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   Kimei Tzeischa (1)

   Foreword

Chapters 1-3

Chapters 4-6

Chapters 7-12

Kimei Tzeischa (2)

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 Chapters 4-6 Kimei Tzeischa (2)


Chapters 7-12

VII

Based on the above, we can appreciate the uniqueness of the prophecy "I will show you miracles" which will be fulfilled in the Era of the Redemption. At that time, even the miracles which are enclothed in the natural order will be revealed, (i.e ., [mankind] will be able to perceive these miracles).

[This will, moreover, represent a higher level] within the miracles themselves. The fact that, at present, the natural order conceals the miracles is because the natural order (even when a miracle is enclothed within it) represents the very opposite of the miraculous.

For as explained in sec. V, a miracle represents a deviation from the natural order, a change from its ordinary functioning. Therefore [in the present era, the uniqueness of] the miracles which transcend the natural order is more apparent.

In the Era of the Redemption, however, the miracles which are enclothed within the natural order will (also) be revealed, as it is said, "I will show you wonders," (i.e., the miracles which are enclothed within nature will also become apparent). [The reason for this difference is that] in the Era of the Redemption, the natural order will be elevated, and it will also be a suitable means of expression for the revelation of the infinite dimensions of Or Ein Sof which will be enclothed within it. Therefore, the miracles which are enclothed in nature will also be overtly revealed.

Thus the new dimension implied by the prophecy "I will show you wonders," that the wonders will be perceived, will be reflected in the wonders themselves.

At present, the miracles enclothed in nature are such that even after the revelation of the infinite dimensions of the Or Ein Sof that become manifest through the miracle, the existence of the natural order remains [unaffected]. And its thrust is directly opposite to the revelation of infinite light (except that the revelation of infinite light controls it and compels its course to follow the dictates of G-d's will).

In the Era of the Redemption, by contrast, the miracles that are enclothed within the natural order will possess both advantages:

  1. the revelation of Or Ein Sof will be expressed within the natural order; and
  2. there will be no entity whose existence runs contrary to the revelation of [G-d's] infinity, for even nature will be a medium [for the expression of] the infinite dimensions of Or Ein Sof.

VIII

A connection can be made between the above concepts and the well known principle [1] that in the Future Era, the soul will derive its nurture from the body.

In the present era, the body derives its nurture from the soul, but in the Future Era, [the pattern will be reversed, and] the soul will derive its nurture from the body. In that era as well, the body will remain a material entity. Nevertheless, it will derive its nurture from G-dliness and it will not require material food and drink.

Indeed, the body will be on a higher [spiritual plane] than the soul.

To explain: The bittul of the body to G-d arouses a higher spiritual level then the bittul of the soul. [2] Since the soul is a spiritual entity, its bittul to G-d is an expression of its identity. When [by contrast, a person] through his Divine service brings about the bittul of the body, a material entity, this bittul is not an expression of the body's identity, but rather comes about because of G-dliness.

At present, however, the bittul of the soul is complete and all- encompassing (bittul bimetzius), while the bittul of the body does not erase its self-consciousness (bittul hayesh). [3]

In the Future Era, the bittul of the body will possesses both these qualities: Its bittul will come as a result of G-dliness and it will encompass every dimension of its existence. Therefore, in that Future Era, the soul will derive its nurture from the body.

IX

It can be explained that the above concept depends on the principle that the revelations of the Era of the Redemption are dependent on our deeds and Divine service in the era of exile. [4]

For it is the Divine service in the era of exile that brings about the true expression of bittul.

In the era of the Beis [HaMikdash], the Jews were able to conceptually appreciate G-dliness. Moreover, during the pilgrimage festivals, when they came [to the Beis HaMikdash], they would actually see G-dliness. [5]

[Accordingly, G-dliness] was an element of their personal identities. In the era of exile, and particularly, in ikvesa dimeshicha, [there is no direct appreciation of G-dliness]. Instead, our Divine service is based on kabbalas ol. The bittul of kabbalas ol is not an expression of a person's identity, but rather stems from G-d. [6]

This concept reflects the explanations found in the maamarim of the previous Rebbeim [7] on the verse: [8] "And the man Moshe was more humble than any man on the face of the earth."

Moshe's humility, [these maamarim state, stemmed from his contemplation of the Divine service of the Jews in the time of exile, and] particularly in the generation of ikvesa diMeshicha when the veiling and concealment [of G-dliness] is great. Nevertheless, the people of that age will stand with powerful and firm resolution and study the Torah and observe mitzvos with true self-sacrifice. This overwhelmed Moshe entirely. [9]

Moshe's level of bittul was that of the sublime unity, as reflected in the phrase, [10] venachnu mah. The Divine service of the generation of ikvesa diMeshicha reflects the bittul of kabbalas ol and mesirus nefesh. And the bittul of the sublime unity was totally overwhelmed by the bittul of kabbalas ol and mesirus nefesh.

This is why the revelations of the Era of the Redemption are dependent on our Divine service in the era of exile. For the fundamental dimension of the revelations of the Era of the Redemption is that the uniqueness of the expression of [G-d's] infinite light within the context of nature and a physical body will be revealed at that time.

[Mankind will appreciate that] their bittul is not merely an expression of their personal existence, but rather stems from G-dliness. And the revelation of this truth comes about because of the bittul of kabbalas ol and mesirus nefesh in the era of exile.

X

During the exodus from Egypt, the miracles transcended the natural order. It is only in the Era of the Redemption that [we will merit] "I will show you wonders," {that the miracles will be enclothed in nature and yet their wondrous qualities will be revealed}. Nevertheless, as is well known, [11] the exodus from Egypt opened the way for all future redemptions, including the Ultimate Redemption. Thus it is possible to say that the concept of "I will show you wonders" was also manifest during the exodus from Egypt, except it was manifest in a hidden manner, and in the Ultimate Redemption], this dimension will be revealed.

This is the intent of the verse, "As in the days of your exodus from Egypt, I will show [the people] wonders," and the comparison of the wonders of the Future Redemption to those of the exodus (although [the wonders of the Future Redemption will be [performed by G-d Himself], without [the intervention of] His court, unlike those of the exodus], [12] for the exodus from Egypt opened the path for the Future Redemption, and it contained - in a hidden manner - the wonders of the Future Redemption as well.

The verse speaks of "the days of your exodus from Egypt," using the plural form, including also the miracle of the splitting of the Sea which took place on the seventh day of the exodus (as explained above in sec. 2).

This emphasizes that the splitting of the Sea also opened the path for - and in a hidden way includes - the splitting of the sea in the Era of the Redemption (as it is written: [13] "And G-d will dry up the gulf of the Egyptian Sea....") and also the splitting of the [Euphrates River which will take place in] the Era of the Redemption (as it is written: [14] "And He shall raise His hand over the river... and split it into seven streams").

The splitting of the river represents a higher level than the splitting of the sea.

For the splitting of the sea represents the connection [of the world] of Atzilus to [the worlds of] Beriah, Yetzirah, and Asiyah. The splitting of the river, by contrast, represents the connection of the worlds (Atzilus, Beriah, Yetzirah, and Asiyah) to the infinite dimensions of Or Ein Sof which transcend Atzilus. [15]

Nevertheless, the splitting of the sea at the time of the exodus contained the potential for both the splitting of the sea and the splitting of the river in the Era of the Redemption.

It is possible to connect both of the dimensions explained above with regard to the verse "I will show you wonders": that (as intimated by the phrase "as in the days") the wonders that will take in the Future Redemption will include both the splitting of the sea and the splitting of the river and that the miracles which are enclothed in nature will be overtly revealed.

For the fact that in the Era of the Redemption, nature will not conceal the miracles which are enclothed within it will come as a result of the connection between the infinite dimensions of Or Ein Sof and the limits of the nature of our world. This connection is represented by the splitting of the sea and the splitting of the river.

The verse tells us that the wonders that will be revealed in the Era of the Redemption (and the two factors mentioned above) are "as in the days of your exodus from Egypt," [i.e., they have parallels in that redemption,] and that redemption opened the path for them.

XI

It is possible to [amplify the above concepts by explaining the continuation of the verse:] [14] "And He shall raise His hand over the river..." "And He shall lead [them] through [wearing] shoes."

[A shoe can serve as an analogy.] [16] In a material sense, a shoe is made from a coarse hide [that has been made suitable for use. How is] the coarse hide made suitable to serve as a shoe (a garment for the foot of human being)? [First,] the hide must be softened. As the hide exists in its natural state (before it is softened), it is firm and cannot be manipulated. Only when it is softened can it be manipulated and formed into a shoe.

Similarly, in a spiritual sense, "And He shall lead [them] through [wearing] shoes" means that we will tred over the nature of our bodies and our animal souls and in doing so, soften their hardness, preventing them from being "firm like a cedar," but rather "flexible like a reed." [17]

For this reason, the Hebrew word for Divine service avodah relates to the term ibud oros "tanning hides," [18] for the fundamental aspect of avodah is that a person fight against his natural tendencies, as explained in Tanya, [19] with regard to the definition of "a servant of G-d".

Through such efforts, refinement is brought about (not only within a person's individual nature), but in the nature of the world at large.

This is also implied by the name Oved Elokim, for Elokim (G-d's name), is numerically equivalent to the word hateva meaning nature. [20]

Being a servant of G-d (oved Elokim) involves working over and correcting [in both a personal and all-encompassing sense] nature which stems from the name E-lokim. [21]

This is the intent of the verse "And He shall raise His hand over the river... and He shall lead [them] through [wearing] shoes" - that in the Era of the Redemption, there will be a fusion of the world's nature with the infinite dimensions of Or Ein Sof which transcend the worlds. The preparation for this will be the splitting of the river which in turn will be brought about through Divine service with kabbalas ol, pushing oneself against one's nature.

XII

Based on the above, we can understand the statement of the Zohar, [22] that the indefinite third person in the phrase "I will show wonders" refers to Moshe.

For the Redemption and the exodus from Egypt was led by Moshe. And based on the above explanation that the exodus from Egypt also opened the way for the Future Redemption, it follows that it was Moshe who opened up the way for the wonders that will take place in the Future Redemption.

For Moshe himself, however, [these wonders] were hidden. This is the intent of the verse "As in the days of your exodus from Egypt, I will show wonders" that in the Era of the Redemption the wonders for which [Moshe] opened the way through the exodus will be revealed for him.

It is also possible to say that the fact that the indefinite third person in the phrase "I will show wonders" refers to Moshe serves as instruction for every member of the Jewish people. For to be worthy to see the wonders of the Era of the Redemption, [every Jew must] reveal the spark of Moshe contained within his [soul]. [23]

[The above statement presents somewhat of a conceptual difficulty.] For the bittul of Moshe reflects the bittul of the sublime unity that results from [the awareness of] the revealed dimensions [of G-dliness], while "I will show you wonders" comes about through the bittul of kabbalas ol (as explained above, sec. 9).

Nevertheless, [although the fundamental cause is the bittul of kabbalas ol,] in order that [the wonders] be revealed ("I will show you"), it is necessary that there also be [a contributing influence of] the bittul that results from [the awareness of] the revealed dimensions [of G-dliness,] {i.e., through meditation that "everything is of utterly no importance before Him," [24] and the like}.

Through [this Divine service], [we will merit] "I will show wonders," the wonders of the Era of the Redemption will be overtly revealed with the coming of Mashiach. May this take place in the immediate future.

Footnotes:

  1. (Back to text) See the series of maamarim entitled VeKachah, 5637, secs. 91- 92; the maamar entitled Eileh Toldos Noach, 5737; see also Sefer HaSichos, Toras Sholom, p. 127ff.; Sefer HaMaamarim 5698, p. 219, et al.

  2. (Back to text) See the series of maamarim entitled BeSha'ah Shehikdimu, 5672, Vol. I, sec. 62.

  3. (Back to text) See the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666, p. 158.

  4. (Back to text) Tanya, ch. 37.

  5. (Back to text) See Sefer HaMaamarim Meluket, Vol. II, p. 46ff.

  6. (Back to text) Translator's note: The intent is that this bittul does not come from the person's perception and individual tendencies, for indeed it runs contrary to his perception and tendencies. Instead, it is an expression of the ultimate truth of G-dliness. Since G-dliness is the truth of all existence, every entity - even one which consciously feels separate from Him - will ultimately nullify itself to G-d and carry out His will.

  7. (Back to text) See Sefer HaMaamarim 5679, p. 464; Sefer HaMaamarim Kuntreisim, Vol. I, p. 53a ff., et al. See the full list of sources annotated in Sefer HaMaamarim Meluket, Vol. I, p. 175, notes 19-20.

  8. (Back to text) Bamidbar 12:3.

  9. (Back to text) See Sefer HaMaamarim Kuntreisim. loc. cit.

  10. (Back to text) Shmos 16:8.

  11. (Back to text) See the maamar entitled Kimei Tzeisecho, 5708, sec. 12 (Sefer HaMaamarim 5708, p. 164).

  12. (Back to text) See sec. 1 above.

  13. (Back to text) Yeshayahu 11:15, included in the Haftorah recited on Acharon Shel Pesach.

  14. (Back to text) Ibid.:16.

  15. (Back to text) See Likkutei Torah, Parshas Tzav, the maamar entitled Viheinif (p. 16d); Shaar HaEmunah by the Mitteler Rebbe, secs. 56, 61.

  16. (Back to text) See the series of maamarim entitled VeKachah, 5637, sec. 108 with regard to the following concepts.

  17. (Back to text) Cf. Taanis 20a.

  18. (Back to text) See Torah Or, Bereishis 5b, Shmos 76a; Or HaTorah, Shir HaShirim, Vol. III, p. 987ff.

  19. (Back to text) Ch. 15.

  20. (Back to text) Pardes, Shaar 12 (Shaar HaNesivos), ch. 2; Reishis Chochmah, Shaar HaTeshuvah, ch. 6, p. 121b; Tanya, Shaar HaYichud VehaEmunah, ch. 6; see also the sources mentioned in Sefer HaMaamarim Meluket, Vol. II, p. 93, note 67.

  21. (Back to text) See related concepts in Likkutei Torah, Bamidbar, p. 78d.

  22. (Back to text) Zohar, Vol. II, p. 54a; see also Tikkunei Zohar, Tikkun 13, p. 28b.

  23. (Back to text) See Tanya, ch. 42. Likkutei Torah, Vayikra, p. 2a, emphasizes that not only does every Jew possess a spark of Moshe, but also that the bittul of Moshe [is accessible to every member of our people].

  24. (Back to text) Cf. Zohar, Vol. I, p. 11b.
 Chapters 4-6 Kimei Tzeischa (2)



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