Vayigash Eilav Yehudah, 5725 - Shabbat Parashat Vayigash, 7th of Tevet, 5725

Section 1

“Yehudah approached him, [i.e., Yosef].” Bereishis 44:18. [The connection between Yehudah and Yosef is also highlighted] in the Haftorah of Parshas Vayigash,which states:1 “Take a piece of wood for yourself and write upon it, ‘For Yehudah…’ and take another piece of wood and write upon it, ‘For Yosef….’ Bring them together, one to the other, so that they are one piece of wood and they will be like one in your hand.”

On the surface, the connection between the Haftorah and the Torah reading is that they both focus on the interaction between Yehudah and Yosef. [There are,] however, particular [distinctions between the two]. The Torah reading relates that Yosef was on a higher rung than Yehudah, to the extent that Yosef reigned over all his brothers, including Yehudah. In the Haftorah, by contrast, it is stated:2 “My servant David, [a descendant of Yehudah], will be king over them,” [i.e., over all the tribes of Israel].

{[Biblical stories and prophecies not only describe events that occurred in the past or will occur in the future, they also reflect the interaction of spiritual forces in the higher realms.] As explained in Torah Or,3 Yosef is identified with Z’eir Anpin and [more particularly, with] ([the attribute of] Yesod), while Yehudah is identified with [the attribute of] Malchus.4 Therefore [in the gestalt that prevails] in the present era, Yosef is higher than Yehudah, for in the order of the Spiritual Cosmos,5 Z’eir Anpin is higher than Malchus.6 (Moreover, Z’eir Anpin serves as a source of influence for Malchus. This is reflected in the verse: “Yehudah approached him and said: ‘Please, my master….’” The implication of Bi adoni, “Please, my master” is that influence from Yosef the righteous, [“my master,”] will be drawn down Bi, [which can also be understood as meaning “in me,”] i.e., into Yehudah.)

In the Ultimate Future, by contrast, the source of Malchus,which is loftier than the source of Z’eir Anpin, will be revealed.7 Therefore, at that time, “My servant David will be king over them.”}

Nevertheless, the fact that the verse “My servant David will be king over them” is included in the Haftorah for Parshas Vayigash implies that even when Yehudah approaches Yosef, [which thus emphasizes Yosef’s primacy], the superiority of Yehudah over Yosef plays a role [in their interaction]. It is just that the verse “And Yehudah approached him, [Yosef],” focuses on and emphasizes the pre-eminence of Yosef over Yehudah, while in the Haftorah, the superiority of Yehudah over Yosef is highlighted.

Section 2

The above can be connected to the explanation found in the maamarim of the Tzemach Tzedek8 that the last letters of the phrase ויגש אליו יהודה, “And Yehudah approached him,” serve as an acronym for the word שוה, “equal.”9 Thus the implication of Yehudah’s approaching Yosef is that Malchus (Yehudah) and Z’eir Anpin (Yosef) are equal.

[The Tzemach Tzedek] explains that the concept of “equality” parallels the explanation given in Likkutei Torah10 on the verse:11 “To do what is just in the eyes of G‑d.” ישר, translated as “just,” [also means “straight,” i.e., establishing equality and thus producing an even plane]. It implies a fusion of daas elyon (“the sublime understanding”)12 with daas tachton (“the lower understanding”) and yichuda ilaah13 (“the sublime unity”) with yichuda tataah (“the lower unity”),14 i.e., that both should be on the same plane, “fusing oneness with oneness,15 [causing the higher level of oneness to permeate the lower level of oneness, so that there is no difference between them].”

As they exist independently, Yosef and Yehudah are (comparable) to opposing thrusts. Yosef (identified with Z’eir Anpin) represents the motif of revelation from Above, following the conception of daas elyon:What is Above, [i.e., spiritual existence,] represents yesh, something of [genuine] substance, and what is below, [i.e., material existence,] represents ayin, nothingness [and insignificance].

Yehudah (identified with Malchus), by contrast, represents the motif of upward ascent, following the conception of daas tachton:16 What is below, [i.e., material existence,] represents yesh, and what is Above, [i.e., spiritual existence,] represents ayin.17 Yehudah’s approaching Yosef represents the fusion of these approaches, [as will be explained].

{Thus on the verse: “Yehudah approached him,” our Sages18 comment that the meaning of “approach” is solely [an act of] peace.19 For the concept of peace involves the fusion of daas elyon and daas tachton.}20

[Such a union is suggested by] the verse:21 “And the Children of Yehudah and the Children of Israel will gather together and they will appoint one head.” At present,22 the Divine service of the tribe of Yehudah follows the motif of upward ascent, [beginning with and ascending from] daas tachton. The Divine service of the Children of Israel, {i.e., the Ten Tribes who are connected to Yosef,} follows the motif of revelation from Above, daas elyon. In the Ultimate Future, the two approaches will be joined together, “fusing [the higher] oneness with [the lower] oneness.”23

It is understood from the above that there is a dual symbolism in Yehudah’s approach to Yosef. On a revealed level, Yehudah approached Yosef because Yosef (identified with Yesod and Z’eir Anpin) is the source of influence, and Yehudah (identified with Malchus) is the recipient. Therefore Yehudah approached Yosef and asked:“Please, my master,” asking that influence be drawn down to him from Yosef, the tzaddik. There is, however, a further, [more encompassing] allusion in Yehudah’s approaching Yosef that is intimated by the concluding letters of the words ויגש אליו יהודה. [The word שוה, meaning “equal,” produced by the final letters of these three words, hints at] the linkage and unity between Yosef (identified with Z’eir Anpin and daas elyon) and Yehudah (identified with Malchus and daas tachton) that will take place in the Ultimate Future. At that time, Malchus will be comparable to Z’eir Anpin.

On this basis, it can be said that Yehudah’s approaching Yosef also alludes to the ascent of Malchus that will take place in the Ultimate Future, at which time [the source of Malchus will be revealed and] Malchus will be above Z’eir Anpin, i.e., the “woman of valor [will be] the crown of her husband.”24 This will be a higher level than that which will be attained when Malchus and Z’eir Anpin are equal.25

It is possible to say that this [explanation] parallels the Zohar’s statement26 that Yehudah’s approaching Yosef reflects the linking of redemption (the recitation of the blessing Ga’al Yisrael) to prayer (the Shemoneh Esreh). {For redemption is identified with the attribute of Yesod27 which is associated with Yosef, while prayer is identified with the attribute of Malchus28 which is associated with Yehudah.}29

The wording used by our Sages,30 “linking redemption to prayer,” (and not “linking prayer to redemption”) indicates31 that prayer is given primacy. It remains in its original place and redemption is linked (i.e., made to “approach”) it.32 Thus the Zohar’s statement that Yehudah’s approach to Yosef reflects the linking of redemption [Yesod/Yosef] to prayer [Malchus/Yehudah] indicates that Yehudah’s approach to Yosef also carries within it (in a hidden manner) the advantage Yehudah possesses over Yosef.

Section 3

This can be understood through first explaining the statement of the Rebbe Rashab in the maamar of this title33 that Yehudah’s words, Bi adoni, “Please, my master,” [was merely a preface to his later request]. (For seemingly, he should have begun with the words “Please, let the words of your servant.…”) Thus his initial request “Please, my master” parallels the recitation of the verse “My G‑d, open my lips and let my mouth relate Your praise,”34 which is recited as a preface to the Shemoneh Esreh prayer. {As our Sages explain,35 since our Sages ordained that this verse be recited, it is not considered an interruption between [the blessing of] redemption and the Shemoneh Esreh prayer, but rather an extension of that prayer.}

In his Targum, [Onkelos] renders the latter verse as “Open my lips in Torah study.” Several of the maamarim that elucidate the concepts of Torah study and prayer,36 including the maamar cited above,37 explain that placing this verse at the beginning of the Shemoneh Esreh prayer is a request that prayer (“let my mouth relate Your praise”) be of the same nature as Torah study (“My G‑d, open my lips in Torah study”). Just as in Torah study the words of the Torah are “the words of G‑d” — “My words that I placed in your mouth”38 — and the person studying is doing no more than repeating after the reader,39 so too, in prayer, “my mouth” will “relate Your praise.” Man’s prayer will be such that it will serve as a medium to draw down40 “Your praise,” i.e., G‑d’s prayer.41

Section 4

It is explained in the maamarim cited above42 that the two [modes of Divine service], Torah study and prayer, resemble the two thrusts within G‑d’s light: that it “[ascends] upward without bounds and [descends] downward without end.”43 Torah study follows the motif of drawing down G‑d’s light and thus parallels the dimension of light that “[descends] downward without end.” Prayer, by contrast, follows the motif of [man’s] upward ascent and thus parallels the dimension of light that “[ascends] upward without bounds.”

It is well known44 that the dimension of light that “[descends] downward without end” — ([the aspect of G‑d’s light that serves as] the source of the Torah — is associated with extension and revelation. In contrast, the dimension of light that “[ascends] upward without bounds” [— the source of the Divine service of prayer —]45 reflects how [the light] ascends level after level without any bounds and is included in G‑d’s Essence.

It can be understood [from the above] that prayer reflects a superior level [of Divine service] than Torah study.46 [Nevertheless, although the essential quality of prayer surpasses Torah study, Torah study possesses a certain dimension of superiority — that it is associated with the revelation of holiness and light.] The request: “My G‑d, open my lips and let my mouth relate Your praise” is that prayer, which follows the motif of upward ascent, should also possess the positive quality of Torah study ([drawing down] revelation from Above).

To explain the concept: Prayer represents man’s requests and supplications. Even the Divine influence drawn down through prayer — G‑d’s fulfillment of man’s requests — is aroused because of the positive quality of the Divine service performed by man on this earthly plane, following the motif of “He desires the work of your hands.”47

It is possible to explain that the requirement to stand like a servant before his master in awe, reverence, and fear during the Shemoneh Esreh48 [reflects an all-encompassing] underlying principle [with regard to the Divine service of prayer as a whole]. The reason that man’s Divine service on the earthly plane ([epitomized by] prayer) can arouse G‑d’s desire to fulfill man’s request is (primarily) because Divine service on this earthly plane involves bittul hayesh, the negation of one’s own identity.49 Therefore the greater the person’s expression of bittul in prayer, the more it arouses G‑d’s desire to fulfill his request.50 This expresses the concept that prayer reflects a process of upward ascent,51 for the requests one makes in prayer are made with bittul (like a servantwho makes a request52 ) and bittul involves going beyond one’s individual identity, which is the core of the thrust of upward ascent.

The Torah, by contrast, is G‑d’s word {— existing even before man occupies himself in Torah study}. Man’s achievement through his occupation in Torah study is that the Torah — and G‑d’s infinite light that is enclothed in it — is drawn down to man. Moreover, the Torah and G‑d’s infinite light that is enclothed in it is drawn down to the person who studies the Torah [as he exists on his own level]. (He does not have to nullify his thinking processes.) On the contrary, the Torah is drawn down to him and enclothes itself in his intellect according to who he is. This is [the consummate expression of the motif of] drawing down [G‑dliness] from Above.53

It is possible to explain that the association of the Torah with the motif of descending downward without end comes about because [its source is in the dimension of] G‑d’s light that extends downward without end. [As a result,] the Torah — which is the wisdom and will of the Holy One, blessed be He54 — is drawn down to the lowest levels. Similarly, with regard to prayer, its connection to the motif of ascending upward without bounds is (not only that prayer represents an elevation of man’s [spiritual consciousness], but) that [it is an expression of] G‑d’s light ascending upward without bounds [and the expression of this motif in man’s service arouses an expression of this motif in G‑d’s light]. Thus, the reason that prayer arouses a new [Divine] will to fulfill the request of the person praying {even when, according to the scales of the Torah’s wisdom, he would not be worthy of [the fulfillment of] that [request]}55 is that prayer brings about an ascent in G‑d’s light Above, raising it higher than the limits of the Spiritual Cosmos, even higher than the source of the Torah,56 indeed, upward without any bounds whatsoever. From that level, a new will is drawn down to fulfill the person’s requests.57

Nevertheless, there is still an advantage to [the Divine influence] drawn down through the Torah over [the Divine influence] drawn down through prayer. Since prayer is a result of man’s Divine service on the earthly plane, the [Divine influence] that it draws down involves matters of the world, [and indeed, is clothed in material garments] (in fulfillment of the requests of the person who prays). [The person praying receives material blessings; i.e., the Divine influence is clothed in a physical form,] although the source for this influence is “upward and upward without any bounds.” [The Divine influence] drawn down through the Torah, by contrast, represents an effusion of G‑dly light on its own initiative. Thus what is drawn down is G‑dliness.58 Even as the Torah descends to this earthly plane and enclothes itself in mortal wisdom, it remains G‑d’s wisdom that transcends the wisdom of created beings.

Section 5

The above concepts can be explained in greater detail based on a maamar from the Tzemach Tzedek entitled LeHavin HaInyan SheAmru Razal… which focuses on the statement that “G‑d’s infinite light [ascends] upward without any bounds and [descends] downward without end.” {The manuscript in which this maamar is found was in captivity for many years; only recently was it redeemed and brought here.59 It is worth noting that in that maamar, there are numerous concepts that are not included in the maamarim mentioned previously.} [The maamar cites] the verse:60 “Educate a youth according to his way. Even when he grows older, he will not depart from that [path]” and asks: It would seem that a person should be [continually] ascending to a higher level of awareness as he grows older. What then is the advantage that “even when he has grown older, he will not depart from the path” on which he was educated while still young?61

The maamar [from the Tzemach Tzedek] explains that with regard to mortal wisdom, there is indeed a great distinction between the concepts a person comprehends as a youth and those that he comprehends as an adult, and certainly, between those that he comprehends in his old age.62 [Since] the Torah, by contrast, is G‑dliness, the difference between [one’s comprehension while] a youth and while an elder involves only the person’s intellectual comprehension [of the concepts] in which the Torah is enclothed. The Torah itself, however, is G‑d’s wisdom which transcends the intellectual comprehension of the created beings. Regarding this [G‑dly] dimension, there is no difference between the comprehension of a youth and that of an elder. Therefore, even as the person grows older, he will not depart from the path [of the Torah] in which he was educated as a youth.63

The [Tzemach Tzedek’s] maamar continues, citing the verse:64 “I was a youth and I grew old,” [stating that the term] “youth” refers to [the archangel] Metatron [when found] in the world of Yetzirah. “I grew old” refers to him as he ascends to the world of Atzilus. For the wisdom of the Torah [revealed] in Atzilus is far loftier than the wisdom of the Torah [revealed] in Yetzirah. Nevertheless, even as [Metatron] “grows older” and ascends to Atzilus, he will “not depart” from the path that he was taught as a “youth” in the world of Yetzirah.

[The rationale is that] the essence of the Torah is the essential pleasure of G‑d’s Essence65 (as reflected by the verse:66 “And I was with Him… as a delight”; “with Him,” [meaning “with His Essence”]). [G‑d’s essential pleasure] is loftier than His wisdom, i.e., the wisdom of Atzilus. Regarding this [essential] dimension of the Torah (which is its primary dimension), there is no difference between the comprehension [experienced in the world of] Yetzirah (— or for that matter the comprehension [achieved through] mortal wisdom —) and the comprehension [experienced in the world of] Atzilus.67

On this basis, it is possible to further comprehend the advantage of [the G‑dly influence] drawn down through Torah study over [the G‑dly influence] drawn down through prayer. When [G‑dly influence] is drawn down to this material realm through prayer (G‑dliness itself is not drawn down into the material realm. Instead,) a change is brought about in the worldly matters [for which one has prayed] as a result of the influence [evoked through prayer]. When the Torah is drawn down [into this world], by contrast, G‑dliness itself is drawn down. Even after [the Torah] has descended into this world, it remains G‑d’s wisdom. Moreover, the G‑dliness of the Torah that descends to this material realm and enclothes itself in the mind of the person who studies it is not at all within [and thus limited by] the framework of the Spiritual Cosmos. As such, the comprehension [of the Torah achieved through] mortal intellect and the comprehension [of the Torah experienced in the world of] Atzilus are absolutely the same in comparison to its [essence].68

Section 6

There is an advantage in drawing down G‑dly influence through Torah study over drawing down G‑dly influence through prayer. This is reflected in the manner in which [the G‑dly] influence [through Torah study] is manifest on the material plane: When influence is drawn down through Torah study, the G‑dly nature of that influence will be revealed and manifest on this material plane.69 Similarly, it is possible to explain that the advantage possessed by drawing down influence through prayer compared to the influence drawn down through the Torah [is also reflected in the manner in which the influence is manifest on the material plane]. Not only does prayer possess an advantage in that, [as a result of its upward ascent,] it draws down influence from a source that transcends the Spiritual Cosmos, it also possesses an advantage in the manifestation of the influence it draws down within the material plane. For prayer brings about change affecting the created beings on the material plane, causing the sick to be healed, the years to be blessed,70 and the like.71

There is a further point. This concept, {that through prayer a change is brought about on the material plane,} applies to all prayer.72

To explain: the maamar of the Tzemach Tzedek cited previously73 quotes the passage in the Talmud74 thatcites the verse:75 “The mighty G‑d will not despise”76 and [the Talmud’s] interpretation [of that verse]: that it is specifically the prayer of a congregation that is pleasing to G‑d and accepted by Him at all times.77 The intent is that G‑d’s fulfillment of the requests made in communal prayer will be manifest in a revealed manner. [Nevertheless,] even the requests made by an individual in his prayers will be fulfilled by G‑d. {This is obvious from the fact that the Men of the Great Assembly ordained that one should pray three times every day [even without a congregation].78 Certainly, they did not institute an obligation to recite blessings that could possibly be made in vain.}79 [The difference between the prayers of a community and the prayers of an individual is] that when a person prays alone, it is possible that the influence that (is elicited to fulfill his requests) will be drawn down in a hidden manner. The advantage of communal prayer is that influence is drawn down in a revealed manner.80

[The Tzemach Tzedek is thus introducing a radically new concept.]It is explained in several maamarim81 that, [at times,] the prayers of individuals arouse influence [from G‑d], but that influence remains on the spiritual planes above and is not drawn down to the material plane. The previously cited maamar of the Tzemach Tzedek explains that (even) the influence ([aroused by] the prayer of individuals) is drawn down to the material plane; there is, however, the possibility that it may remain in a hidden state. For it can be said that since the request made in our prayers is that the influence be drawn down to this physical plane (to heal the sick and bless the years), then even if the influence which one requested in prayer was drawn down [through various levels of the Spiritual Cosmos, but] did not reach this material plane, the person’s prayers would be considered as blessings recited in vain. [The fact that our Sages ordained these blessings] indicates that as a result of every prayer — even the prayers recited by an individual — influence is drawn down to the material plane. It is possible, however, that this influence will remain in a hidden state.

The [previously cited] maamar [of the Tzemach Tzedek] continues, [explaining that] the reason influence that is drawn down [through prayer] will sometimes be in a hidden state is because of a multitude of veils that separate [between the influence and its manifestation].82 The implication is that the influence is not hidden because of the manner in which it is drawn down (i.e., that the influence is on a level of concealment that is above revelation),83 but rather that the concealment comes as a result of a multitude of the veils that conceal it. [To explain with an analogy:] It is like a gift that is given in a closed container. The gift is entirely intact, but because of the container that conceals it, [the recipient] cannot take possession of it in actual fact.

The [Tzemach Tzedek’s] maamar continues, stating that the influences drawn down through all prayers not only exist entirely intact in a hidden state, but ultimately, will all be revealed. When the entire Jewish people are aroused to complete teshuvah and all the concealing influences will be nullified, all of the influence that has been drawn down through all of the prayers that have been recited over the course of history will be revealed.

Section 7

[The concept that every prayer arouses Divine influence that is drawn down into our material world] requires explanation: The reason that prayer is able to draw down Divine light from a level that transcends the Spiritual Cosmos and thus bring about a change in the created beings (to “heal the sick” and “bless the years”) is because of the arousal from below84 expressed in prayer. Now the concept that prayer expresses an arousal from below seemingly applies only when the prayer is recited with concentrated intent and bittul. Nevertheless, the above-mentioned maamar [of the Tzemach Tzedek] explains that every prayer brings about a change in the created beings of the material plane, (it is merely that [at times,] the change is not revealed but remains in a hidden state).

[In resolution,] it can be explained that when a Jew prays (even when [outwardly] he is not praying with concentrated intent), [an unconscious arousal of which even he himself may be unaware is taking place within his inner being]. From the perspective of the Jew’s inner being, he is standing before the King.85 (This may, however, be hidden [even from his own consciousness].) Thus every prayer recited by a Jew represents an arousal from below that evokes and draws down Divine light that transcends the Spiritual Cosmos and is thus able to bring about change within the created beings. It is only that [the manner in which] the influence is drawn down and the change brought about on the material plane (i.e., the fulfillment of the requests made in prayer) that comes as a result of such an arousal from below is in a concealed state. The greater the actual concentration of intent and the bittul [brought out] in prayer, the more revealed will be the fulfillment of the requests [made].

Section 8

In the maamar [cited above, the Tzemach Tzedek] continues, stating that the concepts [explained previously] enable us to understand a story from the Talmud.86 The Talmud states that when Rabbi [Yehudah HaNasi]87 heard from the Prophet Eliyahu that Rabbi Chiya and his sons were comparable to the Patriarchs, Rabbi [Yehudah HaNasi] had them stand before the ark [and lead the communal prayers]. When [Rabbi Chiya]88 said, “He causes the wind to blow,”89 a wind blew. When he said, “and the rain to descend,”90 rain descended. And when he said, “He Who resurrects the dead,” the earth shuddered.

Explanation is required: Rabbi Chiya and his sons prayed every day. Nevertheless, the tangible effects of their prayers (the wind blowing, the rain descending, and the earth shuddering) came only when Rabbi [Yehudah HaNasi] had them stand before the ark to lead the communal prayers. On the surface, one can say that because they stood before the ark, serving as the shluchei tzibbur, emissaries of the congregation [to lead them in prayer], their prayers had the power of communal prayer which is always desirable and accepted by God. Thus, even when there are veils that conceal, the G‑dly influence evoked by such prayer is drawn down in a revealed manner.91 Nevertheless, this explanation is not sufficient, for when concealing factors exist [within the people praying and the world at large], even communal prayer does not have the power to bring about a great change in the world as it exists, in particular when a) a change as great as the resurrection is required; and b) for that change to be revealed in an apparent manner.

The [Tzemach Tzedek’s] maamar continues, explaining that since Rabbi [Yehudah HaNasi] appointed [Rabbi Chiya and his sons] as leaders of the congregation, they became emissaries for the Jewish people as a whole. Thus (through their prayers), they were able to nullify all the concealing influences.92 Not only were [the veils within] all of those who were present at the time of their prayers93 [rent apart] and hence, they were very [spiritually] aroused, even the spiritual veils associated with those who were not present and were not aroused were rent apart by the prayers of Rabbi Chiya and his sons, for they prayed as emissaries of the entire Jewish people, including even those who were neither aroused [nor present].

It is possible to explain that since Rabbi [Yehudah HaNasi] appointed them to lead the prayers and made them emissaries of the entire Jewish people, their prayer had an effect on the entire Jewish people (even those who were not aware of the matter at all).94 [Thus, the entire Jewish people] were included [in the spiritual arousal] of the congregation who were present at that time and of course, that of Rabbi Chiya and his sons themselves (the leaders of the congregation). Therefore, the spiritual arousal of the congregation present during these prayers coupled with the prayers of Rabbi Chiya and his sons had an inward effect on the Jewish people as a whole and nullified all the concealing factors [that usually prevent the influence generated by prayer from becoming manifest].95

Section 9

It was explained above (sec. 4) that when the light that transcends the Spiritual Cosmos is drawn down through prayer, it brings about a change in the material situation in the world96 (but the light itself is not drawn down to this lowly plane [in a revealed manner]).97 This applies, however, to prayer as it exists in and of itself. It is possible to say, however, that when prayer is combined with the influence of Torah study, both positive qualities are present:

a) that the source of the influence drawn down comes from [a Divine light] whose loftiness has no bounds;98 and

b) the light itself is drawn down to this material plane [and thus is revealed as G‑dly].99

As a result, [when] a change comes about within the world [through such prayer] (e.g., a sick person was healed or the like), not only can the change that occurred (as a result of the G‑dly influence drawn down) be perceived, but the G‑dly light that brought about this change also becomes apparent.

These points can be connected to the concepts explained above (sec. 3) regarding the request: “My G‑d, open my lips and let my mouth relate Your praise” recited at the beginning of the Shemoneh Esreh — that man’s prayer be recited in such a way that through it, “Your praise,” — i.e., G‑d’s prayer — will be drawn down. When prayer is recited in such a manner, it possesses both positive virtues:

a) the advantage [inherently] associated with prayer — that it involves Divine service on man’s part {and thus ascends upward without any limits whatsoever [because G‑d cherishes man’s Divine service, as reflected in the verse]:100 “He desires the work of your hands”}; [and]

b) the advantage [associated] with Torah study — that [G‑dly light] is drawn down from Above [and is perceptible as Divine light on this material plane].

Combining these two virtues in the Divine service of prayer — having man’s requests made in the manner of “my mouth [will] relate Your praise” — endows the Divine influence drawn down by prayer with two characteristics: that it brings about a change on the material plane,101 and that the change on the material plane is such that the G‑dly light that brought about the change is perceptible.

Section 10

On this basis, it is possible to explain the connection between the verse “Yehudah approached him, [Yosef],” with the fusion of daas elyon (“the sublime understanding”) and daas tachton (“the lower understanding”). For the two paths [of Divine service], Torah study and prayer, are comparable to daas elyon and daas tachton. ([The basis of the comparison is that] both Torah study and daas elyon involve drawing down [influence] from Above, while both prayer and daas tachton involve [an upward] ascent from the lower plane.)102 Additionally, the Torah is drawn down into a person’s understanding as his understanding exists in its natural state. (Mortal understanding is incomparably lower than [the wisdom of] the Torah. Nevertheless, for mortal wisdom to understand and comprehend the Torah he studies, [man] does not have to depart from his natural state.)103 Even [as understood by man, the Torah] remains “the word of G‑d,”104 i.e., the Torah is drawn down to the material plane, not according to the definitions and structures of the material plane, but as an expression of the Torah’s inherent characteristics (i.e., since [the Torah] is unlimited, it can be drawn down to all levels). [This manner of expression] reflects that, as the Torah is drawn down, the created beings are of no consequence.105 Thus it is parallel to daas elyon which appreciates that what is Above, [i.e., G‑d’s Essence,] is of genuine substance and what is below, [the entire realm of existence,] is essentially nothingness.

The fact that the influence drawn down through prayer comes about because of the advantage of man’s Divine service on this material plane ([as reflected by the verse,] “He desires the work of your hands”) and the fact that the intent of the G‑dly light drawn down is to bring about change within the created beings106 indicates that, in relation to this G‑dly influence, the circumstances of the material plane are significant. [In this manner, it parallels] daas tachton, [the approach that maintains that] existence on this material plane is significant.

[To return to the concepts mentioned at the beginning of the maamar:] Yehudah’s request, Bi adoni, “Please, my master,” [served as a preface to the words he then spoke,] just as the verse: “My G‑d, open my lips and let my mouth relate Your praise,” serves as a preface to prayer (as explained in sec. 3 above). [The intent of this preface is] that a person’s prayer should be recited in a manner that causes G‑d’s prayer to be drawn down [into this world]. Thus the influence evoked by such prayer is intended to bring about a change on the material plane and, moreover, it will be overtly evident107 that the change is being brought about through influence from Above (i.e., from a source above the limits of the Spiritual Cosmos). Thus [this type of prayer] involves a fusion of [daas tachton and daas elyon].108

It was explained above (sec. 4), that prayer possesses an advantage over Torah study, {that Torah study parallels the dimension of G‑d’s light that “[descends] downward without end,” while prayer parallels the dimension of G‑d’s light that “[ascends] upward without bounds”}. [And it was explained that, by contrast,] there is an advantage of Torah study over prayer: that [even] as the Torah is drawn down [to a lower plane, it is evident that] G‑dliness is being drawn down. Thus it can be said that when prayer possesses the advantage of Torah study,109 it is superior to Torah study.110 To cite a parallel with regard to daas elyon and daas tachton: When daas tachton functions in a manner that daas elyon shines within it overtly,111 it is superior to daas elyon.112

Similar concepts apply regarding Z’eir Anpin and Malchus113 which (as explained in sec. 2 above) parallel daas elyon and daas tachton. [The ascent of] Malchus so that it resembles Z’eir Anpin (the level on which they are equal) is a preparatory stage leading to the revelation of the source of Malchus which is higher than the source of Z’eir Anpin.114 Therefore the fusion of daas elyon and daas tachton alluded to in Yehudah’s approaching Yosef115 possesses in a hidden manner the consummate ascent of Malchus that will take place in the Ultimate Future when Malchus will be superior to Z’eir Anpin; whenthe “woman of valor [will be] the crown of her husband.”116

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A-donai Sefasai Tiftach, 5712

Footnotes

Yechezkel 37:16-17.

Ibid.:24.

Torah Or, p. 44a-b; see also the maamar entitled Vayigash Eilav Yehudah, 5736 (Sefer HaMaamarim Melukat, Vol. 4, p. 117ff.); and the sources mentioned there.

[Z’eir Anpin, lit., “the small face,” is the kabbalisticterm referring to the middos (six emotional qualities) of Atzilus. In the hierarchy of the Sefiros, Z’eir Anpin is above Malchus and serves as a source of influence for that Sefirah. To cite a parallel within our soul powers: Malchus is comparable to the power of speech, and Z’eir Anpin to our emotions. Our emotions motivate us to extend ourselves to others and communicate through speech. Therefore the emotions are considered higher than speech. Similarly, Z’eir Anpin is considered higher than Malchus.]

[Seder HaHishtalshelus in Hebrew, a term that refers to the pattern of spiritual existence in which G‑d’s vitality descends from higher, more refined spiritual realms to lower ones.]

[Therefore, the Torah reading describes Yosef as having the position of authority and Yehudah approaching him in supplication.]

[As explained in fn. 5, in the immediate hierarchy of the soul powers, speech is motivated by emotion and therefore is considered lower than it. (In the parallel in the spiritual realms, Malchus is lower than Z’eir Anpin.) Nevertheless, when speaking of the sources for these powers, the source for speech is higher than the source for emotion and even of intellect. Emotion and intellect reflect the expression of a person’s individual powers. Thus they are conscribed by the limits of the person’s individual potential. Speech, by contrast, reflects the manner in which a person goes beyond himself and communicates to others. Thus it expresses a potential within the soul so transcendent that it is not confined to the person’s individual self and is shared with others (see Likkutei Sichos, Vol. 6, p. 107ff.). To return to the parallel in the Sefiros, the source of Malchus, identified with speech, is Atik Yomin, the inner dimension of Kesser, while the source of Z’eir Anpin, identified with emotion, is Arich Anpin, the external dimension of Kesser.]

Or HaTorah, Vayigash, p. 349b.

See the gloss of Baal HaTurim to the verse.

10.

Likkutei Torah, Devarim,p. 23d ff.

11.

Devarim 13:19.

12.

[It is written (I Shmuel 2:3): א-ל דעות י-ה-ו-ה, meaning “G‑d is a G‑d of knowledge,” i.e., He is all-knowing. Nevertheless, the term דעות (knowledge) employs a plural form, indicating that G‑d possesses two types of knowledge: one in which He knows the creations on His terms (daas elyon, the sublime understanding); i.e., He sees Himself as true existence (Yesh Amiti) and everything else as absolute nothingness (ayin); and another in which He knows the world as the created beings perceive it (daas tachton, the lower understanding); that they exist as individual beings with their own identities (yesh), but they derive from a source that they cannot perceive (ayin).

[Likkutei Torah, loc. cit., compares these two types of knowledge to a person’s two eyes and the unity between them as coordinating one’s vision so that he sees a single picture.]

13.

[Yichuda ilaah, “the sublime unity,” refers to the level of oneness that permeates the Sefiros in the realm of Atzilus. On that level, there is no sense of individual identity; the Sefiros of Atzilus feel themselves merely as extensions of G‑d.]

14.

[Yichuda tataah, “the lower unity,” refers to the level of oneness that permeates the world of Beriah and all the spiritual worlds below it.On these levels, there is an awareness of self. Nevertheless, the angels and souls that exist within these realms rise above this self-awareness and devote themselves to G‑d. In the individual sense, this refers to a level where a person feels his personal identity but nevertheless commits himself to G‑d’s service.]

15.

Cf. Zohar, Vol. II, p. 135a.

16.

Likkutei Torah, Bamidbar, p. 6c.

17.

[The terms yesh and ayin have different meanings according to the different perspectives of daas elyon and daas tachton. According to daas elyon, the term yesh, “something,” refers to G‑d, True Being, and ayin, “nothing,” refers to His light which is merely a radiance (a ha’arah) and has no real substance. According to daas tachton, our existence is referred to as yesh because we feel our identity, and the spiritual realm above is referred to as ayin because it is not tangible like our material world and is above our comprehension. Hence, we refer to it as “nothing,” i.e., not in our realm.]

18.

Yalkut Shimoni, the beginning of Parshas Vayigash. [Our Sages emphasize this point because, in other contexts (see Yalkut Shimoni, Bereishis, sec. 18; Rashi to the beginning of Parshas Vayigash), vayigash is interpreted as referring to war.]

19.

[Peace consists of bringing together and uniting opposing approaches, in this instance, daas elyon and daas tachton.]

20.

Or HaTorah, loc. cit., p. 349a.

21.

Hoshea 2:2.

22.

Likkutei Torah, Bamidbar, p. 6c; see also p. 7d, cited in Or HaTorah, loc. cit., p. 349b.

23.

[The nature of the union to be achieved in the Ultimate Future is discussed in the coming sections of the maamar.]

24.

Mishlei 12:4. [Z’eir Anpin is referred to as “the husband” of Malchus, the “woman of valor,” because in the prevailing gestalt of spiritual existence, Z’eir Anpin conveys influence to Malchus. Nevertheless, as explained above (see fn. 8), the source of Malchus transcends that of Z’eir Anpin. This higher source will be revealed in the Ultimate Future. Hence, at that time, Malchus will be a crown, a sublime encompassing light for her “husband,” Z’eir Anpin.]

25.

[In the Ultimate Future, Malchus will go through several stages of ascent. At one point, it will reach a state of “equality” with Z’eir Anpin. Afterwards, it will ascend even higher and become its crown.]

26.

Zohar, Vol. I, p. 205b.

27.

[Redemption refers to an outpouring of an abundance of Divine blessing and revelation. Thus it is associated with the Sefirah of Yesod which is the medium that will convey this influence to the lower realms (Toras Menachem, Vol. 5, pp. 101-102).]

28.

[For prayer reflects the existence of need. Malchus is described as being needy, because it receives its influence from the realms above it. Until it receives that influence, it is in a state of “lack.”]

29.

The maamar entitled Inyan Hagashas Yehudah LeYosef, 5629 (Sefer HaMaamarim 5629, p. 13ff.); the maamarim entitled Vayigash, 5666 (the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 119ff.), 5668 (ibid., p. 487ff.), 5675 (the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. 2, p. 794ff.), et al. See also the maamar of this title in Torah Or cited in fn. 4.

30.

Berachos 4b; 9b.

31.

See the sources cited in fn. 30.

32.

This conclusion is also evident from the rationale given for linking redemption to prayer: [that doing so will elevate the prayer and cause it] to be acceptable [Above]; see Talmud Yerushalmi, Berachos 1:1 (cited by Rashi, Berachos 4b, s.v. hasomeich; the Alter Rebbe’s Shulchan Aruch 111:2).

33.

Of the year 5658 (Sefer HaMaamarim 5658, p. 67ff.).

34.

Tehillim 51:17.

35.

Berachos, loc. cit.

36.

Sefer HaMaamarim 5626, p. 285; Sefer HaMaamarim 5627, p. 431, 443; see also Or HaTorah (Yahel Or) to Tehillim on the verse (p. 197).

37.

Sefer HaMaamarim 5658, pp. 68, 76.[See also the maamar entitled A-donai Sefasai Tiftach in this volume.]

38.

Yeshayahu 59:21.

39.

See Torah Or, p. 66c ff.; the maamar entitled BaChodesh HaShelishi, 5729, sec. 2 (Sefer HaMaamarim Melukat, Vol. 4, p. 259ff.) and the sources cited in fn. 11 there.

40.

Indeed, this is also one of the meanings of yagid, translated as “relate.”

41.

[See the maamar entitled A-donai Sefasai Tiftach, 5712 (also translated in this volume), where this concept is discussed. Tehillah, praise, is also one of the terms used to refer to tefillah, prayer.]

42.

See the maamar entitled Al Sheloshah Devarim, 5714, sec. 3 (Sefer HaMaamarim Melukat, Vol. 4, p. 383ff.); and the maamarim cited in fn. 19 there.

43.

See Tikkunei Zohar, the end of Tikkun 57 (see also Tikkun 19, p. 40b); see also Zohar Chadash, Parshas Yisro, p. 34c.

44.

The series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 188, et al.

45.

[The tendency within G‑d’s light to ascend upward without bounds evokes and is expressed through man’s Divine service of prayer. To explain: Ultimately, our existence in this material world is an expression and an extension of G‑d’s light. When man prays, he — and the light which brings him into being — are ascending, seeking to reunite with the Source of light. The ultimate cause of man’s prayer (i.e., the desire to ascend) is rooted in the inherent tendency of G‑d’s light to ascend upward. True, man’s effort is required and therefore, his prayer is considered as an expression of his own avodah, but in doing so, he is aligning himself with the inner motif that prevails within G‑d’s light itself.]

46.

[Since prayer follows the motif of upward ascent, it is seeking — and bonding with — G‑d’s Essence. Torah study, by contrast, is associated with extension and revelation, i.e., radiating the light from His Essence away from its source and into the lower realms of existence.]

47.

Cf. Iyov 14:15.

48.

Rambam, Hilchos Tefillah 4:5; Tur, Shulchan Aruch, and the Alter Rebbe’s Shulchan Aruch, the conclusion of sec. 95. [The law stated refers specifically to the Shemoneh Esreh prayer. Nevertheless, the motif is applicable to the service of prayer as a whole.]

49.

See the detailed explanation of thisconceptin Sefer HaMaamarim 5627, p. 432. There it is stated that the arousal from below (mayin nukvin) in prayer [is significant] because it represents something new [and different]. This novelty is comparable to a talking bird [that attracts attention and generates pleasure. What is the new development that evokes G‑d’s attention?] The nullification of the person’s yesh (Likkutei Torah, Bamidbar, p. 2b).

50.

See Sefer HaMaamarim 5627, p. 443, and Sefer HaMaamarim 5655, p. 75, which explain that the positive quality possessed by the Patriarchs was their consummate bittul; they resembled a chariot that is entirely batel to its driver, [i.e., they had no concept of individual desire whatsoever]. See also the stories of Rabbi Chanina ben Dosa as related in Berachos 34b, [where it is related that he was asked to pray for the son of Rabban Gamliel and the son of Rabban Yochanan ben Zakkai]. (As explained in the maamarim cited above, Rabbi Chanina’s prayer was effective because [of his bittul]; that he was like a servant before the king.)

51.

[Prayer is considered as a service of upward ascent, for it involves the refinement of a person’s self and his striving towards bittul. Thus he is — in a spiritual sense — ascending upward from his present state.]

52.

[A servant — unlike a child — does not think that his request should be fulfilled because of his own self-worth or because of any intrinsic relationship with his master. Instead, he humbly realizes that everything is dependent on his master’s generosity.]

53.

[Like water that descends and takes the shape of the vessel in which it is contained, the Torah descends and shapes itself to the level of every person’s thinking processes. See Tanya, ch. 4.]

54.

[G‑d’s wisdom and will are expressions of His light.]

55.

See the maamar entitled Shir HaMaalos LeDavid, Hinei Mah Tov, 5722, sec. 5 (Sefer HaMaamarim Melukat, Vol. 4, p. 254).

56.

See Or HaTorah, Inyanim, p. 110ff.; see also ibid., p. 128.

57.

[The structure of the Spiritual Cosmos was such that the person was not considered worthy of having those requests granted before prayer. Drawing down a new will through prayer causes that structure to change and, hence, makes it possible for the requests to be granted.]

58.

[Simply put, when studying Torah, a person comprehends G‑d’s truth, not worldly wisdom.]

59.

I.e., in 5725 (1965), the year the Rebbe delivered this maamar. [I.e., it and other manuscripts had been held in Eastern Europe and were brought to the Rebbe that year.]

60.

Mishlei 22:6.

61.

See also [the introduction to Shaar HaYichud VehaEmunah, entitled] Chinuch Katan in Tanya, p. 75b.

62.

[As a person grows older, his process of understanding expands and matures and he is capable of grasping deeper and more sophisticated concepts.]

63.

[There are two dimensions to the comprehension of a Torah concept: a) one’s grasp of its intellectual components, which increases as a person’s capacity for comprehension matures; and b) the Torah concept’s bond with its G‑dly core, which remains constant. The latter is the path from which one does not depart.]

64.

Tehillim 37:25. Our Sages (Yevamos 16b; see Tosafos) state that this verse is recited by “the archangel of the world” (Metatron).

65.

[I.e., the Torah has an intellectual dimension, but that does not represent its core. Its core is G‑d’s essential pleasure. In order to give man a means to tap into this essential pleasure, G‑d clothed the Torah in intellect.]

66.

Mishlei 8:30.

67.

[I.e., all of these different levels are merely means of access to the Torah’s essential core.]

68.

[When comparing the relationship between two different limited entities and a third limited entity, the difference between the three is proportional and the fact that one of the first entities is greater than the second is significant. If, however, the third entity is infinite, the difference between the first two entities is of no consequence, for the relation of all limited entities, regardless of their size, to infinity is the same.]

69.

[I.e., on the most basic level, we can understand that the wisdom of the Torah is G‑dly wisdom, different from ordinary, secular wisdom. When the Torah is drawn down to this earthly plane, man is given the opportunity to comprehend this G‑dly wisdom.]

70.

Tanya, Kuntres Acharon, the passage beginning LeHavin MasheKasuv BePri Etz Chayim (p. 155a).[The maamar is referring to the wording used at the conclusion of two of the intermediate blessings of the Shemoneh Esreh prayer.]

71.

[By and large, this cannot be said about Torah study. Although Torah study generates Divine blessing, the revelation of that blessing is not necessarily immediately apparent.]

72.

[I.e., according to certain sources (see the Talmudic passages cited in the footnotes that follow), it might appear that only communal prayer is certain todraw down influence to this material plane. In the paragraphs to follow, the Rebbe clarifies that this concept applies to all prayer, even the prayers recited by an individual. Moreover, as the Rebbe proceeds to explain, the concept does not merely involve the resolution of a Talmudic difficulty, but touches on a personal issue affecting everyone who prays. Every person should know that even when he is praying individually, his prayers are effective and draw down G‑dly influence to this world.]

73.

Or HaTorah, Inyanim, p. 222.

74.

Berachos 8a.

75.

Iyov 36:5.

76.

[Our translation is based on] Berachos, loc. cit.,and a similar verse, Iyov 8:20. [In its literal context, the verse could be translated differently, because] the verse states ולא [and not לא]. See the Chidushei Aggados of Maharsha to Berachos, loc. cit.

77.

The Alter Rebbe’s Shulchan Aruch, Orach Chayim 52:1.

78.

[Preferably as part of a congregation, but also individually if, for some reason, one did not pray with a congregation.]

79.

[The fact that our Sages ordained the recitation of prayers by an individual indicates that they will be accepted by G‑d and evoke a response, for otherwise, the blessings will have been uttered in vain.]

80.

[The maamar proceeds to explain that to bring about an effect that is revealed on this material plane, the prayers of an individual must be recited with concentrated intent, as an expression of bittul and self-transcendence. It is possible to explain that this qualification is not mentioned with regard to communal prayer because the very fact that one prays communally brings about a certain measure of self-transcendence.]

81.

Sefer HaMaamarim 5626, loc. cit., p. 285; Sefer HaMaamarim 5627, loc. cit., pp. 435, 443; Sefer HaMaamarim 5658, loc. cit., p. 75. [See also the maamar entitled A-donai Sefasai Tiftach in this volume.]

82.

[When a person who is not refined prays individually, the G‑dliness in his soul is concealed by his lack of refinement. Hence, the influence he draws down is concealed by various veils.]

83.

Were the concealment to result from such factors, [the influence drawn down through prayer would not actually have reached this material plane. Hence,] the blessings of the Shemoneh Esreh would be considered as if they had been recited in vain. See the maamar from Or HaTorah, loc. cit., which explains that since the concealment comes as a result of veils, therefore, the prayers are not considered to have been recited in vain. [For even though the Divine influence is not overtly revealed or accessible,sinceithasbeen drawn down to this world, the prayers have been effective.]

84.

Literally, the arousal of feminine waters, i.e. the arousal of man who seeks to bond with G‑d.

85.

Cf. Shabbos 10a.

86.

Bava Metzia 85b.

87.

[Rabbi Yehudah HaNasi, the author of the Mishnah, was given the title Rabbi, “the teacher,” because by authoring the Mishnah, he became the teacher of the entire Jewish people.]

88.

[Apparently, Rabbi Chiya was the one who actually led the communal prayers aloud and his sons prayed together with him.]

89.

[I.e., the second blessing of the Shemoneh Esreh.]

90.

[I.e., it appeared that the resurrection would also become manifest. To prevent that from happening, the Heavenly Court caused a bear of fire to appear which disturbed the concentration of those praying.]

91.

Even with regard to communal prayer, there are many levels [depending on the spiritual intent ofthe congregation and that of the person leading the prayers]. The greater the request made in prayer, the greater [the spiritual power] of the prayer must be. [Similarly,] the leader of the prayers [must be of greater spiritual stature, for example, he should be] an elder. [In this way,] his prayer will be accepted [Above] (the Alter Rebbe’s Shulchan Aruch 53:9). Therefore, [in the instance described above], it was necessary that Rabbi Chiya and his sons serve as the leaders of the congregation, for they were comparable to the Patriarchs.

92.

[As the leader of his entire generation, Rabbi Yehudah HaNasi’s appointment of Rabbi Chiya and his sons as leaders of prayer pertained not only to the specific congregation they were leading, but to all Jews.]

93.

[For Rabbi Yehudah HaNasi had declared a communal fast (Bava Metzia, loc. cit.), at which time it was common for a large congregation to gather and pray together.]

94.

To cite a parallel: In certain situations, the court establishes stipulations that define the intent of the people at large — lev beis din masneh aleihen —even though the individuals involved are not aware of the stipulations that have been made (Kesubos 106).

95.

[Regarding the content of this section, see also Sefer HaMaamarim Melukat, Vol. IV, pp. 388-390.]

96.

[Healing the sick, blessing the years, etc., as explained above.]

97.

[G‑dliness is revealed in the changes that are brought about; e.g., a person was healed even though there was no expectation that he would recover. The G‑dly light itself, however, is not overtly apparent; i.e., the sea did not split, nor did any obvious miracle take place.]

98.

[As is evoked by prayer.]

99.

[As occurs when influence is drawn down through Torah study.]

100.

[Cf. Iyov 14:15.]

101.

[The advantage usually associated with prayer.]

102.

See sec. 2 above.

103.

[I.e. the study of the Torah involves rational thought and is comparable in certain ways to the study of ordinary wisdom.]

104.

The intent is that the Torah does not undergo change when drawn down into any given place. See sec. V above which states that the essence of the Torah is manifest equally in both Atzilus and in Asiyah.

105.

[The fact that the essence of the Torah remains the same, regardless of the realm in which it is manifest, reflects that the different characteristics of those realms are of no genuine consequence with regard to the Torah. Although on an external level, as the Torah descends into a given realm, it appears to adapt itself to that realm — and thus there is a difference in the form of the Torah concepts studied in each realm — the essence of the Torah is the same in all realms, without distinction.]

106.

[That the sick be healed and the years be blessed, as above.]

107.

[I.e., it becomes apparent that the positive influence, e.g., a person’s recovery from illness or other material blessings, comes from Above and not from natural causes.]

108.

[As dictated by daas elyon, the influence is drawn down in a manner that reflects the unlimited nature of Divine light that does not reckon with the limits and structures of the material plane. Simultaneously, the intent of that influence is that the situation on the earthly plane be changed, indicating that — as dictated by daas tachton — existence on the earthly plane is significant.]

109.

[I.e., when one prays in the manner that his “mouth relates Your praise.”]

110.

[Because then it possesses both positive qualities.]

111.

[I.e., one appreciates that everything is but an expression of G‑d’s light (daas elyon), but existence on this material plane is, nevertheless, significant (daas tachton), not because it is significant in its own right, but because G‑d desired a dwelling in this lowly realm.]

112.

[For the ultimate source of the yesh (self-awareness) present on this material plane is G‑d’s Essence, the Yesh Amiti, the true existence. Hence, it is G‑d’s Essence, which far transcends daas elyon, that recognizes, as it were, the importance of the existence of the material plane.]

113.

[The spiritual sources of Yosef and Yehudah respectively.]

114.

[As mentioned above, the source of Malchus is Atik Yomin, the inner dimension of Kesser, while the source of Z’eir Anpin is Arich Anpin, the external dimension of Kesser.]

115.

[Yehudah’s approach reflects the ascent of Malchus. His speaking to Yosef reflectsthe establishmentofequality between Z’eir Anpin and Malchus.]

116.

[Mishlei 12:4. See sec. 2 above.]

From the works of the Lubavitcher Rebbe; free translation by Sholom B. Wineberg and Elyahu Touger

A free translation from a discourse of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of righteous memory.

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To Pray As G-d Would Pray »

From the works of the Lubavitcher Rebbe; free translation by Sholom B. Wineberg and Elyahu Touger