תשרי י"א - אגרת הקודש פרק כ

The Alter Rebbe now adds an additional point, building on everything discussed earlier. He says, ועוד זאת, יתר על כן על כל הנ"ל—and further, this is in addition to all that was mentioned above. Up until now, we spoke about the הארה דהארה דהארה—the radiance of the radiance of the radiance, meaning the light of G‑dliness as it descends through many levels, becoming more and more concealed, until it seems almost entirely hidden within the world.

Despite this concealment, the Alter Rebbe emphasizes that even at this lowest level, there is still a glimmer of the original divine light. This is not just a theoretical point: it is something we can actually observe within the world itself. The power of creation, which is the power of Ein Sof, is not only present in the highest spiritual realms, but is revealed specifically in the lowest places.

This divine power and ability is most clearly demonstrated in the element of עפר הגשמי—the physical earth. The Alter Rebbe points out that the earth, the lowest of the four elements, is where the power of creation is most openly revealed.

While the higher elements—fire, wind, and water—have their own unique qualities, it is specifically the ground that constantly brings forth new life. The earth has the ability to continuously produce something from nothing, which is a direct expression of the infinite creative power of Ein Sof.

This revelation of divine power in the earth is not just present, but is manifest in a much more powerful and intense way than in the upper elements, or even in the hosts of heaven. The גילוי עצום ביתר עז—the intense and mighty revelation—of the power of G‑dliness is found specifically in the earth, more than in the higher elements or the celestial bodies.

In other words, the ground demonstrates a stronger and more constant expression of G‑d's creative force than anything we see in the heavens or in the more refined elements. The earth's ability to produce life is a continuous, ongoing miracle, unlike the one-time acts of creation we see elsewhere.

The Alter Rebbe explains that the upper elements and the hosts of heaven do not have the power or ability to constantly bring something into existence from nothing. שאין בכחם ויכלתם להוציא יש מאין תמיד—they lack the capacity for ongoing creation ex nihilo.

By contrast, יסוד העפר המצמיח תמיד יש מאין—the element of earth is always producing something from nothing. The grass and the trees that grow from the ground are a direct result of this ongoing creative power. The earth is unique in that it is constantly generating new life, not just once, but continuously.

The Alter Rebbe now addresses a well-known teaching from Chazal: והמזל המכה ואומר "גדל"—the spiritual mazal (source) that strikes and says "Grow!". This refers to the idea that every blade of grass has a spiritual force above that tells it to grow.

However, the Alter Rebbe clarifies that this spiritual mazal is not the source of the creation of the plant itself. Rather, it is involved in the process after the plant already exists, guiding its growth and development.

He explains that this mazal's influence—היינו לאחר שכבר צמח העשב—applies only after the grass has already sprouted. The mazal's role is to direct the further growth of the plant, but not to bring it into existence in the first place.

This distinction is crucial: the initial act of bringing something from nothing, the creation of the plant itself, does not come from the mazal. The mazal only becomes involved once there is already a physical entity present.

The mazal does not say to the plant, "Grow from nothing into something"—ואינו אומר לו לצמוח מאין ליש. Instead, it tells the plant to grow from small to large, and to develop its specific characteristics—אלא מקוטן לגודל, ולשאת פרי כל מין ומין בפרטי פרטיות.

In other words, the mazal's function is to help the plant mature, bear fruit, and express its unique qualities. But the actual creation of the plant, the transition from non-existence to existence, is not the work of the mazal. That creative power comes from the earth itself, from the koyach hatzomeach—the power of growth embedded in the ground.

But before the plant has sprouted—אבל בטרם יצמח—to whom would each mazal say anything? למי יאמר כל מזל ומזל לכל עשב ועשב בפרטי פרטיות—to which specific grass could the mazal address its command, when nothing yet exists?

The point is that the mazal can only influence something that already exists. The initial act of creation, the emergence of something from nothing, is not the result of the mazal's influence, but comes from the spiritual power within the earth itself. This highlights the unique and ongoing creative force that is present in the lowest element, the earth, which is a direct expression of the infinite power of Ein Sof.

The כח הצומח—the power of growth that is within the earth—is itself something spiritual and intangible, described here as אין ורוחני—non-material and spiritual. Yet, what emerges from it, the plants and trees, are physical entities, והם גשמיים.

This is a remarkable phenomenon: from something that is not physical, something that cannot be seen or touched—the spiritual power of growth in the ground—there emerges tangible, physical life. The earth contains within it a hidden, spiritual force that is responsible for all plant growth, and this force is not itself a physical thing. The result, however, is entirely physical: the grass, the trees, the fruits, all the vegetation that we see and use.

The Alter Rebbe is highlighting that the process of yesh me'ayin—something from nothing—occurs most openly in the earth. The kernel or seed that is planted does not itself become the plant; rather, it triggers the spiritual power within the earth to bring forth new life. This is a direct expression of the infinite power of the Ein Sof, manifesting in the lowest and most physical element, the earth.

How is it possible that a spiritual, non-physical power can produce something physical? The Alter Rebbe explains that this is only possible because רגלי א"ק מסתיימים בתחתית עשיה—the feet of Adam Kadmon (the primordial spiritual configuration) conclude in the lowest part of the world of Asiyah (action).

This means that the very end, the lowest extremity, of the highest spiritual source—Adam Kadmon—reaches all the way down and is invested in the lowest world, Asiyah, and specifically in the lowest part of Asiyah, which is the physical earth. The power of creation, which originates in the loftiest spiritual realms, is drawn down and becomes present in the most material and mundane reality.

This connection between the highest and the lowest is what allows the spiritual power of growth to bring forth physical plants and trees. The process of creation is not just a one-time event; it is a continuous flow from the highest spiritual source into the lowest physical reality, enabling the earth to constantly produce new life.

Furthermore, the Alter Rebbe explains that תחת רגליו—beneath the feet of Adam Kadmon—there shines the אור אין סוף ברוך הוא הסובב כל עלמין—the infinite light of the blessed Ein Sof that surrounds all worlds.

This light is not separated from the lower worlds by any great interruption or barrier—בלי הפסק רב ביניהם. The only separation is עיגולי א"ק לבדו—the circles (or encompassing aspect) of Adam Kadmon itself. In other words, the infinite light of Hashem, which is beyond all worlds and encompasses them, is present even at the very lowest level, just beneath the feet of Adam Kadmon, which corresponds to the lowest point in creation.

This teaches us that the infinite power of Hashem is accessible and revealed even in the most physical and mundane aspects of the world, specifically in the earth, which is the lowest of the elements. The only "barrier" is the encompassing aspect of Adam Kadmon, but otherwise, the flow of divine energy is uninterrupted all the way down to the lowest levels.

In addition to the surrounding light, the Alter Rebbe says that הקו מאור א"ס—the Kav, or line, of the infinite light—also reaches the end of the feet of Adam Kadmon. When it reaches this lowest point, it does not simply stop; rather, it shines ממטה למעלה בבחינת אור חוזר—from below to above, in the form of or chozer, returning light.

This concept of or chozer means that when the divine light descends to the lowest possible level and can go no further, it "bounces back" or reflects upward with even greater intensity. The analogy given is like sunlight: when the rays of the sun hit the ground, they cannot go any further, so they reflect back and actually make the lower atmosphere warmer than the higher atmosphere. The same is true spiritually: when the Kav reaches the lowest level, it rebounds and brings a powerful revelation back upward.

This returning light is what gives the earth its unique power to create something from nothing. The lowest point becomes the place where the highest divine energy is revealed, specifically through this process of or chozer.

The Alter Rebbe draws a parallel to the way the Kav is invested in the Sefiros of Atzilus. Just as the Kav is clothed within אריך אנפין (Arich Anpin), אבא ואימא (Abba and Imma), and זעיר אנפין (Zeir Anpin) and Nukva of Atzilus, so too, it shines as or chozer—returning light—from מלכות דאצילות (Malchus of Atzilus).

This means that the process of returning light is not only present in the lowest world, Asiyah, but is also reflected in the spiritual structure of Atzilus. The Kav, after descending through all the levels, returns and is revealed in Malchus, the lowest of the ten Sefiros of Atzilus. This returning light is what empowers Malchus to be the source of creation for the lower worlds.

In summary, the same dynamic of the highest light being revealed in the lowest place, through the process of or chozer, is present both in the spiritual worlds and in the physical world, specifically in the earth's power to create.

The Alter Rebbe now explains a deep principle: מלכות דאצילות היא בחינת כתר ממטה למעלה—Malchus of Atzilus, when viewed from below to above, is considered as Kesser, the crown, which is the highest level.

This is the meaning of the phrase נעוץ תחלתן בסופן—the beginning is wedged in the end. In other words, the very beginning, the highest level (Kesser), is found in the end, the lowest level (Malchus). This is a fundamental concept in Chassidus: the ultimate source is revealed specifically in the lowest place.

So, when the Kav descends all the way to the lowest point, it is in Malchus, but from there, it connects back to Kesser, the highest level. This is why the power of creation, the ability to bring forth something from nothing, is found specifically in the lowest element, the earth, because it is there that the beginning and the end meet.

In the same way, when the Kav of the infinite light reaches the end of its descent—סיום היושר דרגלי א"ק, the end of the straight line at the feet of Adam Kadmon—it then shines ממטה למעלה, from below to above, into the level of אור הנשמה דמלכות דמלכות דעשיה—the soul-light of Malchus of Malchus of Asiyah.

This level is described as Elokus mamash—actual godliness—emanating from the outer aspect of the vessels of Malchus of Atzilus. In other words, even in the very last, most external level of the lowest world, there is a direct revelation of godliness, coming from the highest source.

This soul-light becomes the "neshama" for all of the lower worlds—Briyah, Yetzirah, and Asiyah. So, even at the very end of the chain of creation, in the lowest and most physical reality, the divine light is present and active, empowering the earth to create something from nothing in a constant and ongoing way.

The Alter Rebbe now brings support for this idea from Sefer HaGilgulim, chapter 20, as cited in Likkutei Amarim (Tanya). There, it is explained that this illumination of the Kav of the infinite light first becomes clothed in the אור האצילות שבעשיה—the light of Atzilus that is present within Asiyah.

From there, it extends to the levels of Briyah and Yetzirah within Asiyah, and then further to the אור הנשמה דמלכות דמלכות דעשיה—the soul-light of Malchus of Malchus of Asiyah. Through this process, the power and strength of the infinite is drawn down all the way to the end of the vessel, which is the element of earth.

This is the meaning of the verse תדשא הארץ—"let the earth sprout forth." This divine command gives the earth the power to continuously produce and bring forth new life, not just at the time of creation, but constantly, forever. The infinite power of the Ein Sof is present in the earth, enabling it to create something from nothing at all times, in every year and every generation.

The Alter Rebbe continues to describe the flow of Divine energy as it descends through the worlds. After the initial illumination of the הארה זו של הקו—this radiance of the Kav—enters the level of אצילות שבעשיה—the Atzilus within Asiyah, it then continues downward.

From there, the light passes into the levels of בריאה—Beriah and יצירה—Yetzirah that exist within the world of Asiyah. In other words, even within the lowest world, Asiyah, there are inner gradations that parallel the higher worlds, and the Divine energy is drawn through each of these stages.

From these levels, the Divine energy is further drawn into the aspect of אור הנשמה דמל' דמל' דעשיה—the light of the soul of Malchus of Malchus of Asiyah. This is the very lowest point in the chain of spiritual descent: Malchus (sovereignty) of Malchus (the lowest Sefirah) within the world of Asiyah (the lowest world).

This level is called the light of the soul because it is the final spark of G‑dliness that enlivens and animates even the most physical aspects of creation. The Alter Rebbe is emphasizing how the Divine flow reaches all the way down, step by step, until it is present even in the most material and seemingly mundane reality.

Through this process, there is a unique power and strength—כח ועוז—invested in the very end-point, the vessel of Malchus of Malchus of Asiyah, which is specifically found in the element of יסוד העפר—the foundation of earth, the physical ground itself.

This is the meaning of the Torah's phrase תדשא הארץ—"let the earth sprout vegetation." The power for the earth to constantly bring forth new growth, to create something from nothing, is rooted in this Divine energy that has descended all the way down through all the worlds and Sefiros, and is now present in the physical soil.

As a result, this power is perpetual: it enables the earth to continuously act, to produce and to create, always and forever. The ground is not just a passive substance; it is imbued with an ongoing, infinite Divine force that allows it to generate life endlessly, year after year, without interruption.

This power in the earth is not just a finite force, but a manifestation of אין סוף—the Infinite. The ability of the ground to continuously produce, to bring forth vegetation and life without end, is a direct expression of the infinite power of the Ein Sof, the Infinite One.

In other words, the Alter Rebbe is teaching that the infinite nature of G‑dliness is revealed specifically in the lowest, most physical element—the earth—through its endless capacity to create anew.

This ongoing power of creation in the earth is not limited to the original six days of creation—בששת ימי בראשית. It is not just that the earth was once given the ability to produce during those first days and then left to its own devices.

Rather, the Divine energy continues to flow into the earth at every moment, sustaining its creative power perpetually. The ground's ability to bring forth new life is a constant miracle, not a one-time event.

The Alter Rebbe references the Torah's phrase ישרצו המים—"let the waters swarm with living creatures." This was one of the original acts of creation, where the waters were commanded to bring forth life.

However, as the Rebbe explains, these acts of creation—like the waters producing fish—were a one-time occurrence. After that initial creation, the waters no longer continuously produce new creatures from nothing; instead, living things reproduce from one another.

Similarly, the Torah says תוצא הארץ נפש חיה—"let the earth bring forth a living soul." This refers to the creation of animals from the ground during the six days of creation.

Again, this was a unique, one-time event. The earth was empowered to bring forth all the animals, but after that, animals reproduce from each other, not directly from the ground. The ongoing, continuous creation from nothing is found only in the earth's power to produce vegetation, not in these other acts of creation.

All of this—the one-time creation of animals and the ongoing creation of vegetation—derives from חכמה דמל' דמל' דעשיה—the Chochmah (wisdom) of Malchus of Malchus of Asiyah. This is the deepest, most inward point of Divine wisdom as it is invested in the lowest level of the lowest world.

During the six days of creation, there was a special illumination from this level, a unique outpouring of Divine kindness—chesed chinam, a kindness not dependent on any prior effort. But in the ongoing process, the earth's power to create is sustained by the continuous flow of Divine energy through all the levels described above, culminating in the physical ground itself.

During the seven days of creation, there was a unique illumination in this world—a radiance from the אור אין סוף—the infinite light of Hashem, which shone forth as a pure act of kindness, בחסד חנם—with no prior arousal from below, בלי העלאת מיין נוקבין כלל—without any need for an isarusa d'letata, an awakening from below.

This means that at the very beginning, when the world was created, the power for things to grow and come into being was given as a free gift, not dependent on any effort or input from creation itself. The earth was simply endowed with this ability by Hashem's will, without any prior action or preparation from the world below.

This power that was given to the earth is the ability to להצמיח עשבים ואילנות ופירות מאין ליש תמיד מדי שנה בשנה—to make grass, trees, and fruits grow from nothing into something, constantly, year after year.

The Alter Rebbe explains that this is a reflection of the infinite power—שהוא מעין בחי' א"ס—of the Ein Sof itself. The earth's ability to continuously bring forth new growth, not just once but on an ongoing basis, is a manifestation of Hashem's infinite creative power. This is not a one-time miracle, but a constant, ongoing process that mirrors the endlessness of the Divine.

The Rebbe continues: If this world were to exist for tens of thousands of years—ריבוי רבבות שנים—the earth would still, every single year, bring forth new growth.

This means that the power of creation embedded in the earth is truly limitless. No matter how many cycles of years pass, the ground would continue to produce, יצמיחו מדי שנה בשנה—it would make things grow year after year. This is a clear demonstration of the infinite aspect of the power Hashem placed in the earth at creation.

However, the Alter Rebbe notes that not all growth happens in the same way. אלא שיש מהן ע"י העלאת מ"נ—There are some plants and trees that grow specifically through the process of ha'alas mayin nukvin, which means an arousal from below, an isarusa d'letata.

These are the things that are הזרועים והנטועים—the sown and the planted. In other words, when a person plants a seed or a tree, he is actively participating in the process, and this effort from below is what triggers the earth's power to make them grow. So, while the earth has an inherent power to create, sometimes it requires the input and effort of a person to activate that power for certain types of growth.

Yet, even in these cases—ואעפ"כ—even though a person is involved and there is an arousal from below, the growth is still considered yesh me'ayin—something from nothing.

This means that the act of planting or sowing does not truly account for the result. The transformation from a tiny seed to a full-grown plant or tree is so radical that it cannot be attributed to the seed alone. The process remains miraculous, a true act of creation, and the involvement of the person does not diminish the wonder of it being something from nothing.

The Alter Rebbe elaborates: שהגרעין הנטוע אין לו ערך כלל לגבי הפרי—the planted seed has absolutely no comparison to the fruit that comes from it.

Not only that, but also נגד כל האילן עם הענפים והעלין—when you consider the entire tree, with all its branches and leaves, the seed is insignificant in relation to what it produces. The seed is just a tiny, seemingly lifeless object, while the tree is a complex, living organism with fruit, branches, and leaves. This further emphasizes that the process is truly yesh me'ayin, something from nothing, because the outcome is so vastly greater than the input.

The same principle applies to מיני זרעונים וירקות—all kinds of seeds and vegetables.

When you plant a small seed, what grows from it is far beyond what could be expected from the seed itself. The vegetables, the plants, the leaves—all of these are so much more than the original seed, again demonstrating the concept of yesh me'ayin in the natural world.

And this is true as well for מיני תבואה—the various types of grain. When you plant a single grain, it can produce מאות גרעינין מגרעין א'—hundreds of grains from just one seed.

This, too, is like yesh me'ayin, something from nothing. And מכ"ש הקשין והשבלים—how much more so when you consider the stalks and the ears of grain that grow, which are even less directly related to the original seed. The abundance and diversity of what emerges from a single seed is a clear sign of the miraculous, infinite power that Hashem placed in the earth, far beyond what the seed itself could naturally produce.

The fruits that come about through the raising of mayim nukvim—that is, through הזריעה והנטיעה—the sowing and the planting, are described as being exceptionally superior to those that grow on their own, from the earth's innate power of growth.

The Alter Rebbe is emphasizing here that when a person puts in effort—when we actively plant or sow seeds in the ground—what results is a fruit of much higher quality than what simply sprouts up by itself from the earth's own כח הצומח—the power of growth embedded in the ground. In other words, the produce that comes through human involvement, through our isarusa deletata, is far more refined and elevated than that which the earth generates on its own, without any input from us.

This is not just a physical observation about agriculture, but a spiritual principle: the fruits that are the result of our avodah, our effort and initiative, are much more precious and elevated than those that come automatically, without our participation. The earth's natural growth is wondrous, but the fruits that result from our own sowing and planting—our partnership with the Divine power in the earth—are described as משובחים מאד מאד—exceedingly superior.

From this, the Alter Rebbe draws a profound lesson about drawing down supreme lights into the worlds of Atzilus, Beriah, Yetzirah, and Asiyah—the four spiritual worlds, known as ABiYA. This is, in fact, the ultimate purpose of the creation of man.

Just as in the physical world, the fruits that come through our own effort are of a higher quality, so too in the spiritual realms: the Divine lights that are drawn down into the worlds through our avodah, through our own isarusa deletata, are of a much higher and more elevated order than those that come automatically, without our input. The Alter Rebbe is teaching that the goal of creation is not just for G‑d to bestow goodness upon us from above, but for us to engage, to work, and through that, to draw down even greater Divine revelation.

This principle—that what we accomplish through our own effort is far superior to what comes to us passively—applies both in the physical world of agriculture and in the spiritual work of a Jew in this world. The ultimate purpose is for us to actively participate in the process of drawing down holiness, thereby fulfilling the true intent of creation, as will be explained further elsewhere.