וזהו This is the intent of the verses: “1 Halleluyah. Praise G‑d in His holiness.
Hallel, Hebrew for “praise,” relates to the word behilo (Iyov 29:3) which means “shine forth.” Praising G‑d can be understood as a process in which His light is drawn forth from a state of hiddenness in His Essence to the extent that it becomes revealed light in this world (see Derech Mitzvosecha, mitzvas Hallel). As the Alter Rebbe proceeds to explain, each of the clauses cited represents an element involved in this process.
Praise Him in the firmament of His strength. Praise Him for His mighty acts. Praise Him according to His abundant greatness. Praise Him with the sound of the shofar.”
In the previous sections, the maamar explained how the sounding of the shofar called forth influence from G‑d’s Essence. On that basis, it is possible to explain the verses in this kapitle.
“His holiness” refers to His sublime holiness, [i.e.,] the dimension that is “lofty and holy,”2 the aspect [of G‑dliness] that is separate, alone, [above] any connection to influence [that is revealed within the lower realms];x the dimension [described above as] “a consuming fire.”
And like fire rises upward, this level is withdrawn from conveying influence to the world.
From [this level identified with] “the sublime G‑d,” light and vitality are drawn down through “the firmament of His strength”
“His strength” refers to the left vector which is the source for the process of tzimtzumim through which Divine energy is reduced and concealed.
which [refers to] the many veils that hide and conceal the revelation of G‑dliness, one concealment after another.xi
Thus this clause points to the first step in drawing down the G‑dly influence towards the world; i.e., being enclothedin veils which are necessary for it to come into limited existence.
ובגבורותיו “His mighty acts” refer to the contractions,
I.e., this clause highlights the second step of the process in which the light is not only veiled, but contracted. For example, within our world alone, each of the forms of life — the plant kingdom, the animal kingdom, and humanity — represents a different level of vitality. Parallels to these distinctions can be found in the different spiritual worlds. See Likkutei Sichos, Vol. 6, p. 107ff.
i.e., only after the concealment and the enclothement of [G‑d’s] infinite light in several types of garments and levels is the light and vitality then drawn down in a manner [implied by the verse]:3 “line by line, a reduction here, a reduction there,”
The Alter Rebbe is using the verse to refer to the process of Divine revelation in which His light is revealed through a process of manifold tzimtzumim (reductions”), as the light emanates from the kav (“line”).
so that all the worlds, the higher and the lower realms, can receive their vitality.
For were the Divine light not to be revealed in a manner of tzimtzum, not even the higher, more elevated realms, and certainly not the lower, limited realms, would be able to receive it. It would be too powerful. Instead, the light would have to be reduced, level by level, so that it could be internalized within them.
וכרוב The meaning of “according to His abundant greatness”
This phrase draws attention to the expression of His creative power after the contractions and veilings mentioned above.
is that after the veils and contractions, there were brought into being, emanated forth, and were created, myriads — [indeed,] an infinite number — of worlds, as [alluded to by] the phrase:4 “Innumerable maidens.”
עלמות, “maidens,” shares the same root letters as עולמות, “worlds”; see the Introduction to the Tikkunei Zohar, p. 14b.
In every world, there is no limit to the number of His legions, and in each legion, there are “a thousand thousands.”
Iyov 25:3 asks rhetorically: “Is there a number to His legions?” Our Sages (Chagigah 13b) note an apparent contradiction from Daniel 7:10 which appears to speak about a finite number of angels: “thousands of thousands.” In resolution, they explain that the number described in Daniel onlyrefers to one legion, but “[G‑d] possesses an infinite number of legions.” Implied is that not only the number of angels, but the entire realm of created beings is unlimited.
(For this reason, it is written: “according to His abundant greatness” and not “according to His immense greatness.”)xii
וכל “Praise Him [with the sound of the shofar”] implies that all of [the above] is drawn down through “sound[ing] the shofar,”
Thus this clause focuses on the motivating force for this entire process.
i.e., through sublime teshuvah from the inner point of the heart; a simple sound, a tekiah, [a level above] being divided into letters [which would allow for] speech.
משא"כ In contrast, from the external dimension of the heart comes the outcry from a dimension of logic and understanding that is capable of being enclothed in speech and divided into letters, for letters are hewn from the power of intellect, as [indicated by] the Zohar’s statement:5 “The father is the foundation of the daughter.”xiii
“The father” is identified with the sefirah of Chochmah, “wisdom,” the first of the intellectual attributes. “The daughter” is identified with the sefirah of Malchus, “kingship,” which is the source of speech.
Summary
[The verses: “Halleluyah.]Praise G‑d in His holiness. [Praise Him in the firmament of His strength. Praise Him for His mighty acts. Praise Him according to His abundant greatness. Praise Him] with the sound of the shofar” [are explained as reflecting the multi-faceted process through which Divine light is drawn down from His Essence into this world].
