24 Teves
1. It is known what the Alter Rebbe, the very Baal HaHilula of this day, explains regarding the matter of histalkus and hilula: that at that time, at the time of the histalkus (of a tzaddik), there are gathered together and ascend on high "כל מעשיו ותורתו ועבודתו אשר עבד כל ימי חייו" ("all his deeds, his Torah and his service, in which he labored all the days of his life")1, and this then also "מתגלה ומאיר בבחי' גילוי מלמעלה למטה" ("is revealed and shines as a revelation from above to below")2.
And just as this occurs at the time of the histalkus, so too it occurs every year on the day of the yahrtzeit, for it is known3 that "בכל שנה ושנה" ("in each and every year") they "חוזר וניעור" ("return and reawaken"): the matters that were accomplished the first time are aroused and repeated, and even more so4.
All the festivals of the year (and likewise the birthdays and hilulos of tzaddikim, and the like) are alluded to in the Torah portions that are read at the times in which they fall5. And since the date of 24 Teves, the yom hilula of the Alter Rebbe, falls (in most years) in the week of Parshas Va'eira6, one must seek, especially in light of the directive of the Baal HaHilula that one must live with the sidra of the week7, a connection and a lesson in this very sidra, at least by way of allusion, concerning the matter, importance and greatness of the yom hilula, that is, "all the deeds, Torah and service" of the Alter Rebbe.
2. The special greatness of the Alter Rebbe can be known and understood from his name. This is so from his own name, Shneur Zalman, which his parents gave him (for it is known that a person's name8 points to his essence9, and this is so even when the parents, in giving the name, did not intend to express through the name10 the essence of their child11; how much more so is this the case here: knowing the greatness of the parents12 of the Alter Rebbe, of blessed memory, it is reasonable to say that although they gave the Alter Rebbe his name after his grandfather, they also had a further, particular intention: they "saw" that this name represents the quality of their son's essence13). And it is also so from the name by which he is called by the Jewish people as a whole: "Baal HaTanya VeHaShulchan Aruch"14.
And although this is merely a descriptive title (on account of his books), nevertheless, since he is called by this name throughout all the dispersions of Israel, it is automatically a Torah name15. It is therefore certain that this name too expresses the Alter Rebbe's unique quality.
And since it is expressed through both of these names, "Shneur Zalman" and "Baal HaTanya VeHaShulchan Aruch", it is understood that these two different names signify the same content: that which is found in the name given "בבואו" ("upon his coming") into the world, in potential and in concealment, emerges in actuality and in revelation in the course of the days of his life, until a revelation that reaches "all of Israel" and is expressed in the name by which he is called throughout all of Israel.
3. It is known15* that the meaning of "Shneur" (the first name of the Alter Rebbe16) is "שני אור" ("two lights")17. And as the Baal Shem Tov said concerning the Alter Rebbe18 (when he was three years old), he will illuminate the world with the two lights of Toras HaNigleh and Toras HaNistar19.
And the same idea is expressed also in the name "Baal HaTanya VeHaShulchan Aruch", for Tanya (the inner dimension of the Torah) and Shulchan Aruch (the revealed part of the Torah) are the two lights with which the Alter Rebbe illuminated the world.
And although before the Alter Rebbe too there were great Torah leaders who were great in both parts of the Torah, in both Nigleh and Nistar, the achievement of "Shneur" is that both lights, of Toras HaNigleh and of Toras HaNistar, are in one and the same word. That is, in the Alter Rebbe, Nigleh and Nistar became, and were, truly one.
And this is also the connection of the yom hilula of the Alter Rebbe to Parshas Va'eira: for the content (of the beginning and head) of the sidra too is the union of that which is above intellect, Nistar, with intellect, Nigleh, as it was revealed through Moshe Rabbeinu, as will be explained below.
4. This will be understood after explaining what Rashi writes in his commentary on the Torah20: that when Moshe argued to the A-mighty "למה הרעתה גו'" ("Why have You done evil, etc.")21, the A-mighty said to him: "חבל על דאבדין ולא משתכחין, יש לי להתאונן על מיתת האבות . . ולא הרהרו אחר מדותי ואתה אמרת למה הרעתה" ("Alas for those who are lost and no longer found! I have reason to lament the death of the Avos . . and they did not question My ways, while you said, 'Why have You done evil'").
Now this is not understood. One of the foundations of faith is that Moshe Rabbeinu was the "נבחר מכל מין האדם" ("chosen of all humankind")22, both of all "humankind" that comes after him and of all those before him, the Avos included. And so it says of this in the Midrash as well23: "All sevenths are beloved. Among the Avos . . Moshe."
[And Moshe Rabbeinu's superiority over the Avos was so also by virtue of his level before Mattan Torah, as this very pasuk here makes clear (regarding the time before Mattan Torah): the revelation to the Avos was through the name Keil Shakai, and to Moshe Rabbeinu also the revelation of the name Havayeh.]
How, then, can it be said that Moshe Rabbeinu was, G‑d forbid, one who "questioned the ways of the Holy One, blessed be He", and especially with the emphasis that the Avos did not question?
5. In the notes of the Tzemach Tzedek on the pasuk "וארא גו'" ("And I appeared, etc.")24, it is explained that Moshe Rabbeinu is the aspect of "Chochmah" and the Avos are the aspect of "Middos". And since the root of the Middos is higher than Chochmah, therefore it was specifically among the Avos that there was the matter of "they did not question", for in them there shone the "בחי' שלמעלה מהשכל והדעת" ("aspect that is above intellect and understanding").
This, however, still requires explanation:
a) Even if we accept that Moshe's superiority was only in the matter of Chochmah and comprehension25 (and prophecy26), whereas in the matter of bittul (which is bound up with what is above intellect) the Avos were higher than he, it can still in no way be said that Moshe lacked, G‑d forbid, anything in the perfection of bittul, etc., and that this is why he questioned.
b) The superiority of the name Havayeh over the name Keil Shakai (as this is expressed in man's service) consists in this: the revelation of the name Keil Shakai, being a light that relates to the worlds, calls forth in service the attribute of love, which relates to the "existence" of a person: "לאהבה את הוי' אלקיך גו' כי הוא חייך" ("to love Havayeh your G‑d, etc., for He is your life")27. And the revelation of the name Havayeh, which points to "עצמיות אוא"ס . . שאינו בגדר עלמין כלל" ("the very Essence of the Ein Sof . . which is not within the bounds of worlds at all"), demands bittul and self-sacrifice that are above reason28.
Accordingly, since the name Havayeh was revealed to Moshe, he had an advantage over the Avos also in the matter of bittul that is above intellect29. How, then, could it be that he should question, while the Avos did not question?
6. The explanation of this is as follows:
The very fact that the A-mighty chose Moshe Rabbeinu, that specifically he should be the redeemer of the Jewish people, is itself proof that this mission is especially bound up with the quality of Moshe, the level of Chochmah. That is, it was the A-mighty's will that the Redemption be carried out according to the order of Chochmah and holy intellect. And for that reason He chose Moshe Rabbeinu, the aspect of Chochmah.
Therefore, although it is true that Moshe Rabbeinu stood at a very lofty level also in the matter of bittul above intellect, nevertheless here it was required, by virtue of the mission itself (to redeem the Jewish people through the aspect of Moshe, Chochmah), to understand with holy intellect the details and ways of carrying out the mission. And it was for this reason30 that Moshe Rabbeinu, holy Chochmah, asked: "למה הרעתה גו' למה זה שלחתני" ("Why have You done evil, etc.; why have You sent me?"): how does this hold up according to the aspect of Chochmah?
And although it follows from this that Moshe Rabbeinu's question "Why have You done evil, etc." was (in addition to not being, G‑d forbid, any flaw, on the contrary) part of fulfilling his task and mission, nevertheless the A-mighty said to him, "Alas for those who are lost, etc., while you said, 'Why have You done evil'". For the Exodus from Egypt was a preparation for Mattan Torah31, in which there was accomplished the "חיבור עליונים ותחתונים" ("joining of the higher and the lower")32: that in intellect ("the lower") there should be sensed and absorbed the bittul and faith that are above intellect ("the higher"), and as the Alter Rebbe, the Baal HaHilula, explains it (in Torah Or33) on the pasuk34 "וידעתם כי אני הוי' גו'" ("And you shall know that I am Havayeh, etc.") (which was an answer to the question "Why have You done evil, etc."35). Since Mattan Torah had to bring it about that the "I am Havayeh", which is higher than Chochmah, should come into knowledge, therefore at the Exodus too there had to be the joining of Chochmah, the quality of Moshe, with [the Middos, whose root is] above Chochmah, the quality of the Avos36: that in the Chochmah of Moshe there should shine and be absorbed that which is above intellect ("he did not question, etc.")36.
7. And this is also the connection of the beginning of Parshas Va'eira with 24 Teves, the yom hilula of the Alter Rebbe. For the Alter Rebbe's task too was to bring about "And you shall know that I am Havayeh", that is, to draw the Havayeh that is above intellect into knowledge.
And as is known37: the general teaching of Chassidus, as it was revealed through the Baal Shem Tov and the Maggid, was in a manner of faith above intellect; and the Alter Rebbe, by revealing the teaching of Chassidus Chabad, brought it about that in intellect itself too the matters above intellect should be absorbed and sensed.
8. According to this it will also be understood that the union of the light of Nistar with the light of Nigleh, which was newly brought about through the Baal HaHilula (and which is also alluded to in his name "Shneur", as mentioned above in section 3), is expressed not only in that he was the author of Tanya (the inner dimension of the Torah) and of the Shulchan Aruch (the revealed part of the Torah), but also in Tanya itself38:
Tanya is the Written Torah of Chassidus Chabad39, and among the things accomplished in the teaching of Chassidus Chabad is that also the part of Nistar of the Torah, the secrets of the Torah, came openly to every Jew, to the point of "לבאר היטב" ("to explain well"), as is the language of the Baal HaHilula on the title page of Tanya.
9. In the book of Tanya (as it was first published) there were (only) two parts. The first part is "לבאר היטב איך הוא קרוב מאד" ("to explain well how it is very near"): how for every Jew it is "קרוב מאד בפיך ובלבבך לעשותו" ("very near, in your mouth and in your heart, to do it")40. And the subject of the second part is: "להבין מעט מזעיר . . יחו"ע (און) . . יחו"ת" ("to understand a tiny bit . . of the higher unity (and) . . the lower unity").
Now since "very near, in your mouth and in your heart, to do it" is a matter that concerns Jews (how every Jew can serve the A-mighty also "in your heart"41), while the matter of the higher unity and the lower unity pertains to the world, how also "בשמים ממעל ועל הארץ מתחת" ("in the heavens above and on the earth below") there is "אין עוד" ("nothing else")42,
it is therefore understood that in the second part of Tanya, where the Alter Rebbe drew the "nothing else" also into the world, "in the heavens above and on the earth below"42, he drew the light of the inner dimension of the Torah even more openly and lower down.
And these two matters are alluded to in the two names of the Baal HaHilula, "Shneur" and "Zalman":
The name "Shneur", although it too points to the "joining of the higher and the lower", as mentioned above, nevertheless, since the meaning of "Shneur" is two lights, this means that the "lower" too is a matter of light and revelation. The name "Zalman", by contrast, having the letters of "לזמן" ("to time")43, is bound up44 with "olam"45, a term related to "helem" (concealment)46. And the achievement of the Baal HaHilula is that he joined "Shneur" to "zman", "to time", so that also in "olam", a term of concealment, "nothing else" should stand in open revelation.
(From the sichos of Shabbos Parshas Va'eira, 5728–5729)
Notes
1) Iggeres HaKodesh, sec. 27 (146a–b).
2) Ibid., sec. 28. See also sec. 27, there: "All his deeds and his Torah . . are sown . . and the radiance of the lights . . shines upon all his disciples, etc." And in the Siddur, Shaar Lag BaOmer (304b–c): "All that he occupied himself with all his days . . ascended . . therefore there was specifically then a revelation, etc."
3) See the Ramaz in Sefer Tikkun Shovavim, cited and explained in Sefer Lev David (by the Chida), ch. 29. The proof from the Mishnah, end of ch. 3 of Gittin, is well known: "and at the emergence of the budding fruit, etc."
4) See Iggeres HaKodesh, sec. 14: "In each and every year there descends and shines . . a new and renewed light that had never yet shone, etc."
5) See Shelah, section on the Written Torah, beginning of Vayeishev (quoted in Likkutei Sichos vol. 5, p. 129, note 1).
6) Also in the year of the histalkus, 5573, 24 Teves fell on Sunday of Parshas Va'eira. It may be noted from this that the histalkus, on the night after Shabbos, was "after he had prayed Maariv and made Havdalah" (introduction of the author's sons to the Alter Rebbe's Shulchan Aruch); and after the Maariv prayer and Havdalah, one has already separated from the past week and entered the week that follows Shabbos.
7) See Likkutei Sichos, ibid., note 2, and the sources cited there.
8) Also the name of an individual person. Regarding the name of a species, see Bereishis Rabbah 17:4; Ramban, Sforno and Bachaye on Bereishis 2:19; Shelah, in the introduction Beis HaMikdash, at its end (14a); Shaar HaYichud VeHaEmunah, ch. 1; the maamar beginning "Ari, etc." and "Lo Avo", ש"ת (in Sefer HaMaamarim Kuntreisim), chs. 1–2; and elsewhere.
9) Even more than this we find in the words of our Sages (Berachos 7b; Tanchuma, Haazinu 7): the name not only indicates the essence of the person but also causes his essence (see also Yoma 38b: "See what became of him"*), and further, that it has an effect even on his descendants (as is evident from Berachos, there).
*) That is, his name, being called after a wicked person, caused his death. It cannot be said that this came as a punishment, for then the punishment would be excessively great. Moreover, the punishment should then have come upon the one who gave the name and not upon the one who bore it.
10) This is why "R. Meir would pay attention to names" (Yoma 83b), even though the child's parents did not intend this*.
*) Seemingly, this could be proven also from the verses: "הכי קרא שמו יעקב ויעקבני גו'" ("Is he not rightly named Yaakov, for he has supplanted me, etc.") (Toldos 27:36); "כי כשמו כן הוא נבל שמו ונבלה עמו" ("For as his name is, so is he; Naval is his name and villainy is with him") (I Shmuel 25:25). But it can be said that no proof can be brought from names in the Torah (see below, note 13).
As for R. Meir's conclusion there, "I said one should suspect; did I say one should presume it?": this is because the bearer of the name is not compelled in his deeds, for free choice is in his hands; it is only that his nature inclines in this direction (according to what is written in the Rambam, beginning of Hilchos Deos; see also Hilchos Teshuvah 5:4; and what the Lechem Mishneh writes there is stated explicitly at the beginning of ch. 8 of the Rambam's Shemoneh Perakim). And it may be said that this is the intent of the Midrash (Bereishis Rabbah 91:3): "There are those whose names are ugly and whose deeds are beautiful, etc.", to teach us that the name does not compel in a way that, in the words of the Rambam (in Hilchos Teshuvah), "it is impossible to depart from it".
11) For the name that a person's father and mother call him "is not by chance or happenstance; rather, the Holy One, blessed be He, places in his mouth that name which is necessary for that soul, etc. And this name is inscribed above on the Throne of Glory, as is known, and therefore our Sages said that the name has an effect" (Shaar HaGilgulim, Introduction 23; Shaar Maamarei Razal, at its end; Emek HaMelech, Shaar 1, end of ch. 4; see also Chefetz Hashem on Berachos 13a; Sefer Chassidim, sec. 244).
12) As related at length in the memoirs (Sefer HaZichronos) of the Previous Rebbe.
13) It may be said that when the one who gives the name intended this [and likewise with names mentioned in the Torah, whose nature is as written (Mishlei 6:23), "And Torah is light"], the quality of the bearer of the name is openly revealed in the name, whereas in other cases (see above, note 11) it is concealed.
On this basis it will be understood why R. Yehudah and R. Yosi "did not pay attention to names" (Yoma 83b), even though "in several places the Sages gave reasons for names according to the matter" (Chiddushei Aggados of the Maharsha on Yoma, there): because here it is concealed. R. Meir (from the term "or", light*), however, is different, for he saw the quality of those who bear names even in names that are in the state of concealment.
*) See Eruvin 13b; see also Derech Mitzvosecha 8, end of side a.
It may be noted that R. Yehudah and R. Yosi indicate the aspect of concealment. For R. Yehudah is from the term "hodaah" (acknowledgment) (Hemshech VeKachah 5637, ch. 80 {except that within the aspect of acknowledgment itself, his quality is the acknowledgment and bittul of the higher unity, as is evident from the Hemshech there; see also Torah Or 45d}); and R. Yosi is numerically equal to "Elokim" (Zohar III, 223a; the Hemshech, there; and in Likkutei Levi Yitzchak (by my father) on the Zohar, p. 78: "R. Yosi relates to the name Elokim in all its aspects"), numerically equal to "hateva" (nature).
14) So it is in the letter of the Previous Rebbe of 10 Kislev 5709 (printed in the Kuntres for 19 Kislev in Sefer HaMaamarim 5709), and in several places.
In the booklet for 19 Kislev, p. 9, "Baal HaShulchan Aruch" and "Baal HaTanya" are two titles. See below, section 8 and note 38, that in the Shulchan Aruch itself, and likewise in Tanya itself, the matter of "two lights" is expressed.
Another difference: in the booklet mentioned, there (and so too on the "title page" and in the introduction to the booklet, and there as a single title), the Shulchan Aruch is placed before Tanya, whereas in the letter mentioned and in most places Tanya is placed before the Shulchan Aruch. It may be noted that the composition of the Shulchan Aruch preceded the composition of Tanya (see the introduction of the author's sons to his Shulchan Aruch), while the printing of the Shulchan Aruch (apart from "Hilchos Talmud Torah", which was written in a different style) came after the printing of Tanya.
15) See Likkutei Sichos vol. 5, pp. 57–58. It may also be noted from Rambam, Hilchos Mamrim 2:2, regarding "a custom that has spread throughout all Israel".
15*) In the meantime Likkutei Levi Yitzchak, Igros, has been printed; see there at length, p. 218 ff.
16) Regarding his second name (Zalman), see the conclusion of the sicha.
17) See Yam Shel Shlomo, Gittin 4:26 (cited in Shem HaGedolim of the Chida, Maareches Gedolim, end of the letter Shin), concerning a certain man whose father's name was Meir and whose wife's father's name was Uri, and for the sake of peace they called the son Shneur, meaning "two lights", Meir and Uri. And in Shem HaGedolim there he concludes: "The name Shneur is ancient . . for this name exists in the world, and in it they alluded to the two luminaries, Meir and Uri."
18) Likkutei Dibburim vol. 1, 83a; the booklet mentioned, p. 9; see also Sefer HaSichos 5705, p. 129.
19) In the Iggeres HaKodesh of the Tzemach Tzedek (printed in the supplements to Tanya, p. 284, and in the publisher's introduction to Derech Mitzvosecha): "And the name of the author (of the book Torah Or) befits him: Shneur, like 'VeAhavta', which is numerically equal to two times 'or'." And there the implication is that he explains this as referring to prayer and Torah. In Beis Rebbi vol. 1, ch. 25, note 10, it is cited from R. Menachem Nachum of Chernobyl: "It alludes to two aspects of light, direct light and reflected light, Written Torah and Oral Torah, revealed and hidden."
20) Our parsha, 6:9. See also Sanhedrin 111a; Tanchuma, beginning of our parsha; Shemos Rabbah 6:4.
21) Shemos 5:22.
22) Rambam's Commentary on the Mishnah, Sanhedrin, ch. Chelek, in the seventh foundation. Note also the Taz on Yoreh Deah, sec. 242, subsec. 36.
23) Vayikra Rabbah 29:11.
24) In Ohr HaTorah, p. 133.
25) And as the Rambam puts it, there: "who attained, etc."
26) Berachah 34:10; Rambam, there; and in Hilchos Yesodei HaTorah 7:6; Moreh Nevuchim II, chs. 35 and 39. Among the advantages of the prophecy of Moshe over the prophecy of all the other prophets is that "Moshe Rabbeinu had the ability in his mind to understand the words of prophecy, etc." (Hilchos Yesodei HaTorah, there). It may also be noted that prophecy in general depends on wisdom and understanding (see Hilchos Yesodei HaTorah, beginning of ch. 7: "Prophecy rests only on one who is a great sage in wisdom . . possessing broad understanding, etc."). Note also Ramban on Balak 24:1.
27) Nitzavim 30:20. See Torah Or 99b, and in several places.
28) Ohr HaTorah, there, end of p. 132 ff. There it is stated that what the Holy One, blessed be He, said to Moshe, "And I appeared, etc., and My name Havayeh I did not make known to them", is included in His complaint against him: since the name Havayeh was revealed to him, from which bittul and self-sacrifice are drawn to him, he ought not to have said "Why have You done evil, etc.", all the more so given that the Avos did not question, etc., even though only the aspect of Keil Shakai was revealed to them. See also Anaf Yosef on Tanchuma, beginning of our parsha.
29) See also Torah Or on our parsha (56a), that the bittul of Moshe in "ונחנו מה" ("and what are we") is the aspect of complete bittul, above the bittul of the Avos. Therefore it was specifically Moshe who merited that the Torah be given through him.
30) See similarly Likkutei Sichos vol. 3, p. 858.
31) As it is written (Shemos 3:12): "When you take the people out of Egypt, you shall serve G‑d on this mountain" (see also Rashi there).
32) See Tanchuma, our parsha, 15; Shemos Rabbah 12:3.
33) Our parsha, 56d.
34) Our parsha, 6:7.
35) So it is in Torah Or, there (except that it is explained there that "And you shall know that I am Havayeh" is a response and explanation regarding the need for the exile; see the next note).
36) Nevertheless, what Moshe asked before this, "Why have You done evil, etc.", is not, G‑d forbid, a deficiency or flaw, for this matter (the joining of what is above intellect with intellect) was brought about newly through the Holy One, blessed be He, saying to him, "And I appeared, etc."
Moreover, it may be said that through Moshe's question and difficulty "Why have You done evil, etc.", for a difficulty is by its nature a concealment, etc., it was specifically this that caused the drawing down of the revelation of the statement "And I appeared, etc.", similar to what is explained in Torah Or, there: in order that there be the revelation of "And you shall know that I am Havayeh", "there must first be a withdrawal of the vitality".
It may be noted that the union of these two lights in the Alter Rebbe too (see below, section 7) came about chiefly through the imprisonment that preceded it ("withdrawal of the vitality"). And likewise, the main matter of "יפוצו מעינותיך חוצה" ("your wellsprings shall spread outward"), the joining of "your wellsprings" and "outward", began after Petersburg (Toras Shalom, end of p. 112).
37) See also Likkutei Sichos vol. 9, p. 158 ff.
38) In "(the Baal) HaShulchan Aruch" itself too the matter of "Shneur" is expressed. For the innovation of the Alter Rebbe's Shulchan Aruch over the Shulchan Aruch of the author is "to understand and to rule a clear halachah . . halachos with their reasons" (introduction of the author's sons). Now "clear halachah" pertains to the aspect of Middos [as is known regarding the difference between Mishnah, which comprises decided halachos (Hilchos Talmud Torah of the Alter Rebbe, beginning of ch. 2; Likkutei Torah, Vayikra 5d), and Talmud: that Talmud, the reasons of the Mishnah, is the aspect of Chabad, while the Mishnayos, which are legal rulings, are the aspect of Middos (Tanya, ch. 52; Likkutei Torah, Shir HaShirim 42d; and in several places)], and to the aspect of Ratzon (Iggeres HaKodesh, sec. 29; and in several places); and "(halachos with) their reasons" (see in the introduction mentioned, before this: "(halachos with) their reasons and rationales after them") pertains to the aspect of Chochmah. And this is the union of the aspect of the Avos, Middos whose root is in Kesser (as above, section 5), with the aspect of Moshe, Chochmah.
39) Iggeres HaKodesh of the Previous Rebbe, printed in Kitzurim VeHe'aros on Tanya, p. 118 ff.
40) Nitzavim 30:14.
41) For in this lies the chief innovation, since "in your heart" is seemingly against our perception (Tanya, beginning of ch. 17).
42) Va'eschanan 4:39.
43) See the letter of the Alter Rebbe of 19 Kislev 5560 (printed in HaTamim (booklet 8), p. 24 [776]; Igros Kodesh of the Alter Rebbe, sec. 129): "who has kept us alive, sustained us and brought us to this time (לזמ"ן הזה)", and it is signed there: "Shneur Zalman (זלמ"ן), etc."
According to what is stated in the text, it may be said that this is also the continuation of what he writes after this: "that this is not in my merit but in the merit of our master the Maggid, etc.", for the Alter Rebbe revealed the teaching of (the Baal Shem Tov and) the Maggid also in the world, the aspect of time. And this is also the meaning of "who has kept us alive, etc.": that the vitality, etc. is drawn to this time.
44) Note also that "Shneur" is a holy name and "Zalman" a foreign-language name (Beis Shmuel, Names of Men, under its entry).
45) For "the category and aspect of the term olam applies specifically to the aspect of . . time" (Shaar HaYichud VeHaEmunah, ch. 6; 82a).
46) Likkutei Torah, Shelach 36d; the maamar beginning "Al G'D", ש"ת [OCR unclear]; and in several places.
Key Lesson
A tzaddik's name holds his life's work in potential, and the Alter Rebbe's two names show his: he united the two lights of Nigleh and Nistar, and brought what is above intellect into understanding. As this Sicha teaches from Moshe's question in Parshas Va'eira, a Jew's service is to let faith beyond reason be absorbed in his intellect, so that even in the concealment of the world and of time, "there is nothing else" stands revealed.