המלאכים לא יכולים לברר – רק נשמות למטה בגוף | הרב מנחם מיידנצ'יק, י' חשוון | אגרות הקודש סימן כ"ו

We are continuing with Iggeret HaKodesh , page 288. We must always remember that every Jewish man and woman has the power to bring the Redemption, and of course, the matter that within the physicality, within the lowest levels, we have the sparks of holiness that we raise; and we, by performing "Ikfia"( subduing) and "It-hafcha"(transforming) —both subduing the evil inclination and already transforming matters into holiness. Of course, changing ourselves , working—this is what actually fulfills our main mission. Let us look inside.

"And the higher beings"—there are souls and angels in the higher worlds— "they do not have the power to clarify and raise the sparks from the breaking that is in the kelipat nogah." As high as the angels are, and as high as the souls are, they cannot actually clarify this world. From the breaking that is in the kelipat nogah. Only the lower beings, specifically the souls here below in a body, specifically the souls of our generation, are the ones who can bring the Redemption. Why?

Because they are clothed in a material body, and our body is called "mshicha de-chiva," the skin of the snake from kelipat nogah, as we brought in Chapter 1 in the first part of the Tanya from the Zohar, that "chiva" is a snake. It is called the three impure shells; there is total evil that one must distance oneself from, it cannot be rectified, but our skin of the snake, yes, and that we can rectify; that is kelipat nogah. "And those same souls that are in bodies weaken the power of the shell." We weaken the power; how do we break the shell? How?

By breaking the desire. When a person says "no" to desire, when a person does not use their desires, every time a person says "no" to desire , every time a person performs "Ikfia," he actually breaks the physicality, breaks through the shells, and "all the workers of iniquity shall be scattered, " as it is written in Psalms; and therefore, specifically the souls down here can clarify and raise from the shells, and have the power to elevate the wisdom of the Torah that the shells conceal. The shells

conceal the wisdom of the Torah, and therefore the higher beings, those souls in the higher worlds, come to hear Torah innovations from the lower beings. They come to hear from our world what the souls below innovate, what they innovate and reveal as secrets of wisdom that were held captive in exile until now.

So at the moment that the soul innovates and clarifies the Halacha, it is actually revealing Divinity, taking the Divinity out from within the shells. And every Jewish person can reveal secrets of wisdom, discover and innovate new intellect—in Halacha, in Aggadah, in the revealed parts, and in the hidden parts. By the way, the Rebbe Melech HaMashiach said that in our generation, everyone needs to, according to the rules of the Torah, innovate in the Torah, and this brings the Redemption closer; for every Jew has the intellect and the wisdom to innovate in the Torah , to reveal new depths in Torah, Halachot, and so on. Every Jew is connected to the Torah.

Every Jew can study Torah according to the aspect of their soul's root. Everyone has it; he is obligated in the matter. Obligated to innovate in the Torah and to reveal wisdom and to complete his soul by raising all the sparks that fell into his portion and his lot. Everyone has his own rectification, his own matter, his own work, that only he can perform.

As it is known, and in every word of Torah, in every word of Halacha, there is a spark of the Shechinah. "The word of God" as stated in the Gemara—the word of God is Halakha—carries a hidden meaning according to Kabbalah: the secret of the Kingdom of Atzilut, which is the lowest level in Atzilut, is clothed in the Wisdom of Atzilut, for it is essentially the vessel for the Wisdom of Atzilut, and it descends down into the Kingdom of Yetzirah and into the Kelipat Nogah. At the

breaking of the vessels, the matter—the words of Torah in general, and the word of God and Halakha in particular—were in exile within the shells, and they conceal them. The moment a person innovates in Torah, resolves a difficulty, and clarifies the Halakha accurately, he is actually refining and elevating the spark of the Shechinah out of the shell.

And this is what the Gemara says in Tractate Berachot, page 8a: The Holy One, blessed be He, says, "Whoever occupies himself with Torah, I credit it to him as if he redeemed Me and My children from among the nations of the world." This means that through the study of Torah, one redeems the sparks of the Shechinah of the word of God from the exile of the shells. And this is the current situation, that the Shechinah is in exile within the shells ; so, the moment a

person engages in Torah, he makes clarifications and elevates the sparks of the Shechinah from the shells. And this mainly applies to the study of Torah regarding laws—the laws of prohibition and permission, kosher or invalid. And with God's help, we will see tomorrow, essentially, how Torah study will be in the time to come, may it arrive immediately.