Likkutei Torah · Parshas Korach · Maamar 2
ועבד הלוי הוא
“And the Levite, he (hu), shall serve” (Numbers 18:23)
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The big idea
The Levites’ service was to draw from the hidden “He,” Binah, into revelation. So too in prayer: contemplation through the mochin of Imma must first give birth to a revealed love that reaches the body, and then the higher, hidden mochin of Abba shine into it as the return of awe and bittul.
The maamar in brief
The Zohar reads “And the Levite, he (hu), shall serve” as drawing down from hu, “He,” the hidden world of Binah, into the revealed world. To explain this the Alter Rebbe contrasts two intellects. The mochin of Abba, Chochmah, are a grasp of bittul, koach mah, cool and still: the higher awe, the awe of shame. The mochin of Imma, Binah, are yesh, G‑d’s greatness truly understood, and from them an intense, fiery love is born. Prayer needs both: first ratzo, the running of love born of Binah, then shov, the return of awe and the acceptance of the yoke of Heaven from Abba. Although Abba is higher, Imma must come first, because the aim is to light up the body, and Binah, the heart, is closer to the body; the higher love stays hidden, as a child grows in his mother’s womb, far from the father. So love must be born through contemplation, and then the light of Abba must shine into it. This was the Levites’ service, in song and on many instruments, shofar and cymbals for a broken heart, the pipe for joy, all drawing the emotions from the hidden “He” into revelation.
Outline
- The Levites’ “He” and the two intellectsThe Zohar reads the Levites’ hu as Binah, the hidden world. The mochin of Abba (Chochmah) are bittul, coolness and the higher awe of shame; the mochin of Imma (Binah) are an understanding of G‑d’s greatness that gives birth to fiery love. In prayer they appear as ratzo, the running of love, and shov, the return of awe and the acceptance of the yoke of Heaven.¶1
- Revealed love first; the Levites’ songImma must come first, because prayer must light up the body, and Binah, the heart, is closer to it, while the love of Abba is hidden, as a child grows in his mother’s womb, far from the father. Love is born through contemplation and then lit by Abba. This was the Levites’ service: to bring love and awe out of the hidden “He,” in song and on instruments that match the kinds of revealed fervor.¶2
- The instruments and the kinds of fervorThe shofar, with its blasts and broken notes, and the cymbals of teruah correspond to fervor in bitterness and a broken heart; the ugav to love and fervor in joy. All the Levites’ music served the hidden “He,” “He made us,” drawing the emotions from concealment into revelation.¶3
Key concepts
- Hu (“He”)הוא
- The hidden level, Binah, called the hidden world (alma de’iskasya), from which the Levites drew the emotions into the revealed world.
- The mochin of Abbaמוחין דאבא
- The intellect of Chochmah: a grasp of bittul, koach mah, cool and still. Its love stays hidden, and it brings the higher awe, the awe of shame.
- The mochin of Immaמוחין דאימא
- The intellect of Binah: G‑d’s greatness grasped in actual understanding. It is the “mother” that gives birth to love and all the holy emotions in revealed form.
- Ratzo and shov (running and returning)רצוא ושוב
- The outward running of fiery love born of contemplation in Binah, followed by the return of the higher awe from Chochmah, in which a person accepts the yoke of Heaven in Torah and mitzvos.
- The higher awe, the awe of shameיראה עילאה יראה בושת
- The awe that comes from the bittul of Chochmah: the abashed stillness of one who knows that he is nothing before G‑d.
- Revealed fervor (hislahavus)התלהבות שבהתגלות
- Emotion of the heart brought into the open, either a joyful longing or the fervor of bitterness and a broken heart; the Levites’ instruments matched its kinds.
The Levites’ “He” and the two intellects ¶1
1ועבד הלוי הוא.12 פי׳ כמ״ש בזהר3 שכל עבודת הלוים4 היינו להמשיך מבחינת הוא. שהוא בינה5 עלמא דאתכסיא על עלמא דאתגליא.
“And the Levite, he (hu), shall serve.” The meaning [is], as is written in the Zohar, that all the service of the Levites is to draw down from the level of “He” (Hu), which is Binah (understanding), the hidden world (alma de’iskasya), onto the revealed world (alma de’isgalya).
The maamar opens with a verse about the Levites’ service in the Mishkan: “And the Levite, he (hu), shall serve.” Following the Zohar, the Alter Rebbe reads the word hu, “He,” as the name of a hidden level, Binah, called the hidden world, from which the Levites draw down into the revealed world.
והענין דהנה צ״ל ההפרש בין מוחין דאבא ומוחין דאימא (ועמ״ש בד״ה מצה זו6 כו׳) פי׳ מוחין דאבא הוא בחינת השגת הביטול בבחי׳ חכמה
And the matter [is this]. Now, we need to understand the difference between the intellect (mochin) of Abba and the mochin of Imma (and see what is written in the discourse beginning “This matzah,” etc.). That is: the mochin of Abba is the level of grasping self-nullification (bittul), in the level of Chochmah (wisdom),
To explain this, the Alter Rebbe first sets out two modes of intellect, the mochin of Abba (Chochmah) and the mochin of Imma (Binah), and refers to the discourse “This matzah” in Likkutei Torah, Tzav, where the two are contrasted. The mochin of Abba are a grasp of bittul: the mind’s awareness of its own nothingness before G‑d, which belongs to Chochmah.
which is the level of koach mah (the power of “what”), “and what are we”; which is of the quality of coolness, which is the level of the higher awe (yirah ila’ah), the awe of shame (yiras boshes).
Chochmah is read as koach mah, “the power of ‘what,’” like the words of Moshe and Aharon, “and what are we.” This sense of being nothing is cool rather than fiery: it is the higher awe, an awe of shame, the abashed feeling of one who stands before a greatness far beyond him.
שהוא בחי׳ והחכמה מאין תמצא9 תכלית הביטול. ובחינת מוחין דאימא בחי׳ בינה נק׳ להנחיל אוהבי יש10 שהוא מה שבא הארה מגדולתו ית׳ לכלל הבנה והשגה ממש.
It is the level of “And Chochmah is found from ayin (nothingness)”: the utmost self-nullification. And the level of the mochin of Imma, the level of Binah, is called “to cause those who love Me to inherit yesh (substance)”; that is, when a radiance of His greatness, may He be blessed, comes within the scope of actual understanding and comprehension.
Job’s question, “Where (me’ayin) shall wisdom be found?”, is read as “Chochmah is found from ayin, nothingness,” so Chochmah is the utmost self-nullification. Binah, by contrast, is called yesh, “something”: here a glimmer of G‑d’s greatness becomes something a person actually understands and grasps.
וע״י השגה זו נולד ונמשך מזה מדת אהבה עזה בגבורות רשפי אש11 אליו ית׳ והנה בתפלה צ״ל שני הבחינות היינו מוחין דאו״א (עמ״ש בד״ה ראה אנכי נותן12 בענין בחי׳ י״ה שבנפש)
And through this comprehension there is born and drawn from it the attribute of intense love, with the might of fiery flames, toward Him, may He be blessed. Now, in prayer there must be both levels, namely the mochin of Abba and Imma (see what is written in the discourse beginning “See, I set [before you],” on the matter of the level of yud-hei in the soul).
When G‑d’s greatness is truly grasped, an intense, fiery love for Him is born from that understanding. Prayer needs both modes, the mochin of Abba and of Imma, which the bracket links to the yud and hei, Chochmah and Binah, within the soul, as explained in the discourse “See, I set before you.”
פי׳ שבחי׳ מוחין דאימא הוא הבחינת רצוא ליכלל למעלה ע״י אהבה עזה כשלהבת הנולדה מההתבוננות בגדולתו ית׳ שהוא בחי׳ מוחין דאימא.
That is: the level of the mochin of Imma is the level of ratzo (running), to be subsumed above, through an intense love like a flame, born from contemplation of His greatness, may He be blessed, which is the level of the mochin of Imma.
The mochin of Imma bring about ratzo, “running”: a love like a flame, born of contemplating G‑d’s greatness, that strains upward to be absorbed in G‑dliness above.
כי אם לבינה תקרא13.14 שמזה יהיה בחינת רצוא כנ״ל ובחינת מוחין דאבא הוא אח״כ הבחינת שוב. כמאמר ואם רץ לבך שוב לאחד.15
“For you shall call Binah ‘mother’” (ki em labinah tikra): so that from this there will be the level of ratzo, as mentioned above. And the level of the mochin of Abba comes afterward: the level of shov (returning), as in the saying, “And if your heart runs, return to the One.”
The verse “For if (im) you call out to Binah” is read with im as em, “mother,” which is why Binah is called Imma, the mother; from her contemplation comes the running of love. The mochin of Abba come afterward as shov, “returning,” as in the saying “If your heart runs, return to the One.”
שזהו הבחינת יראה עילאה יראה בושת שהוא בחינת מוחין דאבא שמקבל עליו עול מלכות שמים בעסקו בתורה ובמצות ועמ״ש בביאור ע״פ כי אתה נרי.16
This is the level of the higher awe, the awe of shame, which is the level of the mochin of Abba: that he accepts upon himself the yoke of the Kingdom of Heaven in his occupation with Torah and mitzvos. And see what is written in the explanation on the verse “For You are my lamp.”
This return is the higher awe, the awe of shame, which belongs to the mochin of Abba: a person accepts upon himself the yoke of Heaven and carries it into his Torah study and his mitzvos. The bracket refers the reader to the explanation of the verse “For You are my lamp.”
The paragraph introduces the Levites’ verse and the distinction on which the maamar rests: the mochin of Imma (Binah) produce the running of fiery love, the mochin of Abba (Chochmah) the return of the higher awe and the acceptance of the yoke of Heaven, and prayer needs both.
Kehot notes that other transcripts of this maamar are printed in Sefer HaMaamarim 5563, one of them by the Mitteler Rebbe, and points to Or HaTorah for the reading of hu as Binah. The Tikkunei Zohar’s saying about the heart that runs and returns is mapped here onto the two intellects: the outward running of love belongs to Binah, the return of awe and bittul to Chochmah.
Marei mekomos
- 1ועבד הלוי הוא · הנחה אחרת בסה״מ תקס״ג ח״א ע׳ רט. והנחת אדה״א שם ע׳ רלו. וראה גם סה״מ תקס״ו ע׳ שצ. ס׳ מאמרים הקצרים ע׳ פו. ביאוה״ז צד, ב.
- 2ועבד הלוי הוא · Numbers 18:23
- 3ועבד הלוי הוא. פי׳ כמ״ש בזהר · Zohar, Korach 8:37–41
- 4כמ״ש בזהר שכל עבודת הלוים · ח״ג קעח, ב.
- 5הוא שהוא בינה · ראה אוה״ת במדבר-ו ע׳ א׳תתנה.
- 6בד״ה מצה זו · לעיל פ׳ צו יא, ד ואילך.
- 7חכמה שהוא בחי׳ כח מ״ה · הקדמת ת״ז בתחלתה. ובכ״מ.
- 8ונחנו מה · Exodus 16:7
- 9והחכמה מאין תמצא · Job 28:12
- 10להנחיל אוהבי יש · Proverbs 8:21
- 11רשפי אש · Song of Songs 8:6
- 12ראה אנכי נותן · Deuteronomy 11:26
- 13
- 14כי אם לבינה תקרא · שם ב, ג.
- 15ואם רץ לבך שוב לאחד · Tikkunei Zohar 7a:3
- 16כי אתה נרי · II Samuel 22:29
Revealed love first; the Levites’ song ¶2
2והנה עם היות שבחי׳ מוחין דאבא הם נעלים ממוחין דאימא אעפ״כ צ״ל ג״כ מוחין דאימא בתחלה יען
Now, although the level of the intellect (mochin) of Abba is loftier than the mochin of Imma, nevertheless there must also be the mochin of Imma first, because
Although Chochmah is the higher of the two, the Alter Rebbe says that the mochin of Imma must nevertheless come first, and he now explains why.
כי העיקר הוא להאיר את הגוף והוא ע״י אהבה שבגילוי הנמשך ממוח הבינה שקרוב יותר להגוף
the main thing is to illuminate the body; and this is through the revealed love that is drawn from the brain of Binah (understanding), which is closer to the body
The aim is to illuminate the body: to bring the light of G‑dliness into the person’s physical being as well. This comes through revealed love, which flows from Binah, the faculty closest to the body.
(for “Chochmah is the brain and Binah is the heart,” and the heart is closer to the body). And [as for] the level of the mochin of Abba, although their stature is higher than Binah,
The Tikkunei Zohar teaches that Chochmah is the brain and Binah the heart, and the heart is nearer the body than the brain is. As for the mochin of Abba, their being higher than Binah does not make them better suited to this task, as the next words show.
הלא א״ס ב״ה הוא נעלה עוד יותר לאין ערוך ולית מחשבה תפיסא ביה כלל.3 כן למשל בחינת מוחין דאבא שהאהבה היא שם בהעלם שהוא נעלה מאתנו יותר
surely the Infinite One (Ein Sof), blessed be He, is loftier still, beyond all comparison, and “no thought can grasp Him at all.” So too, for example, the level of the mochin of Abba: the love there is in concealment, for it is more exalted, beyond us.
The higher a level, the further it is from our grasp: the Infinite One is higher still, beyond comparison, and “no thought can grasp Him at all.” In the same way, the love within the mochin of Abba stays hidden, because it is too lofty for us.
(וכמ״ש בד״ה ביום השמע״צ גבי אחכמה והיא רחוקה ממני.4 שכל גידול הבן עד״מ הוא בריחוק מקום מהאב כ״א בבטן אמו ע״ש).
(And as is written in the discourse beginning “On the eighth day, an assembly,” regarding “I will become wise, but it is far from me”: that, by way of analogy, all the growth of the child takes place at a distance from the father, only in his mother’s womb; see there.)
The bracket cites the discourse on Shemini Atzeres in Likkutei Torah, which explains Shlomo’s words “I will become wise, but it is far from me.” Its analogy is a child, who grows in his mother’s womb, far from his father: so the emotions take shape in Imma (Binah), while Abba (Chochmah) remains distant.
ולכך צריך להוליד האהבה שבתפלה מההעלם לגילוי בכדי להאיר את הגוף (ועמ״ש בד״ה והיה לכם לציצית.56 בענין מוח ולב מים ואש)
Therefore one must give birth to the love in prayer, from concealment into revelation, in order to illuminate the body (and see what is written in the discourse beginning “And it shall be for you as tzitzis,” on the matter of brain and heart, water and fire).
In prayer, therefore, love must be born, brought out of its hidden state into revelation, so that it reaches and lights up the body. The bracket points to the discourse on tzitzis in Likkutei Torah, Sh’lach, on brain and heart, water and fire.
שזהו ע״י ההתבוננות מבחי׳ מוחין דאימא שהיא המולדת הבנים שהם אהבה וכל המדות הקדושות ואחר כך צריך להאיר בהן מבחינת מוחין דאבא (ועמ״ש בד״ה צאינה וראינה78 בענין ויין ישמח כו׳ בכדי להצהיל פנים משמן9 ע״ש).
This is through contemplation, from the level of the mochin of Imma, which is the one that gives birth to the children, which are love and all the holy emotive attributes (middos). And afterward one must shine into them from the level of the mochin of Abba (and see what is written in the discourse beginning “Go out and see,” on the matter of “And wine gladdens,” etc., in order “to make the face shine from oil”; see there).
This birth comes through contemplation, the work of the mochin of Imma, the “mother” who gives birth to the “children”: love and all the other holy emotions. Afterward the light of the mochin of Abba must shine into those emotions, like the verse’s oil that makes the face shine, as the discourse “Go out and see” explains.
וזה היה עבודת הלוים דכתיב ועבד הלוי הוא פי׳ שכל עבודתם היה להוציא המדות אהוי״ר מההעלם מבחי׳ הוא עלמא דאתכסיא אל הגילוי.
And this was the service of the Levites, as it is written, “And the Levite, he (hu), shall serve”: that is, all their service was to bring out the emotive attributes, love and awe, from concealment, from the level of “He” (Hu), the hidden world (alma de’iskasya), into revelation.
This was the Levites’ service, “And the Levite, he (hu), shall serve”: to bring love and awe out of the hidden “He,” the hidden world, into revelation.
שהוא ע״י ההתבוננות ועמ״ש בביאור ע״פ10 והיה מספר11 בנ״י בענין מי ברא אלה.12 ולכך היה עבודתם בשירה בפה בקול ובזמרה בכלי (עמ״ש בד״ה מזמור שיר חנוכת הבית)13
This is through contemplation; and see what is written in the explanation on the verse “And the number of the children of Israel shall be,” on the matter of “Who created these.” And therefore their service was with song, by mouth, with the voice, and with music, on an instrument (see what is written in the discourse beginning “A psalm, a song of the dedication of the House”).
This drawing out comes through contemplation, and the bracket points to the explanation of “Who (Mi) created these (Eleh),” where Mi is the hidden and Eleh the revealed. Because their task was to reveal what is hidden, the Levites served with song, sung with the voice and played on instruments.
ויש כמה כלים כמ״ש הללוהו בתקע שופר הללוהו בנבל וכנור הללוהו בתוף ומחול1415 כו׳ והיינו שיש כמה מיני התלהבות שבהתגלות.
And there are several instruments, as it is written, “Praise Him with the blast of the shofar; praise Him with lyre and harp; praise Him with drum and dance,” etc. That is, there are several kinds of revealed fervor (hislahavus).
Psalm 150 names several instruments for praising G‑d: the shofar, the lyre and harp, the drum and dance. The Alter Rebbe explains that they correspond to different kinds of fervor that come into the open.
יש תשוקה והתלהבות בבחינת שמחה וחדוה. ויש שהיא בבחי׳ מרירות ולב נשבר והכל הם בהתגלות הלב.
There is longing and fervor of the quality of joy and gladness; and there is [a kind] that is of the quality of bitterness and a broken heart. And all of them are in the revelation of the heart.
Revealed fervor can be a joyful longing, full of gladness, or it can come with bitterness and a broken heart. Both are emotions of the heart brought into the open.
The paragraph explains why prayer must begin with the mochin of Imma: their love is revealed and reaches the body, while the higher love of Abba stays hidden. Drawing the emotions from the hidden into the revealed was the Levites’ service, carried out in song and in many instruments matching the many kinds of fervor.
The analogy of the child who grows in his mother’s womb, far from his father, explains why the emotions are born of Binah rather than Chochmah, though Chochmah is the higher of the two. The cross-reference to “Who created these” ties the Levites’ “He” to Mi, the hidden world, whose task is to bring forth Eleh, the revealed.
Marei mekomos
- 1חכמה מוחא ובינה ליבא · שם (פתח אלי׳).
- 2חכמה מוחא ובינה ליבא · Tikkunei Zohar 17a:17–19
- 3ולית מחשבה תפיסא ביה כלל · שם. בד״ה ביום השמע״צ לקמן דרושים לשמע״צ פה, ב.
- 4אחכמה והיא רחוקה ממני · Ecclesiastes 7:23
- 5בד״ה והי׳ לכם לציצית · לעיל פ׳ שלח מד, ב.
- 6והיה לכם לציצית · Numbers 15:39
- 7בד״ה צאינה וראינה · לקמן שה״ש כד, ד.
- 8צאינה וראינה · Song of Songs 3:11
- 9להצהיל פנים משמן · Psalms 104:15
- 10בביאור ע״פ והי׳ מספר בנ״י · לעיל פ׳ במדבר ו, ד.
- 11והיה מספר · Hosea 2:1
- 12מי ברא אלה · Isaiah 40:26
- 13מזמור שיר חנוכת הבית · Psalms 30:1
- 14הללוהו בתקע שופר . . ומחול · Psalms 150:3
- 15הללוהו בתקע שופר הללוהו בנבל וכנור הללוהו בתוף ומחול · Psalms 150:3–4
The instruments and the kinds of fervor ¶3
3ויש כמ״כ לנגד זה כמה מיני כלי זמר. ועד״ז הוא ענין הללוהו בתקע שופר1 שופר שהוא קול המטיל חרדה ולב נשבר שזהו ענין התקיעות והשברים.
And likewise, corresponding to this, there are several kinds of musical instruments. And along these lines is the matter of “Praise Him with the blast of the shofar”: a shofar, which is a sound that casts trembling and a broken heart; this is the matter of the tekios (blasts) and the shevarim (broken notes).
Just as there are several kinds of fervor, there are several kinds of instruments to match them. The shofar’s sound brings trembling and a broken heart, and this is expressed in its long blasts (tekios) and broken notes (shevarim).
וכן צלצלי תרועה2 הם ג״כ כנגד ההתלהבות שבמרירות ולב נשבר. ועוגב הוא כלי זמר של שמחה שהוא נגד האהבה והתלהבות שבשמחה.
And likewise “cymbals of teruah” also correspond to the fervor that is in bitterness and a broken heart. And the ugav (pipe) is a musical instrument of joy, which corresponds to the love and fervor that is in joy.
The “cymbals of teruah,” whose name recalls the broken teruah sound of the shofar, likewise match the fervor of bitterness and a broken heart. The ugav, a pipe, is an instrument of joy and matches love and fervor that come with gladness.
וזה היה עבודת הלוים בכלי זמר בכמה מינים שהכל הוא לעבוד את בחי׳ הוא. בחינת הוא עשנו.3
And this was the service of the Levites with musical instruments of several kinds: all of it is to serve the level of “He” (Hu), the level of “He (Hu) made us,”
All the Levites’ music, in all its kinds, served the hidden “He” (Hu), the level of which the verse says, “He (Hu) made us.”
להמשיך המדות מההעלם אל הגילוי (ועמ״ש סד״ה צו את בנ״י גבי להקריב לי במועדו4 ועמ״ש בד״ה ושאבתם מים5 בענין ניסוך היין וניסוך המים. ועמ״ש במ״א בענין ברוך שאמר והיה העולם ברוך הוא):
to draw the emotive attributes (middos) from concealment into revelation. (And see what is written at the end of the discourse beginning “Command the children of Israel,” regarding “to offer to Me in its appointed time”; and see what is written in the discourse beginning “And you shall draw water,” on the matter of the libation of the wine and the libation of the water; and see what is written elsewhere on the matter of “Blessed is He who spoke, and the world came into being; blessed is He.”)
Its purpose was to draw the emotions out of concealment into revelation. The closing bracket gathers further discussions: the offerings brought “in its appointed time,” the libations of wine and of water, and the words “Blessed is He” in the prayer “Blessed is He who spoke.”
The paragraph matches the Levites’ instruments to the kinds of fervor and concludes that all their music served the hidden “He,” drawing the emotions from concealment into revelation.
The Zohar passage on the Levites’ verse (Zohar III, 178b), cited at the start of the maamar, also brings “He (hu) made us” in its reading of the word hu. The closing reference to “Blessed is He who spoke, and the world came into being; blessed is He” likewise ends on that word.
Marei mekomos
- 1הללוהו בתקע שופר · Psalms 150:3
- 2צלצלי תרועה · Psalms 150:5
- 3הוא עשנו · Psalms 100:3
- 4להקריב לי במועדו · Numbers 28:2
- 5ושאבתם מים · Isaiah 12:3
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
Prayer begins with contemplation of G‑d’s greatness until it gives birth to a revealed love that reaches even the body; then the bittul and awe of Chochmah must shine into that love, so that the running of prayer returns as acceptance of the yoke of Heaven in Torah study and mitzvos. Joyful fervor and broken-hearted fervor both have their place in this service, as the Levites had instruments for each.
Questions for discussion
- Why does the Alter Rebbe call the bittul of Chochmah “cool,” and how does the higher awe of shame differ from the fiery love born of Binah?
- If the mochin of Abba are higher, why must prayer begin with the mochin of Imma? What does the analogy of the child in his mother’s womb add?
- What does it mean for prayer to “illuminate the body”?
- How do ratzo and shov describe the movement of prayer, and why does shov lead to accepting the yoke of Heaven in Torah and mitzvos?
- The Levites had instruments of joy and of a broken heart. How can both kinds of fervor belong to one person’s service?
Key terms in this maamar
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×6
- The intellect (mochin)מוחין
- Chochmah, Binah and Daas as a whole. ×16
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×2
- Chochmah (wisdom)חכמה
- The first flash of insight. ×3
- Abba and Imma (Chochmah and Binah)אבא ואמא
- The intellectual configurations.
- The Infinite One (Ein Sof)אין סוף
- G‑d's own boundless essence.
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×3
- Love and aweאהבה ויראה
- The two 'wings' of divine service.
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×1