Maamer Ve-nikdashti (5725)

Delivered on Yud Gimmel Iyar, 5725 (May 15, 1965) Commemorating the Yartzeit of the Rebbe's brother, Rav Yisroel Aryeh Leib

Introduction & Historical Context

This Maamer was delivered by the Rebbe on the 13th of Iyar (Yud Gimmel Iyar) in the year 5725. This date marks the Yartzeit of the Rebbe's brother, Rav Yisroel Aryeh Leib, who passed away in 5712 (1952). He was buried in the holy city of Safed (Tzfat).

The Rebbe often connected his brother’s name—Yisroel Aryeh Leib—to the Torah portions read around this time, specifically Acharei Mos-Kedoshim. This Maamer focuses on the verse from Parshas Emor:

"And I shall be sanctified amongst the children of Israel; I am Hashem who makes you holy." (Ve-nikdashti be-soch Bnei Yisroel ani Hashem mekadeshchem)

Section 1: Two Directions of Holiness

The Alter Rebbe explains in Likkutei Torah that "sanctified amongst the children of Israel" means that Hashem’s holiness is revealed openly in the heart of a Jew. This happens through two distinct movements:

1. Mi-lemata le-maila (From Below to Above): This is the human effort. A Jew’s heart burns like a fire with a yearning to transcend their own existence and be included in Hashem’s holiness.

2. Mi-maila le-mata (From Above to Below): In response to our effort, Hashem draws down His holiness (Ani Hashem Mekadeshchem). This descent happens through two channels:

   • Torah: Draws holiness into the Pnimiyus (inner, spiritual dimensions) of the worlds.

   • Mitzvos: Draws holiness into the Chitzoniyus (outer, physical dimensions) of the world.

Section 2: The Three Times "Kadosh"

We say "Kadosh" three times in our prayers, representing three levels of the Divine "Crown" (Keter):

• The First Kadosh (Keter over Chochma): This is the highest level, the "Surrounding Light" (Or Sovev). It is entirely beyond the world. We reach it by wanting to "go out" of ourselves.

• The Second Kadosh (Keter of Zeir Anpin): This is the spiritual crown over our emotions. It is drawn down through the study of Torah.

• The Third Kadosh (Keter of Malchus): This is the crown over the source of created beings. It is drawn down through the act of Mitzvos, impacting the physical earth.

Crucially, all these "Crowns" are of one essence. Even when the Crown descends to the lowest levels, it remains as holy as it was at the very top.

Section 3: The King’s Crowns (Midrashic Parable)

The Midrash tells a story of a country that made three crowns for the King. The King puts one crown on His own head and places the other two crowns on the heads of His children.

• The Crown on Hashem's Head: Corresponds to "Ani Hashem" (I am Hashem). This is the highest level that is usually "beyond" us.

• The Two Crowns on the Jews' Heads: Corresponds to "Kedoshim Tiyu" (You shall be holy) and "Ve-hiskadishtem" (And you shall sanctify yourselves).

Section 4: The Power of Teshuvah

It is stated in the Midrash there: “You shall be holy — one might think, like Me. Therefore the verse says: ‘For I am holy’; My holiness is higher than your holiness.”

The Tzemach Tzedek asks a profound question: How can a human being even imagine becoming holy like the Creator? According to logic, it seems impossible.

The Lubavitcher Rebbe explains:

According to Logic (Torah / Hishtalshelus):
There is no comparison between Creator and creation. The Infinite and the finite are not on the same level.

According to Essence (Atzmus / Teshuvah):
Through Teshuvah, a person connects to Hashem’s Essence, which is beyond all definitions, limitations, and logic.

A Tzadik receives the “two crowns” through Torah and mitzvos. But a Baal Teshuvah can reach even the “third crown” — the level the King normally keeps for Himself.

This does not mean a Jew takes something from Hashem. Rather, Teshuvah reveals that the soul of a Jew was always one with the Essence of the King.

Section 5: Connection to Sefiras Ha-omer & Pesach Sheni

• Sefiras Ha-omer: Usually, this time of year is about "order"—counting 1, 2, 3... step by step. This is the path of the Tzadik.

• Pesach Sheni: This is the "Second Chance," which represents Teshuvah—jumping levels even if you missed the first chance.

• Conclusion: Parshas Emor is read near Pesach Sheni. Therefore, even though we are in the "orderly" days of Sefira, there is a hint in this Maamer that a Jew can always jump to the highest level of holiness through Teshuvah.

• Quiz on Maamer Ve-nikdashti (5725)

• 1. On what specific date did the Maamer occur?
  A. 11th of Nissan, 5712 (1952)
  B. 13th of Iyar, 5725 (1965)
  C. 18th of Elul, 5750 (1990)
  D. 6th of Sivan, 5725 (1965)

  2. The Maamer was published in a booklet in 5750 (1990) to commemorate the yahrtzeit of which individual?
  A. The Rebbe’s father, Rav Levi Yitzchak
  B. The Alter Rebbe
  C. The Rebbe’s brother, Rav Yisrael Aryeh Leib
  D. The Tzemach Tzedek

  3. According to the Alter Rebbe in Likkutei Torah, what does the phrase “within the children of Israel” (Besoch Bnei Yisrael) mean?
  A. Hashem's holiness will be revealed openly in the heart of a Jew.
  B. The Jewish people should live together in one land.
  C. Holiness is only found within the Holy Temple.
  D. A Jew must only study Torah in a group.

  4. The Maamer describes the first “Kadosh” as a movement from “below to above.” What human emotion or action characterizes this?
  A. Intellectual comprehension of Jewish law.
  B. Performing physical deeds without intent.
  C. A yearning heart that burns like fire to be included in Hashem's holiness.
  D. The act of giving charity to the poor.

  5. How does the Maamer distinguish between the holiness drawn down through Torah vs. Mitzvos?
  A. Torah is for the physical world; Mitzvos are for the spiritual world.
  B. Torah impacts the inner aspects (Pnimiyus) of the worlds; Mitzvos impact the external and physical (Gashmiyus).
  C. Torah is from below to above; Mitzvos are from above to below.
  D. There is no distinction; they both draw down the same level of light.

  6. What is the spiritual level of the first “Kadosh” according to the explanation of the Sefiros?
  A. Malchus (Kingship)
  B. Zeir Anpin (The emotional attributes)
  C. Kesser (Crown) that is higher than Chokhmah
  D. Chokhmah (Wisdom)

  7. Why is the level of Kesser still called “Kadosh” even when it descends to lower levels like Malchus?
  A. Because it changes its essence to match the lower level.
  B. Because all levels of Kesser are of one essence (Mahus Echad) and do not change.
  C. Because the angels continue to say “Kadosh” regardless of where it is.
  D. Because the physical world is also holy.

  8. In the Midrashic parable of the three crowns, what does the King (Hashem) do with them?
  A. He gives all three crowns to the Jewish people.
  B. He wears all three crowns Himself.
  C. He puts one crown on His own head and two on the heads of His sons (the Jews).
  D. He gives the crowns to the angels to guard.

  9. According to the Maamer, what is the unique power of a Baal Teshuvah compared to a Tzaddik?
  A. A Baal Teshuvah only receives the two crowns given to the sons.
  B. A Baal Teshuvah can draw down the level of “Kadosh Ani” — the crown the King usually keeps for Himself.
  C. A Baal Teshuvah has a harder time reaching holiness than a Tzaddik.
  D. A Baal Teshuvah is only connected to the external aspects of the world.

  10. Why is the concept of “jumping levels” through Teshuvah only hinted at in Parshas Emor, while it is explicit in Parshas Nitzavim?
  A. Because Parshas Emor is always read after Rosh Hashanah.
  B. Because the days of Sefirat HaOmer (around Parshas Emor) are generally about orderly, step-by-step service, not “jumping.”
  C. Because the Rebbe chose not to state it there explicitly.
  D. Because Teshuvah is not relevant during the month of Iyar.

• ---

  Answer Key

  1. B

  2. C

  3. A

  4. C

  5. B

  6. C

  7. B

  8. C

  9. B

  10. B