The [above difficulties can be resolved] based on the following statements quoted from the Zohar, Vol. III, Parshas Chukas, p. 182b:

Rabbi Shimon said: “Certainly, one who takes the potion of death alone (see the comments of the Zohar [Vol. III] at the beginning of Parshas Chukas, p. 179b, quoted previously), to him can be applied the phrase:[181] ‘In all of his labor which he will perform beneath the sun.’

“What is meant by ‘beneath the sun’? I would presume the intent is the moon. When a person attaches himself to the moon without the sun, ‘his labor’ is certainly ‘perform[ed] beneath the sun.’ This is [the nature of] the first sin of the world (i.e., the sin committed by Adam, the first man. The Tree of Knowledge is identified with Malchus which is referred to as the moon. [Adam] separated [Malchus] from the Tree of Life which is identified with the sun.)

“This is the intent of the verse:1 ‘What advantage is there to man’ — i.e., to Adam, the first man — ‘in all of his labor which he will perform beneath the sun.’”

To explain: It is written:[182] “Like the sun and its shield are Havayah Elokim.” This refers to the attributes of Tiferes, in which is vested the name Havayah, and Malchus, which is identified with the name Elokim. They are like “the sun and its shield.”

[One should not infer that there is any division between these two dimensions of G-dliness.] In truth, they are all one. It is true that the name Elokim is the medium which causes the world to have a consciousness of yesh, and to see itself as a separate entity. This comes about because there is a veil and a curtain [creating an apparent separation between the world and its spiritual source. This separation is created through] the attribute of Malchus which functions through distance and upliftedness, as explained in Likkutei Torah, the explanation to the maamar entitled Mi Maneh, sec. 1. Similarly, the Pardes (Shaar HaKeilim, Erech Peroches) writes that the Peroches is called Malchus, for Malchus is a “partition screening.”[183]

As explained above, the material dimensions of our existence (the chomer) comes from G-d’s speech, the attribute of Malchus. This [extends the influence of G-dliness to lower frames of reference,] causing G-d to be “King over nations,”[184] i.e., a ray of His [magnificence] is drawn down to Amalek and to the idolators as stated in the Zohar, Vol. II, p. 96a. This is the intent of the verse,[185] “Her feet descend to death,” [i.e., the “feet,” the lower extensions of Malchus, “descend to death,” convey influence to the realm of evil].

[Influence could not be conveyed to these levels from the name Havayah directly.][186] Nevertheless, [the source of] all of this influence is the name Havayah. For Havayah is the force which brings existence into being, not Elokim. Although it is written:[187] “In the beginning, Elokim created,” the intent is that the name Elokim serves as a medium for the power of the name Havayah. [This is necessary, because] Elokim is the attribute of concealment that makes possible [the impression of] independent existence. The name Havayah, by contrast, is a revelation of the unlimited dimension of Or Ein Sof. From that level, it is impossible for independent existence to arise. This can happen only through the name Elokim.

[Although the medium of Elokim is necessary,] the actual creative force is the name Havayah. Moreover, the name Elokim does not bring about concealment for the name Havayah at all. [On the contrary,] the name Havayah shines forth through [the medium of] the name Elokim.[188] It brings about concealment only for the created beings [preventing] them from feeling [G-d’s] light. In truth, however, it is not [a medium of] concealment, as is well known and explained in several sources.

This is the mitzvah of [appreciating G-d’s] unity, [as alluded to in the verse]:[189] “And you shall know today, and resolve within your heart, that Havayah is Elokim,” i.e., that in truth, the name Elokim does not bring about concealment or veil the name Havayah, as explained at length in other places.[190] Therefore, all existence is truly of no significance before Him, and the worlds and the created beings are utterly batel. They are like the radiance of the sun as it exists within the sun which has absolutely no sense of individual existence to the extent that one would never refer to the light as existing there. Similarly, with regard to the created beings, since the light of Havayah, the source which brings them into existence, shines upon them through the medium of the name Elokim, they are within their source at all times. Therefore, their existence is utterly batel, as explained in Tanya, Shaar HaYichud VehaEmunah, ch. 3, and explained in the subsequent chapters. See also the treatment of these concepts in the maamar entitled Vayidaber... Es Kol HaDevarim, 5664.

This is the intent of the phrase “G-d is One” [in the Shema].[191] [Implied is, as our Sages state:][192] “[Attesting to] His sovereignty in the higher realms and the lower realms.” [The ches of the word Echad (“One,” echad) is numerically equivalent to eight, and the daled, to four. Implied is that G-d’s oneness permeates the seven heavens and this earthly realm (eight) in all its four directions.] Even after the seven heavens and the earth with its four directions have been brought into being by the name Elokim, their existence is batel and they are utterly unified with the Or Ein Sof, just as [the potential for their existence] was utterly batel and unified with the Or Ein Sof before they came into existence. (The latter level reflects the level “He and His name alone” which is explained in other sources.)

Similarly, after all the created beings came into existence, they are also batel and unified in an ultimate manner with Or Ein Sof. For in truth, “I am first, I am last, and aside from Me, there is no Elokim.”[193] The phrase “there is no Elokim” can be interpreted to mean that the concealment brought about by the name Elokim has no effect and in truth, all is utterly batel.

When a person meditates on the above and deepens his thought about it, he will lose all sense of self-consciousness and material preoccupation. When he concentrates on this idea thoroughly, [understanding] that in truth the name Elokim does not conceal, the revelation of Or Ein Sof shines forth, and the worlds are batel in their source as the radiance of the sun is batel within the sun itself, and he develops a feeling for this concept within his soul (i.e., through the concentration and intense focus of his knowledge on the concept, it resonates thoroughly within his consciousness), in truth, he loses all self-concern and material preoccupation. Instead, he becomes possessed by an all-encompassing longing [for G-d] that nullifies entirely all foreign desires, as implied by the Targum of the phrase[194] kallah sh’ari: “My flesh is consumed.” This follows the interpretation of kallah in the maamar entitled Shir HaShirim in Likkutei Torah.

All of the person’s will and desire is to be included in the essence of the Or Ein Sof. [He desires] that there be a revelation of the Or Ein Sof on this physical plane, that the truth should be revealed and evident as it is, as it will be revealed in the Era of the Redemption, concerning which it is written:[195] “And the glory of G-d will be revealed, and all flesh will see together that the mouth of G-d has spoken.” [For in that era, it will be openly revealed and evident to all [people] that everything is G-dliness, and that all existence is batel to Him.

This state of bittul reflects the bittul of yichuda ila’ah, [the sublime unity, the awareness that] all existence is of no importance before Him. The perspective of the bittul of yichuda tata’ah, by contrast, is that the name Elokim conceals [G-dliness] for [the created beings]. This is [an expression of His might that although in truth the light of Havayah shines to the created beings through the medium of the name Elokim, He hides and conceals Himself so that [He] will not be perceived by them. This causes the created beings to experience themselves as independent entities (a yesh), as explained in Tanya (loc. cit.).

The awareness and the meditation appropriate to the level [of yichuda tata’ah] is that although [the created beings] feel themselves as independent entities, there is a G-dly force which brings their existence into being, and there is a G-dly light which gives life to every individual [created being] at all times. [That being], however, does not perceive the G-dly force which brings him into existence, nor the [G-dly] light and life-energy which is within him.

For were the being to perceive the G-dly force which brings him into being, he would not perceive himself as an independent entity at all. Similarly, were he to appreciate that the light and life-energy within him is G-dliness, he would be even more batel, like the sublime angels who perceive the existence of their life-energy [and are aware of its G-dly source. This spurs their bittul,] as explained in other sources.

Nevertheless, the fact that a created being does not perceive [the G-dliness that encompasses him] does not prevent him from knowing without a doubt that this is true, and understanding intellectually in a thorough way that there is a G-dly force which brings him into being and endows him with life, as it is written:[196] “From my flesh, I will perceive G-dliness,” as explained in another source.

Through undertaking such meditation with intense concentration, a person can come to a love for G-d; he will no longer desire the material and physical things of this world, but instead, he will seek the G-dliness contained within.[197] Whatever he does, his intent will be for the sake of heaven, i.e., he will seek the G-dly intent within that action.

Nevertheless, [this pursuit] will not be [controlled] entirely by [a commitment to] Divine service [to the extent] that his personal will is nullified entirely. Since his Divine service and his meditation focuses on the Divine force which brings into being individual existence, it leaves room for such existence. How then could such Divine service lead to the nullification of one’s individual identity entirely?

Such [self-nullification] is possible only when prompted by the bittul of yichuda ila’ah, [the sublime unity] which focuses on the Or Ein Sof that transcends enclothement in existence which has a sense of self, i.e., a level [of G-dliness] that does not allow for the existence of entities who have a sense of self, because [transcendent G-dliness] is overtly revealed as explained above. Due to this [revelation], all existence is of no significance at all before Him.

[The effect produced in our] Divine service is an utter and complete nullification of self-consciousness (yeshus) [to the extent that] one’s physical acts are no longer physical at all; they are expressions of G-dliness, for the person has no connection to self-consciousness at all, as explained in other sources.

The Divine service inspired by yichuda tata’ah (the lower unity), by contrast, places man in connection with his self-consciousness (yesh), and his deeds are ordinary physical deeds. It is just that he is not drawn after the physical and the material, i.e., he does not lust after material desires. He involves himself in such activities out of necessity, and his intent is for the sake of heaven. He also desires the revelation of G-dliness. [That desire can be explained in terms of the expression:][198] “to love G-d, your L-rd,... because He is your life.”[199]

Synopsis:

[This chapter begins with] the preface that the creation comes from the name Havayah as communicated by the medium Elokim. The mitzvah of unifying [G-d] [involves realizing that] Havayah and Elokim are all one.

The bittul of the sublime unity is that the name Elokim does not conceal at all. Thus all existence is utterly batel within the Or Ein Sof.

The bittul of the lower unity is that it is G-dly energy which brings into being and grants life to a self-conscious entity (a yesh).

   

Notes:

181. (Back to text) Koheles 1:3.

182. (Back to text) Tehillim 84:12.

183. (Back to text) Cf. Shmos 35:12.

184. (Back to text) Tehillim 47:9.

185. (Back to text) Mishlei 5:5.

186. (Back to text) [For the revelation of the name Havayah would not allow for the existence of a frame of reference that does not recognize G-dliness.]

187. (Back to text) Bereishis 1:1.

188. (Back to text) [I.e., for G-d Himself — and ultimately this will be realized by the created beings as well — the name Elokim is a medium of revelation, not concealment. It conveys the revelation of the name Havayah to levels to which it could otherwise not descend.]

189. (Back to text) Devarim 4:39.

190. (Back to text) See the maamar entitled VeYadaata, 5657 (referred as VeYadaata of Moscow) [translated and published as To Know G-d]. With regard to the contents of this chapter, see Sichos Simchas Torah, 5672 (Toras Shalom), sec. 6ff.

191. (Back to text) Devarim 6:4.

192. (Back to text) Berachos 13b.

193. (Back to text) Yeshayahu 44:6.

194. (Back to text) Tehillim 73:26. [See also Rashi’s commentary to the verse.]

195. (Back to text) Yeshayahu 40:5.

196. (Back to text) Iyov 19:26.

197. (Back to text) [Thus the person is not withdrawing from worldly involvement, but rather focusing his involvement on the G-dliness that is enclothed within the world, and not the material dimensions of its being.]

198. (Back to text) Devarim 30:6.

199. (Back to text) [I.e., the love for G-d is inspired by the awareness that He grants us life. Thus the love does not eclipse man’s identity. On the contrary, it is dependent on it.]