אלול ט' – אגרת הקודש פרק יב

The Alter Rebbe begins by explaining that the אתערותא דלעילא—arousal from above, which brings about the revelation of a great and powerful light and flow from the מאור א"ס ב"ה—the blessed light of the Ein Sof, to create the שלום—peace that we've been discussing, is actually dependent on something that happens below.

This means that the tremendous unity and harmony that exists above, the combination of the sefiros—for example, how Chesed and Gevurah come together to form Tiferes, which is the true idea of שלום, is not just a heavenly phenomenon. The way to draw down that level of peace into our world is through our own actions.

So, the Alter Rebbe is telling us that the process starts with us. The אתערותא דלתתא—arousal from below, is what triggers the arousal from above. In other words, when we do something here in this world, it causes Hashem to respond with a revelation of divine light and peace from above.

What is this אתערותא דלתתא—this arousal from below? The Alter Rebbe says it is specifically through the מעשה הצדקה—the act of tzedakah. When a person gives tzedakah, he is not just giving money; he is bestowing life, grace, kindness, and compassion on someone who has nothing of his own—למאן דלית ליה מגרמי' כלום.

This act of giving is not just about charity in the simple sense. It is about reviving the spirit of those who are downtrodden, those who are low and feel broken. By giving tzedakah, you are literally infusing life and hope into another person. This is the practical way we bring the divine peace and unity into the world—by acting with kindness and compassion toward others, especially those who are lacking.

The Alter Rebbe now brings a teaching from our sages to show that it is not only tzedakah that brings about peace. He quotes the statement, "העוסק בתורה לשמה: משים שלום בפמליא של מעלה ובפמליא של מטה"—one who studies Torah for its own sake brings peace to the heavenly entourage and to the earthly entourage.

This means that even through learning Torah, when it is done lishmah—for the sake of Torah itself, a person is able to create peace both above and below. So, there is a power in Torah study to bring about this harmony and unity, just as there is in tzedakah. The Alter Rebbe is setting up to explain the difference between these two paths and why tzedakah is unique, but first he establishes that Torah also has this effect of making peace in all realms.

He now explains what is meant by the פמליא של מעלה—the heavenly entourage. These are the spiritual officers and the middos—the divine attributes, like Michael and Gavriel, Chesed and Gevurah, which we mentioned earlier. In the language of the Zohar, these are the supreme chambers, the heichalos, in the world of Beriah.

So, when we talk about making peace in the פמליא של מעלה, we are referring to bringing harmony among these spiritual forces and attributes in the higher worlds. Through Torah study and tzedakah, we have the ability to affect even these lofty realms, uniting the different aspects of holiness above.

But there is also the פמליא של מטה—the earthly entourage. The Alter Rebbe explains that these are the lower chambers, especially in our world, עוה"ז השפל—this lowly world. Our world is unique in that it is a mixture of good and bad, a situation that began with the sin of Adam HaRishon, when he ate from the Eitz HaDaas Tov V'Ra.

Because of that sin, the world became a place where good and evil are mixed together, and, as the Alter Rebbe says, והרע שולט על הטוב—the bad dominates the good. The good is present, but it is hidden and must be uncovered. On the surface, what appears most obvious in the world is the negative, and it takes effort to reveal the good that is hidden within people and within the world itself.

The Alter Rebbe brings verses to illustrate this point. He quotes, אשר שלט האדם באדם כו'—that one man dominates another, which refers to the forces of klipah—negativity, dominating over holiness. He also brings the phrase ולאום מלאום יאמץ—one nation will overpower the other, alluding to the ongoing struggle between good and evil, like the battle between Yaakov and Esav even in the womb.

This is not just a cosmic struggle; it is something we see in our own lives and in the world around us. There is a constant wrestling between the forces of good and the forces of evil, and often it seems that the negative side is in control.

The Alter Rebbe points out that this struggle is not only on a global scale but is also vividly apparent in each individual. He refers to the human being as עולם קטן—a small world. Just as in the world at large, sometimes the good within a person is victorious, and sometimes, G‑d forbid, the opposite occurs.

This means that within each of us, there is a personal battle between our positive and negative inclinations. There are times when we feel inspired and our good side is in control, and other times when our negative traits seem to take over. When the negative dominates, there is no peace within the person; there is an inner conflict and turmoil.

The Alter Rebbe concludes this section by stating that there will not be true peace in the world until the end of days—עד עת קץ. Only then will the good be fully separated from the bad, and the good will be able to cleave to its root and source, מקור החיים ב"ה—the blessed source of life.

At that time, when the process of birur—sorting out and refining, is complete, the world will be reconnected to Hashem in a revealed way. The good will return to its source, and the negative will be removed. This is the ultimate peace that will be achieved in the days of Mashiach, when the world will be filled with the knowledge and presence of Hashem, and all impurity will be removed from the earth.

The Alter Rebbe explains that in the future, when the process of clarification and separation is complete, יתפרדו כל פועלי און—all those who do evil will be separated and fall away. This means that the forces of negativity and impurity will no longer have a foothold in the world.

He continues that ורוח הטומאה יעבור מן הארץ—the spirit of impurity will be removed from the earth. This is not just a superficial change, but a deep transformation: the very life-force, the הטוב המחייהו—the good that gives vitality even to the forces of evil—will be clarified and extracted from within them. Once the good is separated out, the evil simply dissipates, having no independent existence.

This process of clarification and the removal of evil, the Alter Rebbe says, will happen ע"י גילוי אלקותו למטה—through the revelation of G‑dliness below, in this world. It is not just a natural progression, but something that comes about through a powerful, divine revelation.

He describes this as בהארה רבה והשפעה עצומה—with a great illumination and an immense flow. This means that the world will be flooded with an overwhelming light and influence from above, a level of G‑dliness that is usually hidden, but will then be openly revealed, transforming the very fabric of existence.

The Alter Rebbe brings verses to illustrate this future revelation. He quotes, כי מלאה הארץ דעה את ה'—the earth will be filled with knowledge of Hashem. This is not just intellectual knowledge, but a deep, experiential awareness that permeates all of creation.

He also cites, ונגלה כבוד ה'—the glory of Hashem will be revealed. This means that G‑dliness will no longer be hidden or obscured by the physical world; instead, it will be openly manifest, and everyone will perceive it clearly. These verses describe the state of the world when the process of clarification is complete and the divine presence is fully revealed.

The Alter Rebbe clarifies that this complete revelation and transformation is something that will take place in the world as a whole—בכללות העולם—in the future, when Mashiach comes. It is a universal event, affecting all of creation.

At that time, the entire world will experience this overwhelming divine light and clarity, and the separation of good from evil will be absolute and permanent. This is the ultimate purpose and destiny of creation, when the world will reach its true state of harmony and peace.

However, the Alter Rebbe points out that even before this future time, there is a way for the individual—באדם התחתון, the human being below—to experience a taste of this process. He says that בכל עת מצוא—at every auspicious time, such as during tefillah (prayer), or at other special moments when a person sets aside time to be alone with his Creator, it is possible to achieve a similar kind of clarification within oneself.

Each person, כ"א לפי מעשיו—according to his own deeds and efforts, can merit a personal version of this separation of good from evil. How does one achieve this? The Alter Rebbe explains it happens ע"י עסק התורה לשמה—through engaging in Torah study for its own sake, and also וכן ע"י הצדקה—through the act of giving tzedakah (charity).

In other words, through sincere prayer, Torah study, and acts of tzedakah, a person can bring about within himself a miniature version of the future world's clarity and peace, separating the good from the negative within his own soul.

The Alter Rebbe brings a teaching from the sages to illustrate this idea. He quotes, ר"א יהיב פרוטה לעני, והדר מצלי—Rabbi Elazar would give a coin to a poor person, and only then would he pray. The reason for this is found in the verse, אני בצדק אחזה פניך—"With righteousness, I will behold Your face."

This means that by giving tzedakah before praying, a person prepares himself to truly connect with Hashem during prayer. The act of charity refines and elevates the person, making him worthy of experiencing a deeper revelation of G‑dliness. The tzedakah serves as a spiritual preparation, opening the way for the soul to approach Hashem with purity and sincerity.

What is the effect of this preparation? The Alter Rebbe explains that it brings about גילוי הארה והשפעת הדעת והתבונה—a revelation and flow of daas and tevunah, meaning a deepened awareness and understanding. This enables a person להתבונן בגדולת ה'—to meditate on the greatness of Hashem.

From this contemplation, a person is able להוליד מזה דו"ר שכליים—to give birth to intellectual awe and love of Hashem. In other words, the process of giving tzedakah and preparing oneself for prayer leads to a heightened state of spiritual sensitivity, where one's mind and heart are open to truly appreciating and connecting with the divine. This is a well-known principle: that intellectual reflection on G‑d's greatness leads to genuine feelings of love and awe.

Through this process, נברר הטוב לה'—the good within the person is clarified and elevated to Hashem, ונפרד הרע—and the negative is separated out. This means that the person's positive qualities and spiritual potential are drawn closer to G‑d, while the negative aspects are left behind and lose their influence.

This is the inner work of every Jew: to refine himself through Torah, tzedakah, and prayer, so that the good within him is connected to Hashem, and the negativity is purified and removed. This personal process mirrors the ultimate clarification that will take place in the world at large in the time to come.

The Alter Rebbe brings the verse, מצרף לכסף וכור לזהב, ואיש לפי מהללו—"A crucible for silver and a furnace for gold, and a man according to his praise." This verse is used as a metaphor for the process of refining and purifying a person’s character and inner qualities.

Just as silver and gold are purified by being placed in a crucible or furnace, so too a person is refined and elevated through his praise—that is, through his avodah, his service of Hashem, particularly in the way he reflects on and praises Hashem. The Alter Rebbe is teaching us that the process of spiritual refinement is not automatic; it depends on the individual’s own efforts and depth of connection.

This sets up the idea that just as precious metals require intense heat to remove their impurities, a person’s inner work—his meditation, his tefillah, his tzedakah—serves as the "crucible" that brings out his true goodness and separates him from negativity.

The Alter Rebbe explains the meaning of the verse: לפי הילולו את ה'—according to his praise of Hashem, specifically בעומק הדעת—with depth of understanding. When a person meditates deeply on Hashem’s greatness, this contemplation gives birth to fear and love of Hashem in his heart.

It is through this process—reflecting deeply, praising Hashem, and awakening these emotions—that the good within a person is clarified and separated from the bad. The Alter Rebbe compares this to the way impurities are separated from silver and gold in the crucible and furnace: the intense heat causes the dross to be removed, leaving only the pure metal.

So too, when a person engages in deep, heartfelt avodah, his inner "impurities"—his negative traits and tendencies—are burned away. What remains is the pure, refined good, which can then cleave to its source, to Hashem. This is the spiritual process of birur, of sorting and elevating the good, which is accomplished through the person’s own avodah, especially through tzedakah and tefillah, and through learning Torah l’shma—for its own sake.