This undated letter was written to explain a point raised by a reader regarding Letter No. 598.

Regarding your note concerning my letter of 10 Iyar which contained an explanation given by the Tzemach Tzedek concerning Atzilus and Beriah, Yetzirah, and Asiyah and the tarrying [of the influence] in Malchus of Atzilus. You raise a question, [noting] that it appears that the transition takes place within [the different levels of] Atzilus itself; i.e., within the mashpia [Z’eir Anpin]before it comes to the recipient [Malchus].

[In resolution, it can be explained that] the Tzemach Tzedek is using the analogy of pregnancy as it applies to men and women [on the physical plane]. If so, when speaking of Malchus of Atzilus, he is referring to [that aspect of it that] serves as the source for the created beings, the beginning of [the worlds of] Beriah, Yetzirah, and Asiyah, i.e., the recipient; to refer to the wording of the Tzemach Tzedek, Malchus, the source of Beriah, Yetzirah, and Asiyah.” See Torah Or, the conclusion of Parshas Terumah, which states that Malchus isthe source of Beriah, Yetzirah, and Asiyah [as it is found] in Atzilus....

You also ask: What is the connection of all the above to the concept of the histalkus?1 The connection that was explained is that on 10 Iyar, three months were completed since the histalkus. Untilthe day of his passing, my revered father-in-law, the Rebbe, הכ"מ, was a mashpia in a revealed manner. Since the day of his histalkus, he is serving as a mashpia in a more elevated manner. This begins a new pattern of his influence. For since “Tzaddikim are greater in their [passing] than during [their lifetimes],”2 their influence is also greater.

[In my letter, I was using an analogy.] Just as in a physical sense, within an interval of three months the presence of a fetus should be discernable, [similarly,] with regard to the clarification of the outcome of the pattern [of influence that prevailed] until the day of the histalkus, then it should be possible, no later than about 10 Iyar, for there to be a discernment — even though it is not yet a birth — of the result of the influences [drawn down by] my revered father-in-law, the Rebbe, הכ"מ, according to the pattern [that prevailed] during his lifetime.

I use the expression “no later,” for these three months need not be complete months. Moreover, at times, the mashpia imparts influence in a manner that does not require nine full months [to be internalized] within the recipient. (Hence, there is no need for three months for the fetus to be discerned,) because part of the process of transforming the influence until it is on the recipient’s level was already performed by the mashpia within his own self. [Moreover, to cite a parallel,] it is not necessary that every [teaching] which a mashpia conveys to a recipient contain such deep insights that only after forty years is the student able to appreciate his teacher’s intent.3 This is the case in many instances, but it is not necessary that every word and teaching which a master conveyed to his student will require an interim period of forty years. Similarly, in the present instance, [it is not necessary that influence always pass through nine levels].