Igrot Kodesh · Letter 9591

[15 Mar Cheshvan* 5729]

It[1] is entirely self-evident that the existence of the creature derives from His existence, and a verse of the Torah of Truth*[2] states this clearly: "In the beginning Hashem created the heavens and the earth"[3]. Moreover, in this resides "His strength and His power," belonging to "the One Who derives His existence from His own Essence" and Who "creates existence*[2]", according to Iggeret HaKodesh*, chapter 20, p. 130b, which should be consulted. You should also consult Sha'ar HaYichud VeHaEmunah*, chapter 3, which states: "Now it is evident*[2] that this light and this reflection are found*[2] also in the body." Nevertheless, "it does not receive a name*[2]", but, in the words of the Rambam* at the beginning of his book, "this existence" appears at every instant "through the truth of His Existence." Consult the Chassidic* discourse entitled "Who Is Like You?," from 5629[4].

Regarding divine Providence and free will[5], one may indeed say that, by an effect of divine Providence, the heavenly concerns, according to Iggeret HaKodesh, chapter 25, p. 140b, are subject to free will — but this point will not be elaborated upon here.

Discourse entitled "He Parts the Sea," by the Admur HaEmtzai*[6].

Notes

[1] This letter was written directly on the correspondence of the one who had posed a question to the Rebbe, dated 15 Mar Cheshvan 5729.
[2] The Rebbe emphasizes the words: "Truth," "existence," "evident," "are found," and "name."
[3] Genesis 1:1.
[4] Published in Sefer HaMaamarim 5629, published by Kehot in 5752, beginning on p. 155.
[5] See, on this subject, letter no. 9237.
[6] This note, appearing in a corner of the letter, refers to a Chassidic discourse treating the existence of creatures. It was printed as a standalone booklet published by Kehot in 5727, then in Sefer HaMaamarim Admur HaEmtzai, Vayikra, vol. 1, beginning on p. 367. See also Torat Menachem, Sefer HaMaamarim 11 Nissan, vol. 1, beginning on p. 117.

ט'תקצא

[ט"ו מרחשון, ה'תשכ"ט]

פשוט שמציאות הנברא היא במציאותו, ומקרא מלא בתורת אמת: בראשית ברא א' את השוה"א, ואדרבא בזה "כחו ויכולתו" (של זה "שמציאותו הוא מעצמותו") "לברוא יש כו'" (אגה"ק ס"כ קל, ע"ב. עיי"ש). ועייג"כ שער היחוה"א פ"ג "והנה זה פשוט שאור וזיו הזה ישנו ג"כ בגוף כו'" אלא ש"אין נופל עליו שם כו'". אלא (בל' הרמב"ם בתחלתו) מציאות זו היא (מתהווה בכל רגע) מאמיתת מציאותו, ועיין ד"ה מי כמוכה, תרכ"ט.

בנוגע להשגח"פ ובחירה – הרי אפ"ל שזהו בהשגח"פ שבמילי דשמיא (אגה"ק סכ"ה קמ, סע"ב) יהי' תלוי בבחירה ואכ"מ.

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