017 —מאמרים מלוקט חלק ד - ש"פ דברים, תשעה-באב נדחה, ה'תשכ"ד

B"H, Shabbos Parshas Devarim, Tisha B'Av Nidcheh, 5724.

Ketz Sam LaChoshech.

"Ketz Sam LaChoshech"^[1], and it is stated in the Midrash^[2], "He set a time for the world, how many years it would act in darkness." The Tzemach Tzedek explains^[3] that this is similar to what is written in the Zohar^[4] on the verse^[5] "L'chol z'man v'eis l'chol chefetz" ("To everything there is a season, and a time to every purpose"), that there is a set time for the darkness of exile. We need to understand: since everything in the world has a set time—"l'chol z'man"—what is novel about "Ketz Sam LaChoshech"? Furthermore, the wording of the verse, "Ketz sam lachoshech," implies that darkness itself has no end, but rather an end is placed upon it. The explanation is that the reason undesirable things are not present during the fourteen times designated for good^[6] is only that they are not present in actuality; because of the positive matters present then, the undesirable things are nullified. Similarly, with light and darkness: light pushes away darkness [even a little light pushes away much darkness^[7]]. The idea of "Ketz Sam LaChoshech" is that after its end, the concept of darkness will not be relevant at all. The future redemption will be eternal, with no exile following^[8], because then the darkness of exile will not exist at all.

2) The difference in how darkness is nullified—whether it is merely pushed aside by light, or whether its existence is totally irrelevant—depends on the level of light. To push away darkness (even though its existence still remains) can be accomplished even by limited light, to the extent that even a little light pushes away much darkness^[7]. But for darkness to be completely nullified requires unlimited light. As the Midrash states^[9], the redemption from Egypt (and likewise the redemption from Babylon and other exiles until the future redemption) was a redemption followed by another exile, whereas the future redemption will be eternal, with no exile after it. This is because the redemption from Egypt is like the light of a candle, which can be extinguished^[10], while the future redemption is like the light of day, which cannot be extinguished. That is, the revelation of the future redemption will be an unlimited light that cannot be interrupted^[11], and therefore it will be an eternal redemption with no exile following^[12].

3) It is known that every revelation comes through Torah ("Torah Or"^[13]). Therefore, since the nullification of the darkness of exile is through light, to bring and hasten the future redemption even more is accomplished by studying Torah about the concept of light^[14]. It is noteworthy that in the discourse of the Rebbe Rashab, delivered on Shabbos Tisha B'Av Nidcheh^[15], the topic is light. One can say that the connection of this topic to Tisha B'Av Nidcheh^[16] is that when Tisha B'Av falls on Shabbos and is postponed, it is capable of causing the exile to be completely pushed away^[17], and the nullification of exile is through light^[18].

It is explained in the maamar that light is "ayin" (nothingness), bittul (self-nullification). [The difference between light and vessel is that light is ayin and vessel is yesh (something)]. In the bittul of light, there are three levels: the bittul of light from its own perspective, because light is of the same nature as its source; the bittul that comes from sensing its source; and the bittul that comes from the natural yearning and drive to be absorbed in its source. We need to understand: even the bittul of light from its own perspective is (seemingly) that light is not an independent existence and its whole purpose is to reveal its source. What is the difference between light itself (whose purpose is to reveal its source) and the state where it senses its source? Also, the maamar^[19] says that the bittul of light from sensing its source is the bittul of "k'lo chashiv" (considered as nothing), but the fact that light is not an independent existence and its whole purpose is to reveal its source seems to be an even greater bittul than "k'lo chashiv" [because "k'lo chashiv" is only about its importance, that it has no value compared to its source, but does not affect its actual existence], yet the maamar says that the bittul added to light by sensing its source, over and above its own bittul, is the bittul of "k'lo chashiv".

The explanation is based on the well-known idea^[20] that although light is of the same nature as its source, nevertheless, since the source is separate from the light (the source is not the source of the light, but rather the light is found from it), the light only reveals the existence of the source, not its essence^[21]. However, because of the light's connection to its source, it also senses the essence of the source (which is separate from the light and not revealed in it). Through this, it becomes nullified from its own existence. The existence of light is revelation (of the source), and when it senses that the source (the essence of the source) is above revelation, and that revelation has no value ("k'lo chashiv") compared to the source, it becomes nullified from its own existence.

Nevertheless, even the bittul of light from sensing its source is not complete bittul. Since light and its source are two distinct things, and light is outside its source, the fact that light senses its source means it senses something outside itself, which does not affect its essential existence. Therefore, the bittul caused by this awareness is only in its extension, not in its essence. The main bittul of light (complete bittul) is the bittul that comes from its yearning to be absorbed in its source. Since will (ratzon) affects one's essential existence [as the Baal Shem Tov^[22] explains on the verse^[23] "Serafim omdim mima'al lo" ("Seraphim stand above Him"), that through their desire to be absorbed in the Infinite Light, they are (as if) present (standing) there. Similarly, with human will: where a person's will is, there he is, and even more so, there he is entirely^[24]], therefore, by wanting to be absorbed in its source, the light is (as if) included in its source. Thus, the bittul from the desire to be absorbed in its source is complete bittul (like the bittul of light included in the source).

4) The maamar continues that the three levels of bittul in light correspond to three levels within light itself. The bittul of light from its own perspective is in the light that is invested in vessels. The bittul of light from sensing its source is in the light that is above being invested in vessels, but still within the realm of investment. The bittul of light from its natural yearning to be absorbed in its source is in the light that is above the realm of investment. These three levels of light, as they relate to the Sefiros, are Binah, Chochmah, and Kesser. The light invested in vessels is in Binah, because in Binah there is a union of light and vessel. This is why in Binah there is the Divine Name Havayah with the vowelization of Elokim^[25], because in Binah there is a union of light (Havayah) with vessels (Elokim)^[26]. The light above investment in vessels but still within the realm of investment is in Chochmah. The light above the realm of investment is in Kesser. This is why the bittul of "daas elyon," that "kulah kamei k'lo chashiv" (all before Him is considered as nothing), is specifically in Chochmah, which is above Binah^[27], because the bittul of "k'lo chashiv" comes from sensing its source, and therefore this bittul is specifically in Chochmah—light above investment (but still within the realm of investment). The bittul in Kesser (light above the realm of investment) is even higher than the bittul in Chochmah, for the bittul in Chochmah is the bittul of "He alone is, and there is none besides Him"^[28], the bittul of ayin, while in Kesser it is the bittul of efes (utter nothingness).

The explanation is that the reason the bittul of light from its own perspective is in the light invested in vessels, and the bittul of light from sensing its source and from its yearning to be absorbed in its source is in the light above investment, is because the concept of light is revelation, and since the main revelation of light is through its investment in vessels, therefore, the light (as it is from its own perspective) descends and is drawn to be invested in vessels. Even though vessels are the opposite of light—light is ayin and vessels are yesh (as explained above in section 3 of the maamar)—nevertheless, since the bittul (ayin) of light from its own perspective is that its purpose is to reveal its source, for this very reason it descends and is drawn to be invested in vessels, so that its revelation will be complete^[29]. But when the light senses its source, which is beyond revelation, through this it becomes nullified from the concept of revelation (as explained above in section 3) and is not drawn to be invested in vessels. However, since its bittul from sensing its source is only in its extension and not in its essence (as explained above), its bittul is such that it still remains within its own definition, the definition of revelation, and therefore it is still within the realm of investment in vessels. Through the bittul of light from its yearning to be absorbed in its source, since this bittul is in its essence, through this bittul it is not (even) within the realm of investment in vessels.

5) The above three levels of bittul in light also exist (in a similar way) in the service of man^[30]. Based on what is explained above from the maamar, that the three levels of bittul in light correspond to Binah, Chochmah, and Kesser, one can say that the three types of bittul in man's service are: the bittul of understanding founded on faith, the bittul of faith, and the bittul of mesiras nefesh (self-sacrifice).

This can be understood based on what is explained elsewhere^[31] about makif (encompassing) and p'nimi (internal), that even when the makif is drawn and invested in the p'nimi, it remains in its essence, makif. [Similarly, regarding the investment of light in vessels (where light from its own perspective is makif, and through its investment in vessels becomes internal light), even after the light is invested in vessels, it remains in its essence, light^[32]]. Likewise, with will (ratzon): even after it is drawn and invested in intellect, to the extent that it influences the intellect to be as the will desires and the intellect becomes a rationale for the will, nevertheless, it remains in its essence, will above reason. Similarly, with the investment of faith in intellect: when one contemplates with his intellect about something he believes in (with simple faith above intellect) so that he will also understand it intellectually, even after he understands it intellectually, his faith remains faith above intellect. The difference between the two analogies is that in the analogy of will invested in intellect, the fact that the intellect understands according to the will is not because of the intellect but because the will bends the intellect and changes it. Since the investment of will in intellect is such that the intellect is nullified (changed) before the will, the fact that the investment does not cause a change in the will (that even after being invested in intellect, it remains in its own existence) is not such a novelty. In the investment of faith in intellect, the fact that the intellect concludes that what he believes is true is because of the intellect [when one contemplates with his intellect so that his intellect will also be as the truth, he strives that his contemplation and analysis will be according to the true intellect^[33]], and nevertheless, the investment does not cause a change in the faith, and even after he understands the matter intellectually (from the intellect's perspective), his faith remains faith above intellect. Another difference between the two analogies: in the investment of will in intellect, the fact that will is invested in intellect and influences it to be as the will desires is because will rules over intellect (not that this affects the will). Since the will's ruling over the intellect is (not the will itself, but) its relationship to the other faculties, the descent of will and its investment in intellect is a true descent (a transition from will to intellect). In the investment of faith in intellect, the fact that one contemplates intellectually to understand the matter is for the sake of faith, so that his faith will also be internalized. Therefore, the descent of faith and its investment in intellect is not a true descent.

Based on the well-known idea^[34] that faith is bittul and intellect is existence, it is understood that the investment of faith in intellect is that bittul is drawn into existence. Since his contemplation (and understanding) is for the sake of faith [and even the fact that the intellect remains in its own existence and is not nullified to faith (as it is nullified to will) is for the sake of faith, so that even the intellect as it is in its own existence will be as faith], therefore, even after the bittul of faith is drawn into the existence of intellect, the bittul remains in its full strength. The difference between the bittul of faith invested in intellect and the bittul of faith above intellect is that the bittul of faith invested in intellect comes in the form of revelation (the bittul is revealed in the intellect), existence. In addition to the fact that the intellect (in which faith is invested) is existence, even the revelation of faith (that faith is revealed in the intellect) is existence^[35]. The bittul of faith above intellect is above the existence of revelation. [Similar to the difference between the bittul of light invested in vessels and the bittul of light above investment: even the light invested in vessels is not an independent existence and its whole purpose is to reveal its source. However, the bittul of light invested in vessels is in the form of revelation, existence. In addition to the fact that the vessels in which the light is invested are existence, even the revelation of the light (as it is revealed in the vessels) is existence. The bittul of light above investment is that it does not even have the existence of revelation].

6) Even the bittul of faith above intellect is not absolute bittul. For the bittul of faith is that one believes in Elokus even though, from his intellect (his existence), he has no proofs for it. Since the reason he believes in Elokus (even though he has no proofs) is because Elokus is sensed in his soul [but this feeling is above his existence (understanding)], therefore, the bittul of faith is not absolute, because the fact that he believes is because Elokus is sensed in him. This is similar to the bittul of light from sensing its source (the essence of the source): although this is above its existence [for the essence of the source is not revealed in the light], nevertheless, this is sensed in the light as it is in its own existence, an existence outside its source [therefore, sensing its source does not cause it to desire to be absorbed in its source]. The bittul of mesiras nefesh, where one gives his soul for Elokus (leaving his existence), is similar to the bittul of light from its yearning to be absorbed in its source. This is also evident from the continuation in Tanya^[36], that the power of mesiras nefesh in Israel is like the soul's desire to separate and leave the body and cleave to its root and source, even though it will become nothing and nullified there completely^[37]. Furthermore, in the soul's desire to be absorbed in the Infinite Light, there are two levels: the desire to be absorbed, and being consumed automatically. Since the bittul (of light) from the desire to be absorbed in its source is complete bittul (like the bittul of light included in its source, as above in section 3), even the desire itself becomes nullified.

7) The maamar continues^[38] that since the yearning of light to be absorbed in its source is because it is attached to its source, therefore, the yearning of light [and the bittul from this yearning] exists in all levels of light, even in the light invested in vessels (for the light's attachment to its source is present in all its levels), but the main yearning [and the bittul from this yearning] is in the essence of the light above the realm of investment in vessels. One can say that in the natural yearning of light to be absorbed in its source, there are two aspects: the desire to be included in its source, and the desire not to be outside its source. The main yearning is in the essence of the light, while in the light invested in vessels and within the realm of investment, it is the desire not to be outside its source, and in the essence of the light, the desire to be included in its source.

The matter is that each of these two desires has an advantage not found in the other. The desire to be included in its source is loftier, because this desire in light is due to sensing its source—and the revelation of the source is mainly in the essence of the light. The desire not to be outside its source is more internal (deeper) in the light, to the extent that this desire is in its very essence, and therefore it exists in all its levels. Similar to the difference between the soul's desire to be absorbed in the Infinite Light and the power of mesiras nefesh^[39]: the desire to be absorbed in the Infinite Light is revealed only in select individuals, while the aspect of mesiras nefesh—not to be separated, G‑d forbid, from Elokus—is revealed in every individual.

8) Based on the well-known precision in the maamarim of our Rebbeim (even regarding the time they were said), it is reasonable to say that the connection of this maamar to Tisha B'Av Nidcheh is both in the general content of the maamar—the concept of light—and also in the details about light explained in the maamar.

The point is that for darkness to be completely nullified (and not just pushed aside by light) is specifically through the revelation of unlimited light (as explained above in section 2). More specifically, it is through the revelation of light included in its source. The light that extends outside its source is meant to illuminate darkness. Like the sunlight that spreads in the space of the world (outside the sun), where the space is inherently dark, and the purpose of the light spreading in the space is to illuminate the place of darkness. The light included in its source is in a place (level) where darkness is not relevant. Similarly, above: one of the differences between the Infinite Light before the tzimtzum (light included in its essence) and the light after the tzimtzum (which is like light spreading outside its source) is that the light drawn after the tzimtzum is meant to illuminate the worlds. Therefore, the revelation of Elokus in the world through the light after the tzimtzum is in a manner of innovation: existence is natural, and Elokus is novel^[40]. [Like sunlight spreading in the space of the world, where the space is inherently dark, and the light that illuminates it is an addition and innovation]. When the world is illuminated by the revelation of the Infinite Light before the tzimtzum, Elokus is natural^[40], to the extent that there is no room at all for anything not Elokus. [Like it was before the tzimtzum, when the Infinite Light filled the space, and there was no room for the worlds to exist^[41]].

This is why the complete nullification of darkness is through the revelation of light included in its source (the Infinite Light before the tzimtzum). The light after the tzimtzum, since its purpose is to illuminate the worlds, implies that the worlds have significance relative to it, so the revelation of this light is such that the concealment and hiding of the world can obscure it. That is, in addition to the concealment of the world that exists even when the revelation is present, since the revelation of Elokus in the world through this light is in a manner of innovation (as above), it is possible for the concealment of the world to obscure even this revelation (so that there would be no revelation of Elokus in the world at all, not even a novel revelation). For the nullification of darkness, there must be a revelation of the essence of the light above the light that illuminates the worlds, for this light cannot be obscured by the world. This is what the Midrash means^[42] when it says that the future redemption is like the light of day, which cannot be extinguished; the intention is the light above any relation to the worlds, which cannot be concealed.

9) We need to understand: since through the light that illuminates the worlds, it is impossible for darkness to be nullified (it can only be pushed aside by light), and the fact that in the future redemption the darkness of exile will be nullified is because then there will be a revelation of a new light above any relation to the worlds, does that mean the world itself (as it is in its own parameters, including even the revelations relevant to the world) will remain in exile, G‑d forbid? The explanation is that one of the reasons^[43] creation was such that first there was the light above any relation to the worlds, and only from it was drawn the light that illuminates the worlds (even though, seemingly, the light relevant to the worlds should have been drawn from the outset), is so that the light relevant to the worlds would contain (at least in potential) the light above any relation to the worlds. Accordingly, even though the nullification of the darkness of exile will be through the revelation of the essence of the light above the light that illuminates the worlds, nevertheless, the redemption will also be within the parameters of the world, because the revelation of the essence of the light that will be in the future redemption will also illuminate openly in the light that illuminates the worlds, and thereby—in the world itself.

Based on this, we can explain the connection of the topics in the maamar to the nullification of the darkness of exile: the reason the maamar elaborates on the inclusion of light in its source is because the nullification of the darkness of exile is through the revelation of included light (as above in section 8). The explanation that the nature of yearning and inclusion exists even in the light within the realm of investment and even in the light invested in vessels is because, for the nullification of the darkness of exile (which is through the revelation of included light) to be within the parameters of the world, the concept of the inclusion of light in its source must also exist in the light invested in vessels.

10) This is "Ketz Sam LaChoshech"—one can say that the meaning of "ketz" in this verse is also an end (and boundary) to its beginning^[44]. That is, the concept of darkness has a place only in the light that illuminates the worlds, not in the essence of the light. It says "ketz sam lachoshech" (that the end to darkness is because an end is placed upon it, but on its own it has no end), because the fact that darkness has no place in the essence of the light—which is not within the realm of worlds—does not relate to the world. Since, from the perspective of the world's parameters, it has no end at its beginning (since it has a place in all levels relevant to the worlds), therefore, also the end at its conclusion—that in the future darkness will be nullified—would not, G‑d forbid, be within the parameters of the world. Therefore, "ketz sam lachoshech," an end at its beginning, that the light which is not within the realm of worlds, where darkness has no place, will become relevant to the world^[45]. Through this, also the end at its conclusion—the nullification of darkness that will be in the future redemption—will be within the world in its innermost aspect. Even though the nullification of darkness in the future will be through the revelation of a new light above any relation to the worlds, nevertheless, the world will be a vessel even for this light, and through this the purpose of making a dwelling for Him, blessed be He, in the lowest realms^[46] will be fulfilled: that the lowest (from its own parameters) will be a dwelling for Him, for His very essence^[47].

Summary

The Rebbe teaches that the nullification of darkness in the future redemption will be total, not just a temporary removal, through the revelation of an unlimited Divine light. This transformation is achieved by connecting even the lowest aspects of the world to the essence of G‑dliness, fulfilling the purpose of creation.