015 —מעט ביאור על הנ"ל

Me'at Biur Al Pi Ani DeParshas Tzitzis Hineh BeInyan Beis Pa'amim Ani.

See what is explained on the verse Vayikra.

The first "Ani" refers to Malchus of Atzilus, which becomes Atik for Beriah. This is the root of the higher and lower Gan Eden.

The second "Ani" is in Kesser, which is the level of Ayin (nothingness) from which Chochmah is found.

Also, in Malchus of Atzilus—this refers to what it receives from the aspect of "VeNahar Yotzei MeEden" (and a river flows from Eden), which is Chochmah and Binah, etc. As explained on the verse "Az Yashir Yisrael... Ali Be'er" regarding "Ma'ayan Ganin" (a fountain of gardens), see there.

(Alternatively, both instances of "Ani" are in Kesser, but in the manner explained in Eitz Chaim, Sha'ar 1, Chapter 3, in the explanation of "Ani Rishon VeAni Acharon"^[1]: "For Kesser is first and it is last, and it is Ayin and it is Ani—for in the aspect of Malchus of the Emanator, which is in it, it is last and called Ani, which is Malchus; and in the aspect of the root of the emanated beings in it, which is Kesser, it is first and called Ayin, the letters of Ani." End quote.)

According to this, we can say here as well that the meaning of "Ani Hashem Elokeichem"—the first time refers to the level of Ayin, the root of the emanated beings, and from this aspect comes the revelation in Gan Eden through the aspect of "VeSha'ar Reisha KeAmar Naka" (the hair of His head is like clean wool). However, the second repetition of "Ani Hashem Elokeichem" is the revelation of the aspect of Malchus of Ein Sof, called Ani, and this is the revelation that will be at Techiyas HaMeisim (the resurrection of the dead).

The reason this revelation is through "Levushei Ketalg Chivra" (garments of white wool): This is as explained in Mevo She'arim, Sha'ar 3, Part 2, Chapter 2, and in Likkutei Torah, in the additions to Daniel, on the verse "Levushei Ketalg"—that Arich is the garment of Atik Yomin. The hair of the head of this garment, which is Atik Yomin, is like clean wool. End quote.

Accordingly, the Torah, called "Sha'ar Reisha," refers to the hair of the head of Atik Yomin, and the mitzvos, called "Levushei," refer to Atik Yomin itself. Through this garment, the aspect of Ani, which is Malchus of Ein Sof itself, will be drawn and revealed. As is known, the root of the mitzvos is in the skull of Atik Yomin, etc.

Elsewhere it is explained regarding "Kadkad—Kadin U'Kadin" (this and that), that in the future there will also be two types of revelation: from above to below and from below to above. This is the idea of "Shehem VeYashfeh," which are the aspects of Yosef and Binyamin.

According to this, it can be said that this is why it is said that one who prays alone repeats the words "Ani Hashem Elokeichem" to complete the count of 248 words in Krias Shema—thus, the second "Ani" is doubled.

It is explained above that the second "Ani" is the idea of "Ne'eman Leshalem Sachar LeAsid Lavo" (faithful to pay reward in the future at Techiyas HaMeisim), and the doubling means that even in the future this revelation will also have two aspects as above: from above to below and from below to above. This is also from the aspect of Torah and from the aspect of mitzvos.

See what is written in the discourse "HaMagbihi LaSheves": that mitzvos are from below to above, as it says, "U'Tzedakah Teromem" (charity uplifts), and Torah is from above to below, etc. As is also written in the discourse on Ner Chanukah, etc., so that the mezuzah will be on the right, etc.

See also regarding the two times "Ani" said in the mitzvah of tzitzis in the Gemara (Menachos 44a), where one explanation is for reward and one for punishment. So too in Zohar III, Parshas Acharei, 78b. These are also the two aspects of chessed and gevurah.

The reason this is said specifically regarding tzitzis is because the two aspects of techeiles and white in tzitzis allude to this. See more on this in the discourse "Vayikach Korach."

Another point to note is what is written in Midrash Rabbah Miketz (beginning of the parsha), and in Parshas Kedoshim (end of chapter 24): "From the 'Ani' of flesh and blood you learn the 'Ani' of the Holy One, blessed be He"—because Pharaoh said to Yosef, "Ani Pharaoh" (I am Pharaoh), he merited all this honor; when the 'Ani' of the Holy One, blessed be He, comes, i.e., "Ani Rishon VeAni Acharon" (I am first and I am last), how much more so.

The idea is that the meaning of "Ani Hashem" is that the aspect of Ani is His essence and being, and "Hashem" is what brings into being through the contraction of the yud, Chochmah, etc.

And "VeHaChochmah MeAyin Timatzei" (and wisdom is found from Ayin)—the aspect of Ayin is the letters of Ani, and it is the most hidden of all hiddenness, etc., as above. We call it Ayin because of its great concealment, as it is not grasped or comprehended.

See what is written in the discourse "Shechorah Ani VeNa'aveh": black fire, in the explanation of "Yashet Choshech Sistro" (He places darkness as His hiding place). And what is written elsewhere regarding "Keil Dei'os"—that from below to above, the lower is called yesh (something), and above is called ayin (nothing), because it is not comprehended.

But from above to below, it is the opposite: above is yesh, and below is ayin, because before Him, all is considered as nothing.

And in the future, when there will be a revelation of G-dliness, from the aspect of Ayin and concealment will come the aspect of Ani, which Ani indicates revelation, meaning there will be a revelation of Ani, that is, what is above yesh, etc.

See more on this in the discourse "BeSha'ah Shehikdimu Yisrael Na'aseh" (when Israel preceded with 'we will do'), and as it says, "Re'u Atah Ki Ani Ani Hu" (see now that I, I am He), in Parshas Ha'azinu. The Zohar II, Mishpatim 108b, explains: "Now you see what you could not see before."

See more on this in the discourse "BaMidbar Sinai BeOhel Moed." It is also explained in the Gemara (Pesachim 68a) that this refers to the future, at the time of the resurrection of the dead, about which it is said, "Ani Amit VaAchaye" (I put to death and I bring to life). So too in Sanhedrin (91b).

This is the meaning of "when the 'Ani' of the Holy One, blessed be He, will come"—because Ani is the letters of Ayin, meaning what is now in a state of ultimate concealment and called from below to above Ayin, will in the future be drawn into revelation, so that the revelation below will also be as it is above, as it says, "Re'u Atah Ki Ani Ani Hu," etc.

As it says, "VeAmar BaYom HaHu Hinei Elokeinu Zeh" (and he will say on that day: behold, this is our G-d). This is similar to what is said: in the future, the Holy One, blessed be He, will take the sun out of its sheath, etc.—there will no longer be a sheath and concealment for the aspect of the sun of Hashem.

Also, as explained elsewhere regarding the verse, "Halo Es HaShamayim VeEs HaAretz Ani Malei" (Behold, the heavens and the earth I fill), which implies Ani itself, His essence and being, and it is written, "Melo Kol HaAretz Kevodo" (the whole earth is filled with His glory). "Kevodo" means the radiance of His glory.

The explanation is that what is revealed in the worlds is only the radiance of His glory, and "Ani Malei" is in a state of concealment and Sovev Kol Almin (encompassing all worlds). Sovev does not mean surrounding from above, as explained in Tanya, chapter 48.

And in the future, the aspect of Sovev Kol Almin will shine in a revealed way as an inner light—what is now "Ani Malei" in concealment, about this it is said, "when the 'Ani' of the Holy One, blessed be He, will come."

Similarly, it is explained in Torah Or, Parshas Bereishis, in the explanation of the verse, "Ki KaAsher HaShamayim HaChadashim VeHaAretz HaChadasha Asher Ani Oseh" (for as the new heavens and the new earth that I make). "Ani" specifically makes, meaning the Supreme Emanator, blessed be He, from whom the revelation of new souls is drawn, etc. See there.

This is the idea of "Beis Pa'amim Ani": like "Ani Rishon VeAni Acharon"—that the revelation below will be just as it is above. (As explained in the discourse "Navu LeChayich BaTorim.") See also the discourse "Rashei HaMatos" on the explanation of "Ani Rishon VeAni Acharon."

This is the meaning of "from the 'Ani' of flesh and blood you learn the 'Ani' of the Holy One, blessed be He"—for "Ani Pharaoh" indicates exaltedness and elevation, that all the people are lowly and nullified before him, and they are his servants, and he is elevated above them. This is the idea of "Ani Pharaoh"—the aspect of exaltedness, and therefore it follows, "without you, no one will lift..." See more on this in Bechayei, end of Parshas Behar.

So from this you learn about the 'Ani' of the Holy One, blessed be He, for in the attribute of His kingship, the worlds are brought into being. Through the thought of "Ana Emloch" (I will rule), the worlds were created. This is "Ani Hashem," in which the root of the existence of all created beings is drawn. All the more so, above is true existence, and before Him, all is truly considered as nothing.

This is the idea of "Halo Es HaShamayim VeEs HaAretz Ani Malei"—only it is in a state of concealment, and in the future, when there will be a revelation of this aspect, this is "when the 'Ani' of the Holy One, blessed be He, will come."

(See the explanation of the verse "Ani KeVerosh Ra'anan" in the discourse on Yom Kippur, and in the discourse on Shabbos Shabbason, and in the discourse on "Ki BaYom HaZeh YeKaper.")

It is written, "Ki Ga'oh Ga'ah" (for He has triumphed gloriously)—"Ga'ah" is mentioned twice, referring to the aspect of Sovev Kol Almin and what is even higher than Sovev Kol Almin. This is the idea of "Beis Pa'amim Ani."

All this is drawn down through the performance of mitzvos, which are the 613 Torah commandments and the 7 Rabbinic commandments, totaling 620 pillars of light, which are two times "yesh" (310). Through this, the aspect of "Ga'oh Ga'ah Adon HaNiflaos" (Master of wonders) is drawn down, etc.

Alternatively, the meaning of "when the 'Ani' of the Holy One, blessed be He, will come" is as explained in Midrash Rabbah, end of Parshas Bo: but in the future, "Ani LeVadi" (I alone), etc. See there.

Summary

This maamar delves into the dual mention of "Ani Hashem Elokeichem" in the mitzvah of tzitzis, explaining how each "Ani" represents a different Divine revelation—one hidden and one revealed. The Rebbe teaches that these correspond to the spiritual dynamics of Torah and mitzvos, and the ultimate future revelation of G-dliness in the world.