018 —מאמרים מלוקט חלק ד - ש"פ דברים (ת"ב, נדחה) תשל"א

B"H, Shabbos Parshas Devarim (Tishah B'Av, Nidcheh), 5731.

Eichah Yashvah Badad HaIr Rabasi Am.

It is explained by the Tzemach Tzedek (Tzemach Shemo^[2]) that "Yashvah Badad" is as it is written, "Hashem Badad Yancheno" (Hashem alone guides them), and "Betach Badad Ein Yaakov" (securely alone is the eye of Yaakov). This comes about through "Rabasi Am" (great among the nations), as will be explained. We need to understand: since "Eichah" is an expression of wonder and amazement, and according to the explanation that "Yashvah Badad" means Israel is elevated to the level of "Hashem Badad Yancheno," a level of "Badad" (outside the camp—for the better), above the chain of creation, what is the wonder and amazement here? Also, we need to understand the connection between this explanation and the simple meaning, which is a description of the great descent, which is why we read Eichah on Tishah B'Av, the day of the destruction. What is the connection between the simple meaning and the Tzemach Tzedek's explanation that "Yashvah Badad" is for the good? This will be understood by first explaining the great elevation (according to the Tzemach Tzedek's explanation) in "Yashvah Badad," which is the concept of "Betach Badad Ein Yaakov." The precision in "Betach Badad Ein Yaakov" (specifically Yaakov) is as our Sages say^[4]: not like Avraham, about whom it is written "mountain," nor like Yitzchak, about whom it is written "field," but like Yaakov, who called it a "house." The elevation of "Betach Badad Ein Yaakov" that will be in the future, especially in the Third Beis HaMikdash, is the idea of Yaakov, who called it a house, and the inheritance of Yaakov is an inheritance without boundaries^[5], the level of Ratzon d'Ratzon (the will of wills), as our Sages say^[6]: whoever delights in Shabbos is given an inheritance without boundaries, the inheritance of Yaakov. This elevation that will be in the future comes through the prior state of "Yashvah Badad" of exile, etc. This is like what our Sages compared^[7] the matter of exile to Adam HaRishon being judged with divorce [just as Adam was the handiwork of the Holy One, so too Israel (who were judged with divorce) are the planting of His hands, the work of His hands^[8], a literal portion of G‑d above^[9]]. And just as Adam was judged with divorce for the sake of the elevation that would follow, up to the elevation of Matan Torah, which is even higher than the elevation of being placed in Gan Eden to work and guard it (as will be explained), so too, at Matan Torah there were seven generations that removed the Shechinah from below upwards and then seven generations that brought the Shechinah down from above to below until Matan Torah^[10]. Similarly, after Matan Torah, they needed to enter Eretz Yisrael^[11] and build the Beis HaMikdash, the place Hashem will choose^[12], which is even higher than the Mishkan, about which it is written, "I walked in a tent"^[13]. There were many adventures until the Beis HaMikdash was built, and then came the destruction of the First Temple, followed by the elevation of the Second Temple, which was greater than the First, as it is written^[14], "The glory of this latter house will be greater than the first," referring to the Second Temple, which was greater in structure and years^[15]. Similarly, regarding the destruction of the Second Temple, we will reach the elevation of the Third Temple, which will be built very soon by Moshiach Tzidkeinu, which is higher than both the First and Second Temples, as our Sages said (quoted above): not like Avraham, who is called a mountain, nor like Yitzchak, who is called a field, but like Yaakov, who called it a house. This is also the continuation in the verse, "she was like a widow"—not actually a widow, G‑d forbid^[16], because since the purpose of the descent is for the subsequent ascent, it is not a true descent, and therefore it says "like a widow"—in the likeness of a widow.

2) The idea is as explained by the Rebbe Rashab^[17], that the ultimate purpose of creation is that Hashem desired to have a dwelling place in the lower realms, and this purpose is completed through the service of the souls of Israel, as it says, "With whom did He consult (regarding all of creation)? With the souls of the righteous"^[18]. In the beginning of creation, the world was created in its fullness^[19], the main Shechinah was in the lower realms^[20], meaning the main Shechinah is the level of Or HaSovev (encompassing light). Shechinah refers to Or HaMemalei (immanent light), called Shechinah because it dwells and is invested^[21], but the main Shechinah is the level of Or HaSovev and even the Or HaSovev above all worlds, as explained at length in the series of maamarim for the yahrzeit^[22]. Although the drawing down of Or HaSovev is accomplished specifically through the service of Adam HaRishon and the souls of Israel, nevertheless, from the very beginning, the world was created in a way that it was fit and ready for the revelation of the main Shechinah, and the actual drawing down is through service. This is the meaning of "He placed him in Gan Eden to work and guard it"—through Adam's service, there was an additional light in Gan Eden. Gan Eden itself is the level of Or HaMemalei (and the fact that the world was created in its fullness means only that it was fit for the revelation of Or HaSovev, as above), but within Or HaMemalei itself, Gan Eden has two advantages over the general world: first, the light invested in the worlds is from the lower seven sefirot, while in Gan Eden, the upper three shine; second, in the worlds there is only knowledge of existence, while in Gan Eden there is revelation of essence. But all this is only the level of Memalei. "He placed him in Gan Eden to work and guard it"—through this, the level of Or HaSovev, the main Shechinah, is drawn down. However, even the service in Gan Eden is incomparable to the service after Matan Torah, as our Sages said^[24] regarding the mitzvos of the forefathers, that they were like a scent. Even though this was said about the forefathers, since until Matan Torah there was a decree that the upper realms would not descend below and the lower would not ascend above^[25], the same applied to Adam. Even though he was commanded (and thus had the advantage of being commanded and fulfilling), at least in the six mitzvos, the command as it was before Matan Torah is not like the command after Matan Torah, since the upper realms had not yet descended below. Even according to what is explained in the maamar there, that Adam's service was loftier than that of the forefathers, because Adam was the handiwork of Hashem and in Gan Eden^[26], still, as explained there, it is incomparable to the level of "Shemen Turak Shemecha," the essential drawing down at Matan Torah. However, even the service after Matan Torah is incomparable to the revelation in the Beis HaMikdash (especially through the service in the Beis HaMikdash), the place Hashem will choose, for only then was there a permanent dwelling for Him. And in the Beis HaMikdash itself, the main dwelling was in the Second Temple, for although five things were missing^[27], still, it was greater than the First in structure (place) and years (time)—the definition of the lower realms from the world itself. However, the main dwelling will be in the future, through the mitzvos that will be fulfilled then, when the mitzvos will be kept in ultimate perfection, as it says^[28], "There we will perform before You as the mitzvos of Your will," specifically there, as explained at length by the Rebbe Maharash^[29].

3) The great elevation that will be in the future can be understood from the wondrous service in this world now, which is the preparation and introduction for it^[30]. It is known^[31] the saying of the Alter Rebbe in the name of the Baal Shem Tov on the verse^[32] "Ken BaKodesh Chazisicha" (Thus in the Sanctuary I have seen You)—if only I had seen You in the time of the Beis HaMikdash. And it is known^[33] regarding the verse "VeHaIsh Moshe Anav Me'od Mikol HaAdam Asher Al Pnei HaAdamah" (Moshe was exceedingly humble more than any man on the face of the earth)^[34], that this was especially when Moshe saw the generation of Ikvesa D'Meshicha (the footsteps of Moshiach), when there would be many concealments and yet they would study Torah and fulfill mitzvos, increasing and increasing in light. This service brought humility and self-nullification to Moshe. And Moshe is truth^[35], and our Sages said^[36] that he saw the attribute of truth, so it is understood that this is truly so, that there is an advantage in the service of this world^[37] compared to the service of Moshe. From this, we understand the great elevation that will be in the future, since the revelation will come after and through such lofty service. This also explains the length of this exile, for since this exile is a preparation for the highest revelation, higher than being placed in Gan Eden, higher than Matan Torah, higher than the First and Second Temples, therefore the exile is so lengthy, so that through the service of the Jewish people during the time of exile, they will soon reach the Third Temple, which is the highest revelation, "Betach Badad Ein Yaakov," an inheritance without boundaries.

4) In order for the level of "Badad" to be drawn down below and in a settled manner ("Yashvah"—settled), the drawing down must go through the levels of the order of creation. This is what is meant by "Eichah Yashvah Badad"—that the drawing down of the level of "Badad" below, and in a settled manner, is through "Eichah." The Alef hints to many levels one above the other. Just as the Alef of "Echad" (one) is above the Ches and Dalet—seven heavens and earth and four directions of the world—Alef is the Master of the world. But the Alef of "Eichah" is above the Yud—above the ten sefirot (and it can be said, even above the ten hidden sefirot^[38]). The Alef is drawn down into the Yud (in "Eichah"), which hints to the ten sefirot of Atzilus, and then into the "Kah" (of "Eichah"), which refers to Malchus, especially as Malchus is already or also as it descends and is invested in Beriah, Yetzirah, and Asiyah^[39]. It is known^[40] the difference between "Zeh" and "Kah"—"Zeh" is pointing with a finger and saying "this," and similarly "Zos" (which is also like "Zeh," but "Zos" is the feminine aspect^[41]), which is Malchus as it is in Atzilus^[42], and "Kah" is Malchus especially as it is invested in Beriah, Yetzirah, and Asiyah, the aspect of "in Our likeness." This is the idea of "Eichah Yashvah Badad"—that "Badad" is the level of Yachid (singular) above even "Echad" (one), because the Alef here (of "Eichah") is "one and there is no second, not even a son or brother"^[43], the level of Atik where there is no division at all, as is known in Kabbalah^[44] that the union (male and female waters) in Atik is within itself. In the future, even the level of "Badad" will be drawn down in revelation below and in a settled manner^[45].

5) It is known from the Maggid^[46] that "Badad" has two Dalets: one of the giver and one of the receiver. Seemingly, Dalet is the idea of poverty, "Daloti" (I am poor), so how can there be a Dalet of the giver? It is explained there that it is like our Sages said^[47]: more than the calf wants to nurse, the cow wants to give milk. That is, there is a longing and desire in the giver to give to the receiver, and this is the Dalet of the giver. Perhaps this can be connected to what is said about "Maaseh Yadecha Tichsof" (the work of Your hands You desire). Just as the desire (the Dalet) of the giver is that the lack of the receiver be filled, so too the desire (Dalet) of the receiver must be that the lack, so to speak, of the giver be filled. As is known from the Maggid's explanation on the Mishnah, "One should only stand to pray from a heavy head"^[48], that prayer should be about the heaviness above, as the Shechinah says^[49], "It is heavy upon Me, My head, it is heavy upon Me, My arm." Similarly, the Baal Shem Tov's explanation^[50] on the verse^[51] "Zos Ashiv El Libi Al Kein Ochil"—"Zos" is the Shechinah.

6) "Eichah Yashvah Badad HaIr Rabasi Am"—Eichah is an expression of wonder, that Israel, who were on the level of "Am" (a nation), like smoldering coals^[52], and "Rabasi Am" (simply) means many divisions, and "Rabasi B'Deos"^[53]—many opinions, Daas Elyon and Daas Tachton^[54]. It is written^[55] "Ki Kel Deos Hashem" (Hashem is a G‑d of knowledges—plural^[56]), and it is known from the Alter Rebbe^[57] that they must be unified together, and even higher—that above and below are equal, "Kel Deos Hashem"—which includes both opinions together. Thus, she is "Rabasi B'Deos," Daas Elyon and Daas Tachton, and in many ways. "She was like a widow"—her husband went overseas^[58], meaning her husband is hidden. "Rabasi BaGoyim" refers to the investment in the matters of the seventy nations, "Sarati B'Medinot"—even the power of sovereignty and strength is in the nations^[59], "Hayesah Lamas"—but all this is for elevation: "Sarati" are the letters of Tishrei, when Malchus is built to be sovereign in the nations^[60]. "Hayesah Lamas" is the self-nullification of Kabbalas Ol, that specifically in the time of concealment, when she is "Rabasi Am," etc., "Sarati B'Medinot," then specifically is the self-nullification of Kabbalas Ol, "Hayesah Lamas," which is not an independent existence but only for the sake of another. It is known that the service in this world, especially in Ikvesa D'Meshicha, is not in the intellect or emotions, but in the service of Kabbalas Ol (as explained above regarding Moshe's humility). Through this, specifically, comes "Yashvah Badad," the revelation of the level of "Badad" above the chain of creation, Yachid, above even the ten hidden sefirot—in a settled manner. As explained by the Mitteler Rebbe^[61] on the verse "Ant Hu Chad V'Lo B'Chushban" (You are one but not in calculation), which is above even the ten hidden sefirot. This explains the connection between the two explanations of "Eichah Yashvah Badad"—the simple meaning and the Tzemach Tzedek's explanation about the elevation and revelation of the level of "Badad," for the revelation of the level of "Badad" above the chain of creation is through the service of Kabbalas Ol specifically during exile, as explained above. This is "Eichah Yashvah Badad"—Eichah is an expression of wonder and amazement, that from "Rabasi Am," smoldering and divided, comes to "Badad" above the chain of creation, and in a settled manner, which is a wonder. (It can also be said that the revelation and settlement of the level of "Badad" above the chain of creation is not according to the order of creation, above reason and knowledge^[62]. Therefore, also the service through which the revelation of "Badad" comes is the service of teshuvah^[63], for teshuvah is the service above the chain of creation in the soul of man.)

7) The connection of the level of "Badad," the level of Yachid, specifically to Yaakov (as it is written, "Betach Badad Ein Yaakov") is because, as explained above, "Badad" is the level of Atik, above the two lines of right and left, as it says^[64] "and there is no left in this Atika." Therefore, the revelation of this level comes specifically through the service of the third line. As it is written, "Tzion will be redeemed with justice," and the Tzemach Tzedek explains^[65] that justice is specifically with three^[66], i.e., Chesed, Gevurah, Tiferes. That is, making a dwelling for Him in a complete way is through service in all three lines, as explained by the Rebbe Rayatz on the Mishnah, "On three things the world stands"^[67], that through service in the three lines—Torah, avodah, and acts of kindness—the world stands, and the purpose of creation is completed. This is also the idea of the Third Temple, the third line, the level of an inheritance without boundaries of Yaakov, in which there will also be the inclusion of the First and Second Temples^[68]. This will be higher even than it was in Gan Eden before the sin^[69], as is known regarding Adam and Moshiach, that Adam is the acronym for Adam, David, Moshiach^[70], and the order is Alef-Dalet-Mem, which indicates order, whereas regarding Moshiach it is written^[71] "Behold, My servant will prosper, he will be exalted and lifted up and very high"—"Me'od" (very) is the letters of Adam, but in an order that indicates beyond limitation, the opposite of the order of Adam.

8) As mentioned above, the revelation of the future is drawn down specifically through our service now. From this, it is understood that there is an advantage in the service now even over the revelation of the future, as explained by the Rebbe Maharash in the Mishnah^[72] "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come," for since the service of teshuvah and good deeds in this world causes the life of the World to Come (including the revelations of the future), it must be that there is an advantage in the service of this world over the revelations of the future, for the cause is stronger than the effect. Also regarding pleasure, that the level of an inheritance without boundaries of Yaakov is in the time of "Ratzon d'Ratzon" (the will of wills, pleasure), there is an advantage in the service now, as explained there^[73] that the pleasure of the future is (generally) the pleasure of the created, while the pleasure of teshuvah and good deeds in this world is (generally) the pleasure of the Creator, "Nachas Ruach Lefanai"^[74]—that I said and My will was done.

This is why through our actions and service now, we draw down that very soon the Third Temple will be built and revealed^[75], the level of "Betach Badad Ein Yaakov," which will also include the First and Second Temples. Then "Hashem Badad Yancheno" (for every Jew), even though (and through) He found them in a desert land and in a wasteland (the service in this world), and He will bring from the desert to "Badad Yancheno" in the manner written above, "Like an eagle arouses its nest," with mercy and compassion—that very soon the redemption will come with kindness and mercy, and then the purpose of Hashem's desire to have a dwelling in the lower realms will be fulfilled.

Summary

The Rebbe teaches that exile is not a true descent, but a preparation for the ultimate revelation of G‑dliness. Through our service and self-nullification during exile, we draw down the highest Divine unity, culminating in the Third Beis HaMikdash and the fulfillment of G‑d's desire for a dwelling in the lower worlds.