fact that these events did actually occur seemingly does not add anything.
Nevertheless, the fact that He did create the world and make a setting for man’s Divine service indicates that the Creation and man’s Divine service do contribute an aspect of fulfillment. What is the nature of that contribution?
G‑d’s essential conception existed within His Essence and, hence, was above revelation.
Though this essential thought gave rise to the arousal of His desire for kindness, the actual arousal is distant from that essential thought. The thought remains absorbed in His Essence and is not drawn down into His desire for kindness. Thus, it is not revealed in the world brought into being from that desire. Through man’s actual Divine service, there is a revelation of G‑d’s Essence, and His Essence is drawn down, creating a dwelling for His Essence.