061 —מאמרים מלוקט חלק ג - יום ב' דחג השבועות, ה'תשכ"א

1. Introduction and Context of the Maamer

This discourse is the final maamer printed in the third volume of Maimorim Melukut from the Rebbe. Unlike some previous maamarim, this one was not edited and published by the Rebbe himself but was transcribed from a talk delivered on the second day of Shavuos, 5721 (1961). The style is less structured, lacking detailed notes and editorial clarity, yet it remains a faithful record of the Rebbe’s words. The maamer centers on a verse from Mishlei: “I was by Him as a nursling; I was His delight day by day, playing before Him at all times.” This verse describes how Torah existed as Hashem’s delight before creation and became the delight of humanity at Matan Torah (the giving of the Torah).

The Rebbe begins by clarifying that “I was by Him” refers not only to being raised by Hashem but also to Torah being His delight—shaashuim. Even though Torah later becomes “the delight of people,” its essential quality remains Hashem’s own delight. The transition from being Hashem’s exclusive joy to becoming accessible to humanity is central to understanding what was accomplished at Matan Torah.

2. The Essence of Torah: Delight for Hashem and Humanity

The Rebbe explores why King David was criticized for referring to Torah as “songs”—zmiros. While it is true that all worlds depend on even a minor detail of Torah, this is not its main quality. Rather, the essence of Torah is that it is Hashem’s own rejoicing—His shaashuim, His inner delight. David’s error was in emphasizing Torah’s impact on creation rather than its essential role as Hashem’s joy.

There are multiple levels within this concept: Torah as nurtured (amun), as Hashem’s plaything (shaashuim), and finally as the delight of people (bnei adam). The latter is incomparable to the essential shaashuim—the core delight that exists only for Hashem. This distinction underscores that while Torah brings joy to people, its primary identity is as Hashem’s own inner pleasure.

3. All of Torah Contained in “Anochi”

The Baal Shem Tov teaches that just as all mitzvos are included in the Ten Commandments (Aseres Hadibros), so too all of Torah is contained within the word “Anochi” (“I”). “Anochi” represents an ungraspable level—Hashem Himself, beyond any description or even hint in letters or points. Yet this very essence descended and became accessible through Matan Torah, ultimately reaching down to become “the delight of people.”

“Anochi” stands for “Ana Nafshi Kesavis Yehavis”—“I Myself have written and given [the Torah].” Thus, all of Torah contains within it the essence of Hashem Himself. The process leading up to Matan Torah—Yetzias Mitzrayim (the Exodus) and Sefiras HaOmer (counting the Omer)—are preparations for this revelation, each containing an aspect of this essential shaashuim.

4. Three Stages Called Shabbos: Pesach, Sefira, Shavuos

The Rebbe notes that Pesach (Yetzias Mitzrayim), Sefiras HaOmer, and Shavuos (Matan Torah) are all referred to as “Shabbos” in various verses. For example, when discussing when to begin counting the Omer, the Torah says “mimacharas haShabbos”—“from after Shabbos,” referring not just to Pesach but also to these other stages.

This shared designation reflects their commonality: each stage draws down an aspect of va’ehi etzlo shaashuim—Torah as Hashem’s delight. Thus, all three are united under the theme of Shabbos because they each represent a form of divine rest or pleasure associated with revelation.

5. Levels of Divine Light: Essence versus Revelation

The revelation at Matan Torah did not come from a light that can be revealed (oir she’b’geder giluy) but from the essence itself (etzem ha’oir)—a level entirely above revelation and even above concealment (helem b’etzem). This corresponds to “Anochi mi she’Anochi,” a level not hinted at by any letter or point.

This does not contradict earlier teachings that preparation through Yetzias Mitzrayim and Sefiras HaOmer leads up to Matan Torah. Even in levels above hishtalshelus (orderly progression), there exists some order and gradation so that these preparations can serve their purpose. Miracles themselves—even though they transcend nature—also follow an order.

The process allows for drawing down these essential delights step by step until they reach even human experience—the ultimate goal being “v’shaashuai es bnei adam”, “My delights are with mankind.”

6. Two Types of Surrounding Light: Makif HaKorev and Makif HaRochek

The Rebbe introduces two types of encompassing lights (makifim): a close makif (makif hakorev), which has some connection with inner faculties (koiches pnimi’im) and can be felt internally (as with Daniel’s companions who trembled though they did not see his vision); and a distant makif (makif harochek), which remains completely removed from internal experience.

This distinction plays out both in how these lights affect recipients (whether they cause awe or remain unfelt) and in their mode of influence: a straight makif (makif hayashar/oir yashar), which extends directly toward revelation—even if only surrounding—and a returning makif (makif hachoizer/oir choizer), which does not seek revelation but rather returns upward into its source.

This duality appears throughout spiritual structure: in Kesser there is Arich Anpin (close makif) and Atik Yomin (distant makif); even before Tzimtzum there are levels corresponding to expansion versus essence.

7. How Divine Influence Descends: Skipping versus Jumping (Medaleg uMekapetz)

The descent from higher levels follows two patterns: skipping with one foot (medaleg al haharim) represents drawing down influence through a minimal connection—the lowest part (“foot”) touches below while most remains above—and jumping with both feet (mekapetz al hagevois) represents bringing down influence with full force—all aspects descend together.

This distinction mirrors how Chochmah uBinah receive from Kesser: sometimes via limited rays through “hair” (mazel), sometimes via direct investment (“dressing up” in Arich). The former brings unity between Chochmah uBinah necessary for creative birth (holadah); the latter emphasizes their separation into distinct faculties.

The skipping/jumping metaphor also applies historically: Yetzias Mitzrayim involved “skipping”—a partial revelation sufficient mainly for negating evil—while Matan Torah involved “jumping”—a full revelation bringing down essence itself.

8. Two Levels of Shabbos Rest: After Effort versus Essential Rest

The concept of Shabbos contains two kinds of rest: one following effort (shebesa achar yigiyah)—like resting after six days’ work—and one inherent or essential rest (menucha be’etzsem). The first brings tangible pleasure after toil (“felt delight”), while the second is an intrinsic state (“delight not felt”), exemplified by King Solomon who enjoyed peace without prior struggle.

This duality manifests within every Shabbos: Friday night corresponds primarily to ascent from below after effort, while Shabbos day focuses on drawing down higher pleasure from above. Each period contains both aspects—in prayer (higher/essential rest) and meals (tangible/felt rest). The highest taste comes during Seudah Shlishis (“ra’ava dekol ra’avin”), reflecting future times when all will be pure menucha be’etzsem.

9. Application to Yetzias Mitzrayim, Sefiras HaOmer, and Matan Torah

The difference between Yetzias Mitzrayim and Matan Torah parallels these two types of divine influence:

• Mitzrayim:         A partial revelation (“skipping”) primarily aimed at negating evil—a menucha following effort. The light revealed then served mainly to destroy negativity rather than elevate holiness. Even so, some hidden aspect of essential rest shone through as preparation for what would follow.
• Matan Torah:  A full revelation (“jumping”) bringing down essence itself—a menucha be’etzsem. This brought about true union between above and below—the ultimate purpose.
• Sefiras HaOmer:  The period between them draws power from both levels. Counting each day must be complete (“temimos”/“shleimus”), reflecting both wholeness and fullness. This process prepares us for receiving true essential pleasure at Sinai.
• The Future Redemption:  The ultimate realization will occur in messianic times—a world filled entirely with menucha be’etzsem, where divine glory will be fully revealed. All flesh will perceive Hashem directly, and creation will reach its intended completion.

  10. Conclusion – Drawing Down Essential Delight into Creation

  Tying back to Mishlei’s verse (“I was by Him... His delight...”)—at Matan Torah, Hashem gave over His own inner pleasure, His very self (“Anochi mi she’Anochi”) into creation via the gift of Torah. Through our journey—from Egypt, through Sefiras HaOmer, to Sinai—we draw ever deeper levels of divine pleasure into our world: first through effort, then through intrinsic connection. Ultimately, this process culminates in a future era when all existence will bask in pure, essential menucha—the highest possible tainug, unbounded by limitation or concealment, fulfilling creation’s deepest purpose: that ‘the glory of Hashem shall be revealed and all flesh shall see together.’