Chapter 7

It is possible to say that the Thirteen Attributes of Mercy are endowed with a connection to a higher dimension of G‑dliness as a result of their arousing and revealing the inner desire of the Jewish people.וְיֵשׁ לוֹמַר, דְּעַל יְדֵי שֶׁהַגִּלּוּי דְּי''ג מִדּוֹת הָרַחֲמִים מְעוֹרֵר וּמְגַלֶּה הָרָצוֹן הַפְּנִימִי דְּיִשְׂרָאֵל,

Since the inner desire of the Jewish people for G‑dliness comesשֶׁהָרָצוֹן דְּיִשְׂרָאֵל בָּאֱלֹקוּת הוּא

as a result of their existence being rooted in G‑d’s Essence,לְפִי שֶׁהֵם מֻשְׁרָשִׁים בְּהָעַצְמוּת,

For a Jew’s true desire for G‑dliness does not result merely from his appreciation of G‑d’s greatness. Instead, it is a natural, inherent desire, stemming from the fact that his soul is “an actual part of G‑d from Above.”1

their arousal to G‑dliness through the Thirteen Attributes of Mercy elevates these Attributes and brings them into contact with His Essence.נַעֲשֶׂה עִלּוּי בְּי''ג מִדּוֹת הָרַחֲמִים.

To explain the concept: The intent of the statement that creation is for the sake of the Jewish people2וְהָעִנְיָן הוּא, דְּזֶה שֶׁהַבְּרִיאָה הִיא בִּשְׁבִיל יִשְׂרָאֵל,

includes not only the creation of this material world,הַכַּוָּנָה בָּזֶה הִיא לֹא רַק לִבְרִיאַת הָעוֹלָם

but also the existence of all the revealed levelsאֶלָּא לְכָל הַגִּלּוּיִים,

– even the loftiest ones – within the Spiritual Cosmos.3 These elevated levels of G‑dly revelation exist for one sole purpose – to make possible and to advance the Divine service of the Jewish people.4גַּם לַגִּלּוּיִים הֲכִי נַעֲלִים.

Through the descent of the Thirteen Attributes of Mercy from their natural placeשֶׁעַל יְדֵי הַיְרִידָה דְּי''ג מִדּוֹת הָרַחֲמִים מִמְּקוֹמָם

(the King’s palace, a level above the Spiritual Cosmos)(הֵיכַל מַלְכוּתוֹ, לְמַעְלָה מֵהִשְׁתַּלְשְׁלוּת)

to the field to arouse and reveal the inner desire of the Jewish people,לַשָּׂדֶה בִּכְדֵי לְעוֹרֵר וּלְגַלּוֹת הָרָצוֹן הַפְּנִימִי בְּיִשְׂרָאֵל

it is revealed within them that G‑d’s intent in bringing them into beingמִתְגַּלֶּה בָּהֶם שֶׁהַכַּוָּנָה בָּהֶם

was not for the revealed levels of G‑dliness that they manifest, but the sake of the Jewish people,הִיא בִּשְׁבִיל יִשְׂרָאֵל

whose source is in G‑d’s Essence.5שֶׁשָּׁרְשָׁם הוּא בְּהָעַצְמוּת.

The Thirteen Attributes of Mercy represent lofty levels of G‑dly light. Nevertheless, all revelations, even such lofty levels of light, are removed from His Essence. When is it evident that these Attributes also share a connection with His Essence? When they descend and inspire the Divine service of the Jewish people.

Just as the natural tendency of the king is to remain in his palace, the natural tendency of the Thirteen Attributes of Mercy is to be revealed on a plane of holiness. Why would they go against that tendency and descend to this lowly world? Because of G‑d’s essential desire for a dwelling in the lower realms. Motivated by that desire, they descend to facilitate the Divine service of the Jewish people who, rooted as they are in G‑d’s Essence, make that dwelling possible.

The above concepts can be connected with the verse:6וְיֵשׁ לְקַשֵּׁר זֶה עִם מַה שֶּׁכָּתוּב

“A king is subjugated to the field.”"מֶלֶךְ לְשָׂדֶה נֶעֱבָד",

Even a king who has none over him is subjugated to the field,שֶׁאֲפִלּוּ הַמֶּלֶךְ שֶׁאֵין לְמַעְלָה מִמֶּנּוּ נֶעֱבָד לְשָׂדֶה

because he derives his sustenance from it.7כִּי מִמֶּנּוּ מִחְיָתוֹ,

On this verse, the Zohar comments:8 “Who is the King? This refers to the Sublime King9וּלְפִי מַה שֶּׁכָּתוּב בַּזֹּהַר, מַאן מֶלֶךְ דָּא מֶלֶךְ עִילָּאָה

Who is bonded with the field.”דְּאִתְחַבַּר לְשָׂדֶה

It is possible to explain that the sustenance, as it were, of the Sublime King also comes aboutיֵשׁ לוֹמַר שֶׁגַּם מִחְיָתוֹ כִּבְיָכוֹל שֶׁל מֶלֶךְ עִילָּאָה הוּא

because He descends and is drawn down into the field.10עַל יְדֵי שֶׁיּוֹרֵד וְנִמְשָׁךְ לַשָּׂדֶה,

Through this descent, it is revealed that G‑d’s intent in the existence of this sublime rungכִּי עַל יְדֵי זֶה מִתְגַּלֶּה שֶׁהַכַּוָּנָה בּוֹ

is for the sake of the Jewish people who are rooted in G‑d’s Essence.הִיא בִּשְׁבִיל יִשְׂרָאֵל שֶׁשָּׁרְשָׁם בְּהָעַצְמוּת.

As mentioned above,11 a field is outside the King’s city, i.e., it is not a place of inherent holiness. Nevertheless, as stated here, it serves the city, providing food for its inhabitants. In the analogue in our Divine service, it refers to mundane activities carried out in the spirit of “Know G‑d in all your ways”12 and “All your deeds shall be for the sake of Heaven”.13

The Zohar states:14 “There is a field and there is a field,”וְעַל פִּי מַה שֶּׁכָּתוּב בַּזֹּהַר, אִית שָׂדֶה וְאִית שָׂדֶה,

i.e., a field of holiness and a field of forces opposed to holiness.שָׂדֶה דִּקְדֻשָּׁה וְשָׂדֶה דִּלְעֻמַּת זֶה,

It is possible to explain15 that the concept that “the king is subjugated to the field”יֵשׁ לוֹמַר, דְּעִנְיַן מֶלֶךְ לְשָׂדֶה נֶעֱבָד

(that through his descent and being drawn down to the field, the Sublime King is elevated to a loftier level), applies not only to the field of holiness, mundane actions performed “for the sake of Heaven,” but also to the field of forces opposed to holiness. Thus, it(שֶׁעַל יְדֵי הַיְרִידָה וְהַהַמְשָׁכָה לַשָּׂדֶה נַעֲשֶׂה עִלּוּי בְּמֶלֶךְ עִילָּאָה)

comes about primarily through the revelation of the Thirteen Attributes of Mercy that transcend the Spiritual Cosmosהוּא בְּעִקָּר עַל יְדֵי שֶׁהַגִּלּוּי דְּי''ג מִדּוֹת הָרַחֲמִים שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת

(which in a general sense are identified with “the Sublime King”)16(דְּבִכְלָלוּת הוּא מֶלֶךְ עִילָּאָה)

to the Jews who are found in the desertהוּא גַּם לְיִשְׂרָאֵל הַנִּמְצָאִים בַּמִּדְבָּר

(the field of the forces opposed to holiness).17(שָׂדֶה דִּלְעֻמַּת זֶה)

Through this, their inner, inherent desire for G‑dliness is revealedשֶׁעַל יְדֵי זֶה מִתְגַּלֶּה הָרָצוֹן פְּנִימִי שֶׁלָּהֶם

and they depart from the desert (the field of the forces opposed to holiness)וְיוֹצְאִים מִמִּדְבָּר (שָׂדֶה דִּלְעֻמַּת זֶה)

to the field of holiness to greet the king.לְשָׂדֶה דִּקְדֻשָּׁה לְהַקְבִּיל אֶת פְּנֵי הַמֶּלֶךְ.

Through the teshuvah of Jews who were previously estranged from G‑dliness to the furthermost extent,כִּי עַל יְדֵי הַתְּשׁוּבָה דְּיִשְׂרָאֵל שֶׁהָיוּ תְּחִלָּה בְּתַכְלִית הָרִחוּק

the inner dimension of the Jewish people is even further revealed,מִתְגַּלֶּה עוֹד יוֹתֵר הַפְּנִימִיּוּת דְּיִשְׂרָאֵל

i.e., that their inner desireשֶׁרְצוֹנָם הָאֲמִתִּי

(even at the time that they sin)(גַּם בִּשְׁעַת הַחֵטְא)

is focused on G‑dliness.הוּא בָּאֱלֹקוּת

They sin only because “their evil inclination overpowered them.”18רַק שֶׁיִּצְרָם הוּא שֶׁתְּקָפָם

]In a similar vein, the Tzemach Tzedek interprets19 the verse:20[כְּפֵרוּשׁ הַצֶּמַח צֶדֶק עַל הַפָּסוּק

“For the maiden was found in the field; she cried out, but there was none to save her,”"כִּי בַשָּׂדֶה מְצָאָהּ צָעֲקָה הַנַּעֲרָה וְאֵין מוֹשִׁיעַ לָהּ",

as meaning that even when “the maiden” (the soul) is found in the field of the forces opposed to holiness –שֶׁגַּם כְּשֶׁהַנַּעֲרָה (הַנְּשָׁמָה) הִיא בַּשָּׂדֶה דִּלְעֻמַּת זֶה,

moreover, her being there made it possible for Esav, “the man of the field,”21 who personifies the forces opposed to holiness, toוִיתֵרָה מִזּוֹ, שֶׁזֶּה גָּרַם שֶׁעֵשָׂו אִישׁ שָׂדֶה

“take hold of her and lie with her”22 –הֶחֱזִיק בָּהּ וְשָׁכַב עִמָּהּ,

Nevertheless, even in such a situation, the soul’s desire is for holiness.הִנֵּה גַּם אָז הָרָצוֹן דְּהַנְּשָׁמָה הוּא בַּקְּדֻשָּׁה,

It cries out bitterly because Esav, “the man of the field,” has taken hold of it.וְהִיא צוֹעֶקֶת בְּמַר נַפְשָׁהּ עַל זֶה שֶׁעֵשָׂו אִישׁ שָׂדֶה מַחֲזִיק בָּהּ,

The outcry of the maiden, the soulצָעֲקָה הַנַּעֲרָה,

causes אין מושיע לה – instead of the phrase being interpreted literally, that “there is none to save her,” it should be understood in a positive manner – the אַיִן, the dimension of G‑dliness that transcends all definition and is therefore called, ayin, “nothingness,” will save her.וְעַל יְדֵי זֶה אַיִן מוֹשִׁיעַ לָהּ,

Deliverance is drawn down for the soul from the level of ayin, that transcends the Spiritual Cosmos.]שֶׁנִּמְשָׁךְ לָהּ יְשׁוּעָה מִבְּחִינַת אַיִן שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת].

The revelation of the Jews’ inner desire for G‑dliness despite their being tainted by sinוְכֵיוָן שֶׁגִּלּוּי רָצוֹן הַפְּנִימִי דְּיִשְׂרָאֵל

(which stems from their souls being rooted in G‑d’s Essence),(שֶׁמִּצַּד שָׁרְשָׁם בְּהָעַצְמוּת)

comes about through the teshuvah of the Jews who were originally in the field of the forces opposed to holiness (the desert).הוּא עַל יְדֵי הַתְּשׁוּבָה דְּיִשְׂרָאֵל שֶׁהָיוּ תְּחִלָּה בַּשָּׂדֶה דִּלְעֻמַּת זֶה (מִדְבָּר),

A Jew who has a connection to the realm of holiness turns to G‑d in teshuvah because he realizes the advantage of a connection to G‑d. A Jew who is found in the desert, by contrast, does not appreciate the advantage of his connection to G‑d. Why then does he turn to G‑d in teshuvah? Because the essence of his soul motivates him to do so. Since a Jew’s soul is “an actual part of G‑d,” “no Jew desires – and no Jew can – separate himself from G‑dliness.”23

Therefore, the elevation that is brought about within the Thirteen Attributes of Mercy through their descent and being drawn down to low levels to arouse man, comes aboutלָכֵן הָעִלּוּי שֶׁנַּעֲשֶׂה בְּהַי''ג מִדּוֹת עַל יְדֵי יְרִידָתָם וְהַמְשָׁכָתָם לְמַטָּה לְעוֹרֵר אֶת הָאָדָם הוּא

primarily through the arousal of those who were originally drastically distant from Him.בְּעִקָּר עַל יְדֵי שֶׁמְּעוֹרְרִים אֶת אֵלֶּה שֶׁהָיוּ תְּחִלָּה בְּתַכְלִית הָרִחוּק.

The elevation of the Thirteen Attributes of Mercy comes about through connecting them to G‑d’s Essence. That is achieved through their arousing the Jews’ essential desire for G‑dliness, and that is manifest to the greatest extent when Jews who are most distant are aroused to turn to G‑d in teshuvah.

Summary

Since the inner desire of the Jewish people for G‑dliness comes as a result of their existence being rooted in G‑d’s Essence, when they are aroused to teshuvah through the Thirteen Attributes of Mercy, this elevates these Attributes and brings them in contact with His Essence.

To explain: The intent of the statement that creation is for the sake of the Jewish people includes not only the creation of this material world, but also even the loftiest levels within the Spiritual Cosmos. These lofty G‑dly revelations exist for one sole purpose – to make possible and to advance the Divine service of the Jewish people. Through the descent of the Thirteen Attributes of Mercy to arouse and reveal the inner desire of the Jewish people, it is revealed that G‑d’s intent in bringing these attributes into being was not for the revealed levels of G‑dliness that they manifest, but the sake of the Jewish people, whose source is in G‑d’s Essence.

The above concepts can be connected with the verse: “A king is subjugated to the field.” The literal meaning of the verse is that a king is subjugated to the field because he derives his sustenance from it. This concept is also paralleled in the spiritual realms. Thus, the Zohar comments on this verse: “Who is the King? This refers to the Sublime King.” The sustenance, as it were, of the Sublime King comes about because He descends and is drawn down into the field. Through this descent, it is revealed the existence of this sublime rung is for the sake of the Jewish people who are rooted in G‑d’s Essence.

The revelation of the Jews’ inner desire for G‑dliness (which stems from their souls being rooted in G‑d’s Essence) is manifest in the teshuvah of the Jews who were originally in the field of the forces opposed to holiness (the desert). Therefore, the elevation that is brought about within the Thirteen Attributes of Mercy comes about primarily through their arousing those who were originally drastically distant from G‑d.

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Footnotes

Tanya, ch. 2.

Rashi to Bereishis 1:1.

Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, p. 199ff.

As mentioned in sec. 6 and notes, these lofty revelations are described with the analogy of light. In contrast to shefa, “influence,” light is a natural expression of the qualities of the luminary, revealing those qualities as they are, effortlessly, as a matter of course. In this, however, there is a difference between a luminary on the physical plane and G‑d. A luminary on this plane is forced, as it were, to reveal its light. It is its natural tendency to provide light, because it was created specifically to do so. By contrast, it cannot be said that G‑d reveals His light because of His natural tendency, for He is not bound by any tendencies or limits (see the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 240ff. (180ff. in the older editions). Instead, the light and the attributes He reveals are revealed for a purpose, that purpose being the establishment of a dwelling for Him in these lowly realms through the Divine service of the Jewish people.

See the development of this concept in the maamar cited in note 3.

Koheles 5:9.

The gloss of R. Avraham Ibn Ezra to that verse. See also the Biurei Zohar [of the Mitteler Rebbe], Hosafos, Parshas Chayei Sarah, p. 129a ff., which offers an interpretation close to the simple meaning of the verse: that the king is subjugated to the field because he must receive sustenance from its grain and fruits.

Zohar, Vol. I, p. 122a.

Although we have capitalized “the Sublime King,” the term does not refer to G‑d’s essence, but to Z’eir Anpin or Kesser (see note 16 below), lofty levels of spiritual revelation.

10.

55, In the Zohar, loc. cit., it is explained that it is the field that is subjugated, not the King. Since, however, the simple meaning of the verse is that the king is subjugated, it can be said that this interpretation also applies with regard to “the Sublime King.”

11.

See the notes to secs. 3-4.

Avos 2:12.

Zohar, Vol. I, p. 122a.

15.

See similar concepts explained in Toras Menachem, Sefer HaMaamarim Melukat, Vol. 4, p. 171ff.

16.

Biurei Zohar, loc. cit., identifies “the Sublime King” with Z’eir Anpin, which corresponds to the emotional attributes of Atzilus. However, the maamar entitled Nachamu, 5670 (Sefer HaMaamarim 5670, p. 218; p. 223ff.) identifies “the Sublime King” with the level of Kesser that transcends the Spiritual Cosmos.

17.

See Or HaTorah, Bereishis, Vol. 1, p. 143b (in the name of Radak in his Shorashim and his Michlol): “At times, the term ‘field’ is used, but the intent is a desert,” which is identified with the forces of kelipah, as explained above, sec. 4.

18.

Rambam, Hilchos Geirushin 2:20. In that source, Rambam speaks of a situation where halachah requires that a man divorce his wife, but the man refuses to do so. The court is enjoined to have the man beaten until he consents to the divorce. Rambam, however, notes that a divorce must be given willfully and questions how a person who is beaten into consent can be considered as having willfully divorced his wife.
In resolution, Rambam explains that the man “wants to be part of the Jewish people, and he wants to perform all the mitzvos and eschew all the transgressions; it is only his evil inclination that overpowers him. Therefore, when he is beaten until his [evil] inclination has been weakened, and he consents [to the divorce], he is considered to have performed the divorce willfully.”

19.

Or HaTorah, loc. cit., p. 144a ff.

Hayom Yom, entry 21 Sivan.