Chapter Ten Introduction This chapter the Rebbe explains how the “luminary” of the soul that is revealed through the “crushed” of being in exile (even in a state of abundance) is higher than the “luminary” of the soul that reveals itself through the “crushed” of self-sacrifice (for Torah-and Mitzvos in the times of decrees) in exile. (i) That which “Accepted at Purim what they began to do at the Giving of the Torah” is because at the Giving of the Torah, it was “From Above to Below”, while in the days of Achashverosh the “accepted” was from within them alone (From Below).
(ii) The level of faith that comes from “Their Mazal Saw” is as the “we will do and we will hear” at the Giving of the Torah, that came “From Above to Below”. The “in the days of Achashverosh the ‘accepted’ was from within them alone” was from the faith of that which there was the revelation of the Essence of the Soul, the Essence Connection of the Essence of their Beingness.
(iii) Within the revelation of the Essence of the Soul itself there are two levels: (a) The revelation of the Essence of the Soul that comes from self-sacrifice, which concerning the “Internal Revealed Faculties”, the “Revelation of the Essence of the Soul” is as something “additional, from the outside”. (b) The revelation of the Essence of the Soul within this that he is broken and depressed from being in exile is as the “Internal Revealed Faculties” are one with the Essence of the Soul.
The Rebbe explains that there is the Essence that is the Essence (Beingness; Simplicity; Above and beyond any form or definition) of the Internal Revealed Faculties, but has no relationship with the Forms of the Internal Revealed Faculties themselves. Then there is the Essence that is the Essence of the Internal Revealed Faculties in a way that it is one with the Forms of the Internal Revealed Faculties themselves. (The Rebbe proves that Revelation of the Essence through self-sacrifice is not one with the Revealed Internal Faculties).
(iv) This dimension of Essence which is “has no relationship with the Forms of the Internal Revealed Faculties themselves” is because this dimension of Essence itself is bound within its own “Beingness; Simplicity; Above and beyond any form or definition”.
While the Essence “that is the Essence of the Internal Revealed Faculties in a way that is one with the Forms of the Internal Revealed Faculties themselves” is the Essence the way it is sourced within the Essence of G-d (which is not bound to - it is above and beyond the entire notion of simplicity and form) and thus by this Essence of the Soul the simplicity of the soul and the forms of Internal Revealed Faculties are all one.
(v) Thus, the revelation of the luminary - Essence of the Soul (which is sourced in the Essence of G-d), through “crushed” from being in exile, is higher than the luminary - Essence of the Soul (which is already revealed as a form of simplicity) through “crushed” of selfsacrifice because of the decrees of exile. “ 10) And there is to say, that the dimension of the ‘luminary’ of the soul that is revealed through the concept of ‘crushed’ from that which we are in exile, is higher than the dimension of the luminary of the soul that is revealed through self-sacrifice.
” The statement was made, and now the Rebbe explains it: “And the concept is, of the reasons for this that at the Giving of the Torah there was just the beginning (‘which they commenced to do’), and in the days of Achashverosh they accepted (‘And the Jews took upon themselves’) is, for they prefixing ‘we will do’ to ‘we will hear’ at the Giving of the Torah was because ‘overturned the mountain above them like a tub’52, revelation from Above53, while in the days of Achashverosh the acceptance was from themselves (the children of Israel).
” The foundation to the Rebbe’s explanation is whether the revelation is of an external experience, or whether it is from within. First the Rebbe will explain this, as we did earlier, concerning the difference between the faith that comes from “Their Mazal saw” being something outside of them, and the revelation of the Essence of the Soul being from within them. Then the rebbe will carry this to the two dimensions of “luminary” that is revealed from the two different types of “crushed”.
Let us explain the “overturned the mountain above them like a tub” and the “revelation from Above”: (a) The Talmud states: “((-Exodus 19:17) ‘And Moses brought forth the people out of the camp to meet G-d,) and they stood at the lowermost part of the mount’. Rabbi Avdimi bar Chama bar Chasa said: (the Jewish people actually stood beneath the mountain, and the verse) teaches that the Holy One, Blessed be He, overturned the mountain above them like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial.
” (b) Chasidus explains this in its mystical spiritual dimension, mountain refers to love, as a mountain is protruding upward. And thus, G-d was blinding the Jewish people with His love, miracles, and revelations. Thus, the Jewish people’s accepting the Torah was From Above, the blinding intoxicating revelation of Light.
“And it can be said, that the faith of Israel from this which the ‘Soul Above’ (Mazal; Chaya Dimension) sees Divinity (Faith because of a ‘cause’) is as that of “they prefixed ‘we will do’ to ‘we will hear’’ (at the Giving of the Torah) (which was) of a revelation from Above54, and this which in the days of Achashverosh there was an acceptance from (within) themselves, is, for then there was revealed the connection with Divinity from the Essence of the soul, the Essence Connection from the Essence of their Beingness.” This was all explained well throughout the mamor.
The Rebbe is now giving a definitive “address” from where the acceptance, “we will do and we will hear”, the “commenced to do” at the Giving of the Torah came from: It was that which the “Their Mazal Saw”, and what they saw were revelations of Divinity, From Above. While the “and they took upon themselves” in the days of Achashverosh, which was from the revelation of the “luminary - Essence of the soul”, the revelation was of that which is within them, the Essence of their soul.
The Rebbe now takes this to a higher level, in which the Rebbe subdivides the dimension of the “Revelation of the Essence of the Soul” itself. The division is going to be in two categories, in which the second is the outcome of the first: (a) (i) There is the Essence of the Soul as it is in a revelation (Light dimension, so to speak), in which the Essence has its definition: Simplicity, which is above and beyond any form or definition. (b) There is the Essence of the Soul as it is sourced within the Essence of G-d, in which simplicity and form are equal.
Which therefore: (b) (i) There is the Essence of the Soul, which while it is the Essence of the Internal Revealed Faculties, it cannot be one with them, their form. (b) There is the Essence of the Soul, which is one with the form of the Internal Revealed Faculties. “And in greater detail there is to say, that also in the revelation of the Essence of the Soul, there is (in similarity of) two above mentioned concepts. That the Essence of the Soul of the concept of selfsacrifice, there is to say, that concerning the Revealed Faculties (of the soul) it is like an added on thing.” The Rebbe is going to prove this.