3975 —איך אנרגיה אלוקית מגיעה לארץ ישראל ותפקיד הערוצים הרוחניים

B"H, 22 Kislev, 5716.

Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z Ephraim Eliezer HaKohen

Shalom u'Vrachah!

In response to your letter following the farbrengen, where you raised a question about what was said: that from Malchus of Atzilus, an open mem brings down influence to the lower worlds and also to Israel through enclothement, etc., and you referenced what is written in Iggeres HaKodesh section 25 (139b): However, in Chutz LaAretz (this is the correct version, not as changed by the Tzanzar, as indicated in Luch HaTikun), vitality comes through the enclothement of external ministers appointed over the seventy nations, etc. From this it seems that in Eretz Yisroel it is not so. Indeed, it is correct that generally—Eretz Yisroel is governed only by Heaven and no other force except for the Holy One alone (see Zohar II 209 end a; see Taanis 10a beginning; and elsewhere as cited in Nitzotzei Zohar there). However, there are essential distinctions here. A) Between the seventy ministers discussed in Iggeres HaKodesh—who are appointed over the seventy nations—and between ministers and constellations through which influence comes into physicality for matters of lower worlds generally and this world specifically. Therefore it says "And Hashem will bless you in all that you do" specifically. This is explained at length in Kuntres U'Maayan (see there Maamar 19 onward; also see Sefer Derech Mitzvosecha p.106), and it is understood that similarly applies to Eretz Yisroel—for it too says "And Hashem will bless you in all that you do," and there too influence must come into physicality, as explicitly stated in Likkutei Torah Massei p.89b—see there. What is discussed in the Maamar "Lemarbeh HaMisrah" refers to enclothement within ministers and constellations. B) There is also a distinction between strong klipah and weak klipah—see Zohar II 140 end b; Ohr HaChamah on Zohar II 173a—that therefore even in Eretz Yisroel one must wash hands upon rising from sleep.

Note: Although I have not yet found this explicitly ^[2], but based on what our Sages explain ^[3] about "the host of heaven on high," besides during the time of the First Beis HaMikdash when Eretz Yisroel was not under another nation's rule—in all other periods since the king of earth had some degree of control over Eretz Yisroel, one must say so regarding its minister above. See also Iggeres HaKodesh there 140a: But when Israel went into exile among nations etc. And it is known that the redemption from Bavel was not a complete redemption from exile.

Blessings for good news regarding what we discussed at the farbrengen parenthetically—that he said he hopes to share good news about this soon, and may Hashem fulfill all your heart's desires for good also regarding this matter.

Regarding your note about a Torah portion without interruption—it should be noted Parshas Miketz (Rambam Hilchos Sefer Torah ch.8), where "this portion is connected to the previous one" (the language of Baal HaSimchah—in Torah Ohr at beginning of Miketz)—this week being Yud Tes Kislev of this year—and its themes involve clarification of seven cows, times of famine through Yosef, delight, inner Torah matters, etc. See at length in Torah Ohr and Toras Chaim.

Summary

The Rebbe explains how Divine energy reaches Eretz Yisroel differently than outside it due to unique spiritual channels but notes practical similarities regarding physical manifestation. He highlights distinctions based on historical context and connects these ideas with relevant Torah portions.