אלול כ"ה — אגרת הקודש פרק יז

The Alter Rebbe begins by quoting the words of our sages: ועטרותיהם בראשיהם, ונהנין כו'—"and their crowns are on their heads, and they delight…" This refers to the future time, when the souls will experience a new and higher kind of pleasure than what they currently receive in Gan Eden.

He explains that even though the souls in Gan Eden are already on a very lofty level, there is something even greater that awaits them at the time of Tchiyas HaMeisim—the Resurrection of the Dead. At that time, they will receive a revelation that is far beyond what is available to them now, and this is alluded to in the phrase "their crowns are on their heads." The "crown" here represents a new, transcendent level of G‑dly light that will be revealed to them.

The Alter Rebbe explains that the term עטרה—"crown"—refers to a level that surrounds and encompasses, which is called כתר—Keser. The word כתר itself comes from the root כותרת, which means something that encircles or crowns.

This is to say that Keser is not an internal light that is grasped or understood, but rather a transcendent, encompassing light. It is above and beyond the levels that can be internalized, and that is why it is described as a "crown"—it surrounds from above, rather than being absorbed within.

The Alter Rebbe continues by explaining that Keser serves as an intermediary. It connects the infinite light of the Creator—the Ein Sof—with the created beings, the Atzalim (emanated beings).

In other words, Keser stands between the Ein Sof and the world of Atzilus. It is the bridge that allows the infinite light to be drawn down and revealed to the emanated worlds. Without this intermediary, the infinite light would be too lofty to be received by any created being.

The Alter Rebbe teaches that in the future, this level of Keser—which is usually hidden and transcendent—will shine and be revealed in this physical world, Olam HaZeh, to all the Tzaddikim who will arise at the time of Tchiyas HaMeisim.

This means that the ultimate revelation of G‑dliness will not just be for the souls in Gan Eden, but will take place here, in this world, after the Resurrection. At that time, the souls will be reunited with their bodies, and it is specifically then that they will be able to receive the light of Keser, a level far higher than what is available in Gan Eden.

The Alter Rebbe immediately clarifies that this revelation is not limited to a select few. He quotes the verse ועמך כולם צדיקים כו'—"and your people are all righteous…"

This means that every Jew will merit to experience this revelation at the time of Tchiyas HaMeisim. It is not just for the greatest Tzaddikim, but for all of the Jewish people, who are all considered righteous in this context. Every soul will have a share in this ultimate revelation of the level of Sovev Kol Almin—the all-encompassing light.

The Alter Rebbe brings another teaching from our sages: עתידים צדיקים שיאמרו לפניהם קדוש—"In the future, it is destined that the righteous will have 'Kadosh' (holy) proclaimed before them."

This means that the Tzaddikim will reach such a lofty level that others will declare them as "holy." This is not just a title, but reflects the fact that they will be elevated to a state of true separation and transcendence, similar to the way we describe the angels as "holy." This is a direct result of their receiving the revelation of Keser.

The word קדוש—"holy"—means something that is distinct, separated, and elevated above. The Alter Rebbe explains that this level is not within the realm of comprehension or knowledge—it is higher and higher than the level of Chochmah and Daas that is found in Gan Eden.

In Gan Eden, the souls receive a revelation that is limited to what can be grasped and understood, according to the level of Chochmah (wisdom) and Daas (knowledge). But the level of Kodesh that will be revealed in the future is completely beyond any such limitation. It is a level that cannot be contained within the vessels of understanding, because it is utterly transcendent.

The Alter Rebbe supports this with the verse: החכמה מאין תמצא—"Wisdom comes from Ayin (nothingness)." This teaches that even Chochmah, the highest level of comprehension, is only a result of something even higher—Ayin, which is the level of Keser Elyon, the Supreme Crown.

In the language of the Zohar, this level is called Ayin—"nothingness"—because it is so sublime and transcendent that it cannot be grasped or defined. It is from this level that all wisdom ultimately derives, and it is this level that will be revealed to the souls at the time of Tchiyas HaMeisim.

The level of Keser Elyon—the Supreme Crown—is what is referred to as אין—Ayin, nothingness—in the Zohar HaKodesh. This is the source from which the highest revelations will come in the time of Tchiyas HaMeisim, the Resurrection of the Dead.

The term אין—Ayin—means that it is beyond any grasp or definition, completely removed from the world of comprehension and limitation. This is why it is called a crown, כתר, which surrounds and transcends all the lower levels. The Keser stands above the world of Atzilus and serves as an intermediary between the Ein Sof—the Infinite—and the created realms.

The flow and illumination from this level, the revelation of Keser, can only be experienced when the soul is clothed in a refined and pure body after the Resurrection. It is specifically then, after Tchiyas HaMeisim, that this supreme light will be revealed in this world.

While in Gan Eden the soul enjoys a great spiritual delight, it is still limited to the level of Memale Kol Almin. Only after the soul returns to the body, which has been purified and refined, can it receive the revelation from Keser, the level of Sevav Kol Almin. This is a unique quality of the time after the Resurrection, when the highest light will shine specifically in the physical world.

How is it possible that the body, which is the lowest and most physical aspect, should receive the highest revelation? The answer is in the principle of נעוץ תחלתן בסופן—the beginning is wedged in the end.

This means that the very highest, the Keser, is specifically found in the lowest, in the physical body. The intermediate levels do not possess this quality; it is only in the end, in the lowest realm, that the beginning, the original Divine intent, is revealed. This is a fundamental concept in Chassidus: the ultimate purpose is realized in the lowest place, and that is where the greatest light is drawn.

Another way of expressing this is with the phrase סוף מעשה במחשבה תחלה—the end of action was first in thought.

This means that what comes out last, the final product—the physical body and the world—was actually the first in the Divine thought and desire. Just as when a person wants something, his true desire is for the end result, and all the intermediate steps are only a means to reach that goal, so too, the ultimate purpose of creation is the physical world and the Jewish body. That was the original Divine intent, and therefore, the greatest revelation is reserved for the end, for the physical, which was first in Hashem's thought.

The analogy is given: a person goes to work, not because he enjoys the process, but because he wants the final reward—the pay. The same is true with the Divine intent: all the steps of creation were only to reach the ultimate goal, which is the physical body and world. That is why the highest light is revealed specifically there.

However, it is not possible to reach this supreme level immediately. First, the soul must be in Gan Eden, where it attains the level of חכמה עילאה—Supernal Wisdom—each soul according to its own measure and capacity.

This means that every soul must first go through the process of spiritual refinement and elevation in Gan Eden, where it receives its unique portion of Divine wisdom. Only after this stage can it be elevated further, through the process of Tchiyas HaMeisim, to receive the revelation from Keser.

The dew of Torah is what gives life and revival. The phrase והקיצות, היא תשיחך—"and when you awaken, it will converse with you"—refers to the Torah that a person studied in this world, which will be the source of his revival at the time of Tchiyas HaMeisim.

This means that the Torah a person learned is what sustains the soul in Gan Eden and later enables it to be revived and elevated to the highest levels after the Resurrection. The Torah is the key to both the spiritual delight in Gan Eden and the ultimate revelation of Keser in the time to come.

And with this, the matter is understood.