The above can be connected with the verses:[139] "From the ends of the earth, I will call You.... He will dwell forever before G-d." To explain: "From the ends of the earth" can be interpreted as referring to the lowest levels which exist in this physical and material world. From these points ("the ends of the earth"), "I will call," referring to the highest levels of ratzu, "to You," referring to G-d's essence itself. In this vein, on the phrase:[140] "Whenever we call to Him," our Sages comment[141] that our calls must be directed: "'To Him,' and not to His attributes." As the Alter Rebbe explains,[142] this refers to His very essence. (This resembles the fusion of two opposites, as explained above with regard to the concept of peace.)

[These efforts] draw down G-dly influence [which parallels] the thrust of shuv. This is reflected in the phrase "He will dwell forever before G-d." For that phrase refers to drawing down G-dly influence from a level which transcends the spiritual cosmos. This is reflected in the phrase "before G-d (Elokim)." [Elokim refers to the Divine attribute of judgment.] (The tzimtzum is the highest expression of this attribute.) [The influence drawn down, however, has its roots in a level] "before Elokim, i.e., above the tzimtzum. [This influence will "dwell forever." Olom, the Hebrew for "forever," also means "world."] Thus the influence is drawn down throughout the spiritual cosmos until the lowest levels, our material world. Moreover, Olom, also [shares the root of the word Olom and thus] has the connotation of concealment and hiddenness.[143] [Influence is drawn down even to levels where G-dliness is concealed.]

[Yashav, translated as "dwell," also has the connotation of "settled."] The influence is drawn down in a settled manner, reflecting the pattern: "He formed it to be inhabited."

This concept also relates to the statements of the maamar [entitled Acharei[144]] with regard to the explanations of the Mitteler Rebbe[145] concerning the extended nun in the phrase:[146] , "And you shall cling to Him." An extended nun refers to drawing down G-dly energy into the lowest levels, even in rungs outside the realm of holiness. The extended nun is written with regard to a phrase that concerns the highest levels. For after speaking of a series of rungs of Divine service: "Proceed after G-d, your L-rd,"... "And you shall serve Him," the verse concludes: "And you shall cling to Him." This represents mesirus nefesh of the highest level, transcending even the mesirus nefesh of Shemoneh Esreh. And from this level comes the extended nun which appears to indicate drawing down [G-dly energy] to the lowest levels in a manner of Yishuv Olom. This means that this [G-dly energy] will be drawn down in a settled manner even to this world which is characterized by concealment and hiddenness.

This [fusion of opposites] also relates to the verse:32 "Rise before an elderly man." For as the Tzemach Tzedek explains [in his additions to] Likkutei Torah, Shir HaShirim,[147] after the verse states: "And you shall fear your G-d," which refers to the Sefirah of Malchus, the lowest possible level, it states "I am Havayah." And as is well known,[148] the expression "I am Havayah" refers to G-d's very essence.

On this basis, we can also understand the verse:[149] "Add days to the lifetime of the king, [prolong] his years for generations." This refers to an extension [of his life], following the opinion of our Sages[150] that if a person merits, his lifetime is prolonged. Tosafos[151] explains that although our Sages state:[152] "Children, life, and sustenance are not dependent on one's merit, but on one's mazal,"[153] great merit can bring about an increase even with regard to such matters.

A question, however, arises: How is it possible for a Jew to have a merit greater than his mazal? For it is said:[154] ain mazal liYisrael, which is interpreted[155] to mean that the mazal of the Jewish people is associated with the level of ayin. [How can a mortal reveal a level higher than this?]

[This question] can be resolved on the basis of the concepts explained above [with regard to] "As water [reflects] the image of a face," [that a person should not see himself at all as a separate entity]. [This is a level of selflessness] above that [possessed by] an entity created from water]. The person's approach should be that all that exists is water - and therefore the face can be seen in all its particulars [i.e., his conduct reflects Divine influence perfectly].

This makes possible an increase in "the lifetime of the king" (as it is written: "Add days to the lifetime of the king"). [This is relevant to every Jew,] for "all Jews are kings."[156]

[They have the potential to tap a source of blessing that] transcends the mazalos and transcends all merit, a level above [all the restraints stemming from G-d's name,] Elokim. It will be "as water reflects a face," relating to water as it exists in a state of ultimate simplicity, without any form at all. [This serves as an analogy for] G-d's essence.

This is also reflected in the Previous Rebbe's quotation of his father, the Rebbe Rashab,[157] which states that the teachings of Chassidus (for which the Alter Rebbe endured self-sacrifice - and [endowed as the heritage] of every member of the Jewish people) places a chassid face to face with G-d's essence.

From this level, influence is drawn down "to dwell forever," in this earthly realm, "Add[ing] days to the lifetime of the king, [prolonging] his years for generations." ["For generations" can be interpreted as referring to] "the generation of the King Mashiach (see the Targum to the verse:[158] "G-d is at war with Amalek from generation to generation). Through P'nimiyus HaTorah which is revealed through the teachings of Chassidus, G-d's essence is drawn down bringing about the complete and ultimate redemption, with kindness and mercy, with apparent and obvious good, in the near future, in this generation, the generation of the King Mashiach. May he come, redeem us, and lead us upright to our land.

   

Notes:

139. (Back to text) Tehillim 61:3,8. This is the kapitel which a person recites in his sixtieth year. Thus the Rebbe began its recitation that year.

140. (Back to text) Devarim 4:7.

141. (Back to text) Sifri, cited in the Pardes, Shaar 32, ch. 2.

142. (Back to text) As quoted in Igros Kodesh of the Rebbe Rayatz, Vol. III, p. 144, cited in HaYom Yom, entry Tishrei 11; see Sefer HaMaamarim 5721, pgs. 249, 260, and 271.

143. (Back to text) Likkutei Torah, Bamidbar, p. 37d.

144. (Back to text) Sefer HaMaamarim 5649, p. 259.

145. (Back to text) In the maamar entitled Acharei (Shaarei Teshuvah, Vol. I, p. 47a ff.).

146. (Back to text) Devarim 13:5.

147. (Back to text) P. 11a.

148. (Back to text) See Likkutei Torah, Bamidbar, 47c; Or HaTorah, Shelach, Vol. V, p. 1609; Likkutei Torah, Vayikra, p. 44b; Or HaTorah, Behar, Vol. III, p. 912 ff.; Maamarei Admur HaZakein, 5568, Vol. I, p. 161; Or HaTorah, Emor, Vol. III, p. 839, et al.

149. (Back to text) Tehillim 61:7. (See note 88.)

150. (Back to text) Yevamos 50a.

151. (Back to text) Entry Mosafim Lo. See also Tosafos, Shabbos 156a, entry Ain.

152. (Back to text) Moed Kattan 28a.

153. (Back to text) [Trans. Note: The term mazal is usually translated as "fortune" or "fate." It also refers to the celestial constellations whose position determines a person's fate. Our Sages are saying that with regard to these matters a person's fate is predestined and will not be affected by meritorious conduct.]

154. (Back to text) Shabbos 156a.

155. (Back to text) Likkutei Torah, the beginning of the maamarim associated with Parshas Haazinu. [The simple meaning of our Sages' statement is, unlike all the other elements of existence, the Jews' fate is not dependent on the mazalos, the constellations which reflect the workings of the natural order. Likkutei Torah, however, interprets this statement to mean that ayin, "nothingness," G-d's transcendence, is the mazal which determines the fate of the Jewish people.]

156. (Back to text) Introduction to Tikkunei Zohar (p. 1b). See also Shabbos 67a.

157. (Back to text) See the sichah printed as an appendix to the maamar entitled Acharei Mos, 5649, Sefer HaMaamarim 5649, p. 563 (also printed in Igros Kodesh of the Rebbe Rayatz, Vol. II, p. 407).

158. (Back to text) Shmos 17:16.