ביאור ע״פ תורה צוה

1An explanation of [the verse] “The Torah [that Moshe] commanded [us]…”

2Now, the Written Torah is the level of Chochmah (wisdom), for “the Torah issues from supernal Chochmah.” And it is stated in Bereshis Rabbah, parshah 17: “Three are unripe fruits (novlos), etc.… the unripe fruit of the wisdom above is the Torah, etc.”

This means: the supernal Chochmah of Atzilus is “wise, but not with a knowable wisdom,” above comprehension, and it is called the level of “Ayin” (nothing), which is the level of utter self-nullification (bittul); for this reason the Infinite Light (Or Ein Sof) is enclothed, in a manner of closeness, specifically in Chochmah, as explained in Likkutei Amarim.

And what is drawn from the aforementioned level of supernal Chochmah to bring the letters of the Torah into being is only from the level of the back (achorayim) and the outer dimension (chitzoniyus) of Chochmah, which is “the unripe fruit of wisdom,” as will be explained.

(And see the discourse beginning “And all the people saw,” and in Iggeres HaKodesh, the discourse beginning “He wraps [Himself] in light.”) Now, the Oral Torah is the interpretation

and explanation of the Written Torah; for in the Written Torah all the mitzvos are not clearly spelled out, since it is drawn from the level of supernal Chochmah, which is above comprehension; only in the Oral Torah does it come to revelation, to explain all the details of the mitzvos. And therefore the Oral Torah is called the level of speech: “Malchus [is called] mouth,” etc.

However, what comes to revelation in the Oral Torah is only the level of the back and the outer dimension of the Written Torah, the level of a mere glimmer, which is the body of the mitzvos; but the inner dimension of the Written Torah, namely the cantillation marks, vowels, crowns and letters (taamim, nekudos, tagin, osiyos), does not come to revelation at all.

3And these are what are called “the hidden worlds that are not revealed,” for they do not come to revelation at all. And as is explained in Pri Etz Chaim, Shaar 16, chapter 1, about the Arizal, that he was sleeping

on Shabbos and his lips were moving, and when he awoke they asked him what he had learned, and he answered that if he were to expound for eighty consecutive years, day and night, he would not finish explaining what he had heard in those hours.

4That is, because he saw and grasped, in the inner dimension of the Torah, what cannot come to revelation at all in speech. And see what is written about this in the explanation that begins “To explain the matter of the Splitting of the Sea,” and in the explanation on “Va’eschanan.”

And this is [the word] “ve’asa” [and He came], which is in the language of the Targum, because what is drawn down is only the level of the back and a mere glimmer, which are myriads of contractions (tzimtzumim) to conceal the essence of Chochmah, which is called “kodesh” (holiness), so that only a mere external glimmer is drawn down.

5And this is [the meaning of] “And He came from myriads of holiness,” as [explained] above. And now it will be understood what is written, “And He shone forth to them from Se’ir,” which is said about the Written Torah, which is the level of supernal Chochmah, drawn from above Chochmah only by way of the level of hairs (se’aros).

For, as is known, the level of the supernal Chochmah of Atzilus is the beginning of revelation, which is the beginning of the chain of descent (hishtalshelus) to the level of Binah and the emotive attributes (middos) of Atzilus, down to the level of Malchus of Atzilus,

which is the source for bringing into being something from nothing — namely, the angels and souls of [the worlds of] Beriah, Yetzirah and Asiyah. And this is called the chain of cause and effect, as from Chochmah to Binah, which are comparable to one another.

6And likewise from Binah to the emotive attributes of Atzilus, and so on. And all this will be understood in greater detail through an analogy — [in the spirit of] “From my flesh I behold, etc.” — from the powers of the soul. For

we see that the emotions are born from the intellect, so that according to the measure of the intellect’s revelation, so will the emotions be. And therefore a small child, whose intellect is very small, has emotions that are also for small things, whereas an adult, whose intellect is great —

therefore his emotions are also for great things. Thus it emerges that the coming-into-being of the emotions is from the intellect, and [the intellect] is called the mochin of the emotions; and this is the level of cause and effect

(for they are close in measure to one another, that is, between them there is no real leap of level; and this is called hishtalshelus, like a chain (shalsheles) made of many rings, where the head of one is tied and joined to the end of the other. So too the emotions are at first included in the intellect and afterwards are drawn forth into revelation, and the intellect enclothes itself in them; so it emerges that the last level of the intellect is actually enclothed in the emotion).

Whereas the coming-into-being of the intellect from what is above intellect is not in the manner described above; for the power of intellect in the soul, from which revelation in [particular] concepts is drawn forth, is not grasped at all — what it is — and it is above the essence of intellect.

And therefore the fact that intellect comes into being from it is called “something from nothing,” that is, a new coming-into-being, and not merely in the manner of cause and effect.

7And see what is written in the discourse beginning “Who can count the dust of Yaakov,” in the explanation of “I created him, I formed him, etc.” And even more so is it in the analogue above: for from Chochmah onward is the level of the chain of cause and effect mentioned in the books [of Kabbalah].

But the coming-into-being of Chochmah from what is above Chochmah is not by way of cause and effect, but only [as] something from nothing, as it is written, “And Chochmah is found from Ayin (nothing),” for what is above Chochmah is not of the essence of Chochmah at all.

8And it is called “hidden Chochmah” (Chochmah Stima’ah), meaning that it is not grasped at all; and this is the meaning of “Be silent — thus it arose in thought.” And the matter is not, G‑d forbid, that there is no reason for it, for if so it should have said, “thus it arose in will.”

Rather, the level of “thought” is the level of hidden Chochmah, a concealed reason that cannot be grasped, so that it seems as though it were will without reason

(and see what is written about this in the explanation on “For over all the glory there shall be a canopy,” and on “If in My statutes,” and in the explanation on “These are the journeys, etc.… And Moshe wrote, etc.,” and in Parshas Va’eschanan, the discourse beginning “The matter of the Shema”). And it is called Chochmah because it is the source of Chochmah.

However, the coming-into-being of Chochmah from the level of hidden Chochmah is not by way of cause and effect, but [by] a leap of level. And this is what is said in Etz Chaim and in the Idra Zuta (292a): “Abba and Imma are included in the mazal and depend on it, etc.,”

that is, Abba and Imma draw nourishment from the level of the hairs of the configurations of the beard (tikkunei dikna), which are drawn from the hidden brain (mocha stima’ah) — just as, by way of analogy, below: although the hair is drawn from the brain,

nevertheless it is only the surplus of the brain and is not comparable to the essence of the brain; for if the membrane of the brain is pierced, [the animal] is treifah, since life depends on it, whereas the hairs can be shorn off entirely without any pain.

So too, by way of analogy, the drawing-forth and coming-into-being of the Chochmah of Atzilus from hidden Chochmah is likened to the level of hairs, which is a leap of level, and not like cause and effect, where the essence and substance of the cause is enclothed in the effect, as [explained] above in the analogy of the chain.

9Now, the meaning of the hairs is also known: they are the Thirteen Attributes [of Mercy], and “Notzer chesed” (He preserves kindness), etc. And the matter is that there are [the categories of] inanimate, vegetative, animal and speaking.

And within the speaking [being] as well, the inanimate, vegetative and animal are included: for the bones are the level of the inanimate and the hairs the level of the vegetative, etc.

And likewise there are also a spiritual inanimate, vegetative, animal and speaking in the powers of the speaking soul: the letters are the level of the inanimate, and the emotive attributes are the level of

the vegetative, for they have growth — at first the arousal is small and afterwards it grows; and the intellect is the level of the animal, as it is written, “Wisdom gives life”; and the source of the intellect, which is the level of hidden Chochmah, is the level of the speaking,

for the root of the coming-into-being of speech, which is the letters, is taken from the primordial [stage] of the intellect in the soul, which is above the revealed intellect, as mentioned in the discourse beginning “And David made a name.” (And though the letters are the level of the inanimate, [nevertheless] “their end is embedded in their beginning,” etc.)

Now, within the level of the speaking itself, which is hidden Chochmah, four levels are also included, as above in the analogy of the speaking soul, which is comprised of four levels,

and likewise the body of the speaking human being is comprised of four levels. And the level of the emotive attributes of hidden Chochmah is called “vegetative,” and therefore it is called “hairs,” which are the vegetative level in the body.

Now, in the physical analogy it is understood that the inanimate and the vegetative are close to one another, and are separated in measure from the level of the animal, which has a vital soul, and all the more so from the level of the speaking, etc.

And just as in the human body, too, the hairs, which are the vegetative level, are not comparable to the limbs of the body in which the vital and intellectual soul is enclothed, such as the heart and brain, and not even to the other limbs,

so the level of the attributes and “Notzer chesed” is not comparable to the essence of hidden Chochmah; and therefore they are likened to hairs, which are the vegetative level included in the speaking, etc.,

which is not comparable even to the vital soul in the speaking [being], and all the more so to the intellectual soul. And these very hairs are the source and root of the coming-into-being of the Chochmah of Atzilus; and if so, this is not the level of a chain of cause and effect, but a leap of level.

10And this is what is said at the Giving of the Torah: “And He shone forth to them from Se’ir.” The meaning of “Se’ir” is se’ar yud (the hair of yud), for the Torah, which is the Chochmah of Atzilus, is drawn from the level of hidden Chochmah through hairs alone.

Now, the hair is the level of vav, and the light within the hair is the level of yud, as it is known that the hair is hollow and within it is enclothed nourishment from the brain

(and see about this in Likkutei Torah, at the beginning of Parshas Toldos, which the Ramaz cites on Parshas Emor, page 94). And the reason it is called yud is that, as is known, there are the levels of tens, hundreds, thousands and myriads.

Now, the thousands and myriads are in Arich Anpin, and sometimes also the hundreds, as mentioned in the maamar on “One hundred and twenty and seven years” of “the years of the life of Sarah.”

But what can be enclothed in the hair is only the level of tens, which is the level of yud alone (this needs examination; see below).

And this is the meaning of what our Sages, of blessed memory, said: “The unripe fruit of the wisdom above is Torah.” “The wisdom above” means the hidden Chochmah of Arich Anpin, which is called “wise, but not with a knowable wisdom,” as is known; and the Torah, which is the Chochmah of Atzilus, is drawn from hidden Chochmah only from the level of its unripe fruit,

that is, the level of hairs alone; and this is [the meaning of] “And He shone forth to them from Se’ir,” as above. (And above it was explained that the unripe fruit of wisdom is the level of the back of Abba; and one may say that it is all one, according to what the Ramaz writes on Parshas Emor

(page 94 there), that the existence of Abba is from the inner light in the beard, which is above the hairs themselves; see there. And see in Pri Etz Chaim, Shaar HaKerias Shema, chapter 15, that the inner dimension of Abba, etc.

If so, the level of “the unripe fruit of the wisdom above,” namely the level of the back of Abba, etc., is not far from the level of the hairs of the beard, etc. And understand [this].

112. And afterwards it says, “And He came from myriads of holiness; from His right hand, a fiery law for them.” And this is so that there be a drawing-down from the Written Torah to the Oral Torah,

which is through the level of fire, “compressed by fire.” And the meaning of “ve’asa” [and He came] is the level of the coming-into-being of the letters of the Written Torah, which is through “compressed by fire,” etc.

12And the matter will be understood by way of analogy from what we see in the nature of the intellect in a person: when a person conceives some new idea that occurs to him in his mind, no letters at all are yet sensed in it;

but as soon as he contemplates it in the mind of Binah, the level of letters will be found in that intellect and idea — the letters are actually sensed. And one must understand from where the letters came to be and were born in the intellect.

But the matter is that in truth the letters were already included in the intellect at first as well, only they were not discernible as an entity in their own right; and afterwards, in the mind of Binah, they came to revelation so as to be sensed as well.

13And the analogy for this: water, too, is composed of the four elements, and if so there is also actual earth included in the water.

Yet it is not discernible or sensed at all that there is earth there; rather, it is as if there were only water alone. But through cooking, when the water is boiled over fire, the particles of earth separate and become discernible and sensed.

14Now, the earth is the level of the letters included in the intellect, which is called water; and through “compressed by fire,” which is the level of the five Gevuros, the existence of the letters comes into actual revelation. Only, there must also be a sweetening of the Gevuros, so that it not be a complete contraction. And this is [the meaning of] “which congealed by wind,” etc.

15Now, from the letters of the Written Torah [teaching] is drawn into the Oral Torah; for example, the chapter HaSho’el in Tractate Bava Metzia is derived from the vav of “And if a man borrows,” etc. — the vav adds to the preceding matter; whereas the cantillation marks, vowels and crowns did not come to revelation in the Oral Torah.

And this is what is said, “And He came, etc., from His right hand, fire, etc.”: that is, the coming-into-being of the letters of the Written Torah through “compressed by fire,” and from this the Oral Torah is drawn forth.

16And see what is written in the discourse beginning “And you shall make a tzitz,” on “and you shall engrave upon it engravings of a signet.” And through this will be understood what is written, “and her pitcher (kadah) on her shoulder,” and afterwards it is written, “and she lowered her pitcher onto her hand”: for the meaning of “kadah” is the twenty-four (kaf-dalet) books of the Torah; and since “the unripe fruit of the wisdom above is Torah,” that is, from the level of hairs,

therefore it is said, “and her pitcher on her shoulder,” which is the level of the back: for only from the level of the back and the unripe fruit of the wisdom above were the twenty-four books of the Torah drawn — like the analogy of the nullity of a single pitcher compared to the sea or the spring.

17And this is what is said about Moshe our teacher, peace be upon him: “But My face shall not be seen,” etc. However, in order that there be a further drawing-down from the Written Torah to the level of the Oral Torah — which is only a small glimmer of the level of the Written Torah, since it is an interpretation only of the essential mitzvos in the Written Torah,

but the cantillation marks, vowels, crowns and letters of the Written Torah, each and every one of which alludes to myriads upon myriads of worlds, do not come to revelation at all.

Only Rabbi Akiva would expound upon each and every thorn [of the letters] heaps upon heaps of laws, etc. (and see Menachos 29b);

but in the Oral Torah the cantillation marks, vowels, crowns and letters of the Written Torah do not come to revelation at all. (And what was explained above, that the Oral Torah is built from the level of the letters of the Written Torah, refers only to the plain meaning enclothed in the words and letters, and to extra or missing letters, as in “the vav adds,” etc.;

but the reason for the shape of the letters — why the vav has this shape, and what it alludes to — has not come to revelation in the Oral Torah) — only the interpretation alone, which is but a mere glimmer of the Written Torah.

And this is [the meaning of] “And the servant said, ‘Let me sip, please, a little water from your pitcher’”: for the servant is the level of Malchus, the level of the Oral Torah; and therefore he is called “his servant, the elder of his house” — [the house] of the level of supernal Chochmah, the Written Torah — “who ruled over all that he had,”

that is, the whole chain of descent of [the worlds of] Beriah, Yetzirah and Asiyah, which is drawn from the level of the servant, as it is written, “Your kingship is a kingship over all worlds.” And this is [the meaning of] “Let me sip, please, a little water from your pitcher”: that the revelation in the Oral Torah, which is drawn into it from the water of the twenty-four books of the Torah, is

only a little water from this pitcher, for only a mere glimmer is drawn into revelation in the Oral Torah, and not all the water in the pitcher of the Written Torah,

since the cantillation marks, vowels, crowns and letters did not come into revelation, as above. And this is [the meaning of] “And she hurried and lowered her pitcher onto her hand”: for this drawing-down is possible only by her lowering the pitcher onto her hand,

that is, that Chochmah be enclothed in the level of the emotive attributes, which are called “hands”; for then the flow can afterwards come down to the level of Malchus, which is the level of the Oral Torah, which receives specifically from the level of the hands.

(And perhaps this is the meaning of “kadkod” (ruby): two levels of kad (pitcher), namely the level of the pitcher on her shoulder and the pitcher on her hand.)

183. Now, it was explained above that the Written Torah and the Oral Torah are called groom and bride, and all the above is the level of kiddushin and erusin (betrothal).

Just as kiddushin is only the giving of a betrothal ring, for example, which is a small thing, so the aforementioned drawing-down from the Written Torah,

which is only a mere glimmer of it — “a little water from your pitcher” — drawn to the Oral Torah, is called kiddushin. But on Shemini Atzeres, when Simchas Torah is made, is the level of the union that follows the marriage (nisuin).

19And this is why we say “He causes the rain to fall”: the drawing-down of the drop of mayin duchrin (the masculine waters), as our Sages, of blessed memory, said concerning rain, “once the groom goes out to meet the bride,” as the Aruch explains.

However, before this union there must be a chuppah (canopy), which is the ascent of both of them, the Written Torah and the Oral Torah, into the level of the light that encompasses all worlds (sovev kol almin), before which wisdom and action are equal

(and see the Zohar, Bereishis, page 8a, in the commentary of the Ramaz there: “And the secret of the chuppah,” etc., “and it seems to my humble opinion,” etc.; see there. And see what is written in the explanation on “For over all the glory there shall be a canopy”).

And this is what we say on the festivals: “And bestow upon us (vehasi’enu),” etc. Then, through this, there can afterwards be this union, which is an actual inward drawing-down and not a mere glimmer like the kiddushin mentioned above.

And the matter is that the level of the union, by way of analogy, is a drawing-down that is above the level of “the unripe fruit of the wisdom above,” but rather from the level of the wisdom above itself, that is, from its essence and being.

For it was explained above that what is called “novlos” is so because the coming-into-being of the Chochmah of Atzilus, called Torah, from hidden Chochmah, called “the wisdom above,” is by way of a great leap, from the level of hairs alone

and not from the essence and substance of hidden Chochmah — just as, by way of analogy, in a person, intellect relative to the power of intellect is something from nothing, for the essence of the power of intellect is not revealed or drawn at all into the revealed intellect; and [it is] not

like intellect relative to the emotions, where the essence of the intellect is enclothed in the emotions, as above. However, the drawing-forth of the drop from the father, which is also drawn from the brain, as is known —

although it is physical, nevertheless there is enclothed in it [something] of the essence and substance of the power of the brain, and not a mere glimmer; for from it a child is born, with intellect and emotions, who will resemble the father, and he has in him the actual essence of the power of intellect

as in the father, and not a mere glimmer as in the revelation of a particular idea; as is explained in Iggeres HaKodesh, near its end: “And moreover, for speech, etc., and the drop that was drawn, etc.”; see there.

20And so will the analogue above be understood: the level of “the unripe fruit of the wisdom above” is, by way of analogy, like the revelation of intellect from the source of intellect, which is only a glimmer;

and from this [a glimmer] is drawn into the Written Torah, and afterwards a glimmer of this is drawn into the Oral Torah, as above; and this is called kiddushin, a drawing-down from the level of supernal Chochmah, which is called “kodesh” (holiness), as it is written, “And He came from myriads of holiness.”

But in the level of the union of groom and bride, the drop — the root of its root is from the source and essence of hidden Chochmah, and not from the level of the unripe fruit alone.

21And as is written in Etz Chaim, Shaar HaNesirah, at the end of chapter 3: “And so too this supernal brain of Arich Anpin, etc., and afterwards Abba and Imma take the drop, etc.”;

see there. Except that, at first glance, this is not understood: since the coming-into-being of the Written Torah, which is called the groom, is only from the level of the unripe fruit of the wisdom above, if so, how can one say that the union is drawn from the inner dimension of hidden Chochmah?

But the matter is that this is the meaning of the chuppah that must precede the union, which is the level of the light that encompasses all worlds, the level of Keser, which is above Chochmah; and then, through this, a revelation from the inner dimension of the hidden brain (mocha stima’ah) is drawn into the Written Torah, which is called the groom, and from it to the Oral Torah.

And therefore the seven days of the festival precede Shemini Atzeres; they are, by way of analogy, the seven days of feasting after the chuppah, and encompassing lights are drawn down from the level of the light that encompasses all worlds.

And also the lulav and its species are the drawing-down of Daas; for a minor does not beget, and the drop is drawn specifically from the level of Daas, as it is written, “And Adam knew,” etc.

And then, through this, there can afterwards be the union on Shemini Atzeres, which is an actual inward drawing-down and not the level of the unripe fruit alone; and therefore it is Simchas Torah, for the Torah itself rejoices in this revelation, etc.

224. And this is the meaning of “He causes the rain to fall,” which we begin to say on Shemini Atzeres: for the flow of rain upon the earth is like the analogy of the drawing-forth of

the drop; for just as from the drop a child is born, so the rain “waters the earth and makes it give birth,” etc. And also, just as the rain is drawn down drop by drop — and that is through their descending with Gevurah (might), from which comes the division [into drops] —

therefore the rain is likened to hairs, as it is written, “like showers (se’irim) upon the grass”; for so too the hairs of the head, each one [has] its own follicle, as stated in the Gemara. And although the level of the drawing-down of the drop of the masculine waters mentioned above

is drawn from the level of the inner dimension of the wisdom above, which is above the level of the unripe fruit and the hairs, nevertheless it is drawn and descends by way of the level of the hairs — the mazal, “Notzer” and “Venakeh” — only that its root is above the chain of descent, as is written elsewhere on “And the Netzach,” etc.

(And see Zohar III, Naso (134a): “On this mazal [all] depend”; and see what the Ramaz writes on Parshas Bo (40b, at the bottom), that the mazal “Notzer chesed,” etc., and within its inner dimension, etc.; and see what is written about this in the explanation on “I will greatly rejoice,” etc.)

And furthermore, just as the rains descend with Gevurah, so too the aforementioned drawing-down, “compressed by fire,” etc., is the level of the Gevurah of Atik Yomin, which is enclothed in the hidden brain.

And furthermore, just as in the formation of rain, “a mist rises from the earth” and becomes thick cloud and cloud, and in it the rain descends

(see Bereishis Rabbah, parshah 13, and Sukkah 12a, in Tosafos), so the arousal from below and teshuvah ascend higher and higher, to the level of “He made darkness His hiding place,” and from there it is drawn down to become “He causes the rain to fall,” the drawing-down of the drop, etc.

One may also explain the analogy of “and a mist rose” in another way: that is, by way of analogy, at first the vapors were very fine, and afterwards they become coarse and turn into thick cloud and cloud to bring down rain; so too the aforementioned drawing-down of the drop from the brain becomes physical, etc.

And for all the reasons above, this drawing-down is called the level of “He causes the rain to fall.” (And the meaning of “He causes the wind to blow and the rain to fall” will be understood along the lines of what is written in Parshas Mikeitz, at the end of the discourse beginning “The Chanukah lamp, etc., [with] the mezuzah on the right,” etc.:

“However, the light of the Torah does not rise to be called light except through the lamp of a mitzvah, etc.; the air around the light, etc., causes the light to shine,” etc. And “air” is the level of wind (ruach); see there. And see in Zohar HaRakia, in the commentary on Zohar I, Parshas Bereishis)

(15a): “Its air was not known at all, until, etc., one hidden supernal point shone forth”; see there.

And this is the meaning: that for there to be “He causes the rain to fall” — the drawing-down of the Torah from the hidden brain — is through “He causes the wind to blow,” “the air that is upon the membrane,” etc.,

in which is the Daas of Atik. And see the Idra of Naso (134b); and see Likkutei Torah, at the end of Parshas Bereishis, on “My spirit shall not contend,” etc.; and Zohar I (37b, at the bottom; 58a), and Zohar HaRakia there, and Zohar II (178b, at the bottom).

But through the Torah and mitzvos — “It is a tree of life,” etc. — [comes] “He causes the wind to blow.” And see what is written on “And He came from myriads of holiness.”

And this is [the meaning of] “Do not read ‘your children’ (banayich) but ‘your builders’ (bonayich)”: for Israel build and draw down the Oral Torah from the level of the Written Torah; and they have this power because they are “your builders,” since their root, too, is from the level of a bodily union,

which is the drop drawn from the inner dimension of the brain, as our Sages, of blessed memory, said, “Israel arose in thought”; and it was already explained above what “in thought” means. Therefore it is in their power to draw down this flow from the level of the inner dimension of hidden Chochmah into the Written Torah and the Oral Torah, as above.

23And this is [the meaning of] “The Torah that Moshe commanded us is the heritage (morashah) of the congregation of Yaakov.” Now, “morashah” is also an expression of inheritance (yerushah). And the matter is that there is a level of souls who are called “children of the Omnipresent.”

And this is the level of Yisrael, the level of “for you have striven (sarisa),” etc. And there are souls that are called “servant,” and this is the level of “Yaakov My servant.”

And this is the meaning of “a son is his father’s leg”: for he is truly nullified, like the nullification of the foot relative to the head, and has no other will at all. And the meaning of “a son is [his father’s] leg” is Netzach, Hod and Yesod of Abba and Imma, [which are] the mochin of Z’eir Anpin, etc.

24Now, just as the foot carries the head, by way of analogy, so it is in the power of the level of Yisrael to draw down the aforementioned union, so that from betrothal there be marriage, etc. And see what was written above about this.

But the souls that are called Yaakov receive this union by way of inheritance: for since this flow is drawn into the level of Malchus, the Oral Torah, the souls of [the worlds of] Beriah, Yetzirah and Asiyah, which are called “servant,” also receive [it], so that the light of G‑d be absorbed and drawn into each one, in the inner dimension of the heart. And see what is written elsewhere on

“For he blesses the offering, and afterwards the invited ones eat,” etc. And therefore the joy on Simchas Torah is great in all Israel, from the greatest of them to the least, etc.

(Gloss: And according to this will also be understood what Abba Binyamin said, “…over my prayer, that it be close to my bed”; and it is explained in Rashi’s commentary that he did not want even to study before prayer, but to pray immediately; and Tosafos, in the first chapter of Berachos)

(page 5b) [write]: “I do not know from where he derives that it is forbidden to study beforehand.” But in truth this is not because of a prohibition,

but because the level of engaging in Torah after prayer is higher than Torah before prayer, if the time for prayer has already arrived.

And the matter is that although it was explained that the union is on Shemini Atzeres, that is in a general way, for all the festivals are general [channels] for the whole year, as is written elsewhere.

But in a particular way, it is known from Pri Etz Chaim that in the prayer of every day there is the level of the union of Z’eir Anpin and Nukva, which are the levels of the Written Torah and the Oral Torah;

and this is through first [reaching] the level of “with all your might” in the Shema, which is what arouses the level of the revelation of the supernal chuppah, as is written on the verse “For over all the glory there shall be a canopy (chuppah)”; and this union is renewed every day,

for every day a person becomes a new creature, and there must be an elevation of the feminine waters (mayin nukvin) from the refinements of kelipas nogah through “your might,” the “fiery sparks” of [the Name] Sag, etc. And see what is written on “And these are the names of the children of Israel,” on the matter of the clarification of the halachah, and on “There are sixty queens,” etc.

And therefore, if the time for prayer has arrived and he does not pray and draw down the chuppah and the union, then the Torah that he studies is only from the level of “the unripe fruit of the wisdom above,” which is drawn into the Written Torah on its own account, and from it to the Oral Torah, in the manner of kiddushin alone.

But when he has first [said] the Shema and prayed, and the union has been effected, then in the Torah study afterwards there is, and there is drawn down in it, a revelation of the wisdom above itself, and not only the unripe fruit.

25And this is the meaning of “one who engages in Torah lishmah (for its sake)”: that is, for the sake of the Torah itself — “blessing over the Torah first” — and as is written elsewhere on “For your voice is sweet,” etc.:

for then there is the pleasantness and sweetness of the revelation of the supernal delight enclothed in the wisdom above, as is known. And see what is written on “Va’eschanan,” etc.; and from what is written there, “lishmah” will be understood with additional explanation.

265. And according to this will be understood the matter of the passage of Eliezer, the servant of Avraham, in which it is said, “And the servant said, ‘Let me sip, please, a little water from your pitcher’”: that this flow be drawn even to the level of the souls who come from the side of the servant

(and see Ra’aya Mehemna, Parshas Pinchas (page 215a, at the bottom), and the commentary of the Ramaz there; and see Zohar I, Vayeshev (181b)).

And above, “servant” was explained as the Oral Torah — and there are several facets, etc. And it needs to be understood why all this is said in connection with Rivkah, and what Rivkah has to do with this.

But the matter is that our Sages, of blessed memory, said that in the time to come they will say to Yitzchak, “For you are our father,” “for Avraham did not know us.”

27And the matter is that Avraham is Chesed, and his root is from the Chesed of Atik Yomin; and Yitzchak is the level of Gevurah, and his root is from the Gevurah of Atik Yomin. And in the time to come the Gevuros will be higher, like the superiority of gold over silver, and as [it is said], “the Levites will be kohanim,” as is written in Likkutei Torah and in Likkutei Amarim.

28And the reason for all this is that “Yitzchak” is an expression of laughter (tzechok), as it is written, “Elokim has made laughter for me,” etc.

The meaning of laughter is the level of the delight born of something novel and wondrous; by way of analogy, when they make sport of a kinigi, which is a fight between two beasts,

so that the king may laugh. So the level of the refinements of the 288 [sparks]: when “darkness is transformed into light and bitterness into sweetness,” there will come from this the level of laughter before Him, may He be blessed, because it is something novel that the evil of kelipas nogah be transformed to good and rise to the level of holiness.

29And this is [the meaning of] “Elokim has made laughter for me”: for specifically from the level of the Name Elokim, which conceals, the laughter is drawn, when the darkness and this concealment are transformed, etc.

And this is [why] “has made laughter for me” is in the past tense, [while] “whoever hears will laugh at me” is in the future tense: for the refinements are during the six thousand years that the world exists,

and this is the past tense; but the revelation of the delight from this is in the time to come, when all the refinements are completed, and this is the future tense.

30Now, the matter of the refinement of the 288 sparks mentioned above is called the elevation of the feminine waters (mayin nukvin), and every elevation is specifically through the level of the Gevuros of returning light (or chozer),

like the matter of baalei teshuvah [who are] “of greater strength,” which is through the cry of the heart, with all the heart and soul and might; and like Rabbi Eliezer ben Durdaya, whose soul departed in weeping, and our Sages, of blessed memory, said, “There is one who acquires his world in a single hour”;

and this is the level of returning light (whereas the level of Avraham is “old, coming with days,” from level to level, as mentioned in the Zohar on this verse),

until it rises to the level of the Gevurah of Atik, the source of all the Gevuros, which is what is enclothed in the hidden brain, and it is above the level of the hidden brain;

for the level of Atik Yomin is the lowest level in the Emanator, etc., only it enclothes itself and descends into the hidden brain in order to be the root of the emanated [levels], etc.

Now, Avraham is the level of “ever mah” (the limb of mah), which is the level of drawing down the revelation of G‑dliness from above to below, in the manner of direct light (or yashar),

like the level of the completely righteous — “a tzaddik,” who bestows and draws down from above to below; and this is the level of Chesed. And now, in the time of exile, when not all of kelipas nogah has yet been refined, the main service is specifically in drawing down G‑dliness, and therefore the “return” (shov) must be greater than the “running” (ratzo).

31As it is written, “He formed it to be inhabited.” That is, from the level of the Gevuros there is a root of nourishment for the external forces more than from the level of the Chasadim, as the known saying goes, “the head of Esav [rests] in the bosom of Yitzchak.” And therefore our Sages, of blessed memory, said, “‘And you shall choose life’ — this is a craft,” and “against your will you live,” to draw the light down below specifically.

32And this is why now the kohanim are the main ones and the Levites are secondary to them, as it is written, “They are given to Aharon”: for the “return” (shov) is the main thing.

But in the time to come, when all the refinements are refined and the whole world is purified, and “He will swallow up death forever,” and “there is no adversary and no mishap,” etc.,

then, on the contrary, the Gevuros will be more exalted than the level of the Chasadim, for the reason mentioned above: that the main laughter and supernal delight is specifically from the level of the refinements of the 288 [sparks], in the transformation of the attributes of the animal soul, which is the level of the elevation of the feminine waters, and this is the novel thing. And see what is written on the matter of “Zion shall be redeemed through justice.”

And therefore the Levites will be kohanim, and they will say to Yitzchak, “For you are our father”: the level of the Gevuros of returning light, which is the level of baalei teshuvah — this is what brings about the main supernal delight, etc.,

like the matter of “a woman shall court a man” — “a woman of valor is the crown of her husband.” (And see what is written in Parshas Toldos on “These are the generations of Yitzchak.”) And this is what our Sages, of blessed memory, said: “If they do teshuvah, they are redeemed,” for one depends on the other.

Now, Yitzchak and Rivkah are one level, for their root is in the Gevurah of Atik Yomin; only, Yitzchak is the level of [the Name] Mah and Rivkah is the level of [the Name] Ban; and it is known that all revelation is from the level of the Name Ban, which is the level of Malchus, which is the level of revelation.

Therefore it is said of Rivkah, “And she went down to the spring,” to be enclothed in the hidden brain; and therefore the servant said to her, “Let me sip,” and “she lowered her pitcher onto her hand,” etc., as explained above.

And also “I will draw for your camels,” to pour out blessing below as well; see Zohar I, Vayeshev (181b, at the bottom), and in Mikdash Melech there; and see what is written elsewhere on the meaning of “G‑d Most High, who bestows (gomel) good kindnesses.”

And elsewhere it is explained that Yitzchak and Rivkah, who are Mah and Ban, are the Written Torah and the Oral Torah; and this was the purpose of Eliezer’s mission: to refine and draw down this union.

And therefore our Sages, of blessed memory, said in Bereishis Rabbah, Chayei Sarah, parshah 60: “Rabbi Acha said: The conversation of the servants of the patriarchs is finer than the Torah of the children”; for the Torah of the children now is only from the level of betrothal, “the unripe fruit of wisdom,” etc.,

but the conversation of the servants of the patriarchs brought about the drawing-down of the level of the actual union, which is the level of marriage and the inner dimension, etc.

33And now too, one may say [that there is] this level: for Tishrei is called “the month of the mighty ones (eisanim),” in which the patriarchs were born; and through the teshuvah of the Ten Days of Repentance, the souls of Israel are called at least “servants of the patriarchs,”

as the saying [goes], “whether as children or as servants.” And also, there is a level of servant that is higher than the level of a minister, as Rabbi Chanina ben Dosa was called “like a servant before the king,” etc. And prayer is called “conversation” (sichah), as it is written, “A prayer of the poor man…, [when] he pours out his conversation,”

and this is the meaning of “And Yitzchak went out to converse (lasuach)”; and see what is written in the discourse beginning “Therefore the rulers say,” regarding “the city of Sichon.” And it was already explained that through the prayer of the Ten Days of Repentance, the level of marriage and union is afterwards drawn down on Simchas Torah; if so, “the conversation” and prayer “of the servants of the patriarchs is finer” —

that is, even of the level of “as servants”: that we break our hearts in the Ten Days of Repentance and pour out conversation before G‑d — than “the Torah of the children,” which is only the level of the unripe fruit of wisdom; and therefore they were given only by allusion.

But through conversation and prayer in the Ten Days of Repentance, we draw down the level of the essence of the wisdom above; and therefore his passage is repeated and comes with much elaboration, to indicate a revelation and drawing-down from the essence of the wisdom above.