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Reishis Goyim Amalek - An End To Evil

The First Chassidic Discourse Delivered by The Previous Lubavitcher Rebbe, Rabbi ose! it"chak #chneersohn
Translated by Rabbi Sholom B. Wineberg

Publisher$s Fore%ord
Published and Copyrighted (c) by Sichos In English !! Eastern Par"#ay $ Broo"lyn% &.'. (()(* Tel. ( (!) /ll rights reser0ed. !+,-*.

No part of this publication may be reproduced in any form or by any means, including photocopying and translation, and digital, magnetic, or optical storage, without permission in writing from the copyright holder or the publisher. In1(2 honor o3 the approach o3 Beis &issan% #e are happy to share #ith our readers a 3reshly+edited English translation o3 Reishis 4oyim /male" ,.!5 1(6)52. This maamar is o3 particular interest because it #as the 3irst discourse deli0ered by the Pre0ious 7uba0itcher Rebbe% Rabbi 'ose3 'it8cha" Schneersohn% o3 blessed memory% a3ter succeeding to the mantle o3 leadership on Beis &issan% , !5 ((6)5). It is based on the last discourse deli0ered by his 3ather% the Rebbe Rashab% #ho passed a#ay on that date. The original translation o3 this maamar #as 3irst published in , - 1(6! 2 in response to a call o3 the Rebbe that it be #idely studied in order to ameliorate certain unto#ard e0ents that clouded the chassidic hori8on at that time. /nd since (in the #ords o3 the Rebbe Rayat8) 9the #ords o3 t8addi"im are eternally true%9 #e may sa3ely assume that its #idespread study today #ill li"e#ise help to s#eeten #hate0er situations re:uire s#eetening today.

To Farbreng With The Rebbe Rashab In Rostov

This maamar #as 3irst heard in the midst o3 the bitter ci0il #ar that shoo" the cities o3 Russia in the a3termath o3 the (6( Re0olution and the ;irst World War. The dangers #ere so 3ierce that the Rebbe Rashab had planned to lea0e Rosto0 #ith his 3amily be3ore the approaching Bolshe0i"s o0erran it. This plan ne0er e0entuated% and in 0ie# o3 the grim situation he e0en 3orbade his chassidim to 0isit him to :uench their thirst 3or Chassidus or to be recei0ed 3or pri0ate audience at yechidus. The chassidim% ho#e0er% continued to long 3or their #ell+lo0ed and #ell+remembered 0isits to the home o3 the Rebbe Rashab. <espite his emergency orders% there3ore% a large group o3 chassidim arri0ed there on Purim in order to participate in an upli3ting 3arbrengen. Thus it #as that the #hole spiritual drama described belo# too" place + in the 0ery same building in Rosto0 that #as redeemed 3rom its gentile occupants this year a3ter its se0enty years in e=ile. This house #as the home o3 the Rebbe Rashab 3rom (6(, to (6)5% and o3 the Rebbe Rayat8 3rom (6(, until he #as 3orced to 3lee 3rom Rosto0 in (6)-. To this day it resounds #ith many rich and epic moments in 7uba0itch history% and it is scheduled to soon house a 0igorous ne# branch o3 the same Tomchei Temimim 'eshi0ah #hich 3lourished in Rosto0 until (6)-. The 3arbrengen to be held #ith the 0isiting chassidim #as originally intended to be brie3. They #ere to disperse promptly because o3 the la# #hich une:ui0ocally prohibited all gatherings. >al3 an hour a3ter it began% ho#e0er% the Rebbe Rashab said 7eChaim? to all those present. ;rom that moment% as one o3 those present

records%1)2 9#e sa# a trans3ormation o0erta"e him% as i3 there #as no# a ne# spirit #ithin him.... >e called to one o3 the chassidim and as"ed him to bring mash"e.9 >is #i3e% the Rebbit8in Sterna Sarah% and his son% #ho #as later to succeed him as the Rebbe Rayat8% #ere 3ear3ul 3or his li3e. The Rebbe Rashab #as reassuring@ 9'ose3 'it8cha"% donAt be a3raid. We shall remain intact. /nd I donAt mean intact in secret chambersB I mean intact as #e o0ertly mo0e out#ard and e=tend oursel0es.9 1In the 'iddish original% mir 0eln 8ain gant8 mit un8er gant8er yet8iah 0ehispashtus.2 The chassid #ho recorded these #ords added his o#n note to his readers@ 9'ou can understand 3or yoursel0es #hat these #ords #ere hinting at.9 1I.e.% an assumed allusion to the Rebbe RashabAs o#n impending passing.2

aamar To !ilence "olshevi#s

While the chassidim #ere seated there around the Rebbe RashabAs table% ne#s arri0ed that Bolshe0i"s #ith search+#arrants #ere systematically ransac"ing their homes. ;ear 3ro8e their hearts% but the Rebbe Rashab continued as be3ore to rouse them on as they sang. /s the same chassid continues@ 9>is conduct appeared #ondrously di33erent to anything #e had pre0iously seenB #e sa# o0ert miracles 3rom him that night.9 Sure enough% #hile the Rebbe Rashab #as in the midst o3 3arbrengen% the search s:uad "noc"ed at the door. They #ere told that a search #as no# out o3 the :uestion because the Rebbe #as no# occupied. Their second 0isit struc" terror upon the chassidim% some o3 #hom by this stage #ere not completely sober. To ma"e things #orse% as one #ould ha0e thought% a mound o3 incriminating e0idence #as piled high on the table + the money that these poor chassidim had all contributed and collected 3or the up"eep o3 the Tomchei Temimim 'eshi0ah. This #as the history+ma"ing 'eshi0ah #hich the Rebbe Rashab himsel3 had 3ounded in 7uba0itch in (!6 . When he had 3led #ith his 3amily 3rom 7uba0itch in White Russia #ith the approach o3 the 4erman 3orces at the height o3 World War I% it had 3ollo#ed him southeast here% to Rosto0 on the Ri0er <on. Tomchei Temimim #as the crucible in #hich true chassidim #ere 3orged. It encapsulated the 3uture o3 the Chabad+7uba0itch tradition. It #as thus the apple o3 his eye + and the main target o3 the 'e0se"tsia. The Bolshe0i"s #ere no# inside the room. The money #as on the table% and the time had come 3or the Rebbe Rashab to deli0er a maamar. The eye+#itness continues his report@ 9Be3ore he began he directed that nothing should be remo0ed 3rom the table% and then added@ A/s I stand in the present situation% I ha0e no 3ear o3 them #hate0er.A 9They no# too" up positions 3acing him at the table. >e turned aside a little and said@ A&u% letAs start spea"ing #ords o3 Chassidus% and then they #ill be altogether nulli3ied.A 9With that he immediately embar"ed on the maamar #ith these #ords@ Reishis goyim /male"% 0eachariso adei o0ed + A/male" is the 3irst among nations% and in the end he shall be destroyed.A Its theme is that the "elipos do not ha0e any true and intrinsic e=istenceB they are non+entities. 9/3ter standing and loo"ing at him 3or a long time% the Bolshe0i"s le3t #ithout a #ord. We stayed there till about 3our a.m.9

The First

aamar $f The Rebbe Rayat%

T#o #ee"s later% on Cot8aei Shabbos% the e0e o3 the second o3 &issan% the Rebbe

Rashab departed this #orld physically. In the dynasties o3 most other chassidic trends% the succession is customarily o0ert and immediate. In the case o3 most o3 our Rebbeim% and so too in this case% the mantle o3 leadership #as accepted in gradual stages and only a3ter some time #orn o0ertly. (In 3act% the Rebbe has re3erred in #riting to Beis &issan as the day on #hich the Rebbe Rayat8 assumed the responsibilities o3 Rebbe.) In 7uba0itch tradition% the deli0ery o3 a maamar by the ne# incumbent is commonly percei0ed as indicating the acceptance o3 the &esius. Thus% in more recent years% chassidim #ho #ere pri0ileged to be present at 9 59 on the 3irst yahr8eit o3 the Rebbe Rayat8 on 'ud Sh0at% , (( 1(6,(2% testi3y that the air #as electri3ied #ith anticipation@ Was the Rebbe going to deli0er #hat #as to pro0e to be the 3irst maamar o3 one+and+a+hal3 thousandD Eeeping this tradition in mind% the 3ollo#ing 3irst+person description o3 the prelude to the 3irst maamar o3 the Rebbe Rayat8 + i.e.% the maamar #hich appears hereunder + is o3 acute interest. The description is borro#ed 3rom /sh"a0ta <eRebbe%1 *2 an account o3 the period o3 the Rebbe RashabAs passing #ritten by one o3 his close disciples% the eminent Rabbi Coshe <o0Ber Ri0"in% later rosh yeshi0ah o3 'eshi0as Torah Fa<aas in &e# 'or". 9It #as a3ter Cinchah on Shabbos Eodesh 1Parshas2 T8a0% the last day o3 the shi0ah. The chassidim #ere all #aiting 3or Caari0 in the dining room adGoining the study o3 the Rebbe 1Rashab2% #hose soul is in Eden% and the Rebbe 1Rayat82 Shlita #as in the study alone. Hne o3 his attendants called 3or me% and as soon as I entered he said #ith a bro"en heart@ ACy 3ather% a3ter all% ordered me to spea" #ords o3 Chassidus 1i.e.% to deli0er maamarim2 to /nash. But #ho am I% and ho# can I bring mysel3 to stand in 3ront o3 the members o3 the chassidic 3raternity and deli0er maamarimDA 9In his humility he #anted to continue% but I interrupted him by saying that I #ould rather not hear 3urther #ords in this 0ein. 9>e continued@ A&e0ertheless% since my 3ather ga0e me an order% I #ould li"e to deli0er a maamar o3 Chassidus 3or you. In that #ay I #ill ha0e discharged my obligation to 3ul3ill my 3atherAs holy instruction.A 9I o3 course agreed. >e did not #ant to be seatedB instead% #e #al"ed about in the study% and he recited 3or me the last maamar #hich the Rebbe 1Rashab2 o3 blessed memory deli0ered publicly + the abo0e+mentioned maamar that begins% Reishis 4oyim /male". The #ording #as identical to that o3 the original maamar% e=cept that he interspersed many glosses o3 his o#n. When it came to an end and I #as about to lea0e% he detained me 3or a moment and as"ed me not to re0eal to anyone #hat had transpired. 9 AWhy notDA I as"ed. AIn 3act% I #ould 0ery much li"e to let people "no#%A and so on. 9>e earnestly repeated his re:uest and I remained silent. When I le3t the study% ho#e0er% I shared my in3ormation Aas a secretA only #ith the elderly chassid% Rabbi Shmuel 4ourary. Since he had not been ordered to "eep it a secret% he promptly passed in on. Within a 3e# minutes% by #ord o3 mouth% the ne#s had spread throughout the #hole o3 the chassidic brotherhood% to #hom it ser0ed as a measure o3 consolation.9

A T%addi#&s

erest 'essels Retain Their !anctity

Rabbi Ri0"in 3urther relates that the Rebbe Rayat8 lent him a transcript (a "sa0) o3 the maamar 3or a 3e# days% but he #as a3raid to copy it #ithout e=plicit permission 3rom the Rebbe. /t any rate% he did ta"e the liberty o3 copying the 3ollo#ing 3e# lines

(3rom sec. - belo#). The 3irst sentence o3 this passage is repeated 0erbatim 3rom the parent maamar o3 the Rebbe Rashab% and its continuation is part o3 a long parenthetical addition by the Rebbe Rayat8@ 9/nything #hich 4+d ordained to ser0e as a proper receptor 3or the irradiation o3 >is light enGoys an essential and absolute e=istence. (Hne might add that this is the meaning o3 teachings such as%1-2 A>oliness cannot be displaced%A and1,2 ARitual obGects retain their sanctity.A Thus% the place in #hich a t8addi" studied Torah and engaged in the ser0ice o3 4+d retains its sanctity e0en a3ter he has risen out o3 corporeal li3e and begun true li3e% 3or the luminescence o3 his <i0ine ser0ice remains there. We may there3ore say that the place in #hich he studied and engaged in Torah% and all the 0essels he utili8ed in the course o3 his spiritual ser0ice% retain their sanctity as part o3 his personal share in the spiritual recti3ication and ele0ation o3 the #orld...).9 In this passage% the Rebbe once obser0ed%1.2 #e see 9something truly #ondrous9 + that a t8addi"As holiness 3ully retains its ongoing po#er not only #ith regard to his manuscripts and learned boo"s and the li"e% but e0en #ith regard to his e0eryday obGects% such as his table and chair. Coreo0er% the Rebbe points out% the conte=t ma"es it clear that the Rebbe Rayat8 is li"ening this relationship to the relationship bet#een the 90essels9 and the 9lights9 o3 the realm o3 /t8ilus. ;urthermore% the Rebbe continues% this ongoing holiness continues po#er3ully #hile the table remains an ordinary e0eryday table. So po#er3ully% indeed% does it continue% that (as the passage interpolated by the Rebbe Rayat8 goes on to describe) 9once% in about the year ,.-, or ,.-. 1(!!,+.2% I sa# my re0ered 3ather 1the Rebbe Rashab2 enter the study o3 his 3ather + my grand3ather 1the Rebbe Caharash2...% #here he stood against the table% opposite his 3atherAs chair.9 9In other #ords%9 the Rebbe concludes% 9he entered that room e=actly as he had been accustomed to entering it 3or yechidus. /nd the term yechidus signi3ies that the yechidah (the soulAs innermost core) o3 the indi0idual coming 3or yechidus 3uses #ith the yechidah o3 the indi0idual to #hom he comes 3or yechidus....9

An (nusual )ublishing *istory

In , -* 1(6!*2 the Editorial Board o3 Ht8ar >aChassidim% the 7uba0itch publishing arm #hich is responsible 3or maamarim% as"ed the Rebbe #hether they should publish the maamar o3 the Rebbe Rayat8 in honor o3 Beis &issan. The Rebbe directed that it should appear in ad0ance o3 that date% together #ith sources and the glosses that he had appended #hen it appeared in Se3er >aCaamarim ,.)5. The RebbeAs reply mentioned that 9this is e0idently the closing maamar 1o3 the Rebbe Rashab2.9 When the proo3 pages #ere submitted to the Rebbe 3or his appro0al he indicated the abo0e+mentioned additions o3 the Rebbe Rayat8 by enclosing them in parentheses% and it #as assumed at this stage that this #as ho# the maamar #as to appear in print. / number o3 interesting points emerge 3rom the RebbeAs re#rite o3 the dra3t proposed 3or the PublisherAs Pre3ace. ;irstly@ Though the Rebbe himsel3 had described Reishis 4oyim /male" as being 9e0idently the closing maamar 1o3 the Rebbe Rashab2%9 he did not consider it right that this pre3ace should describe it + #ithout 3urther :uali3ication + as 9the closing maamar%9 because there is one more maamar% the one beginning >ineh /nochi% #hich the Rebbe Rashab deli0ered a3ter this one. The solution to this seeming anomaly is to be 3ound in Rabbi Ri0"inAs account o3 the uni:ue circumstances in #hich the maamar beginning >ineh /nochi #as deli0ered@

9Hn Shabbos Eodesh Parshas 1Ei2 Sisa% a maamar #as deli0ered 1by the Rebbe Rashab2 on the #ords% >ineh /nochi Eores Bris.... The only ones present #ere his son 1the Rebbe Rayat82 and three others% including mysel3% the #riter o3 these lines. >ence% Reishis 4oyim /male" is the last maamar that the Rebbe Rashab deli0ered publicly. It is also the 3irst maamar that the Rebbe Rayat8 deli0ered #hen he 3irst became Rebbe.9 /ccordingly% the RebbeAs point is e0idently that though Reishis 4oyim /male" is not literally the last maamar o3 the Rebbe Rashab% ne0ertheless% since it #as the last one deli0ered publicly% and its theme #as ta"en up by his son immediately on his succession% one may still apply to it the :uotation 3rom Cidrash Tehillim% 9/t the place that this one ceased% this one began.9 Secondly@ Commenting on the interpolations% the Rebbe commented on the dra3t 3or the PublisherAs Pre3ace that 9there are many pro3ound things to be learned by comparing the #ay a particular concept is e=plained in the original maamar #ith the #ay it is e=plained by the additions in the second maamar.9 The Rebbe goes on to say that 9this may 3re:uently be seen in the t#o manners in #hich material is added in the maamarim o3 the T8emach T8ede"@ (a) the interpolations are indicated by parentheses% sometimes introduced by 1an initial letter or #hate0er2 to sho# that #hat 3ollo#s is an appended glossB (b) the interpolations are incorporated in the body o3 the te=t% sometimes entailing changes in it% so that together they become one maamar + as in this case.9 This 3inal phrase made it clear that the Rebbe had not intended that his earlier indication o3 the interpolations should appear in the printed 0ersionB rather% they and the original te=t together #ere to constitute one maamar.

+choes $f The

aamar In ,-./ And ,-0.

In /dar% , *5 1(6 52% e=actly 3i3ty years a3ter the time o3 the Rebbe RashabAs last maamar% the Rebbe deli0ered a series o3 three maamarim #hich #ere based on three parallel discourses o3 the Rebbe Rashab + the abo0e+mentioned Reishis 4oyim /male" and t#o other related ones. In the PublisherAs Pre3ace the Rebbe noted the 3i3ty+year anni0ersary% and described the ne# maamarim as being 9parts 1o3 the earlier maamarim2% #ith alterations and additions.9 Eeeping in mind that Reishis 4oyim /male" #as e=plicitly intended to nulli3y the /male" o3 that era% 0i8.% the Bolshe0i"s% it may perhaps be assumed that the deli0ery o3 these parallel maamarim in /dar , *5 1(6 52 #as li"e#ise intended to nulli3y the pain3ul decree #hich at e=actly this time the Rebbe began to publicly campaign against + the issue #hich is popularly "no#n as 9Who is a Ie#D9 Some years later% on the e0e o3 Rosh Chodesh &issan% , - 1(6! 2%1 2 the Rebbe urged that Reishis 4oyim /male" be #idely studied. /t the same time he made #hat appears to ha0e been an allusion to the insistent appeal #hich #as being heard in the ;ederal Court at e=actly that time contesting the o#nership o3 the historic library o3 the Rebbe Rayat8. (Jltimately% the court decided that it #as not to be inherited by any pri0ate 3amily memberB it #as the la#3ul property o3 /gudas Chassidei Chabad% #ith the Rebbe at its head e= o33icio).

An +nd To 1ar#ness
To conclude #ith the thought #ith #hich the Rebbe closes one o3 the maamarim o3 , *5 1(6 52@1!2 Battling against the "elipah o3 /male" by means o3 the <i0ine spar" #ithin oneAs soul and by means o3 oneAs conscious 3aculties brings about162 94+dAs battle against /male" 3rom generation to generation%9 a phrase #hich the Targum

relates to the generation o3 Cashiach. It brings about the time at #hich1(52 914+d2 has set a limit to dar"ness9 + #ith the imminent coming o3 Cashiach. In the meantime% as #e said abo0e% the original translation o3 this maamar #as 3irst published in , - 1(6! 2 in response to a call o3 the Rebbe that it be #idely studied in order to ameliorate certain unto#ard e0ents that clouded the chassidic hori8on at that time. /nd since (in the #ords o3 the Rebbe Rayat8) 9the #ords o3 t8addi"im are eternally true%9 #e may sa3ely assume that its #idespread study today #ill li"e#ise help to s#eeten #hate0er situations re:uire s#eetening today. This #ill surely bring us closer to the days in #hich there #ill be1((2 9neither en0y nor competition9 + the days in #hich 9the occupation o3 the #hole #orld #ill be solely to "no# 4+d.9 Sichos In English Beis Nissan, 5758 [1998] Yahrzeit-hillula of the e!!e asha! n"e"

2redits
This #or" #as translated by Rabbi Sholom B. Wineberg% edited by Jri Eaploun% and designed and laid out by 'ose3 'it8cho" Turner. The co0er is the #or" o3 )5K)5 <igital <esign 4roup. The publishing process #as initiated and coordinated by the <irector o3 Sichos In English % Rabbi 'onah /0t8on. &otes'
(. #Bac$ to te%t & 'his (ore)or* +a$es e%tensi,e use of an infor+ati,e article !- " Shalo+ Yaa$o, .hazan entitle* Shloshah /oros shel 0ilcha+ah Ba1+ale$ #2'hree 3enerations of the Battle against 1+ale$2&, )hich a44eare* in Beis 0oshiach, Issue 561, 4" 7ff" #Bac$ to te%t & See Sefer 7aSichos - 'oras Shalo+ #first e*ition&, 4" 89:" #Bac$ to te%t & ;age 1<9" #Bac$ to te%t & See= Etz .ha-i+, Shaar 9, sec" 6, an* Shaar 69, sec" 6> 'an-a - Iggeres 7a?o*esh, the Eluci*ation to E4istle 87 [in @essons In 'an-a, Aol" A, 4" 176]" #Bac$ to te%t & See= 0egillah 8:!> a+!a+, 7ilchos Sefer 'orah 1<=9> 'ur Shulchan 1ruch, Brach .ha-i+ 159=6> Yoreh /eah 888=18" See also= the 1lter e!!eCs Shulchan 1ruch 98=:> @i$$utei Sichos, Aol" DII, 4" 165, an* references liste* there" #Bac$ to te%t & 1t the far!rengen of Sha!!os ;arshas Aa-i$ra, Nissan 5, 5797 [1987]> see Sefer 7a7is,aa*u-os 5797 [1987], Aol" II, 4" 758" #Bac$ to te%t & See 7eichal 0enache+, Aol" II, 4" 888" #Bac$ to te%t & See the +aa+ar !eginning )ith the )or*s, Eachor Eis 1sher 1sah @echa 1+ale$, 576< [197<]" #Bac$ to te%t & Sh+os 17=1:" #Bac$ to te%t & I-o, 88=6" #Bac$ to te%t & a+!a+, 7ilchos 0elachi+ 18=5"

(. (. (. (.

(. (. (. (. (. 1"

Cha(ter )
It is #ritten%1()2 9/male" is the 3irst among nations% and in the end he shall be destroyed.9 The opening phrase means that /male" is the source and root o3 the Se0en 1e0il2 &ations 1the Canaanites% >ittites% /morites% and so on2 + yet he is separate 3rom them. Concerning the domain o3 holiness% too% it is #ritten%1(*2 9I am 3irst and I am last....9 In this 0erse% 9I am 3irst9 re3ers to the aspect o3 4+dliness #hich encompasses and transcends all #orlds% and #hich is "no#n as so0e0 "ol alminB 9I am last9 re3ers to the aspect o3 4+dliness #hich is immanent in all #orlds% and #hich is "no#n as memaleh "ol almin. Though so0e0 "ol almin is distinct 3rom memaleh "ol almin% it is its source and root. The same is also true (though "eeping in mind the distinction bet#een holiness and its opposite) #ith regard to the 3orces o3 unholiness #hich are collecti0ely termed "elipah. /male"% personi3ying the toughest "elipah% is the spiritual source and root

o3 all those nations% yet he is distinct 3rom them. The conclusion o3 the abo0e 0erse (9and in the end he shall be destroyed9) seems to imply that the "elipah o3 /male" contains no element that can be sal0aged by means o3 the di0ine ser0ice called beirurim (i.e.% the si3ting and re3ining o3 materiality by ele0ating the <i0ine spar"s embedded #ithin it). The "elipah o3 /male"% so it #ould appear% cannot be rehabilitated into something positi0e and thereby be brought to a state o3 recti3ication (ti""un). Rather% the only 9recti3ication9 o3 /male" is its utter eradication and destruction. This is hinted at in the 0erse% 9and in the end he shall be destroyed9 + /male"As consummation is its destruction. >o#e0er% #e 3ind 1#ritten in the #ords o3 our Sages2 that1(-2 9Some o3 the descendants o3 >aman 1#ho in turn #as a descendant o3 /male"% con0erted to Iudaism and2 studied the Torah in public.9 &o#% the study o3 Torah 1e0en #hen pursued indi0idually2 is part o3 the a0odah o3 beirurim. Public Torah study 1is superior% in that it2 recalls the 0erse1(,2. + 9The #isdom 1o3 Torah2 e=ults 1e0en2 outside....9 I.e.% e0en those e=ternal aspects o3 the uni0erse #hich are prone to become (hea0en 3or3end) sundered 13rom 4+dliness2 can e=ult% 3or they too can be ele0ated by means o3 the beirurim #rought by Torah study. Since >aman descended 3rom /male"1(.2 1and >amanAs descendants% 3ar 3rom being destroyed% e0en studied Torah in public2% it 3ollo#s that e0en the "elipah o3 /male" may be recti3ied and ele0ated. >o# can one reconcile these t#o statements + that the total destruction o3 /male" is deemed necessary 13or he is considered to be beyond sal0age and recti3ication2% yet he can indeed be recti3ied and ele0ated 1as in the case o3 his descendants2D / solution may be 3ound in the 0erse%1( 2 914+d2 has set a limit to dar"ness....9 I.e.% >e has limited the time during #hich the dar"ness o3 "elipah #ill be permitted to deri0e nurture and sustenance 3rom the lea0ings o3 holiness% 3rom the most e=trinsic le0el o3 holiness. When that time e=pires the "elipah #ill be utterly destroyed and annihilated% lea0ing no 0estige o3 itsel3% because it does not possess any intrinsic 3orm o3 true e=istenceB it is a non+entity.

3)ious 1eceit4
1This is so2 e0en though the 3orces o3 unholiness are e=tremely tenacious. Eno#ing #hat transpires deep in his o#n soul% e0ery man can attest to ho# intensely his e0il inclination and animal soul a33lict and oppress him. &e0er pausing nor ceasing% they con3ront him #ith a test at e0ery turn and con3use him #ith un#holesome thoughts. Coreo0er% they incite him to err and stray 3rom one thing to another by means o3 chicanery and deceit. /t times they con0ince him that because o3 his supposedly high degree o3 piety and spirituality it is beneath his dignity to 1e=ercise 0igilance in order to2 per3orm a particular mit80ah in the most scrupulous and beauti3ul manner possibleB rather% they argue% he should 1utili8e this time to2 engage in Torah study or the per3ormance o3 1some other2 precept. 1Hb0iously%2 the purpose 1o3 in3lating him #ith spiritual pretensions2 is to harm him and de3lect him 3rom acting as he should. /t other times the "elipah 13alsely2 derides his spiritual e33orts. 9Such a 1lo3ty2 manner o3 spiritual ser0ice%9 it argues% 9is totally out o3 characterB #ho are you to see" such e=alted and rare3ied 3orms o3 di0ine ser0iceD9 The "elipah% o3 all things% becomes a 9de3ender o3 truth%9 demanding that e0erything be done #ith uncompromising sincerity + #ith the intent that the indi0idual #ill simply re3rain 3rom doing #hate0er he ought to do.

/ll the abo0e arguments illustrate the tenacity o3 the "elipah. It is particularly acti0e #hen it comes to con3using the indi0idual through dreams% #hich result 3rom oneAs daytime thoughts.1(!2 >ere the animal soul marshalls all the po#er at its command to disturb and trouble him. So% too% #ith regard to other mundane matters #hich are bodily necessities% such as 3ood and drin"% the animal soul deploys all its guile to con0ince the indi0idual that the Torah obliges him to indulge 1rather than simply to care 3or the proper maintenance o3 his health2. Coreo0er% the "elipah gi0es rise to the thought that it does not really matter ho# #ell he per3orms 4+dAs commands% so long as he goes through the re:uired motions. /ll the abo0e ser0es to demonstrate the great strength o3 the "elipah. 1>o#% then% can #e say that it is really a non+entityD2 /s is "no#n% the sitra achra 1lit.% 9the Hther Side%9 a euphemism 3or the #orldAs unholy counterpart to holiness2 deri0es its spiritual nurture 3rom the 9encompassing9 1i.e.% transcendent2 le0el o3 <i0inely+di33used li3e+3orce "no#n as the ma""i3. >ence its strength% e0en though in essence it enGoys no intrinsic realityB it is a non+entity. To clari3y@ /s is "no#n% in the realm o3 holiness there are ten Se3iros + 9ten and not nine% 1ten2 and not ele0en9 + #hereas in the realm o3 "elipah there are 9ele0en cro#ns.91(62 There are ten Se3iros in the realm o3 holiness because in this realm each emanation o3 <i0ine illumination unites #ith its corresponding 90essel9 1#hich is the attribute #herein it resides2 and is not separate 3rom it. 1There are e=actly ten 90essels9 + the three intellecti0e attributes o3 Chochmah% Binah and <aas% and the se0en emoti0e attributes 3rom Chessed through CalchusB hence the illuminations that unite #ith the 90essels9 are li"e#ise limited to ten.2

35uminary And 5ight4

Coreo0er% because in the realm o3 holiness the <i0ine illumination unites #ith the 0essels% they too possess essential and absolute e=istence. 1This is so2 e0en though the light itsel3 does not e=ist essentially and absolutely. Hnly >e #hose e=istence deri0es 3rom >is 0ery o#n being and essence and is not dependent on any other 3actor can be said to possess true% essential and absolute e=istence% #hereas light does not deri0e 3rom its o#n sel3% rather it deri0es 3rom the 7uminary. (This% by the #ay% e=plains #hy this illumination is termed 9light #ithout end9 (Hr Ein So3) rather than 9light #ithout beginning9 + 3or indeed it does ha0e a beginning% namely% the 7uminary Who can 3reely choose to illuminate or not to illuminate. /s Rambam states%1)52 9This is #hat the Prophet says@ %nt ohe"t 0+hu0u + A/nd the 7+rd 4+d is true%A meaning that >e alone is the truthB nothing else is true as >e is.9 ;or absolute truth is that #hich e=ists independently o3 e0eryone and e0erything else + a condition #hich can be ascribed solely to 4+d >imsel3% Whose e=istence deri0es 3rom >is 0ery o#n essence and being. In contrast% all that #hich issues 3rom >im e=ists only by >is 0olition and su33erance% and not independently.) The same is true #ith regard to light@ it e=ists only because the 7uminary desires it to e=ist. I3% then% e0en the light does not possess essential and absolute e=istence% ho# is it possible 3or the 0essels + #hich merely unite #ith it + to possess essential and absolute e=istenceD The e=planation is as 3ollo#s@ Hne o3 the main characteristics o3 light is that it clea0es to the 7uminary% Whom it there3ore resembles. >ence% #hen the 7uminary desires that the light should possess essential and absolute e=istence% it attains such a state. When the light later unites #ith the 0essels and the 0essels nulli3y

themsel0es to it% they too + through the intermediacy o3 the light + #ill attain essential and absolute e=istence. This is also implied in the phrase%1)(2 (&e0ertheless% #ith regard to the 0essels the phrase used is% 9>is throne is 3irmly established9 1indicating a lesser degree o3 permanence and independence than that o3 9endures92B i.e.% the 0essels are not on the same le0el and o3 the same degree o3 9endurance9 as are 9>e9 and 9>is &ame.9 This is because 9>e9 and 9>is &ame9 possess these :ualities intrinsically% #hile the 0essels are inherently merely 0essels% and not at the le0el o3 illumination and light. The term used is there3ore nachon% #hich implies being 3it% ready and established. When the 0essels are in that state% i.e.% #hen they are nulli3ied to the light and long 3or it + 3or the >ebre# #ord "eli (90essel9) shares a root #ith "ilayon (9yearning to the point o3 e=piry9) + they are united #ith the light. /t that time% the unity #ithin the light 1i.e.% the union o3 the light #ith its source% the 7uminary2 is also 3ound #ithin the "elim% and they% too% attain an essential and absolute e=istence.

3The !oul&s 6earning Is Immutable4

There is a source 1in the literature o3 Chassidus2 that e=plains that 9>is throne is established9 alludes to Ie#ish souls% 3or they are 3it receptors into #hich the <i0ine illumination can be dra#n. >ence they possess essential and absolute e=istence% in the sense that they are not subGect (4+d 3orbid) to elimination or change. This is demonstrably obser0ed. E0ery indi0idual 3eels this to be so #ithin his o#n soul@ he is a#are o3 the e=tent o3 his distance 3rom 4+dliness as a #hole% and particularly a#are o3 his dismal spiritual state #ith regard to the proper per3ormance o3 this mit80ah or that. Especially so% regarding the in#ard aspects o3 his di0ine ser0ice + in arousing the emotions o3 lo0e and 3ear o3 4+d in his heart% and in his endea0ors at engaging his mind in the contemplation o3 4+dliness. Similarly he reali8es that his soul is arid in other spiritual areas@ 4+dly concepts 3ail to ta"e a grip on his li3e. &e0ertheless% in spite o3 all the abo0e% 3rom time to time he is bestirred #ith an urgent yearning 3or 4+dlinessB he desires to 3ul3ill all his duties and thirsts 3or any and all 4+dly illumination. True% his soulAs intrinsic state is such that he is al#ays yearning + e=cept that the #orld and his mundane concerns engage him so much that he 3inds himsel3 be#ildered (may >ea0en protect us). We palpably obser0e that during those times at #hich he tears himsel3 a#ay 3rom the mundane concerns that a33lict and press upon him% he #ill e=perience actual physical delight upon apprehending a 4+dly perception% to the same degree that he delights in his o#n personal a33airs. /ll these 1holy2 sensations result 3rom the essential aspect o3 the soul% #hich intrinsically possesses absolute e=istence. Thus% not#ithstanding all the concealments and obstructions brought about by the #orld and his #orldly a33airs as a #hole% and by his body and animal soul in particular% the indi0idual is al#ays able to rouse himsel3 + to sha"e o33 the grit and grime that conceal and obscure 1the 4+ dliness #ithin2. &e0ertheless% this state is re3erred to by 1no more than2 the phrase% 9>is throne is established%9 3or achie0ing it re:uires spiritual e33ortB the possibility remains that things may (4+d 3orbid) be other#ise. /t the same time% the soul itsel3 1in its essential state% as it stands apart 3rom the body and animal soul%2 enGoys genuine and absolute e=istence. In contrast% the "elipos and sitra achra deri0e all their spiritual nurture 3rom the

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9encompassing9 1i.e.% transcendent2 le0el o3 <i0ine li3e+3orce "no#n as the ma""i3% #hich does not garb itsel3 #ithin them and surely does not unite #ith them. This e=plains #hy in the realm o3 "elipah there are 9ele0en cro#ns9 + ten 3orces o3 "elipah apart 3rom the light o3 holiness #hich 1nurtures them 3rom a3ar but2 does not unite #ith them. They thus ha0e no real or lasting e=istence in their o#n rightB they are merely sustained 13rom a3ar2 by the 9encompassing le0el9 o3 <i0ine li3e+3orce. This is their allotted portion until the End o3 <ays% #hen their ultimate end #ill come about and they #ill be nulli3ied% no trace o3 them remaining. &otes'
(. (. #Bac$ to te%t & Ba+i*!ar 89=8<" #Bac$ to te%t & Yesha-ahu 99=:" See also= Si**ur i+ /ach, 4" 881a> Sefer 7a0aa+ari+ 5::5 [19<5], 4" 811> an* else)here" (. #Bac$ to te%t & 3ittin 57!" @i$$utei 'orah of the 1riEal #so too Sefer 7a@i$$uti+& on Sefer Shofti+ a**s that " Sh+uel !ar Shilas li$e)ise *escen*e* fro+ hi+" (. #Bac$ to te%t & 0ishlei 1=8<> see also Br 7a'orah - Nach #Aol" I& on this ,erse, 4" 597" **.6). #Bac$ to te%t & See 'ractate Sofri+ 16=: )ith the co++entar- of Nachalas Yaa$o,, an* the references cite* there" (. #Bac$ to te%t & I-o, 88=6" (. #Bac$ to te%t & .f" Berachos 55!" (. #Bac$ to te%t & Beginning of Sefer Yetzirah" See also= 'orah Br on ;arshas 'ol*os, 4" 8<!> Br 7a'orah on ;arshas 'ol*os #Aol" I&, 4" 151! ff"> Sefer 7a0aa+ari+ 5:59 [1899], 4" :5ff"> Sefer 7a0aa+ari+ 5:8: [198:], 4" 186ff" Bn the su!Fect a!out to !e *iscusse*, see also the +aa+ar that !egins, GCBeYo+ Si+chasCche+ 5:5: [1895]" (. #Bac$ to te%t & 7ilchos Yeso*ei 7a'orah 1=9" 1" #Bac$ to te%t & (ro+ the +orning 4ra-ers> see Si**ur 'ehillat 7aShe+, 4" 98"

Cha(ter *
To e=plain in general terms@ 1The do#n#ard 3lo# o3 <i0ine illumination is apportioned in either o3 t#o #ays% #hich are called2 a 9measuring+line9 ("a0 hamiddah) and a 9measuring+rod9 ("neh hamiddah).1))2 The 9measuring+line9 gauges and limits 1this <i0ine illumination2% thereby ma"ing possible the e=istence o3 the Ten Se3iros% #hich consist o3 9lights9 that shine #ithin their respecti0e 90essels9. The 9measuring+line9 gauges e=actly #hat degree o3 illumination 1or 9current92 #ill match the recepti0e capacity 1or 93ilament92 o3 the particular Se3irah into #hich it #ill 3lo#% 13or the lo3tier the Se3irah% the greater its absorpti0e capacity2. The 9measuring+line9 also delimits the e=tent to #hich the Se3iros are dra#n 3orth and e=pand% Gust so 3ar and no 3urther. Were it not 3or this limitation and gauging it #ould be impossible 3or the Ten Se3iros to come into being. This is analogous to the soul+3aculties o3 a person here belo#@ When his #ill and desire are re0ealed 1i.e.% dominant2 it is impossible 3or his intellect to be re0ealed 1i.e.% dominant2. With regard to character traits in general% #e obser0e that a person #ho is capricious by nature #ill be lac"ing in intellect% inasmuch as his entire being is #rapped up in his desires. Constantly longing 3or the obGects o3 his desires% he #ill not ha0e sated a pre0ious desire yet #ill already be desiring something else. /nd so he proceeds 3rom one desire to the ne=t% ne0er 3inding calm by their 3ul3illment. >a0ing oneAs desires satis3ied causes pleasure and calms a manAs spirit. >o#e0er% this type o3 indi0idual does not at all see" the resultant pleasureB rather% the longing itsel3 is #hat is most important to him. We there3ore 3ind that such an indi0idual constantly changes the obGects o3 his desires. 1;or most people2 desire is an outgro#th o3 pleasureB i.e.% they desire pleasurable things that accord #ith their particular nature. Those #ho are intellectually inclined

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deri0e pleasure 3rom grasping conceptsB those #ho are more emotional by nature deri0e pleasure 3rom doing someone a good turn or conducting themsel0es in a goodly 3ashion. The 0arious le0els and "inds 1o3 pleasure depend on the particular composition2 o3 oneAs #isdom% "no#ledge and understanding 1i3 one is intellectually inclined% or on the balance o3 oneAs2 attributes o3 "indness and se0erity 1i3 one is more emotionally inclined2. Each indi0idualAs longings #ill thus re3lect his natural inclination% one to "indness and one to its opposite 1i.e.% se0erity2% and so on. Thus% the types o3 desires 1e=perienced by these people2 3all #ithin one o3 these categories. This is not so #ith regard to people #hose desires dominate their personalities@ their desires 3it into no particular pattern 1or speci3ic category2. /t times they may desire t#o entirely di33erent (and sometimes opposite) things at the 0ery same instant. It goes #ithout saying that their desires change 3rom one obGect to another% #ithout limit. This is in line #ith the saying@1)*2 9There is nothing that stands in the #ay o3 desire%9 in the sense that nothing can "eep them 3rom 3ul3illing their desires. It is true that such intense desire also has great potential merit% 3or #e obser0e that it can a33ect all the 3aculties o3 the soul% e0en the intellect. Intellectual attainment is indeed a 3undamental 1and laudable2 trait% especially since mastering the entire length and breadth o3 a subGect demands diligent preparation. &onetheless #e 3ind that the desire to attain "no#ledge out#eighs all else. / person #ith an intense desire to e=cel intellectually #ill ine0itably achie0e much more meaning3ul results than another person #ho is blessed #ith a "eener mind but lac"s the burning desire to e=cel. >ence the ad0ice o3 our Sages% o3 blessed memory%1)-2 9/ person should al#ays study in a place that his heart desires%9 3or his desire enhances his comprehension. 1I3 so% #hy do #e decry those people #hose entire li0es re0ol0e around their intense desiresD2 >o#e0er% this only applies to the attainment o3 oneAs desire in an orderly 3ashion% i.e.% #here desire plays its role in the harmonious melding and blending o3 all the soulAs 3aculties as they assist one another 1in their re:uired tas"s. In this conte=t2 desire is as crucial as intellectB i3 a person (>ea0en 3or3end) lac"s e0en one o3 his soul+3aculties he may be considered maimed. This% ho#e0er% is not the case #ith those people #hose li0es re0ol0e around their desires% and #ho utili8e their other soul+po#ers only as a means 3or actuali8ing their caprices and the li"e. In such a situation 1the 3aculty o3 desire2 is a detrimental trait.

3Reason And 1esire4

1;urthermore% acting in such a manner2 de3ies rationality. Intellect is characteri8ed by :uietude and rest3ulness% as one dra#s onesel3 higher and closer to that #hich is abo0e him% clea0ing to a concept in studious contemplation in order to grasp it in all its depth. Chie3ly% this entails progressi0ely #ithdra#ing onesel3 3rom oneAs o#n sel3% and dra#ing e0er closer to the innermost theme o3 the concept in :uestion. This resembles the state "no#n as 9intellectual astonishment and arrestation9 (hishtomemus haseichel)% #herein the thin"er is una#are o3 the passage o3 time or o3 #hat is happening around him% being completely immersed in his concept. <esire is the opposite o3 this state@ #hene0er one desires something he is ine0itably conscious only o3 himsel3. By its 0ery nature% there3ore% desire constrains intellect. When desire is mani3est it is impossible to re0eal oneAs intellecti0e 3aculties.

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This also e=plains #hy #hen one see"s to satis3y a desire he is liable to commit many acts o3 3olly until he succeeds in satis3ying his passion. E0eryone "no#s 3ull #ell that a3ter ha0ing satis3ied his desire% he #ill be astounded by his 3ormer actions and #ill #onder ho# he could ha0e possibly lost his mind 3or the sa"e o3 such a goal. ;or e=ample% #hile a person is acti0ely pursuing honor% or the li"e% he is so completely obsessed by this passion that he 3eels nothing else at all and is dra#n to it alone. Coreo0er% he ensla0es all his soul+po#ers and intellect in his e33ort to 3ul3ill his #ish% doing a multitude o3 things #ithout rhyme or reason. /3ter#ards he #ill assail himsel3 and #onder at ho# he #as not able to restrain himsel3 and re3rain% particularly #hen he reminds himsel3 o3 all the details that he e=perienced along the road to his goal + the 3alsehood% the chicanery% the deceit% the plotting and proGecting as to ho# he should spea" #ith this person and ho# he should spea" #ith that% all in order to ad0ance his #iles. 1>e #ill be e0en more astonished upon reali8ing2 that acting in such a manner #as contrary to his o#n basic nature. /ll the abo0e results 3rom the 3act that #hen oneAs desire is re0ealed it is impossible 3or his intellect to be re0ealed. (Else#here in the literature o3 Chassidus it is e=plained that the plethora o3 passions causes a man to lose his mind% so that as a matter o3 course he #ill commit many 3oolish acts. We may say that #hat is #ritten there re3ers to a di33erent class o3 people% those #ho are hedonistic by nature. /s our Sages% o3 blessed memory% say% 1),2 9She0na #as a hedonist%9 one o3 those #ho see" out the pleasurable potential in e0erything. Such people are o3 an e0en lo#er caliber than those #hose li0es are centered around their desiresB it is easier 3or the latter to repent than 3or outright hedonists. Possibly the di33erence bet#een the t#o corresponds to the di33erence bet#een those #ho are 9lost9 and those #ho are 9banished9.1).2 Those #ho are 9lost9 ha0e acted un#ittinglyB #hen they #ill be 9roused by a spirit 3rom abo0e%9 and the li"e% they #ill surely return. This is not so #ith regard to the 9banished9 (>ea0en 3or3end) #ho ha0e polluted their minds and so 3orth% and1) 2 9their hearts ha0e been muted9 as #ell. Possibly this is similar to intentional sinning% #hich is o3 a yet lo#er le0el. /t any rate% this matter re:uires 3urther e=amination.)

3Intellect And +motions4

/s #e ha0e seen% #hen desire is re0ealed it is impossible 3or intellect to be re0ealed. >ence desire must per3orce be limited and circumscribed in its degree o3 re0elation% i3 room is to be le3t 3or intellect to be re0ealed and dra#n 3orth. In li"e manner #e can understand ho# it is /bo0e@ Were the Se3irah o3 Eeser 1the Se3irah o3 #ill and desire2 to be re0ealed to an in3inite degree% #ithout limit and measure% it #ould be impossible 3or the Se3irah o3 Chochmah to emanate. So% in turn% must there be a limit and measure in the Se3irah o3 Chochmah to allo# the Se3irah o3 Binah to emanate. ;or #e obser0e that #hen there is a constant outpouring o3 no0el concepts originating in the soul+3aculty o3 Chochmah% it is impossible to arri0e at 1the2 comprehension 1and elucidating soul+3aculty o3 Binah2. / limit and measure must there3ore be set upon the seminal 1concepts o32 Chochmah% so as to ma"e possible the emanation o3 the Se3irah o3 Binah% thereby bringing an unde0eloped seminal concept into the realm o3 comprehension.

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The same is true 1#ith regard to the re0elation o3 intellect and emotions2@ #hile intellect dominates it is impossible 3or emotions to be 3reely re0ealed. We obser0e this to be so #ith regard to an intellectual #ho has thoroughly thought through a concept and is then 3illed #ith delight. E0en i3 by nature he is generally some#hat aloo3 (as is the natural inclination o3 scholars)% at this time he is accessible to all% being 3riendly e0en to simple people and to those #ho are not at all intellectually acute. Luite the opposite #ill result #hen he endea0ors to comprehend a subGect #hose pro3undity persists in eluding him. In such a case% e0en i3 he has the most genial personality% he #ill ne0ertheless be ill+tempered and dispirited% dismissing e0eryone and 3eeling close to no one. Both these attitudes result 3rom his high le0el o3 intellectual acti0ity% #hether in a state o3 accessibility or in a state o3 #ithdra#al. Ine0itably% at such a time his emotions #ill be inacti0e and unin3luential. Since neither accessibility nor #ithdra#al are essential characteristics o3 the emotions themsel0es% the emotions can e=press themsel0es only #hen the re0elation o3 intellect is limited. The same is true 1#ith regard to emotions and speech2@ #hen the emotions are in a state o3 re0elation% i.e.% #hen they are gi0en 3ree rein% one cannot spea". To understand the parallel case #ith regard to the Se3iros abo0e@ In order 3or the Ten Se3iros to be limited% the lights and their corresponding 0essels must be measured. This measurement regulates the degree each Se3irah #ill be allo#ed to be dra#n do#n#ard and e=panded. It is through this delineation that each Se3irah ma"es room 3or the 3ollo#ing Se3irah% and so on. This% then% is the meaning o3 the 9measuring+line9@ it delimits and measures the degree o3 light to be apportioned to each 0essel% and measures the manner in #hich each Se3irah is to be dra#n 3orth and the point until #hich it is to e=pand% thereby ma"ing possible the appearance o3 the ne=t Se3irah% and so on. &otes'
(. (. (. (. (. 1" #Bac$ to te%t & See also Biurei 7aEohar #!- the 0itteler e!!e an* also !- the 'ze+ach 'ze*e$& on ;arshas ;e$u*ei" #Bac$ to te%t & .f" Eohar II, 1:8!" #Bac$ to te%t & 1,o*ah Earah 19a" #Bac$ to te%t & Sanhe*rin 8:!" #Bac$ to te%t & See also @i$$utei 'orah on osh 7aShanah, 4" :<a> 1teres osh, Shaar osh 7aShanah, ch" 86> an* else)here" #Bac$ to te%t & Sha!!os 197!> see also Sefer 7a0aa+ari+ 5:8:, 4" 6:ff"> an* else)here"

Cha(ter +
This sel3+limiting po#er o3 t8imt8um 1#hich is the contraction% condensation and concealment o3 the emanating <i0ine light2 deri0es 3rom /t8mus >aCaat8il% the Essence o3 the Emanator. ;or Gust as the re0elation 1o3 the <i0ine light2 deri0es speci3ically 3rom >is Essence% so% too% does t8imt8um result 3rom >is Essence. This is analogous to the re0elation o3 intellectual po#er in man. Its source is "oach hamas"il% the potential 3or intellectual enlightenment #hich enables the thin"er to plumb the 0ery depth o3 a concept. /t the same time% this sel3same 1"oach hamas"il2 is the source o3 the process o3 contraction that ma"es the concept 3inite. With regard to e0ery concept and logical argument there must necessarily be a limit to the degree o3 intellectual po#er that #ill be dra#n do#n and re0ealed #ithin it. Were the 1re0ealed2 intellect to be #ithout limit% it #ould thereby be remo0ed beyond

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the pale o3 intellect% #hich is by de3inition circumscribed. Intellectual po#er can grasp only that #hich has boundaries that are speci3ied as being such and not other#ise. Though intellectual acti0ity in itsel3 is thus inherently delimited% the 1resultant intellectual and emotional2 e=citation 1may #ell be2 unlimited. /s described abo0e% the necessary limitation o3 intellectual po#er (that is to be applied to a gi0en concept) deri0es 3rom the same source as the source o3 the re0elation o3 intellectual po#erB indeed% 3rom an e0en lo3tier source. We there3ore obser0e that it is more di33icult to establish limits upon oneAs intellectual acti0ity + thus 3ar and no 3urther + than to initiate it. This limitation o3 the intellect is more di33icult to impose because it deri0es 3rom soul+po#ers that are e0en lo3tier than the glimmering o3 soul+po#ers that re0eal the intellect. We can similarly understand the corresponding process /bo0e. The po#er o3 t8imt8um that conceals% limits and measures the degree o3 <i0ine illumination 1to be dra#n do#n into the 0essels2 deri0es 3rom the same source as the source o3 the re0elation o3 the <i0ine illuminationB indeed% 3rom an e0en higher source + 3rom the le0el o3 4+dAs Essence. This is also the meaning o3 the 0erse%1)!2 9In the beginning o3 creation there #as 1a mani3estation o3 the <i0ine &ame2 Elo"im.9 1Hr% more literally% 9In the beginning >e created Elo"im.92 It #as the &ame Elo"im% #hich signi3ies t8imt8um and limitation% that 3irst arose in 4+dAs thought 1lit.% 9in the thought o3 /t8mus92% thus ma"ing possible the emanation o3 the Ten Se3iros. Were it not 3or the process o3 t8imt8um% the Ten Se3iros #ould not ha0e been able to come about in the manner in #hich they did. (/s 3ar as the in3inite potential o3 4+dAs Essence is concerned% this could ha0e come about in any #ay #hate0er% 1such as in an in3inite progression o3 Se3iros2. >o#e0er% 4+dAs desire that the emanation ta"e place speci3ically in this manner 1and produce Ten Se3iros2 necessitated the medium o3 t8imt8um.) Essentially% then% 4+d desired that >is light be re0ealed #ithin the created #orlds speci3ically by the di0ision o3 the Se3iros into tenB moreo0er% it is only the process o3 t8imt8um that thus limits and di0ides the Se3iros and also measures out the degree o3 illumination that is to 3lo# into each 0essel in accordance #ith its recepti0e capacity. It thus 3ollo#s that the <i0ine intent that there be t8imt8um preceded re0elation. This% then% is the meaning o3 the 0erse%)! 9In the beginning o3 creation there #as 1a mani3estation o3 the <i0ine &ame2 Elo"im.9 The 0ery 3irst thought o3 the Emanator 1#ith regard to the emanation o3 the Ten Se3iros2 #as the mani3estation 1lit.% 9the creation92 o3 1the <i0ine &ame2 Elo"im% #hich signi3ies t8imt8um. Within t8imt8um itsel3 there are three main le0els + or "inds + o3 9measurement9@ the 9measurement9 that ta"es place in the <i0ine Will (rat8on)B the 9measurement9 that ta"es place in the <i0ine Intellect (seichel)B the actual 9measurement9 (be3oal).

3Three !tages In Thought4

These are analogous to 1the three stages o3 9measurement9 that transpire #ithin2 a person #hen the thought o3 building a house 3irst occurs to him. ;irst there is the 9measurement9 that ta"es place in his #ill or desire (rat8on) + the number% arrangement% si8e and height o3 the rooms. It is true that oneAs #ill as a #hole is 9encompassing9 1lit.% ma""i3B i.e.% non+speci3ic2. /t this stage the particulars are to be 3ound in a concealed stateB #hat is e=perienced is the o0erall desire 3or a home rather than its details. &e0ertheless% this stage still constitutes a 3orm o3

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9measurement%9 inasmuch as it a33ects the outcome + the home #ill ultimately be built according to the particulars that are concealed #ithin the indi0idualAs desire. /t the second stage% #hen this 1desire 3or a home2 is translated into intellectual terms% the 9measurement9 becomes more precise + the house is to be built in a speci3ic manner% #ith a speci3ied number o3 rooms arranged in a particular #ay. When 1the construction o3 the home2 comes closer to actuali8ation% the actual 9measurement9 ta"es place. 9/ctuali8ation9 here does not mean the physical construction o3 the home% but rather the 3inal preparations 3or it% such as the builderAs blueprint. In the #ords o3 Cidrash Rabbah%1)62 9...nor does the #or"man build o3 his o#n accord. Rather% he has noteboo"s and diagrams% so that he #ill "no# ho# to construct his rooms.9 Though the blueprint simply 3ollo#s the architectural principles that are common to all buildings% it ne0ertheless incorporates the indi0idualAs thoughts and #ishes on the construction o3 his o#n home. The abo0e+mentioned 1three stages2 may also be distinguished #ithin the spiritual ser0ice o3 e0ery Ie# + in his 1:uest to2 construct a home 3or 4+d% a d#elling+place 3or >is Presence% #ithin his heart. ;irst there is the non+speci3ic 9measurement9 that ta"es place #ithin his #ill. In essence% e0ery Ie# desires to become a receptor 3or 4+dliness% to be sensiti0e to 4+dly illumination and to be dra#n to#ards it% and to conduct his li3e and all his a33airs accordingly. (In this spirit% Rambam1*52 e=plains the 4emara1*(2 #hich spea"s o3 situations in #hich 9a man is to be coerced until he says% AI desire to do so.A9 &o#% this includes e0en such #eighty situations as 1the case o3 a recalcitrant husband #ho re3uses to issue his #i3e2 a di0orce. We are not concerned lest the courtAs coercion 3alsi3ies his true intention% thereby in0alidating the bill o3 di0orce 1#hich is 0alid only i3 he gi0es it out o3 his o#n 3ree #ill2. WhyD + Because according to the Torah he is 1in certain circumstances2 obligated to 1issue the di0orce2% and e0ery Ie# desires #ithin the inner and concealed recesses o3 his soul to 3ul3ill all that the <i0ine Intellect has decreed. It is only that certain 1corporeal and mundane2 3actors pre0ent these promptings o3 his soul 3rom sur3acing. ;or this reason he is to be coerced. /ccordingly% 9>e is to be coerced...9 may be understood to mean 1that the person is 3orced2 to remo0e those obstacles and hindrances% so that as a matter o3 course he #ill say o3 his o#n 0olition% 9I desire to do this9 + 3or this re3lects his true desire% since e0ery Ie# desires to conduct himsel3 in accordance #ith the decrees that emanate 3rom 4+dAs Wisdom.) Though this 1innate desire2 may be 0ery much concealed% here% too% the aspect o3 9measurement9 applies. ;or in general terms e0ery Ie# has his o#n 9measurement%9 his spiritual sel3+assessment% 3or the 1spiritual2 aspirations o3 a businessman di33er 3rom those o3 the 3ull+time Torah student o3 Torah% and so on. The second stage is the "ind o3 9measurement9 that ta"es place in oneAs mind% i.e.% the 9measurement9 o3 1his obligations according to2 4+dAs decrees in the Torah. 1This stage is necessary%2 3or the obligations o3 businesspeople and merchants di33er 3rom those o3 3ull+time Torah students. Core speci3ically% some people ha0e a greater aptitude 3or intellectual pursuits% #hile 3or others% "ind and charitable deeds are more appropriate. This stage o3 9measurement9 is more detailed than the pre0ious one. The third stage% 9measurement9 as it applies to practical action% resembles the dra#ing o3 a builderAs blueprint@ though based on uni0ersal architectural principles% it incorporates the particular 9measurements9 made by the desire and mind o3 a particular indi0idual. This is the "ind o3 9measurement9 that ta"es place during

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prayer% 3or at this time a clearer picture emerges o3 the particular "ind o3 <i0ine ser0ice that is appropriate to oneAs stature and nature.

3The Function $f )rayer4

It is indeed true that in general terms% the 3unction o3 prayer is to bind onesel3 to 4+d and to clea0e to >im% to nulli3y onesel3 and set onesel3 aside% and to ta"e stoc" o3 all oneAs a33airs in the realms o3 thought% speech and action. /nd Gust as a prospecti0e builder must 3irst ascertain #hether the site is suitable or #hether it needs cleaning and preparation% so% too% as e0eryone "no#s% a #orshiper must 3irst prepare himsel3% cleanse his thoughts and re3ine his attributes% and so on. >o#e0er% in addition to this seemingly non+speci3ic preparation 3or prayer% prayer also entails a speci3ic 9measurement%9 a gauging o3 onesel3 3rom the standpoint o3 e0ery indi0idualAs sel3+"no#ledge + 3or e=ample% #hich o3 his character traits and thoughts ought to be utterly uprooted. >e "no#s that he can 3ind traits that do not at all be3it his standing% #ith regard to en0y% 3alsehood% and the li"e% or inappropriate thoughts and 3antasies% or character traits that call 3or recti3ication and re3inement. It is during the ser0ice o3 prayer that one thus measures his manner o3 conduct and study during the ensuing day. These% then% are the three stages o3 t8imt8um 1or 9measurement92 by #hich one calls 3orth the light o3 his soul% and causes the light o3 4+dliness to be re0ealed #ithin it% and to illuminate it together #ith the allotted portion o3 the #orld that he is destined to ele0ate #ith e0ery 3acet o3 his li3e. Similarly% in the #orlds abo0e% #e 3ind three 1stages and2 le0els o3 t8imt8um and 9measurement9@ the le0el o3 4e0uros o3 /ti" 'omin that are garbed in Cocha StimaahB the le0el o3 the ;i0e 4e0uros o3 Imma 1i.e.% Binah2B and the ;i0e 4e0uros o3 the le0el o3 Calchus. The 3irst stage is the 9measurement9 that ta"es place in the <i0ine Will + the le0el o3 4e0uros o3 /ti" 'omin that are garbed in Cocha Stimaah% bringing about the emanation o3 Chochmah and Binah 1o3 /t8ilus2. Though this 9measurement9 is still non+speci3ic% 3or it is still in a state o3 concealment% its delineation is su33iciently 3inite to enable it to gi0e rise to Chochmah and Binah. Therea3ter comes the 9measurement9 o3 the ;i0e 4e0uros o3 Imma 1i.e.% Binah2. This resembles the more precise 9measurement9 that ta"es place in the mind. ;rom this 9measurement9 the si= emoti0e attributes o3 /t8ilus (collecti0ely "no#n as MAeir /npin) emanate.

3Three Aspects $f At%ilus4

They are the mainstay o3 the edi3ice o3 /t8ilus% 3or it has three main characteristics@ a. /t8ilus relates to 9in#ardness9 and 9inbeing9 (pnimiyus)% and this is primarily mani3ested #ithin the si= emoti0e attributes o3 /t8ilus. ;or the intellecti0e b. le0els (the Cochin) o3 Chochmah and Binah + such as Ca""i3in deImma (the transcendent aspect o3 Binah) + are still 9encompassing9 (as opposed to immanent)% #hereas the emoti0e attributes are at the le0el o3 pnimiyus. ;or this reason% speci3ically these emoti0e attributes are termed /dam1*)2 1Whose mortal counterpart is called adam% lit.% 9man9 + a being #ho is essentially a pnimi2. b. /t8ilus is characteri8ed by illumination and re0elation%1** 2 3or its Ten Se3iros emanated1*-2 9in order that >e be "no#n therein.9 This aspect is mainly 3ound in the si= emoti0e attributes o3 /t8ilus% 3or Binah o3 /t8ilus is called mi 1lit.% 9WhoD92@ 9it is a subGect o3 :uery% not o3 "no#ledge.91*,2 The si= emoti0e

c. attributes% in contrast% are called eileh 1lit.% 9these92% signi3ying re0elation.1 *.2 /t8ilus #as created in order that it ser0e as an intermediary bet#een the Emanator and created beings.1* 2 This aspect% too% is 3ound in the si= emoti0e attributes o3 /t8ilus% 3or the intellecti0e le0els o3 Chochmah and Binah are too lo3ty to ser0e as a source 3or the created #orlds. Thus it is said 1o3 Chochmah and Binah2 that1*!2 9The Torah 1i.e.% the intellecti0e le0els o3 Chochmah and Binah 3rom #hich the Torah emanates2 preceded the #orld 1not chronologically but :ualitati0ely2 by t#o thousand years.9 The emoti0e attributes% on the other hand% do ser0e as a source 3or the created #orlds% 3or 9The si= days 1i.e.% the si= attributes2 made....1i.e.% #ere instrumental in creating the #orlds2%9 #ith 9e0ery day 1i.e.% attribute2 doing its appointed tas".91*62 Coreo0er% as is "no#n% the 9order o3 time9 is 3ound speci3ically in the si= emoti0e attributesB time relates to Calchus% #hereas the 9order o3 time9 #hich precedes time is to be 3ound #ithin these si= attributes.1-52 Thus the mainstays o3 the edi3ice o3 /t8ilus are the si= emoti0e attributes o3 /t8ilus% #hich are constructed 3rom the ;i0e 4e0uros o3 Imma (Binah)% 3or it is they #ho measure the degree o3 light and re0elation that #ill be dra#n do#n #ithin the si= emoti0e attributes. 1The third stage o3 9measurement9 consists o32 the ;i0e 4e0uros o3 Calchus% #hich ma"e possible the creation and construction o3 the Worlds o3 Beriah% 'et8irah and /siyah. This% then% is the e33ect o3 the 9measuring+line9 + the t8imt8um #hich (a) limits the illumination and gauges the lights and 0essels 1o3 /t8ilus2 in order that the lights be in a 3inite state #ithin each indi0idual 0essel% and (b) regulates the manner in #hich each Se3irah is elicited and di33used. &otes'
d. c. )!. )6. *5. *(. *). **. *-. *,. *.. * . *!. *6. #Bac$ to te%t & Bereishis 1=1" #Bac$ to te%t & Bn the a!o,e ,erse" #Bac$ to te%t & 7ilchos 3eirushin 8=8<" #Bac$ to te%t & [ osh 7aShanah :a]" #Bac$ to te%t & See= 'orah Br on ;arshas Bereishis, 4" 9*> @i$$utei 'orah on ;arshas Aa-i$ra, 4" 6!> see also Sefer 7a1rachi+ - .ha!a*, Aol" I, s"," 1*a+ 7aEl-on, an* sources there" #Bac$ to te%t & See Sefer 7a0aa+ari+ 5:78 [1918], 4" 89:ff"> an* else)here" #Bac$ to te%t & Eohar II, 98!" #Bac$ to te%t & Eohar II, 117a" See also= Eohar I, 1!> Eohar II, 18:!> an* else)here" #Bac$ to te%t & See @i$$utei 'orah on ;arshas ;e$u*ei, 4" 9c> an* else)here" #Bac$ to te%t & See= 'orah Br on 0egillas Esther, 4" 96a> @i$$utei 'orah on ;arshas AaesCchanan, 4"18a> Sefer 7a0aa+ari+ 5:78 [1918], 4" 118ff"> an* else)here" #Bac$ to te%t & See= 0i*rash 'ehilli+ 9<=9> Bereishis a!!ah 8=8> 0i*rash 'anchu+a on ;arshas Aa-eishe,, sec" 9, an* sources there> Eohar II, 99a" #Bac$ to te%t & Sh+os 8<=11> Eohar III, 99!"

9<" #Bac$ to te%t & See= 0aa+arei 1*+ur 7aEa$en - 55:5 [18<5], 4" 68<> Biurei 7aEohar #!- the 'ze+ach 'ze*e$& on ;arshas 'eru+ah, 4" 857> Br 7a'orah on ;arshas .ha-ei Sarah #Aol" II&, 4" 989!> an* else)here"

Cha(ter ,
Concerning the 9measuring+rod9 it is stated in the Mohar (II% )**b) that 9it is not 1o3 the le0el o32 but8ina de"ardenisa...B rather% this rod descends 3rom there to a lo#er le0el% #hich #as A3ro8enA 3rom the illumination that remained a3ter the ascent o3 but8ina de"ardenisa.9 The 9measuring+rod9 is thus not 1o3 the le0el o32 but8ina de"ardenisa% i.e.% the le0el o3 4e0uros o3 /ti" 'omin that enclothe themsel0es in

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Cocha Stimaah% #hich is the le0el o3 the 9measuring+line.9 Rather% 93rom there this rod descends to a lo#er le0el% #hich #as A3ro8enA 3rom the illumination that remained a3ter the ascent o3 but8ina de"ardenisa.9 Thus% this 19measuring+rod92 is but a 0estige o3 the light o3 the 4e0uros o3 /ti" 'omin that remained a3ter the ascent o3 the illumination o3 the 9measuring+line9 #hich 9measures9 1the degree2 o3 illumination and light 1that is to descend into the 0essels% etc.2. /ccordingly% the 9measuring+rod9 measures merely the ascent and sel3+ concealment o3 the <i0ine light% #hereas the 9measuring+line9 measures the light and the re0elation o3 the Ten Se3iros. 1The 9measuring+line9 is thus superior%2 3or the primary <i0ine intent #as that light should be re0ealed in /t8ilus and through it be dra#n do#n 1in some measure2 to illuminate 1the three lo#er Worlds o32 Beriah% 'et8irah and /siyah as #ell. /ll this is accomplished by means o3 the t8imt8um% #hich is the 9measurement9 e33ected by the 9measuring+line9B #ithout this 9measurement%9 the Ten Se3iros #ould not emanate in the manner desired by 4+d% 0i8.% in their present 3orm. It is true (as e=plained earlier) that #ithin the pnimiyus o3 the blessed Emanator the intent o3 t8imt8um arose 3irst 1#hich #ould gi0e precedence to the 9measuring+rod9 o0er the 9measuring+line9 inasmuch as it 9measures9 concealment rather than re0elation2 3or the ultimate purpose o3 re0elationB moreo0er% this re0elation comes about by means o3 /t8ilus and its Ten Se3iros #hich #ere dra#n do#n and de3ined by the 9measuring line.9 &e0ertheless% the ultimate 1and innermost intent o3 the Emanator2 remains + re0elation.1-(2 It is only that in order 3or this to ta"e place in this 1desired2 manner% there 13irst2 had to be an emanation o3 the Ten Se3iros% preceded by the t8imt8um o3 the 9measuring+line.9 1Though the Se3iros came into being through an act o3 t8imt8um%2 the 1t8imt8um or2 9measurement9 e33ected by the 9measuring+line9 relates to light and 1hence to2 re0elation. 1/s such it is superior to2 the 9measuring+rod9 #hich 9measures9 the light #hich ascends 1and becomes concealed 3rom creation2 and #hich is a 0estige o3 the light o3 the 9measuring+line.9

3Tohu And Ti##un4

In a more general sense% this is the di33erence bet#een the 9measurement9 that ta"es place in 1the Ten Se3iros o3 /t8ilus% #hich is the World o32 Ti""un and the 9measurement9 that ta"es place in the 1the preceding le0el% #hich e=perienced the 9brea"age9 and descent o3 its emoti0e 0essels% 0i8.%2 the World o3 Tohu. It is e=plained in Cidrash Rabbah and in Se3er >aBahir1-)2 that #ith regard to 1the Se3iros o32 Ti""un it is said% 9These please >im%9 #hereas #ith regard to 1the Se3iros o32 Tohu it is said% 9and these do not please >im.9 Respecti0ely% then% these are the le0els o3 <i0ine 9desire9 and 9lac" o3 desire.9 &o#% e0en those le0els #hich are illuminated by <i0ine desire must also undergo 9measurement9 (3or #ithout it nothing but 4+dAs desire #ould be re0ealed 1and the other Se3iros #ould not be able to come into being2% and the de3iciency inherent in this has been e=plained). >o#e0er% this 9measurement9 relates to a scale o3 illumination and re0elation@ it matches the degree o3 radiance to the recepti0e capacity o3 the 0essels. By #ay o3 analogy% an innately "ind indi0idual #ill sho#er generosity 1upon his 3ello#2% and at the same time increase his bene0olence and pro0e his good#ill by doing so in a manner that can be properly recei0ed. 97ac" o3 desire9 1on the other hand2 is e=pressed in 9measurement9 moti0ated by

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concealment and t8imt8um. The realm o3 Ti""un% #here 9These please >im%9 thus mani3ests <i0ine desire. /ll 9measurements9 there see" to elicit and e=pand the re0elation o3 <i0ine radiance #ithin the lights and the 0essels. Indeed% e0en their limitation and circumscription is intended to elicit 1#ithin themsel0es2 e0en the 9concealed light%9 etc. Tohu% in contrast% #here 9these do not please Ce%9 mani3ests a 9lac" o3 <i0ine desire.9 /ll the 9measurements9 there re3lect limitation and t8imt8um% #hich relates to the ascent 1and concealment2 o3 the <i0ine light. The Se3iros o3 Tohu #ere thus in the state o3 1ascent and 9ad0ance9 out o3 the 0essels #hich is called2 rat8o% #hereas the Se3iros o3 Ti""un are in the state o3 19return9 #hich is called2 sho0% signi3ying a dra#ing do#n and di33usion 1o3 the light #ithin the Se3iros2. ;or1-*2 9not 3or the sa"e o3 1the chaotic state o32 Tohu did >e create 1the #orld2B rather% 3or the sa"e o3 habitation 1i.e.% a settled state% the sho0 o3 Ti""un2 did >e create it.9 This enables the light and re0elation to be dra#n do#n e0en to the 0ery lo#est le0els. &o#% the 3orces o3 the sitra achra + #hich are nurtured by the lea0ings o3 the most e=trinsic aspects 1o3 holiness that came into being2 3rom the 9brea"age o3 the 0essels9 o3 Tohu by means o3 the multitudinous stages in the chainli"e scheme o3 descent called >ishtalshelus + ha0e no true or lasting e=istence at all. They are intrinsically non+entities% inasmuch as they deri0e 3rom a 9lac" o3 <i0ine desire%9 and the 9measurement9 that applies to them is one o3 #ithdra#al. They there3ore ha0e an appointed end+point at #hich they #ill utterly cease to e=ist. Though in the 9side o3 holiness9 there also e=ist 9measurements%9 such as those o3 the 9measuring+line9 and the t8imt8um% these mani3est 4+dAs desire + to re0eal and dra# 3orth 1>is light to them2. /ny thrust #hich mani3ests 4+dAs desire is in3initeB as is stated in Ti""unei Mohar%1--2 94+dAs in3inite light e=tends up#ard #ithout any bound and do#n#ard #ithout any end.9 Coreo0er% #hate0er is elicited by dint o3 4+ dAs desire enGoys essential and absolute e=istence as #ellB as #as e=plained 1earlier2% #hen the 0essels clea0e and 3use #ith the <i0ine light #hich they house% they too enGoy essential and absolute e=istence. The same is true o3 all mit80os that are clothed in physical things% such as parchment or the #ool o3 t8it8is. 7i"e#ise% anything #hich 4+d ordained to ser0e as a proper receptor 3or the irradiation o3 >is light enGoys an essential and absolute e=istence.

3*oliness 2annot "e 1isplaced4

(Hne might add that this is the meaning o3 teachings such as%1-,2 9>oliness cannot be displaced%9 and1-.2 9Ritual obGects retain their sanctity.9 Thus% the place in #hich a t8addi" studied Torah and engaged in the ser0ice o3 4+d retains its sanctity e0en a3ter he has ascended out o3 corporeal li3e and begun true li3e% 3or the luminescence o3 his <i0ine ser0ice remains there. We may there3ore say that the place in #hich he studied and engaged in Torah% and all the 0essels he utili8ed in the course o3 his spiritual ser0ice% retain their sanctity as part o3 his personal share in the spiritual recti3ication and ele0ation o3 the #orld. In this connection@ Hnce% in about the year ,.-, or ,.-. 1(!!,+.2% I sa# my re0ered 3ather 1the Rebbe Rashab2 enter the study o3 his 3ather + my grand3ather 1the Rebbe Caharash2B at that time the room #as still arranged as it had been during his li3etime. >e #as #earing a gartl and stood against the table% opposite his 3atherAs chair. >is lips #ere mo0ing as i3 in speech and he shed many tears.) In contrast to the 9side o3 holiness%9 the "elipos deri0e their e=istence 3rom a 9lac" o3

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<i0ine desire9 and #ere there3ore sundered 3rom 4+dAs unity. They ha0e no e=istence other than the animation #hich they recei0e 3rom the encompassing le0el o3 <i0ine light. When this source is remo0ed they #ill be totally cut o33 13rom li3e2 and #ill be utterly obliterated. This is the meaning o3 the abo0e+:uoted 0erse% 914+d2 has set a limit to dar"ness....9 The dar"ness o3 "elipah has a limited time% a3ter #hich the "elipos #ill be utterly destroyed and annihilated%9 since they originate 3rom a 9lac" o3 <i0ine desire.9 Though the abo0e is true o3 sitra achra in general% it is especially true o3 the "elipah o3 /male"% #hose #hole being is bra8enness and chut8pah% #ith no inner content at all. E0ery other "elipah has at least some content% albeit e0il% such as the 9Chesed (or some other e0il attribute) o3 "elipah.9 This is not the case #ith the "elipah o3 /male"% the "elipah o3 bra8en chut8pahB an insolent indi0idual% as he himsel3 is a#are% is essentially a non+entity. ;or by their 0ery nature% as #e obser0e% the baser and more degraded such people are% the less do they retain their human aspectB the more do they relate #ith insolence% in an animal+li"e 3ashion% to people more ele0ated than themsel0es. (In 3act% e0ery indi0idual can 3ind a trace o3 this #ithin himsel3 as it relates to his spiritual ser0ice@ <uring the time he indulges his corporeal cra0ings% 3or 3ood and drin" and the li"e% there arises #ithin his mind a mar"ed coolness to#ard higher things% etc.% i.e.% to#ard things #hich relate to the inner essence (the pnimiyus) o3 his a0odah% such as the enhanced obser0ance o3 mit80os% or to obser0ances that re3lect the insights o3 the Eabbalah.) So% too% the "elipah o3 /male"% #hose #hole being is insolence% is essentially a non+ entity. /male" thus resembles the #a0es o3 the sea that are li3ted by the #ind. While #ater by nature descends% it is 1capable o3 being2 li3ted by the #ind and 1momentarily2 standing upright li"e a #allB ho#e0er% as soon as the #ind abates% the #ater collapses. So% too% "elipos in general and /male" in particular deri0e their sustenance only 3rom the encompassing le0el o3 <i0ine li3e+3orce% and #ill thus 9appear and disappear #ith the #ind.9 This% then% is #hat is meant by the phrase% 914+d2 has set a limit to dar"ness9@ the dar"ness o3 the "elipos has an appointed end% a3ter #hich they #ill be cut o33 and utterly destroyed% lea0ing no trace. In this regard there is a di33erence bet#een 1CashiachAs coming2 9at the appointed time9 and 1his coming2 9in haste9 1be3ore the 9appointed time92.91- 2 I3 the "elipos are nulli3ied 9at the appointed time%9 they #ill be utterly annihilated. I3% ho#e0er% the Ie#ish people are 3ound #orthy 1and Cashiach comes2 9in haste9 at an earlier 1than the appointed2 time% then 1the "elipos2 #ill be nulli3ied by being recti3ied. In either case there #ill be an increase in the light o3 holiness% e=cept that i3 the "elipos are nulli3ied by being recti3ied% this holy light #ill radiate #ith 3ar greater intensity. This is the meaning o3 /chash0eroshAs command to >aman@1-!2 9Ca"e haste and ta"e the garment....9 Why the hasteD /chash0erosh #as simply gi0ing him some sound ad0ice. Jltimately >aman 1as the epitome o3 e0il2 #as sure to be nulli3ied. I3 this #ere to ta"e place 9at the appointed time%9 then he #ould be utterly obliterated. /chash0erosh there3ore ad0ised him to be recti3ied by means o3 beirur% by ele0ating the spar"s o3 holiness embedded in the #orld + by ser0ing as a garment to adorn Cordechai the t8addi". I3 this too" place 9in haste%9 he #ould not be totally nulli3ied% but rather be recti3ied. Besides% there #ould be a corresponding increase o3 illumination in the realm o3 holiness.

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3Three !hades $f 1ar#ness4

In terms o3 manAs spiritual ser0ice% 914+d2 has set a limit to dar"ness9 may be understood as 3ollo#s. The >ebre# #ord 3or dar"ness (laG + choshech) is spelled ches% shin% cha3. This is also an acronym 3or the #ords meaning don"ey% o=% and dog (chamor% shor% "ele0). 1-62 9<on"ey9 recalls the obser0ation o3 the Sages that1,52 9/ don"ey is cold e0en during the hottest days o3 Tammu8.9 17et us understand this in terms o3 manAs spiritual ser0ice.2 It is #ritten%1,(2 9;or 1the <i0ine &ames2 >a0ayah 1and2 Elo"im are 1respecti0ely2 a sun and a shield9B i.e.% the &ame Elo"im conceals and occludes the radiance o3 the &ame >a0ayah. >o#e0er% there are times at #hich the illumination o3 the &ame >a0ayah radiates o0ertly + as in the 0erse%1,)2 9I am >a0ayah@ I ha0e not changed....9 I3% e0en at such a time% oneAs contemplation 1o3 4+dliness2 is not as 3ruit3ul as it should be% 1then he is li"ened to the don"ey #ho remains cold e0en #hen standing out in the sunshine2. Concerning this 1abysmal spiritual state2 the prophet laments 1at the conclusion o3 the abo0e+mentioned 0erse2% 9...yet you% sons o3 'aa"o0% are not consumed9 #ith a passion to clea0e to 4+d. 9H=9 alludes to people #ho "ic" and gore% as is the nature o3 those #ho are de3iant and insolent@ e0en i3 they are gra8ed e0er so slightly by those #ho see" to ele0ate them% they immediately "ic". The epithet 9dog9 suggests shameless insolence% as in the 0erse%1,*2 9/nd the dogs are 3ierce+tempered....9 The dar"ness o3 "elipah% 1then% includes the attributes #hich are alluded to by the >ebre# initials 3or don"ey% o= and dog% #hich together spell choshech + dar"ness2. >o#e0er% 914+d2 has set a limit to dar"ness%9 3or these 0ery attributes may be utili8ed in the pursuit o3 holiness. ;or a start@ The attribute represented by the epithet 9don"ey9 may be harnessed to ser0e holy ends. Thus it is #ritten%1,-2 9and he bent his bac" to the load%9 meaning that one applies himsel31,,2 9li"e an o= to the yo"e and li"e a don"ey to the load%9 by setting aside 3i=ed times 3or Torah study% not#ithstanding his busy schedule and his many concerns. (The /lter Rebbe stressed that this regularity should be 3i=ed and imprinted upon oneAs soul%1,.2 and not necessarily 3i=ed to certain times alone. ;or a schedule may 3rom time to time be bro"en% #hereas i3 it is 3i=ed #ithin his soul% then e0en i3 he happens to miss his appointed time o3 Torah study and is unable to learn% he #ill still 3ul3ill his obligation.) Coreo0er% #hile studying one should be a#are o3 the 3act that he is studying 4+dAs Torah. The attribute represented by the epithet 9o=9 + an inclination to gore + may be sublimated by its use1, 2 in the thrust and parry% the :ueries and the solutions% that are part o3 the pilpul o3 Torah. 1To borro# the language o3 our Sages%1,!22 9...li"e scholars #ho 1metaphorically spea"ing2 gore each other in 1their li0ely debates2 on the >alachah.9 (Hne might add that the attribute represented by the epithet 9o=9 may also be applied in the ser0ice o3 prayer% at #hich time the #orshiper stomps and gores the e0il 3ound #ithin him% such as in the course o3 1the Psalms o32 Pesu"ei deMimrah% #hen one 9clips the oppressors%9 and uproots the e0il traits #hich e0ery indi0idual can identi3y #ithin himsel3.) ;inally% the dog also calls to mind a positi0e attribute. The Ie#s are called1,62 9an impetuous people.9 In a positi0e sense% this means that they hasten to do good things and are :uic"ly aroused by stimuli that address their innermost core. 1/t

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Sinai% 3or e=ample%2 they proceeded to say naaseh (9#e shall do9) be3ore they said nishma (9#e shall hear9)% thus indicating their sel3+nulli3ication be3ore 4+d and >is Will% as they set aside their o#n sel0es completely. In all% these 1holy attributes2 represented by the don"ey% the o= and the dog recti3y and ele0ate their counterparts in the realm o3 "elipah. This% then% is the meaning o3 the statement that 9/male" is the 3irst among nations...9@ /male" is the 3irst and root o3 all nations. /ll nations% being rooted in the sitra achra% essentially ha0e no true being% inasmuch as they deri0e 3rom a 9lac" o3 <i0ine desire.9 /mong these% /male" is the 3irst in ran"% 3or the "elipah o3 /male" is that o3 insolence and chut8pah% #hich indicates the ultimate degree o3 non+being% as e=plained abo0e. This is #hy 9in the end he shall be destroyed%9 3or "elipah #ill ultimately be annihilated + i3 1Cashiach arri0es2 9at the appointed time.9 I3% ho#e0er% as a result o3 <i0ine ser0ice in the realm o3 beirurim% 1Cashiach arri0es2 9in haste%9 then it is possible 3or the nations to undergo some 3orm o3 recti3ication. It is 3or this reason that #e 3ind that the descendants o3 >aman publicly studied Torah. This means that there #as a re3inement and recti3ication 1o3 "elipah2% and this in turn called 3orth an additional measure o3 4+dly illumination. &otes'
-(. #Bac$ to te%t & See BeShaah She7i$*i+u 5:78, Aol" II, 4" 1<<8ff" -). #Bac$ to te%t & Bereishis a!!ah 6=7> 7osafos #1**en*a& to Eohar I, sec" 89" -*. #Bac$ to te%t & Yesha-ahu 95=18" 99"#Bac$ to te%t & See 'i$$un 19, 4" 9<!> en* of 'i$$un 57> Eohar .ha*ash on ;arshas Yisro, 4" 69c" See also= the conclusion of Sefer 7a0aa+ari+ 5:87 [18:7]> the +aa+ar !eginning Basi @e3ani of Yu* Sh,at, 571< [195<], sec" 18ff" [(or an English translation of the last-+entione* source, see Basi @e3ani= .hassi*ic /iscourses #translate* !- Sichos In English an* 4u!lishe* !- ?ehot, N"Y", 199<&, 4" 56ff"] 95"#Bac$ to te%t & See= Etz .ha-i+, Shaar 9, sec" 6, an* Shaar 69, sec" 6> 'an-a - Iggeres 7a?o*esh, the Eluci*ation to E4istle 87 [in @essons In 'an-a, Aol" A, 4" 176]" 9:"#Bac$ to te%t & See= 0egillah 8:!> a+!a+, 7ilchos Sefer 'orah 1<=9> 'ur Shulchan 1ruch, Brach .ha-i+ 159=6> Yoreh /eah 888=18" See also= the 1lter e!!eCs Shulchan 1ruch 98=:> @i$$utei Sichos, Aol" DII, 4" 165, an* references liste* there" 97"#Bac$ to te%t & See= Sanhe*rin 98a> Eohar I, 117!" Bn the 4assage that follo)s, see Shaarei Brah, at the en* of the +aa+ar !eginning Ya,iu @e,ush" 98"#Bac$ to te%t & Esther :=1<" -6. #Bac$ to te%t & 0eorei Br 8=1> see also Eohar II, :5a" ,5. #Bac$ to te%t & Sha!!os 56a" ,(. #Bac$ to te%t & 'ehilli+ 89=18> see also Shaar 7aYichu* AehaE+unah, !eg" of ch"9> an* else)here" ,). #Bac$ to te%t & 0alachi 6=:> see also @i$$utei 'orah on osh 7aShanah, 4" :1*" ,*. #Bac$ to te%t & Yesha-ahu 5:=19" ,-. #Bac$ to te%t & Bereishis 99=16" ,,. #Bac$ to te%t & 1,o*ah Earah 5!" 5:" #Bac$ to te%t & See also @i$$utei /i!!uri+, Aol" I, 4" 7a [an* in English translation= Aol" I, 4" 16]" 57" #Bac$ to te%t & See Sifri on ;arshas .hu$as 19=9> Sanhe*rin 89a" 58" #Bac$ to te%t & See Ba,a 0etzia 59!" 59" #Bac$ to te%t & See Sha!!os 88a"