002 —ביאור

Hinei Iys Ratzon VeIys Ratzon, etc..

There is a type of will that is born from knowledge and understanding, according to the depth of one’s intellect. As a person grasps and comprehends, for example, the quality of goodness that will come from a thing, so too does his desire and longing for it grow.

However, "no thought can grasp Him," except through the extension of His greatness—He brings existence from nothingness and gives life to the supernal beings, etc. When this is grasped in one’s intellect and deeply contemplated, it gives rise to a longing in the heart, externally, because the heart can become a vessel to receive this light that spreads in the intellect: for the mind rules over the heart.

(This is the meaning of: "Her husband is known in the gates"—her husband, the Matron’s, is Havayah—He is known in the gates, etc.)

This love comes from Above, through many stages of the extension of His greatness, and there you find His humility, etc. This is the meaning of: "Her husband is known in the gates"—to each person according to what he estimates in his heart. The praise of the Holy One, blessed be He, is that He is the husband of the Matron, and He is known, etc.

Within this longing of love, there are levels of smallness and greatness, according to the greatness or smallness of the intellect. For a child loves, etc. Therefore, this is called the lower will, which spreads from the powers of the soul—intellect and emotions.

But there is a higher will, in the root of the soul at its source in all the worlds of Atzilus, Beriah, Yetzirah, and Asiyah, and in its illumination below in the level of yechidah in the individual soul—where there is a nullification beyond the scope of comprehension and understanding, due to the overwhelming loftiness of His exaltedness, for "no thought can grasp Him," and all created beings are nullified before His essence and being, for "all before Him are considered as nothing."

(Although "no thought can grasp His essence," this is only regarding His very essence, but regarding the greatness of His essence relative to created beings, which is incomparable to them: "All the soul will praise," and "His greatness is unsearchable.")

Through this, the soul is aroused to leave its sheath, the body.

For this, the external aspect of the heart is not a vessel to feel love and awe, for it is too lofty. Rather, the soul is nullified from its powers and becomes as if it does not exist. This is "with all your might." And this shines equally to every Jewish soul. The only hindrance is that it does not clothe itself in the body, but remains in a surrounding (makif) state.

This is the meaning of "Raise the head," which is the lower will born from the extension of vitality in created beings, compared to the higher will, which is the skull—the root of the soul and the level of yechidah, born from contemplating the nullification of created beings before His essence and being.

Therefore, it is written regarding the matter of excision, etc., for the wicked are full of regrets from the level of yechidah.

The one who connects this makif level to extend into the powers of the soul that are clothed in the body is the giving of the Torah at Shavuos, when with every word their souls flew out, for the speech drew from His essence—"Anochi Mi SheAnochi."

Similarly, the entire Torah is one with His wisdom, and the reasons for the Torah were not revealed, for "You are wise, but not with a knowable wisdom," etc. Nevertheless, every person grasps it externally, for it is clothed in physical matters: Zeraim, Moed, etc.

And when a person attaches his intellect and thought to it, "the light within it"—which is His very essence and being clothed within it—"returns him to good." That is, "for it is good"—the radiance and light hidden for the righteous to enjoy, etc., and "good" is the source of goodness, elevated above at its root.

However, "and when the Mishkan camped," which is "the fallen Sukkah of David," "her feet go down," etc.—"the Levites shall set it up."

There are three levels: Gershon, Kehos, and Merari.

The level of Gershon is to subdue the sitra achra and remove evil, etc.: "You will cast them into the depths of the sea," etc.

Merari is to feel bitterness over this descent.

And through this, darkness is transformed to light—the level of Kehos: "And to him shall the nations gather," and "night will shine like day," "darkness as light," "intentional sins become like merits."

This is the service of the Levites, to raise it from its fall.

The service of the Kohanim: "And Aharon and his sons shall come," etc. For "one who says, 'I have only Torah,' etc." Rather, as it is written: "I held him and would not let him go until I brought him," specifically "I held him."

But "no thought can grasp Him," and it is impossible for Him to be revealed and extended into the powers of the soul until "I brought him," etc. And this is sufficient for the understanding.

Summary

This maamar explains the difference between the lower will, which is born from intellectual understanding and emotional faculties, and the higher will, rooted in the essence of the soul. The Rebbe teaches how true connection to G‑d comes from both contemplation and self-nullification, as reflected in Torah and the service of the Leviim and Kohanim.