With the help of Heaven, Simchat Torah by day, 5745
May the L-rd our G-d be with us as He was with our forefathers; may He not abandon us or forsake us.
The Rebbe Rashab elaborates precisely on this in his discourse on this verse in Simchat Torah, one must understand the nature of this request.
It could be explained (maybe) the continuation of the matters, for this discourse was said on Simchat Torah, together with other verses, that is, after all the spiritual work in the month of Tishrei, so, what exactly are we requesting at that time—that G-d should be with us as He was with our forefathers?
Furthermore, since they are our forefathers, why is there a need for a special request that G-d be with us as He was with them? After all, all matters of the forefathers are naturally passed down to the children, as is explained in Tanya, that there are matters which are inherited from our forefathers, and the heir inherits everything.
And to understand: thus he begins in the discourse, saying,
“Why will the nations say, ‘Where is their G-d?’ and ‘Our G-d is in the heavens; He does all that He pleases’?”
For, at first glance, it is not clear what the answer is to the question.
However, the matter becomes clear upon explaining: the question of the nations
“Where is their G-d?”
refers to the nations in general, as well as the individual nation among you—that is, the animal soul and the yetzer hara (evil inclination)—who asks Israel,
“Where is your G-d?”
For by the forefathers, they clearly witnessed the manifestation of Divinity, as the forefathers themselves were the Chariots (Merkavah), and they drew down Divine energy through their traits: Abraham through the trait of love and kindness, Isaac through the trait of fear and awe, as it says, “the fear of Isaac”, and Jacob through his trait of truth.
This means that through emotions and intellect, it is possible to reach elevated levels in the comprehension of Divinity—a matter that even the nations understand, including the individual nation among you (yetzer hara).
However, in the time after the giving of the Torah, the main focus of service is in action. That is also true during the times of the Temple, when the service of the Holy Temple was primarily in physical acts, as it says,
“And they shall make Me a sanctuary, and I will dwell within them”,
through the thirteen and fifteen specific physical acts, as explained at length in the discourses.
On this is the petition on the verse,
“May the L-rd our G-d be with us, as He was with our forefathers.”
In its simple sense, this verse was said by Solomon at the time of the building of the Temple, but more specifically, it refers to the time of the exile, when the primary focus of service is in action alone. During the time of the Temple, the service also involved the aspect of the intellect (mochin) and the traits (middot), as is explained in the discourses: during the time of the Temple, there was a revelation of the higher intellect, etc. However, during the time of the exile, the main focus of service is in action alone.
And it is well-known that the primary service of man in this time is specifically through the seven traits (middot). [For this reason, in this time, there can be the conquest of the Land of the Seven Nations of Canaan specifically, and the conquest of the Land of the three nations applies only to the Future to Come, because then the intellect will be clarified, etc., as explained at length in the known discourse of the Mitteler Rebbe.]
And the main effect of the traits is through the sefirah of Malchut, which receives from them. And Malchut represents action.
This is the content of the argument of the nations,
“Where is their G-d?”
— where is the projection of Divinity through action just as it was with the forefathers (through spiritual service of emotions and intellect).
Now, the answer to this is:
“Our G-d is in the heavens; He does all that He pleases.”
For at first glance, it is not clear why they say
“Our G-d is in the heavens”.
This is what the nations themselves say. As is well known, the perception of the nations is that G-d is in the heavens, “exalted above all nations, the L-rd of the heavens is His glory”, and He is not drawn down to the earth.
However, this is the content of the answer:
“Our G-d is in the heavens; He does all that He pleases”
—meaning that Divinity is drawn in the heavens, and in action (ma’aseh) equally. The reason is that the relationship of Divinity and the worlds does not occur in a cause / consequence hierarchy, Heaven forbid, like the misunderstanding of the philosophers. If it was like that there would be a superiority of the upper consequence over the lower consequence, heavens over earth.
Rather, the creation of all things—the heavens and the earth—exists in a manner of something from absolute nothingness and complete void, in the way without comparison. The reason is that the Infinite, blessed be He, is not comparable to the heavens and the earth in an equal way.
And this is the meaning of
“Our G-d is in the heavens; He does all that He pleases”:
“Our G-d” (Eloheinu) is above the limitations of the heavens and the earth, and therefore His energy is drawn equally in the heavens and also in action. On the contrary, the drawing of His influence in action is according to what “pleases” Him, that means the inner desire of Hashem.
This is the answer to the nations: since the Infinite, blessed be He, is utterly above, both regarding the intellect (mochin) and regarding action (ma’aseh), it is therefore possible for the Divine influence to extend both in the realm of action and in deeds (ma’aseh).
And behold, the fact that after the giving of the Torah action is the main thing, it is not only that it doesn't represent a lack, Heaven forbid (for the Divine influence is drawn even in action, as explained above), but moreover, this descent is for the purpose of the higher ascent. As is explained in the discourses: rather, the commandments that the forefathers performed were “smell”—but we, “poured oil is your name”, that is, our commandments in actual deed, they specifically draw down the essence itself of the oil, as explained regarding Shmini Atzeret—“Shmini” is a term related to oil (Shemen) and essence of the matter. And the oil itself is completely poured from vessel to vessel. The reason for this is that the primary intention from above is that the essence be drawn down specifically into the lower realms through action in practice.
To explain the matter more deeply: behold, the argument
“Where is their G-d?”
can be understood not only regarding the general matter of the projection of Divinity through action in physicality, but also regarding the revelation of Divinity through physical action.
For even though the drawing down of Divinity and the essence occurs specifically after the giving of the Torah, after the nullification of the decree [that the heavens don't come down to earth and earth doesn't go up to heavens], nevertheless the claim of the nations (and the individual nation inside you - the yetzer hara) is that one does not see the revelation of the matter of the projection of Divinity in action as it was seen with the forefathers. For the Divinity in action is in concealment.
In the same way, in the general service during the times of exile, we don't see the Divinity within physicality. Regarding the intellect (mochin), even the nations (and the individual nation inside you) understand that through it, one can grasp Divinity. As it is brought in Torah Ohr, even among the nations of the world there were great sages who engaged in intellectual matters and they had comprehension of Divinity.
In general, this was revealed in the forefathers, for their service involved the comprehension of Divinity and the traits in the heart, and with self sacrifice running and returning, and therefore it was apparent to all, as it says to Abraham,
“You are a prince of G-d among us”.
However, now, in the time of exile, concealment, and hiddenness regarding the service of the intellect, the argument of the nations
“Where is their G-d?”
comes into play.
And the explanation of this matter in terms of a person’s spiritual service (avodat ha’adam) is as follows:
It is possible that even though a person contemplates in the mind within his head about matters of Divinity, nevertheless this does not necessarily produce its intended effect within him. One must therefore bind himself to Divinity—to bring the matter into oneself—until he feels it in his heart, so that he develops a desire and yearning for Divinity.
And this was the unique quality of the Patriarchs. For the three Patriarchs correspond to the three intellectual faculties (mochin):
Abraham—to Chochmah (wisdom), as is known from the idea of Av Ram (“exalted father”)—the intellect that is hidden from all conception;
Isaac—to Binah (understanding);
and Jacob—to Da’at (knowledge).
From this, perfection was also drawn to them in the realm of the emotional attributes (middot). As it says,
“And Abram journeyed, going and traveling southward,”
—meaning the dynamic of “running and returning” (ratzo vashov), the concept of self-sacrifice (mesirat nefesh), etc.
Through this, there was a complete revelation of Divinity within them.
However, in the time that followed—and especially during the period of exile—the main focus is action. That is, the principal intention, the principal effect, and the principal success are specifically in the realm of deed and action.
Whereas in the realm of inner intention, of intellect and emotions, there exist obstacles, delays, concealments, and obstructions.
And the response to this argument is:
“Our G-d is in the heavens; He does all that He pleases.”
That is, since for Him, may He be blessed, the heavens and the realm of action are equal, as explained above, therefore not only is the drawing down of Divinity in general specifically in action, but even the revelation itself is not limited to the heavens and to spirituality—it can also be within physical action itself.
And this is the meaning of
“Our G-d is in the heavens; He does all that He pleases.”
Since our G-d (Eloheinu) is utterly beyond comparison to the heavens and the earth equally, therefore the very aspect that is “in the heavens” (Eloheinu bashamayim)—meaning revelation—extends into
“He does all that He pleases”,
that even in actual physical action there can be revelation of Divinity.
And this is the meaning of the verse:
“May the L-rd our G-d be with us as He was with our forefathers; may He not abandon us nor forsake us.”
The essence of this request is that, although in our time the service is in a manner where action is primary, and seemingly the realms of intention, intellect, and emotion are concealed—nonetheless,
“May the L-rd our G-d be with us as He was with our forefathers”
—meaning, that even for us there should be a revelation of Divinity just as it was for the forefathers, who were themselves the Divine Chariot (Merkavah). And may it be His will that this matter be drawn forth even into the public domain—the “mountains of separation,” which are the worlds of Beriah, Yetzirah, and Asiyah—until it extends into the physical world of action, so that it will be visibly revealed, the matter of
“May the L-rd our G-d be with us as He was with our forefathers.”
That is, that the superiority of Israel and the revelation of Divinity within them will be openly perceived, and that this matter will be evident even to the eyes of the nations. As it is written before the prayer,
“May the L-rd our G-d be with us…”
and also regarding
“the foreigner who is not of Your people Israel,”
for the purpose of the Holy Temple is that the revelation should also be visible to the eyes of the nations.
And this revelation will be manifest in the future to come (le’atid lavo), when it will be openly seen—the matter of the Divine choice that is above all, in Israel—
“For You have chosen us from among all the nations.”
For the essence of this Divine choice is specifically in the physical body (as explained in Tanya). And within this itself lies also the superiority of revelation—that which will be revealed in the future, the revelation of the Torah of Mashiach: the inner dimension of Torah, and in a manner of seeing—that is, vision with actual physical eyes.
As is known, it is possible for there to be a kind of “seeing” with the eyes of the intellect, but in the future the superiority will be in seeing with physical eyes specifically.
Then there will truly be a dwelling place for Him, blessed be He, in the lower worlds, and
the glory of the L-rd will be revealed,
and He will have a dwelling in the lowest realms—until this revelation will be visible even to the eyes of flesh.