In the previous maamar in Likutay Torah, entitled אַׁני לדודי ודודי לי, the Alter Rebbe explained that the words of this verse in Shir HaShirim [which mean, “I am connected to the One that I love (to Hashem), and the One who loves me is connected to me,”)] are specifically connected to the month of Elul. That is why the first letters of the four words in the virse spell out the word אלול.
The Alter Rebbe explained that in the month of Elul, Hashem comes out to every Jew and shows them that He cares about them and loves them for who they are, even in their mundane life. This is likened to a king who goes out to the field to greet the people in their everyday life. They know that he really cares about them, and he shows them a smile and listens to their requests. Once they realize how much the king loves them and how deeply they are really connected to Him, the people want to follow the king into his palace and connect to him in all His Majesty.
So too, in the month of Elul Hashem shows every Jew that He is very strongly connected to us for who we really are, and that He truly cares about us, even in our mundane, physical life, since our neshamos are always connected to Hashem, no matter what is going on in our lives. Once we remember how strongly we really are connected to Hashem and how much we care about Hashem deep down, this drives us out of the spiritual limitations of our worldliness and physical desires, and picks us up to truly connect to Hashem in His Majesty.
Hashem’s Compassion and the Power of Teshuva
In this maamar, the Alter Rebbe continues the theme of the previous maamar. He explains the general idea of Teshuva, and particularly how the month of Elul is a time when Hashem reveals His compassion for our neshamos. He does this by giving the neshoma the power to escape all the limitations of the animal soul to that it can truly reconnect to Hashem on the highest level.
We start by quoting the verse from Shir HaShirim relating to Elul, and we show how it expresses the idea of Hashem’s compassion on our Divine soul:
Chapter 1
"אֲנ י לְדוֹד יַׁוְדוֹד יַׁל יַׁהָּרַׁוַֹׁ" (ש ִּיר הַש ִּירִּ ים ו, ג):
“I am connected to the One that I love (meaning to Hashem), and the One who loves me is connected to me, He nourishes me with roses.” (Shir HaShirim 6:3)
הִּנ ֵּ ה ש וֹש ַנ ָ ה יֵּש ב ָה ת ְּלִּ יסַ ר עָלִּי ן,
One of the explanations that Hashem nourishes me by feeding me roses is that "roses" here is a reference to a specific type of rose, which has thirteen petals,
כ ְּנֶגֶ ד "י"ג מְּכִּילִּי ן ד ְּ רַ חֲמֵּ י"
which corresponds to the “thirteen attributes of (Hashem’s) mercy,”
ש ֶב ַפ ָסו ק (מִּיכָה ז, יח־כ " )א- מִּי אֵּ -ל
ךֹומָ כ ב- נֹש ֵּא עָוֺן ג- וְּעֹבֵּר עַל־פ ֶש ַע ד- לִּש ְּאֵּרִּ ית נַחֲלָתוֹ ה - לֹא־הֶחֱזִּיק לָעַד אַפ וֹ ו - כ ִּי־חָפֵּץ חֶסֶד הו א׃ז- יָש ו ב יְּרַחֲמֵּנו ח- יִּכְּב ֹש עֲוֺנֹתֵּינו ט -
ךיִּלְּ שַתְּו ב ִּמְּצֻלוֹת יָם כ ָל־חַט ֹאותָם׃י - ת ִּת ֵּן אֱמֶת לְּיַעֲקֹב יא- חֶסֶד לְּאַבְּרָהָם יב- אֲש ֶר־נִּש ְּב ַעְּת ָ לַאֲבֹתֵּינו יג- מִּימֵּי קֶדֶם׃",
which are specified in the verses in Micha, (7:18-20) “1- Who is like you Hashem; 2- Who pardons iniquity; 3- and overlooks transgression; 4- to those who remain from His heritage; 5- He does not hold onto His anger forever; 6- since He desires to do kindness. 7- He will again have mercy on us; 8- He will suppress our iniquities; 9- and He will cast into the depth of the sea all of our sins. 10- He will give truth to Yaakov; 11- and kindness to Avraham; 12- as he swore to our forefathers; 13- from days long ago.”
וְּש ֶב ַפ ָסו ק (ת ִּש ָא לד, ו־ז) "א- 'ה 'האֵּל ב - רַ חו ם ג- וְּחַנ ו ן ד- ה
ךֶרֶא- אַפ ַיִּם ו - וְּרַ ב־חֶסֶד ז - וֶאֱמֶת, ח- נֹצֵּר חֶסֶד ט - לָאֲלָפִּים י - נֹש ֵּא עָוֺן יא- וָפֶש ַע יב- וְּחַט ָאָה יג- הֵּקַנְּו׃ ",
And as specified in a slightly different format in the verses in Parshas Ki Sisa, “1- Hashem, Hashem, the G-d; 2- Who is merciful; 3- and gracious; 4- Who takes a long time; 5- to get angry; 6- and does a great amount of kindness; 7- and truth. 8- He keeps His kindness; 9- for thousands of generations; 10- He forgives iniquity; 11- and transgression; 12- and sin; 13- and He cleanses.”
ש ֶמ ִּש ָ ם הו א מְּ קוֹ ר הַת ְּש ו בָ ה,
That from these attributes of Mercy of Hashem comes the source of our ability to do teshuva,
לִּהְּיוֹ ת "נ וֹ ש ֵּא עָוֹן כוּ ' " (ת ִּש ָ א ש ָ .םמִּיכָ ה ש ָ ם) .
which will cause Hashem to “forgive our iniquities,” etc.
In other words, these Thirteen Attributes of Mercy are not only about our forgiveness, but more importantly, they are about giving us the power to do Teshuva. When we do Teshuva, then Hashem will certainly forgive us. Thus, the main idea here is our Teshuva and the power to do Teshuva that we draw during the month of Elul.
וְּהֵּ ם יִּלַגְּתִּ מַהם ב ְּרֹאש ־חֹדֶש אֱלו ל, ש ֶאָ ז הו א ב ְּחִּינַת עֵּ ת רָ צוֹ ן .
And these attributes of mercy become revealed starting on Rosh Chodesh Elul, which is a time of “good will” of Hashem.
כ ִּ י מֵּרֹאש ־חֹדֶש אֱלו ל עַ ד אַחַ ר יוֹם־הַכ ִּפ ו רִּ ים הֵּ ם מ' יוֹ ם ש ֶעָלָ ה מֹש ֶה רַ ב ֵּינו עָלָיו־הַש ָלוֹם לַמ ָרוֹ ם לְּקַב ֵּ ל לו חוֹ ת הָאַחֲרוֹנוֹ ת.
This is because from Rosh Chodesh Elul until after Yom Kippur are the forty days that Moshe Rabeinu went up to Heaven to receive the second set of Luchos (Tablets).
ו מַ ה ָימִּים הָרִּ אש וֹנִּים ב ְּרָ צוֹ ן כוּ'.
And just like the first forty days that Moshe went up to receive the first set of Luchos was a time when Hashem was happy with the Jewish People, since it is before they sinned with the making of the golden calf, so too when Moshe went up to receive the second Luchos, it was a time when Hashem was happy with the Jewish People and was ready to forgive them.
Moshe went up on Mount Sinai three separate times, each time for 40 days: 1) To receive the first Luchos; 2) After the sin of the golden calf, Moshe went up for 40 days to ask Hashem not to destroy the Jewish People; 3) To receive the second Luchos and have Hashem grant complete forgiveness to the Jewish People.
We derive this from the verse, (Devarim 10:10) “And I stood on the mountain for 40 days and 40 night just like the first days, and Hashem also listened to me then and did not want to destroy you.” Just like on the first days that Moshe was on Mount Sinai, Hashem was happy with us, so too, the last time Moshe was on the mountain and Hashem gave complete forgiveness to the Jewish People was a time when Hashem was happy with us. These last 40 days were from Rosh Chodesh Elul until Yom Kippur, since Yom Kippur was when Hashem completely forgave us and gave us the second Luchos.
וְּזֶהו ש ֶכ ָתו ב "הָרוֹעֶ ה ב ַש וֹש ַנ ִּים" אֵּצֶ ל "אֲַׁנִּ י לְַׁדוֹדִּ י וְַׁדוֹדִּ י ל ַׁי" – ש ֶהו א רָ אש ֵּי ־ת ֵּיבוֹת ַׁולֱאלַׁ .
And this is the idea that the verse places “nourishing me with roses” next to “אֲנ ַׁי-I am לְדוֹד ַׁי-to my Beloved וְדוֹד ַׁי-and my Beloved ל ַׁי-is to me,” which is an acronym for the word Elul-ַׁולֱאל, since the month of Elul is when Hashem nourishes me with His 13 attributes of mercy, represented by the rose that has 13 petals.
The 13 Attributes of Mercy in Elul
יִּבָהְּלךיִּרָצְּון: מַהו עִּנְּיַ ן "י"ג מִּד וֹת הָרַ חֲמִּים" ב ְּחֹדֶש אֱלו ל?
We need to understand: What is the idea of the “13 Attributes of Mercy” in the month of Elul?
ב ִּש ְּ לָמָ א ב ַ עֲש ֶרֶ ת יְּמֵּי תְּש ו בָה , יִּת ָכֵּ ן ש ֶהֵּ ם יְּמֵּ י סְּלִּיחָ ה ו מְּחִּילָ ה,
It makes sense to say that Hashem shows us His mercy in the 10 Days of Teshuva between Rosh Hashana and Yom Kippur, since they are days of pardon and forgiveness. Since that is when Hashem judges us for our deeds, we need Hashem's mercy to forgive our misdeeds and judge us favorably.
ו לְּכַ יִּרְּמֹואךם ב ַ עֲש ֶרֶ ת יְּמֵּי תְּש ו בָה ה"ָיָוֲה רֹבֲעַיַו" אָּרְקִּיַּו ויָּנָּּפ־לַעה' וכו' " (ת ִּש ָ א לד, ו) .
And therefore, we say in the Selichos prayer service during the 10 Days of Teshuva, (Shemos 3:6) “And Hashem passed before Moshe, and Moshe called out: Hashem, Hashem, Merciful G-d, etc.”
Meaning that the 13 Attributes of Mercy are mentioned every day during the Ten Days of Teshuva, since we need Hashem’s mercy to forgive us and judge us favorably. But Elul is the time before any judgment is passed, so in what way is Hashem's mercy expressed then?
וְּהָעִּנְּיָ ן הו א: The idea is as follows:
ד ְּ הִּנ ֵּ ה הַת ְּש ו בָ ה אֵּינָ ה עַ ל עֲ ווֹנוֹ ת ד ַוְּקָ א, Teshuva is not only for actual sins,
ש ֶהֲרֵּ י ֹויְּהִּלךיִּרָצת "כ ָ ל יָמָי ו ב ִּתְּש ו בָ ה".
since we are to spend “all of our days with Teshuva.” (Shabbos 153a)
This cannot mean just correcting sins, for if we corrected our sins today, then tomorrow we would not have any more Teshuva to do. Thus, Teshuva must be a lifestyle that we can experience every day, no matter how perfect our observance of Torah and Mitzvos.
ָב ו שְּ ת תַניִּחְּ ב אָלֶאה הו א, ש ֶש ָ ב מִּד ַרְּ כ וֹ הָרִּ אש וֹ ן.
Rather, Teshuva means to return (or change) from one’s previous way of doing things.
Meaning to turn from our mundane lifestyle to reconnect to our spiritual source in Hashem.
ו כְּמוֹ ש ֶאוֹמְּרִּ י ם: "וְּהַחֲזִּירֵּ נו ב ִּתְּש ו בָ ה ש ְּ לֵּימָ הךיֶנָפְּל כוּ'" .
Like we say in the Shemona Esrai prayer in the 5th blessing, “And bring us back with complete returning (Teshuva) ַׁךיֶנָּפְל-before You.” Later in the maamar, the Alter Rebbe will explain the meaning of returning 'ךיֶנָפְּל-before You.'
1. Before we can understand the idea of Hashem's mercy in Elul, we need to understand the concept of Teshuva in general, and how that applies to Elul.
2. To understand Teshuva, we first need to explain the difference between Torah study and Mitzva observance, and how Teshuva is deeper than both.
3. To understand the difference between Torah study and Mitzvah observance, we need to explain two different modes of how Hashem reveals Himself: 1) In an encompassing manner; and 2) In an internal manner. These two modes of Hashem’s expression will be reflected in the difference between Mitzvos and Torah.
4. The difference between Mitzvos and Torah is also expressed in an “argument” between the Sages, one opinion saying that Torah study is greater, and another saying that fulfilling Mitzvos is greater.
First, the Alter Rebbe will cite the argument regarding which is greater, and use that as a starting point to explain the difference between Hashem’s Encompassing Light (which is related to Mitzvos) and His Internalized Light (which is related to Torah). Then, he will explain how that gives us a greater insight into the nature of Teshuva, and thereby, a greater insight into the significance of the month of Elul.
The Debate: Torah Study vs. Mitzvah Observance
הִּנ ֵּ ה ב ְּדִּ בְּרֵּ י חֲזַ"ל יֵּש ב' ד ֵּעוֹ ת, אֶחָ ד אוֹמֵּ ר: "ת ַלְּמו ד ֹודָג ,"ל וְּאֶחָ ד אוֹמֵּ ר: "מַעֲש ֶה גָדוֹל ."
We find two opinions among our Sages: One says that “Torah study is greater than fulfilling Mitzvos,” and one says that “Fulfilling Mitzvos is greater than studying Torah.”
וְּ "נִּמְּנו וְּגָמְּרו : ת ַלְּמו ד ֹודָגל – ש ֶמ ֵּבִּי א לִּידֵּ י מַעֲש ֶ ה" .
They (all the sages present) took a vote and concluded that “Torah study is greater, since it leads to the fulfillment of the Mitzvos.” (Kidushin 40b)
To fulfill any Mitzvah, a person first needs to learn how to perform the Mitzvah. Since all Mitzvos require Torah study before they can happen, Torah study must be greater, as it leads to the fulfillment of all the Mitzvos.
ו לְּהָבִּי ן עִּנְּיָן מַחְּלְּקוֹתָ ם, ו בְּמַאי קָ א מִּיפְּ לְּגִּ י?
We need to understand the idea behind their debate. What exactly do they disagree about?
What difference does it make which one is greater? In the end, we are required to both study Torah and fulfill Mitzvos, regardless of which is greater. Also, what is the reasoning behind each opinion?
יֵּש לְּהַקְּ ד ִּ י ם לְּהָבִּי ן ָלִּחְּ תה מַה ש ֶכ ָתו ב
Before we explain the idea of this debate about Torah and Mitzvos, we first need to understand the following contradiction between two verses:
(יִּרְּ מְּיָה כג, כד) :"אֶת הַ ם י מָּ ש וְּאֶת הָאָרֶץ אֲנִּי מָּל א",
One verse says, (Yirmiyahu 23:24) “I (Hashem) fill the heavens and the earth.”
וַהֲלֹ א כ ְּתִּי ב (יְּש ַעְּיָה ו, ג): "מְלֹא כָל הָּאָּרֶ ץַׁכ ְּבוֹדוֹ" –
But elsewhere it is written, (Yeshaya 6:3) “The whole earth is full of His glory.”
וְּלֹ א נִּזְּכ ַ ר "ש ָמַיִּ ם". וְּגַם , ש ֶש ָ ם נֶאֱמַ ר "אֲנ ַׁיַׁמָלֵּ א" וְּכָ אן כ ְּתִּ י ב "כ ְבוֹדוַֹׁ" .
In this verse, the word "heavens" is not mentioned, and also in the other verse, it says "I (Hashem) fill (the heavens, etc.)," but here it is written only about "His glory (which fills the earth)?"
Hashem’s Two Modes of Expression
ֵּ נִּהךַאה יָדו עַ , ד ְּ יֵּש ' ןיִּמְּלָע לָ כ אֵּלַמְּמ ' וְּ 'סוֹבֵּב כ ָל עָלְּמִּין:'
However, the explanation of these two verses will be based on the known concept that Hashem is expressed in two ways: There is "מְמ ל אַׁכ ָּלַׁעָּלְמ ין-how Hashem permeates all worlds," and there is "סוֹב בַׁכ ָּלַׁעָּלְמ ין- how Hashem encompasses all worlds:”
ו פֵּירו ש 'ַׁמְמ ל אַׁכ ָּלַׁעָּלְמ ין'ַׁ הו א:
The explanation of “מְמ ל אַׁכ ָּלַׁעָּלְמ ין-how Hashem permeates all worlds” is as follows:
ב ְּחִּינַת הֶאָרַ ת הָאֱלֹהו ת יִּאָרְּבִּ נַ בךָ שְּמִּ נַהם לְּהַחֲ יוֹתָ ם מֵּ "עֲש ָרָה מַאֲמָרוֹת :" "יְּהִּי אוֹר כוּ' "(ב ְּרֵּ אש ִּית א, ג) ,"ב ִּדְּ בַר ה' כוּ'" )ו ,גל םיִּלִּהְּת(,
It is the aspect of Hashem's revelation, which is drawn into the created beings to give them life. It comes from the Ten Statements with which Hashem spoke and created the world, as it says in Bereishis, (1:3) that “Hashem said, 'Let there be light,' and the Light came into being." It also says in Tehillim, (33:6) that "with the words of Hashem, the heavens were created.”
ש ֶהו א מִּתְּלַב ֵּש ַָּׁתוי מי נְפ בםַׁ ָכֹו תְּךֹותְּום מַמ ָש , ש ֶנ ִּ ָ בְּרִּקְּ בךָ שְּמם לִּהְּיוֹ ת ויַחת לָהֶ ם, וְּהו א ֵּלַחְּתִּמק לַחֲלָקִּ ים, לִּהְּיוֹ ת ֶיַחְּמה כ ָ ל חָ ד לְּפו ם ש ִּ יעו רָ א דִּ ילֵּיה .
This revelation of life-force from Hashem becomes invested and incorporated into the very being and essence of the created beings. It enters them to give them life. It varies in many different formats, so that it gives life to each created being according to its specific capacity and nature.
ו יִּמְּ שַגְּ ב לָ שָמְּךֶרֶ ד לַעְּות – ב ְּדוֹמֵּם, צוֹמֵּחַ, חַי, מְּדַב ֵּר :
For example, in the physical world there are four levels of life: inanimate objects (like earth, water, and air), vegetation, animal life, and human life.
ש ֶהַד וֹמֵּ ם, הֲגַם ש ֶנ ִּתְּ הַו ָ ה גַם כ ֵּן מֵּ "עֲש ָרָה מַאֲמָרוֹת " ויַח ןֵּ כ םַג ֹו בְּךָ שְּמִּנְּו ,ת אֱלֹקו ת מֵּאוֹתוֹ הַמ ַאֲמָ ר כ ְּמוֹ ש ֶנ ִּ ויַחְּךָ שְּמת אֱלֹהו ת ָו ַחֵּמֹו צַ בחַ י, ֹות ויַח םֹוקָמ לָ כִּמ מְּצו מְּצָ ם זְּעֵּי ר זְּעֵּיר;
The inanimate objects, even though they were also created from the Ten Statements that Hashem used to create the world, and they also receive their life-force from Hashem from the same “statements” of Hashem that the vegetation and animals receive life from, nonetheless the inanimate objects have extremely limited life-force. They only have enough life-force to exist and take up space, but not to grow or move,
ויַח ֹו ב שֵּי ַחֵּמֹו צַהְּות יוֹתֵּ ר; וְּהָ חַ י – יוֹתֵּ ר ִּמ םַגן ַחֵּמֹו צַה; וְּהַמְּדַב ֵּ ר – יוֹתֵּ ר כוּ'.
whereas vegetation has more life-force than inanimate objects. This enables it to grow. And animals have more life-force than vegetation, enabling them to move around. People have even more life-force than animals, which allows them to think, understand and communicate etc.
ו לְּפִּ י ֶזְּךֶרֵּעה, ֹומָלֹועָ בַּגת ִּיִּנָח ורָהים יֵּש וקְּלַחְּתִּהת מַדְּ רֵּ גוֹ ת רַב וֹ ת, ָל וכְּלוםְּךָ שְּמִּנ ויַחת מְּש ו נ ֶ ה וְּנִּבְּד ָ ל ויַחֵּמתְּךָ שְּמִּ נַהלְּזו לָתוֹ .
Just like it is in the physical world that Hashem’s life-force is expressed in many different levels and formats, so too in the spiritual worlds there are many different levels, and into each one is drawn a specific life-force, which is separate and different than the life-force which is drawn into a different level.
וְּהַיְּינו מִּמ ִּד ַ תְּךֵּרָ בְּתִּי ֹות וכְּלַמ , ש ֶהו א הַנ ִּקְּרָ א ' ןיִּמְּלָע לָ כ אֵּלַמְּמ ', ש ֶמ ִּתְּלַב ֵּש ֹומָלֹועָהְּךֹותְּ בת מַמ ָש .
This internalized revelation of Hashem’s life-force comes from the aspect of Hashem’s Malchus-Kingship, which is also called “מְמ ל אַׁ כ ָּלַׁ עָּלְמ ין- how Hashem permeates all worlds,” since it is this aspect that becomes invested into the very being and essence of all the worlds.
In Tanya (Part 2, Chapter 7), it explains that Hashem can only be a King if there are created beings who feel themselves to be separate from Him and accept His Kingship upon themselves. Therefore, it is Hashem’s aspect of Kingship that is directly involved in the creation of the world, creating beings that feel independent from Hashem, and then nullify their ego (the aforementioned sense of independence) to Him. Since Hashem’s aspect of Kingship is directly involved in their creation, it is also referred to as “ןיִּמְּלָע לָ כ אֵּלַמְּמ- the way in which Hashem permeates all worlds” since it is specifically through this aspect that Hashem’s life-force become directly drawn forth and internalized.
Hashem’s Encompassing Light
אֲבָ ל ב ְּחִּינַת 'ַׁסוֹב בַׁכ ָּלַׁעָּלְמ ין'ַׁ הו א:
However, the aspect of “סוֹב בַׁ כ ָּלַׁעָּלְמ ין- how Hashem encompasses all worlds,” is different, as follows:
ב ְּחִּינַת הַש ְּפ ָעָ ה וְּהֶאָרַ ת אֱלֹקו ת ש ֶאֵּינוֹ ֹומָלֹועָהְּךֹותְּ ב שֵּ בַלְּתִּנְּוְּךָ שְּמִּנת ב ִּבְּחִּינַת וְּליִּגי, לִּהְּיוֹ ת מו ש ָ ג ב ְּהַש ָגָתָ ם, וה אָלֶאא ב ִּבְּחִּינַת מ ק יף עֲלֵּיהֶ ם ְּלִּממַעְּלָ ה.
It is the aspect of Hashem's expression and Light that is not drawn into the worlds in a revealed manner, which they can grasp. Rather, it encompasses them from beyond their conscious perception.
וְּעַל כ ֵּן נִּקְּ רָ א ' סוֹבֵּב כ ָל עָלְּמִּין ' , ש ֶס וֹבֵּ ב ָל וכְּלם ב ְּש ָוֶ ה, ש ֶאֵּי ן וקְּלַחְּתִּה ֹו בת, מֵּאַחַ ר וְּליִּג תַניִּחְּבִּ ב שֵּ בַלְּתִּמ ֹוניֵּאֶ שי ב ְּהַש ָגָ ה, ֵּכָ תִּיֶ שן לוֹמַ ר ֶזָלֶ שה הו א מֵּאִּי ר ֶלַגְּתִּמ וה כ ַ ֶזָלְּוְּךהְּךַ ככוּ'.
It is, therefore, called “סוֹב בַׁ כ ָּלַׁעָּלְמ ין- how Hashem encompasses all worlds,” since it encompasses all the worlds equally. It does not vary, since it is not invested in the worlds in a revealed and perceptible manner, in which case it would be experienced differently by each level and aspect of creation. In contrast, this expression of Hashem, which is not directly perceptible, is equally hidden from all worlds.
וְּעַל כ ֵּן הו א "ש ָוֶ ה ו מַש ְּ וֶ ה כוּ'" .
It, therefore, is equally present on all levels, from highest to lowest.
ו בוֹ הו א ש ֶנ ֶאֱמַ ר: "אֶת הַש ָמַיִּם וְּאֶת הָאָרֶץ אֲנ יַַׁׁמָלֵּ ,"א ד ְּ הַיְּינו ב ְּחִּינַת ' סוֹבֵּב כ ָל עָלְּמִּין ' , ד ְּ "לֵּית אֲתַ ר פ ָנו י מִּינֵּיה " .
It is regarding this aspect of Hashem’s expression that the verse says, “I (Hashem) fill the heavens and the earth,” meaning the aspect of “סוֹב בַׁ כ ָּלַׁ עָּלְמ ין- how Hashem encompasses all worlds,” since, as it says in the Zohar, “there is no place empty of Him.”
The expression of Hashem beyond the limitations of the worlds is equally present in the “heavens,” meaning the world of Atzilus, and on the earth, meaning in the worlds created through Hashem’s aspect of Kingship. This expression of Hashem demonstrates that Hashem is equally present on all levels and aspects of existence.
ו מַה ש ֶ כ ָתו ב "מְּלֹא כָל הָאָרֶץ כ ְבוֹדוַֹׁ" הו א ב ְּחִּינַת ' ןיִּמְּלָע לָ כ אֵּלַמְּמ '– ש ֶנ ִּקְּ רָ א "כ ָבוֹד".
The verse that says, “The whole earth is full of His glory” is referring to the aspect of “מְמ ל אַׁ כ ָּלַׁ עָּלְמ ין- how Hashem permeates all worlds,” which is called “His glory.”
The revelation of Hashem that can be grasped and internalized is called Hashem's glory, since this limited expression of Hashem enables the created beings to have
