דירה בתחתונים (Dirah BeTachtonim, lit. "a dwelling in the lowest realms")[1] refers to the foundational concept in Chassidus that G-d desires a dwelling place specifically in the lowest of all worlds—our physical world. This idea emphasizes that the ultimate purpose of creation is not spiritual elevation away from the world, but rather the revelation of Divinity within the material realm.
Definition
The concept of a דירה בתחתונים is based on the Rabbinic statement that "the Holy One, blessed is He, desired to have an abode in the lower worlds."[2] Chassidic philosophy analyzes this statement to understand the ultimate purpose of existence.
The Ultimate Purpose
The purpose of סדר השתלשלות is not for the sake of the higher, spiritual worlds. For these higher realms, creation is considered a "descent" from the light of G-d's countenance. The ultimate purpose and G-d's deepest will is fulfilled specifically in this lowest world. The ultimate satisfaction for G-d comes when the סיטרא אחרא (the "other side") is subdued and the darkness of this world is transformed into light. This causes the Divine light of the אין סוף to shine in the place of darkness with an intensity greater than its effulgence in the higher worlds, an "excellence of light emerging from darkness."[3]
A Dwelling for G-d's Essence
The term "desire" (נתאוה) used in the Midrashic source indicates that this purpose is not bound by reason, but stems from an unexplainable desire rooted in G-d's very Essence. The dwelling (דירה) is for "Him" (לו), a reference to G-d's Essence, or עצמות. A home is a place where a person can be themselves without inhibition or social conformity. Similarly, a דירה for G-d is a place where He can be manifest "as He is," without any concealment or limitation. This ultimate revelation is possible specifically in the physical world, which, having no conscious relationship with G-dliness, is uniquely able to receive His very Essence.
The Lowest Realm
This world is described as the "lowest in degree" in terms of the concealment of G-d's light, a world of "doubled and redoubled darkness" that is full of קליפות and סיטרא אחרא which actively oppose G-d.[4] The fact that this world is a place of concealment and ego makes it a fitting home for G-d's Essence. The harmonization of these two opposites—G-d's transcendent Essence and the self-absorbed, physical realm—expresses the boundless truth of G-d and is the ultimate form of peace.
How the Dwelling is Made
The dwelling for G-d is not imported from the heavens but must be created from within the physical world itself, using its "locally sourced materials." This is accomplished through the performance of mitzvos. The word מצוה, meaning "commandment," also means "connection" (צוותא). Through the 613 מצוות, which are tangible deeds involving worldly materials[5], every aspect of earthly life is connected to G-d. This process involves taking the physical world (גשמיות) and permeating it with spirituality (רוחניות), thereby revealing its G-dly essence.
For the dwelling to be complete, it must not only be built but also illuminated with Divine Light. This is achieved through the proper כוונה (intent) of love (אהבה) and awe (יראה) for G-d during מצוה performance. The human struggle, conditioned by free choice and temptation, is therefore integral to these G-dly accomplishments.
Teachings of the Rebbeim
The Rebbe is quoted as saying: "The דירה בתחתונים must be fashioned within the תחתון, by the תחתון, and of the natural character of the תחתון."[6]
Chassidic texts present different nuances in explaining this concept. One approach, found in Likkutei Torah, explains that the goal is to draw the revelation of G-dliness found in the world of אצילות down into this lowest world of עשיה, making the lower world a dwelling like the higher worlds.[7] However, the explanation in Tanya Chapter 36 is understood to be more profound. It explains that the dwelling is for G-d's Essence (עצמות) itself, and the drawing down of Essence is a revelation that occurs specifically within the created physical existence (יש הנברא), a quality unique to the lowest world.[8]
The ultimate fulfillment of this purpose is the Messianic Era and the time of the Resurrection of the Dead.[9] With the coming of משיח, there will be a revelation of the "Singular Preexistent Intrinsic and Essential Being of Hashem Himself, blessed is He, here below," as the verse states, "The glory of Hashem will be revealed and all flesh together will see that the mouth of Hashem has spoken."[10]
References
- ↑ The concept is mentioned in multiple classical Midrashic sources, including Tanchuma (Vayikra 3; Nasso 16), Bereishis Rabbah 3, and Bamidbar Rabbah 13.
- ↑ Midrash Tanchuma, Naso, 16; Bechukosai, 3; Bamidbar Rabbah, 13:6. The Rebbe Rashab began the custom of adding the word יתברך, “Blessed be He,” after לו, in reference to G‑d. See The Basics of Chassidus, p. 452, Endnote 12.
- ↑ Tanya.
- ↑ Tanya.
- ↑ There are certain mitzvos, e.g., the love and fear of G‑d, which involve service within our hearts and souls. These, however, represent a distinct minority; the overwhelming proportion focus on deeds. Moreover, even the mitzvos which deal with thoughts and feelings must be fulfilled in a manner which affects our bodies. Our hearts must beat faster because of the love of G‑d, and the physical phenomena associated with fear must accompany our awe of Him (Sefer HaMaamarim 5697, p. 215 and sources cited there).
- ↑ See Toras Menachem, Sefer HaMaamarim Melukat, Vol. 2, p. 352.
- ↑ Likkutei Torah, on Shir HaShirim, the explanation of the discourse beginning with 'Yonasi' (My dove), Chapter 2, page 17, left column.
- ↑ Tanya Ch. 36 and the maamar Basi L'Gani 5711.
- ↑ Tanya, Ch, 37.
- ↑ Yeshayahu 40:5