Chasidut su Isaia 66:71

This is why love of Israel is so great a thing. According to the Besht’s path, and the result of his holy path, all is divine light, and the Israelite illumines from God’s essence, and all worlds are completed through him. How, then, would it be possible to love God if one does not love, with a complete love, Israel, in whom is the light of God’s essence? One must love all of the Israelite, to endeavor to see to his bodily needs, since he is, from head to toe, inside and outside, a piece of the holy of holies. In the writings of my revered and holy father, it says that one must even give over one’s life for the sake of Israel, and that such a gesture reveals one’s love and connection to God. It is like when the servant of a king gives over his life for the sake of the prince, the king sees just how connected the servant feels, that he is willing to do so not only for the king himself but even for his son. [Note: See Likutei Torah, end of Song on Songs,³³⁸Discourse by R. Shneur Zalman of Liadi on Song of Songs. on the verse “as with the new heavens,”³³⁹See Isaiah 66:22. he says “ The souls which descended down to this world...drawn down an influx of light in Eden from God’s essence...for Israel draws down from the sense of ‘and You are holy’ to ‘and Your name is holy.” For “Your name” refers to the vessels which develop in all the worlds, and draw from “You are holy” in the sense of God’s essence.]

But through this you can understand what they said, “The tzaddik rules [through] reverence for God (2 Sam. 23:3) … [I rule over humans, but] who rules over Me? The tzaddik, [for I make a decree but he annuls it]” (Moed Katan 16b). For at the hands of the wicked the world collapses and remains in contraction and judgment, God forbid; but at the hands of the tzaddikim the king’s anger is settled, as if it were possible. This can be compared to the child of a king, who when he enters into his father’s [presence] – even at the time of his anger – since the king’s will is to draw very close to his precious child, the characteristic of love is awakened within [the king] toward his child; and then that characteristic expands to all those who are in the king’s gate as well. So it is at the hands of the tzaddikim, who bring themselves closer – along with all things – to their Father in Heaven, giving [God] a restful spirit: [God’s] mind settles, as if it were possible, and the judgments that were awakened at the hands of the wicked are sweetened. And that is [the meaning of] “to collect from the wicked, who destroy [a world created] through ten statements” – for even though the Creation happened through ten statements for their benefit, in order that even there in their lowly place they should be able to hold onto [God’s] characteristics, and similarly [God’s] characteristics and divinity were contracted for them in order that they should recognize [God’s characteristics], as was stated above – and even still, on the contrary, on account of [all] this they distance themselves further. “And to give good reward to the tzaddikim, who sustain a world created through ten statements” – as we have stated above, by way of [the world] being created through ten statements, through contraction; for without this it would not have been possible, and understand this.

I also understood from his words that Mitath haMelakhim ["Death of the Kings;" shattering of the pre-Creation sefirot] and their repair is alluded to in this story, although neither the aspect of their destruction nor the aspect of their rebuilding are mentioned as the order of the ten aforementioned aspects, for the same reasons above. But still the things are hidden and sealed, because the utmost secret of the story he did not reveal at all; he only enlightened our eyes with the verses and ideas above so that we should know that there are very great and awesome hidden secrets in the story. But we do not know the extent. Fortunate is one who is privileged to understand a bit of the secrets of these stories explained in this book, because they are all extremely wondrous and awesome novelties; "`Amok `amok, mi yimtza'enu/ Deep, deep; who can find it out?" [Eccl. 7:24] "Mah nomar... mah nedaber/ What shall we say... what shall we speak?" [Gen. 44:16] "Mi-shama` kazoth, mi ra'ah ka'eleh/ Who has heard such a thing? Who has seen such things?" [Isa. 66:8]

It is explained in the Zohar (Vayeishev, 181a): Rabbi Shimon opened and said. “He shall not go to the veil or come near the altar.” (Vayikra, 21:23, in reference to a blemished Cohen.) At the time when the river runs forth,⁴⁴⁰The Soncino Zohar translates, “At the time when the perennial stream releases human souls.” it brings all souls to the female. The female becomes pregnant. They are all within her, in a room within a room whose walls are covered with tapestries. The souls themselves are pure and holy. Yet since they emerged at the time when the moon is blemished from the influence of the Serpent, then wherever the souls reach they are broken and blemished with various pains and afflictions. God wants these souls in all of their sadness and all of their brokenness. This is the secret. They exist below as they are above; the body is blemished, and the soul within is just as it is above, one according to the other. Because this is so, they need to be renewed with the renewal of the moon. On this it is written (Yeshayahu, 66), “On each new moon and each new Sabbath, all flesh shall come to worship Me, says the Lord.”