Bold Revelation

All in all, the realization of the true purpose of existence involves a whole lot of G‑dly revelation within this world. Our world is meant to be the home of the Divine Essence, and He is to be manifest in all His glory.

In the words of the Midrash, often cited in connection with the creation of the Dirah BeTachtonim:

“Ikar Shechinah was [and will be] present within this lowest realm.”161

The unusual term Ikar Shechinah, the primary level162 or Essence of the Divine Presence,163 describes the boundless revelation that our world will experience.164

To explain: In general terms, Divine revelation can be spoken of in three categories:

1) A limited revelation that is tailored, or at least relevant, to the parameters of creation. This is known as Memalei kol almin, or more descriptively, “revelation for the sake of the worlds.”165

2) An infinite revelation, which expresses G‑d’s unparalleled glory and transcendence. This is known as Sovev kol almin, or more descriptively, “revelation for the sake of Divine expression.”166

3) The Divine Essence Whose being is neither concealed nor expressed; He just is. Without any relation to parameters or bounds, G‑d exists. We talk to Him, we trust Him, we request of Him, all without trying to define Him.167 Not subject to names or titles, G‑d’s Essence is referred to as Atzmus, meaning essence, because He just “is.”168

Typically, when there is a discussion of Shechinah being manifest in the world, it refers to the first category of Memalei kol almin. This revelation is within the scope of earthly beings to appreciate and internalize. Being recipient-oriented rather than giver-oriented, this revelation can be modulated to the appropriate “volume” which creations can handle.169

However, the future revelation will also be that of Ikar Shechinah, the “core essence” of the Shechinah, which includes the highest levels of Divine expression, Sovev kol almin, and even of Atzmus, Who “just is,” without any definition.170

Understanding Revelation

A common analogy given by our Sages to provide reference for G‑d is the character of a king.171 In the context of our conversation, this comparison is relevant, as it will provide some insight into these three levels of Divine manifestation.

1) On a day-to-day level, the king is responsible for governing his people. He sets laws, issues edicts, and determines social benefits. A just king acts solely for the nation’s benefit, and his governance is tailored to their needs.

This is parallel to the nurturing Divine energy of Memalei kol almin, which is oriented to the needs and limitations of the creations.172

2) In the king’s royal lifestyle and majestic public appearances, another element of kingship is noticed. Adorned in dazzling royal clothing, the king wears a gem-studded crown and is surrounded by officers who prostrate themselves before him.173 The average citizen is completely overwhelmed by the king’s glamour and majesty, and the masses submit themselves to his sovereign rule.174

This has similarity to the revelation of Sovev kol almin, where G‑d’s infinity and transcendence overwhelm existence. The display of G‑d’s grandeur redefines creation’s relationship with its Creator and causes all beings to be absorbed in Divine consciousness.175

3) Now, imagine a king when he is home alone. Managing the kingdom or impressing his subjects are not his current concern. He is just “existing in his own element.” In his own space, the throne, royal robes, and majestic crown have no purpose. He is just himself with no one to impress or intimidate. Yet, even alone, without the royal glamour, he is still king. He is exalted by virtue of his own self rather than by his subjects’ submission to him. He just is.176

This unique dimension of kingship has relevance to the Divine Essence. Being beyond both involvement and transcendence, Atzmus exists in its own “element.” He just is.177

This three-tiered analogy of a king’s interaction with his people, representing these three levels of Shechinah, offers some inkling of insight into the extent of the revelation our world is set to experience.178

Rather than imagining our world as being only in sync with G‑d’s instructions, which correspond to Memalei kol almin, G‑d Himself will move in to dwell in our world:

The world as we know it will become a glamorous “palace,” filled with the tremendous, infinite revelation of Sovev kol almin.179 The world will be filled with transcendent spirituality, which is usually more overwhelming than inspiring.180

Additionally, Atzmus will be clearly observable within this lowest world.181 In a manner which is likened to the king who is home alone, just being himself, G‑d will be present, “feeling at home,” within our own space.182

The Big Question

In contrast to the above, it is well known that the basis of existence is the concealment of G‑dliness. Similar to tinted eyeglasses, which filter the sun’s blinding light,183 reality as we know it is the product of multiple layers of G‑d’s self-concealment.184

This leaves us to wonder:185

1) How will the world come to host such revelation without being stunned into extinction?

2) Furthermore, this revelation is not meant to arrive as a unilateral act of G‑d, Who is able to pull off such a paradoxical miracle. Instead, this revelation is meant to be caused by you and me, the dwellers of this world; how then will we cause such outstanding revelation?

Subduing, Replacing, and Transforming

This problem is resolved by taking a closer look at the process through which the Dirah BeTachtonim is made. Earlier, we cited the words of the Alter Rebbe, who describes the world becoming a dwelling for G‑d by means of two processes mentioned in the Zohar:

1) Iskafya sitra achara, the subduing of negativity.186

2) Is’hapcha chashocha lenehora, the transformation of “darkness” into “light.”187

The Zohar describes the potency of iskafya sitra achara, subduing negativity. It states: “When the sitra achara is subdued, the glory of G‑d is revealed throughout all the worlds.”188 This encompassing revelation of G‑d’s glory refers to Sovev kol almin, which is equipped to permeate all realms equally.189

Subduing the sitra achara is not about delivering knockout blows; instead, every solitary act of iskafya causes this transcendent revelation.190 Even one moment of resistance to conforming with the self-serving wishes of the nefesh habahamis, the animalistic soul, is not too small to be of cosmic proportions. Just one act of “bending over the forces of negativity” has the power to fill our world with boundless revelation.

This revelation is a corresponding result of our struggle. Sovev kol almin is not naturally revealed within existence. This is just not its thing; revelation within existence is the job of Memalei kol almin.191 What causes this revelation to manifest – in a manner contrary to its transcendent nature – is people going against their nature. When we subdue our natural tendencies, this is reflected above and we merit revelation that is beyond natural for our world.192

However, the above only explains how our actions trigger transcendent revelation, but it does not resolve how the world is meant to become a proper recipient.193

This is where is’hapcha comes in.

As will be explained, this process changes the dynamics of the world’s darkness. We will examine two methods of is’hapcha, both of which enable the world to receive boundless and up-close revelation:

1) Replacing the darkness with light: The circumstances of the world will be such that it will willingly give up its tendency of concealing G‑dliness. The world will discover that it can welcome G‑dliness as its true essence and ultimate source.194

2) Transforming the darkness into light: The darkness itself will discover its true voice. Rather than being a force of concealment, the tzimtzum and the physical existence will begin to reveal G‑dliness. Although they are by very definition restrictions to the revelation of G‑dliness, they will paradoxically discover that they can be forces of revelation.195

Illuminating the Darkness

To understand the first method of is’hapcha, let us refer to our earlier discussion about Mashiach and his “yechidah-effect.” In a previous chapter, we explained that Mashiach’s revelation will resonate with the world, as the nature of yechidah is to permeate all of existence and cause an internal rediscovery of self. Rather than our identity being defined by personal interests and tendencies, the core of the soul and its inherent dedication to G‑d will become the all-encompassing reality.196

As explained, the revelation of Mashiach will shift the world into being G‑d-centered, replacing the previous focus on self-­centered pursuits. As a result, the darkness will be replaced with light, and the light will be well-received. Any rebellious tendencies will be used for positive causes, and all of our talents and capabilities will be channeled toward serving G‑d and fulfilling His mission.197

This idea gives perspective into how, indeed, the world will welcome transcendent revelation. Upon discovery of its true identity, life will be reframed. Our priorities will be reconsidered, and our world will realize that G‑dliness truly does belong here.

The “yechidah-effect” will cause is’hapcha, changing our world and the way we experience our reality.198

When Darkness Will Shine

In explaining the second method of is’hapcha, Chassidus goes a step further.

Regarding the Future Era, the culmination of the Dirah BeTachtonim process, the verse describes that “at the time of evening there will be light.”199 Chassidus explains that this “nighttime light” is of a different kind. This prophecy is not describing that the day’s sunlight will shine at night; instead, it indicates that “the night [itself] will shine as day.”200

Rather than a higher consciousness shedding new perspective on reality, existence itself will transform its very own self. The ultimate revelation is not about the greatest “light” arriving to this world, but about what the world is in and of itself. Rather than being only about light banishing the darkness, Dirah BeTachtonim is also about the darkness starting to “shine.”

The obvious difficulty in visualizing such an idea is its utter impossibility. Darkness doesn’t shine – light does. Of course the all-powerfull G‑d can cause revelation and concealment to ­coexist – He’s G‑d; but what does it mean that the darkness itself will shine?201

A comparison: In the Kodesh HaKodashim, the Holy of Holies within the Temple, opposites would coexist. Representing the boundless revelation of G‑d, the delineator of all definitions and rules, the Aron, the holy Ark housing the Tablets, would transcend opposites. When one measured the room, the Ark did not seem to take up any space, yet when one measured the Ark, the precise biblically required measurements were observed.202

What was the cause of this wonderous phenomenon? One can understand that the two opposites of space and transcendence represent two modalities of Divine revelation. G‑d’s natural order causes the Ark to take up space, and G‑d’s boundless infinity causes it to not take up place. G‑d possesses both powers and He can “stuff” them both into one room.203

While this understanding is true, there is more to it. There is yet greater depth to this phenomenon that is relevant to our topic at hand.

On a deeper level, the space of the Ark itself did not take up space. Without any miraculous input, nature itself, and the dimensions of physical space, transcended their own definitions. Rather than being manipulated by an external infinite force, the natural space was able to discover within itself the ability to transcend its own definition.

Impossible as it sounds, the space within the Holy of Holies recognized the presence of G‑d’s Essence dwelling within His Temple, causing it to “rethink” its own parameters.204 The dimensions of space “realized” that instead of viewing themselves with their regular definitions, they can refocus upon G‑d’s ability that makes them be. Because G‑d is undefined, His ability for nature and the super-natural are not individual or distinct from each other. The statement, “G‑d can do anything” includes all abilities equally, as they are all expressions of His omnipotence. Limitation and transcendence are merely a matter of presentation, rather than distinct forces.205

The space itself realizes that it need not take up space, so it does not. The space realizes that G‑d wants the Ark to have specific measurements, so it does. Space or no space are simply external expressions of G‑d’s undefined ability.206

Back to the topic at hand: This insight into G‑d’s undefined ability allows some inkling of understanding as to how darkness will shine. The concealment of G‑dliness found within our world will realize that it can recalibrate itself according to the coordinates of G‑d’s ability, its ultimate source. Rethinking its parameters, concealment can also reveal because for G‑d, both concealment and revelation are one thing – His boundless ability.207

Until the future Redemption, the culmination of the Dirah BeTachtonim, this enigma will remain. Until this actually happens, we will not be able to fully imagine its possibility. Yet, when it does transpire, it will be hard to think of how life was without this realignment. Rather than considering revelation to be the only means of Divine revelation, we will appreciate that concealment, too, openly reveals G‑d’s presence. We will look back at our lengthy suffering in Exile and realize that G‑d was with us all along.

The Jewish People will declare, “Odecha Hashem ki anafta bi,” “Thank You, O G‑d, for You were angry with me.”208 The thanks will not only be in consideration of the growth and repentance achieved during the difficult times. Additionally, we will be able to recognize how our experiences were all truly good.209

In the present, such an attitude is impossible.210 However, in the Future Era, when darkness will be transformed and shine brighter than the greatest light, we will achieve complete comfort for all of our pain.211

The Real World

Considering the above, it can be understood how our world will ultimately handle the boundless future revelation. Rather than being superimposed from outside of our parameters, it will have been developed from within. From the depths of Exile, our ­Redemption will sprout. From within the confusion and darkness, the world will discover its true self.

Hosting G‑dliness will be realized as our truest normal. Memalei, Sovev, and Atzmus will all be brought into our world by our own efforts, and our diverse world and society will perceive it as the most natural reality.212 The miraculous will coexist with the natural order,213 the physical will inspire the spiritual,214 and even the lifeless will become alive.215 The lowest of all realms will be home for G‑d, the One who defies all definition and limitation.

Indeed, we will be the ones to have fulfilled His desire, thereby completing the purpose of all existence.216