- From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
Yaakov Avinu sought to act upon his interests and concerns, [drawing them down into the realm of action] reaching even the Land of Mitzrayim, Eretz HaTachtona – not only the physical land but also the coarseness of the land. Indeed, Yaakov Avinu’s ultimate will, his quintessential desire, and the very concept he embodies finds expression there.
The above sheds light on the difference between Tiferes and Yesod. Yaakov is associated with the attribute of Tiferes, whereas the attribute of Yosef is Yesod. And how is the concept of Tiferes expressed? When Tiferes itself is within Yesod, which is “l’bar mi’gufa – outside of one’s self, one’s body,” giving rise to “toldos Yaakov: Yosef – the offspring of Yaakov is Yosef.” In fact, “all that happened to Yaakov happened to Yosef,” but Yaakov’s attribute of Tiferes is expressed [primarily] in Yosef.
This was also the case with regard to [the Rebbe Rayatz’s] action[s]. In fact, we have plainly seen that the primary concern and emphasis of the baal ha’hilula was to see his interests through in actuality.
This concept of bringing ideas into action is symbolized by “shishi – the sixth” [i.e., the sixth s’fira, Yesod, as well as the sixth day of Creation]. However, when the number six is signified by the letter Vav [which equals six], it can represent either concept: Tiferes [Harmony, the unity of opposites, signified by Vav, which means “and”] or Yesod [the sixth s’fira].
This is also the reason why the passing of tzaddik [the Rebbe Rayatz] is expressed by the term “hilula,” and not “histalkus.” Notwithstanding all the interpretations of “histalkus” – being an extremely lofty revelation of G-dliness, G-d’s light shining in a manner of siluk, transcendence, etc., it still does not express the ultimate intent – that this revelation is channeled into a specific avoda and corresponding action, as well as giving attention to detail in particular matters of the sort.
As has been discussed, through subduing and transforming Sitra Achra we bring about “the glory of the Alm-ghty is istalek in all the worlds,” an extremely lofty G-dly revelation. But this revelation alone does not suffice. As the Rebbe [Rayatz] explains at the end of the maamer [Basi L’Gani], this revelation still must be manifest within the framework of Memalei Kol Almin, as a soul emanates from a soul, within souls and angels, as well as souls within bodies as they exist in ganim (gardens), dispersed in exile. Then, the focus of the Divine service of those in the lower worlds, acting in accordance with the [Divine] will, is on establishing a dwelling place for G-d, may He be blessed, an even loftier goal than “the glory of the Alm-ghty is istalek in all the worlds.”
Thus, it is can be said of the Baal Shem Tov that the concept of histalkus applies to him in the simple sense, as is known, the Baal Shem Tov and the Maggid correspond to the s’fira of Kesser – Atik and Arich [respectively], as discussed in many places.
But that is not the case with regard to the attribute of Yesod, whose entire point and primarily aspect is that Torah should be expressed, not in a manner of “istalek” but specifically in terms of action, “enclothing,” including achieving hiskashrus, connection, unity. This is the concept of a hilula [literally, a wedding celebration], the attribute of Yesod. The concept of hilula is meant even in the literal sense, resulting in offspring, an expression of ein sof, infinity, which was set into motion on the sixth day [of Creation, when humanity was created].
Ultimately this comes to be expressed in the physical world, “below ten handbreadths,” even within the ten faculties of the soul, and even within the ten actions of man, which encompass everything that came to be from the ten utterances with which the world was created. The ultimate intent is that G-d’s will should be fulfilled, thereby manifesting the very essence of G-d, making for Him a dwelling place in the lower worlds.
(From the address of Yud Shvat 5720)