(b) There is a virtue of the broken and depressed from being in exile, which is the Revelation of the Essence of the Soul as it is one with the Form of the Revealed Faculties, over the Revelation of the Essence of the Soul as it overpowers and drives the Form of the Revealed Faculties to act with selfsacrifice. (c) Concerning the virtue of the Revelation of the Essence of the Soul as it is one with the Form of the Revealed Faculties, Moses feeding Da’as to the faith of Israel is superior than the Revelation of the Essence of the Soul as it overpowers and drives the Form of the Revealed Faculties to act with self-sacrifice.
For Da’as internalizes, makes one the encompassing faith of Israel with their Internal Revealed Faculties. (d) The difference between Moses making one the encompassing faith of Israel with their Internal Revealed Faculties, is through revealing the Essence of the Soul, which is the Essence of both the Encompassing and the Internal faculties of the soul. If so, what is the difference between the Revelation of the Essence of the Soul that Moses does to make the Encompassing and the Internal faculties of the soul from the Revelation of the Essence of the Soul of that which the Jew is broken and depressed of being in exile?
That which Moses Reveals the Essence of the Soul in order to make one the Encompassing and the Internal faculties of the soul, is not the Revelation of the Essence of the Soul itself, but only its (the Essence of the Soul’s) empowerment that the encompassing faith should become one with the Internal Da’as of the person. However, the Revelation of the Essence of the Soul in the brokenness and depression of being in exile is that its (the Essence of the Soul’s) Essence Connection with G-d shines, and this (the Essence of the Soul’s) Essence Connection with G-d is one with the Revealed Faculties of the soul within the person.
Note: From the aspect of whether the Essence of the Soul itself is shining or whether the Essence of the Soul is just empowering, by self-sacrifice, it itself is shining, while by the Da’as of Moses the Essence of the Soul is just empowering. From the aspect of whether the Essence of the Soul is becoming one with the Internal Revealed Faculties, by the Da’as of Moses the Essence of the Soul is becoming one with the Internal Revealed Faculties, while by self-sacrifice it is not. This is a bit complicated, therefore, we were lengthy with our explanation here.
The Rebbe now explains why there is the difference between the two dimensions of the Revelation of the Essence of the Soul, that of self-sacrifice, where the Essence does not become one with the Form of the Revealed Faculties, and that of the brokenness and depression of being in exile, which becomes one with the Form of the Revealed Faculties: “And there is to be said, that this which the ‘Essence of the Soul’ and the ‘Form of the Faculties’ are (in likeness) to two concepts, is because that also (this dimension of) the ‘Essence of the Soul’ is defined, ‘fenced within a fence’, and its ‘fence’ is that it is ‘Above the Form of the Faculties’, however, (this dimension of) the ‘Essence of the Soul’ as she is sourced within the ‘Essence (of G-d)’, the ‘Simplicity’ of the soul and its ‘Form of Revelation’ are all one57.
” The Rebbe is explaining that the difference in the two dimensions of “Revelation of the Essence of the Soul’s” relationship with the Form of the Revealed Faculties is because of the difference within the two dimensions of the Essence of the Soul themselves. Chasidus explains that the Yechida - Essence of the Soul has two dimensions.: There is the way it has become one of the “Five Names” of the soul, in which even the Yechidah has its “form”, per se. Its form is that it is simplicity. A simplicity that is above and beyond the form of complexity of the Revealed Faculties.
Thus, this dimension of Yechidah, when it needs to effect self-sacrifice within the Revealed Faculties, it cannot do it by bonding - becoming one with the Revealed Faculties. Rather, from its Encompassing Dimension it reveals itself, and drives the revealed Faculties. However, there is the Yechidah - “Truly a piece of G-d Above” the way it is sourced within the Essence of G-d. There the ‘form” of Simplicity, and the form of complexity are all one.
Thus, the Revelation of the Essence of the Soul from which the Jew is broken and depressed, from there being no revelation of Divinity, which this broken and depressed is from the Essence Connection of the Essence of the Soul as it is sourced within the Essence of G-d, thus, this revelation is one with the form of the Revealed Faculties.
“And in accordance to this there is to say, that the dimension of ‘luminary’ of the soul that reveals itself through self-sacrifice is the Essence of the soul as it is ‘fenced’ within the ‘Simplicity that is Above the Form of Faculties’, and the dimension of the ‘luminary’ that reveals itself through the concept of ‘crushed’ from this that we are in exile, is the revelation of the ‘Essence of the Soul’ is as it is sourced within the ‘Essence (of G-d)’.” Footnotes 52. Shabbos 88a 53. Torah Ohr, Megillas Esther, 98d. And in many places. And see also in the (mamor with the) Opening Words, ibid, 5687, end of second chapter. 54.
To point out also Series 5672, Vo; II, Page 996 [(new edition) Vol V, Page 1357 and further]. 55. And see (mamor with the) Opening Words, BaLaila Hahu, 5725, Chapter 8, and in footnote 49 there (Toras Menachem, Sefer HaMamorim Adar, Page 78). 56. And in a likewise manner it is concerning drawing the faith into the internal (Da’as), which this that the faith effects upon the Da’as is a virtue and elevation comparatively to the concept of self-sacrifice.
And there is to say, that in the drawing of faith into Da’as, that it (faith) is drawn into revelation is the faith of “their mazal saw” (the Encompassing Dimension of ‘Chaya’*), only that the bond between the faith that is above Da’as with Da’as is through a drawing from the Essence of the Soul [Meaning, that the revelation of the Essence of the Soul was only an empowerment to the dimension of faith of the Encompassing Dimension of ‘Chaya’ that it bond with Da’as, and not that the Essence of the Soul itself was revealed].
However, this that the revelation touches the Essence of his Beingness, which therefore he is broken and depressed from this that in the time of exile there is no revelation of Divinity (see earlier CHAPTER NINE) - The revelation of the Essence Connection of the Essence of the Soul which is revealed by this that the revelation of Divinity touches to the Essence of his Beingness is [in addition to a manner that it is an empowerment, it is also] that the Essence Connection itself is openly shining (in likeness to the revelation as it is in the dimension of the self-sacrifice), and also this revelation (of the Essence of the soul itself) bonds with the form of the revealed Faculties.
*) See Sefer HaMamorim 56570, end of page 154 [(in the new edition) Page 209]. And in many places. This footnote was explained within the chapter itself, pages 160-161. The Rebbe places in bold a footnote on the footnote to see a mamor of the Rebbe RaSHaB. The Rebbe RaSHaB explains there the difference between the Finite Love that comes from Understanding and Grasping G-d, and from the Infinite Love that comes from the Reusa D’Liba - The Will of the Heart. Even the latter needs something to awaken it, and this is the concentration upon the Wondrous (beyond logic) of the Infinite Light.
Nevertheless, the concentration isn't the reason, and thus it is not a limitation to the love. Rather, it just awakens the Infinite Love of the Reusa D’Liba. Then the Rebbe RaSHaB goes further and explains that even this level of Infinite Love of the Reusa D’Liba of the “Encompassing Dimension of Chaya” is not an Essence Connection, but rather it is only a Will to be within, and thus it is not an Essence Bond. Only the Yechida Dimension of the soul, the Essence of the Soul, has truly an Essence Bond with the Essence of G-d. 57. See Toras Menachem, Sefer HaMamorim Elul, Page 254.