Likkutei Torah · Parshas Bamidbar · Maamar 20
ביאור ע״פ ואהיה אצלו אמון
An explanation of “And I was with Him as a nursling (amon)”
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The big idea
The Counting of the Omer is “nursing” intellect: the sweetening of the Gevuros, which transforms the animal soul’s will and emotions until they can receive the Torah. The Torah’s inner dimension is G‑d’s supernal delight, higher than His will; it was revealed at Sinai and is drawn down every day when a person turns ani (I) into ayin (nothing) in the Shema.
The maamar in brief
The maamar explains the Torah’s words about itself in Proverbs 8:30–31. “A nursling” is the Counting of the Omer, the mochin of nursing, in which the Gevuros are sweetened as blood becomes milk. Subduing and transforming the animal soul’s will and emotions makes them “very good,” stronger than the G‑dly soul’s, for emotions are rooted above intellect; this is also why teshuvah reaches so high. From the seventh day of Pesach, the forty-four days grow the attributes into a vessel for the Torah on Shavuos. “A delight” is explained through David, who called G‑d’s statutes “songs”: as the supernal will they are one song, yet worth endless joy, since one “hair” of that will creates all worlds. He was punished, for the will is only the Torah’s outer side; its inner side is the supernal delight, unique in each mitzvah. This delight shone at Sinai, “face to face,” after Israel turned their faces through the seven weeks, and the self-sacrifice of the Shema draws it down daily. Even a soul in the state of “back” brings laughter above, and the two “lions” of tevel are souls whose arousal from below draws down supernal delight.
Outline
- The Omer as nursing: the sweetening of the GevurosThe Counting of the Omer is the mochin of nursing and the sweetening of the Gevuros, brought about above by a person’s subduing and transforming himself below, like the rope of Yaakov. As blood becomes milk, Gevuros become Chasadim; the animal soul’s will turned to G‑d becomes “very good,” the inner meaning of teshuvah.¶1–3
- Why transformed emotions are strongerThe animal soul’s emotions are mightier, rooted in the lion and the ox of the Chariot, for even in Tikkun the emotions, Z’eir Anpin, are attached to Atika, above intellect; the refined attributes of Tohu are mightier still. The Chasadim are what sweeten them.¶4–5
- Pesach, the Omer and ShavuosThe five Chasadim are the five days before the seventh day of Pesach, in Atzilus; the first day is intellect, with the complete Hallel; the seventh is the birth of souls in Beriah. The seven weeks grow the seven attributes, each including all seven, into a broad vessel for the Torah, “a nursling.”¶6–8
- Delight, the source of all powersSection 2 introduces “a delight” through David’s “songs.” Delight is the greatest power of the soul; the Infinite Light is the source of delights, revealed in Chochmah only through great contraction, like hair drawn from the skull, Keser (Gulgalta), while the supernal delight within it is above Keser.¶9–13
- Will and delight in the mitzvosKeser is the 620 pillars of light, the supernal will in the mitzvos; the will is the outer covering (Gulgalta) of the inner delight (Atika), as a merchant’s will serves his pleasure in profit. Chochmah receives only a “hair” of the will, yet the will is worth endless joy, for one hair of it brings all the worlds into being.¶14–16
- Why David was punishedDavid praised the statutes as songs because they are the supernal will, above even Gan Eden; but he was punished, for he should have praised their inner dimension, the supernal delight, in which each mitzvah has a delight of its own and is not one song.¶17–18
- Face to face, and “a delight day by day”At Sinai the inner delight was revealed “face to face,” because Israel turned their faces during the seven weeks. Today the self-sacrifice of the Shema turns ani into ayin and draws down the supernal Ayin, the delight of Atika, every day.¶19–20
- “Playing before Him at all times”Section 3: there are two times, face to face, when the right hand embraces, and back to back, when the Chasadim are hidden. Even in the state of “back” a Jew can give himself over in the Shema and bring about laughter above; sechok equals twice “light,” “the source of life” and Or Ein Sof.¶21–23
- “Playing in tevel artzo”Tevel is twice aryeh: the lions of the Chayos and of the Ofanim, and in Israel the souls of Yetzirah and Asiyah. Their arousal from below draws down the supernal laughter and delight, the root of the lofty drawing down described in Etz Chaim.¶24
Key concepts
- The mochin of nursingמוחין דיניקה
- The stage after “birth” in which the attributes grow, as an infant grows by nursing. The maamar identifies it with the Counting of the Omer, when blood (Gevuros) turns into milk (Chasadim).
- The sweetening of the Gevurosמיתוק הגבורות
- Not removing the forces of severity but transforming them, like a sour food sweetened into a delicacy. It is brought about above through a person’s subduing and transforming of his own animal soul.
- Subduing and transformingאתכפיא ואתהפכא
- Iskafya is overpowering the sitra achra; is’hapcha is turning its darkness into light. Both are the sweetening of the Gevuros in a person’s service.
- The supernal will (Gulgalta)רצון העליון / גלגלתא
- Keser as G‑d’s will in the mitzvos, the “skull” that covers the inner delight. From a single “hair” of it come Chochmah and all the worlds.
- The supernal delight (Atika)תענוג העליון / עתיקא
- The inner dimension of the will and of the Torah, the source of delights, called Ayin. It was revealed at Sinai and is drawn down through self-nullification.
- Ani into ayinאני – אין
- The same letters: turning one’s “I” into “nothing,” the nullification of yesh, above all in the self-sacrifice of the Shema, which draws down the supernal delight.
- Face to face and backפנים בפנים / אחוריים
- The changing states of Malchus and of the souls: facing G‑d with one’s inner self, or only with one’s back. Both are called “playing.”
- Laughterשחוק
- The revelation of delight. In gematria sechok equals twice or (light), mekor chaim (the source of life) and Or Ein Sof.
The Omer as nursing: the sweetening of the Gevuros ¶1–3
An explanation of [the verse] “And I was with Him as a nursling (amon).”
The heading announces an explanation of Proverbs 8:30, where the Torah, speaking as wisdom, says that it was with G‑d “as a nursling,” “a delight day by day,” “playing before Him at all times.” The maamar works through these phrases in turn and ties them to the Counting of the Omer and to Shavuos.
The title names the verse the whole maamar explains: the Torah’s words about itself in Proverbs 8:30.
Marei mekomos
- 1ביאור ע״פ ואהי׳ אצלו אמון · הנחה אחרת במאמרי אדה״ז כתובים-א ע׳ רו. וראה במאמרי אדה״א במדבר ע׳ תפב שמיוסד על מאמר זה.
- 2
2א הנה ענין סה״ע הוא בחי׳ מוחין דיניקה והוא בחי׳ מיתוק הגבורות. ונעשה ע״י מיתוק הגבורות באדם שהוא בחינת אתכפיא ואתהפכא כי הקליפות שרשם בחינת גבורות.
1. Now, the Counting of the Omer is the level of the mochin of nursing (mochin de-yenikah), and it is the level of the sweetening of the Gevuros (restraints). And it comes about through the sweetening of the Gevuros in man, which is the level of subduing and transforming (iskafya and is’hapcha); for the kelipos (husks), their root is the level of Gevuros.
Section 1 opens by defining the Counting of the Omer as a stage of “nursing” intellect (mochin de-yenikah) and as the sweetening of the Gevuros, the forces of restraint and severity. That sweetening comes about through a person’s work of subduing and transforming himself, because the kelipos, the forces that conceal holiness, are rooted in Gevuros.
ולכן בחינת לאכפיא לסט״א ולאהפכא מחשוכא לנהורא הוא ענין מיתוק הגבורות, ויעקב חבל נחלתו1 כתיב וכמשל החבל2 שראשו אחד קשור למעלה וקצהו למטה שע״י
Therefore the level of subduing the sitra achra (the other side) and transforming darkness into light is the matter of the sweetening of the Gevuros. And it is written, “Yaakov is the rope of His inheritance”: it is like the analogy of a rope whose one end is tied above and its [other] end below, so that through
Subduing the sitra achra (iskafya) and turning its darkness into light (is’hapcha) are therefore what “sweetening the Gevuros” means in a person’s service. The verse calls Yaakov, the Jewish people, “the rope of His inheritance”: a rope tied above at one end and held below at the other.
שמושך החבל מלמטה נמשך כמ״כ למעלה, כך ע״י המתקת הגבורות הנ״ל באדם מעורר ג״כ למעלה שיתמתקו הגבורות, ופי׳ וענין המיתוק היינו שהגבורות עצמן נעשים מתוקים,
one’s pulling the rope from below, it is likewise drawn above. So too, through the sweetening of the Gevuros in man mentioned above, one also arouses above that the Gevuros be sweetened. And the meaning and substance of the sweetening is that the Gevuros themselves become sweet,
Pull the rope below and the end above moves with it; so when a person sweetens the Gevuros in himself, the Gevuros above are sweetened too. Sweetening means that the Gevuros are not removed: they themselves become sweet.
כמו עד״מ שממתיקים מאכל חמוץ הרי גם הוא עצמו בחינת מאכל רק שהוא חמוץ ועתה ממתיקים אותו ואז נעשה מרקחת ומשיב הנפש.3 כך בחי׳ מיתוק הגבורות שהם עצמן מתמתקים ואז הם מעולים ומשובחים4 יותר.5
as, by way of analogy, when one sweetens a sour food: it too is itself in the category of food, only it is sour, and now one sweetens it, and then it becomes a confection and restores the soul. So too the level of the sweetening of the Gevuros: they themselves become sweetened, and then they are more excellent and more praiseworthy.
A sour food that is sweetened was food all along; once sweetened, it becomes a delicacy that refreshes the soul. So the Gevuros, once sweetened, are not merely neutralized but become finer and more praiseworthy than before.
The maamar defines the Omer as the sweetening of the Gevuros, brought about above by a person’s work of subduing and transforming himself below, and explains that sweetening turns the Gevuros themselves into something better.
Tanya (chapter 27) uses the same image: besides naturally sweet foods there are delicacies made from sharp or sour things, well spiced, which restore the soul; so there is a special satisfaction above when the sitra achra is subdued. Iggeres HaTeshuvah (chapter 6) uses the rope of “Yaakov is the rope of His inheritance” in the other direction, to show how a person’s deeds below draw his soul’s root after them.
Marei mekomos
- 1ויעקב חבל נחלתו · Deuteronomy 32:9
- 2וכמשל החבל · המשל מובא גם באגה״ת פ״ו ובכ״מ.
- 3ואז נעשה מרקחת ומשיב הנפש · Tanya, Likkutei Amarim 27:9
- 4ואז הם מעולים ומשובחים · ראה גם סידור שער התקיעות רמז, א (בענין גבורות דיצחק) ובכ״מ.
- 5
3וזהו בחי׳ מוחין דיניקה כמשל דם נעכר ונעשה חלב1 שהדם עצמו שהוא בחי׳ גבורות נהפך לחלב חוורתא חסדים כו׳.
And this is the level of the mochin of nursing, as in the analogy of “blood is decomposed and becomes milk”: the blood itself, which is the level of Gevuros (restraints), is transformed into milk, whiteness, Chasadim (kindnesses), etc.
The Talmud says that in a nursing mother “blood is decomposed and becomes milk.” Red blood stands for Gevuros and white milk for Chasadim (kindnesses): the very same substance turns from severity into kindness, and that is what “nursing” intellect means.
וזהו ענין מ״ד ימי ספירת העומר משביעי של פסח עד שבועות. כי שש״פ הוא לידת הנשמות ואחר הלידה הוא בחי׳ יניקה הגדלת המדות. וזהו כמ״ש והניף את העומר2 כו׳ לרצונכם.
And this is the matter of the forty-four days of the Counting of the Omer, from the seventh day of Pesach until Shavuos. For the seventh day of Pesach is the birth of the souls, and after the birth comes the level of nursing, the growth of the emotive attributes (middos). And this is as is written, “And he shall wave the omer, etc., for your favor (lirtzonchem).”
The forty-four days of the Omer from the seventh day of Pesach to Shavuos are this nursing stage: the seventh day of Pesach is the “birth” of the souls, and after birth comes nursing, the growing of the emotive attributes. The verse about waving the omer “for your favor” (lirtzonchem) uses the word ratzon, will, and the next part reads it that way.
היינו שעיקר המכוון להפך הרצון והמדות שבנפש הבהמית שתהיינה לה׳ ואז הם משובחות יותר ממדות שבנפש האלקית וע״ז ארז״ל טוב זה יצ״ט3 מאד זה יצה״ר4
That is, the main intent is to transform the will and the emotive attributes of the animal soul so that they be for G‑d; and then they are more praiseworthy than the attributes of the G‑dly soul. And about this our Sages, of blessed memory, said: “‘Good’ — this is the good inclination; ‘very’ — this is the evil inclination.”
The aim is to turn the will and the emotions of the animal soul toward G‑d, and once turned they surpass those of the G‑dly soul. The Midrash reads the Torah’s “very good” this way: “good” is the good inclination and “very” is the evil inclination, which the maamar takes to mean the evil inclination once it is refined.
(ועיין בזהר פ׳ יתרו דס״ח ע״ב ובפי׳ הרמ״ז שם)5 ומטעם זה ג״כ ארז״ל במקום שבעלי תשובה עומדים כו׳ ונודע שאין פי׳ תשובה על עבירות דוקא
(And see the Zohar, Parshas Yisro, folio 68b, and the commentary of the Ramaz there.) And for this reason too our Sages, of blessed memory, said, “In the place where penitents (baalei teshuvah) stand, etc.” And it is known that teshuvah (return) does not refer specifically to sins;
The Zohar in Yisro likewise reads “good” as the right side, the angel of life, and “very” as the left side, the angel of death. For the same reason the Sages say that penitents (baalei teshuvah) stand where even the perfectly righteous cannot, and teshuvah is not only for sins.
rather, every person must be in teshuvah all his days, to draw close to G‑d in the manner of face to face; and this is through transforming the will and the emotive attributes from the level of “something” (yesh), etc.
Rather, teshuvah is a lifelong drawing close to G‑d “face to face,” which every person needs, as the Sages say that a person should be in teshuvah all his days. It is achieved by turning one’s will and emotions away from yesh, the sense of being a separate “something.”
The milk analogy shows that nursing is transformation: Gevuros become Chasadim. In a person this is turning the animal soul’s will and emotions to G‑d, which makes them “very good” and is the inner meaning of teshuvah, a work for every person all his life.
In the Zohar (Yisro 68b), “good” is the right side and the angel of life, and “very” is the left side and the angel of death, and the Zohar calls both “one secret.” Likkutei Torah on Nasso (cited in the Kehot note) asks how the evil inclination can be called “very good,” more than the angel of life, and answers: only when the sitra achra is subdued and the animal soul’s desire turns to love of G‑d.
Marei mekomos
- 1דם נעכר ונעשה חלב · Bekhorot 6b:8–9
- 2והניף את העומר · Leviticus 23:11
- 3טוב זה יצ״ט · Bereshit Rabbah 9:7
- 4טוב זה יצ״ט מאד זה יצה״ר · Zohar, Yitro 1:28–39
- 5בזהר פ׳ יתרו דס״ח ע״ב ובפי׳ הרמ״ז שם · הלשון נעתק ביהל אור ע׳ קפג.
- 6כל ימיו בתשובה · Shabbat 153a
- 7במקום שבע״ח עומדים · Berakhot 34b:22–23
Why transformed emotions are stronger ¶4–5
4והטעם בזה שע״י בירור מדות נה״ב נק׳ טוב מאד הוא משום שהמדות שבנה״ב מצד עצם מציאותן הן תקיפים וחזקים יותר ממדות שבנפש האלקית כיתרון הגבורה בבהמה מבאדם אלא שהיא בהמה.
And the reason that through the refinement of the attributes of the animal soul [this] is called “very good” is that the attributes of the animal soul, by virtue of their very existence, are mightier and stronger than the attributes of the G‑dly soul, like the advantage of strength in an animal over [that] in a man, except that it is an animal.
Why does refining the animal soul’s attributes earn the title “very good”? Because those attributes are by nature mightier than the G‑dly soul’s, just as an animal is physically stronger than a person, though it remains an animal.
אבל כשהבהמה נכלל בבחי׳ אדם אזי הוא רב כחו מאד כי שרשם מבחי׳ פני אריה פני שור1 שאהבתם ויראתם גדולה לאין שיעור וכמ״ש בזהר בהעלתך
But when the animal is included in the level of man, then its power is very great; for their root is from the level of “the face of the lion” [and] “the face of the ox,” whose love and awe are immeasurably great, as is written in the Zohar, [Parshas] Beha’aloscha
When the animal is taken into the level of “man,” that is, guided by holiness, its strength becomes very great. Its root is in “the face of the lion” and “the face of the ox” in Ezekiel’s vision of the chariot, whose love and awe are without measure, as the Zohar describes.
(דף קנ״ד א׳) ש״ע אלף אריוותא סוחרנא דהאי אריה כו׳ כד געי האי אריה מזדעזעין רקיעין2 כו׳.
(folio 154a): “Three hundred and seventy thousand lions surround this lion, etc.; when this lion roars, the firmaments tremble, etc.”
The Zohar describes the supernal lion surrounded by three hundred and seventy thousand lions; when it roars, the heavens and all the hosts tremble. This shows the immense power at the root of the “animal” attributes.
And the reason for all this is that even in the World of Tikkun (Rectification) itself, the root of the emotive attributes (middos) is above intellect; for Abba and Imma (Chochmah and Binah) “are suspended from the Mazla,”
The deeper reason: even in the World of Tikkun, the ordered world of the Sefiros, the root of the emotions is higher than intellect. The Idra Zuta of the Zohar says that Abba and Imma, the intellectual configurations, “are suspended from the Mazla,” a flow of the level above them.
אבל ז״א בעתיקא אחיד ותליא5 רק שיציאותו והתגלותו הוא ע״י בינה וכמשל בן זכר שאע״פ שמתגדל ברחם האם ומשם נולד עכ״ז הרי עצמותו נלקח מלמעלה ממנה כו׳
but Z’eir Anpin (the emotive attributes) “is attached to and suspended from Atika”; only its emergence and revelation is through Binah (understanding). It is like the analogy of a male child: although he grows in the mother’s womb and is born from there, nevertheless his essence is taken from above her, etc.
But Z’eir Anpin, the emotive attributes, “is attached to and suspended from Atika” itself, higher than the Mazla; Binah only brings it out and reveals it. So a son grows in his mother and is born from her, yet his essence comes from above her, from the father.
[ולפעמים ג״כ יפה כח הבן מכח האב6 ועמ״ש בד״ה להבין ביאור ענין האבות הן הן המרכבה בפ׳ יתרו].
[And sometimes, too, “the power of the son is greater than the power of the father.” And see what is written in the discourse beginning “To understand the explanation of the matter, ‘The Patriarchs are themselves the Chariot,’” in Parshas Yisro.]
The bracket adds the Talmud’s rule that sometimes “the power of the son is greater than the power of the father,” as the emotions can surpass the intellect from which they emerge. It refers to the Torah Ohr discourse in Parshas Yisro on “The Patriarchs are themselves the Chariot.”
The animal soul’s emotions are stronger than the G‑dly soul’s because emotions are rooted higher than intellect, even in Tikkun: Z’eir Anpin is attached to Atika itself, while Abba and Imma hang from the Mazla.
In the other transcript of this maamar (Maamarei Admur HaZaken, Kesuvim, vol. 1, p. 208, quoted in the Kehot note), it is added that the animal is taken mainly from the emotive attributes, which in Tohu were “hard as a cedar” and do not follow intellect, while man is from Tikkun, where Chochmah and Binah lead the attributes, and so he is “soft as a reed.”
Marei mekomos
- 1פני אריה פני שור · Ezekiel 1:10
- 2אלף אריוותא סוחרנא דהאי אריה כו׳ כד געי האי אריה מזדעזעין רקיעין · Zohar, Beha'alotcha 17:97–18:110
- 3או״א במזלא תליין · זח״ג (רצב, א). ועל״ק שה״ש (ט, ב). וש״נ. [כ].
- 4במזלא תליין · Zohar, Idra Zuta 23:105–24:113
- 5ז״א בעתיקא אחיד ותליא · Zohar III, 292a
- 6יפה כח הבן מכח האב · Shevuot 48a:14–16
5והנה זהו אפילו במדות דז״א דתיקון. וכ״ש בירור המדות שמעולם התהו כו׳. שכשמתבררים מהשבירה הר י כחם רב מאד
Now, this is so even in the attributes of Z’eir Anpin of Tikkun. All the more so the refinement of the attributes that are from the World of Tohu (Chaos), etc.: when they are refined from the shattering, their power is very great.
If even the attributes of Z’eir Anpin in the ordered world of Tikkun are rooted so high, then all the more so the attributes from the World of Tohu, the realm of intense lights whose vessels shattered. When they are refined out of that shattering, their power is very great.
וזהו ענין מיתוק הגבורות וזהו פי׳ לרצונכם כו׳. ומי הוא הממתיק אותן היינו בחי׳ החסדים.
And this is the matter of the sweetening of the Gevuros, and this is the meaning of “for your favor (lirtzonchem), etc.” And who is it that sweetens them? It is the level of the Chasadim.
Refining these powerful attributes is “the sweetening of the Gevuros,” and it is what the omer offering “for your favor” (lirtzonchem) means: transforming the will. What sweetens the Gevuros is the Chasadim, the kindnesses.
The refined attributes of Tohu are mightier still; their refinement is the sweetening of the Gevuros, and the Chasadim are what sweeten them.
Pesach, the Omer and Shavuos ¶6–8
6והנה ה״ח הן מחסד שבחסד עד חסד שבהוד כי החסדים דיסוד ומל׳ הם רק כללות ה״ח וכללות דכללות כמ״ש בפע״ח בכוונות דהו״ר וה״ח אלו זהו ה׳ ימים דספירת העומר שלפני שביעי של פסח.
Now, the five Chasadim (kindnesses) are from Chesed that is in Chesed to Chesed that is in Hod; for the Chasadim of Yesod and Malchus are only the general and collective expression (klalus) of the five Chasadim, and the general expression of the general expression, as is written in Pri Etz Chaim, in the intentions (kavanos) of Hoshana Rabbah. And these five Chasadim are the five days of the Counting of the Omer before the seventh day of Pesach.
The five Chasadim run from the Chesed within Chesed to the Chesed within Hod; Yesod and Malchus have no Chasadim of their own beyond the general expression of these five, and the general expression of that. Pri Etz Chaim says so in its intentions for Hoshana Rabbah, and these five Chasadim are the five days of the Omer before the seventh day of Pesach.
The five Chasadim that sweeten the Gevuros are identified with the five days of the Omer that come before the seventh day of Pesach.
7ויום ראשון דפסח הוא בחי׳ מוחין דאו״א מקור המדות ולכן גומרים בו את ההלל. משא״כ יום ב׳ דפסח מתחיל ספה״ע הוא בחי׳ המדות.
And the first day of Pesach is the level of the mochin of Abba and Imma (Chochmah and Binah), the source of the emotive attributes (middos); therefore we recite the complete Hallel on it. Whereas the second day of Pesach, [when] the Counting of the Omer begins, is the level of the emotive attributes.
The first day of Pesach draws down the mochin of Abba and Imma, the intellect that is the source of the emotions, so the complete Hallel is said on it. The second day, when the counting begins, is already the level of the emotions themselves.
ולכן בא״י אין גומרים את ההלל ביום ב׳, והנה בשביעי של פסח שהוא בחי׳ לידת הנשמות בבריאה אשר שם יש יניקת החיצונים ע״כ צ״ל מיתוק הגבורות ע״י אתכפיא ואתהפכא שהאדם מזכך מדותיו כו׳
Therefore in the Land of Israel the complete Hallel is not recited on the second day. Now, on the seventh day of Pesach, which is the level of the birth of the souls in the World of Beriah (Creation), where the external forces draw nourishment, therefore there must be the sweetening of the Gevuros through subduing and transforming, in which a person refines his emotive attributes, etc.
That is why in the Land of Israel, where only the first day is a festival, the complete Hallel is not said on the second day. The seventh day of Pesach is the birth of souls in the World of Beriah, where the external forces can draw nourishment, so there the Gevuros must be sweetened through a person’s own work of subduing and refining his emotions.
וה׳ ימים שלפני שביעי של פסח הם בבחי׳ אצילות ששם כתיב לא יגורך רע1 והם ה״ח הממתיקים הגבורות כו׳.
But the five days before the seventh day of Pesach are at the level of the World of Atzilus (Emanation), of which it is written, “Evil shall not dwell with You”; and they are the five Chasadim that sweeten the Gevuros, etc.
The five days before the seventh day of Pesach are at the level of Atzilus, the world that is one with G‑d, of which it is said, “Evil shall not dwell with You.” There it is the five Chasadim themselves that sweeten the Gevuros.
The days of Pesach and the Omer are mapped onto the levels: the first day is intellect, the counting begins with the emotions, the five days before the seventh are the Chasadim of Atzilus, and the seventh day, in Beriah, needs a person’s own sweetening of the Gevuros.
Marei mekomos
- 1לא יגורך רע · Psalms 5:5
8והנה ספה״ע הוא בחי׳ מוחין דיניקה ועד״מ החלב מגדל אברי הולד כך המדות הם בבחי׳ קטנות כמו שהיו בתהו בבחי׳ נקודות וע״י החלב נעשה הגדלת המדות.
Now, the Counting of the Omer is the level of the mochin of nursing. And just as, by way of analogy, milk makes the limbs of the infant grow, so the emotive attributes (middos) are in a state of smallness (katnus), as they were in Tohu, in the form of points (nekudos); and through the milk the growth of the attributes comes about.
The Omer is “nursing” intellect: as milk makes a baby’s limbs grow, it makes the emotive attributes grow. They begin in smallness (katnus), like the attributes of Tohu, which were single “points” (nekudos).
ששבעה מדות נעשים שבעה שבועות לפי שכל א׳ מתכללת משבעה וע״כ בכל מדה יש ז׳ ימים.
For the seven attributes become seven weeks, since each one comprises seven; and therefore in each attribute there are seven days.
Growth here means inclusion: each of the seven attributes comes to contain all seven. So seven attributes become seven weeks, with seven days in each attribute.
וזהו ענין ההגדלה [ועמ״ש ע״פ שתיתי ייני עם חלבי].1 ועי״ז נעשים כלי קיבול רחב לקבל התורה בשבועות הוא בחי׳ ואהי׳ אצלו אמון כו׳ שתי הלחם כו׳:
And this is the matter of the growth [and see what is written on the verse “I have drunk my wine with my milk”]. And through this they become a broad vessel of reception to receive the Torah on Shavuos, which is the level of “And I was with Him as a nursling (amon), etc.,” the two loaves, etc.
This growth makes the emotions a broad vessel for receiving the Torah on Shavuos, the level of “And I was with Him as a nursling (amon),” and of the two loaves offered on Shavuos. The bracket refers to the discourse on “I have drunk my wine with my milk.”
The seven weeks grow the seven attributes from smallness to full size, each including all seven, until they can receive the Torah on Shavuos, the “nursling” of the verse.
Marei mekomos
- 1שתיתי ייני עם חלבי · Song of Songs 5:1
Delight, the source of all powers ¶9–13
9ב וענין ואהיה שעשועים. יובן בהקדים מ״ש בדוד זמירות היו לי חוקיך1 ונענש2 ע״ז. ויש להקדים ענין אור א״ס ב״ה.
2. And the meaning of “and I was a delight (sha’ashuim)” will be understood by first introducing what is written regarding David, “Your statutes have been songs to me,” and he was punished for this. And one must first introduce the matter of the Infinite Light (Or Ein Sof), blessed be He.
Section 2 turns to “and I was a delight (sha’ashuim).” To explain it, the Alter Rebbe will first discuss David’s words “Your statutes have been songs to me,” for which, the Talmud says, he was punished; and before that, the nature of the Infinite Light.
כי הנה אנו רואים למטה שהתענוג הוא הגדול ורב מכל כחות הנפש והוא ראש ומקור וחיות לכל דבר.
For we see below that delight is the greatest and most abundant of all the powers of the soul, and it is the head, source and life-force of everything.
In the human soul, delight is the greatest and most abundant power: it is the head and source of all the others and gives them life.
The new section introduces delight, the highest power of the soul, as the key to “a delight day by day,” and sets up the question of David’s praise of the statutes as songs.
Marei mekomos
- 1זמירות היו לי חוקיך · Psalms 119:54
- 2זמירות היו לי חוקיך ונענש · Sotah 35a:21–22
10וכמו שאנו רואים עוצם ריבוי מיני תענוגים שיש תענוג בראיה ותענוג בשמיעה ובריח ודבור וטעם
As we see the immense multitude of kinds of delights: there is delight in sight, and delight in hearing, and in smell, speech and taste;
Delight takes many forms: in sight, hearing, smell, speech and taste.
וכן בכל מין ממינים אלו יש ריבוי בחי׳ תענוגים שיש כמה מיני מטעמים שאין טעם אחד דומה לחבירו והטעם הוא מעולם התענוג כו׳
and likewise in each kind of these kinds there are many varieties of delights, for there are many kinds of delicacies, no one taste resembling another, and the taste is from the world of delight, etc.
Within each kind there are countless varieties: no two flavors are alike. Taste itself comes from “the world of delight,” the source of pleasure.
וכן יש תענוגים רוחניים כמו התענוג מהשכל ודבר חכמה כו׳. נמצא התענוג שלמטה הוא עצום ורב מכל כחות הנפש.
And likewise there are spiritual delights, such as the delight from intellect and a word of wisdom, etc. It follows that delight below is mightier and greater than all the powers of the soul.
Beyond the senses there are spiritual delights, such as the pleasure of understanding and of a wise word. So delight, even below, is the mightiest of the soul’s powers.
From the endless variety of physical and spiritual pleasures, the maamar shows that delight is the greatest power of the soul.
11וכל בחי׳ התענוג שבעוה״ז בכללו הוא רק מהשבירה שנפל פסולת כו׳ ואין ערוך מהות התענוג שבעוה״ז למהות התענוג שבג״ע התחתון כו׳ וגבוה מעל גבוה1 כו׳ אבל אור א״ס ב״ה נק׳ מקור התענוגים.
And the whole level of delight in this world, as a whole, is only from the shattering, in which dross fell, etc.; and there is no comparison between the essence of the delight in this world and the essence of the delight in the lower Gan Eden, etc., “and higher above higher,” etc. But the Infinite Light (Or Ein Sof), blessed be He, is called “the source of delights.”
All the delight of this world comes only from the shattering of the vessels, in which dross fell into the lower realms. It bears no comparison to the delight of the lower Gan Eden, and each higher level is far above the one below it; but the Infinite Light is called “the source of delights.”
Worldly delight is only a fallen remnant of higher delights, which rise level above level up to the Infinite Light, the source of all delights.
Marei mekomos
- 1גבוה מעל גבוה · Ecclesiastes 5:7
12והיינו אור וזיו גילוי א״ס ב״ה ולא עצמותו שבעצמותו לא שייך לומר כן. רק בבחי׳ האור שייך לומר מקור התענוגים והתגלותו הוא בחכמה הנקרא עדן ע״י צמצום רב ועצום
That is, the light and radiance of the revelation of the Infinite One (Ein Sof), blessed be He, and not His essence, for of His essence it is not applicable to say so. Only of the level of the light is it applicable to say “source of delights.” And its revelation is in Chochmah (wisdom), which is called Eden, through a great and immense tzimtzum (contraction);
Even “source of delights” describes only the light and radiance that G‑d reveals, not His essence, to which no such description applies. That light is revealed in Chochmah, which is called Eden, but only through a great contraction (tzimtzum).
כי כדי להיות נמשך הארה בחכמה שהוא מקור להשגות הנשמות שאין ערוך אליו ית׳ צ״ל צמצום רב. שעי״ז נשתנה ממהות למהות שאין מהות התענוג המתגלה בחכמה מערך מהות מקור התענוגים.
for in order for a glow to be drawn into Chochmah, which is the source of the comprehensions of the souls, which bear no comparison to Him, may He be blessed, there must be a great tzimtzum, through which it is changed from one essence to another, so that the essence of the delight that is revealed in Chochmah is not of the order of the essence of the source of delights.
Chochmah is the source of what souls can grasp, and the souls bear no comparison to G‑d; for light to reach there it must be contracted so much that it changes in kind. The delight revealed in Chochmah is therefore of a different order from the source of delights itself.
כ״א עד״מ השערות הנמשכים מן המוח שהם בחי׳ מותרות מותרי מוחין עד שיכול לקוץ ולגלח השערות משא״כ קרום של מוח אם ניקב טרפה.12
Rather, by way of analogy, [it is like] the hairs that are drawn from the brain, which are the level of superfluities, the superfluities of the brain, to the extent that one can cut and shave the hairs; whereas the membrane of the brain, if it is perforated, [the animal] is tereifah (fatally defective).
The analogy is hair, which grows from the head as a mere surplus of the brain and can be cut or shaved without harm. The membrane around the brain is different: if it is pierced, the animal is tereifah, fatally defective, as the Mishnah rules.
The delight revealed in Chochmah is only a contracted glow from the source of delights, related to it as hair is to the brain: a surplus, of another kind entirely.
Marei mekomos
- 1קרום של מוח אם ניקב טרפה · חולין רפ״ג.
- 2קרום של מוח אם ניקב טרפה · Mishnah Chullin 3:1
13והיינו לפי שהשערות נמשכים מהגלגלת החופה ומכסה על המוחין. וכך למעלה בחי׳ כתר הנק׳ גלגלתא הוא המלביש הארת
And this is because the hairs are drawn from the skull, which canopies and covers the brain. So too above: the level of Keser (the Crown), which is called Gulgalta (the skull), is that which enclothes the radiance of
Hair grows from the skull, which covers and encases the brain. Likewise above, Keser, which is called Gulgalta (the skull), is the covering that enclothes the light of the Infinite One.
א״ס ב״ה וממנו נמשך אח״כ ע״י שערות ומזלות אבל בחי׳ תענוג עליון המלובש בו הוא בחי׳ א״ס שלמעלה מעלה מבחי׳ הכתר וגלגלתא.
the Infinite One (Ein Sof), blessed be He, and from it [the light] is afterwards drawn down through hairs and mazalos (flows); but the level of the supernal delight that is enclothed in it is the level of the Infinite One, which is far, far above the level of Keser and Gulgalta.
From Keser the light is drawn down through “hairs” and “flows” (mazalos), which carry a contracted light to the levels below. But the supernal delight enclothed within Keser is the Infinite One itself, far above Keser and Gulgalta.
Keser, the “skull,” covers and transmits the Infinite Light by way of hairs and flows, while the supernal delight within it belongs to the Infinite One, far above Keser itself.
Will and delight in the mitzvos ¶14–16
14וענין הכתר הוא תר״ך עמודי אור12 שהם תרי״ג מצות דאורייתא וז׳ מצות דרבנן, והיינו עד״מ בחי׳ הרצון שבמצות שהן רצון העליון והרצון הוא בחי׳ חיצוניות היינו בחי׳ גלגלתא. שחופה ומלביש על הפנימית והוא בחי׳ עתיקא.
And the matter of Keser (the Crown) is the 620 pillars of light, which are the 613 mitzvos of the Torah and the seven mitzvos of the Rabbis. That is, by way of analogy, the level of the will that is in the mitzvos, which are the supernal will. And the will is the level of the outer dimension (chitzoniyus), that is, the level of Gulgalta, which canopies and enclothes the inner dimension (pnimiyus), and that is the level of Atika.
The word Keser (כתר) has the numerical value 620, and the Kabbalists speak of its 620 pillars of light; these are the 613 commandments of the Torah and the seven commandments of the Rabbis. They are the supernal will within the mitzvos, and will is the outer level, Gulgalta, which covers the inner level, Atika, the supernal delight.
Keser is the supernal will embodied in the 620 mitzvos, and this will is only the outer covering of the inner delight called Atika.
Marei mekomos
- 1הכתר הוא תר״ך עמודי אור · פרדס ש״ח, פ״ג.
- 2הכתר הוא תר״ך עמודי אור · Pardes Rimmonim 8:5–6
15ועד״מ באדם שיש לו רצון כמו לנסוע לאיזה מקום למסחור הרי רצון זה הוא רק חיצוניות אבל הפנימית והמכוון הוא התענוג שיתענג מהריוח שירויח במסחור ההוא.
By way of analogy, in a person who has a will, such as to travel to some place for trade: this will is only the outer dimension (chitzoniyus), but the inner dimension (pnimiyus) and the intent is the delight he will take in the profit he will earn in that trade.
A person may want to travel somewhere on business; the wanting is only the outer layer. Its inner core and real aim is the pleasure he expects from the profit.
וכך בחי׳ עתיקא תענוג העליון הוא פנימית הרצון שבמצות אלא שהרצון הנק׳ גלגלתא הוא מלבישו ומעלימו שלא יהיה בגילוי
So too the level of Atika, the supernal delight, is the inner dimension of the will that is in the mitzvos; only the will, which is called Gulgalta, enclothes it and conceals it, so that it should not be revealed,
So too above: Atika, the supernal delight, is the inner core of the will expressed in the mitzvos. But the will, Gulgalta, wraps and hides it, so that only the will is seen.
but only the will; and [it is] like the matter of “Be silent; so it arose in thought.” [And as is explained elsewhere, in the explanation on the verse “I am Havayah your G‑d” in the section of tzitzis.]
This is like G‑d’s answer to Moshe in the Talmud, “Be silent; so it arose in thought”: the will is stated, while the reason and the delight behind it stay hidden. The bracket refers to the explanation of “I am Havayah your G‑d” in the section of tzitzis (Likkutei Torah, Sh’lach).
As a merchant’s will to travel serves his hidden pleasure in profit, so G‑d’s will in the mitzvos covers a supernal delight that is not revealed: “so it arose in thought.”
Marei mekomos
- 1שתוק כך עלה במחשבה · Menachot 29b:5
- 2בביאור ע״פ אני ה׳ אלקיכם · לקמן פ׳ שלח מט, ג.
16וממנו הוא שנמשך אח״כ הארה ע״י צמצום להתלבש בחכמה וזהו ביו״ד נברא1 העוה״ב בחי׳ שערות אבא יונק ממזלא ולפיכך אינו ממהות עצם התענוג העליון כו׳.
And it is from it that a glow is afterwards drawn down, through tzimtzum (contraction), to be enclothed in Chochmah (wisdom). And this is [the meaning of] “With the yud the World to Come was created”: the level of hairs; Abba draws nourishment from the Mazla. And therefore it is not of the nature of the very essence of the supernal delight, etc.
From Keser a glow is drawn down, through contraction, into Chochmah: as the Talmud says, “the World to Come was created with the yud,” the small letter that stands for Chochmah. This is the level of “hairs”: Abba (Chochmah) draws nourishment from the Mazla, so its delight is not the essence of the supernal delight.
[וזהו בורא קדושים ישתבח שמך2 שמ״ו בגמטריא רצון3 שמזה מקבלים כל בחי׳ הקדושים שהוא בחי׳ חכמה שנק׳ קדש4 כו׳ ועמ״ש ע״פ את שבתותי תשמרו]
[And this is “Creator of holy beings, may Your Name be praised”: shemo (His Name) has the numerical value of ratzon (will), for from this all the levels of the holy ones receive, which is the level of Chochmah, which is called kodesh (holy), etc. And see what is written on the verse “You shall keep My Sabbaths.”]
The bracket reads the morning blessing “Creator of holy beings, may Your Name be praised”: shemo (“His Name,” שמו = 346) equals ratzon (רצון = 346), the will from which the “holy beings” receive, and they are Chochmah, which is called “holy.” It also refers to the discourse on “You shall keep My Sabbaths.”
והנה דוד שיבח התורה בבחינת היותם רצון העליון שזהו ענין זמירות כמשל שמזמרים זמר א׳ כמה פעמים מגודל יפיו.
Now, David praised the Torah in the aspect of their being the supernal will, which is the matter of “songs” (zemiros), like the analogy of singing one song many times because of its great beauty.
David praised the Torah’s statutes as the supernal will, and that is why he called them “songs”: a song is sung over and over because it is so beautiful.
כך עם היות מעלתם זו שהם רצון העליון. הוא זמר אחד שהרי הוא השבח הכולל של כל המצות שכולן הן רצונו.
So too, although this virtue of theirs, that they are the supernal will, is one song, for it is the all-embracing praise of all the mitzvos, that all of them are His will,
Being G‑d’s will is one praise that applies equally to every mitzvah, so it is a single song: all the mitzvos alike are His will.
אבל יש לשמוח בזמר זה כל פעם מרוב כל, כי רצון זה הוא למעלה מבחי׳ החכמה והטעם עד שמבחי׳ שערה אחת הנמשכת מהרצון והוא בחי׳ המזלות כו׳
yet one should rejoice in this song every time, more than over an abundance of everything; for this will is above the level of wisdom and reason, to the extent that from the level of a single hair that is drawn from the will, which is the level of the mazalos (flows), etc.,
Yet one should rejoice in that one song every time, more than in any abundance, because this will is above wisdom and reason. Even a single “hair” drawn from it, the level of the flows (mazalos), brings worlds into being.
מזה מתהווים כל העולמות ג״ע התחתון שאמרו עליו מוטב דלידייניה5 כו׳ וג״ע העליון עד אין קץ כו׳ ואפילו חכמה עילאה עדן כנ״ל.
from this all the worlds come into being: the lower Gan Eden, of which they said, “Better that he be judged, etc.,” and the higher Gan Eden, without end, etc., and even the higher Chochmah (Chochmah Ila’ah), Eden, as mentioned above.
From that one hair come all the worlds: the lower Gan Eden, so precious that the Talmud says it is “better that he be judged” and then enter; the higher Gan Eden, without end; and even supernal Chochmah, which is called Eden.
The mitzvos as G‑d’s will are one song, but a song worth endless joy, for a single hair of that will is the source of Chochmah and of all the worlds and the Gardens of Eden.
Likkutei Torah on Sh’lach (cited in the Kehot note on paragraph 15) explains the distinction used here: Chochmah, Abba of Atzilus, nurses from the Mazla of Arich and so is below the will, receiving only from hairs drawn from Gulgalta; but the hidden intellect (mocha stima’ah) is above the will, for in it is delight at the level of the Infinite One.
Marei mekomos
- 1ביו״ד נברא עוה״ב · Menachot 29b:13–14
- 2בורא קדושים ישתבח שמך · ברכת יוצר.
- 3שמ״ו בגימטריא רצון · פע״ח ש׳ הק״ש סופכ״ח. [כ]. לעיל יח, א.
- 4חכמה שנק׳ קדש · מא״א בערכו.
- 5מוטב דלידייניה · Chagigah 15b:3
Why David was punished ¶17–18
17ולכן אמר על החוקים שהם המצות שבלא טעם ובאמת כל המצות נק׳ חוקיך כי אין ערוך הטעם המושג לאמיתית הטעם.
Therefore he said of the statutes (chukim), which are the mitzvos that are without a reason — and in truth all the mitzvos are called “Your statutes,” for the reason that is grasped bears no comparison to the true reason —
David said this of the “statutes” (chukim), the mitzvos with no stated reason. In truth all the mitzvos are “statutes,” because the reason we can grasp is nothing next to their true reason.
זמירות היו לי שהיו יקרים מאד אצלו מאחר שהן רצון העליון ומשערה א׳ בלבד הנמשך ממנו מתהווים כל החכמות והתענוגים שבעולמות אבי״ע כו׳.
They were “songs” to David because they are the supernal will, from a single hair of which come all the wisdom and delights of the four worlds, Atzilus, Beriah, Yetzirah and Asiyah.
[ונמצא שיבח דוד את המצות במעלתם העליונה יותר מבחינת היותם בג״ע העליון תענוג הנשמות כו׳
[It follows that David praised the mitzvos in their supreme virtue, higher than the level of their being in the higher Gan Eden, the delight of the souls, etc.,
So David praised the mitzvos for a quality higher even than their place in the higher Gan Eden, where they are the delight of the souls.
שזהו נמשך רק משערה א׳ לבד הנמשכת מהרצון והכתר בח״ע מקור ושרש הג״ע והוא שיבחם בבחי׳ היותם רצון העליון עצמן כו׳].
for that is drawn only from a single hair alone that is drawn from the will and Keser (the Crown) into the higher Chochmah (Chochmah Ila’ah), the source and root of Gan Eden; and he praised them in the aspect of their being the supernal will itself, etc.]
The delight of Gan Eden comes only from a single hair drawn from the will and Keser into supernal Chochmah, the source of Gan Eden. David praised the mitzvos as the supernal will itself.
אך מ״מ נענש דוד ע״ז, כי מעלתן זו אינן אלא בחי׳ חיצוניות שחיצוניותן הוא בחי׳ רצון העליון וגלגלתא.
Nevertheless, David was punished for this, for this virtue of theirs is only the level of the outer dimension (chitzoniyus), for their outer dimension is the level of the supernal will and Gulgalta.
Even so, David was punished, because this quality is only the outer side of the mitzvos: their outer side is the supernal will, Gulgalta.
David’s praise of the mitzvos as G‑d’s will was very high, above Gan Eden itself, yet he was punished because the will is only the outer side of the mitzvos.
18והיה לו לשבח התורה בבחי׳ פנימיותה שהוא בחי׳ התענוג עליון שהוא הגבה למעלה מהרצון עליון כנ״ל [וע׳ באגה״ק ד״ה דוד זמירות קרית להו והלכך גם כו׳
He should have praised the Torah in the aspect of its inner dimension (pnimiyus), which is the level of the supernal delight, which is higher, above the supernal will, as mentioned above. [And see Iggeres HaKodesh, the section beginning “David, You called them songs,” “And therefore also, etc.,”
David should have praised the Torah’s inner dimension, the supernal delight, which is higher than the supernal will. The bracket refers to the passage in Iggeres HaKodesh that opens with the Talmud’s words to David, “You called them songs,” at the words “And therefore also.”
ע״ש והיינו כי הרצון עליון הוא מקור ושרש הנאצלים משא״כ בחי׳ עתיק כו׳] ומצד בחי׳ פנימיותן
see there. That is, the supernal will is the source and root of the emanations, whereas the level of Atik, etc.] And from the aspect of their inner dimension,
The reason: the supernal will is the source and root of all the emanated levels, whereas Atik, the delight, is above that. From the side of the mitzvos’ inner dimension the picture changes.
הנה יש תענוג פרטי לכל מצוה בפ״ע כו׳ ולא כמשל זמר אחד כו׳ [ועמ״ש בד״ה למנצח על השמינית מענין חיצוניות א״ק ופנימי׳ א״ק].
there is a particular delight for each mitzvah by itself, etc., and not like the analogy of one song, etc. [And see what is written in the discourse beginning “For the conductor, on the sheminis,” on the matter of the outer dimension of Adam Kadmon and the inner dimension of Adam Kadmon.]
There each mitzvah has its own particular delight, so it is not one song repeated. The bracket refers to the discourse “For the conductor, on the sheminis,” on the outer and inner dimensions of Adam Kadmon, the primordial level above all the worlds.
The higher praise would have been of the mitzvos’ inner delight, where each mitzvah has its own unique pleasure, unlike the single song of the will.
Face to face, and “a delight day by day” ¶19–20
19וזה הי׳ הגילוי במ״ת דכתיב פנים בפנים1 דבר ה׳ שהיה ההתגלות בחינת הפנימית של המצות שהוא בחי׳ התענוג עליון של אותו הדבור
And this was the revelation at the Giving of the Torah, as it is written, “Face to face Havayah spoke”: the revelation was of the level of the inner dimension (pnimiyus) of the mitzvos, which is the level of the supernal delight of that utterance.
This is what was revealed at Sinai: “Face to face Havayah spoke” means that the inner dimension of the mitzvos was revealed, the supernal delight within each utterance. Until now the mitzvos were described from their outer side, the will; at Sinai their inner delight shone.
ולכן פרחה נשמתם על כל דבור, שכל דבור הי׳ בו גילוי עונג בפ״ע כו׳ וגילוי זה דבחי׳ פנים העליונים היינו ע״י שגם מלמטה היה בחי׳ החזרת פנים
Therefore their souls flew out at each utterance, for in each utterance there was a revelation of delight of its own, etc. And this revelation of the level of the supernal Face came about because from below, too, there was the level of turning the face around,
That is why, as the Sages say, the people’s souls flew out at each utterance: each utterance revealed a delight of its own. This revelation of the supernal “Face” came because the people below had also turned their face toward G‑d.
דהיינו ע״י ז׳ שבועות מיצ״מ עד מ״ת שהוא ענין ז׳ שבועות דספירת העומר (ועיין בפי׳ הרמ״ז בזהר ר״פ שמות ד״ב סע״ב בשם המדרש שגם ביצ״מ ספרו ישראל נ׳ יום למ״ת ועיין בזהר פ׳ אמור דצ״ז)
that is, through the seven weeks from the Exodus from Egypt until the Giving of the Torah, which is the matter of the seven weeks of the Counting of the Omer (and see the commentary of the Ramaz on the Zohar, at the beginning of Parshas Shemos, folio 2, end of side b, citing the Midrash that at the Exodus from Egypt, too, Israel counted fifty days to the Giving of the Torah; and see the Zohar, Parshas Emor, folio 97),
That turning took place during the seven weeks from the Exodus to the Giving of the Torah, the seven weeks of the Omer. The Ramaz, in his commentary on the Zohar at the start of Shemos, cites a Midrash that at the Exodus, too, Israel counted fifty days to the Giving of the Torah; the text also refers to the Zohar on Emor.
שהפכו פנימיותם וכל המדות שתהיינה לה׳ לבדו וכמים הפנים לפנים2 כי לפי הפנים שמראים מלמטה כן כו׳.
in which they transformed their inner dimension and all the emotive attributes (middos), so that they be for G‑d alone; and [it is] “as water [reflects] face to face,” for according to the face that is shown from below, so, etc.
In those weeks they transformed their inner selves and all their emotions to be for G‑d alone. As water reflects a face exactly, the face shown from below determines the face revealed from above.
וכמ״כ עכשיו כתיב ואהיה שעשועים יום יום3 ע״י ק״ש במס״נ בכל יום ממשיכים מלמעלה גילוי התענוג עליון והתלבשותו בנאצלים כתר וחכמה.
So too now it is written, “And I was a delight (sha’ashuim) day by day”: through the recital of the Shema with self-sacrifice (mesirus nefesh) every day, one draws down from above the revelation of the supernal delight and its enclothement in the emanations, Keser (the Crown) and Chochmah (wisdom).
So too now, every day: the verse says “a delight day by day,” because through reciting the Shema with self-sacrifice each day, a person draws down the supernal delight and its enclothement in the emanated levels of Keser and Chochmah.
And they are what is called “day by day.” (And see the Midrash Rabbah on Song of Songs, on the verse “His head is the finest gold,” on the matter of “day by day.”) And this is [the meaning of] “I (ani) — in Your Torah I have delighted (shi’ashati).”
Keser and Chochmah are the “day, day” of the verse; the text points to the Midrash on Song of Songs, on “His head is the finest gold,” for this “day by day.” The same idea explains the verse “I (ani) — in Your Torah I have delighted.”
שכדי להיות תורתך שעשעתי שיתלבש בחי׳ התענוג עליון בהרצון עליון הנק׳ גלגלתא ובחכמה עילאה הנק׳ עדן הוא ע״י אני,
For in order that there be “in Your Torah I have delighted” — that the level of the supernal delight be enclothed in the supernal will, which is called Gulgalta, and in the higher Chochmah (Chochmah Ila’ah), which is called Eden — it is through “I” (ani),
For the supernal delight to be enclothed in the will (Gulgalta) and in supernal Chochmah (Eden), so that the Torah becomes a delight, depends on ani, “I.”
דהיינו כשעושה מבחי׳ אני אין שהוא ביטול היש. עי״ז דייקא ממשיכים בחי׳ שעשועים ותענוג עליון הנ״ל.
that is, when one makes of the level of ani (I) ayin (nothing), which is the nullification of the yesh (something). Through this specifically one draws down the level of sha’ashuim (delight) and the supernal delight mentioned above.
The letters of ani (אני, “I”) also spell ayin (אין, “nothing”): when a person turns his “I” into “nothing,” nullifying his sense of self, that specifically draws down the supernal delight (sha’ashuim).
At Sinai the inner delight of each mitzvah was revealed because Israel had turned their faces to G‑d during the seven weeks; today the same delight is drawn down daily through the self-sacrifice of the Shema, which turns ani (I) into ayin (nothing).
Marei mekomos
- 1פנים בפנים · Deuteronomy 5:4
- 2וכמים הפנים לפנים · Proverbs 27:19
- 3ואהיה שעשועים יום יום · Proverbs 8:30
- 4ראשו כתם פז · Song of Songs 5:11
- 5אני תורתך שעשעתי · Psalms 119:70
20ויסוד כל התורה הוא ביטול היש לאין שכשלוקח האתרוג למצוה שורה עליו בחי׳ אין ורמ״ח מ״ע רמ״ח איברים כמשל האבר שבו נמשך חיות הנפש.
And the foundation of the entire Torah is the nullification of the yesh (something) into ayin (nothing): for when one takes the esrog for the mitzvah, the level of ayin rests upon it. And the 248 positive commandments are 248 limbs, like the analogy of the limb into which the life-force of the soul is drawn.
The foundation of the whole Torah is turning yesh, “something,” into ayin, “nothing.” When a person takes the esrog for the mitzvah, the level of ayin rests on it; and the 248 positive commandments are like 248 limbs, each a vessel into which the soul’s life-force flows.
וגם הנפש מקבלת ממנו כי לולי האבר לא היתה הנפש עושה פעולתה כו׳ וכך ע״י המצות נעשה ביטול היש לאין וע״י ביטול
And the soul, too, receives from it, for were it not for the limb, the soul would not perform its action, etc. So too, through the mitzvos the nullification of the yesh into ayin comes about; and through the nullification
The soul also gains from the limb, for without it the soul could not act. So too the mitzvos bring about the nullification of yesh into ayin, and that has an effect above.
היש זה מעורר למעלה גילוי אין העליון הוא בחי׳ תענוג העליון דקמיה באמת כולא כלא חשיבא1 כי מה שהאדם מבטל עצמו אינו אמת עדיין
of the yesh, this arouses above the revelation of the supernal Ayin, which is the level of the supernal delight, before Whom in truth “all is considered as nothing.” For a person’s nullifying himself is not yet [the] truth,
This nullification arouses above the revelation of the supernal Ayin, the supernal delight, before which, as the Zohar says, “all is considered as nothing.” A person’s own self-nullification is not yet the full truth of that nothingness.
אלא שעי״ז נמשך גילוי אין כו׳ [ובאדר״ז דרפ״ח תחלת ע״ב ובגין כך ע״ק איקרי אין2 והוא למעלה מבחי׳ גלגלתא כנ״ל ועמ״ש מענין זה ע״פ את שבתותי תשמרו]
but through this the revelation of Ayin is drawn down, etc. [And in the Idra Zuta, folio 288, at the beginning of side b: “And because of this, Atika Kadisha is called Ayin”; and it is above the level of Gulgalta, as mentioned above. And see what is written on this matter on the verse “You shall keep My Sabbaths.”]
Yet through it the supernal Ayin is drawn down. The bracket cites the Idra Zuta: Atika Kadisha is called Ayin, “Nothing,” and it is above Gulgalta, the will.
וזהו ענין שעשועים יום יום כי בכל יום עושה האדם מיש אין מחדש ועיקר בחי׳ זו ע״י מס״נ בק״ש כנ״ל:
And this is the matter of “a delight day by day,” for every day a person makes ayin out of yesh anew; and this level is chiefly through self-sacrifice (mesirus nefesh) in the recital of the Shema, as mentioned above.
That is “a delight day by day”: every day a person makes himself ayin anew, chiefly through self-sacrifice in the Shema.
All the mitzvos work by turning yesh into ayin; this human nullification draws down the supernal Ayin, the delight of Atika, and since it is renewed every day through the Shema, it is “a delight day by day.”
Marei mekomos
- 1כולא כלא חשיבא · Zohar I, 11b
- 2ובגין כך ע״ק איקרי אין · Zohar, Idra Zuta 1:29–4:37
“Playing before Him at all times” ¶21–23
21ג משחקת לפניו בכל עת.1 ב׳ עתים הן כנודע שיש כמה זמנים שונים במל׳ פעמים עומדת פב״פ ופעמים עד החזה דז״א ופעמים נקודה תחת היסוד
3. “Playing before Him at all times.” There are two times, as is known, for there are several different times in Malchus (sovereignty): sometimes it stands face to face, and sometimes up to the chest of Z’eir Anpin (the emotive attributes), and sometimes a point beneath Yesod (foundation).
Section 3 explains “playing before Him at all times.” “Times” in the plural means two times, because Malchus, the source of souls, takes different positions: sometimes face to face with Z’eir Anpin, sometimes reaching only to its chest, and sometimes a mere point beneath its Yesod.
והיינו שפעמים מקור נשמות ישראל פנימיותם לה׳ ופעמים בבחי׳ אחוריים וכמ״ש עת לחבק ועת לרחוק מחבק2 [וע׳ בזהר פ׳ אחרי דנ״ח סע״א וע״ב]
That is, sometimes the source of the souls of Israel [has] their inner dimension (pnimiyus) toward G‑d, and sometimes [it is] at the level of the back (achorayim); as it is written, “A time to embrace, and a time to refrain from embracing” [and see the Zohar, Parshas Acharei, folio 58, end of side a and side b];
In terms of souls: sometimes the source of the souls of Israel faces G‑d with its inner self, and sometimes only with its back (achorayim). As Koheles says, there is “a time to embrace, and a time to refrain from embracing.”
כי וימינו תחבקני3 כתיב ועי״ז גורם שתהיה פנים בפנים [עמ״ש בד״ה חייב אינש לבסומי4 בפוריא5 בענין שכפה עליהם הר כגיגית6 שהוא בחינת וימינו תחבקני כו׳
for it is written, “And His right hand embraces me,” and through this it brings about that there be face to face [see what is written in the discourse beginning “A person is obligated to become intoxicated on Purim,” on the matter of “He held the mountain over them like a barrel,” which is the level of “And His right hand embraces me,” etc.,
The embrace is “His right hand embraces me,” the Chasadim, and it brings about the face-to-face union. The bracket refers to Torah Ohr’s discourse on drinking on Purim, where the mountain held over Israel “like a barrel” at Sinai is this embrace of the right hand.
ע״ש וע׳ בפע״ח שער חג הסוכות] ופעמים עת לרחוק מחבק שהחסדים מכוסים ביסוד אימא ואינן מתגלים ומאירים אלא נעלמים בתוך הבינה.
see there; and see Pri Etz Chaim, Sha’ar Chag HaSukkos (the Gate of the Festival of Sukkos)]. And sometimes [it is] “a time to refrain from embracing,” when the Chasadim (kindnesses) are covered in the Yesod of Imma and are not revealed and shining, but are hidden within Binah (understanding).
The bracket also points to Pri Etz Chaim’s Gate of Sukkos. “A time to refrain from embracing” is when the Chasadim are covered in the Yesod of Imma and do not shine, remaining hidden within Binah.
The “times” of the verse are the changing states of Malchus and of the souls: sometimes face to face, when the right hand of Chasadim embraces, and sometimes back to back, when the Chasadim stay hidden in Binah.
Marei mekomos
- 1משחקת לפניו בכל עת · Proverbs 8:30
- 2עת לחבק ועת לרחוק מחבק · Ecclesiastes 3:5
- 3וימינו תחבקני · Song of Songs 8:3
- 4בד״ה חייב אינש לבסומי · ראה תו״א צח, א ואילך.
- 5חייב אינש לבסומי בפוריא · Megillah 7b:7–8
- 6שכפה עליהם הר כגיגית · Shabbat 88a:5
22וע״ז אומרים ופרוס עלינו סוכת שלומך1 ואותה אנו מבקשים וימינך מקרב חיקך כלה2 שיצאו החסדים מיסוד אימא שהוא בחי׳ תשבע״פ ששם האור גנוז ולהיות ימין ה׳ עושה חיל כו׳.
And about this we say, “And spread over us the sukkah of Your peace”; and this is what we request: “And Your right hand, from within Your bosom, bring forth,” that the Chasadim come out from the Yesod of Imma, which is the level of the Oral Torah, where the light is hidden, and that there be “The right hand of Havayah does valiantly,” etc.
This is why we say in the evening blessings of the Shema, “Spread over us the sukkah of Your peace,” and ask, in the psalmist’s words, that G‑d bring out His right hand from His bosom. It is a request that the Chasadim come out of the Yesod of Imma, the Oral Torah where the light is hidden, so that “the right hand of Havayah does valiantly.”
ועל הב׳ עתים הוא אומר משחקת כי בכל א׳ מישראל יש בחי׳ מס״נ ורצון לה׳ אלא שיש מי שהוא בבחי׳ אחוריים כו׳.
And of the two times it says “playing,” for in every one of Israel there is the level of self-sacrifice (mesirus nefesh) and will for G‑d; only, there is one who is at the level of the back (achorayim), etc.
Both times are called “playing,” because every Jew has self-sacrifice and a will for G‑d; only some are, for now, in the state of “back” (achorayim).
Prayer asks for the hidden Chasadim to come out in an embrace; yet both states are called “playing,” since every Jew has a will for G‑d even in the state of “back.”
Marei mekomos
- 1ופרוס עלינו סוכת שלומך · ברכת ק״ש של ערבית.
- 2וימינך מקרב חיקך כלה · Psalms 74:11
23ואעפ״כ גם אז יכול לעבוד עבודה תמה ולמס״נ באחד [ועמ״ש בד״ה זכור את אשר עשה לך עמלק בדרך1 כו׳ בענין ואזניך תשמענה דבר מאחריך לאמר זה הדרך2 כו׳]
And even so, then too he can serve with a perfect service and have self-sacrifice (mesirus nefesh) in “One” [and see what is written in the discourse beginning “Remember what Amalek did to you on the way,” etc., on the matter of “And your ears shall hear a word behind you, saying, ‘This is the way,’” etc.].
Even in the state of “back,” a person can serve G‑d wholeheartedly and give himself over in the word “One” of the Shema. The bracket refers to the discourse on “Remember what Amalek did to you,” on “your ears shall hear a word behind you.”
ולכן גם ממנו הוא צחוק מביטול היש לאין ועי״ז מעוררים למעלה גילוי שעשועים עליונים בכתר וחכמה כו׳.
Therefore from him, too, there is laughter, from the nullification of the yesh (something) into ayin (nothing); and through this one arouses above the revelation of the supernal delights (sha’ashuim) in Keser (the Crown) and Chochmah (wisdom), etc.
So from him, too, comes “laughter,” the joy above at the nullification of yesh into ayin. This arouses the supernal delights in Keser and Chochmah.
[ושחוק זהו ענין התגלות התענוג ועיין בע״ח שער לידת המוחין פ״ב ושער לאה ורחל פ״ג3 דשחוק הוא ב״פ אור4 וכן ואהבת ב״פ אור, וב״פ אור זהו ענין ושמתי כד כד,
[And laughter (sechok) is the matter of the revelation of delight. And see Etz Chaim, Sha’ar Leidas HaMochin (the Gate of the Birth of the Mochin), chapter 2, and Sha’ar Leah veRachel (the Gate of Leah and Rachel), chapter 3, that sechok is twice or (light), and likewise ve’ahavta (and you shall love) is twice or; and twice or is the matter of “And I will make kad kad,”
Laughter is the revelation of delight. Etz Chaim notes that sechok (שחוק = 414) is twice or (אור = 207), and so is ve’ahavta (ואהבת = 414; the Kehot note says the reference to Sha’ar Leah veRachel is for this); the text links this doubled light to kad kad (כד = 24) in Isaiah.
והיינו כ״ד אותיות שיש בפסוק בשכמל״ו דק״ש שחרית וערבית וכנ״ל שע״י ביטול היש ומס״נ דק״ש נמשך התענוג עליון והשחוק כו׳
that is, the 24 letters in the verse “Blessed be the Name of the glory of His kingdom forever and ever” of the Shema of the morning and the evening; and as mentioned above, that through the nullification of the yesh and the self-sacrifice of the Shema the supernal delight and the laughter are drawn down, etc.
The two 24s are the 24 letters of “Blessed be the Name of the glory of His kingdom forever and ever,” said in the Shema morning and evening. Through the nullification and self-sacrifice of the Shema, the supernal delight and laughter are drawn down.
וע״ש דפ״ב כ״ד זהו ענין אשת חיל כו׳ ומזה יובן ענין ימין ה׳ עושה חיל, ועיין באוצ״ח דנ״ח מענין זה (ועיין בב״י ומ״א ססי׳ תק״ס)
And see there, in chapter 2, [that] 24 is the matter of “A woman of valor (chayil),” etc.; and from this the matter of “The right hand of Havayah does valiantly (chayil)” will be understood. And see Otzros Chaim, folio 58, on this matter. (And see the Beis Yosef and the Magen Avraham at the end of section 560.)
Etz Chaim also connects 24 with “a woman of valor (chayil),” and chayil (חיל = 48) is twice 24, which explains “the right hand of Havayah does valiantly (chayil).” The text also points to Otzros Chaim, and to the Beis Yosef and Magen Avraham at the end of Orach Chaim 560, where the law is that one may not fill one’s mouth with laughter in this world.
ועכשיו נאמר בתורה משחקת לפניו בכל עת ולעתיד אז ימלא שחוק פינו5 גם שחוק כחשבון מקור חיים ע״ש
And now it is said of the Torah, “playing before Him at all times,” and in the future, “Then our mouth will be filled with laughter.” Sechok (laughter) is also equal in number to mekor chaim (the source of life), named for
Now the Torah is “playing before Him at all times,” but in the future “our mouth will be filled with laughter.” Sechok (שחוק, 414) also equals mekor chaim (מקור חיים, “the source of life,” 414).
כי עמך מקור חיים6 והוא ג״כ כחשבון גימטריא אור א״ס שעל ידי גילוי אור אין סוף ב״ה נמשך התענוג עליון
“For with You is the source of life”; and it is also the numerical equivalent, in gematria, of Or Ein Sof; for through the revelation of the Infinite Light (Or Ein Sof), blessed be He, the supernal delight is drawn down,
This alludes to “For with You is the source of life.” It is also the value of Or Ein Sof (אור אין סוף, 207 + 207 = 414), for the revelation of the Infinite Light draws down the supernal delight.
שהוא מקור חיים מקור התענוגים והתגלות התענוג זהו ענין השמחה והשחוק ועיין בזהר ס״פ וילך ובפ׳ וירא דקי״ד א׳ ובפ׳ חיי שרה דף קכ״ז א׳ ועיין בלק״ת בישעי׳ ע״פ ולא בכסף תגאלו מענין ישחק בשי״ן]:
which is “the source of life,” the source of delights; and the revelation of delight is the matter of joy and laughter. And see the Zohar, at the end of Parshas Vayelech, and in Parshas Vayera, folio 114a, and in Parshas Chayei Sarah, folio 127a; and see the Likkutei Torah of the Arizal on Isaiah, on the verse “And not with money shall you be redeemed,” on the matter of Yischak with a shin.]
The supernal delight is “the source of life,” the source of all delights, and its revelation is joy and laughter. The text points to the Zohar (end of Vayelech, Vayera 114a, Chayei Sarah 127a) and to the Arizal’s Likkutei Torah on Isaiah on the name Yitzchak, which means “he will laugh” and is sometimes spelled with a shin (ישחק), as in sechok.
Even one in the state of “back” brings about laughter above through self-nullification; laughter, sechok, is the revelation of the supernal delight, equal in gematria to twice “light,” to “the source of life” and to Or Ein Sof.
Marei mekomos
- 1זכור את אשר עשה לך עמלק בדרך · Deuteronomy 25:17
- 2ואזניך תשמענה דבר מאחריך לאמר זה הדרך · Isaiah 30:21
- 3ושער לאה ורחל פ״ג · זה הציון על ואהבת. [כ].
- 4תבל ב״פ ארי׳ · מובא בד״ה צדק צדק תרנ״ג ע׳ רעו ”כי יש ב׳ בחי׳ ארי׳ ארי׳ דמרכבה וארי׳ דאופנים” ע״ש. נסמן לעיל יח, ד.
- 5אז ימלא שחוק פינו · Psalms 126:2
- 6כי עמך מקור חיים · Psalms 36:10
“Playing in tevel artzo” ¶24
24משחקת בתבל ארצו.1 הארץ הדום רגלי2 היא המל׳ ותבל ארצו פי׳ תבל ב״פ אריה ב״פ יראה דהיינו בחיות ובאופנים.
“Playing in tevel artzo (the inhabited world, His earth).” “The earth is My footstool”: it is Malchus (sovereignty). And “tevel artzo” means: tevel is twice aryeh (lion), twice yirah (awe), that is, in the Chayos and in the Ofanim.
The next verse continues, “playing in tevel artzo,” the inhabited world, His earth. “The earth is My footstool” refers to Malchus; and tevel (תבל = 432) is twice aryeh, lion (אריה = 216), and twice yirah, awe (יראה = 216): the lion among the Chayos and the lion among the Ofanim, two orders of angels.
אריה שאג3 ע״י התבוננות איך שהוא ית׳ קדוש ומובדל לא כהתלבשות הנפש בגוף כו׳ וב׳ בחי׳ אלו יש בישראל
“A lion has roared” through contemplating how He, may He be blessed, is holy and separate, not like the enclothement of the soul in the body, etc. And these two levels exist in Israel,
The lion “roars” out of contemplating how G‑d is holy and separate, not enclothed in the worlds the way a soul is enclothed in a body. These two levels of lion are found among the Jewish people too.
כי יש שיש לו נפש דעשיי׳ ויש שיש לו רוח דיצירה4 [ועי׳ בזהר ר״פ משפטים דצ״ד ע״ב] ועל שניהם אומר משחקת שמשניהם נעשה שחוק למעלה כנ״ל.
for there is one who has a nefesh of Asiyah (Action), and there is one who has a ruach of Yetzirah (Formation) [and see the Zohar, at the beginning of Parshas Mishpatim, folio 94b]; and of both of them it says “playing,” for from both of them laughter is made above, as mentioned above.
Some souls have a nefesh from Asiyah, others a ruach from Yetzirah; the Zohar on Mishpatim says that the nefesh comes from the side of the holy Ofanim and the ruach from the side of the holy Chayos. Of both the verse says “playing,” for both bring about laughter above.
[ובע״ח שער תיקון נוק׳ ספ״ב פי׳ ג״כ ענין תבל ב״פ רי״ו5 אלא דפי׳ שרומז להמשכה גבוה מאד וכמ״ש ג״כ בפע״ח שער ק״ש שעל המטה פ״ו.
[And in Etz Chaim, Sha’ar Tikkun Nukva (the Gate of the Rectification of Nukva), at the end of chapter 2, he also explains the matter of tevel as twice 216, except that he explains that it alludes to a very lofty drawing down; and as is also written in Pri Etz Chaim, Sha’ar Kerias Shema She’al HaMitah (the Gate of the Bedtime Shema), chapter 6.
Etz Chaim, in the Gate of the Rectification of Nukva, also explains tevel as twice 216, but as an allusion to a very lofty drawing down of light; Pri Etz Chaim says the same in its Gate of the Bedtime Shema.
אכן י״ל דהמשכה עליונה זו נמשך ע״י האתעדל״ת דב׳ בחי׳ אריה הנ״ל וזהו משחקת בתבל ארצו שמבחי׳ אתעדל״ת דתבל ארצו שבישראל נמשך בחינת שחוק ותענוג עליון והוא שרש המשכה עליונה שבע״ח ופע״ח שם]:
However, it can be said that this lofty drawing down is drawn through the arousal from below (isarusa dilesata) of the two levels of aryeh mentioned above. And this is “playing in tevel artzo”: from the level of the arousal from below of “tevel artzo” that is in Israel, the level of laughter and supernal delight is drawn down; and this is the root of the lofty drawing down [described] in Etz Chaim and Pri Etz Chaim there.]
The Alter Rebbe reconciles the two readings: that lofty drawing down comes about through the arousal from below of these two kinds of “lion” in Israel. So “playing in tevel artzo” means that Israel’s service draws down laughter and supernal delight, the root of the lofty light that the Arizal’s writings describe.
The last phrase, “playing in tevel artzo,” is read through gematria: tevel is two lions, the love and awe of souls from Yetzirah and Asiyah, whose service from below draws down the supernal laughter and delight.
In the Zohar on Mishpatim (94b), a person is first given a nefesh from the side of the holy Ofanim; if he merits more, a ruach from the side of the holy Chayos; and more still, a neshamah from the side of the Throne. The two kinds of “lion” in the maamar follow the first two steps of this order.
Marei mekomos
- 1משחקת בתבל ארצו · Proverbs 8:31
- 2הארץ הדום רגלי · Isaiah 66:1
- 3אריה שאג · Amos 3:8
- 4נפש דעשיי׳ ויש שיש לו רוח דיצירה · Zohar, Mishpatim 2:4–13
- 5תבל ב״פ רי״ו · באוה״ת שמות ע׳ צח מציין גם למאו״א אות תיו סי״ט.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
The maamar draws it itself: a person’s main work in the days of the Omer is to transform the will and the emotions of his animal soul so that they be for G‑d, sweetening his own Gevuros, which sweetens them above. And every day, in the Shema, he should make his ani into ayin through self-sacrifice; this draws down the supernal delight, “a delight day by day,” and even one who is in the state of “back” can give himself over in “One” and bring about laughter above.
Questions for discussion
- Why are the animal soul’s emotions, once refined, called “very good,” higher than those of the G‑dly soul?
- How does the analogy of blood turning into milk show the difference between removing the Gevuros and sweetening them?
- Why was David punished for calling the statutes “songs,” if the supernal will is above all the worlds?
- What is the difference between serving G‑d’s will in a mitzvah and reaching His delight in it?
- How can a person in the state of “back” still bring about “laughter” above?
Key terms in this maamar
- The intellect (mochin)מוחין
- Chochmah, Binah and Daas as a whole. ×7
- The sitra achra (the other side)סטרא אחרא
- The realm opposed to holiness.
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×16
- Willרצון
- Desire; in G‑d, the level above intellect. ×23
- The animal soulנפש הבהמית
- The soul that animates the body and its drives. ×1
- The G‑dly soulנפש האלקית
- The soul that is 'a part of G‑d above'. ×2
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×3
- Love and aweאהבה ויראה
- The two 'wings' of divine service.
- Abba and Imma (Chochmah and Binah)אבא ואמא
- The intellectual configurations.
- Z'eir Anpin (the emotive attributes)ז״א
- The six emotive Sefiros as one configuration.
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×2
- Chesed (kindness)חסד
- Expansive giving. ×3
- Hod (splendor)הוד
- Acknowledgment and yielding. ×1
- Yesod (foundation)יסוד
- The channel that connects and transmits. ×5
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds.
- The general and collective expression (klalus)כללות
- That which encompasses the particulars as one: their general and collective expression (the klal, as against the prat). Never “sum”, “sum total”, “totality” or “general principle”, as if the particulars were added up (וכללותן היא מצות הצדקה is “their general and collective expression is the mitzvah of charity”). Render by sense: “their general and collective expression”, “that which encompasses them all”, “X in general”, “X as a whole”. Keep התכללות as “inclusion” / “inter-inclusion”. ×3
- The World of Beriah (Creation)בריאה
- The first world of separate existence. ×1
- The World of Atzilus (Emanation)אצילות
- The highest world, still one with G‑d. ×1
- The Infinite Light (Or Ein Sof)אור אין סוף
- G‑d's light as it is, beyond all limits, before any contraction. ×1
- Delightתענוג
- Pleasure; the inner root of will. ×27
- The Infinite One (Ein Sof)אין סוף
- G‑d's own boundless essence. ×1
- Chochmah (wisdom)חכמה
- The first flash of insight. ×11
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×3
- Keser (the Crown)כתר
- The level above intellect: divine will and delight. ×6
- The outer dimension (chitzoniyus)חיצוניות
- The external, expressive aspect. ×4
- The inner dimension (pnimiyus)פנימיות
- The innermost core of a level.
- The World of Yetzirah (Formation)יצירה
- The world of the angels and emotions. ×1
- The World of Asiyah (Action)עשיה
- The lowest world, including our physical one.
- Self-sacrifice (mesirus nefesh)מסירות נפש
- Giving oneself over entirely to G‑d.
- Life-forceחיות
- The divine vitality that sustains every creation. ×3
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×6
- Nukva (the feminine / Malchus)נוקבא
- Malchus as the receiving configuration.
- An arousal from belowאתערותא דלתתא
- Human initiative that draws down a divine response.