ביאור הדברים ע״פ והיה מספר בני ישראל כו׳

1An explanation of the words on “And the number of the children of Israel shall be,” etc. Now, to understand the root of the concept of “the stream (peleg) of Elokim,” etc.:

Now, in the word Elokim there are the letters mi [and] eleh, as is known, and as is written in the Zohar at its beginning on “Who (mi) created these (eleh),” etc.

Now, mi is the level of the hidden, since it stands as a question, “Who is it?”, because it is not known and revealed below, etc.;

and eleh is the level of the revealed, for one says “these” only of something that is revealed and visible to every eye, so that it is possible to say of it “these,” in its presence, etc.

2If so, these two words are two opposite concepts: this one hidden and that one revealed. And the root of the matter is above; they are

the two worlds: the hidden world (alma de’iskasya), which is called mi, and the revealed world (alma de’isgalya), which is called eleh, etc. And in general, the letters yud-hei of the Name Havayah are Chochmah and Binah, which are called “the hidden things,” and the letters vav-hei are the emotive attributes (middos) and speech, which are called “the revealed things.”

Now, Binah is enclothed in Z’eir Anpin, which is the emotive attributes; and there is the level of the covered Chasadim, within the Yesod of Binah, and there is the level of the revealed Chasadim (as is written in Etz Chaim, Sha’ar 25, and Sha’ar HaOna’ah).

And this is the meaning of “the stream (peleg) of Elokim”: that the letters eleh, which indicate revelation, that is, the revealed Chasadim, were divided from the letters mi, which indicate the covered Chasadim.

And this is so that there may be a revelation of the revealed Chasadim; for of this it is said, “Who created these.” And this level in the soul is the revelation of the intellect (mochin), which is intellectual awe and love (dechilu urechimu).

This is not so when the letters eleh are joined in one word with the letters mi, which is the level of the Name Elokim: then even the letters of eleh are still in a state of hiddenness and concealment, like the letters mi; all the more so since the letters eleh come before the letters mi in the word Elokim.

That is, when all five Chasadim are still closed and covered within the Yesod of Imma. (And see on this Etz Chaim, Sha’ar HaOna’ah, chapter 3, and the Arizal’s Likkutei Torah, Parshas Lech Lecha, on the mitzvah of circumcision.)

And this level in the soul is what is written in [Sefer Shel] Beinonim, chapter 16: “If the hand of his intellect and the spirit of his understanding cannot reach to give birth to love of G‑d revealed in his heart,” etc., “only the love hidden in his mind and in the hidden recesses of his heart,” etc.; see there at length.

But when two Chasadim and two thirds are drawn down to shine in a revealed way in Z’eir Anpin, it is called “the stream (peleg) of Elokim,” for the letters eleh, which are the level of revelation, have split off (niflegu) and divided from the two covered Chasadim, which are the level of mi;

and then specifically it is “full of water,” for the Chasadim are likened to water, and they descend from high to low (as is written in Etz Chaim, Sha’ar 25, mentioned above). Nevertheless, the root of the revelation of eleh is drawn from the concealment of mi.

And this is “Who (mi) created these (eleh)”: that is, through contemplation with his intellect and the depth of his understanding, the awe and love are born and drawn forth, revealed in his heart.

And see Etz Chaim and the Arizal’s Likkutei Torah there, that at times even the upper third of the covered Chesed is revealed, and even all five Chasadim, etc.

And see the commentary of the Ramaz on the Zohar, Parshas Vayera (on folio 98b), regarding “Once he was circumcised, everything was revealed,” etc.

[And perhaps this is the meaning of “Who (mi) revealed this secret to My children?” The meaning is: mi, that is, Binah, “revealed to My children,” Netzach and Hod, “this secret,” that is, the Chasadim that are covered within the Yesod of Imma, which are called “secret” because

they are covered; and “Who revealed this secret to My children” is their emergence from concealment into revelation. And see what is written on this in the discourse beginning “When they put ‘we will do’ before ‘we will hear,’” etc.,

that the meaning of “this secret” is the revelation of the hidden love that is in every Jewish soul, etc.; and there it is explained that the meaning of “this secret” is the Yesod of Abba.] (And see what is written in the discourse beginning “And I was with Him as a nursling (amon),” on the meaning of “and Your right hand, from within Your bosom, consume.”)

32. And the meaning of “You visited the earth and watered it (vateshokekeha)” is that through the mitzvos, which are the level of water, the revelation of love is born in the “earth,” which is the Congregation of Israel (Knesses Yisrael).

The explanation is that corresponding to the four elements, fire, air (ruach), water [and] earth (afar), are the four Names; and the level of the Name Ban is the level of “earth” (eretz) and dust.

And the level of water is the level of [the Name] Mah, as is written in Pesach Eliyahu, “the Name Mah,” etc., “like water that waters the tree,” etc. And this is “the earth is not sated with water”: that is, the union of Mah and Ban.

4Now, it is known that Mah is what refines (birur) Ban, for “by Chochmah they are refined.” And the matter will be understood from Torah and mitzvos, for “the Torah comes forth from Chochmah.”

Now, the whole Torah is instruction and distinction between impure and pure, fit or unfit, which is the matter of refinement (birur).

However, fit and unfit, guilty and innocent, etc., derive from the attributes Chesed and Gevurah. That is, Chochmah is enclothed to become the intellect (mochin) of Z’eir Anpin, and through this is the refinement. And this is the concept of the Name Mah, which is in Z’eir Anpin,

but it is through the enclothing of Chochmah in Z’eir Anpin, for Chochmah is koach mah, “the power of Mah” (and see the Zohar, Balak, folio 191b, on “What (mah) is His name,” etc.).

And the mitzvos are called “water” because they are from the level of the five Chasadim. For the 248 positive commandments are from the level of the nine Sefiros of Z’eir Anpin: nine times nine is eighty-one, etc., up to the five Chasadim that bring growth, “like water that waters the tree.”

However, although “the Torah comes forth from Chochmah,” this means that it comes forth from there in a revealed way; but its root is from the level of Keser, for the 613 commandments of the Torah, together with the seven commandments of the Rabbis, are the 620 pillars of light, and Keser is the Supreme Will, “the will of all wills” (raava dechol raavin).

5And this is the concept of Netzach, Hod and Yesod of Arich Anpin, which are enclothed in Z’eir Anpin, as is written in Etz Chaim, at the end of Sha’ar 15, that Z’eir Anpin clothes Netzach, Hod and Yesod of Arich Anpin: that is, the drawing down of “the will of all wills,” which is enclothed in the mitzvos, which are in the nine Sefiros of Z’eir Anpin, as mentioned above.

And this is [the meaning]: that through “You visited the earth,” by the performance of the mitzvos, through this “and watered it (vateshokekeha)”; because the mitzvos are from the level of “the will of all wills,” therefore they create the longing (teshukah) and the will in the Congregation of Israel, etc.

6And the power of refinement through the Name Mah, too, is drawn from the radiance of the Forehead (Mitzcha), which is “the will of all wills,” as is explained elsewhere, in the explanation on “My offering, My bread.”

And the explanation of the concept that the “earth,” which is the Congregation of Israel (Knesses Yisrael), is “not sated with water,” which is the mitzvos, as our Sages, of blessed memory, said, “And run to [do] a light mitzvah,” etc., is that she always needs this drawing down that comes through the mitzvos, for they will create in her the longing and the supernal will.

The reason is that Malchus of Atzilus, the source of the souls of Israel, is always in a state of ascents and descents: at night she descends to Beriah, Yetzirah and Asiyah,

as it is written, “She rises while it is still night and gives food,” etc.; and in the morning prayer she ascends into Atzilus (as is explained on this elsewhere, on “I have come into My garden”).

And this is the meaning of “Go and diminish yourself”: that she is hidden in Beriah, Yetzirah and Asiyah. And just as the moon has changes, its light diminishing at the end of each month and growing again from Rosh Chodesh until the middle of the month, etc., so it is also above, in the level of Malchus.

And of this it is said, “So that glory may sing to You and not be silent,” etc., and “But I am prayer”: to ascend from Beriah, Yetzirah and Asiyah to Atzilus (as is explained on “And I will betroth you to Me,” concerning “My soul yearns, and even pines, for the courts of Havayah”).

Yet even so, because of the greatness of the descent and of the enclothement to refine the kelipas nogah of Beriah, Yetzirah and Asiyah, she does not have so much strength of her own alone to ascend, since the refinements of Ban have not yet been completely refined, and they darken somewhat;

and therefore she needs help and strength from above, from the Name Mah, so that she will be able to ascend (and this is the meaning of “Come, my beloved, to greet the bride,” etc.).

And this will be better understood [from] below: this is why it is impossible for the souls of Israel to be aroused, raising mayin nukvin (feminine waters), of themselves, and there must be “You visited the earth and watered it (vateshokekeha).”

This is because man is nourished by physical foods, which are from kelipas nogah; and although a person refines them by his eating, nevertheless the refinement is not yet entirely complete, and of necessity a little of the impurity of kelipas nogah remains [and see Tanya, chapter 8];

and therefore the food coarsens the person who eats it, drawing his soul down to be drawn after the physicality of the world. And even the tzaddik, who in his eating intends only for the sake of Heaven, and eats only “to satisfy his soul,” which is the Shechinah

(as is written in the Zohar, Parshas Vayechi, folio 240, end of side a), nevertheless, since the time has not yet come for kelipas nogah to leave its filth and impurity entirely and ascend to holiness, until the time of “the end of days” (ketz hayamin) (as is written in [Sefer Shel] Beinonim, chapter 37),

therefore of necessity the food coarsens somewhat, etc. And know: for who is greater for us than Moshe Rabbeinu, peace be upon him, who knew perfectly the intention of the supernal unions (yichudim) in eating?

And therefore it is said, “And Aharon and all the elders of Israel came to eat bread with Moshe’s father-in-law before G‑d”: that is, because Moshe was with them, their eating is called [eating] “before G‑d”

(as is found in the Gemara at the end of Tractate Berachos). And even so, when he went up to receive the Torah, it is said, “Forty days and forty nights he did not eat bread.”

This is for the reason mentioned above: because of the materiality and coarseness of the food, [which is] from kelipas nogah, it must of necessity conceal and coarsen somewhat, since the time has not come for kelipas nogah to be entirely refined, as mentioned above. And greater than this: even the manna, on which the ministering angels are nourished, he did not eat.

7That is because, although the root of the manna is very high, when it must descend and be drawn down below into Beriah, Yetzirah and Asiyah, it is drawn by way of the outer dimension (chitzoniyus) of the vessels and garments of Beriah, Yetzirah and Asiyah, where there is the mixture of the Tree of Knowledge of good and evil.

And in relation to receiving the Torah, this too was coarsening, etc. Therefore, although on the part of Moshe himself there was no obstacle at all to the refinement being done by him completely, as is fitting, since he is the level of Mah, as it is written, “And we are what (mah),”

yet the time brought it about: of necessity the food that is from kelipas nogah cannot be refined so much that it does not conceal at all, until the time of “the end of days,” for then specifically kelipas nogah will come out of its impurity and filth entirely and ascend to holiness, to become a chariot for G‑d.

(And see what is written on this matter in Parshas Yisro, on “And all the people saw,” etc.; and see what is written on “And Moshe spoke to the heads of the tribes,” concerning “Separation brings to holiness.”)

And from all this something will be understood [of how it is] above, regarding the descent of Malchus into Beriah, Yetzirah and Asiyah to refine kelipas nogah: since it is not yet possible for the refinement to be complete, to its ultimate end,

these are what prevent and hold back the ascent of Malchus, and help and assistance must always come to her from above. Therefore “the earth is not sated with water,” which is the level of “You visited the earth and watered it (vateshokekeha),” etc.,

through “the stream of Elokim is full of water,” for specifically through this she will be able to ascend. [And this is what is written, “Saturating its furrows,” etc.; for this level is called yoreh (the early rain), as is written in the Gemara, the first chapter of Taanis, folio 6, concerning the early rain and the late rain, that the early rain is to moisten the earth

(and see the Ra’aya Mehemna, Mishpatim, folio 115a). And in Likkutei HaShas by the Arizal, of blessed memory, on Tractate Taanis, he explains the verse “You visited the earth.”]

And likewise this level in man, “the earth is not sated with water”: through the mitzvos, which are likened to water, as it is written, “He sows righteous deeds (tzedakos),” and it is written, “Happy are you who sow beside all waters,”

through this specifically the will and the longing are drawn into the soul, to be at the level of “earth” (eretz) and of ratzo (running), etc. And this drawing down must always take place, for although he prayed today with intention (kavanah), nevertheless, since afterwards he eats and drinks and [engages in] other physical things,

therefore he always needs assistance from above to arouse the revelation of will; and that is through the fulfillment of the mitzvos, whose root is from the level of “the will of all wills,” etc.

83. Now, all this is now, when there must be “You visited the earth,” for the level of the water of the mitzvos, from the level of the Name Mah, is greater in stature than the level of “earth,” the Name Ban, etc.; and this is also the meaning of the diminution of the moon, mentioned above.

But of the Time to Come it is written, “And the light of the moon shall be like the light of the sun”: that Z’eir Anpin and Nukva will be equal in stature. This is what is written in Etz Chaim, Sha’ar Mi’ut HaYareach (the Gate of the Diminution of the Moon), at the end of chapter 1: that she will receive her lights from Imma herself, not through Z’eir Anpin, like Abba and Imma, etc.;

that is, that Z’eir Anpin and Nukva will both receive the flow from the higher Chochmah (Chochmah Ila’ah) equally (and see what is written on this in the discourse beginning “Speedily… may there be heard,” etc., “who gladdens the groom with the bride”).

The explanation of the matter is this: the Name Ban is the level of Malchus of Atzilus, which is the level of the supernal speech, as it is written, “Inasmuch as the word of a king is rule,” as, by way of analogy, with a king of flesh and blood, who governs his kingdom by his speech.

And so, by way of analogy, above, the level of Malchus is called by the name “speech.” And see what is written on this in Iggeres HaKodesh, in the section beginning “To understand words of understanding.”

Now, the root of speech is from Chochmah, and it is called “Abba founded the daughter”; “With Chochmah He founded the earth” (as is written in Iggeres HaKodesh on “And David made a name,” there).

But the illumination of Chochmah that is drawn down and enclothed in the letters of speech, which are drawn down and revealed in Beriah, Yetzirah and Asiyah, is only a contracted illumination. And this is the diminution of the moon: that Malchus is enclothed in the letters of speech that are revealed outwardly, etc.

But in the Time to Come, when they will be equal in stature, that is, the level of the source of speech, which is the level of Malchus of Atzilus, will be raised up to receive the flow of the higher Chochmah, just as the emotive attributes (middos) receive from Chochmah. This is the level of the inclusion and ascent of speech in Chochmah.

9This is like what is written of Moshe Rabbeinu, peace be upon him, “For I am heavy of mouth and heavy of tongue.” That is: because he was from the level of the essence of the higher Chochmah, the power of speech

of his could not descend and be enclothed in the outer dimension (chitzoniyus) so much; rather, the power of speech was included and elevated in the essence of Chochmah, etc. So, by way of analogy, above, there is the ascent of Nukva, the supernal speech, to receive from Chochmah and Binah themselves.

However, at times there is such a state that is the opposite, and a great deficiency: that is, what is said of the time of the destruction of the Holy Temple, “I was mute with silence,” etc.

And this is for the worse: that is, that the revelation of speech is impossible because of the concealment of the kelipos, “like a ewe that is mute before her shearers” (as is explained on this elsewhere, on “And the light of the moon shall be,” etc.).

But the level of Moshe’s “heavy of mouth” is the very opposite: because of the revelation of the higher Chochmah he could not speak. And this is the concept of the ascent of speech, etc.

(And this is the meaning of “the mute dove” (yonas elem), which is said in praise, and like the matter of “A word is worth a sela, silence two.” Now, even so, this is not understood: for nevertheless, according to this there is no speech here at all, so how is it called the ascent of Malchus, which is the ascent of speech? It may be said, according to what is written in Iggeres HaKodesh on “And David made a name,”

that the letters are in the manner of matter and form, which are called the inner dimension and the outer dimension, etc.; and the essential level of Malchus, which is called speech, is the inner dimension (pnimiyus) of speech, and it is what shines in the higher worlds; only in Asiyah is it drawn down by being enclothed in the outer dimension of speech, which is the matter and body of the letters,

as, by way of analogy, in man, the speech that goes outward. And in the future, when there will be the ascents of the worlds, there will be no need for the enclothement in matter and externality, etc.; and this is the ascent of speech. Also, as when two spirits converse with each other, their conversation and speech is as subtle

as our thought; and in the same way the concept of the ascent of speech will be understood. And see what is written in Parshas Noach, in the explanation on “Many waters,” on the meaning of “on the day that she is spoken for (sheyedubar bah)”: that the speech is not by itself but “bah,” in her, so that it is not drawn down below, etc.; see there. And this is like the matter written here.

And see what is written in the explanation on “These are the journeys,” concerning the Name of forty-two [letters] of “Ana b’choach gedulas,” seven times six; and this too is along the lines that on Shabbos there is the ascent of speech. And see the Zohar, Terumah, folio 137a, on the meaning of “There is no speech and there are no words” like the other utterances of the world, etc.,

but rather they are the level of “their voice is not heard,” and even so “their line has gone out through all the earth”; see there well; and the Zohar, Bereishis, folio 50b. And along these lines it is found in the commentary of the Ramaz on the Zohar, Parshas Va’eschanan, folio 260b, regarding “Enough for you,” concerning “And he heard the voice speaking to him,” etc.:

not through the instruments of speech but in the inner dimension, etc.; it is the root of speech in its inner dimension, etc.; see there. And perhaps this is the inner configuration (partzuf) of Malchus.) (And as is explained on this elsewhere, in the explanation of the Zohar’s statement at the beginning of Parshas Bereishis, “Like a rose,” etc., “so is My beloved,” etc.)

And elsewhere it is explained in another way: that now speech receives the illumination of the higher Chochmah only through the supernal emotive attributes, but in the future speech will receive from the higher Chochmah itself, not through the attributes, etc.

And see what is written on this on “And it shall be, from new moon to new moon,” and see what is written elsewhere on “Gladden the beloved companions,” on the meaning of “Therefore shall a man leave his father and his mother,” etc.,

but through joy, etc.; see there. But nevertheless, when speech itself receives from Chochmah and Binah themselves, this is a higher level.

10And elsewhere it is further explained, on the meaning of “Then those who fear Havayah spoke (nidberu),” that the meaning of nidberu is speech that comes on its own and of itself; that is, the level of “And My words that I have put in your mouth,” only that “my tongue will echo Your word,”

and that is through the level of self-nullification (bittul) in the study of Torah, as the Maggid said to the Beis Yosef, “I am the Mishnah that speaks in your mouth,” and in the manner of “The Shechinah speaks from the throat of Moshe.”

11And along these lines one can also explain the meaning and concept of “on the day that she is spoken for (sheyedubar bah),” that this is the level of “Then [they] spoke (nidberu),” etc. And this is the meaning of “Who spreads out the earth above the waters”: that the level of the Name Ban, which is called “earth,” will not need to receive from the Name Mah, which is Z’eir Anpin, called “water,” etc.

And this is “Behold, I create a new thing in the earth: a female shall encompass a male”; and she will not need water, etc., as is explained elsewhere.

124. Now, of this it is said, “And the number of the children of Israel shall be as the sand of the sea, which can be neither measured nor counted.” For the concept of number applies to something that is in a state of division and separateness.

And this division derives from the level of the Gevuros. And this is the concept of the division of the voice and the breath into the twenty-two letters of speech, in the five places of articulation, which is through the five Gevuros, mem-nun-tzadi-pei-kaf.

And in the same way the mitzvos, too, are in the category of number, because the Torah is drawn from the level of Gevurah: “From His right hand, a fiery law,” etc.

13Now, it is written, “And to His understanding there is no number.” The meaning is that the essential coming into being of the division of the levels, to the point that the concept of number applies, is after the end of the Yesod of Imma,

that is, below the chest of Z’eir Anpin, where the Chasadim and Gevuros are revealed and the Chasadim divide into three lines, so that the root of the concept of number is there; and from there Malchus receives, for she begins from the chest downward, etc.

But “His understanding” is where the Chasadim and Gevuros are covered within the Yesod of Imma: they are in a state of unity and inclusion, all the Chasadim of the three lines in truly one unity, within the Yesod of Imma;

and therefore they are in the state of “there is no number,” above the category and level of number, which applies only to a state of division; whereas above, in the hidden world, they are in a state of unity, inclusion and self-nullification (bittul) in the Infinite Light (Or Ein Sof), blessed be He, which is above the division of the levels. And this is “And to His understanding,” specifically, “there is no number,”

which is the level of the concealed (setim), which is above the level of the revealed (galya) (and see on this the Arizal’s Likkutei Torah, at the end of Tehillim, on “And to His understanding there is no number”; and see the Zohar at the end of Parshas Terumah, folio 171b).

And see what is written in the explanation on “These are the journeys,” which begins “To explain the concept of the journeys,” on “A fool does not desire understanding,” etc., where it is explained that there the level of the concealed is the revelation of Atik, etc.,

and it is called the Tree of Life. And see the commentary of the Ramaz on the Zohar, Parshas Bamidbar, folio 117, on the meaning of “And the number… shall be,” etc., where it is explained exactly along the lines explained here.

Now, at present Malchus, which is the supernal speech, receives from the level of Z’eir Anpin, that is, from the chest downward, where the building of Nukva begins;

and therefore it is called “the number of the children of Israel,” for from there is the root of the concept of number (and from there, too, is the root of the coming into being of time, as is written in the Arizal’s Likkutei Torah, Parshas Bereishis; that is, because time too is a matter of number and division).

But in the Time to Come, when Malchus, which is speech, will be raised to receive from the level of Chochmah and Binah themselves, which is the level of “And to His understanding there is no number,” then there will be the level of “And the number of the children of Israel shall be,” etc., “which can be neither measured nor counted.”

That is, even the revealed world, which is now in the category of number, will in the future be at the level of the concealed and of the hidden world, which is in the category of “there is no number.”

And this is through teshuvah (return), which is the level of “Binah is the heart,” and “to His understanding there is no number,” etc. (And therefore through this, “and it shall be that in the place where it is said to them, ‘You are not My people,’ it shall be said to them, ‘Children of the living G‑d’”: the meaning is “in the place” literally, for intentional sins become like merits, as mentioned above.

And from this the concept of Yom Kippur will also be understood: it is the day of forgiveness because then is the ascent of Malchus into the level of “to His understanding there is no number.”) (As is written in the Zohar, Parshas Emor, folio 100b and folio 102a, and in other places.)

And this is “On that day shall be (yihyeh),” which the Arizal’s Likkutei Torah explains: that the letters of the Name Havayah will in the future be in the form of yihyeh (יהיה), yud-hei twice.

That is to say: the level of vav-hei, which are Z’eir Anpin and Nukva, will in the Time to Come be like the level of yud-hei, which are Abba and Imma. And this is exactly the matter mentioned above, of “And the number… shall be,” etc.,

“which cannot be counted”: for now Malchus, which is the last hei of the Name Havayah, the level of “the word of G‑d,” receives from the level of vav, which is a drawing down from the yud at its head, what is drawn and descends from above to below (and see what is written on this in the discourse beginning “And I return in peace”),

like the level of water that descends from high to low; and it is not the actual essence of the yud, but rather it goes on narrowing and becomes a line much thinner than the yud itself at its head;

and this is the concept of the thinning of the light, as is explained elsewhere on the concept of “doubled and thinned” (kefila uklisha). And from the level of the vav it is drawn to the level of the lower hei.

But the level of yud-hei is not through a drawing down; rather, the yud itself is revealed in the hei, and it is all one level.

(And see the book Ateres Zekeinim on Orach Chaim, section 32, regarding the writing of the first letter hei of the Name; and see what is written on this in the explanation on “But Havayah your G‑d would not.”)

However, in the Time to Come the world will be elevated, so that the revealed world will be at the levels and grades of the hidden world, and Z’eir Anpin and Nukva, the emotive attributes and speech, will also be at the levels of yud-hei, which are Abba and Imma

(along the lines of what is explained in Etz Chaim, Sha’ar Mi’ut HaYareach, at the end of chapter 1, as mentioned above). And this is also the meaning of “And the children of Yehudah and the children of Israel shall be gathered together”:

that the lower unity (yichuda tata’ah) will also be at the level of the higher unity (yichuda ila’ah). The explanation is that Yehudah is the level of Malchus, “she is in Hod,” and Yisrael is li rosh (“a head for Me”), that is, the level of Z’eir Anpin from the chest upward, in which the intellect (mochin) of Abba and Imma shines.

And in the future the Sefirah of Malchus will also be at the level of Z’eir Anpin: “the light of the moon like the light of the sun.” And see what is written on “And Yehudah approached him,” and on “Yehudah, you,” and on “When you listen to the voice,” etc., “to do what is right in the eyes,” etc.

And this is “and they shall appoint for themselves one head,” which is the level of Tiferes of Imma, which will be a crown for both of them equally (and see what is written in Parshas Terumah regarding the concept of the cherubim).