Likkutei Sichos, Vol. XII, p. 70ff.

I

On the verse,[1] "When a woman gives seed and gives birth to a male," our Sages comment:[2] "When a woman gives seed first, she will give birth to a male. When a man gives seed first, she will give birth to a female."

With regard to this teaching, the Alter Rebbe states:[3]

The philosophers explain that because the woman gives seed first, the drop of male [seed] comes afterwards, and the one which is uppermost dominates. In contrast, when the man gives seed first....

The Alter Rebbe, however, writes with regard to this interpretation:

In truth, this interpretation [appears] very forced. For the expression, "a woman gives seed first" implies that the conception of the male [fetus] comes from her, and not from the male who gives seed afterwards. Moreover, our Sages (Niddah, the conclusion of ch. 3) state with regard to [the conception of] Dinah, it is written:[4] "his daughter," i.e., Yaakov's daughter, while with regard to [the twelve progenitors of] the tribes, it is written:4 "the sons of Leah...." This indicates that a male is conceived from the female's seed.

(This also appears to be the intent with regard to Vayikra Rabbah, the conclusion of ch. 14, [which states]: "The male comes from the woman.")

Therefore, [the Alter Rebbe] explains [our Sages' statement] "according to its simple meaning: that when a woman gives seed, she will actually conceive a male through this. [This interpretation differs] from that of the philosophers [who maintain] that [a male is conceived] because the male seed comes afterwards."

The fact that the interpretation of "the philosophers" is quoted by Jewish sages[5] (who are quoted several times in Chassidus and) whose works have been disseminated throughout the Jewish people[6] - and indeed, is quoted by the Alter Rebbe himself (although he later offers another interpretation) - indicates (even according to the Alter Rebbe) that there is validity to this interpretation of our Sages' statement. (Otherwise, this interpretation would not be quoted at all.) Nevertheless, the fundamental interpretation of the statement, "When a woman gives seed first, she will give birth to a son," is according to its simple meaning.

II

These concepts can be explained on the basis of the idea that the fact that "When a woman gives seed first, she will give birth to a son," (like all other facets of this world,) is derived from the spiritual source of these concepts.

The spiritual counterpart of a man and a woman are G-d and the Jewish people. When the woman "gives seed first," i.e., when first there is an arousal from below, and afterwards, an arousal from above is drawn down, then "she will give birth to a son," [i.e., produce] a great love [which is male in nature]. [The nature of this love is reflected in the verse:[7]] "Whom [else] do I have in heaven? [Aside from] being with You, I desire no[thing else]."

(When, by contrast, "the man gives seed first," i.e., when the arousal of love from the Jewish people stems from an arousal from above which is not preceded by an arousal of love from below, then "she will give birth to a female," i.e., generate a diminutive love. [This love is described by the analogy of] a woman, [regarding whom it is said]:[8] "Their minds[9] are fickle.")[10]

The rationale for this is that an arousal from above that is drawn down without an arousal from below [preceding it] stems "only from the external dimensions of the light and life-energy that the Ein Sof shines forth."[11] When, by contrast, an arousal from below comes first, "then the arousal from above is drawn down from a higher level, from the inner dimensions of the light and life-energy that the Ein Sof shines forth within Kenesses Yisrael.[12] This enables 'a son to be born'; a spirit from above rests on the person enabling him to attain the attribute of great love."

On the surface, [it appears that] in actual fact it is the arousal from above that spawns the love which is male in nature. It is necessary for the arousal from below to come first only so that this arousal from above will come from "the inner dimension of the light." Thus it would seem that the conception of the male [dimension of love] does not come from the seed of the woman (Kenesses Yisrael), but rather from the seed of the male (the arousal from above that comes from the Holy One, blessed be He). [This appears to echo] the approach of the philosophers. How can this be reconciled with the Alter Rebbe's explanation that the conception of the male stems from the seed of the woman itself?

On a simple level, a distinction can be made: According to the explanation of the philosophers, the conception of the male is not at all related to the woman, but stems [entirely] from the male, and "the one which is uppermost dominates." With regard to the explanation of [the counterpart in our] Divine service, by contrast, the conception of the male, the great love which comes from above, stems from an arousal from below which prompts the inner dimension of the light to be called forth, and this in turn leads to the great love mentioned before.

This, however, is not a sufficient distinction,[13] for ultimately, the conception of the male does not come from the woman (the arousal from below) herself, but from the male (the arousal from above). The arousal from below is merely an external cause that evokes the arousal from above from the inner dimension of the [Divine] light. The conception itself comes from the arousal above. As Likkutei Torah11 states: "This enables 'a son to be born'; a spirit from above rests on the person...." In several sources [including the maamar cited at the outset[14]], by contrast, the Alter Rebbe emphasizes (the simple) interpretation of our Sages' statement, "a male is conceived from the female's seed." As the Midrash states: "the male comes from the female." And as the Alter Rebbe concludes: "The wording of the verse can be understood according to its simple meaning. For when 'a woman gives seed,' through this 'she [will] give birth to a male.'"

III

An interpretation similar to that given in Likkutei Torah {- that the conception of the male comes from the revelation from above, except that such revelation is evoked because it is preceded by an arousal from below -} appears to be reflected in the commentary of the saintly Or HaChayim to this verse:[15]

Kenesses Yisrael ... is called a woman.... "When a woman gives seed," i.e., produces mitzvos and good deeds which are like seed, "she [will] give birth to a male...," a higher level than a female....

The verse teaches us that if Kenesses Yisrael gives seed, she will certainly conceive very high levels. This statement of our Sages [intends to convey] the immeasurably awesome nature of the wonders which G-d will work with the coming of the Redeemer.

This will distinguish between the Future Redemption and the previous redemption from Egypt when [the spiritual state of] the Jewish people was described as "naked and bare."[16] [Accordingly,] that redemption ... was not perpetuated; the Beis [HaMikdash] was destroyed and [the people] exiled.... Such an expression of goodness cannot be described with the analogy of a male. With regard to the Future Redemption, by contrast, since it will at least come through the merit of the Jewish people, it will be described as "male," and it will continue everlastingly.

Thus the Future Redemption will come from the Holy One, blessed be He. It will, however, come because of - and due to - the merit of the Jewish people. This appears to resemble the explanation given in Likkutei Torah [- that when an arousal from above is preceded by an arousal from below, the inner dimension of the Divine light is expressed, making possible enduring love].

In truth, however, there is a difference between the two interpretations. Likkutei Torah explains that the arousal from above that is prompted by an arousal from below is higher than an arousal from above that comes of its own initiative. (For the arousal from above that comes of its own initiative comes from the external dimension of the light, while the arousal from above that is prompted by an arousal from below comes from the inner dimension of the light as stated above.) Nevertheless, [Likkutei Torah continues,] there is an advantage to the arousal from above that comes of its own initiative, because it is drawn down from a higher level, a spiritual rung which an arousal from below cannot effect. The arousal from above which is prompted by an arousal from below, by contrast, comes from a rung that can be effected by an arousal from below.[17]

{As explained above, however, there is an advantage to this [latter] arousal from above because it emanates from the inner dimension [of G-d's light]. Hence, this level leads to the conception of a male. When, however, an arousal from above comes on its own initiative, although it comes from a higher level, it comes from the external dimensions of the light.}

Likkutei Torah continues the explanation of the concept, stating that there is a third level of arousal from above "which is also above the arousal from below, i.e., an arousal from below cannot effect it at all.... Nevertheless, [this high level] will not ... be revealed unless there is perfection amidst the deeds of mortals. [Thus] after the arousal from above that is [dependent on and] corresponding to the arousal from below is drawn down, the arousal from above that transcends entirely the arousal from below will be revealed."

The maamar then concludes[18] that these three levels are "closely [analogous]" to the three time periods: Pesach, the Counting of the Omer, and Shavuos:

Pesach represents a leap forward and an arousal from above on its own initiative.... The Counting of the Omer represents an arousal from above that is evoked by the arousal from below that stems from the refinement of the animal soul.... And afterwards on the fiftieth day, there is a revelation of the fiftieth gate [of understanding] which is above an arousal from below. This is alluded to [by the phrase]:[19] "And on the third day, in the morning...," which reflects [the revelation associated with the phrase]:[20] "On the third day, He will raise us up."

[Based on this,] it is evident that the interpretations offered by the Or HaChayim and Likkutei Torah differ. According to the explanation in Likkutei Torah, "the conception of a male" represents the arousal from above that is evoked by the arousal from below during the Counting of the Omer. According to the Or HaChayim, "the conception of a male" refers to the Future Redemption, the male that relates to the third arousal from above,[21] "the third day," {which [is associated with] Shavuos[22] and primarily, with the Future [Redemption]}.

IV

To summarize the above: We find two interpretations of our Sages' statement: "When a woman gives seed first, she will give birth to a male," whose explanations appear to contradict each other. The differences between these two explanations are the following:

1. With regard to the "woman giv[ing] seed first" (which leads to the conception of the male): Whether the conception comes from the woman's seed itself or the woman's seed (and the arousal from below) associated with it is merely an [external] cause that evokes an arousal from above on a higher level.

2. With regard to "the male" which is conceived through the "woman giv[ing] seed first": Whether it refers to a level that is related to the created beings, the revelation that is drawn down during the 49 days of the Counting of the Omer, [i.e.,] the 49 Gates of Understanding, or it refers to a level which is above connection to the worlds, the fiftieth Gate of Understanding which will be revealed on Shavuos and, primarily in the Future Era.

It is possible to explain that these two points are interrelated. According to the explanation that the arousal from below is merely an [external] cause, the advantage of conceiving "a male" is merely that an inner dimension is evoked. It, nevertheless, does share a connection with the created beings. When, however, Kenesses Yisrael becomes elevated to a higher level and the conception comes from the seed of the woman herself, it is of a higher level, relating to the inner dimension of a rung that transcends connection to the created beings, as will be explained.

V

The above can be understood by prefacing the explanation of the advantage of avodah, our Divine service ("the woman giv[ing] seed"). One of the explanations[23] of this concept is that avodah consummates the Divine intent of which it is said:[24] "The Holy One, blessed be He, desired a dwelling in the lower realms."

The intent of that statement is[25] that the lower realms, as they exist within their own context, will become a dwelling for Him.[26]

Accordingly, the Divine service necessary to bring about G-d's dwelling must be performed by the souls of the Jewish people, as they are enclothed in bodies. For it is through this service that the lower realms become a dwelling for Him. Were the dwelling to be created due to the revelation from above alone, [the creations of] the lower realms as they exist within their own context would not become part of His dwelling.23

Since [G-d's] dwelling in the lower realms must be fashioned through the avodah [of the Jewish people], it is a necessity that even the highest revelations - and even the light which is above connection to the created beings and which cannot be evoked through an arousal from below - be drawn down through avodah.[27]

As is well known,[28] the concept of a dwelling in the lower worlds is a dwelling for G-d's essence,[29] [a level above all connection to the created beings]. Were we to say that all that could be drawn down through avodah is influence that is evoked by an arousal from below, and the [Divine] influence which transcends those levels is granted as a gift from above, our avodah would be no more than a preparatory step and an external cause [leading to] G-d's dwelling. The dwelling itself, however, would be fashioned through revelation from above. Since, however, the dwelling must be fashioned through the avodah of the Jewish people, that avodah must also draw down levels of G-dliness, including even G-d's essence, that cannot be evoked by an arousal from below.

These concepts are also evident from the explanations in Tanya[30] that the revelations of the Era of the Redemption are dependent on "our deeds and Divine service.... For the factor which causes the reward for the mitzvah is the mitzvah itself. For by performing [the mitzvah,] the person draws down a revelation of light...." Since the revelations of the Future Era reflect [the revelations of] "on the third day, He will raise us up," [the third and consummate arousal from above mentioned previously,] it is understood that drawing down and revealing this quality is dependent on avodah.

On the surface, explanation is necessary. How can the above be reconciled with the passage from Likkutei Torah cited above which states that our Divine service is capable of drawing down only those levels of G-dliness that can be evoked by an arousal from below, and the higher levels are drawn down [only] as a gift from above?[31]

VI

These concepts can be explained as follows: Our lowly world is "filled with kelipah and sitra achra which are actually against G-d."[32] Accordingly, making a dwelling in the lower realms does {not involve merely revealing [the G-dliness] hidden in the world. [It is a more encompassing challenge] than revealing the good in this world through the Divine service of the Torah and its mitzvos, and thus making the world a dwelling for Him. [Such efforts] would be insufficient, for the world is filled with (i.e., it is a medium for) kelipos. Instead,} [our Divine service] must involve the creation of a new entity in this world.[33]

The power to bring about a new entity is rooted in G-d's essence[34] - to cite a parallel, [Tanya states:][35] "He alone has the power and the potential to bring a new entity into existence from absolute nothingness." Thus the Jews' potential to make a dwelling [for G-d] in the lower realms (which is a new entity) stems from the fact that "Israel and the Holy One, blessed be He, are all one."[36] Thus the power of G-d's essence is vested in them.[37] {When this power is manifest in our souls, it is expressed (primarily) not by bringing an entity (yesh) into existence from nothingness (ayin), but by making the yesh (the self-centered dimensions of material existence) ayin (butel to its G-dly purpose).}

On this basis, we can appreciate why the Divine service of the Jewish people draws down G-d's essence, although the Divine service of the created beings can evoke a level of G-dliness no higher than the source for their own existence. Since the power of G-d's essence is vested within the Jewish people, it is expressed in their potential to transform this world which is "filled with kelipos and sitra achra" into holiness, bringing about an utterly new development.

[Since bringing about such a new development is possible only because of G-d's essence,] such Divine service expresses the essential potential vested in the Jewish people. And the revelation of this potential draws down G-d's essence [into the world].[38]

To express the concept in slightly different wording: The idea that an arousal from above relates to [a level of G-dliness] that is associated with the created beings reflects the potential of the created beings, [i.e.,] what can be evoked by their arousal from below.

{And hence, Likkutei Torah explains that the third arousal is granted as a gift. Because when looking at the arousal from below in terms of [the gestalt of] the created beings (which is distinct from this transcendent rung), that arousal from below relates only to [a level of G-dliness] that is associated with the created beings. [From this perspective,] the level which transcends this gestalt is drawn down as a gift.}

[A different conception is reached] when taking into consideration, however, the essential potential that is vested in the Jewish people and which is revealed through their endeavors to refine and elevate this material world. [From this perspective,] even the levels of G-dliness that transcend our worldly frame of reference - and indeed, even G-d's essence - are drawn down through their Divine service. Since their Divine service in refining the world reveals the essential potential they possess, this itself makes the world a dwelling for G-d's essence.[39]

VII

[As mentioned,] fashioning the dwelling [for G-d in this world] comes from the power of G-d's essence which is invested in the Jewish people. [Nevertheless,] the intent in [the establishment of a] dwelling in the lower world is that the lower realms as they exist within their own context will become a dwelling for G-d.[40] Therefore it is necessary that G-d's dwelling be fashioned in a manner that enables it to be felt that it is being made {not by the power of G-d's essence vested in the Jewish people,} but by the souls [of the Jewish people] themselves, through Divine service on their own initiative.

Thus the first phase of the influence evoked by [the Jews'] Divine service reflects the source of the created beings, a level which can be affected by an arousal from below. After this arousal from below and the arousal from above which follows it - i.e., everything related to the Divine service of the created beings, (both the Divine service and the influence it evokes) - is consummated, then the inner dimension of this influence will be revealed. The essential power vested in the Jewish people (which results from the fact that "Israel and the Holy One, blessed be He, are one") [will surface].[41] And as a result, [these endeavors] will draw down the light which cannot be evoked by an arousal from below[42] - and indeed, will draw down G-d's essence.

VIII

Based on the above, we can explain the two questions mentioned at the outset:

1. [To what does the analogy of] "the male" which is conceived through the "woman giv[ing] seed first" refer? [Does it refer] (to a level which is related to the created beings, the second arousal from above which is mentioned in Likkutei Torah, or to a level which is above connection to the worlds, which will be revealed primarily in the Future Era, as explained by the Or HaChayim)? And this is connected to a second question:

2. What is the nature of the conception that results from a "woman giv[ing] seed first"? (Does it come from the woman's seed itself or is [the woman's seed] merely an [external] cause?)

When the seed of the woman is merely an external cause, as the philosophers explain, then [in the analogue], [the arousal from above] generated is on the level of the created beings. In spiritual terms, this refers to an instance when the Divine service of the Jewish people and the Divine influence aroused are two discrete entities {for it has not yet been revealed that "Israel and the Holy One, blessed be He, are one"}. The Divine service of the Jewish people serves as an external cause, bringing about an arousal from above (with increased power,[43] i.e.,) from the inner dimension of the light. [In such a situation,] since the Divine service of the Jewish people is an arousal from below (and it operates within a framework that recognizes a distinction between the above and the below), it is impossible for the created beings to reach a level higher than their root and source. [This parallels] the arousal from above generated during the Counting of the Omer.

After the [Jews'] Divine service is consummated and it is revealed that "Israel and the Holy One, blessed be He, are one," then the influence from above that is drawn down relates to the Jews themselves.[44] [Thus "the male" comes from the woman's seed.] The parallel to this is also manifest in the relationship between a man and a woman on the physical plane, as the Alter Rebbe explained.

In such an instance, the influence from above reflects the third level, an arousal from above that is above all connection to the created beings, the revelation of the fiftieth Gate of Understanding, [the attribute alluded to by the verse:] "On the third day, He will raise us up."

IX

Based on the above, we can appreciate the connection between Parshas Tazria and the Counting of the Omer,[45] (for during most years we read this parshah during this time).

To explain: With regard to the Counting of the Omer, it is said:[46] "Count 50 days." Likkutei Torah explains:[47]

We count only 49 days which draw down the 49 Gates of Understanding.... We do not count the fiftieth day on Shavuos, because this [reflects a level] that is not affected by the deeds of the created beings and we do not have the potential to draw it down by counting. Instead, it is drawn down on its own initiative, independent of our counting....

Nevertheless, it is only drawn down after the counting of the 49 days of the Omer.... Therefore, the verse states "Count 50 days," because the Torah considers it as if we drew down the fiftieth day.

This reflects the connection of the verse: "When a woman gives seed and gives birth to a male," to the days of the counting of the Omer. For there are two dimensions to the "male" which is conceived:

1. initially, the "male" that is conceived reflects the 49 Gates of Understanding; and

2. afterwards, the "male" refers to a higher level, the fiftieth gate.

This conception also comes from the "woman giv[ing] seed," for as explained in Likkutei Torah, the Torah considers it as if we drew down the fiftieth day, because "Israel and the Holy One, blessed be He, are one."[48]

(Adapted from Sichos Shabbos Parshas Tazria, 5725)

   

Notes:

1. (Back to text) Vayikra 12:2.

2. (Back to text) Niddah 31a.

3. (Back to text) Likkutei Torah, at the beginning of the maamarim from Parshas Tazria.

   The maamarim from Or HaTorah, Shemini, cite another interpretation offered by "the natural scientists" (who are similar to the philosophers) that is also cited by Rabbeinu Bachaye and which is also quoted in Chassidus.[This interpretation is based on our Sages' statement (Niddah 71a, Tikkunei Zohar, Tikkun 21) that when a man contains himself so that the woman gives seed first, [he is granted a son as a reward]. [This appears to indicate that being granted a son comes a result of] the man's effort (and that it is granted him as a reward). With regard to this it is stated [in Niddah, loc. cit.]: "to make male progeny." On the surface, this is a new development (for the male is conceived, [not as a natural process as implied by the other interpretations,] but as a reward).

4. (Back to text) Bereishis 46:15.

5. (Back to text) See the commentary of Rabbeinu Bachaye to the opening verse of the Torah reading.

6. (Back to text) See HaYom Yom, entry Shvat 6, which quotes the Alter Rebbe as saying [that all the works of the Torah sages until the era of the Turei Zahav and the Sifsei Cohen were composed biruach hakodesh, with Divine inspiration]. This concept is also quoted in the text entitled Shaaris Yisrael (composed by the tzaddik of Vilednik) in his discourse on Sukkos in the name of the Baal Shem Tov.

7. (Back to text) Tehillim 73:25.

8. (Back to text) Kiddushin 80b. ([Significantly, this statement is made with regard to] a halachic ruling.)

9. (Back to text) [Seemingly, the Hebrew wording of the quote should be , for its subject] is singular. In fact, there are sources which use the term .* In other sources, however, the plural term , is employed.

   ---

   * See Rashi, Kiddushin, loc. cit., a work which was not edited by many others.

10. (Back to text) Likkutei Torah, Vayikra, the maamar entitled Sus Tasis; Likkutei Torah, Shir HaShirim, the maamar entitled Lehavin Inyan, p. 22b-c; Shoresh Mitzvas HaTefillah (Derech Mitzvosecha, p. 137b ff.).

11. (Back to text) Likkutei Torah, Vayikra, p. 20b.

12. (Back to text) [The source of the souls of the Jewish people in the Sefirah of Malchus.]

13. (Back to text) See Or HaTorah, Shemini, Vol. III, p. 813, which states: "When the female gives seed first, the drop [of semen] is drawn down from a more essential point within the [male's] intellectual potential than when the male gives seed first." On the basis of this interpretation, one might say that the woman's giving seed first is merely an external cause for the conception of the male. Nevertheless, from Likkutei Torah (Vayikra, p. 19d), which states that "since the influence (of the woman) emanates from the quality of Chesed, she conceives a male whose [source] is Chesed," it is evident that the interpretation is as in the text above.

14. (Back to text) At the beginning of the maamarim on Parshas Tazria in Likkutei Torah.

15. (Back to text) This commentary is cited and explained in Or HaTorah, Shemini, (Vol. II, p. 491, and Vol. III, p. 809).

16. (Back to text) Yechezkel 16:7.

17. (Back to text) [Trans. Note: The arousal from above that is dependent on man's service relates to a rung of G-dliness that is within the grasp of mortal potential, i.e., the G-dliness which serves as the source for the natural order. The arousal from above that comes of its own initiative, by contrast, relates to a transcendent dimension of G-dliness that - seemingly - cannot be effected by mortal efforts.]

18. (Back to text) Likkutei Torah, Shir HaShirim, p. 24c.

19. (Back to text) Shmos 19:16.

20. (Back to text) Hoshea 6:2. [The intent is that the revelation of Shavuos is a third phase. As explained in other sources, the number three is associated with causing a transcendent revelation to become manifest within a recipient in an internalized manner.]

21. (Back to text) See Or HaTorah, Shemini, pp. 70, 495, and 809, which explains that according to this interpretation, the conception of a male refers to influence from the inner dimension of Atik.

22. (Back to text) See also Or HaTorah, Shemini, p. 72, which states that the conception of a male refers to the revelations of the holiday of Shavuos.

23. (Back to text) See the maamar entitled Tiku, 5667 (in the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666).

24. (Back to text) Midrash Tanchuma, Parshas Naso, sec. 16; Tanya, ch. 36.

25. (Back to text) With regard to this explanation, see Likkutei Sichos, Vol. IX, p. 63, sec. IV. [That sichah] interprets Yeshayahu 40:5: "All flesh shall see together that the mouth of G-d has spoken," as implying that the perception will not come (only) because of the revelation of "the mouth of G-d," but also as [a natural tendency of] flesh itself.

26. (Back to text) For this expresses the ultimate concept of G-d's oneness. As long as the bittul of the created beings to G-dliness stems from their perception of the oneness of G-d and is not an expression of their own being, [the oneness is incomplete]. For although His oneness is perceived within the created beings, since this perception does not come from the created beings themselves, the created beings as they exist within their own context represent a contradiction to His oneness. [To quote an analogy: a student who understands the explanation of a concept given by his teacher, but is unable to come to this understanding himself. He himself does not understand the core of the concept; his teacher does. It is only that he can borrow the words and concepts used by his teacher.]

    When, by contrast, the bittul comes [as a natural expression] of the created beings themselves, G-d's oneness is truly expressed. [For even as they exist within their own context, they are at one with Him.] (See Likkutei Sichos, Vol. IV, p. 1335 and notes; see also note 29 and note 37.)

27. (Back to text) See Likkutei Sichos, Vol. IV, Parshas Ki Savo, which explains that if the level which is above connection to the created beings (which is the fundamental [element of G-d's dwelling]) was not drawn down through avodah, the dwelling would be "bread of shame" (cf. Talmud Yerushalmi, Orlah 1:3; Likkutei Torah, Vayikra, p. 7d), [i.e., unearned - and therefore, not appreciated to a complete degree - by the created beings].

28. (Back to text) See the beginning of the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 3, and also the maamar entitled Tiku, cited above, p. 355, et al.

29. (Back to text) The two concepts - a "dwelling" {where G-d's essence [will be manifest]} and that the dwelling will be in the lower realms {that the dwelling encompass the created beings in the lower realms as they exist within their own context} - are interrelated. The revealed levels [of G-dliness which are below His essence] are defined as "light." Thus they exist in direct contrast to "the lower realms" {which are characterized by a double dimension of darkness (Tanya, ch. 36)}. For the lower realms to be a dwelling for G-dliness, they must be a dwelling for His essence. For He is omnipotent and able to combine opposites (Likkutei Sichos, Vol. IV, p. 1335).

30. (Back to text) The beginning of ch. 37.

31. (Back to text) [Trans. Note: As mentioned above, it would appear that the Divine service of mortals can evoke only a level of G-dliness that is also limited in nature, i.e., the dimensions of G-dliness that are a source for the natural order. For seemingly, there is no way that our limited service can relate to the transcendent dimensions of G-dliness that are not circumscribed by this gestalt. How then - the sichah asks - can we draw down the essential dimensions of G-dliness; those that make our world a dwelling for Him?]

32. (Back to text) Tanya, ch. 36.

33. (Back to text) See the explanations of these concepts in Likkutei Sichos, Vol. VI, p. 22ff., (translated in Vol. I, p. 83ff, of this series) and the sources cited there.

34. (Back to text) To cite a related matter: Koheles 1:9 states: "There is nothing new under the sun." [Implied is that the potential to bring about new entities does not exist within the revealed realms, but "above the sun," i.e., within the source of revelation, G-d's essence, the potential for newness exists.] See Or HaTorah, Bereishis, p. 10b.

35. (Back to text) Iggeres HaKodesh, (Epistle 20, p. 130b). The reason for this is that "His [existence] is not brought about by a prior cause, Heaven forbid. Therefore He alone has the power...." Similarly, any genuine new development has no prior cause [and, therefore, can be brought about only by an entity that was not brought into being by a prior cause].

    [Trans. Note: To explain the above: Every entity other than G-d came into existence from nothingness. Therefore, its existence is limited to the form in which it was created, i.e., it can express only the qualities which it was given. Doing so, however, is not a new development, merely the revelation of the potential it was granted. G-d, by contrast, was not made. He exists, independent of all causes. Since His existence is not dependent on any particular set of circumstances, He can bring into being a new entity whose existence is an outgrowth of the previous set of circumstances.]

36. (Back to text) See Zohar, Vol. III, p. 73a.

37. (Back to text) Similar concepts apply with regard to the world at large. For the world (as it exists within its own context) to become a dwelling for G-d, it is necessary to reveal the power of G-d's essence that is vested in it, [showing] that the essence of the existence of a created entity (yesh) in this world is [G-d], the Ultimate Existence (yesh amiti). See the maamar entitled KiGavna DiliEila (Biurei HaZohar of the Mitteler Rebbe, Beshallach, p. 43c). See also the maamar entitled U'Lekachtem Lachem, 5661, which states that "the existence of yesh in the worlds and the created beings is the essence of the Ein Sof itself."*

    Nevertheless, the transformation of the world into a dwelling for G-d is an expression of His unlimited oneness ([i.e., that even an entity that feels separate from Him can appreciate that it is truly at one with Him,] as explained in note 26). For the fact that "the existence of yesh in the worlds and the created beings is the essence of the Ein Sof itself" {does not come about because the level of the worlds [as they exist within their own context] shares any connection with this, but because} G-d's essence is omnipotent and can combine opposites.

    Hence, the conception of G-d's oneness from the standpoint of His essence is that even the existence of yesh within the worlds {which according to its prevailing gestalt (and that of the revealed levels [of G-dliness]) is opposite from G-dliness} is at one with Him.

    ---

    * The (revelation of) the power of G-d's essence in the world, however, is different from [the revelation of] His essence within the Jewish people. {Therefore in the Era of the Redemption, when the purpose of "a dwelling in the lower realms" will be consummated, the Jewish people will be distinct from (the other nations of) the world, as Yeshayahu 61:5 states: "And aliens will arise and pasture your sheep." See also Tanya, ch. 36; Or HaTorah, Sukkos, p. 1767; the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p.70.

    The explanation is that the intent of the statement that "the existence of yeshus in the worlds... is the essence of the Ein Sof" is that G-d's essence "brings them into being... and apart from Him, there is absolutely no existence whatsoever" (the maamar entitled U'Lekachtem cited above), see also Likkutei Sichos, Vol. XXIII, p. 177ff. [and see Sefer HaSichos 5748, Vol. II, p. 520, which explains the distinction between the Jews and the world at large as follows. In the world at large, the unity with G-d's essence comes because of His essence, and stands in contrast to the particular existence of the created beings; with regard to the Jews, that unity is felt within their individual selves]. Thus with regard to the Jewish people, their existence itself is one with G-d's essence.

38. (Back to text) See also the maamar entitled Tiku [in the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666,] p. 355, which states that "the souls are rooted in the essence of the Or Ein Sof ... and this is the source for the potential ... to bring about a new development through the task of refinement and [the source] for the concept of renewal, to draw down a new light from the essence of the Ein Sof to make a dwelling for G-d's very essence in the lower realms."

39. (Back to text) [Trans. Note: The sichah explains that there are two dimensions to our Divine service:

    1. the Divine service we are actually performing - these deeds are limited as we are limited, and therefore evoke only a limited dimension of G-dliness;

    2. the fact that we are performing this Divine service in our material world - to serve G-d in such a setting involves transforming that setting, for naturally, it does not enable service of Him. Since that transformation requires tapping the essential potential vested in our souls, these efforts draw down G-d's essence.]

40. (Back to text) [Trans. Note: This represents an opposite thrust, because the created beings of the lower realms are - according to their perception - separate from G-d's essence.]

41. (Back to text) [This revelation is dependent on G-d, for it comes because "Israel and the Holy One, blessed be He, are one."] Nevertheless, it still possesses the advantage of Divine service on one's own initiative, because this factor {that "Israel and the Holy One, blessed be He, are one"} is by nature hidden. The revelation of the power of [G-d's] essence which is vested in the Jewish people [is their own achievement], coming about through their consummate Divine service.

    {This parallels the concept explained in note 37, that the world becoming G-d's dwelling expresses His unbounded oneness. This is dependent on the revelation of the power of His essence which is vested within the world. [Nevertheless, this oneness is considered as stemming from the perspective of the world itself]. For as the world exists in its natural state (before the Divine service [of the Jewish people]), [this essential power] is hidden, and the revelation of this power within the world comes through Divine service.} See the explanations in the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 380ff.

42. (Back to text) Based on the above, explanations can be given with regard to the third arousal from above which comes as a gift (Likkutei Torah, Shir HaShirim, loc. cit.). [With regard to this concept, Chassidus explains how this type of arousal from above differs from the first type of arousal from above mentioned in Likkutei Torah]. (The series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 131; and the maamar entitled VeAtah Im, 5705, sec. 20,) [apply the principle stated by Gittin 50b, with regard to business law]: If [the recipient] had not generated satisfaction for [the giver], he would not have given him a present. The intent is that by generating satisfaction (for the giver), the recipient becomes elevated to the level of the giver. [In the analogue,] through this motif, the power of G-d's essence [the Giver] within the souls is revealed.

43. (Back to text) Paralleling [the explanation,] "the one that is uppermost dominates," [given previously] with regard to the woman giving seed first.

44. (Back to text) [Trans. Note: The essential power of the Jewish souls is revealed and they are the source of this conception.]

45. (Back to text) See the Shaloh (Cheilek Torah Shebichsav, Parshas Vayeishev) [which explains that there is an interconnection between the weekly Torah readings and the holidays that occur at that time].

46. (Back to text) Vayikra 23:16.

47. (Back to text) Likkutei Torah, Shir HaShirim, p. 35c.

48. (Back to text) See Likkutei Sichos, Vol. VI, p. 22, note 73, [translated in Vol. I, p. 83ff, of this series,] which explains our Sages' statement (Shabbos 119b) that "the Torah considers a Jew as becoming the partner of the Holy One, blessed be He, in the work of creation." [The Jews are considered] "partners in the work of creation," because they contribute an entirely new dimension [- the bittul of the world which by nature is yesh -] to the creation. The reason why our Sages said (only) "the Torah considers..." [implying that consideration is necessary for the Jews to be called "partners"] is that the potential to bring about this new dimension stems from G-d's essence.