However, let us first understand this from other teachings: There is the encompassing Faculty of Will, for example, that drives the Internal Faculties of Intellect, Emotions, Thought, Speech, and Action, far beyond there normal capacities. However, the Will does not transform these faculties, that this one experience now becomes there norm. We all heard of the woman that lifted a car to save her child, but this woman by no means can now just go around lifting cars. The drive of the Will performs a “hostile Coup” that drove the faculties to work upon its encompassing level of performance.
Then, the Will leaves, and the faculties are left unchanged at all. This is what happens when the higher dimension that is causing anything within the lower faculties remains as an outside thing that is driving the lower faculties. The concept the Rebbe is explaining here concerning the Revelation of the Essence of the Soul driving the Revealed Faculties to perform self-sacrifice for Torah and Mitzvos is of this process that we just explained. Note: The Rebbe adds in a parenthesis the word “dugmas - in similarity to”.
The reason may be because in the previous distinction there are clearly two dimensions, that of the Chaya of the soul, and that of Yechidah -Essence of the soul. Here we are not speaking of two dimensions of the soul. We are speaking within the Yechidah of the soul itself. Just that there is the revelation of Yechidah as it is “sourced with the Essence of G-d”, and then there is as this Yechidah descends into being the core dimension of the soul.
“And as we actually see concerning some people, that when they were in a place where there were decrees against Torah and Mitzvos, they had actual self-sacrifice for a duration of many years, and when afterwards they came to a different country where it is possible to occupy oneself with Torah and Mitzvos with abundance, it is not recognizable (so much) the self-sacrifice they had previously.
For this that they stood with self-sacrifice for a duration of many years was because there shined within him the revelation of the Essence of the Soul above the Revealed Faculties, but through this it did not make a change in the Revealed Faculties themselves55.” The Rebbe is pointing out something factual: We find that there are people that when they were in countries, such as the Former USSR, where there were decrees against Torah-study, and Mitzva-observance, that they, for years, stood and served with actual self-sacrifice.
However, when they arrived to the shores of a country where all can observe Torah and Mitzvos freely and in abundance, it is not recognizable that much their self-sacrifice. This is proof that the prior self-sacrifice did not make a change within the Revealed Faculties themselves, because if it would have, then the Revealed Faculties would have become Revealed Faculties of self-sacrifice. And if it would have, then the Revealed Faculties of self-sacrifice would not change regardless of the environment.
“[For this that the Essence of the Soul is the Essence (also) of the Revealed Faculties (as explained earlier in CHAPTER FIVE), it is that the Essence of the Soul is their Essence, but have no relationship with the Revealed Faculties themselves, the form of theirs].” The Rebbe is clarifying for us the dichotomy of the issue that on the one hand this is the Essence of Revealed Faculties, and yet, it does not have a relationship with the form of the Revealed Faculties.
Let us try to give an understanding to what the Rebbe is saying: There is the wording concerning Creation, “From Him comes all existences”, and there is a plethora of explanations on what this means. For us here, what this will means is as the example that from the sun comes sunlight, but this has no effect on the sun. And when the sun shines through a colored stained glass, and now we have from the sunlight a blue light, a green light, and a yellow light, this does not have any relationship to the sun, nor to the original sunlight.
Sunlight remains colorless (and there is the explanation that within the colored light itself there is the Essence of the colored light which is colorless, and there is the expression of the colored light, which is colored. However, let us not get too complicated here). What we are trying to see here is that it is possible that the Essence of something is simplicity, and that it does not have any relationship with the forms and definitions that may evolve in that which it is an Essence to.
Now the Rebbe explains the second dimension of the Revelation of the Essence of the Soul “And the Revelation of the Essence of the Soul from this that he is broken and depressed from this that he finds himself in exile is that also his Revealed Faculties ( the form of the Revealed Faculties) are ‘one’ with the Essence56.
” The second dimension of the Revelation of the Essence of the Soul, that which reveals itself in the being broken and depressed from this that his is in exile (although he lives in abundance, both physically and spiritually), is an Revelation of Essence of the Soul in which the form of the Revealed Faculties are one with the Essence.
The Rebbe is speaking here of the specific virtue of whether the bonding between the Essence and the Form of the Revealed Faculties are driven from Above as a coup d'état, as that when the Revelation of the Essence of the Soul drives the Revealed Faculties to act with self-sacrifice, or whether the bonding between the Essence and the Form of the Revealed Faculties are as one, from the very core of the Form of the Revealed Faculties when he is broken and depressed of the lack of revelation of Divinity in exile. The latter has a special virtue.
In FOOTNOTE 56 the Rebbe points out that albeit the mamor was speaking of the virtue of the Faithful Shepherd as it was by the Manifestation of Moses in Each Generation in the times of exile, who fed the faith of Israel that they observe Torah and Mitzvos with self-sacrifice, over the Faithful Shepherd as it was by Moses himself, who fed the faith of Israel with Da’as, nevertheless, concerning this virtue, of the bonding of the Revelation of the Essence of the Soul with the Form of the Revealed Faculties as one, the Faithful Shepherd as it was by Moses himself, who fed the faith of Israel with Da’as, is greater than the Faithful Shepherd as it was by the Manifestation of Moses in Each Generation in the times of exile, who fed the faith of Israel that they observe Torah and Mitzvos with self-sacrifice.
The point being that we are speaking of a specific virtue of the bonding of the Essence with the Form, which is not the same as speaking of the “crushed of luminary” of the luminary being reached specifically through the self-sacrifice in the times of the decrees of exile, and not through the Da’as that Moses feeding the faith of Israel.
Thus, let us be clear with what is now taking place in the mamor itself, and in FOOTNOTE 56: (a) There is the virtue of the Manifestation of Moses in Each Generation in the times of exile, who fed the faith of Israel that they observe Torah and Mitzvos with self-sacrifice over Moses feeding Da’as to the faith of Israel. Because self-sacrifice can only come from the Revelation of the Essence of the Soul, and not of a cause of something they saw, a Da’as.