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.
