Kuntres Shabbos Nachmu, 5750

(Sefer HaMaamarim Meluket IV, p. 333ff)

By the Grace of G-d
Shabbos Parshas Matos-Masei
Mevorchim HaChodesh Menachem-Av, 5722

"The glory of this latter House will be greater than the former."[1]

There are two explanations to this verse.[2] The simple meaning is[3] that "this latter House" refers to the Second Beis HaMikdash, which surpassed the First Beis HaMikdash both in terms of size [it was larger] and time, [i.e., it lasted for a longer period].

The Zohar, however, states[4] that "this latter House" refers to the Third Beis HaMikdash which will be built, speedily in our days. This Beis HaMikdash will be greater than the First and Second Batei HaMikdash, both of which are included in the term "the former." For they both were temporary, and the Third Beis HaMikdash will endure forever.

This [interpretation relates] to a statement made by our sages [with regard to the Third Beis HaMikdash]:[5]

Unlike Avraham in connection with whom [the site of the Beis HaMikdash is referred to as] "a mountain,"[6] nor like Yitzchak in connection with whom [it is referred to as] "a field,"[7] rather as Yaakov, who referred to it as "a home."[8]

For the First Beis HaMikdash is representative of Avraham; the Second Beis HaMikdash is linked to Yitzchak; while the Third Beis HaMikdash corresponds to Yaakov.[9] As explained in Likkutei Torah,[10] the Third Beis HaMikdash is associated with Yaakov, because the attribute of Yaakov is truth, and truth will never be interrupted[11] or changed. [Similarly, the Third Beis HaMikdash will be an eternal structure.]

II

The statement of our Sages cited above ("Unlike Avraham...") speaks of the Beis HaMikdash. We find a [parallel, but not entirely similar] statement in Likkutei Torah:

There are three Redemptions, the First Redemption came in the merit of Avraham, the Second Redemption came in the merit of Yitzchak, and the Third Redemption will come in the merit of Yaakov.

There [also] it is explained that the Third Redemption [is associated with Yaakov, because it, like truth,] will be eternal.

The simple explanation [why Likkutei Torah refers to the Redemption rather than Beis HaMikdash] is that building the Beis HaMikdash is one of the primary factors of the Redemption.[12] Thus, each qualitative elevation in the Beis HaMikdash brings about a higher level of Redemption.[13] This is why the unique dimension of the Third Redemption is associated with the unique dimension of the Third Beis HaMikdash.

In addition, we may say that Likkutei Torah speaks of the unique dimension of the Third Redemption because the Third Redemption [possesses a quality] superior to the Third Beis HaMikdash. This can be appreciated from the fact that the [climax of the] Redemption, (the ingathering of the exiles,) will take place after building the Beis HaMikdash.[14] Nevertheless, [even] this dimension comes about through [the influence of] the Third Beis HaMikdash. (For this reason, [the discussion of the uniqueness of the ultimate Redemption] (in Likkutei Torah) is based on [the awareness of] the unique dimension of the Third Beis HaMikdash.) For [on the level of potential], the Third Beis HaMikdash, includes all the [spiritual] influences and qualities that will later be revealed.

According to the Zohar's description[15] of the course of events in the Time to Come, the Resurrection of the Dead is the final occurrence of all. We may thus say, that the revelation of the unique dimension of the Third Beis HaMikdash, {truth that is not subject to interruption or change,} will be primarily in the final epoch of the Resurrection of the Dead, at which time we will be endowed with eternal life.

This is also related to the verse,[16] "He has sustained us through the two days. On the third day, He will raise us up, that we may live in His presence." There are two interpretations of "the third day": a) it refers to the Third Beis HaMikdash;[17] b) it refers to the Resurrection of the Dead.[18] The connection between these two explanations is [as above][19] - at the time of the Resurrection of the Dead, the unique dimensions of the Third Beis HaMikdash will be revealed.

III

The [above] can be understood [in greater depth] in light of the [the explanation of] our Sages' statement:[20]

The 'lion' [Nevuchadnetzar] arose during the [month whose] sign is the lion and destroyed [the Beis HaMikdash known as] Ariel, ["the lion of G-d,"] so that the "Lion" [G-d] will come during the [month whose] sign is the lion and [re]build Ariel."

This statement implies that [G-d always intended to build a Beis HaMikdash that was on a higher and more consummate level than the First Beis HaMikdash. Thus the verse] "The glory of this latter House will be greater than the former" applies even if the First Beis HaMikdash would never have been destroyed, but instead would have endured forever. It was for the purpose [of bringing about the building of this ultimate Beis HaMikdash] that "the 'lion' arose ... and destroyed Ariel," so that the Lion will come and rebuild Ariel in a manner greater than it previously existed (even if it would have endured forever).[21]

[The advantage of the Beis HaMikdash of the Era of Redemption] resembles the superior quality which baalei teshuvah (those who turn to G-d in repentance) possess over tzaddikim. The divine service of tzaddikim (even those tzaddikim who possess no evil inclination,[22] for which reason it is impossible for them to actually sin, and their spiritual service is in an enduring manner) only draws down [Divine influence that is contained within the limited dimension of G-dly light contained within] the chainlike order of spiritual existence (hishtalshelus). The divine service of baalei teshuvah [by contrast, draws down influence from a level that] transcends this limited framework of existence.[23]

This, then, is the implication of "The 'lion' arose and destroyed Ariel, so that the 'Lion' will come and [re]build Ariel": For it is known[24] that [the term] "the Lion" {- "This is the Holy One, blessed be He, of whom the verse states,[25] 'A Lion roars; who will not fear' "[26]} refers to the revelation of Keser, [a lofty rung] that transcends the limited framework of the order of spiritual existence.

[This concept, the advantage of the divine service of baalei teshuvah enables us to appreciate] another idea. Our Sages relate[27] that when [the Jews] ascended from Babylon, it was intended that [the Beis HaMikdash of the Era of Redemption], (the Third Beis HaMikdash) be built. [Due to the sins of the Jewish people, who did not eagerly return to the Land, this potential was not realized.]

[Despite the unique qualities that this building would have possessed,] the Third Beis HaMikdash that will [actually] be built in the Era of Redemption (which will follow the Second Beis HaMikdash) will be even greater. Although the Jews who returned from Babylon (after the destruction of the First Beis HaMikdash and the rectification [of those sins that led to its destruction]) were on the level of baalei teshuvah,[28] there are, nevertheless, many degrees of repentance. To enable the Jewish people to attain the consummate degree of teshuvah in the subsequent exile, the [return to Zion] was followed by the destruction of the Second Beis HaMikdash. This [degree of teshuvah] will cause "The glory of this latter House [to] be even greater than the former."

In light of the above, we can explain our Sages' interpretation[29] of the verse,[30] "House of Jacob: hear the word of G-d." [Our Sages comment:]

Hear the words of Torah so that it not be necessary to hear the words of prophecy; hear the words of prophecy so that it not be necessary to hear the words of admonishment.... (and [the statement] concludes) Let your bodies hear, so that it not be necessary for your bones to hear, as it is written:[31] "O dried bones, hear the word of G-d."

[The final clause in the above statement needs clarification.] [The statement,] "Hear the words of Torah so that it not be necessary to hear the words of prophecy," is understandable: The purpose of prophecy is to prod and exhort [the Jewish people to observe] the words of the Torah.[32] Thus, if they were to obey the words of Torah, words of prophecy would not be necessary. So, too, regarding the words of prophecy themselves: If they would have heeded the words of prophecy of the earlier prophets who exhorted them to keep the words of Torah [lovingly] - without an admonishing tone, they would not have needed the [harsher] words of admonition [conveyed by the latter prophets], (and so, too, with regard to the matters that follow in this statement).

However, the concluding expression, "so that it not be necessary for your bones to hear..." is in need of clarification. [This clause refers to the Resurrection of the Dead.] How is it possible to say that if they would have heeded the words of Torah or the words of admonition, and the like, then they would not have merited - G-d forbid - the Resurrection of the Dead?

This can be explained [in light of the above concepts]: The descent [that came as a result] of the Jews remaining indifferent to the words of Torah [and the subsequent prophetic revelations, is not merely a negative force]. [Ultimately,] this descent will cause the Resurrection of the Dead to be on a higher level [than it would have been had these sins not taken place], just as the Third Beis HaMikdash is of a superior level, since it follows the descent of the destruction of the Second Beis HaMikdash.

IV

The explanation of the unique advantage of the Third Beis HaMikdash over the First and Second Beis HaMikdash (including the Second Beis HaMikdash as it was suitable to be revealed in the form of the Third Beis HaMikdash [i.e., had the Jews not sinned and the Second Beis HaMikdash become the Beis HaMikdash of Redemption]), can be understood by first highlighting the superior quality of the Beis HaMikdash (in general),[33] including as well the superior quality of the site upon which the Beis HaMikdash stands.

(Even prior to the construction of the Beis HaMikdash,) its site is on a higher level than any other place in the world, as implied by the verse,[34] "How awesome is this place; it must be G-d's abode." Unkelos renders the latter phrase: "This is not a common place." The world at large [apart from the Makom HaMikdash] is considered "a common place," for it was created by the Ten Utterances of Creation that are called[35] "common words." The site of the Beis HaMikdash, by contrast, is not "a common place."

[Why are the Ten Utterances of Creation referred to as "common words"?] Because these Ten Utterances [all begin]: "E-lohim said," [employing the name of G-d that reflects how G-dliness has limited itself and enclothed itself in the natural order]. Within the site of the Beis HaMikdash, by contrast, was revealed the name Havayah[36] [the name which reflects G-d's infinite dimension], as it is written,[37] "Truly, Havayah is found in this place."[38]

{This is so, notwithstanding the fact that the site of the Beis HaMikdash was also created by the Ten Utterances of Creation. Indeed, the beginning and foundation of existence emanating from the Ten Utterances of Creation was the creation of the even hashtiah (the Foundation Stone) of the Beis HaMikdash. This served is the foundation for the entire world.[39]}

The [inherent sanctity of site of the Beis HaMikdash] requires further elucidation. Seemingly, the superior quality of the site of the Beis HaMikdash as compared to the rest of the world lies in the [Divine] revelation that was to be found in the Beis HaMikdash - not in the place itself. For the site of the Beis HaMikdash too was created via the Ten Utterances of Creation ("common words"). However, the meaning of "this is not a common place" is that the place itself is uncommon.

The germ of this matter can be understood in light of the statement in Tanya[40] that the world was created by the Divine Name Havayah. (Indeed, the name Havayah relates to the word mehaveh, which means "bring into being."[41]) Nevertheless, were the creation to have been brought about by the name Havayah, then the world's existence would have been nullified, [it would not have appreciated itself as an independent entity, but rather as an expression of G-dliness].

[To make possible the perception of independent existence,] the actual creation came about through the [medium of the] name E-lohim. [With regard to the] creation of the site of the Beis HaMikdash, however, the name E-lohim did not conceal the name Havayah, [and within the limits of our material world was revealed the infinite quality of the name Havayah]. This is the meaning of the phrase "This is not a common place," that in the site of the Beis HaMikdash, it was palpably revealed that creation emanates from the name Havayah.

The idea [can be explained] as follows: Creation from the Divine Name E-lohim is accomplished through hislabshus, [the enclothment of Divine energy within existence, ([as implied by the verse,][42] "In the beginning E-lohim created..."). Creation from the Divine Name Havayah comes b'derech memeila, in an effortless manner ([as implied by the verse,][43] "Let them praise the Name of Havayah, for He commanded and they were created").

The manner of creation (whether b'derech memeila or in a manner of hislabshus) is indicative of the relationship between the created entity and its source. When the created entity is closely related to its source, then its creation comes about b'derech memeila.[44]

An example would be [the relationship of] ilah and alul, a cause and its resultant effect. Since the alul is comparable to the ilah, the creation of the alul from the ilah is b'derech memeila. {For instance, intellect and emotions: since emotions are closely related to intellect, therefore contemplation effortlessly leads to an emotion that reflects [the type of] contemplation.}

The same is true with regard to or, light, and ma'or, the luminary which is its source. Since the light is a revelation of the ma'or, [i.e., it is not a fundamentally different entity,] the light emanates from its source b'derech memeila. When, however, [the level of] the source of existence is distant from [that of] the entity brought into being, then creation comes about in a manner of hislabshus[45] - the creator occupies himself and expends effort in bringing into being the created entity.

{The reason for this [can be explained as follows: Whenever one entity is brought into being from another, the question is: which is the priority? Is the entity of fundamental importance the source, and the created entity's importance is that it expresses this source on a lower level? Or is the entity of fundamental importance the result, and the source's importance is merely that it precipitates the existence of that entity.] With regard to creation b'derech memeila, the main emphasis is the revelation of the source. [The classic example of this being light, which is not an independent entity, but merely a ray from its source which reveal its nature.]

[With regard to a pattern of causality, there is a difficulty. On one hand as explained, the transition from] the ilah to the alul (comes about b'derech memeila). [Nevertheless,] the alul is an independent entity - it is not merely a revelation of the ilah. [The transition from one to the other is, nevertheless, considered b'derech memeila, because there is a closeness between the ilah and the alul;] the alul feels its ilah within itself. For example, with regard to intellect and emotions, the emotive attributes feel the intellect [that brings them into being].

Hislabshus, however, creates an entity that is distant from its source. For hislabshus involves (not the revelation of the source [of the created entity], but rather) the source vesting (and occupying) itself in creating something new. Thus, the entity created through hislabshus is distant from its source, and is unable to feel it.

We may say that [this relationship] resembles [that shared by] a potential, koach, and the activity that results from it, po'el. One of the reasons why a po'el does not comes about from its koach [effortlessly,] b'derech memeila, but rather in a manner of hislabshus (the koach actively brings about the po'el), is because the po'el is very distant from the koach. For as is well known,[46] the po'el is like a new entity when compared to the potential which made it possible. Since the koach is spiritual while the po'el is physical, drawing forth the po'el from the koach is similar to creating something entirely new (akin to creation ex nihilo).

[Indeed,] the unique dimension of koach is its ability to bring about something entirely new. From this we can appreciate that [although] it is the po'el which grants us knowledge of the koach, the knowledge of the koach that is gained from the po'el is limited to the fact that through the po'el we are aware [of the existence] of the koach. [The nature of] the koach, [what it is,] is not, however, felt within the po'el itself.[47] For since the koach is spiritual and the po'el is physical, this spiritual potential cannot be revealed within this physical activity.[48]

Additionally, the koach is not sensed within the po'el, not only because [of the nature] of the po'el (i.e., that it is far removed from the koach), but also because [of the nature] of the koach itself: Since the unique dimension of the koach is that it brings about the existence of something new - not at all of its level (as explained above), the manner through which koach transfers [energy] to the po'el involves concealment.

(For only through the concealment of the source is it possible to bring about something new that is not at all comparable to its source; only after the revelation of the source has ceased is it possible that there come into being something that is not of its own level.) Thus,[49] the po'el that comes about from the koach in a manner that does not enable [the nature of] the koach to be appreciated.}

Similar concepts apply with regard the spiritual realms. As creation comes about through the name E-lohim, it follows the manner of hislabshus, and thus the creative life-force is not felt by the created beings. The created beings that were brought into existence through the medium of the name E-lohim are self-conscious. [Even when they appreciate the need for bittul (self-nullification)], the manner in which they nullify themselves[50] itself reflects their self-conscious (bitul ha'yesh).

Existence comes into being from the name Havayah, by contrast, b'derech memeila. [There is thus a closeness between existence and its source, and the influence of Havayah] is felt with existence. [Bittul is the natural state of such existence. Moreover,] the bittul of these being is absolute - bittul bimetzius.[51]

V

As known, whenever two (or more) analogies are offered in a Chassidic discourse to explain one concept, it is because each one, in and of itself, is not entirely representative of the analogue. Thus, two (or more) analogies are drawn, each of them explaining certain aspects of the analogue.

The same is true with regard to why two analogies - that of ilah and alul, and that of ma'or and or - are offered to explain that when entities are brought into being b'derech memeila, the source of existence remains close to the entity which is brought into being. [Both of these analogies are somewhat dissimilar to the analogue]. For in the analogue, even when existence is brought about b'derech memeila, something new that is entirely incomparable to its source is brought into being. This can be appreciated from the fact that even with regard to creation from the name Havayah, it is written, "He commanded and they were created." For the term "created" has a specific meaning, the creation of an entity from absolute nothingness,[52] and a new created being is far removed from its source.

(In sec. 4,) it was explained that when existence comes into being from the name Havayah, He is revealed within the creations which come into being from Him. This, however, refers only to the created beings' awareness that they are not independent entities. [Instead, they realize that] their entire existence [is an expression of] the G-dly light that creates them from absolute nothingness. This perception causes them to nullify themselves to their source. The intent [in that statement] is not, however, that Havayah is revealed within the created beings themselves (within their nature and qualities). For since creation is incomparable to [the name Havayah], it is impossible that there be revealed within them a light that is infinitely loftier than their level. To cite an analogy, it is impossible for a koach which is spiritual to be revealed in a po'el which is physical (as explained above).

{Additionally, with regard to koach and po'el: the unique dimension of koach is that it brings about a po'el, and that it does so in a manner of hislabshus. Therefore when the koach brings about the po'el, [the existence of] the koach is revealed. (It is merely that [its nature] is not revealed within the po'el itself). When existence is brought into being from the name Havayah, by contrast, this does not reveal [the existence of the Creator], for [His being] totally transcends the [entire framework of] existence which came into being. This is so, because as mentioned above, existence which comes into being from the name Havayah comes about b'derech memeila.}[53]

Thus, the analogy of ilah and alul is not entirely accurate. For in the relationship of ilah and alul, the closeness of the alul to the ilah depends on the fact that the alul is comparable to the ilah, [which results in] the ilah being revealed in the alul itself.[54] {An example of a relationship of ilah and alul is intellect and emotions. Within the emotion itself, one is able to recognize the idea which brought it into existence. For when one is roused to love something because he understands intellectually that the matter is good for him, within the love itself, it can be sensed that the attraction to the matter stems from [his perception of] its goodness. And the nature of the love will parallel the nature of the goodness of the matter.}[55]

To explain that even when an entity brought into being is truly incomparable to its source, there may still be closeness between them, the analogy is therefore drawn from ma'or and or. Or is but a ray [from the ma'or] and is no way comparable to the ma'or - {for which reason the ma'or is not revealed within the or, for from or one knows only about the existence of the ma'or but nothing of its essence[56]}. Nevertheless, [the or] is close to the ma'or, i.e., it feels its source and is nullified to it.

However, the analogy of or and ma'or also does not suffice. For in [the relationship of] or and ma'or, the closeness of the or to the ma'or and its nullification to it, [results from the fact] that the or is not an entity unto itself at all - its entire being consists of it being a revelation of the ma'or. In the analogue, however, even when speaking of existence being brought into being from the name Havayah, it is stated, "for He commanded and they were created" - creation involves (not merely, an extension and revelation of the source), [but bringing into being] distinct entities.

This can also be appreciated from the statements in Tanya[57] that even if creation were to be [solely] from the name Havayah, without the tzimtzum resulting from the name E-lohim, creation would nevertheless come into being from absolute nothingness. (Only then [the created beings] would be entirely nullified, as the sun's rays are nullified within the orb of the sun.)[58]

Thus, in order to explain that a distinct entity can be close to its source, we must also employ the example of ilah and alul. [In this instance,] though the alul is an entity unto itself and not the revelation of its ilah, the two, nonetheless, share closeness.

It can be explained that the analogy of ilah and alul is mentioned before the analogy of or and ma'or for the following reason. The fundamental novel dimension resulting from the nullification of the created beings that come into existence from the name Havayah, lies in the fact that although they are created beings (entities which exist), they still palpably feel the light of the name Havayah within themselves. This aspect is understood more clearly from the analogy of ilah and alul. The analogy of or and ma'or is added to explain that it is possible for the source to be revealed even within an entity that is truly incomparable to it.

VI

As is well known,[59] the world is structured according to the dimensions of space and time because its creation comes about through the medium of the name E-lohim. Were creation to have come into being [solely] from Havayah ([a name which indicates the fusion of] past, present and future as one[60]), it would not have the limitations of space and time.

This is why with regard to the Beis HaMikdash the verse states, "truly Havayah is found in this place," for[61] in the Beis HaMikdash, space was not subject to its [ordinary] limitations, [as reflected in the miracle,] "the space of the Ark was not subject to measurement."[62] Rather, the revelation that illuminated the Beis HaMikdash was the revelation of the Divine Name Havayah as it shines through the name E-lohim. For the Divine Name Havayah as it exists independently transcends space [entirely]. [Within the Beis HaMikdash, by contrast, space was significant.] Thus the Holy of Holies was of a clearly delineated size (twenty cubits by twenty cubits) and the Ark as well had a specific size (two and a half cubits in length and one and a half cubits in breadth), Nevertheless the "space of the Ark was not subject to measurement." This represents the fusion of Havayah and E-lohim, [that within space, there will be a revelation of a G-dly light that transcends space].[63]

[The implication that the name Havayah is above the concept of space], however, [requires explanation]: Even creation from the name Havayah creates something new that is wholly incomparable to the source which brings it into being. {The revelation of Havayah within the framework of existence it brings into being merely results in nullification - that these created beings feel that their entire existence is solely that of the Divine light which creates them constantly}.[64] Therefore it would seem that even the world as created by the Divine Name Havayah should also be subject to the limitations of time and space?

The explanation is as follows: Since we say that Havayah includes the past, the present and the future (as one), and time is [a continuum including] the past, the present and the future, it is clear that the concept of time applies even as the world is created from the name Havayah. It is merely that in such a world, the past, the present and the future are all as one.

Similar concepts apply with regard to space. The concept of space applies even were the world to be created from the name Havayah. [On that level,] however the six directions of space are as one.

Accordingly, we may say, that the reason why there is neither limitation nor division within time or space in the world as created by the name Havayah (although even the world as created by the Divine Name Havayah is also on an incomparably [lower level] than the source that created it), is because, [on this level,] the world would be in a state of [absolute] nullification. Since [at this level] within the past, the present and the future (and similarly, within each of the six directions) is [felt] not their own state of being, but that of Havayah which creates them, they do not conflict with each other and are, indeed, as one.

Based on the above, it is necessary {to clarify the following] point: In several texts, it is explained that [the dimension of] space within the Holy of Holies stems from the name E-lohim (although this space as well was not subject to the limitations of space) [- in contrast to the explanation given above that even from the name Havayah, there would be the possibility of space].

[The association with the name E-lohim is made] because the space of the Holy of Holies (twenty cubits by twenty cubits) is characterized by distinction [and hence, division] - each cubit was located in a different place. Such a division of space stems from the name E-lohim.

This, then, is what is meant by [the statement that] "the space of the Ark is not subject to measurement" reflects the fusion of Havayah and E-lohim:[65] The limitation and division of the space of the Ark, [that it was of a specific measure,] derives from the name E-lohim, while the fact that [ultimately,] its space was not subject to measurement came as a result of the revelation of the light of Havayah within the space brought into being by the name E-lohim. This represents the fusion of Havayah and E-lohim.

VII

There is, however, a need [for additional explanation]: The reason that space and time as brought into being from the name E-lohim are characterized by distinction is because time and space as created from E-lohim [bring into being seemingly] independent entities. When the six directions of space and the divisions of past, present and future within [the continuum of] time feel that their entire existence is the G-dliness that creates them, then they are as one (as explained above, sec. 6). How, then, was it possible that within the space of the Ark, (a space that was characterized by distinction, which indicates that it appears as an independent entity) be revealed the Divine name Havayah ([that is] not subject to measurement)?[66]

The germ of the matter can be explained as follows:[67] The contraction and concealment [brought about by] the name E-lohim affects merely the created beings; it causes no concealment at all for the name Havayah. Therefore, even after [the creative power] of the name Havayah is enclothed within the name E-lohim, thus causing the world [to feel itself as] an independent entity, there is no concealment before [Havayah]. Thus, the revelation of the light of the name Havayah - [which brings about the realization that] the world exists because Havayah creates it, is to be found even within the framework of being (that comes about through the concealment brought about by the name E-lohim and) which involves space and time being considered as distinct entities.

[This concept is explained by using] a renowned analogy, that of a master and a disciple who are on two incomparably different planes of thought.[68] [When the master desires to teach his disciple], he must first conceal the essence of his conception [of the idea that he wishes to impart, with the result that] there remains but the external aspect [of the concept. Moreover,] even this external aspect must be limited and concealed [as well] in garments; i.e., in explanations and analogies. The contraction and concealment [that results] exists only for the disciple, but not for the master. The master discerns the essence of his conception of the idea even within the external aspect [he communicates to the student], and even within the garments and analogies [in which he garbs it].

There is a further point. The analogy of master and disciple [is not entirely representative of the analogue, the manner in which the infinite dimensions of the name Havayah are expressed through the medium of the name E-lohim]. For the concept that the process of contracting and garbing [of the idea] does not conceal anything for the master implies [one point]: that after the contraction [of intellect] the inner conception of the idea shines forth to the master, even as it is vested within the external aspect [he communicates] and even within the garments [in which he garbs it].

With regard to [the analogue] in the spiritual realms, the concept that tzimtzum, [the process of contraction and concealment,] does not produce genuine limitation,[69] (i.e., that the tzimtzum does not represent a concealment for G-d) involves two points:

1. After the tzimtzum, the Or Ein Sof, G-d's infinite light is actually revealed in the "empty space," [i.e., the "space" where the tzimtzum occurred,][70] as it was prior to the tzimtzum. [This point is paralleled in the analogy of the master and disciple given previously.]

2. Even during the tzimtzum, the tzimtzum does not represent a concealment for G-d, as explained at length in the discourses.[71]

[This latter point] leads to a deeper understanding of how even within existence as brought into being through the concealment of the name E-lohim, the revelation of the light of the name Havayah shines through. For with regard to this dimension, [the analogy of a master and a disciple is not appropriate. In that instance,] the tzimtzum represents concealment [not only for the disciple, but] for the master as well, for at the time of the tzimtzum itself, the idea is concealed from the master as well. And thus, even after the tzimtzum, when the master sees the essence of the concept clothed within the garments and analogies, the garments themselves [represent foreign concepts,] unrelated [to the concept itself].[72]

[In the analogue] in the spiritual realms, even the act of tzimtzum itself does not represent concealment for G-dliness. Therefore, the revelation of the name Havayah shines within the entity [brought about by the process of tzimtzum].

This leads to a deeper conception of the expression "This is not a common place," the place itself in which the Beis HaMikdash was located is uncommon.[73] {Similarly, with regard to the expression "The site of the Ark is not subject to measurement" - the place itself is not subject to measurement.} For the revelation of the name Havayah is in the place itself.

VIII

An [even] deeper appreciation of the concept "This is not a common place" can be gained by prefacing two explanations of general scope with regard to the oneness of [the two names] Havayah and E-lohim, that "Havayah and E-lohim are truly one":

1. The purpose of the name E-lohim itself (tzimtzum) is revelation. For the revelation of the name Havayah to be drawn down to [the material plane], the tzimtzum and concealment brought about by the name E-lohim [is necessary].[74]

2. The two names Havayah and E-lohim are both [merely] G-d's names; He transcends them both.[75] It is only that He desired that His revelation be channeled through the two forms of infinity and finiteness (revelation and tzimtzum).

Accordingly, we can further explain why the tzimtzum itself does not represent a concealment for the Or Ein Sof (in addition to that which is explained in the discourses).[76] Since even the tzimtzum [stemming from] the name E-lohim is one with Havayah, it is impossible that it conceal Havayah.

In light of the above, we can gain an even deeper conception of the expression, "This is not a common place:" that the place itself of the Beis HaMikdash is uncommon {and so too "The site of the Ark is not subject to measurement"}. [The above conception enables us to appreciate] that the revelation of the dimension that transcends space within space is an expression [of the nature] of space itself.[77]

IX The [consummate] revelation that "This is not a common place," [that within the Beis HaMikdash will be a fusion of finiteness and infinity,] will be in the Third Beis HaMikdash. To explain the concept: The First and Second Beis HaMikdash [reflect] the four letters of the name Havayah (v-u-v-h) which in turn allude to the Ten Sefiros. {The First Beis HaMikdash represents the first hei (Binah) [of that name] through which is revealed the yud (Chochmah). The Second Beis HaMikdash represents the latter hei (Malchus) through which is revealed the vav (Zaer Anpin)}.[78] The Third Beis HaMikdash represents the level of Keser, as noted above (sec. 3) that the "Lion will come" is the revelation of Keser that transcends the chainlike progression of spiritual existence.

Within the Ten Sefiros, the aspects of revelation and concealment (oros and kelim, lights and vessels) function as two distinct entities. [The awareness that] both revelation and concealment are [merely] names of G-d who transcends them both, is a result of the revelation of Keser that transcends the chainlike progression of spiritual existence.

[To elaborate on this point:] The distinction of the Sefiros [as separate entities] (Chochmah, Binah,...) is (primarily) relevant with regard to the revealed Sefiros of the realm of Atzilus. With regard to the Ten Concealed Sefiros[79] of Keser, by contrast, all these different levels are united as one. Similarly, with regard to the distinction between the oros and the kelim (revelation and concealment), within the Ten Concealed Sefiros, they (the oros and kelim) are united.

Based on these concepts, it can be explained that the consummate revelation that 'This is not a common place" will be in the Third Beis HaMikdash. [There it will be manifest] how space itself will serve as a receptacle for the revelation of that which is above space. For then it will be revealed within the names Havayah and E-lohim as they function within the chainlike progression of spiritual existence {and as a result, also in the two dimensions of transcendence and space, even as they exist within this physical world}, that they are both [merely] names of G-d, who transcends them both, [and thus they] are truly one.

The above also enables us to understand the frequently made statement (cited above sec. 1), that the unique dimension of the Third Beis HaMikdash will be its eternality. On the surface, since the First Beis HaMikdash as well could have been eternal (as mentioned above ch. 3), why do we say that this is the unique dimension of the Third Beis HaMikdash?

It is possible to resolve the question as follows: The perpetuity that could have been manifest in the First Beis HaMikdash would have resulted (primarily) from the revelation of [the dimension of G-dliness] that transcends time. The novel aspect of the Third Beis HaMikdash lies in the fact that, [in the Era of Redemption,] time itself will serve as a fit receptacle for this level,[80] [i.e., that the dimension of timelessness will be revealed, not in contrast to the nature of the world, but in a manner that will permeate the nature of the world itself].

This is why the unique dimension of the Third Beis HaMikdash will be its eternality. For the true dimension of infinity (eternality) is that the eternality does not come solely as a result of influence from above, but that the lower level itself serves as a fit vessel for this. Eternality of this nature will be manifest only in the Third Beis HaMikdash.

X

Through the revelation of the unification of Havayah and E-lohim (in the manner described above) in the (Third) Beis HaMikdash - where even space (which was created from the name E-lohim) will serve as a fit vessel to accept the revelation of Havayah that transcends space - a microcosm of this revelation will be drawn down into the entire world as well. This revelation will primarily take place in [the phases of] the redemption that follow the building of the Beis HaMikdash.

The reason why the Future Redemption will be everlasting, never to be followed by exile, is because at that time, the world itself will then fit to accept to the Redemption. This [relates to the concept] explained in Likkutei Torah[81] that the Third Redemption will come in the merit of Yaakov, whose trait is the attribute of truth that is not subject to change. For the true aspect of infinity (the attribute of truth) is that the lower level serve as a receptacle for it.

Similarly, the ingathering of the exiles ([which will consummate] the Redemption) will include all six directions of space, [as it is written[82]]:

I shall bring your progeny from the East and from the West I shall gather you. I will say to the North: "Give," and to South: "Do not withhold."

Bring My sons from afar and My daughters from the edge of the earth.

We may well say that the terms "from afar" and "from the edge of the earth" refer to the two directions of above and below. Moreover, it would appear that the ingathering of exiles from all six directions will be in a manner that the six directions themselves assist in this effort, as it were.[83]

The revelation that will be drawn down into the world at large [during the Era of Redemption] will merely resemble the revelation within the Beis HaMikdash itself, [for the supreme revelation of the fusion of the names Havayah and E-lohim will be manifest there]. Nevertheless, there is a superior quality to drawing down this revelation within the world at large. For with regard to the Beis HaMikdash, since [the Beis HaMikdash] "is not a common place," it is not that readily apparent that the fusion of Havayah and E-lohim also results from the name E-lohim [itself]. The revelation (that the fusion also stems from the name E-lohim) comes about when the revelation [within the Beis HaMikdash] is drawn down, in microcosm, within the world at large - a "common place."

On this basis, we can explain the superior quality of the Redemption in comparison to the Beis HaMikdash {for which reason the Redemption will follow the building of the Beis HaMikdash, as above sec. 2}. For it will be in the Era of Redemption, that we will draw down the revelation of the Beis HaMikdash within the world, as mentioned above.

XI

The main revelation of the fusion of Havayah and E-lohim ([and more particularly], that this fusion is also an expression of E-lohim itself) will be at the time of the Resurrection of the Dead which will follow the ingathering of the exiles, i.e., the final stage [of the Redemption]. For the revelations that will be manifest within the world previously (redemption from exile and the ingathering of the exiles) are limited (when compared to the revelations that will take place in the Time to Come). For as explained above, they are merely a microcosm of the revelation within the Beis HaMikdash.

However, at the time of the Resurrection of the Dead, the body will derive life from [the all-encompassing Divine light,] [or ha]sovev kol almin.[84] {[This revelation] transcends even the vitality of the soul; for which reason, the soul will then be sustained by the body.[85]} In that era, both qualities will be manifest: There will be an infinite revelation (the light of sovev [kol almin]), and this revelation will permeate the body, whose source is[86] from the Divine Name E-lohim.

XII

This, then, is the meaning of the verse, "The glory of this latter House will be greater than the former." Although the Future Redemption will include many wondrous dimensions, including the apex, the Resurrection of the Dead, still, the fundamental emphasis is placed on the "glory of this latter House." For the source for all the revelations [in the Era of Redemption] will be the Beis HaMikdash. For it is the source from which [all the different revelations] will be drawn down into the world (as above sec. 2).

This is also one of the reason why Mashiach's first act (after he has attained the state of b'chezkas Mashiach,[87] will be the building of the Beis HaMikdash.[88] For this is the source of all things that follow. Most importantly, may it be G-d's will that all this take place most speedily.

   

Notes:

1. (Back to text) Chaggai 2:9.

2. (Back to text) For the link between these two explanations - see letters of the Rebbe Shlita dated "Between Rosh HaShanah and Yom Kippur" and Teves 23 of the year 5705 (Publisher's note: printed in Igros Kodesh II of the Rebbe Shlita, pp. 4 and 23); Likkutei Sichos IX, notes to p. 29.

3. (Back to text) Commentaries to Chaggai, loc. cit. So, too, in Bava Basra 3a.

4. (Back to text) I, 28a; Tikkunei Zohar, Tikkun 8.

5. (Back to text) Pesachim 88a.

6. (Back to text) [Bereishis 22:14.]

7. (Back to text) [Ibid., 24:63.]

8. (Back to text) [Ibid., 28:19.]

9. (Back to text) See Maharsha, Chidushei Aggados Pesachim, loc. cit. Alshich on Tehillim ch. 24 (quoted in Likkutei Torah, ibid.).

10. (Back to text) Matos 83

11. (Back to text) [This definition reflects] "the antithesis of the 'false rivers,' [cited in] the Mishnah, Parah, ch. 8, which from time to time cease [to flow]." (Likkutei Torah, ibid., et al. See also Likkutei Sichos VI, p. 92, addendum to fn. 38.)

12. (Back to text) Note also the commonly used expressions [used as antonyms], "The time of the Beis HaMikdash," "The time of exile."

13. (Back to text) Note as well Likkutei Torah, Derushim l'Rosh HaShanah 57b - "It (the Second Beis HaMikdash) did not contain the revelation of the five things ... therefore it lacked the element of freedom." [I.e., the existence of various levels of revelation within the Beis HaMikdash had an effect on the degree of redemption manifest in the world at large.]

14. (Back to text) Rambam, Hilchos Melachim (beginning and conclusion of) ch. 11. See also Berachos 49a; Tanchuma, Noach 11; Zohar in note that follows. Igros Kodesh of the Rebbe Rashab, Vol. I, p. 308ff.

15. (Back to text) I, 139a (in Midrash HaNelam). See also p. 134a in that source.

16. (Back to text) Hoshea 6:2.

17. (Back to text) Rashi, commenting on the above verse.

18. (Back to text) Or HaTorah, Nach on Hoshea, loc. cit., p. 432ff, and sources cited there.

19. (Back to text) Note also the discourse entitled Yechayeinu m'Yomayim 5691 (Sefer HaMaamarim Kuntreisim I, p. 144b), which explains that "the third day" refers to the Resurrection of the Dead as reflected in commentary of Rashi.

20. (Back to text) Yalkut Shimoni, Yirmeyahu, sec. 259.

21. (Back to text) See Or HaTorah, Vaes'chanan (p. 65; and p. 93, quoting the Megaleh Amukos, Ofan 186, and Or HaChayim beginning of Vaes'chanan), that if Moshe would have led the Jews into Eretz Yisrael and built the Beis HaMikdash, it would never have been destroyed. Rather, it would have endured eternally, as it will in the Era of Redemption.

    In Or HaTorah, it is explained (p. 87, and see also loc. cit., Vol. VI, p. 2,224) that the reason why Moshe was not successful in his petitions [to be permitted to enter the land] was because "the descents that came about during the periods of exile from the land bring about an even greater degree of elevation."

22. (Back to text) [The above receives] special [emphasis] according to the explanation given in Tanya ch. 1 (p. 5b) that the true meaning of the term tzaddik is [one who possesses no evil inclination].

23. (Back to text) See the discourse titled Shuvah Yisrael of Shabbos Teshuvah 5737 ch. 2 (Sefer HaMaamarim Meluket IV, p. 13ff) (and the sources cited there), et al.

24. (Back to text) Or HaTorah Nach II, p. 1056ff.

25. (Back to text) Amos 3:8.

26. (Back to text) Yalkut Shimoni quoted in fn. 20.

27. (Back to text) Quoted in Rashi on Yechezkel 43:11 (cited in the Introduction of the Tosafos Yom Tov to Tractate Middos).

28. (Back to text) See Likkutei Sichos IX, p. 67, where this is explained at length.

29. (Back to text) Yalkut Shimoni, Yirmeyahu, sec. 264.

30. (Back to text) Yirmeyahu 2:4.

31. (Back to text) Yechezkel 37:4. [This verse begins Yechezkel's renown address to the dried bones.]

32. (Back to text) Rambam, Hilchos Yesodei HaTorah 9:2.

33. (Back to text) The explanation of the unique advantage of the Beis HaMikdash (that will soon be explained in the body of the text) is based on the discourse entitled Re'eh Karasi b'Shem 5665 (Sefer HaMaamarim 5665 p. 176ff). See [the exposition of the concepts] there.

34. (Back to text) Bereishis 28:17.

35. (Back to text) Zohar III, 149b; see at length in Likkutei Torah, Acharei 25d.

36. (Back to text) [The term Havayah is derived from a rearrangement of the letters of the Name (v-u-v-h) which, because of its holiness, is not pronounced in the usual manner.]

37. (Back to text) Bereishis 28:16.

38. (Back to text) [Both Havayah and E-lohim are names which refer to G-d. As explained in the Kabbalah and in Midrash (Shmos Rabbah 3:6), the different names of G-d represent different manifestations of G-d's attributes. See the maamar VeYadaata, 5657 (English translation, Kehot, N.Y., 1993)]

39. (Back to text) Yoma 54b.

40. (Back to text) Shaar HaYichud VehaEmunah ch. 4.

41. (Back to text) Ibid., beginning of the chapter. See also Zohar III, 257b (in R'eya Mehemna). Pardes Shaar I (Shaar Eser v'Lo Teisha) ch. 9.

42. (Back to text) Bereishis 1:1. [The intent of citing the prooftext appears to be that it uses an active verb, implying an involvement on behalf of the Creator.]

43. (Back to text) Tehillim 148:2. [The prooftext indicates that the creation was effortless as is one's speech.]

44. (Back to text) See also the series of discourses entitled Yom Tov Shel Rosh HaShanah 5666, end of p. 197ff. Examine it closely.

45. (Back to text) In Sefer HaMaamarim 5665 cited in note 33 (p. 179) both examples are offered (ilah and alul, or and ma'or). See infra sec. 5.

46. (Back to text) Sefer HaMaamarim 5646 p. 3; the series of maamarim 5672, [entitled Besha'ah SheHikdimu,] Vol. I, ch. 311 (p. 633). Sefer HaMaamarim Kuntreisim III, p. 38.

47. (Back to text) See Sefer HaMaamarim 5670 p. 32, [which explains] that koach is concealed. In another place it is explained (see Sefer HaMaamarim 5664 p. 129) that koach is revealed, e.g., when a stone is thrown upwards the power to throw is manifest, for we must say that some force is lifting the stone upwards. Nevertheless, [although the existence of the koach is revealed by the po'el, the nature of] the koach itself is in a state of concealment. [The nature of] the koach is not appreciated by the po'el.

48. (Back to text) The fundamental definition of koach is its ability to bring about an activity which is totally separate and apart from it - a gross physical action, such as throwing and the like. In such an activity (as opposed to [the more developed physical activities of] drawing or forming a vessel) the [nature of the koach] is not felt. See the series of maamarim 5672, [entitled BeShaah SheHikdimu,] Vol. I, ch. 53 (p. 96); Sefer HaMaamarim 5707 p. 130.

49. (Back to text) Sefer HaMaamarim 5670 loc. cit.

50. (Back to text) See Sefer HaMaamarim Meluket III, p. 286 and sources cited there.

51. (Back to text) Ibid.

52. (Back to text) Ramban, beginning of Bereishis.

53. (Back to text) Sefer HaMaamarim Kuntreisim I, beginning of p. 194a, et al.

54. (Back to text) See Sefer HaMaamarim Kuntreisim II, p. 277a: "From each alul one is able to ascertain the quality of its ilah... (for) it contains an effusion of its ilah." In continuation, the concept is illustrated using the example of intellect and emotions.

55. (Back to text) See Sefer HaMaamarim Yiddish p. 21, et al.

56. (Back to text) Sefer HaMaamarim 5700 p. 12, et al.

57. (Back to text) Shaar HaYichud VehaEmunah ch. 4. See also Maamarei Admur HaEmtzai, Vayikra I, p. 380 and Sefer HaMitzvos of the Tzemach Tzedek p. 132b ff.

58. (Back to text) [In other words, at present, there are two dimensions to the creation of the world: a) that actual matter came into existence from absolute nothingness; b) that the entities which came into existence are self-conscious.

    The first dimension, material existence, would remain even had the creation been brought into being from the name Havayah. The second dimension, self-consciousness, is a result of the tzimtzum brought about by the name E-lohim.]

59. (Back to text) Shaar HaYichud VehaEmunah ch. 7 (82a). This source states that the space and time stem from the name A-donai. The [resolution between that statement and the statement included] in the body of the text (which is based on Sefer HaMaamarim 5665 end of pg. 180 and series of discourses [entitled Yom Tov Shel Rosh HaShanah 5666] p. 228) that [space and time] derive from the name E-lohim, may be explained as follows:

    The source of time and space is from the Divine Name A-donai as stated in Shaar HaYichud VehaEmunah, loc. cit. The above discourses, however, speak (not of the source of time and space itself, rather) about the fact that time and space are not permeated by the illumination of the name Havayah that transcends time and space. This is a result of the name E-lohim that conceals the name Havayah.* Also when speaking in non-specific terms, the names E-lohim and A-donai are used to convey the same ideas.

    * This is true even of the "unmeasurable space of the Ark." From the standpoint of the revelation of Havayah alone, space would be entirely nullified.

60. (Back to text) Shaar HaYichud VehaEmunah, ibid., from R'eya Mehemna, Parshas Pinchas (257b); Pardes quoted in fn. 41.

61. (Back to text) Sefer HaMaamarim 5665 cited in fn. 33 (p. 182) [states] that the proof of the revelation of Havayah in the Beis HaMikdash, for which reason "this is not a common place," are the miracles that transpired in the Beis HaMikdash. Sefer HaMaamarim 5643 end of p. 102ff, by contrast, cites as proof the fact that the "space of the Ark was not subject to measurement." See also Sefer HaMaamarim 5680 p. 186; 5687 p. 86.

62. (Back to text) Yoma 21b. Additional sources cited there.

    {I.e., there were ten cubits from the northern wall of Holy of Holies to the Ark, ten cubits from the southern wall to the Ark, and the Ark itself was two and one half cubits wide. Nevertheless, he entire span of the chamber from north to south was twenty cubits. The space taken up by the Ark did not change the measure of the chamber.}

63. (Back to text) This is the manner in which this concept is explained in the series of discourses entitled Yom Tov Shel Rosh HaShanah 5666 p. 288.

64. (Back to text) As above, sec. 5.

65. (Back to text) Sefer HaMaamarim 5643 p. 100 states that this represents the fusion of A-donai [rather than E-lohim as above] within Havayah. This is also stated in Sefer HaMaamarim 5665 p. 185. These texts, however, speak (not of the space of the Ark not being subject to measurement, but) of the miracles that transpired in the Beis HaMikdash.

66. (Back to text) Many sources explain that "the space of the Ark was not subject to measurement" comes as a result of G-d being "Nimnah Ha'nimnaos" (that "it is impossible for anything to be impossible for Him"), and therefore He combines opposites. [I.e., within the limits of nature, there are certain impossibilities, among them the nullification of the limits of time and space. G-d is above these limits and can combine opposites, manifesting infinity in a finite world.]

    The sources cited in the previous notes, by contrast, explain that [the miracle of the space of the Ark] resulted from the nullification of space to that which transcends space - the domination of Havayah over A-donai (and the like).

    According to this interpretation, there is somewhat of a logical basis for this phenomenon. The combining of opposites that results from the fact that "nothing is impossible for G-d" also applies when both aspects [space and transcending space] are in full force (and one need not overwhelm the other or be nullified to it). [There is, however, no logical explanation for the phenomenon. On the contrary, it is an expression of how G-d transcends all logical bounds.

    According to the explanation that this reflects how the name Havayah dominates the name A-donai, there is a rationale basis for the phenomenon. For the aspect of limitation is produced by the name A-donai, and yet because this name is dominated by the name Havayah, the limitation is not binding.]

67. (Back to text) With regard to the concept explained in this portion of the text, see Sefer HaMaamarim 5665 p. 182ff. This concept is [also] explained at length in Sefer HaMaamarim 5657 p. 48ff, et al. [The latter reference is to the maamar VeYadaata which appears in English translation under the title To Know G-d (Kehot, N.Y., 1993).]

68. (Back to text) [See To Know G-d where this analogy is explained at length.]

69. (Back to text) Shaar HaYichud VehaEmunah ch. 7. (p. 83b ff).

70. (Back to text) [The text Etz Chayim states that the first stage in the process of tzimtzum necessary to create a limited world involved G-d "plac(ing) His great light on the side, leaving an empty space." Within this "empty space" was created all existence.]

71. (Back to text) Sefer HaMaamarim 5665, ibid.

72. (Back to text) [The intent is that although the master can appreciate the original concept in the limited form in which he presents it, the different mediums of expressions he uses are in fact separate entities which are in essence unrelated to the concept itself. With regard to the analogue, by contrast, "nothing is separate from Him," the mediums of contraction that stem from the name E-lohim are not separate from the name Havayah.]

73. (Back to text) See above sec. 4.

74. (Back to text) Sefer HaMaamarim 5657 p. 51ff, et al.

75. (Back to text) See also Shaar HaYichud VehaEmunah ch. 6 (p. 80b).

76. (Back to text) See infra sec. 9, which clarifies that this explanation applies only when both [the powers of] revelation as well as [the powers of] tzimtzum feel that their true being (is not their own selves, but rather) their source. The explanation offered in the discourses is, that even with regard to their own selves, the tzimtzum does not conceal.

77. (Back to text) [This represents a further development of the concept of the unity between finiteness and infinity. In the previous section, it was explained that infinity permeated the realm of space, i.e., not that there is an infinite revelation which negates the concept of space, but that space itself is permeated by infinity. In this section, it is explained that this is the intent of space itself, that it reflect G-d's ultimate transcendence.]

78. (Back to text) See Likkutei Torah, discourses for Rosh HaShanah 57c-d.

79. (Back to text) [The term "Ten Concealed Sefiros" refer to the Ten Sefiros as they exist in the realm of Keser (or in other texts, as they exist in higher spiritual planes). On this level, the individual nature of the Sefiros becomes hidden, i.e., unperceived even to themselves, because of the all-encompassing revelation of transcendent light.]

80. (Back to text) Similar to the distinction made [sec. 8] concerning the expression, "The site of the Ark is not subject to measurement."

81. (Back to text) Cited in fn. 10.

82. (Back to text) Yeshayahu 43:5-6.

83. (Back to text) Seemingly, only with regard to the North does the verse state "give" [i.e., take an active role] while with regard to the south, it merely states "do not withhold." Surely this applies with regard to the East and the West, for G-d does not address them at all, stating merely, "I shall bring" and "I shall gather you." Note, however, the interpretation of Metzudas David (ibid.) on the final phrase beginning "Bring": "It is as if He is commanding each of the heavenly directions to bring the Jewish people."

84. (Back to text) The series of discourses entitled VeKachah 5637, ch. 91. Sefer HaMaamarim Kuntreisim II, p. 413b et al.

85. (Back to text) Ibid.

86. (Back to text) Shaar HaYichud VehaEmunah ch. 6 (beginning of p. 81a).

87. (Back to text) [The term b'chezkas Mashiach refers to a stage when Mashiach has already begun to reveal his identity by strengthening the Jewish people's observance of their Torah heritage and leading them to victory in their conflicts with other nations to the extent that we can confidently presume that he is indeed Mashiach (Rambam, Hilchos Melachim 11:4).]

88. (Back to text) Rambam, loc. cit.