Awakening from below

15) Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below
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15) Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below

This maamor was said on Shabbos, Erev Rosh Chodesh Kislev, 5745, beginning with the words of the haftorah (“Vayomar lo Yehonoson“) recited on every Shabbos Erev Rosh Chodesh.  The attentive student will recall that a maamor on the very same verse was distributed as Kuntres Erev Rosh Chodesh Iyar, 5751 (seven months earlier), but the content differs significantly.  To recall the verse: “tomorrow is Rosh Chodesh and you will be remembered (nifkadta) because you are missing from your place (ki yipaked moshavecha).”

Erev Rosh Chodesh, when the moon completely disappears from sight, represents the bittul of Yisroel.  Through this bittul they draw down a new revelation that was never in the world before, which manifests as the birth of the new moon on Rosh Chodesh, the level of “nifkadta“.  This “Ohr chodosh” is from a level that is completely above the world, drawn down through the avoidah of bittul, whereas avoidah connected with the existence of the individual  (קשורה עם המציאות שלו) only draws down Ohr on a level that has a connection with the world.

The Rebbe now describes 3 levels of “Awakening from Above” (isarusa della’eila):

  1. The level that is given from Above without any effort from below (because the effort from below (isarusa della’satta) cannot reach it);
  2. The level that comes from Above as a result of the isarusa della’satta;
  3. The level that is given as a gift, meaning that the effort from below can’t teach this level, but it is only given after the lower entities have perfected themselves (made themselves a vessel) and have drawn down the 2nd level.

Having explained the lofty levels that are drawn down from Above in these variety of ways, the Rebbe then states that the revelation of “nifkadta” (the new “Ohr chodosh” of Rosh Chodesh) is greater even than the level that comes from Above as gift.  This demands explanation, because the level that is given as a gift is so lofty that the effort from below can’t reach it, but the level of “nifkadta” (which is higher) can and is drawn down by the bittul of Yisroel?!

To understand this, the Rebbe explains how “nifkadta” is the bestowal (hashpoah) of Z”A* to Malchus, which are represented by Yehonoson and Dovid.  This hashpoah is the inyan of “machar Chodesh”, the new moon.  But since it states “tomorrow (machar) is the new moon”, it must be connected with the previous day, which is Erev Rosh Chodesh, the disappearance of the moon, “you are missing from your place” (yipaked moshavecho).  And based on the sequence of expressions in the posuk, the Rebbe derives that there is a hashpoah (Vayomer lo Yehonoson) which gives the ability for Erev Rosh Chodesh (yipaked moshavecho) which in turn is what generates “nifkadta“.

And further (based on the verse “Yitzchok the son of Avraham, Avraham gave birth to Yitzchok”): the awakening from below (Yitzchok) reaches higher than the place from which the awakening from Above (Avraham) comes from.  Nonetheless, there must first be a bestowal from Above which enables the awakening from below — because the lower entity (the tachton) is unable to elevate itself without this bestowal from Above, which reveals the the power of the tachton to reach even higher than the bestowal from Above.  This really consists of two aspects: giving the power for “yipaked moshavecho“, the bittul and elevation; and for the “nifkadta” (the new Ohr Chodosh) that will come from this.  Both the elevation of the tachton, and the hamshacha that it brings .

Astonishingly, the Rebbe proceeds to state that the elevation of the tachton (erev Rosh Chodesh, bittul) is actually greater than what it draws down (the Ohr Chodosh of Rosh Chodesh, “nifkadta“)! This will only be revealed l’asid lavo (and thus we will say about Yitzchok “you are our father” כי אתה אבינו since the greatest level is the awakening from below itself). This corresponds to Yehonoson and Dovid, Z”A and Malchus, that in the future Malchus will receive directly from Ohr Ein Sof (rather than via Z”A).  This is what is meant by the verse that states that in the ultimate future “the light of the moon will be like the light of the sun: that the moon will illuminate by itself, like the sun (not like the present, when it simply reflects the light it received from the sun).

This elevation of Malchus begins when she nullifies her existence and thus becomes a vessel for even greater elevations, until she becomes a crown אשת חיל עטרת בעלה.  Now, it seems that the bittul of Malchus (erev Rosh Chodesh, yipaked moshavecho) is in order to bring the revelation of the Ohr Chodosh of Rosh Chodesh (nifkadta), as implied in the beginning of the maamor.  But in the future the greatest quality of “yipaked moshavecho” will be that through it is drawn down the revelation of the root of Malchus itself.  All of this also applies on a higher level to Yisroel (Malchus, the moon) and the Holy One, blessed be He (Z”A, the sun):

The bittul of Yisroel brings about that HKBH remembers them, so to speak, and redeems them… And, like the moon which will not need to receive from the sun, through the bittul of Yisroel it becomes revealed that Yisroel and the Holy One are all one ישראל וקודשא בריך הוא כולא חד, and therefore they will not need, so to speak, to receive from the Holy One, blessed be He, for they are truly one.  And more than this, Yisroel are bestowing, so to speak, to the Holy One — the crown of her husband.

All of this comes to explain, in the language of Chassidus, that although we are presently laboring to bring about the revelation of Moshiach in the world (accompanied by the great revelations of the true and complete Geuloh), these revelations (Ohr Chodosh) are not going to be the real chiddush.  The real chiddush and the highest revelation will be the avoidah itself that we are performing now — persisting to labor from below with tremendous bittul for more than 25 years since we last experienced the revealed hashpoah from Above.

Through our efforts to reveal the Rebbe in the world, we are in fact “crowning” the Rebbe with ourselves, with our avoidah, revealing that we are one; and even more: bestowing hashpoah on the Rebbe via our efforts from below.  (See the maamor ואתה תצוה 5752, where the Rebbe explains how Yisroel bring Moshe to a higher level, and other places.)

* “Zeir Anpin”, which refers to the six sefiros from Chesed through Yesod

Lech Lecho: The 3 Nations and Geuloh
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Lech Lecho: The 3 Nations and Geuloh

We present this worked-over translation of a maamer of the Tzemach Tzedek to give a deeper understanding of the land of the 3 nations mentioned in Dvar Malchus and the connection to Geuloh.

The Borders of the Land of Israel in the Future

We are promised in the Torah that in the time to come the Jewish people will receive the land of Israel consisting not only of the land of the 7 nations of Canaan but also the land of the three nations of Edom, Moav, and Amon (the Keni, Kenizi and Kadmoni).

This being so, we are confronted with a question: The prophecy of Yechezkiel describes the borders of the land of Israel as they will be in the time to come, but in his prophecy they are clearly defined as being the same borders as were conquered by Yehoshua ‐‐ the land of only 7 nations. His prophecy is about the time to come: why doesn’t he mention the lands of the other 3 nations?

This is also connected to the additional three refuge cities (arei miklat) which we are instructed to establish in those lands. These refuge cities are, in turn, associated with the rectification of Hevel.  Kayin was able to kill Hevel because Hevel was already condemned to death (“chayav misa“) for having “gazed at the shechina” while offering his sacrifice.

Chazal (Sanhedrin, 98a) explain the verse “in its time I will hasten it” (“B’itah Achishena“) as referring to two distinct end times (ketz, plural: kitzin): “if they merit, I will hurry it (Achishena), if they don’t merit, [Hashem will bring the Geuloh] in its time (B’itah)”. If the ketz comes in its last possible moment ‐‐ B’itah ‐‐ all the descendants of Hevel will be rectified. But, if the Jewish people will merit to the redemption before the ketz of the rectification Hevel is completed, then there will be need for refuge cites (arei miklat) for those (descendants of Kayin) who will kill accidentally (but not intentionally).

[Important to note what is explained in Chassidus: that the rectification of the souls that derive from Hevel are the basis of “refining the sparks of holiness”, the “avoidas habirurim“, which the Jewish people accomplish during the time of golus. See also Toras Chayim, Shemos II, 277a.]

Achishena — An Awakening from Below

In order to understand this matter of B’itah and Achishena, we find that chazal say “the woman conceives first and a male is born; the man conceives first and a female is born.” This means that when Knesses Yisroel (the collective soul of the Jewish people) will “conceive first”, which is the aspect of “elevating the feminine waters” (hala’as ma”n) from below to above, like the yearning of the woman for her husband, then this awakening from below will generate the awakening from Above which draws down the masculine waters (hamshachas ma”d) from a very lofty level so that a male will be born, meaning a higher level [than a female].

We are talking here about the avoidah that gives birth to love in the Jewish people, a male child representing “great love” (ahava raba). But, if the man (Hashem) will conceive first, then a female will be born, meaning the aspect of love [of Hashem] in order to receive a reward in Gan Eden (see Likkutei Torah, Tazria, “Sos Tasis“).

So, too, in our case: if the ketz will be via the awakening of Knesses Yisroel, meaning that through the awakening from below there will be an awakening from Above to speed up the matter before its time, which is the aspect of Achishena, then Hashem will widen the borders and we will inherit the land of the Keni, Knizi and Kadmoni. But, if it will be the man conceiving first, meaning the ketz will come due to an awakening from Above in its (pre‐determined) time, then the borders of the land will remain unchanged, as in the prophecy of Yechezkiel, and the lands of the three nations will be left a desolate wasteland.

Refining the Sparks (Avodas Habirurim)

To explain this matter: the shattering of the vessels occurred primarily in the 7 midos of Tohu (the emotions), but not so much in the Kesser, Chochma and Bina (intellect and super‐intellect) of Tohu.  Thus, as regards their rectification, which is the avoidas habirurim performed by the Jewish people down in this world via Torah and Mitzvos, this is performed on the 7 midos.  At the same time, the three dimensions of Kesser, Chochma and Bina of Tohu are being rectified together with them.

According to this, it would be fitting that the Jewish people should inherit these lands when they finish the task of refining the 7 midos of Tohu; however, this depends on the actions of the Jews in this world, whether it will be “in its time” or “I will hasten it” (B’itah or Achishena, which was explained above as dependent on whether there is first an awakening from below). The expression “inheriting these lands” means the revelation of the good found in the aspect of Kesser, Chochma and Bina of Tohu.

[In other words, we have two factors: the avoidas habirurim and the awakening from below. If the avoidah is finished before there is an awakening from below, this is called B’itah. If the awakening occurs before the avoidah is completed, this is called Achishena. This determines the inheritance of the land.]

Inheriting the Land of the 7 or the 10 Nations?

If the good that is in them will be revealed in a tangible way in the Jewish people, then these lands will be considered part of the Land of Israel and this will take place in the simple sense as well. But, if we will not inherit these lands, then the gentiles in those places will (as stated in the prophecies) be wiped out along with the evil that is there, however, the lofty good that is there will not be revealed directly; rather, it will only be revealed through being enclothed in the 7 midos (the land of the 7 nations of Canaan). Which case will take place depends on the actions of the Jewish people down in this world.

If we bring about Achishena, an awakening from below (hala’as ma”n), the woman conceives first: this will cause a drawing down from below (hamshachas ma”d) and the inheriting of the 3 lands of Kesser, Chochma and Bina of Tohu, and the good that has been refined from them will actually shine forth there. Those lands will be considered as part of the land of Israel, and physically the borders of Israel will reflect this.

However, if it will be B’itah, from Above, even though the spirit of impurity will be removed, nonetheless the good in them will not be revealed; rather, it will only appear through being enclothed in he midos, the land of the 7 nations. In such a case, the lands of the 3 nations will be left desolate.

[We could explain that these revelations will not have a vessel in which to be revealed. These levels of lofty understanding cannot be revealed in the regular vessels of intellect which we presently possess.  Thus, they will only be revealed in the midos, like a person who feels strongly attracted to something or feel vehemently against something without understanding the reason.]

Why Yechezkiel Saw a Future of the Land of 7 Nations

Since the expansion of the land of Israel to include the 3 lands is dependent on the ketz being in a way of Achishena (love that derives from an awakening from below, as explained above), this is why Yechezkiel’s prophecy describes only the land of the 7 nations: because he prophesied about the final ketz which is the ketz B’itah where the borders of the land of Israel remain as they were in the days of Yehoshua.

We notice that in the prophecy of Yechezkiel, the land is divided into 13 sections. The question is: how do we arrive at the number 13 when there are only 10 sefiros? The answer is that the 7 midos each possesses 3 moichin (the Chabad of the midos, bringing to 10) and further the Kesser, Chochma and Bina of Tohu are enclothed in them in a hidden way (bringing to a total of 13).

Thus, we see that the prophecy of Yechezkiel is on the ketz B’itah wherein Kesser, Chochma and Bina will be enclothed in the 7 midos in a hidden way, because the awakening is from Above, that the supernal Man conceives first and there will not be an actual inheritance of the 3 lands. But, afterwards, in the days of Moshiach, through the avoidah of Yisroel they will arrive and merit after several years to the aspect of Achishena, inheriting the 3 lands as part of the land of Israel, until the good in Kesser, Chochma and Bina of Tohu will be actually revealed there.

We see from this maamar of the Tzemach Tzedek that if the Jewish people finish avoidas habirurim but still have not had an “awakening from below” on their own, then the Geuloh arrives but they lack the vessels to perceive the lights of Tohu that have been refined from level of Kesser, Chochma, and Bina of Tohu. If this occurs, then they will have to do the avoidah in Yemos Hamoshiach in order to reach the level where they will “inherit the land of the Keni, Kenizi and Kadmoni”, meaning a revelation of the lights of Tohu in a revealed way.

This explains the assertion of the Rebbe that:

  1. Avoidas habirurim has been completed,
  2. We only need shout “ad Mosai”, to open our eyes to see that the Geuloh is here, and
  3. That we are presently found in Yemos Hamoshiach.

Based on the maamor of the Tzemach Tzedek printed in Ohr HaTorah, Bereishis, page 1167 תתשסז

This article in downloadable PDF format

15) Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below
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15) Kuntres Rosh Chodesh Kislev, 5752: Great is the Effort From Below

This maamor was said on Shabbos, Erev Rosh Chodesh Kislev, 5745, beginning with the words of the haftorah (“Vayomar lo Yehonoson“) recited on every Shabbos Erev Rosh Chodesh.  The attentive student will recall that a maamor on the very same verse was distributed as Kuntres Erev Rosh Chodesh Iyar, 5751 (seven months earlier), but the content differs significantly.  To recall the verse: “tomorrow is Rosh Chodesh and you will be remembered (nifkadta) because you are missing from your place (ki yipaked moshavecha).”

Erev Rosh Chodesh, when the moon completely disappears from sight, represents the bittul of Yisroel.  Through this bittul they draw down a new revelation that was never in the world before, which manifests as the birth of the new moon on Rosh Chodesh, the level of “nifkadta“.  This “Ohr chodosh” is from a level that is completely above the world, drawn down through the avoidah of bittul, whereas avoidah connected with the existence of the individual  (קשורה עם המציאות שלו) only draws down Ohr on a level that has a connection with the world.

The Rebbe now describes 3 levels of “Awakening from Above” (isarusa della’eila):

  1. The level that is given from Above without any effort from below (because the effort from below (isarusa della’satta) cannot reach it);
  2. The level that comes from Above as a result of the isarusa della’satta;
  3. The level that is given as a gift, meaning that the effort from below can’t teach this level, but it is only given after the lower entities have perfected themselves (made themselves a vessel) and have drawn down the 2nd level.

Having explained the lofty levels that are drawn down from Above in these variety of ways, the Rebbe then states that the revelation of “nifkadta” (the new “Ohr chodosh” of Rosh Chodesh) is greater even than the level that comes from Above as gift.  This demands explanation, because the level that is given as a gift is so lofty that the effort from below can’t reach it, but the level of “nifkadta” (which is higher) can and is drawn down by the bittul of Yisroel?!

To understand this, the Rebbe explains how “nifkadta” is the bestowal (hashpoah) of Z”A* to Malchus, which are represented by Yehonoson and Dovid.  This hashpoah is the inyan of “machar Chodesh”, the new moon.  But since it states “tomorrow (machar) is the new moon”, it must be connected with the previous day, which is Erev Rosh Chodesh, the disappearance of the moon, “you are missing from your place” (yipaked moshavecho).  And based on the sequence of expressions in the posuk, the Rebbe derives that there is a hashpoah (Vayomer lo Yehonoson) which gives the ability for Erev Rosh Chodesh (yipaked moshavecho) which in turn is what generates “nifkadta“.

And further (based on the verse “Yitzchok the son of Avraham, Avraham gave birth to Yitzchok”): the awakening from below (Yitzchok) reaches higher than the place from which the awakening from Above (Avraham) comes from.  Nonetheless, there must first be a bestowal from Above which enables the awakening from below — because the lower entity (the tachton) is unable to elevate itself without this bestowal from Above, which reveals the the power of the tachton to reach even higher than the bestowal from Above.  This really consists of two aspects: giving the power for “yipaked moshavecho“, the bittul and elevation; and for the “nifkadta” (the new Ohr Chodosh) that will come from this.  Both the elevation of the tachton, and the hamshacha that it brings .

Astonishingly, the Rebbe proceeds to state that the elevation of the tachton (erev Rosh Chodesh, bittul) is actually greater than what it draws down (the Ohr Chodosh of Rosh Chodesh, “nifkadta“)! This will only be revealed l’asid lavo (and thus we will say about Yitzchok “you are our father” כי אתה אבינו since the greatest level is the awakening from below itself). This corresponds to Yehonoson and Dovid, Z”A and Malchus, that in the future Malchus will receive directly from Ohr Ein Sof (rather than via Z”A).  This is what is meant by the verse that states that in the ultimate future “the light of the moon will be like the light of the sun: that the moon will illuminate by itself, like the sun (not like the present, when it simply reflects the light it received from the sun).

This elevation of Malchus begins when she nullifies her existence and thus becomes a vessel for even greater elevations, until she becomes a crown אשת חיל עטרת בעלה.  Now, it seems that the bittul of Malchus (erev Rosh Chodesh, yipaked moshavecho) is in order to bring the revelation of the Ohr Chodosh of Rosh Chodesh (nifkadta), as implied in the beginning of the maamor.  But in the future the greatest quality of “yipaked moshavecho” will be that through it is drawn down the revelation of the root of Malchus itself.  All of this also applies on a higher level to Yisroel (Malchus, the moon) and the Holy One, blessed be He (Z”A, the sun):

The bittul of Yisroel brings about that HKBH remembers them, so to speak, and redeems them… And, like the moon which will not need to receive from the sun, through the bittul of Yisroel it becomes revealed that Yisroel and the Holy One are all one ישראל וקודשא בריך הוא כולא חד, and therefore they will not need, so to speak, to receive from the Holy One, blessed be He, for they are truly one.  And more than this, Yisroel are bestowing, so to speak, to the Holy One — the crown of her husband.

All of this comes to explain, in the language of Chassidus, that although we are presently laboring to bring about the revelation of Moshiach in the world (accompanied by the great revelations of the true and complete Geuloh), these revelations (Ohr Chodosh) are not going to be the real chiddush.  The real chiddush and the highest revelation will be the avoidah itself that we are performing now — persisting to labor from below with tremendous bittul for more than 25 years since we last experienced the revealed hashpoah from Above.

Through our efforts to reveal the Rebbe in the world, we are in fact “crowning” the Rebbe with ourselves, with our avoidah, revealing that we are one; and even more: bestowing hashpoah on the Rebbe via our efforts from below.  (See the maamor ואתה תצוה 5752, where the Rebbe explains how Yisroel bring Moshe to a higher level, and other places.)

* “Zeir Anpin”, which refers to the six sefiros from Chesed through Yesod