005 —מאמרים מלוקט חלק ד - י"ג תמוז ה'תשכ"ט

B"H, 13 Tammuz 5729.

Tefillah LeMoshe Ish HaElokim.

It is explained by the Frierdiker Rebbe in his well-known sichah^[1][2] that this Psalm is connected to the redemption of Yud-Tes Kislev [as is known, the Alter Rebbe would recite each day the Tehillim portion corresponding to the day of the month^[3], and since the Psalm 'Tefillah LeMoshe' begins the monthly Tehillim portion for the 19th of the month, he recited this on the day of his redemption (Yud-Tes Kislev)]. The sichah continues that Dovid, King of Israel, had a tradition^[4] that this Psalm was composed by Moshe, as stated in the Midrash^[5] that Moshe said eleven Psalms corresponding to the eleven tribes. The sichah further notes that the Psalm begins with "A-donai Ma'on Atah..." and ends with "Vihi Noam A-donai..."; 'Ma'on' and 'Noam' are the same letters. We must understand the connection between these three ideas (the Psalm's link to the redemption of Yud-Tes Kislev, that it was composed by Moshe, and the connection between 'Ma'on' and 'Noam'). We also need to understand why the Midrash is cited as proof that Moshe composed the Psalm, when the Psalm itself says it is a prayer of Moshe.

2) This can be explained based on the well-known teaching^[7] that the redemption of Yud-Tes Kislev began the spreading of the wellsprings outward, which is the preparation and vessel for the coming of Moshiach^[8]. Accordingly, the connection of this Psalm to the redemption of Yud-Tes Kislev also points to its connection to the future redemption. This is why, after stating in the sichah that the Psalm is linked to Yud-Tes Kislev, it continues that Moshe composed it, for Moshe is the first redeemer and the final redeemer^[9]. [The sichah is precise in stating that Dovid, King of Israel, had a tradition that Moshe composed this Psalm, hinting that the aspect of Moshe relevant here is that Moshe redeemed Israel from Egypt, and that redemption is a precursor to the future redemption^[10] through Dovid Malka Meshicha, as it says: "Kimei Tzeischa Me'eretz Mitzrayim Arenu Niflaos" (As in the days of your exodus from Egypt, I will show you wonders)^[11].] The Midrash's statement that Moshe said eleven Psalms contains two ideas: one, that before (and above) ten is the Ein Sof that transcends the ten Sefiros, "Ant Hu Chad Velo BeChushban"^[12] (You are One and not in the count)^[13], and two, that eleven is the drawing down of the One (Chad Velo BeChushban) into the ten, into all ten Sefiros^[14], even into Malchus. In fact, the main drawing down of Chad Velo BeChushban is in Malchus, for the root of Malchus is in the inner dimension of Kesser. All the Sefiros have their root in the external aspect of Kesser, which is counted among the ten Sefiros^[15], but the root of Malchus is in the inner Kesser, which is not counted among the Sefiros, Chad Velo BeChushban. However, in revelation, Malchus is below all the Sefiros, descending to become the source of the worlds of Beriah, Yetzirah, and Asiyah^[16], even this physical world. In the future, the root of Malchus (Chad Velo BeChushban) will be revealed in Malchus [especially as it descended into BY"A^[16]], and through this—in the worlds of BY"A and even in this physical world. In fact, the main revelation will be in this physical world, and through this, the purpose of making a dwelling place for G‑d in the lowest realms^[17] will be fulfilled, so that this lowest world, with nothing lower than it^[18], will be a dwelling for Him, for His Essence^[19].

Accordingly, we can explain why the sichah brings the Midrash that Moshe said eleven Psalms, hinting at the connection between the Psalm 'Tefillah LeMoshe' and the future redemption. The essence of this Psalm [which is the head and beginning^[20] of the eleven Psalms] is the drawing down of the One (Chad Velo BeChushban) into the ten (all ten Sefiros, even Malchus). Based on this, we can explain the sichah's continuation that 'Ma'on' is the same letters as 'Noam'^[21]. It is explained in the discourses on 'Tefillah LeMoshe'^[22] that 'Ma'on' refers to Malchus [called 'Ma'on', meaning dwelling or house, like "his house is his wife"^[23]], and 'Noam' (delight) refers to Atik, and 'Ma'on' being the same letters as 'Noam' means that the root of Malchus is in Atik^[24]. We can say that the sichah brings, in continuation to the idea of eleven, that 'Ma'on' is the same letters as 'Noam', to hint that the revelation of the One (Chad Velo BeChushban) in the ten Sefiros will be primarily in Malchus, since the root of Malchus is in Atik.

3) The matter can be understood in more detail based on what the Rebbe Rashab explains in the maamar 'Zeh'^[25], that the Zohar^[26] states that 'Tefillah LeMoshe' is the prayer of a wealthy person^[27]. The difference between 'Tefillah LeDovid'^[28] and 'Tefillah LeMoshe' is that the former is the prayer of a pauper, while the latter is the prayer of a wealthy person. The maamar is precise: the concept of prayer is to beseech Hashem to fulfill one's lack^[29], but since a wealthy person lacks nothing^[30], what is the meaning of the prayer of a wealthy person? This is even more puzzling based on the Sages' teaching^[31] on the verse^[32] "sufficient for his lack which he lacks": 'sufficient for his lack'—you are not commanded to make him wealthy; 'which he lacks'—even a horse to ride on and a servant to run before him. From this, we see that wealth is not just lacking nothing (even a horse and servant), but being blessed with abundant bounty^[33]. Accordingly, what is the meaning of the prayer of a wealthy person? It is explained elsewhere^[34] and also in the above maamar^[35] that the prayer of a wealthy person is not for himself. As the Midrash^[36] says on the verse 'Tefillah LeMoshe', it is like three people who come to request from the king; the third says, "I request nothing for myself, but such-and-such a province is desolate and it is yours—decree that it be rebuilt." So too, Moshe did not pray for himself but for Israel. However, this explanation needs further clarification. Since prayer is service of the heart^[37], it follows that even when praying for others, the lack of others touches the heart of the one praying as if he himself lacks (and the more it touches him, the greater his prayer). Thus, even prayer for others is because he himself feels the lack, so why is it called the prayer of a wealthy person?

The point is that wealth is not just having one's needs met generously, or even more than one's needs, but being inherently wealthy. The idea is that wealthy and poor correspond to mashpia (giver) and mekabel (receiver)^[38]. Thus, even if one has abundant bounty, but it is not his own but received from others, he is poor—a receiver. True wealth is when one has everything by virtue of his own essence [this is connected to the Sages' statement^[39] that poverty and wealth are in knowledge, for daas is recognition and feeling^[40], and the advantage of recognition and feeling over intellect and understanding (chochmah and binah) is that when a person understands something, it is not that he himself knows it^[41], but that he receives^[41] the knowledge from the intellect that imparted it. Recognition and feeling mean that he himself recognizes and feels the matter^[42]. Thus, poverty and wealth are primarily in daas, for knowledge from intellect and understanding is like acquired knowledge, but he himself does not know, so even after understanding, he remains poor (lacking), and only through daas does he become wealthy. It is known^[43] that strength is in daas. When a person decides to do something because he recognizes and feels it is necessary, the decision is much stronger than one based on understanding. The reason is that understanding is subject to debate and allows for alternative views, so decisions based on understanding are not as strong^[44]. Recognition and feeling are in the essence of the idea, and in the essence, there is no room for the opposite, so the decision is unchanging. Thus, chochmah and binah (without daas) are poverty, not only for the person [because knowledge from chochmah and binah is something added to the person, and he himself lacks it], but also for the intellect itself, since understanding allows for the opposite]. Since one is inherently wealthy, there is no possibility of lack^[45]. Therefore, even though the lack of those he prays for touches him deeply, and his prayer is as if he himself lacks, nevertheless, this does not create a lack in him, and his prayer is the prayer of a wealthy person.

4) This is further understood by first noting that, as mentioned above (section 3), the wealthy person not only has his needs met but is blessed with abundant bounty. Thus, the difference between a pauper who has his needs met and a wealthy person is twofold: even in things the pauper has, it is not truly his (as above), but he possesses them in actuality; and the wealthy person is blessed with abundance—bounty the pauper does not have at all. In spirituality, these two aspects are interdependent. For the things one must have (his needs) to be truly his, not received from others but his own, is only through the abundance that is above and beyond fulfilling his lack. In avodah, when a person's service is only according to his understanding, then, in addition to being limited (sufficient for his lack), he is also lacking (internally) in that service, because understanding allows for the opposite. Only through service beyond measure and limitation—wealth—can his service be such that there is no room for the opposite.

To explain the wealth that is above fulfilling lack, the maamar^[46] first notes that even in fulfilling lack, there are two aspects, as it says "sufficient for his lack which he lacks," and the Sages say "which he lacks"—even a horse to ride on and a servant to run before him. This means that "sufficient for his lack" is to provide all that everyone needs, and then it adds "which he lacks," to provide even what he personally lacks (a horse and servant) because he is accustomed to them^[47]. Wealth is abundant bounty, even beyond "which he lacks." The maamar explains that these three aspects [the two in fulfilling lack and wealth] exist above as well [as is known^[48] that all things below are rooted above]. The idea is that in the Divine revelations above, there are three general levels: memale kol almin, sovev kol almin, and the Essence of the Ein Sof above both. Memale is the light that is invested in the worlds and beings, giving them life according to their capacity. As the Sages say^[49], just as the soul fills the body, so too Hashem fills the world; just as the soul's life is invested in the body according to each organ, so too memale gives life to each world and being according to its capacity^[50]. Sovev is the light that transcends investment in the worlds, thus it surrounds and encompasses all equally, but is still related to the worlds (hence called sovev kol almin). It is like the soul's essential life, which is inherently alive, vastly beyond the life that is invested in the body, yet is the source from which the invested life derives. This level is called "Chai Olamim" (with a patach). The difference between "Chai" (with a patach) and "Chei" (with a tzeirei) is that "Chei Olamim" (with a tzeirei) means the life of the worlds—memale, while "Chai Olamim" (with a patach) means essential life—sovev. The reason sovev is also called "Chai Olamim" is because it is like the source from which the life of the worlds is drawn. The maamar adds^[51] that the level of sovev is also called "Chayei HaChaim" (the life of life). "Chaim" is the life invested in the worlds (memale), and sovev, from which the life of the worlds is drawn, is called "Chayei HaChaim." This is what the Sages say^[52]: "the Giver of life gives you life," meaning the Giver of life (Chayei HaChaim) is the source from which life is drawn.

This is what the Sages say^[53] on the verse^[54] "Mizmor Shir LeYom HaShabbos" (A Psalm, a Song for the Sabbath Day): this is a song for the future, for the day that is entirely Shabbos and rest for the "Chai HaOlamim" (with a patach)^[55]—this refers to the level of sovev. In the future, there will be rest even from the level of Chai HaOlamim, for then there will be a revelation of the Essence of the Ein Sof, which is above any relation to the worlds (even above sovev). As it says^[56]: "He will revive us after two days, on the third day He will raise us up and we will live before Him." Likkutei Torah^[57] explains that the two days are the two revelations of memale and sovev, and the third day is the revelation of the Essence of the Ein Sof, above any relation to the worlds. "On the third day He will raise us up and we will live before Him"—before His innermost Essence. [The simple meaning of "two days" and "the third day" is that they are three times: two days are this world and Gan Eden or this world and the days of Moshiach, and the third day is the resurrection of the dead^[58]. The connection between the two explanations is^[59] that in both, the two days are the revelations of memale and sovev, and at the resurrection, there will be a revelation of the Essence.]

The above three aspects—two in fulfilling lack (sufficient for his lack and which he lacks) and wealth—correspond to the three levels above. The two aspects of fulfilling lack are the two revelations of memale and sovev. Since even the light of sovev is related to the worlds, when this light is not revealed in the world, the world is lacking. As the Sages say^[60] on the verse^[61] "And G‑d finished on the seventh day"—what was the world lacking? Rest. When Shabbos came, rest came. Rest is the level of sovev, which is above the light invested in the world, yet when this light was not revealed, the world was lacking, and when Shabbos came and this light was revealed, the lack was filled. Therefore, even the revelation of sovev is a fulfillment of lack. The fulfillment of lack through the revelation of memale is like "sufficient for his lack," and through sovev is like "which he lacks"—even a horse and servant. Wealth is the revelation of the Essence of the Ein Sof, above any relation to the worlds.

5) The difference between "sufficient for his lack" and "which he lacks" (regarding a pauper in the literal sense) is not only that the bounty of "which he lacks" is greater (even a horse and servant), but also that "which he lacks" applies only to one who is accustomed to such things. Since everything in Torah is precise, the analogy between the two revelations of memale and sovev and the two aspects of fulfilling lack is not just because sovev is a higher revelation, but also because the fulfillment of lack through sovev is only for one who is accustomed to it. This can be explained based on the maamar^[62] that the three levels of love—"bechol levavcha," "bechol nafshecha," and "bechol me'odecha"—correspond to the three levels above^[63]. The love of "bechol levavcha" is the level of memale, for by contemplating that the life of everything is G‑dliness, one comes to love Hashem with all one's heart, with both inclinations^[64]. Since the life of memale is invested in the beings, this contemplation is felt even in the animal soul. The love of "bechol nafshecha" is the level of sovev, for by contemplating that the Divine life invested in the worlds is only a ray compared to the Essence (sovev), one feels the wonder of the Ein Sof, and thus comes to the love of "bechol nafshecha," a love that is self-sacrificing (even to give up one's life^[64]), desiring to leave one's existence and be absorbed in the Ein Sof. This love is only in the G‑dly soul. There are two reasons: the recognition and feeling (which alone bring love) of the wonder of the Ein Sof can only be in the G‑dly soul, whose root is in the Name Havayah^[65], sovev^[66]. Created beings, whose root is in the Name Elokim^[65], memale^[66], cannot have (even angels, and certainly not the animal soul) recognition and feeling (in a real way) in Havayah, sovev. Also, the animal soul is about selfhood, while the love of "bechol nafshecha" is the desire to leave selfhood and be absorbed in the Ein Sof, the opposite of selfhood. The love of "bechol levavcha," which comes from contemplating and recognizing that the life of everything is G‑dliness, relates to the person's selfhood. [Just as a person loves himself, meaning he loves life and wants its extension, so too, when he understands and feels that the main thing is Divine life, he wants G‑dliness.] Therefore, this love is also in the animal soul. But the love of "bechol nafshecha," the desire to leave selfhood and be absorbed in the Ein Sof, is only in the G‑dly soul. Since its root is in the Name Havayah (sovev), even after descending below, it remains a part of Havayah, as it says^[67] "for the portion of Havayah is His people." Therefore, it desires to leave its selfhood and be absorbed in its root, sovev. It is known^[68] that the soul's descent below is for the sake of ascent, meaning that by descending, it is elevated to a higher level than before, so the purpose of the soul's descent is to be elevated above its root, which is the love of "bechol me'odecha," self-sacrifice and yearning for the Essence of the Ein Sof, above even sovev. Accordingly, the fulfillment of lack through the revelation of sovev is like "which he lacks" for one who is accustomed to it, because souls were accustomed (before their descent) to the revelation of sovev.

6) We must understand: according to the above, the fulfillment of lack through the revelation of sovev is only relevant to souls, but for created beings, it would seem that the revelation of sovev is not a fulfillment of lack, since they are not accustomed to it. Yet, the maamar brings the Sages' statement that the world was lacking rest, implying that when the revelation of sovev (rest) is absent, it is a lack even for the world. The explanation is that since the main purpose of the soul's descent is (not for the soul's ascent, but) to rectify [and elevate^[69]] the world^[70], therefore, through the love of "bechol nafshecha" of souls as they descend into the world, the world is elevated to a higher level than it is on its own, becoming connected to the level of sovev (like the soul's connection to sovev), so that when the revelation of sovev is absent, the world is lacking.

7) Further explanation is based on the maamar^[71] that the two aspects of sovev and memale correspond to the two Names, Havayah and Elokim. As explained elsewhere^[72], the Name Elokim is not only the shield and cover that conceals the light of Havayah^[73], but even the light of Havayah as it is drawn and contracted through Elokim to become the source of created beings, which is generally the light of memale, is called Elokim. Based on Tanya^[74], the creation of the world is from the Name Havayah (Havayah means "brings into being"^[75]), but if creation were from Havayah alone, the world would be nullified out of existence, so actual creation is through Elokim. Similarly, with sovev and memale, the main life of the world is from sovev (Havayah), but for the world to be limited, the life is drawn through memale (Elokim). There are two points here: the world's essential life is from sovev, but if the life from sovev itself were drawn, the world would not be limited (so much), and all beings would be equal [as explained in Tanya^[76], if creation were from Havayah alone, there would be no division of time and space], but by drawing the life (from sovev) through memale (which is invested in each being according to its capacity), differentiation is created. Another point: even the life of the world (which is limited and differentiated) that comes from memale is (not from itself, but) from sovev.

The idea is that, as explained in the maamar (section 4 above), memale is like the soul's life that spreads into the body, and sovev is like the soul's essential life. As explained elsewhere^[77], the reason the life that spreads from the soul gives life to the body is because it is connected to the soul itself, which is essentially alive [for the level of spreading life (by itself) cannot give life, and the reason the life that spreads from the soul gives life to the body is because it is connected to the soul, which is essentially alive]. Similarly, with memale and sovev, the power of the light of memale (the spreading of life) to give life to created beings is (not from itself, but) because it is connected to sovev, essential life. [Accordingly, we can explain what the maamar says (section 4 above) that sovev is called Chayei HaChaim or Chai Olamim (with a patach), and that these two names indicate two ideas: Chayei HaChaim means that from it comes the life of memale, and Chai Olamim means that from it comes the power in the life of memale to give life to the worlds.] Furthermore, the fact that in the spreading life that gives life to the body, the aspect of essential life is revealed (in its ability to give life), even though essence is above spreading^[78], is because essential life is (also) the essence of the spreading life^[79]. [Thus, the intent in sovev being called Chayei HaChaim is that the life (the essence and being) of life (memale) is sovev^[80].] Through the two aspects of the life invested in the world—outwardly, it is limited life, but inwardly, it is unlimited (thus able to create beings, as above)—these two aspects exist in the world. Outwardly, the life the world needs is only limited and small [and the revelation of sovev is entirely wealth]. Inwardly, the world senses the inner aspect of its life, that its power to give life is because it is connected to essential life. Through the level of "bechol nafshecha" in souls, the inner aspect of the world is revealed. Thus, even the world lacks the revelation of sovev, and through the revelation of sovev, the world's lack is filled.

8) Similarly, regarding wealth—the revelation of the Essence of the Ein Sof above sovev—when this is revealed in the Jewish people, there will be, in the future, a semblance of this revelation in the world^[81]. Based on this, we can explain what the maamar^[82] says in explaining the Midrash that Moshe's prayer was not for himself but for Israel, that Knesses Yisrael is the level of Malchus, and Moshe's request (the prayer of a wealthy person) for Knesses Yisrael was that the revelation of the Essence of the Ein Sof (wealth) be drawn into Malchus [and the maamar explains the Midrash's parable of requesting a province be rebuilt, that the province is Malchus, and the request is that the Essence of the Ein Sof be revealed in Malchus, thus it will be built as an everlasting edifice]. However, Moshe's request for Israel was for Israel in the literal sense, as the Midrash explains, while the maamar explains that Moshe's request for Knesses Yisrael is for Malchus. The explanation is that by drawing the revelation of the Essence of the Ein Sof into Israel, this revelation comes into Malchus, the root of the world, and thus into the world. Furthermore, as explained above (section 7) regarding the revelation of sovev that is drawn into the world by Israel, this is through revealing the inner aspect of the world's life, so too with the revelation of the Ein Sof above sovev that is drawn into the world by Israel, this is through revealing the inner aspect and root of Malchus. The maamar^[83] explains the phrase "such-and-such a province is yours" to mean that the root of Malchus is in the Essence.

We can say that one reason the maamar (section 4 above) brings the verse "He will revive us after two days, on the third day..." and explains that the two days are the two revelations of memale and sovev, and the third day is the revelation of the Essence of the Ein Sof, and that these three revelations are revealed in three times, is to hint that although time is a category of the world and the world's life (which is invested in it inwardly) is memale, nevertheless, the world is also connected to sovev and to the Ein Sof above sovev. Similarly, regarding space [the world's categories are time and space], the idea of space in the world is that it has levels of higher and lower^[84]; although the division of higher and lower in the world is due to the difference in the life invested in it, memale [as the Sages say^[85]: He stretched out His right and created the heavens, His left and created the earth; heavens (the higher worlds) are right, earth (the lower worlds) is left, and the difference between right and left is in the life of memale, as explained elsewhere^[86], and this is also understood simply], nevertheless, all the worlds are divided into three: Beriah, Yetzirah, and Asiyah^[87], which correspond to the three revelations above. As explained elsewhere^[88], matter (Beriah), the essence of existence above form and revelation, corresponds to the essential concealment of the Essence of the Ein Sof; form (Yetzirah), the revelation of matter, corresponds to sovev, the revelation of the Essence; and tikkun (Asiyah), specific form, corresponds to memale, which is invested in each world and being according to its capacity. This is also what the maamar^[89] says in explaining the blessing "Borei Nefashos," that "their lackings" (plural) are the two aspects of fulfilling lack from memale and sovev, and "for all that You have created to give life through them," which the Tur^[90] explains are things that bring delight and pleasure, is the abundant bounty of wealth from the revelation of the Essence of the Ein Sof. One reason the maamar brings this explanation from the Tur is to hint that even in the world of Asiyah (including this physical world), all three aspects exist.

However, the Divine life invested in the world (memale) is revealed in the world, and even this revelation is through the avodah of Israel [as explained in the maamar^[91] that the revelation of the three aspects of memale, sovev, and the Essence of the Ein Sof is through the three loves: "bechol levavcha," "bechol nafshecha," and "bechol me'odecha"], because the revelation of memale in the world is that the world feels alive, but it does not feel that its life is G‑dliness, and through the avodah of Israel, the world feels that its life is G‑dliness. This revelation is even now, in this world. The life of sovev, which is not invested in the world but surrounds and encompasses it, and certainly the Ein Sof above sovev—their drawing into the world is through the avodah of Israel, and the revelation of these draw-downs will be in the future, in the days of Moshiach (the revelation of sovev) and the resurrection of the dead (the revelation of the Essence of the Ein Sof above sovev), as explained above (section 4).

9) The maamar^[92] explains that Moshe is called wealthy [as above, section 3, that 'Tefillah LeMoshe' is the prayer of a wealthy person] because Moshe is the level of daas elyon (supernal knowledge). The difference is that daas tachton (lower knowledge) receives from the external aspect of Kesser, Arich, and daas elyon receives from the inner aspect of Kesser, Atik. The difference between Arich and Atik is that Arich is the source and root of the emanated beings, the level of sovev [as above, section 4, that sovev is like the source for the worlds], and Atik is the lower aspect of the Emanator, the Essence of the Ein Sof above the category of worlds. Since the revelation of sovev (Arich) is still a fulfillment of lack, and true wealth is only in the Essence of the Ein Sof above sovev (Atik), therefore, even in daas, true wealth is only in daas elyon, which receives from the inner aspect of Kesser.

According to what was explained above, section 4, that the negation of poverty (lack) is only through wealth above fulfilling lack, whereas when the bounty is only sufficient for his lack [even including "which he lacks," even a horse and servant], there remains (inwardly) a lack even regarding the limited bounty, we must say that even when avodah is from daas, recognition and feeling, but only daas tachton, which receives from Arich, the avodah is like something added to the person, and the person himself (inwardly) lacks the avodah, meaning there remains a place in the person where the revelation of G‑dliness does not shine. Even though recognition and feeling (even of daas tachton) means the person himself recognizes and feels (as above, section 3), nevertheless, since the person's essence is selfhood (not the sense that his essence is the feeling of G‑dliness), his recognition and feeling of G‑dliness is like something added to him.

In deeper terms, the reason that in the avodah of daas tachton there remains a lack is not only because the person and his recognition of G‑dliness are two things, but also because the recognition itself (of daas tachton) allows for the existence of something outside of G‑dliness^[93]. Since daas tachton receives from the external aspect of Kesser, Arich, which is generally sovev, like the source of the worlds, therefore, even from the perspective of daas itself, there is room for selfhood. This itself is the reason that through the revelation of this level in the person, he remains in his selfhood, a selfhood outside of G‑dliness. To completely fill the lack, so that there is no place where the revelation of G‑dliness does not shine, is only through the avodah of daas elyon, which receives from the inner aspect of Kesser, Atik, which is generally the Essence of the Ein Sof. Regarding the Essence of the Ein Sof, there is no existence outside of Him; on the contrary, His true existence is the true existence of all beings^[94]. Therefore, through the revelation of daas elyon, the person's recognition of G‑dliness is such that this (recognition of G‑dliness) is his entire existence.

Accordingly, we can explain why Moshe's prayer to fill the lack of Knesses Yisrael is called the prayer of a wealthy person, even though the lack of Knesses Yisrael certainly touched him deeply, because Moshe is the level of daas elyon (as above), and from the perspective of daas elyon, wealth, there is no concept of lack. That is, not only is there no lack in Moshe himself, but for Moshe, even the lack of Knesses Yisrael for whom he prayed is not a lack, because daas elyon receives from Atik, and thus he feels that the true existence of all beings is G‑dliness, and they lack nothing. Even though Moshe prayed for them, and prayer is to fill a lack, we can say that his prayer was that this reality (that they truly lack nothing) should be revealed to them as well. But in Moshe, this reality (that they lack nothing) was revealed even when they were in a state that required prayer, and therefore, his prayer is the prayer of a wealthy person. Furthermore, the fact that Moshe's prayer is called the prayer of a wealthy person is not only because even then (at the time of prayer) he was wealthy, but even more so, because his prayer was because he was wealthy. For Moshe's prayer that the lack of Knesses Yisrael [literally, and thus the lack of Malchus and the world] be filled is that the lack be filled completely, so that there is no place where the revelation of G‑dliness does not shine, and to fill the lack completely is only through the revelation of daas elyon, as above.

10) Through Dovid writing the Psalm 'Tefillah LeMoshe' in Tehillim, to be recited by all Israel, even by simple people, the power was given to every Jew to reveal the aspect of wealth within himself (from the aspect of Moshe in every Jew^[95]), and thus to fill the lack of Malchus and the world, to fill the lack completely, so that there is no place in the world where the revelation of G‑dliness does not shine. This can be connected to the Midrash^[96] explaining "Ish HaElokim": when Moshe ascended to the heavens, he was called "Ish" (man), and when he descended, "Elokim" (G‑dly). The Frierdiker Rebbe explains in the above-mentioned sichah^[97] that "Adam" (intellect) is above "Ish" (emotions), and the Midrash's statement that when Moshe ascended he was "Ish" teaches that even during prayer, when one contemplates the highest levels and attains them, ascending to the heavens, one must remember he is "Ish," with emotions that must be refined and purified, and thus, when he descends from the heavens (after prayer), he is "Elokim," meaning strength and might^[99], able to judge and act properly^[100].

According to what was explained, that Moshe's essence (emphasized in 'Tefillah LeMoshe') is that he was wealthy, we must say that the avodah of "Ish HaElokim" is connected to wealth. The idea is that the three aspects above (memale, sovev, and the Essence of the Ein Sof above sovev) have their parallel in man. The revelations of the soul correspond to memale and sovev, and the essence of the soul corresponds to the Essence of the Ein Sof. Just as above, from the perspective of memale and sovev there is room for existence outside of G‑dliness, and only from the Essence of the Ein Sof is it realized that the true existence of all beings is G‑dliness (as above, section 9), so too in man's avodah, for prayer to affect his conduct throughout the day (Ish HaElokim), it must be connected to the essence of the soul, Moshe, wealth.

11) Furthermore, the maamar^[101] explains that in Moshe's prayer for Knesses Yisrael, which is Malchus, there are two aspects: drawing down a ray from the Essence of the Ein Sof, enabling the ascent of Malchus (from below to above) into the Essence, and then drawing the Essence into Malchus (from above to below). These two aspects in Malchus are achieved through the two aspects of Ish HaElokim [when he ascended to the heavens as Ish and when he descended as Elokim] in man's avodah. Through the avodah of "when he ascended as Ish," even in the contemplation of prayer, he remembers he has emotions to refine and purify, and this is possible only when prayer is connected to the essence of the soul (as above, section 10), which draws a ray from the essence of the soul (from above to below), elevating the lower aspects of himself in prayer—thus drawing a ray from the Essence of the Ein Sof to elevate Malchus to its root in the Essence. Through the avodah of "when he descended as Elokim," since prayer is connected to the essence of the soul, it affects his conduct throughout the day, drawing and revealing the essence of the soul in his lower aspects—thus drawing and revealing the Essence in Malchus, "decree that it be built" as an everlasting edifice.

We can say that this is why the Psalm begins with "A-donai Ma'on Atah..." and ends with "Vihi Noam A-donai..."; at the beginning, it speaks of Malchus as it ascends to its root in Atik, thus it says 'Ma'on', referring to Malchus (as above, section 2), and 'Ma'on' is the same letters as 'Noam', indicating the ascent of Malchus into Atik. At the end, it speaks of Atik (Noam) being drawn into Malchus, and through Malchus, into the worlds of BY"A and even this physical world. It says "Vihi Noam A-donai Elokeinu aleinu" because the main revelation is to Israel, and through this, a semblance of this revelation will be drawn into the entire world, in the true and complete redemption through Moshiach Tzidkeinu, speedily in our days.

Summary

This maamar explores how Moshe's prayer, 'Tefillah LeMoshe,' represents the ultimate spiritual wealth—being so connected to G‑dliness that one can pray for others without personal lack. The Rebbe teaches that through revealing the Moshe within, every Jew can help bring the world to a state where G‑dliness is fully revealed everywhere.