314 —על אור מקיף, אתר שלים, ויחס העולמות

B"H, 20 Kislev 5708.

Shalom u'Vrachah!

Enclosed is a kuntres that was brought from the Beis Din yesterday. They also sent it to his colleagues from Harav Asher Shochet and Harav Shmuel Shochet, may they live, and surely they will merit to benefit the public in an appropriate manner; the merit of the public depends on them.

I am concerned that you are upset with me for not having answered your letter until now. What can I do? The burdens increase day by day. Let it be known that your letters are kept by me, and I do not despair of answering them one by one over time as I am able. But certainly, even for myself, printed matters take precedence since they reach both you and others, unlike private letters.

In this letter I will address what you raised regarding what I wrote in Kuntres Lubavitch:

a) You asked about my explanation there (in section 8) that for Ohr Makif of Atzilus to rest there must be an atar shaleim (complete place) in Beriah—since Beriah is separate and distant from Atzilus and only receives a derived light. In my view this is not difficult: the Ohr Makif must extend into Beriah and even lower into this world (see Tanya ch. 46 and elsewhere), so there must be a complete place there.

b) You commented that seemingly the act of the mitzvah of Tefillin Shel Rosh—which is also in Atzilus—should more appropriately be considered an atar shaleim for Ohr Makif of Atzilus. But as I clarified in the kuntres there (in my opinion): "It is understood that this completeness through which this Ohr Makif can rest must have some connection to it, since it is specifically through this possibility that the Ohr Makif can rest... meaning that first... one draws down the Ohr Makif of Olam HaBeriah." See there. There are several examples of this with Ohr Makif (just as something very limited draws from something unlimited above it), and certainly with Ohr Pnimi (internal light), where the vessel must correspond to the light.

c) You suggest that this is similar to hishtalshelus haKesserim zeh mizeh (the chaining of crowns from one level to another). In my opinion, hishtalshelus haKesserim zeh mizeh is broader: what I wrote above—that what draws down must resemble what is drawn down—applies also to Ohr Pnimi; indeed its main application is with Ohr Pnimi which is limited and enclothed. Hishtalshelus haKesserim zeh mizeh means that the Kesser (crown) of a lower partzuf (configuration) in many ways surpasses even the internal light of a higher partzuf. Furthermore, in Derech Chaim Shuva 5673 it says that this chaining does not occur gradually but rather the essence itself extends—and they are essentially one entity. This is not the place for further discussion.

d) You wondered why I brought an example for Isarusa d'Le'eila (awakening from above) resting in an atar shaleim from Rambam's words about prophecy rather than from Tanya or other sources on this topic. There are two reasons: First, one purpose of the kuntres was to draw those still distant from studying Chassidus closer to its study by showing them that even Nigleh (the revealed part) of Torah necessitates and hints at concepts from Toras HaNistar (the hidden Torah). Therefore I cited Rambam. Second, in familiar language such as "they direct their minds," "they request," etc., one can interpret these details as explained in the kuntres—as written there. Nevertheless, in note 3 there I referenced Chassidus—the main discourse on this topic—in Likkutei Torah Bamidbar. See also Or HaTorah by tzt"z on "On the twenty-fifth of Kislev," beginning section 12; after elaborating on distinctions between Sava and Sava d'Savin he writes: "And perhaps a root for this can be found in actual Torah," bringing proofs from Mishnah and Rambam.

Signing with wishes for Chanukah—in Hallel—the revelation of hidden light shining with increased brightness and clarity (Shaarei Orah on "On the twenty-fifth of Kislev," beginning p. 43).

Summary

The Rebbe explains deep concepts regarding how spiritual lights descend through worlds, emphasizing that vessels below must be fitting for higher lights to rest upon them. He highlights connecting Chassidus with revealed Torah sources to make its teachings accessible to all.