Appendix 1: When All Flesh Will See - Likkutei Sichos, Vol. 17, p. 93ff.

The new spiritual state that will characterize the era of Mashiach is described by the verse: Yeshayahu 40:5. See the Kli Yakar, loc. cit., which states that: “the consummate perfection of Mashiach [is described by the verse]: ‘And the glory of G‑d will be revealed and all flesh shall see together....” “And the glory of G‑d will be revealed and all flesh shall see as one....” Although “the glory of G‑d” is incomparably higher than the [G‑dly energy presently manifest in] the creation,1 it will be revealed in a manner that will enable “all flesh [to] see,” i.e., actual sight with our material [eyes].2 [Moreover,] in that era, the revelation of G‑d’s glory will (not be perceived as something new [and extraordinary], but rather) as part of the ordinary makeup of our material world.3

The perception of the glory of G‑d with our material [eyes] will be the natural tendency of our bodies [at that time]. This will represent the true appreciation of G‑dliness as the simple, ordinary fact of our existence.

[It is possible for] physical [eyes of] flesh to see the glory of G‑d, because the glory of G‑d is unlimited, and therefore can descend until the lowest level, even to the extent that it can be perceived by physical flesh.4 [Nevertheless, since that perception does not stem from the natural tendency of flesh,] the revelation of G‑dliness in the world (although perceived by physical sight5 ), represents a new development. It is an increment, beyond the world’s ordinary state, for the perception of “the glory of G‑d” by flesh is not natural.6

The true conception of [perceiving G‑dliness] as part of the ordinary makeup of existence is that physical flesh sees the glory of G‑d as an expression of its own natural tendency.7 Just as our physical eyes see material entities — and this is their natural functioning and tendency — [so too, in the era of Mashiach, they will perceive G‑dliness].8

This reflects the connection of the era of Mashiach with the number eight. The revelation of the glory of G‑d (which will occur in the era of Mashiach) will express the two extremes that are characteristic of the number eight:

a) The glory of G‑d is above, and [indeed] set aside from, the creation as a whole which is structured according to a set of seven; nevertheless,

b) [His glory] will be revealed in a manner [that will permeate the natural order]. The perception [of G‑dliness] will result from the nature of the world itself; the “eighth” will come together with the seven.

The Core of the Issue

There is, however, a point that must be resolved. The fact that G‑dliness {— even those levels of G‑dliness which are on the level of the creation —} is not apparent within the world is (not an incremental aspect beyond the [natural] state of the world, but rather) reflects the manner in which the world was created. Concealment and hiddenness reflect the essential makeup9 of the world. {Indeed, this is the very source of the term עולם, Hebrew for “world,” whose root is shared by the term העלם, meaning “concealment.”10 And the name of an entity reveals its fundamental intent.} How then is it possible that the revelation of the Future, when “all flesh will see,” will come from the [physical] flesh itself? This is the opposite of the nature of (flesh and of) the world.

A Mitzvah Is a Candle

[To explain: The transformation of the nature of the world and physical flesh so that they can appreciate G‑dliness as a natural phenomenon is dependent on our Divine service. More particularly,] as the Alter Rebbe states:11 “The revelation of Or Ein Sof in this material world {which will take place in the era of Mashiach (and the era of the Resurrection)} is dependent on our deeds and Divine service throughout the duration of the exile.”

On the surface, the question arises: Why is there an emphasis on “throughout the duration of the exile”? The reason why our “deeds and Divine service” bring about “the revelation of Or Ein Sof in this material world” is because of the unique quality of mitzvos. {As [the Alter Rebbe] emphasizes in this source itself: “Through the performance of [a mitzvah] a person draws down the revelation of Or Ein Sof from Above to enclothe itself in the material substance of this world.} Why is this dependent on [these mitzvos] being performed “throughout the duration of the exile”?

One of the possible explanations of this concept is: (As mentioned above,) [the intent is that] the revelations of G‑dliness in the era of Mashiach and the era of the Resurrection be felt within the nature of the world itself. The influence of G‑dliness drawn down through the mitzvos (which will be revealed in the era of Mashiach) should not be an incremental element of the world’s existence. {[For this would mean that] through the mitzvos, G‑dliness would be drawn down into the world, but the world itself would remain in the gestalt in which it was created, a state of concealment as implied by the name עולם.} Instead, the intent is that the mitzvos should transform the nature of our material world.

Therefore, the revelations of the era of Mashiach are “dependent on our deeds and Divine service throughout the duration of the exile.” For the potential for mitzvos {to transform the nature of the world itself} is expressed (primarily) through those mitzvos which are performed in the time of exile.

What the World Was Created For

The more general reason why the performance of mitzvos draws down [G‑dly] influence which transforms the nature of the world [can be explained as follows]: The ultimate purpose for the creation of the world is “for the sake of the Torah and for the sake of the Jewish people,”12 i.e., that through their observance of the Torah and its mitzvos, the Jewish people will bring about the revelation of G‑dliness within the world. [This explains why] the revelation of G‑dliness that the Jews draw into the world through the Torah is not an incremental element of the world’s existence. Since this revelation of G‑dliness is the purpose and the intent of the world, the intent is that (the inner dimension of) the world itself seeks to have that purpose accomplished, and [desires as it were] that G‑dliness be revealed through the Torah and the mitzvos observed by the Jewish people.

This, however, is not sufficient. Since the gestalt of the world (עולם) is characterized by concealment (העלם), [the nature of] creation is that the purpose which it must accomplish is not felt within it. On the contrary, its natural state is concealment. Thus within the context of the world itself, the G‑dliness drawn down through the performance of mitzvos [appears to be] an incremental factor. [Were this the case, His dwelling would not be a natural element of the world’s makeup].

This difficulty is clarified by the concept that the revelations of the Future are dependent (primarily) on “our deeds and Divine service throughout the duration of the exile” as will be explained.

When Darkness Becomes a Lamp

In several sources in Chassidus,13 it is explained that the power of mesirus nefesh is revealed more powerfully during the era of exile than during the time of the Beis HaMikdash. For the concealment and hiddenness (which [characterizes] the era of exile) call forth the revelation of the power of mesirus nefesh.

Concealment and revelation are opposites. How is it possible that concealment calls forth this revelation?

On the surface, [there is a ready answer to this question. The interrelation of concealment and revelation] is a natural phenomenon that is reflected in a physical analogy. Our power of will has greater control over the heels of our feet than over our heads. But this itself warrants explanation: Why did G‑d structure the nature of the creation in this manner?14

The concept can be explained as follows: The intent is that the world itself, within the context of its own natural frame of reference, will become a dwelling for G‑d.15 To facilitate the execution of this intent, G‑d created the world in a manner in which it would reflect its ultimate purpose. His intent in creating the world with a gestalt of hiddeness and concealment is so that this would lead to a higher light, that “the superior light should come from the darkness.”16 Therefore, the world was structured in a manner in which concealment will call forth (and become a medium for) a higher light.17

Thus [the nature of] the world itself {— [even] as the world’s (עולם) existence is characterized by concealment (העלם), before the intent is revealed within it —} reveals the intent of that concealment. [Therefore we were created in a manner that our feet show a greater responsiveness to our will. This serves as an analogy indicating] that the concealment within the world exists for the purpose of drawing down additional and superior light (through the observance of the mitzvos). As a result, [it can be understood that] the revelation of G‑dliness within the world is connected with the existence of the world itself.

This is the explanation why the revelations of the Future are “dependent on our deeds and Divine service throughout the duration of the exile.” For the mesirus nefesh18 in the era of the exile reveals — even within the context of the concealment [of G‑dliness that prevails] within the world — that the purpose (of that concealment) is the revelation of G‑dliness drawn down through the Torah and its mitzvos.19

This is also the reason The maamar entitled Matzah Zu, 5706, ch. 2 (and similarly, the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. I, sec. 72, and other sources), explain that in the yesh, the material existence, which is created, there is a reflection of the concept of metziyuso mei’atzmuso (see fn. 15) and bilti metziyus nimtza, that the manner in which G‑d exists is different entirely from all ordinary types of existence in the spiritual and physical cosmos.

Based on these concepts, it would be possible to explain (see Likkutei Sichos, Vol. XII, p. 74, fn. 30) that the fact that the world (as it exists within its own context) becomes a dwelling for G‑d (even though the gestalt of the world is characterized by concealment) stems from the fact that this gestalt of concealment (which is expressed in that [a created being] feels that metziyuso mei’atzumuso, [that it is a genuine existence]) brings out the existence of G‑d’s Essence.

This explanation, however, is not sufficient. For the connection between the yesh of the world (that stems from the feeling that metziyuso mei’atzmuso) and G‑d’s Essence does not relate to the concept of revelation. (On the contrary, the feeling of metziyuso mei’atzmuso that exists within the world expresses that it has no connection with G‑dliness.) Therefore this dimension of the connection (between the yesh of the world and G‑d’s Essence) is not enough for there to be a revelation of G‑d’s Essence [within the world].

The concepts explained within the sichah, by contrast, show how the concealment which prevails within the world relates (also) to the revelation of G‑d’s Essence. For the concealment (of the era of exile) arouses the revelation of the power of mesirus nefesh (that stems from the essence of the soul which is at one with the essence of G‑d). why the G‑dly influence drawn down during the time of exile has (a more powerful) effect and enclothes itself (more) within the context of the physical world.20 This [effect] will be overtly manifest in the Future, when “the glory of G‑d will be revealed and all flesh will see,” and that revelation will be appreciated according to the natural tendency of physical flesh.

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Section 6

Appendix 2: The Intent of the Tzimtzum

Footnotes

See the maamar entitled Matzah Zu, 5675 (in the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 930) which states that “the glory of G‑d” refers to Malchus of Ein Sof as it exists before the tzimtzum.

See Toras Chayim, Parshas Tetzaveh, p. 482a; Shaar HaEmunah, ch. 25. Toras Chayim states: “Even the animals will recognize their Creator, and every created being will understand....”

[The Hebrew term to which the sichah is referring is biderech peshitus. Peshitus means the simple and ordinary framework of reference. At present, the material environment in which we live represents our peshitus; this is the way in which we perceive existence. In the era of Mashiach, this will change. Not only will G‑dliness be readily apparent, it will be — as material existence is today — the factor which controls our entire frame of reference.]

See the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 931, which explains that this [level — the actual perception of G‑dliness by physical flesh, as a result of the revelation from Above —] was manifest at the Giving of the Torah.

When speaking in general terms, the fact that the revelation will be seen can be described as peshitus. Therefore, [the revelation of G‑dliness] at the splitting of the Red Sea and in the Beis HaMikdash are cited (in the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 935) as examples of such revelation. For at the splitting of the Red Sea, everyone saw the revelation of Or Ein Sof. Similarly, with regard to the Beis HaMikdash, our Sages said (Chagigah 2a):“Just as one came to see [G‑dliness], one came to appear [before Him].”

Nevertheless, [since these revelations ran contrary to the ordinary state of the Jewish people, in an ultimate sense, they cannot be considered as reflecting peshitus. Instead,] the ultimate concept of biderech peshitus is when [the natural state of] physical flesh will be able to appreciate the revelation. At the Splitting of the Sea and the Beis HaMikdash, by contrast, the revelation came about because of the revelation of Or Ein Sof. Therefore, the true concept of the revelation of G‑dliness in a manner of peshitus will be in the era of Mashiach. As the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 936, states: “There will be an even greater [revelation] in the Future....” See also ibid., Vol. III, p. 1263ff.

[See Likkutei Sichos, Vol. VI, p. 20ff. which contrasts the revelation from above (gilui milemaalah) with upward ascent (haalah milemateh). The fact that the revelation comes from Above indicates that it is limited; it exists only within its own context. When man develops an awareness of G‑dliness through avodah (Divine service), haalah milemateh, he is able to perceive G‑dliness within the context of his own existence. These efforts bring him into contact with a level of G‑dliness that is truly unlimited and knows no boundaries whatsoever.]

“Similar concepts apply with regard to the revelation of prophecy in the Era of Mashiach, as it is written (Yoel 3:1): ‘And I will pour out My spirit upon all flesh.’ This will differ from the revelation of prophecy that was granted to the prophets which required several pre-conditions... and even so, the prophecy was a wondrous matter, above the natural order.... In the Future, by contrast, prophecy will be a natural phenomenon” (the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. II, p. 936).

Although the revelation of prophecy is manifest [in a manner resembling] sight, [at present, it is not considered a natural phenomenon. For] there are several prerequisites required, as the Rambam (Mishneh Torah, Hilchos Yesodei HaTorah 7:1) states: “Prophecy is bestowed only [upon a wise sage of strong character, who....]” And even when those prerequisites are met, a prophet cannot prophesy whenever he desires. Instead, he must focus his attention (see ibid.:4). And even when he focuses his attention, “it is possible that the Divine Presence will rest upon [the prophet] and it is possible that it will not” (ibid.:5). And even when prophecy is revealed, [a prophet] must prepare himself physically], as (I Shmuel 19:24) states: “He also removed his clothes,” and Yechezkel 3:24 states: “And I saw ... and I fell on my face,” [— this is not an exact citation of the verse —] as explained in the series of maamarim entitled BeShaah SheHikdimu, 5672, op. cit. This indicates that not only was prophecy not bipeshitus according to the nature of our material world, but that “Nature could not accept this and therefore a person had to remove his material consciousness, and negate his perception” (ibid.). [Thus prophecy was] a new and incremental development, [while in the Future, it will be natural].

See the series of maamarim entitled BeShaah SheHikdimu, 5672, op. cit., which states: “Just as at present, the yesh and [ordinary] existence is the natural [perception], so too, in the Future, the perception of G‑dliness will be a natural phenomenon.”

See Tanya, ch. 36, which states [that progressively lower realms of existence were brought into being]: “...until this physical and material world was created. It is the lowest of all levels; there is none below it with regard to the concealment of G‑d’s light. [It is characterized by] doubled and redoubled darkness to the extent that it is full of kelipah and the sitra achra which are actually against G‑d.” See Likkutei Sichos, Vol. VI, p. 22ff.

10.

Likkutei Torah, Bamidbar, p. 37d,the Biurei Zohar of the Tzemach Tzedek, p. 365, which states: “עולם shares the root העלם, as our Sages (Pesachim 50a) comment on the verse (Shmos 3:15): ‘This is My name forever.’ לעולם, “forever,” shares the root of העלם, “concealment.” [Thus the verse indicates] that G‑d’s name is not pronounced as it is written.”

11.

Tanya, ch. 37.

12.

Rashi, Bereishis 1:1; see Bereishis Rabbah 1:4 and Vayikra Rabbah 36:4.

13.

See the beginning of Sefer HaMaamarim-Yiddish. See also the maamar entitled Ani Yesheinah 5709 (1949), et al.

14.

The maamar entitled Ani Yesheinah, loc. cit. and other sources, give the explanation that the power of intellect conceals the power of will which expresses the soul in a simple [and unrestrained manner]. With regard to the heel, by contrast, [there is no such concealment]. Seemingly, similar concepts can be explained with regard to the analogue: [the revelation of] the power of mesirus nefesh during the era of exile. [In the previous generations, the people were on a higher spiritual level and their sophistication concealed the essential power of mesirus nefesh. In these later generations, there is less sophistication and hence, less concealment. Nevertheless, as will be explained, this is only a partial explanation.]

See Likkutei Sichos, Vol. IX, p. 75, fn. 30, however, which cites the explanation in Torah Or, Bereishis, p. 1b, that, “with regard to this dimension, the foot is a head.” [That explanation] implies that the heel (because of its low level) is a medium for [the revelation of] the highest potentials. (See also the maamar entitled Ani Yesheinah, loc. cit., sec. IV).

This is also reflected in the concept of (a dwelling [for G‑d] in the lower worlds). It is the entities of this material world which will become a dwelling for His Essence, for [only] they possess the feeling that metziyuso mei’atzmuso (their existence emanates from their selves). This pattern is also relevant with regard to the concept of mesirus nefesh as the sichah continues to explain. See fn. 21.

[The term metziyuso mei’atzmuso refers to G‑d. In contrast to all the entities of the physical and spiritual cosmos, of Him alone can it be said that: “His existence emanates from Himself.” For He never came into existence; He is, was, and will be. Every other entity came into being from absolute nothingness. Hence, its existence is not true. He, by contrast, is the absolute truth of all being.

Within our physical world, however, there is the illusion that metziyuso mei’atzmuso. In other words, the conscious forms of life in our world feel that they are a genuine form of existence. They do not have the sense that they were created. They may intellectually understand that to be true, but on the level of feeling, their gut sensation is that “I am.”

Nowhere else in the Spiritual Cosmos — with the exception of G‑d’s Essence — does such a feeling exist. Every spiritual entity appreciates that G‑d is its source and therefore feels batel to Him. It is only in our world where we do not possess such feelings and hence feel our own selves so powerfully.

Chassidus explains, however, that this is not only a sign of our low spiritual level, but also an indication of the awesome potential vested within us. The very fact that we can have such a feeling indicates that there is a connection between our world and G‑d’s essence. Similarly, with regard to mesirus nefesh, it is not only that these generations lack the intellectual sophistication which might hinder the expression of mesirus nefesh, but they possess a connection to the essence of the soul, the source for mesirus nefesh, which allows this quality to be expressed.]

15.

See Likkutei Sichos, Vol. XII, p. 73ff.

16.

[The interpretation of Koheles 2:13, by Basi LeGani, end of ch. 1.]

17.

Based on the explanation above, we can appreciate the statement of Tanya, ch. 36: “The era of Mashiach is the ultimate intent and the consummation of the creation of this material world. And this is the purpose for which it was created.”

On the surface, the expression “And this is the purpose for which it [the material world] was created” is redundant. The phrase was, however, included to explain how the revelations of the era of Mashiach and the era of the Resurrection will [permeate] the gestalt of this material world. [Since these revelations are the ultimate intent of the world’s creation, there is the potential for them to permeate the world’s natural framework, even though this appears to run contrary to the world’s natural tendency.]

18.

See the series of maamarim entitled BeShaah SheHikdimu, 5672, Vol. III, p. 1281ff.

19.

[It is possible to explain the Rebbe’s intent as follows: A Jew will ultimately rise to the challenge and withstand any tests to his faith that exile will present. For “no Jew can, and no Jew desires, to be separate from G‑d” (Tanya, ch. 19). Thus the challenges that exile present bring out the inner power of the Jewish soul and express how nothing can contain its power. Now when looking from G‑d’s perspective — i.e., not as one looks back after events of history have taken place, but as one brings into being that very history — not only are these challenges mediums for revelation, but from the outset, the intent for their existence is to express the Jews’ connection with G‑d.]

20.

See Tanya, ch. 36.

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