1392 —עצם הנשמה, מסירות נפש, והבנת רצון אלוקי

B"H, 2nd of Shevat, 5712.

Brooklyn.

Haraha"ch vavac"h iy"a nu"m etc. Yoel Shapira

Shalom u'Vrachah!

With pleasure I received your letter from the day of the yahrzeit of our Alter Rebbe, and I was happy to read that you are satisfied and thank G‑d all is well. Surely you know the teaching from the Alter Rebbe (quoted in Kuntres Limud HaChassidus ch. 3): "Maskil l'Eitan haEzrachi—Eitan is the essence of the soul that is bound to the Essence, a part of Elokah from above. The soul You have given me is pure; You created it, formed it, breathed it into me—corresponding to the four worlds. The Midrash counts five levels: Nefesh, Ruach, Neshamah, Chayah, Yechidah; and in Zohar they are included in four levels: Nefesh-Ruach-Neshamah and Neshamah l'Neshamah—corresponding to the four letters of Hashem's Name. Eitan is the strength of the soul that comes into revelation through the power of mesirus nefesh (self-sacrifice). Eitan means ancient—not new—and it refers to Shem Ayin-Beis which is not new; whereas Sag and Mah are Tohu and Tikkun—both are new creations. Shem Ayin-Beis is above Tohu and Tikkun; it is not new. It is known that Shem Ayin-Beis is in Chochmah—the inner aspect of Chochmah—as stated: 'the inner aspect of Abba is the inner aspect of Atik,' and Atik means ancient—this draws down Essence. This is 'the soul You have given me is pure'—the root of the soul as it exists in Atzilus. Atzilus is a separation of light from Ein Sof—the Emanator—which isn’t a new creation but rather a revelation of what was hidden. 'Maskil' means source that brings forth and reveals intellect; this maskil belongs only to Eitan—for Eitan has maskil; through this power he becomes Ezrachi—illuminating all faculties and senses."

Based on what’s brought many times in Chassidus on "Yiras Hashem L’Chayim" (fear of Hashem for life), as one’s level of awe increases so does life and health—even physically for a Jew—in particular regarding Eitan within the soul (the strength), when revealed. As known regarding mesirus nefesh: nefesh means will—that one gives over his will to Torah and mitzvos—and this adds vitality and health literally, as it says: May Hashem lengthen your days and years with goodness and pleasantness, and may He illuminate your portion in this world with Ner Mitzvah v'Torah Or (a mitzvah candle and Torah light), with the illumination within Torah—that is Chassidus.

Regarding what you wrote about having no one with whom to speak: It’s known what tzt"z answered Reb Hillel Paritcher: "So let souls awaken." Especially now that our Rebbeim have revealed even the deepest concepts in Chassidus—even in mother tongue—in ways understandable by all; especially practical application—this reaches every Jew even those most simple. All that’s needed is proper attention.

I sign off echoing my opening—with blessings for long days and years literally as well as their true meaning: being filled with true goodness—Torah and mitzvos permeated with inner Torah.

P.S.: Regarding what you wrote about what’s found in Chassidus on our Sages’ explanation "the Holy One desired a dwelling below," that we don’t know why He desired this—and you were puzzled since there’s great nachas ruach (pleasure) in this—as when a wise man can reveal his wisdom there’s pleasure; more than a calf wants to nurse... Understand that this cannot be compared at all above—as explained elsewhere—the pleasure for a wise man comes when revealing something to another; but above there is no other! Furthermore, specifically in Beriah-Yetzirah-Asiyah this happens only by Divine will; why there’s pleasure specifically in a dwelling below isn’t understood—as explained at length at the start of maamar Yom Tov shel Rosh Hashanah 5666.

The main point here: It’s impossible to understand why He desired this before any order of creation—for then intellect/reason did not exist at all; these were created later. Before worlds were emanated there was only Him and His Name alone—and there arose His desire for a dwelling below. Therefore it’s impossible to find any reason or logic for it—for intellect did not yet exist then. This should suffice.

Summary

The Rebbe teaches that while we can strive to understand spiritual concepts like mesirus nefesh through Chassidus, G‑d's essential desire for a dwelling below remains beyond human comprehension—it precedes reason itself. Our task is attentive effort in learning and living these truths.