011 —מאמרים מלוקט חלק ד - יום ב' פ' פינחס, י"ט תמוז ה'תשכ"ח

B"H, Second day of Parshas Pinchas, 19 Tammuz 5728.

VeChazakta VeHayisa LeIsh.

The Rebbe explains: a) Nuances in "VeChazakta VeHayisa LeIsh." b) The superiority of Yosef over Yaakov – the verse "Ata Hu Havayah Levadecha, Ata Asita Es HaShamayim... VeAta Mechaye Es Kulam." c) Further explanation of the above verse "VeAta." d) Yaakov penetrates until Atzilus and Yosef draws down into Beriah, Yetzirah, and Asiyah. e) The reason the revelation is through Yosef. f) Yaakov is Tefillin Shel Rosh and Yosef is Tefillin Shel Yad. g) The explanation of "VeChazakta VeHayisa LeIsh."

With the help of Heaven. Second day of Parshas Pinchas, 19 Tammuz 5728.

VeChazakta VeHayisa LeIsh^[1], it is known^[2] that the maamar said by the Rebbe Rashab on the seventh day^[3] of the Bar Mitzvah celebration of his only son, the Rebbe Rayatz, 19 Tammuz^[4] 5653 (this maamar is the conclusion and seal of the "Tefillin DeMari Alma" series^[5] begun on 12 Tammuz, the day of the Bar Mitzvah), began with this verse. The connection of this verse (VeChazakta VeHayisa LeIsh) to Bar Mitzvah is, as is known^[6], that a boy of thirteen is obligated in mitzvos because only then is he called "Ish" (a man). But we need to understand: since a thirteen-year-old naturally becomes an "Ish," why emphasize (at the Bar Mitzvah) "VeChazakta VeHayisa LeIsh"? Also, the advantage of a thirteen-year-old is that he becomes a "bar daas"^[7] (one with understanding), which is in the intellect, especially as explained in the maamar "Eita BeMidrash Tehillim" 5653^[8] (one of the maamarim the Rebbe Rayatz repeated at his Bar Mitzvah), that the advantage of a thirteen-year-old is that he attains the essence of intellect^[9]. So what is the precision in calling a thirteen-year-old "Ish," which refers^[10] to the emotions?

2) In the continuation of the series said then^[11], it is explained that Yosef's advantage over Yaakov is that Yaakov's drawing down is in Atzilus, while Yosef brings the revelation (also) into Beriah, Yetzirah, and Asiyah. [It can be said that the reason the maamar "VeChazakta VeHayisa LeIsh" speaks in praise of Yosef, the Bar Mitzvah boy's first name, is also to arouse him to Yosef's unique mission of drawing down revelation to the lowest levels.] To explain Yosef's great advantage, the maamar first explains Yaakov's greatness, so that Yosef's even greater level will be understood. This is explained by first introducing the verse^[12] "Ata Hu Havayah Levadecha, Ata Asita Es HaShamayim... VeAta Mechaye Es Kulam" (You are Havayah alone, You made the heavens... and You give life to all), which contains three levels^[13]. "Ata Hu Havayah Levadecha" refers to the Infinite Light before the tzimtzum [and details three concepts: "Ata," "Hu," and "Havayah." "Ata" is the Essence of the Emanator, and it is called "Ata" (You, in the second person), because the Essence is revealed everywhere^[14], as the Name of Heaven is always on everyone's lips. "Hu" and "Havayah" are two levels in the light: the essence of the light (Hu) and the extension of the light (Havayah), as explained in the maamar. "Levadecha" (alone) means there is nothing besides the Essence, for all the light before the tzimtzum, even the light related to worlds (Havayah), is included in the Essence and is not an independent existence^[15].] "Ata Asita Es HaShamayim" is the light as it becomes a source for the creation of worlds. Therefore, it says "Asita" (You made), and "Es" is missing a "hei," because the light, even the light related to worlds (Havayah), as it is before the tzimtzum, is incomparable to being a source for worlds, and to become such a source requires tzimtzum, which conceals all the light and draws only a short and limited line. This is why "Es" is missing a "hei"—the light becomes a source for worlds ("Asita Es HaShamayim") only by being diminished ("Es" missing "hei"). "VeAta Mechaye Es Kulam" is the kav (line) through which vitality is drawn to the worlds after their creation. In the kav are two aspects: it is a short and limited line, which creates the worlds (the existence of the worlds), and its extension is from the light before the tzimtzum, which brings vitality to the worlds (a revelation of G‑dliness)^[16]. Thus, "VeAta" (and You) in "VeAta Mechaye Es Kulam" is as full as the first "Ata" ("Ata Hu Havayah Levadecha"), because the kav's ability to give life to all comes from the fact that it draws from the light before the tzimtzum.

It can be said that this is why the maamar (in continuation to "VeAta Mechaye Es Kulam" referring to the kav) brings the phrase from Tikkunei Zohar^[17]: "VeHu Nevi'o Ihu KeNishmasa LeGufa DeIhi Chayim LeGufa" (and He is the spring, like a soul to a body, which gives life to the body), to emphasize that "VeAta Mechaye Es Kulam" here refers not to creation (do not read "Mechaye" but "Mehaveh"^[18]), but to vitality, like the soul gives life to the body^[19]. The kav is the "middle bar" connecting "Ata Hu Havayah Levadecha" with "Ata Asita Es HaShamayim," so that even in the worlds created through tzimtzum ("Es" missing "hei"), the revelation of the Infinite Light before the tzimtzum ("Ata Hu Havayah Levadecha") is drawn into them.

3) This, that through the kav the revelation of the Infinite Light before the tzimtzum is drawn into the worlds, indicates that it has an advantage even over the light before the tzimtzum. For the light before the tzimtzum is concealed by the tzimtzum, and this concealment affects even the unlimited light (beyond the light related to worlds), except that the concealment in this light is that it is absorbed and included in its source and does not shine openly in the worlds^[20]. [What is explained elsewhere^[21] that the tzimtzum does not conceal the unlimited light is regarding the light (that in His knowledge it shines openly even in the place of the void), but regarding the worlds (created by the tzimtzum), the tzimtzum prevents the unlimited light from being felt in the worlds^[22].] That through the kav the revelation is drawn into the worlds (so that even in the worlds the revelation is felt) shows that it has an advantage over the light before the tzimtzum, even over the unlimited light. As explained in the maamar^[23], the kav breaks through the darkness of the tzimtzum, and every breakthrough is due to increased strength^[24], because its root is higher even than the light before the tzimtzum. The explanation is that the light (which is revelation) and the tzimtzum (which is concealment) are opposites. That the kav draws the revelation of the Infinite Light before the tzimtzum is because the root of the kav is from the "hidden Tiferes"^[25], which includes and unites opposites, revelation and concealment.

Accordingly, we can explain that the three matters in the verse ("Ata Hu Havayah Levadecha," "Ata Asita Es HaShamayim," and "VeAta Mechaye Es Kulam"), all beginning with "Ata," which refers to the Essence (as above, section 2), are three ways the Essence is revealed. "Ata Hu Havayah Levadecha" is the revelation of the infinite and unlimited aspect of the Essence, present everywhere and with nothing else existing—"Ata Hu Havayah Levadecha"^[26]. "Ata Asita Es HaShamayim" is the revelation of the power of limitation within the Essence (the ability not to shine^[27]), and even higher—the concept of "existence from His Essence," as it is known that the creation of something from nothing ("Asita Es HaShamayim") is only possible through the Essence, whose existence is from Himself^[28]. "VeAta Mechaye Es Kulam" is the revelation of the simplicity of the Essence, which is not defined by the categories of revelation and concealment and therefore unites both as one.

This is what is meant by "VeAta Mechaye Es Kulam," with the added "vav" (and), indicating the revelation of the Essence of the Infinite Light in the middle line (Tiferes), which unites the two opposites of Chesed and Gevurah. As is known^[29] regarding "HaGadol, HaGibor, VeHaNora"^[30] (the great, the mighty, and the awesome), which correspond to the three lines Chesed, Gevurah, Tiferes, that "VeHaNora" with the added "vav" is because in Tiferes there is the revelation of the Essence of the Infinite Light, which is above the division of lines ("E-l Elyon"^[31]), and thus it unites the two opposites of Chesed and Gevurah. This is also among the explanations that Yaakov (Tiferes) is the same letters as "Yivka"^[32] (he will break through), as in "Az Yivka KaShachar Orecha"^[33] (then your light will break forth like the dawn), for the light (the light of the kav) breaks through the darkness of the tzimtzum (and is drawn even into the worlds created by the tzimtzum) because its root is from Tiferes (the hidden), the attribute of Yaakov.

4) It is known that the extension of the kav ends in Atzilus^[34], as explained in the maamar^[35], that Yaakov (the letters of "Yivka," the breakthrough of the kav) is the "middle bar" that extends from one end to the other^[36], from the highest heavens to the lowest. The lowest end is the end of Atzilus. For the revelation to reach also into Beriah, Yetzirah, and Asiyah, it is through Yosef, as it says^[37] "VeYosef Hu HaShalit Al HaAretz" (Yosef is the ruler over the land), that through Yosef the revelation is drawn into the land, into Beriah, Yetzirah, and Asiyah. This is "Eileh Toldos Yaakov Yosef"^[38], that Yosef draws down Yaakov's revelations to shine in Beriah, Yetzirah, and Asiyah. Similarly, regarding the difference between the Avos and Matan Torah (Yosef is connected to Matan Torah, for Matan Torah was through Moshe, and Moshe took Yosef's bones with him^[39]), the drawing down through the mitzvos of the Avos was in Atzilus, and at Matan Torah it was innovated that the revelation would also be drawn into Beriah, Yetzirah, and Asiyah^[40].

From the fact that the maamar says Yosef draws down the revelations of Yaakov to shine in Beriah, Yetzirah, and Asiyah, it is implied that Yosef's ability to draw down revelation into Beriah, Yetzirah, and Asiyah is because he is the offspring of Yaakov, i.e., through him the inner aspect of Yaakov, the letters of "Yivka," is revealed. For the concept of breakthrough (the true breakthrough is that there are no measurements or limitations) allows the revelation even in Beriah, Yetzirah, and Asiyah, but this aspect of Yaakov (Yivka) was revealed through Yosef.

This can be understood based on what is known^[41] that the reason the extension of the kav ends in Atzilus is because the purpose of the kav is for the light to be enclothed, and the enclothement of the light can only be in entities (vessels and worlds) that are G‑dly. For the kav to be drawn and revealed in Beriah, Yetzirah, and Asiyah, it is through the drawing down of the "surrounding light," which in general is the light before the tzimtzum, and within that, the unlimited light (above the light that shines to the worlds). The explanation is that the unlimited light, since the tzimtzum does not conceal it, shines openly (even after the tzimtzum) everywhere, even in Beriah, Yetzirah, and Asiyah, but this is only in His knowledge, and in the worlds it is not felt (as above, section 3). When the kav is illuminated by the light before the tzimtzum, the kav itself becomes such that it is drawn and revealed even in Beriah, Yetzirah, and Asiyah.

Accordingly, we can explain the difference between the breakthrough of Yaakov, the letters of "Yivka" (as it is in itself), and the breakthrough of Yaakov, the letters of "Yivka," as revealed through Yosef. The breakthrough of Yaakov (in itself) is the breaking and nullification of the boundaries of revelation and concealment [through the revelation of simplicity (the hidden Tiferes) that is not defined by these categories], and thus the revelation is drawn (also) into the worlds created by the tzimtzum. But the boundaries within the concept of revelation itself remain—the difference between revelation as "surrounding" and revelation as "enclothed," where the revelation as "surrounding" is everywhere and the revelation as "enclothed" is measured and limited^[43], being possible only in entities that are vessels for revelation. The breakthrough of Yaakov, the letters of "Yivka," as revealed through Yosef, is the breaking and nullification even of the boundaries within revelation itself, so that even the revelation as "enclothed" can be everywhere.

5) Accordingly, we can also explain what the maamar^[44] says, that the reason the revelation in Beriah, Yetzirah, and Asiyah is specifically through Yosef is because Yosef is the aspect of Yesod (the completion of influence), and the main delight and joy is in the completion of influence, as explained at length there. Therefore, specifically through Yosef is the revelation drawn into Beriah, Yetzirah, and Asiyah. We need to understand the connection between the revelation in Beriah, Yetzirah, and Asiyah and the delight and joy in the completion of influence, and why the delight and joy at the beginning or middle of the influence is not sufficient for this revelation. The explanation is that the advantage of the delight and joy at the completion of influence [here, completion means that the influence is well received by the recipient^[45]] is that the delight reaches the essence, which is above the root of the influence, as is known^[46] regarding "Sof Maaseh BeMachshava Techila"^[47] (the end of the deed is first in thought), that the end of the deed is the acceptance of the influence, and this reaches the initial thought, i.e., the beginning that is before (and above) the beginning of thought, the root of the influence. Therefore, specifically through the delight and joy at the completion of influence, the boundaries of revelation (influence) are broken and nullified, and thus, even the revelation as "enclothed" (the revelation of the kav) is revealed also in Beriah, Yetzirah, and Asiyah.

6) The maamar continues, that this is what the Shelah^[48] writes, that Yaakov is Tefillin Shel Rosh and Yosef is Tefillin Shel Yad, for through Tefillin Shel Rosh the connection (tefillin from the word "connection") of the Infinite Light of the Emanator with the emanated is accomplished, drawing additional light into Abba and Imma and Zeir Anpin of Atzilus, and through Tefillin Shel Yad, which is in Malchus [as it says^[49] "Ukshartam Le'os Al Yadecha" (bind them as a sign on your hand), "Yad Keheh"^[50] (the weak hand), which is Malchus], the connection of the Infinite Light (also) with the creations is accomplished. [Tefillin Shel Rosh is called "pe'er"^[51] (glory), like an ornament with which a person adorns himself^[52], and Tefillin Shel Yad^[53] is only a garment, for in Beriah, Yetzirah, and Asiyah they are garments, and the ten sefirot of Atzilus are called "tikunin"^[54] (adornments), which are like ornaments^[55].] This is why Yaakov is Tefillin Shel Rosh and Yosef is Tefillin Shel Yad, for Yaakov is the "middle bar" connecting the Infinite Light with the emanated, and Yosef connects ["Ben Porat Yosef"^[56], "Porat" is the same letters as "tofer"^[57], sewing and connecting] the Infinite Light with the creations.

We need to understand: since for the revelation in Beriah, Yetzirah, and Asiyah there must first be the revelation in Atzilus, why do we put on Tefillin Shel Yad before Tefillin Shel Rosh? The explanation is based on what is known^[58] that the mitzvos of the Holy One, blessed be He, as performed by the Jewish people, are higher than the mitzvos of the Holy One, blessed be He, as they are in themselves. And in the mitzvah of tefillin, this is especially so. For since the Tefillin of the Master of the World^[59] contain "Mi KeAmcha Yisrael Goy Echad BaAretz"^[60], that the Holy One, blessed be He, boasts in the praise of Israel^[61]—here, the service of Israel, the donning of tefillin by Israel, is even more significant. Therefore, we put on Tefillin Shel Yad before Tefillin Shel Rosh, because the main advantage of service is in the lower unity (Beriah, Yetzirah, and Asiyah)^[62], and thus the service of the lower unity reaches higher than the service of the higher unity (Atzilus), and the increase accomplished in the Tefillin of the Master of the World [drawing the Infinite Light into Atzilus (Tefillin Shel Rosh) and Beriah, Yetzirah, and Asiyah (Tefillin Shel Yad)] through the donning of tefillin by Israel is mainly through Tefillin Shel Yad^[63].

This, that through the fulfillment of mitzvos by Israel an elevation is added in the mitzvos of the Holy One, blessed be He^[64], is because Israel arose in thought^[65], the essential thought above all revelations (even above the revelation of "Chafetz Chesed"^[66], which is the root and cause of all revelations), and therefore, through the service (fulfillment of mitzvos) of Israel, an elevation is added in the mitzvos of the Holy One, blessed be He. Accordingly, we can add another reason why the increase in the Tefillin of the Master of the World is mainly through the donning of Tefillin Shel Yad, because the drawing down into Beriah, Yetzirah, and Asiyah (Tefillin Shel Yad) reaches the essence above the root of influence and revelation (as above, section 5), which in general is the essential thought mentioned above.

7) This is "VeChazakta VeHayisa LeIsh," that the fact that a thirteen-year-old becomes a man by nature is something from above, because the Holy One, blessed be He, embedded this nature in creation. But since the main advantage of everything is when it comes through the person's own effort (as explained at length above), therefore it says "VeChazakta VeHayisa LeIsh," that he should become a man (also) through his own service. Accordingly, we can also explain the precision of "VeChazakta VeHayisa LeIsh," that "Ish" refers to the emotions, even though the advantage of a thirteen-year-old is in the intellect, that he attains the essence of intellect above the emotions, because the main advantage of man's service, which reaches the essential thought, is specifically in the service of drawing the essence of intellect (above the emotions) into the emotions, similar to what was explained above regarding Yosef, who draws down the revelation of Atzilus (above the root of creations) into Beriah, Yetzirah, and Asiyah.

All this can be connected with the work of the Rebbe Rayatz, the Yosef of our generation^[67], for the maamar "VeChazakta VeHayisa LeIsh" was said at the conclusion and seal of his Bar Mitzvah celebration, and his main work was "Yafutzu Maayanosecha Chutza" (your wellsprings shall spread outward), that even in the lowest outside, where there is no lower, the wellsprings themselves should be drawn (in addition to the water drawn from the wellsprings)^[68]. This spreading of the wellsprings outward is the preparation and vessel for the coming very soon of "Mar Da Malka Meshicha" (the master, this is King Moshiach)^[69].

Summary

This maamar explores the spiritual significance of becoming an "Ish" at Bar Mitzvah, the roles of Yaakov and Yosef in drawing G‑dliness into the world, and the unique power of spreading Chassidus outward. The Rebbe teaches that true elevation comes when the highest spiritual lights are brought into the lowest places through our own effort.