Summary of the Maamar

Summary of the Maamar

(Based on the summary of the Tzemach Tzedek quoted in the notes)

1. There is a dispute in the Gemara whether the Heavens were created first or the Earth was created first.
2. The resolution between them is: In the spiritual hierarchy of levels, the Heavens is before (higher than) the Earth, and vegetation is higher than inanimate objects. However, in their source in the Original ‘מַחֲש ָבָה-Thought’ of Hashem, there the rule is “the end goal was the original intention,” and therefore the Earth is higher. This is why the Earth has more bittul-selflessness.
3. The meaning of ‘מַחֲש ָבָה-Thought’ is connected to the letters it is made of that spell ‘חָש ַב מַ''ה-considers itself like nothing,’ reflecting total selflessness. Because the Earth, which represents Malchus, comes from that level, that is why it allows everyone to step on it and doesn’t grow tall.
4. Because the lofty source of the Earth, it is able to produce vegetation continuously forever, something no other creation can accomplish, to produce something new every year forever.
5. In the Future Era, Malchus (the ‘Earth’ of Atzilus) will ascend to its source which is above everything else. This is the meaning of “a woman of valor is the crown of her husband.” The ‘husband’ of Malchus is Ze’eir Anpin, Hashem’s attributes of Kindness and Severity etc. Now, Malchus, Hashem’s creative power is the ‘wife,’ i.e., recipient of Hashem’s attributes. However, in the Future Era, we will see how this creative power of Hashem, Malchus, actually far surpasses Hashem’s attributes because of its source in Hashem’s Essence. Thus, it will go on top of the head and become the ‘crown’ of ‘her husband,’ Ze’eir Anpin.
6. This is the difference between the Mishkan and the Beis Hamikdash: The Mishkan was a ‘temporary dwelling of Hashem.’ It was constructed according to the current spiritual hierarchy, when the Heavens are higher than the Earth. This is why its floor was made from earth, its walls were made from wood, and above these were the roof curtains made from animal skins and hair.
7. However, the Beis Hamikdash was ‘permanent dwelling of Hashem.’ It reflected the state of the world in the Future Era, when Malchus will be the “crown of her husband.’ Therefore, it was made completely from stones, including the roof (except for some wooden support beams that were secondary to the stone structure). This is because the inanimate stones of the earth ultimately have the highest source in Hashem’s Original Thought.
8. This is also the idea of Yosef and Yehuda: “יו סֵף-Yosef,” means to “יו סֵף-increase” and grow to the fullest, like a cedar tree that grows very tall. He represented Ze’eir Anpin, and therefore was higher than Yehuda who represented Malchus.
9. However, in the Future Era, Malchus will be elevated to its source. In the service of Hashem, we find this idea of the true greatness of Malchus: “Malchus” means kingship, which represents the lower level of awe of Hashem. At that level, we simply accept Hashem as our King unquestioningly, and devote ourselves to Him, regardless of how much we understand His true greatness. The source of this sincere devotion is in the “higher level of the awe of Hashem.” This is found in the essence of the Jewish soul, the levels of Chaya and Yechida, where the soul sees Hashem and is bound up with Him on an essential level, beyond the limitations of logic. The level of Chaya and Yechida were expressed in Moshe Rabeinu, the greatest of all prophets, when he said “we are nothing, don’t complain to us, rather to Hashem, since He is the only True Existence!”
10. Our unquestioning acceptance of Hashem’s Kingship, Malchus, Yehuda, is rooted in the essential bond of the soul with Hashem, the level of Moshe Rabeinu. Therefore, it must be essentially higher than the understanding and emotions we have for Hashem on a conscious level, which are represented by Ze’eir Anpin, Yosef, spiritual growth.
11. This theme is also expressed in the Haftorah of Parshas Vayigash: In the Haftorah it describes how Hashem commands Yechezkal to take two sticks, one for the tribe of Yehuda (and Binayamin) and for the tribes of Yosef (who ruled all the other tribes). He is then join these two sticks together, to merge into one stick. This represents how in the future, the advantages of both types of service of Hashem, that of spiritual growth and that of selfless devotion, will merge together. We will be able to have total selfless devotion to Hashem, in the manner of Yehuda and King Dovid, and as part of that also come to the greatest understanding and emotions for Hashem. These new levels of understanding and emotions will be so fully permeated with total selfless devotion to Hashem, that they will allow Hashem to shine His Essence into them without any obstruction of ego. This will allow us to connect to Hashem’s Essence not only in our sincere devotion, but also in our mind and heart.
12. This is the inner meaning behind the reunion of Yehuda and Yosef: This was the beginning of the merging of these two types of the service of Hashem. This process of merging will continue and come to complete fruition in the time of the coming of Moshiach, speedily in our days!