The Descent of the Soul Below - Descent for the Purpose of Ascent, part 6

00:01 Speaker 1 Let’s continue with the topic of descent for the sake of ascent. We began with the maamar [unclear], in which the Rebbe gives us a deeper understanding of the whole subject of tzaddikim and baalei teshuvah: the advantage of a baal teshuvah and the ascent brought about through his service. That is what the maamar is about. Let’s review what we discussed so we can continue. The Rebbe quotes the teaching of our Sages: “One hour of teshuvah and good deeds in this world is better than the entire life of the World to Come.” Teshuvah and good deeds. What does “teshuvah” mean, and what do “good deeds” mean? The Rebbe explains that both are teshuvah. Good deeds, too, are teshuvah. There is the person’s teshuvah, and there is the teshuvah of the good deeds. In other words, the service of refining the world is also teshuvah. The sparks of holiness found in the physical things of this world—when a Jew uses those things to fulfill mitzvos, or acts according to “All your deeds should be for the sake of Heaven” and “Know Him in all your ways”—he makes physical things into vessels for G-dliness. He takes the spark, refines it, and makes it a vessel for G-dliness. That is how he elevates it. This, too, is teshuvah: the spark returns to its place. The soul’s return is called teshuvah, and the spark’s return through good deeds is also teshuvah. The Rebbe cites two explanations in Chassidus of this teaching of our Sages. One explanation says that the main point of “teshuvah and good deeds” is the good deeds. Teshuvah is a preparation for the good deeds, so that the deeds will be good and will shine. The ultimate purpose is the good deeds. Why did the soul descend below? For deeds, mitzvos, and the refinement of the world. But here is the thing: for the deeds to be good and shine, one must first do teshuvah. Precious stones, for example, can be dirty. They are beautiful stones,

02:04 Speaker 1 precious stones, but when they are dirty, you cannot see their full value. They need to be cleaned. Teshuvah is what cleans the good deeds so that they shine. According to this explanation, the deeds are primary, and teshuvah is a preparation for them. The second explanation in Chassidus is that these are two distinct things: there is the advantage of teshuvah, and there is the advantage of good deeds. According to this, on the contrary, teshuvah is higher, and that is why it comes first; it is mentioned first because it is the principal advantage. Those are the two explanations. The Rebbe wants to explain the difference between them: why the soul’s teshuvah is sometimes higher than the spark’s teshuvah, and in which respects the opposite is true—the spark’s teshuvah is higher than the soul’s teshuvah. That is our question. In other words, both explanations are correct. On the one hand, a person’s teshuvah has an advantage that good deeds do not have; on the other hand, the teshuvah of the good deeds—the spark’s teshuvah—has an advantage. What is the advantage of each? And how do we reconcile the two explanations? There are two explanations of the same matter. The Rebbe always teaches us that there is also a connection between two explanations. Although they appear to say opposite things, there is a connection between them. That is what the Rebbe wants to explain. To explain it, the Rebbe began by describing, in a very interesting way, what ascent is actually brought about through teshuvah. We say that teshuvah is a descent for the sake of ascent. What is the ascent brought about through teshuvah? We are speaking of teshuvah in three respects. What do I mean by these three? There is teshuvah in its plain sense, for transgressions—the teshuvah of a baal teshuvah in the usual sense. There is also the teshuvah of tzaddikim: the soul’s descent, a descent for the sake of ascent, which applies to every soul. Tzaddikim, too, must rise through their service to a

03:49 Speaker 1 higher place, and that is the teshuvah of tzaddikim. And there is also the spark: the spark, too, undergoes teshuvah. The sparks descended below, and through the work of refinement they return and rise. In each of these three, there are three advantages. Teshuvah has three advantages. What are they? Well, remind me of the first one.

04:18 Speaker 2 Longing. Longing.

04:19 Speaker 1 Longing, good. A baal teshuvah has a greater longing than a tzaddik. Precisely because of the distance, the longing is greater. This exists both in teshuvah in its plain sense and in the tzaddik. Because of the soul’s descent, he longs to draw close to Hakadosh Boruch Hu. The sparks, too, which fell below, cry out and want to be before the King. That is the longing of the sparks. Longing is the first point. The second is the nachas, the delight when the king’s son returns from captivity. There is tremendous joy in their reunion. The king’s son’s return brings immense nachas. This applies to a baal teshuvah in the plain sense, to the soul, and to the spark. The third is the leap, or, in other words, the novelty. This, too, is a delight, but of a different kind: the delight of something new. There is something new, a leap, a jump. The baal teshuvah becomes a different person. His service of teshuvah is not a continuation of what he did before. With a tzaddik, everything is a continuation, a revelation of what was hidden; there is no such novelty. A baal teshuvah is a new person. Teshuvah is not a continuation of his transgressions. On the contrary, he breaks away from them and begins a new life. The same applies to the soul’s descent, as is cited regarding Moshe Rabbeinu—[unclear]—even among tzaddikim. This, too, is a kind of leap from one extreme to the other in one’s service. And similarly with the third level, the sparks: the fact that the sparks become vessels for G-dliness and are elevated is also a leap, something new. This is where the idea of the “talking bird” comes in: something novel arouses tremendous delight in Hakadosh Boruch Hu. Those are the three explanations. Is everything clear so far? The Rebbe continues with these advantages and says: Now let’s see, among the three advantages, where...

06:17 Speaker 1 one is present to a greater degree than another. Here a very significant distinction begins. We spoke about a baal teshuvah in the plain sense. We spoke about the soul’s teshuvah, which exists even among tzaddikim, and we spoke about novelty, the leap, and renewal. Where is this most pronounced? We said that, in general, all three advantages are present in all of them. But when we look more closely at renewal, we see something interesting: the principal advantage of renewal is specifically in the sparks, more than in the person. In other words, where is the third advantage of teshuvah most fully found? What is the third advantage of teshuvah? The novelty, the leap, something from nothing, a marvel. It is more pronounced in the spark than in the person. Why? Because the leap a tzaddik makes within himself is not such a great leap. It is not truly something new, since he was a tzaddik before, too. More than that, it is part of his service. That is, the tzaddik knows that he descended into the world in order to draw close to G-dliness—indeed, to draw even closer to G-dliness. So all along, his teshuvah was there in a hidden state. There is no truly new development here. Even for a baal teshuvah in the plain sense, who committed transgressions and whose teshuvah is for actual transgressions, it is not truly something new. Why not? Because every Jew’s true desire is always to serve Hakadosh Boruch Hu. A Jew does not want to commit transgressions, and even when he sinned, [unclear]. And the Jew, even when he sinned, does not want to distance himself, [unclear]. So, in essence, there is no genuine change from one extreme to the other here, because he, too, was always connected at his core; it was hidden and needs to be revealed. It is not [unclear]. The sparks, on the other hand, descended below into the physical world, [unclear]. In other words, there was created

08:30 Speaker 1 Complete concealment. Such concealment came about that, as far as the spark is concerned, [unclear]. Yes, but it is as though there is no light there at all, not even in a concealed state. To that extent. So the fact that the spark returns and rises is a genuine innovation. This is explained in several places in the Rebbe’s teachings. And we’ll come to the whole subject of [unclear]. The Rebbe brings it here briefly, and we’ll come to the idea of making the world a vessel for G-dliness. The world is called an “olam” [unclear]. What does the word “olam” mean? One interpretation is that olam comes from he’elem, concealment. When we say that this is its name, and if that is its name, it means that this is its essence. This is what the Baal Shem Tov says: the name by which something is called is its life-force. When physical reality is called “olam,” from the word “he’elem,” it means that this is what it is. Its entire nature is to conceal G-dliness. Nevertheless, a Jew has the ability to bring the spark back, to take physical reality and make it a vessel for G-dliness. That is a genuine innovation. It is like something from nothing. Like something from nothing. Yes, what does “something from nothing” mean? An innovation. It is not a continuation of what existed before. You create a new world. There was nothing, and something came into being—a reality that does not follow on from what existed before. Yes, a new reality. The same is true here, in the opposite direction: through elevating the spark, an innovation of this kind takes place. This is the expression always brought in Chassidus: Hashem makes something from nothing, and a Jew makes nothing from something. Yes, it is the same idea, only in reverse. In fact, it is sometimes written that this is an even greater wonder. It says so here in the footnote. He refers here to Likkutei Sipurim by Reb Yehuda Leib. It brings an idea in the name of chassidim: it says that one can become a partner with Hakadosh Boruch Hu in the work of Creation. Yes, so

10:42 Speaker 1 what does “a partner with Hakadosh Boruch Hu in the work of Creation” mean? Chassidus explains that this is the idea: being a partner in Creation means that Hakadosh Boruch Hu made the world from nothing into something, and a person turns that something into nothing. That is being a partner in Creation: we do the same thing Hakadosh Boruch Hu did—bring about an innovation. The creation of the world is an innovation, something from nothing. And so too in reverse: when you bring about bittul in the world, you elevate the spark. That too is an innovation. It is a kind of something-from-nothing in the opposite direction. You make nothing from something; you make [unclear]. Chassidus cites the saying, “The deeds of the righteous are greater than the work of heaven and earth.” There is such a saying of our Sages, yes: “The deeds of the righteous are greater than the work of heaven and earth.” Why? Why are they greater? Seemingly, it is the same thing. One is something from nothing, and the other is something into nothing. So to speak, both bring about an innovation. Why does it say “greater”? The work of a Jew is, so to speak, even greater than what Hakadosh Boruch Hu does. Chassidus brings something very interesting on this subject. There is a saying of our Sages: “From Heaven they give, but they do not take back.” The Gemara says that the second miracle was greater than the first. The Gemara tells a story about Rabbi Chanina ben Dosa, yes, who was very poor; he had no money, and so on. He asked Heaven for help, and they gave him a golden table leg. Yes, and afterward he dreamed that [unclear] in Gan Eden, and he asked them to take it back. He did not want it. Then a hand came out of Heaven and took it back. The Gemara says that the second miracle was greater than the first. Why? Because giving is easier; taking something back is harder. What does “they give” mean? Giving is making something from nothing; it is a gift. Making nothing from something is taking it back. Yes. Making something from nothing is easier Above. Turning something into nothing, bringing about bittul, is harder [unclear]. Yes, so

12:32 Speaker 1 the meaning is that the work of a baal teshuvah, who makes nothing from something and brings about this innovation, goes even deeper than the innovation of heaven and earth. So what are we saying? That is one side. In this respect, and in the third point we discussed here—the innovation brought about through the work of teshuvah—where does the main innovation take place? Specifically in the sparks. With the person, by contrast, it is not such a great innovation. On the other hand—

13:01 Speaker 3 But the sparks themselves also [unclear], right? I mean, do the sparks themselves have free choice?

13:07 Speaker 1 Yes, but [unclear]. But not openly or in practice; they are completely concealed.

13:13 Speaker 3 Which cannot be the case with a person.

13:15 Speaker 1 As far as the neshamah is concerned, no, because the neshamah is a part of G-d Above, and it is always a child. On the other hand, if we are talking about yearning, whose yearning is greater? Certainly the neshamah’s yearning is far greater, because the neshamah is part of the essence. And since it is part of the essence, its yearning is surely an essential yearning. There is a very great difference between two friends who have been separated and a father and son who have been separated. A son’s longing for his father is incomparably greater than the longing between friends. Yes, who doesn’t miss his friends? Do you have friends somewhere else in the world? You miss them, but that is a healthy kind of longing. It isn’t the kind of longing that... But the longing within a family—of parents for children and children for parents—is a painful longing, an essential longing, because it touches the essence. That is what a child is. In the same way, the neshamah’s longing for G-dliness is a son’s longing for his father. Not so the spark: its longing is like that between friends. In other words, the spark is not a child. It is a spark; it is G-dliness, it is holiness. It was Above, it descended below, and sparks want to rise. All well and good, but ultimately its yearning is not an essential yearning. It is a yearning for revelations, understood? The same applies to the satisfaction, the delight. The second point is the same. The delight of closeness after separation is tremendous. Here too: two friends were far apart and then met again. The joy is great. Yes, it says in Pirkei deRabbi Eliezer: Why is there such joy at a wedding? We celebrate now, yes? The idea of a wedding—Pirkei deRabbi Eliezer asks why the joy of a wedding is so great. Because it is like two people who love each other and were separated

15:26 Speaker 1 and got lost along the way, and could not find each other. After a long time, they met again. They fall into each other’s arms, and the joy is very great. It is as though we were once together, lost each other, and have now met again. So too with a husband and wife, because their neshamahs were together Above. Forty days before the formation of a child, a heavenly voice goes out and declares, “The daughter of so-and-so is destined for so-and-so.” In other words, their neshamahs had actually been together before; they descended below and lost each other, and then met again. That meeting is one of great joy between two people who love each other, but here too there is a difference. There is a very great difference between loved ones who meet again and a father and son. With a father and son there is also an essential love, an essential bond, an essential connection. Their delight is of a different kind. The father’s delight when the prince... the father’s delight when his son, the prince, returns from captivity is incomparable, an essential delight. The spark, by contrast, does not have that quality. Are you with me, everyone? This is what the Rebbe says here in the maamar: this is the advantage on the other side. Specifically in the teshuvah of the soul, there is more yearning and more delight than in the teshuvah of the spark. Accordingly, the two interpretations of the saying of our Sages become clear. Yes, we are now returning to the saying: “One hour of teshuvah and good deeds in this world is better than the entire life of the World to Come.” Which is higher, teshuvah or good deeds? It depends on what we are discussing. If we are discussing yearning and delight, the first two points, a person’s teshuvah is higher than good deeds, because that is where the greatest yearning and the greatest delight are found. That is why it appears first in the saying of our Sages: it is higher. But if we are speaking in terms of innovation, the main innovation takes place specifically with the spark. And accordingly comes the second interpretation,

17:31 Speaker 1 That teshuvah is only a preparation for good deeds, because the main thing is the good deeds: that is where the main work of refining the spark takes place. This explains the two interpretations, each on its own. But we said there is a connection between them. Now the Rebbe comes to explain what connects the two interpretations. Here is the great insight. Everyone, listen carefully. This is the finishing touch to the whole discussion. The Rebbe says: True, the transformation involved in returning the spark is the greatest possible transformation. There is nothing beyond it. As we said, it is truly something from nothing. Or from nothing to something, something from nothing. Something from nothing, or from nothing—something from nothing to something. Bittul. It is a transformation, a wonder, something extraordinary. Such a transformation can come about only through the power of Atzmus, the Divine Essence. As it says, to create something from nothing—He alone, through His power and ability, can do that. Only Atzmus can create something from nothing. No level, no order of spiritual descent, can do it. Only Atzmus has the ability to make something from nothing. Such a transformation is possible only through the power of Atzmus. So refining the spark, too—taking a physical thing that is in the physical world, among the kelipos and the sitra achra, raising its spark, transforming it and returning it to its source—that too is something from nothing, or nothing to something, or something to nothing; I don’t know how to put it. That too requires the power of Atzmus. Where is the power of Atzmus found? In the soul. The soul, the Jew, has the power of Atzmus within. That is why only a soul can refine a spark. The world does not have that ability. If a non-Jew puts on tefillin, nothing will happen. It says in the maamarim—I don’t know which Rebbe’s—that a non-Jew putting on tefillin is like putting tefillin on a table. Whether I put them on the table or on his head, it’s the same thing. Just as tefillin on a table do not accomplish

19:33 Speaker 1 anything, tefillin on his head will not accomplish anything either. Look, he gives the example of a seed. If you want a seed to grow, put it in the ground. If you put a seed on a table, nothing will grow from it. It has to be somewhere that has the power to make it grow. A Jew has that power of growth. In other words, the work of birurim—taking a spark, raising it and returning it to its source—is a power found only in a Jew. Because a Jew’s root is in Atzmus, a Jew has the power of Atzmus to bring about this transformation, this revolution: to take a spark and make it into a vessel for G-dliness. And this relates to the maamar we learned, “Lo Yaakov.” The Rebbe refers here, if you look in the notes, to the maamar “Lo Yaakov.” This is the explanation we gave there: when a Jew makes the world into a vessel for G-dliness, he reveals the true oneness of Havayah. This is possible only through the power of Havayah’s oneness as it is in itself, the unlimited oneness of Havayah, through which even a created being can be a vessel for G-dliness. The soul, whose root is in Atzmus, has that power. So for us to bring about the teshuvah of the spark, the Jew must reveal the essential power within himself. That is what it means. So, teshuvah and good deeds—teshuvah is the substance of the good deeds. For the good deeds to be good and luminous—in other words, for us to reveal Atzmus in the physical, to make the physical into a vessel for G-dliness, something done through the power of Atzmus—that is what good deeds are about. For the deeds to be good and luminous, the Jew must first awaken the essential power within himself, and that is the teshuvah of the soul. It follows that the two explanations are connected. What did we say? What are the two explanations? Again, what is the first explanation? What is the distinctive quality of the person? That his teshuvah involves a thirst, and he awakens delight.

21:38 Speaker 1 In other words, a person’s teshuvah means revealing his connection with Hakadosh Boruch Hu, like a son with his father. An essential connection. When a Jew awakens his essential connection with Hakadosh Boruch Hu within himself, the essential power within him is revealed. Then he can reach the second stage: making his deeds into good deeds, refining the sparks in physical things and raising them, making them into vessels for G-dliness. So the two explanations complement one another. Do you understand the point? Take this in. The two explanations complement one another. The explanation that places teshuvah before good deeds is based on the distinctive quality of a person’s teshuvah. Because here, the first thing is to reveal the Jew’s distinctive quality: that he is connected with Atzmus. When the power of Atzmus is revealed, it becomes possible to bring about the revolution, the transformation—to make the lower realms into a dwelling, to make the world a dwelling for its Creator. That is a transformation. So, broadly speaking, there are two stages of teshuvah. The summary of the whole matter is that there are two stages of teshuvah. There is the stage of the soul’s teshuvah, revealing its essential connection with Hakadosh Boruch Hu. That teshuvah, too, has three aspects, as we said. But there, the main distinctive quality is, as we said, the thirst and longing, followed by the delight that comes from renewed closeness. But there is also a continuation, as we explained: the next stage, the teshuvah of the spark, making the world a dwelling for its Creator. That is the main transformation, the something-from-nothing, the wonder of what a Jew can do: make the world a dwelling for its Creator. It is something from nothing, a true transformation. And when a Jew reveals the essential power within himself, he can then make the world a dwelling for its Creator, the Rebbe says. Now we come to the conclusion of the matter, to the distinction. Listen carefully. We’re getting to it now, and here the Rebbe says:

23:34 Speaker 1 The difference between the teshuvah of Rosh Hashanah and the teshuvah of the Ten Days of Teshuvah. It isn’t such a familiar idea, but it is important to know. We can put it this way: there are two aspects of teshuvah. There is the teshuvah of Rosh Hashanah, and there is the teshuvah of the Ten Days of Teshuvah. What is the difference? General teshuvah and teshuvah in specific matters. One explanation, which is the foundation of our maamar, is that the teshuvah of Rosh Hashanah is the teshuvah of the soul. On Rosh Hashanah we don’t talk about anything else—it is well known that on Rosh Hashanah we don’t talk about sins. No, we don’t talk about them; we don’t ask forgiveness for sins. Rosh Hashanah as a whole has one thrust: kabbolas ol, accepting Hashem’s kingship, returning the soul to its Creator. “Our Father, our King, reign over us...” A Jew stands before Hakadosh Boruch Hu and gives himself over to Him. That is the teshuvah of Rosh Hashanah. During the Ten Days of Teshuvah, by contrast, it says, “Take words with you.” That is, bring teshuvah down into the details. The ten days are a time when, each day, we bring teshuvah into another detail, another matter. We bring teshuvah into practice. This is the explanation given in one place for why we do not say Selichos. People generally say Selichos during the Ten Days of Teshuvah. In Chabad, we do not say Selichos.

24:52 Speaker 4 Ashkenazim don’t say them?

24:53 Speaker 1 Everyone says Selichos. In Chabad, we don’t say Selichos during the Ten Days of Teshuvah. The Tzemach Tzedek said: There is a time to ask, and there is a time to act. During the Ten Days of Teshuvah, we need to act. Simple.

25:07 Speaker 4 Is there enough time?

25:08 Speaker 1 Yes, this relates to what I’m learning here in the maamar. This too is teshuvah, but it is the teshuvah of the sparks. In other words, on Rosh Hashanah it is the teshuvah of the soul. And that’s true: on Rosh Hashanah there are Selichos, because the main avodah of Rosh Hashanah is the teshuvah of the soul. But after Rosh Hashanah, during the Ten Days of Teshuvah, the point is to bring teshuvah into reality. That is the idea of the details of kingship, bringing it into the details. What I need to... And that is why, during the Ten Days of Teshuvah, it has to happen in practice. [unclear] And above all, as the Rebbe says, this is then expressed on Sukkos: lulav, sukkah, mitzvos. In other words, we need to take the spark and bring about its teshuvah through it, because that is where the main significance of the spark’s teshuvah becomes apparent. That is the insight of the maamar. So, in the month of Tishrei there are two forms of avodah. Yes. According to this, that is the meaning of the verses: “On the eighth day he sent the people away,” “They blessed the king and went to their tents.” When Shemini Atzeres arrives, [unclear], it is time to be “sent away”—to go out. We need to go back down into the world and work on making a dwelling in the lower realms. The teshuvah of the spark is the ultimate purpose. On Rosh Hashanah [unclear]. On Rosh Hashanah there is the idea of a “people.” “There is no king without a people.” The whole point of Rosh Hashanah is “to establish a king over Israel, His people.” It is the people who make the king a king. “Make Me King over you.” But on Rosh Hashanah, “people” is understood in the sense of “with,” not “people”—on the contrary, it expresses connection. Throughout the rest of the year, by contrast, the word for “people” is understood in the sense of dimming. Dimming means separateness. We said that it is like coals whose light is not visible. Because this is the avodah of “returning”: making the world a dwelling for Hakadosh Boruch Hu. We need to go out

27:29 Speaker 1 Forever. “And they blessed the king.” What does “they blessed the king” mean? The word for blessing also means drawing down. We take the strength of kabbolas ol from the month of Tishrei, from Rosh Hashanah, and bring it into the work of the entire year. “And they were joyful and glad of heart.” From all the work of Tishrei, we receive the strength for joy and for the work of making a dwelling for Hashem in the lower realms; to do the work of the spark, of the spark and of peace. This is a person’s entire work in the world: to make a dwelling for Hakadosh Boruch Hu. Of this it says, “For all the good He had done for Yisroel His people and for David His servant.” “Yisroel His people” is the joining of son and servant. Yisroel is a son, and “His people” is a servant. It is the joining of the two. “David His servant” is the strength of kabbolas ol that we receive from King David. In Divrei Hayamim it says David and Shlomo, and that relates even more to a dwelling in the lower realms, because Shlomo is Shlomo: “Peace will be in his days”—the building of the Beis Hamikdash, which is the essence of making a dwelling in the lower realms. And this is the matter of [unclear] preparing the world for the Geulah. This [unclear] is directly connected to the true and complete Geulah through Moshiach Tzidkeinu. So, to sum up. To sum up, we have dealt here with a subject called “descent for the sake of ascent.” We spoke about how, in descent for the sake of ascent, there is a descent in G-dliness—the descent of tzimtzum and the order of spiritual worlds—for the sake of an ascent, which is the intent [unclear]. There are several details to this. We spoke about the soul’s descent—that is, the soul’s descent below, when the soul is within the body—which is also an ascent. We discussed several details of this as well. We spoke about descent for the sake of ascent in the case of [unclear], not only in the case of the soul but also in the case of [unclear], and here too we discussed several details. The superiority of baalei teshuvah over tzaddikim: whether it comes from the revelation in teshuvah, from the essential power revealed in a baal teshuvah, or from the new element he brings into holiness.

29:36 Speaker 1 And we spoke about descent for the sake of ascent with regard to exile: exile is a descent, and the descent of exile, too, is for the sake of an ascent. Specifically through the descent of exile, “Zion will be redeemed through justice, and her captives through tzedakah” is fulfilled. We spoke about this several times, each time discussing a number of points. Mainly, our discussion was based on—I’ll mention the maamarim we learned—[unclear]. “Zion Will Be Redeemed Through Justice” [unclear]; this is based on “Zion Will Be Redeemed Through Justice” in Likkutei Torah, and we discussed the maamar “On the Eighth Day He Sent the People Away” [unclear]. Yes, was there another maamar we discussed besides this one? Was there another maamar on descent for the sake of ascent? Not yet. There are other maamarim, of course, but so far we have studied the subject, and in each maamar we saw

30:38 Speaker 5 “My beloved and my beloved is mine.”

30:40 Speaker 1 “I am my beloved’s and my beloved is mine”—there too, [unclear] mention a point about descent for the sake of ascent, regarding [unclear] who descend to awaken a person. Jews rise higher, and [unclear] rise higher too. We’ll get to that. You see, we still need to get to [unclear]. Right, that’s another aspect of descent for the sake of ascent. Here you can see that descent for the sake of ascent encompasses all the broad subjects—in G-dliness, in souls, [unclear]—and in every form, the theme of descent for the sake of ascent is present. And within ascent itself, there are several kinds of ascent, several aspects to it. That is really the general point we discussed. Yes.