The Glory of G-d will be Revealed: Section 4

The [ultimate] resolution of the above question is that through our Divine service alluded to in the verse: “And you shall serve G‑d your L‑rd,” we transform darkness into light. As implied by the verse,1 “It illuminated the night,” the [darkness of the] night itself shined. [In a similar way,] the tzimtzum itself will become a medium for light. [Ultimately,] not only will [the tzimtzum] not conceal G‑d’s light, it will reveal it. In this way, there will be a revelation of the infinite dimension of Or Ein Sof in the framework of [limited] existence brought into being by the tzimtzum.

This concept can be explained by contrasting the revelations of the Giving of the Torah with those of the Ultimate Future. At the Giving of the Torah, the revelation came from Above, as indicated by the verse:2 “G‑d descended on Mount Sinai.” In the Ultimate Future, by contrast, the revelation will [come as a result of man’s Divine service involving] upward ascent. In the Ultimate Future, there will also be revelation from Above, as indicated by the verse: “The glory of G‑d will be revealed.” [There is, however, no contradiction, for] in truth, in the Ultimate Future, both motifs will be expressed. Not only will there be a revelation from Above, there will be an upward ascent as well.

At the Giving of the Torah, by contrast, the revelation was only from Above. For the Jewish people had sunk into [the 49 Gates of Impurity] and [their redemption was made possible] only because “the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them.”3 Therefore, [immediately following the Exodus, the Jewish people] were given the service of Counting the Omer so that they could refine themselves.4 Even so, their impurity did not cease until the Giving of the Torah.5 Moreover, even the cessation of their impurity at the Giving of the Torah came about as a result of a revelation from Above.

Furthermore, the revelations were directed to their souls and not their bodies, as reflected in our Sages’ statement6 that after every commandment, their souls expired [and they were then revived by G‑d].7 Thus the revelation was to their souls. Moreover, it was [too overpowering even] for their souls and could not be settled within them as indicated by the fact that their souls expired.

In the Ultimate Future, by contrast, both motifs, revelation from Above and upward ascent, will be expressed. Thus on the prophecy:8 “I will make your windows of gemstones,” the Talmud states:9 “One10 interprets this as referring to onyx, and one, to beryl.11 The Holy One, blessed be He, says: ‘I will satisfy both views.’”12

To explain: Each of these motifs possesses a positive quality [which the other lacks]. When the revelation comes from Above, it is G‑d’s Essence —or the essence of His light — that is being drawn down. [Such lofty levels cannot be drawn down by man’s Divine service; they are beyond his reach entirely. There is, however, a drawback.] Since the revelation comes from Above and the lower plane has not [been prepared to serve] as a k’li for it, the revelation cannot rest within man and within the world in a settled manner.13

When the revelation comes as a result of an upward ascent, [i.e., as a result of man’s efforts to refine himself and our material world through the observance of the Torah and its mitzvos, and through prayer,] the light can rest within the world in a settled manner.14 Nevertheless, all that shines there is a mere ray of G‑d’s light, [not the essence of the light].15

[To illustrate the above using a kabbalisticconcept: The two names of G‑d Havayah (י-ה-ו-ה) and A-donai (א-דני) both have four letters and are considered to be parallel to each other. Nevertheless, the name Havayah refers to G‑dly light that transcends the limits of created existence16 and the name A-donai refers to the G‑dly light that defines those limits. Kabbalah speaks of the integration (shiluv) of these names within each other, i.e., the letters of both names are written in an alternating pattern:] א-י-ד-ה-נ-ו-י-ה or י-א—ה-ד-ו-נ-ה-י. [Both of these patterns indicate an integration of the transcendent light of Havayah and the limited light of A-donai.] The difference between them is that the first letter [determines the mode of revelation that] dominates.17 When Havayah is integrated into A-donai,18 the first letter is the Alef of A-donai. Hence, the limited revelation of A-donai is the mode that dominates; it is only that influence is also drawn into it from the name Havayah. It is, however, only a ray of the name Havayah19 and it comes as a result of upward ascent.20

The integration of the name A-donai into the name Havayah21 represents the opposite motif. [In this instance,] the revelation of the name Havayah is what is dominant. The lower plane [into which it shines, represented by] the name A-donai,is included [and subsumed] within it. This reflects the mode of revelation from Above.22

In the Ultimate Future, both positive qualities will be expressed, [as G‑d says,] “I will satisfy both views.” G‑d’s light will rest within [our world] in a settled manner, and yet the essence of G‑d’s light will be revealed. This will be made possible by the totality of man’s Divine service [from the beginning of time onward]23 which involves transforming the tzimtzum so that it becomes a k’li for this light. In this way, G‑d’s infinite light will be able to rest within the world in a settled manner.24

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Footnotes

Shmos 14:20.

Ibid. 19:20.

The Pesach Haggadah. Thus the redemption came about because G‑d’s Essence descended to the lowest levels.

Although the mitzvah of Counting the Omer was actually commanded at a later date, the Jews’ anxious expectation of the Giving of the Torah inspired them to carry out the spiritual counterpart of that mitzvah: personal refinement.

Despite the fact that they carried out this service, the Giving of the Torah is still considered an expression of the motif of revelation from Above and not that of upward ascent, because a) as the maamar states, their refinement was not complete; and b) this refinement was inspired by the revelations of the Exodus and the promise of the revelations of the Giving of the Torah and thus did not come about on their own initiative.

Shabbos 145b.

Ibid., 88b.

Using the dew to be used in the Resurrection of the Dead (ibid.)

Yeshayahu 54:12.

Bava Basra 75a.

10.

The Talmud cites two views: one that the differences of opinion were between the angels in the spiritual realm, and the other that it was between Sages on this earthly plane.

11.

Onyx is a black jewel, indicative of receiving energy drawn down from Above. Beryl is a sparkling gem, indicating how a stone itself shines forth light. This parallels the motif of upward ascent.

12.

I.e., the revelations of the Ultimate Future will possess both positive qualities.

13.

For a higher light to rest within a lower plane in a settled manner, it must undergo the process referred to as hislabshus, “enclothement.” As that term implies, the light and the k’li must adjust themselves to fit each other as a person’s clothes are tailored to fit his body. The maamar speaks of the higher light being revealed as is, without constraining itself to fit the limits of the lower plane. Since the lower plane has not undergone the appropriate refinement to make itself a fit k’li to contain the higher light, that light cannot rest within it in a settled manner.

14.

Because the world has been refined and made into a k’li for the light.

15.

Since the light is drawn down through man’s efforts in refining the material plane, that light is proportionate to those efforts and is therefore limited in nature. See Likkutei Sichos, Vol. 4, p. 1074, et al.

16.

See Tanya, Shaar HaYichud VehaEmunah, ch. 7, where this concept is explained.

17.

See ibid., ch. 12.

18.

The first of the patterns illustrated previously in which the Alef of A-donai is the first letter.

19.

The name Havayah does not shine with all its intensity in this instance. Instead, its revelation is adjusted to the limited framework brought into being by G‑d’s name A-donai. This parallels the revelation drawn down from Above through man’s Divine service which corresponds to that service and is thus limited accordingly.

20.

I.e., it is adjusted according to the limits of the created beings.

21.

The second of the patterns illustrated previously in which the Yud of Havayah is the first letter.

22.

In this mode, the revelation reaches the lower plane, but is not internalized within it because it is essentially above that lower plane.

23.

But more particularly, in the era of exile, as stated in Tanya, ch. 37. See the appendices in this text.

24.

A further point of clarification is necessary: that man’s Divine service of refining the world must be carried out based on employing the influence of the Torah. Since the Torah is essential G‑dliness, as it is applied within the world, it redefines the world, enabling it to receive G‑d’s essential light (see the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 5, [p. 6 in the new version]). This explanation is necessary; otherwise, seemingly, man’s efforts of refinement could only draw down a limited light, a light proportionate to those efforts as stated in fn. 71. The Torah, by contrast, infuses essential G‑dliness into the world, making it a medium to receive the light that shined before the tzimtzum. See the appendices in this text.

Free translation from the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson