About which the Zohar points out that there are no questions and no disputes in the inner dimension of Torah.
Seemingly, it could be said that the Alter Rebbe brought this answer so that we know it to be refuted just as in the revealed section of Torah when a Pirush is brought and rejected.
However, in this case, this cannot be said because the Pirush which has been rejected was the first Pirush in Likkutei Torah. And this issue of ‘First’ versus ‘Last’ is at the crux of our debate between these two Pirushim.
This is because according to the first Pirush the latter dominates. Therefore, when a woman emits seed first, she bears a male child. This is because the paternal seed comes thereafter, and as the latter it [the paternal seed] dominates [and the child’s gender is influenced by the paternal seed and is male].
By contrast, according to the second Pirush, the first one dominates. The reason why the child’s gender is to be a male is because it was created from the female seed which came first.
From this it can be derived that in Torah too, the first Pirush was not only said in order to be refuted but that therein [within the first Pirush] lies a positive lesson. This is also the profound intention of the Rebbe’s father’s writing that even the assumptions etc. which were later refuted are a part of the Torah. This means that therein also lies a positive aspect.
It could be said that the reason why the original assumption was brought here is because in this Maamor itself it explains the concept of integration of the Gevuros with the Chassodim.
Therefore, a concept which is negated in Torah is still brought in Torah (specifically elucidated here in this Maamor) in order to learn that therein also lies something positive.
In the Maamorim that then follow this Maamor, are explained the Mitzvos of Milah and of Chasunah. Since Likkutei Torah was organised by a Nossi of Yisroel (the Tzemach Tzedek), a Nossi in his generation, is a Nossi eternally, (and all his teachings [ipso facto being also] eternal) for all generations that follow and in particular, because these teachings have been printed and all things in print are for all generations, [with this preface, it is self-] understood, that this order is also specific. For specifically after the completion of the Avodah of: “A woman conceives and gives birth to a male” etc. which is the integration of Gevuros (Feminine) and the Chassodim (Masculine), can we come to the Mitzvah of Milah and of marriage.
Subheading: The State of Gevuros in This World
In general, the expression of this world is in a state of Gevuros as is [readily] apparent in a tangible way, and as is explained in Eitz Chayim and brought down in the Tanya that ‘in this world the Klipos have a stronghold’. But from the fact itself that this concept is brought down in Torah, the Torah which is all good, it is understood that here too there is good.
As the Possuk that is brought down in Likkutei Torah חוֹשֵךְ שִבְטוֹ שׂוֹנֵא בְנוֹ “He who holds back his rod hates his son”. There is a virtue in the rod, that within this Gevurah lies the Chessed.
As a result of the current concealment we come to the revelation of the future. When the concept of Milah will be in its complete state, as the Torah states: וּמָל ה׳ אֱלֹהֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ “Hashem, your G-d, will circumcise your heart and the heart of your offspring”.
Similarly, the Chasunah between the Yidden and Hashem will also be perfect as the Medrash elucidates on the Possuk; וְהָיָה בַיוֹם־הַהוּא גוֹ׳ תִקְרְאִי אִישִי וְלֹא־תִקְרְאִי־לִי עוֹד בַעֲלִי “And it will be on that day... you shall call Me Ishi, and you shall no longer call Me Baali”.
Says the Medrash that in the future there will be a wedding between the Yidden and Hashem. (Not just a betrothal).
Then the unity between the Divine names ‘Mah’ and ‘Ban’ will be complete. [This will be to such an extent that] the Divine name ‘Ban’ will ascend even higher to become the Divine name ‘Sag’ and become the ‘Crown of her Husband’ [who symbolises] the Divine name ‘Mah’.
And thereafter, the Divine name ‘Ban’ will ascend yet higher to the [level of the] Divine name ‘Ab’ which is a state of מַשְכִיל לְאֵיתָן הָאֶזְרָחִי “A Maskil of Eison the ...”
