לבאר ענין המסעות במדבר

1To explain the matter of the journeys in the wilderness. Now, our Sages, of blessed memory, said: “The Land of Israel is destined to spread out over the entire world.” What is meant by this is that the entire world will then be at the level of the Land of Israel of the present.

And then the Land of Israel will be at the level of the Jerusalem of the present. And this is what they said, that Jerusalem will spread out over the entire Land of Israel.

It follows that the Jerusalem of the Time to Come will be at a higher level still, for in the Time to Come there will be ascents of the worlds. And the explanation:

it is explained in the writings of the Arizal, concerning the superiority of the Land of Israel at present over outside the Land (for [the Sages] decreed impurity on its air and its soil, in the first chapter of Shabbos, 15a),

that this is because there the flow descends from the Malchus of Atzilus through many enclothements; that is, the Malchus of Atzilus is enclothed in the Malchus of Beriah, Yetzirah and Asiyah.

But in the Land of Israel the flow of influence is drawn from the Malchus of Atzilus through enclothement in the Malchus of Beriah and Yetzirah alone, without its needing to be enclothed also in the Malchus of Asiyah.

2And although, of necessity, in the Land of Israel too the light and the flow come by way of the [angelic] minister of Asiyah who rules over the Land of Israel, this is only by way of passing through,

and not by way of actual enclothement; just as one sees the light of the sun through the medium of clear glass, and the light and radiance of the sun are not changed by it.

Therefore, in the Land of Israel the flow is ascribed to Yetzirah. Enclothement, however, is like a screen and a curtain, which conceal the light greatly,

and like a riddle and a parable, which conceal the light of the intellect; so much so that the light of the sun seen through a screen is called “an engendered light” (or shel toladah).

Therefore, when the Malchus of Atzilus, which is enclothed in the Malchus of Beriah and Yetzirah, is actually enclothed in the Malchus of Asiyah, the flow is ascribed by name to the level of the Malchus of Asiyah

(and see in Etz Chaim, Shaar Tikkun HaNukva, chapter 2, section 5, what is written concerning “by way of passing through,” or “when it is detained,” etc.; see there). And therefore they decreed impurity there.

For in Asiyah there is the utmost concealment of G‑dliness, since the kelipos, the root of the evil inclination, hide and conceal. Therefore the Name El Ado-nai, which gives life to Asiyah, is numerically equal to tzav (צו, “command”); and “command” refers to nothing

other than idolatry. And how can this be? Rather, it means that it is enclothed in the garment of nature, to the point that one can say, “My power and the might of my hand have made me this wealth.”

3And this is the level of idolatry: a separate existence and thing. And since the flow of influence is drawn through this garment, therefore they decreed impurity on its air.

But in the Land of Israel, where the flow descends only by way of passing through Asiyah, they therefore did not decree any impurity on its air and its soil,

for in Yetzirah the light and the life-force are without so much concealment. And in the Time to Come, when the world will be refined and the world will not conceal at all,

therefore it is said, “And I will remove the spirit of impurity from the land”; and then even the land of the worshippers of stars and constellations will be refined. And see what is written (Zephaniah 3:9),

“For then I will turn to the peoples a clear language, that they may all call upon the Name of Havayah and serve Him with one accord.” And then they will receive the light and the life-force from Yetzirah by way of passing through Asiyah alone, and not by way of enclothement.

And this is [the meaning of] “The Land of Israel is destined to spread out over the entire world” (and the Land of Israel will receive from a still higher place. And see on this in Sefer HaGilgulim, chapter 16, that the Land of Israel is the six lower Sefiros of Yetzirah, and outside the Land is the six lower Sefiros of Asiyah;

but at the time of the world’s creation the Sefiros of Atzilus, Beriah, Yetzirah and Asiyah were not as they are now; rather, they were higher, only that through the sin of the Tree of Knowledge they were lowered and went down below their original place, to the point

that what is now the first six [Sefiros] of Beriah were then the last six of Yetzirah, and this was then the level of the Land of Israel; and what is now the first six of Yetzirah were then the last six of Asiyah,

and this is the level of outside the Land before the sin of the Tree of Knowledge; see there at length. It is also mentioned in the Likkutei Torah of the Arizal, at the end of Parshas Bereishis. Accordingly, the matter of “The Land of Israel is destined to spread out,” etc., may be explained thus: since the level of Mashiach is the level of Adam, the first man, as he was before the sin of the Tree of Knowledge, as is written there, chapter 19,

if so, then the last six Sefiros of Asiyah, from which the flow of influence is drawn outside the Land, will be elevated to be at the level of the first six Sefiros of Yetzirah of the present, etc. And in the same way, the last six Sefiros of Yetzirah will be elevated to be like the level of the six Sefiros of Beriah, and this is the level of the Land of Israel in the future.

Or perhaps it can be said, in explaining “The Land of Israel is destined to spread out over the entire world,” that the level of the six lower Sefiros of Yetzirah, as it will be then, will spread out to shine outside the Land, and the Land of Israel will receive from higher up. This needs examination.

And see in [Sefer Ha]Gilgulim, there, at the end of chapter 17. At any rate, there are further ascents, until the level of the last six [Sefiros] of Asiyah will be at the level of the present Atzilus itself, and in the same way Yetzirah and Beriah will be elevated higher still. And see what is written in Parshas Vayetze on the verse “And this stone,” etc., “shall be a house of G‑d.”

And see in Mevo Shearim, Shaar 3, Part 2, at the end of chapter 15, that there are times when Beriah can ascend as high as the Beard (dikna) of Arich Anpin of Atzilus, etc.; and as is written about this elsewhere, in the explanation on the verse “You shall keep My Sabbaths.”)

Therefore the journeys were in the wilderness, which is the source from which the external forces draw their nourishment, which is why the goat that was sent away was sent to Azazel, into the wilderness; for through the journeys they subdued them, so that in the Time to Come there can be the revelation from the level of Yetzirah in the entire world, and the kelipos of Asiyah will not hide and conceal.

And this is what is written, “And it was, when the Ark set out, Moshe said: Arise, Havayah, and let Your enemies be scattered,” etc. Now, the meaning of “Arise, Havayah”: the explanation is that the external forces draw their nourishment from the hairs of Nukva.

And this is [the meaning of] “Like a ewe (rachel) before her shearers she is dumb.” For the level of the supernal speech is also called the level of “man” (adam), since man is a speaking being: “And man became a living soul,” “a speaking spirit” (and see what is written on this, too, in the explanation on the verse “And Moshe spoke to the heads of the tribes”).

And of this it is said, “Let us make man in Our image, after Our likeness,” for there is drawn into the speech from the level of the higher unity (yichuda ila’ah) and the lower unity (yichuda tata’ah). And all this is when the speech is revealed, that is, in the worlds of holiness, souls and angels, which receive life-force from the word of G‑d and are nullified to the level of the supernal speech, the self-nullification (bittul) of the lower unity and of the higher unity;

whereas when the speech is drawn down to give life to Asiyah, where the kelipos are that conceal, the speech is in a state of exile and is called “dumb,” to the point that they can say, “My power and the might of my hand,” etc.

And they are called “her shearers,” for they separate the hairs. And the level of Malchus is called Rachel (“ewe”), for she lets herself be shorn and does not kick; for so, from the level of Malchus, life-force is drawn also to all the external forces, only that it is from the level of the back (achorayim), not with will and desire,

like the hairs, whose growth is mainly on the back part of the head, whereas the face is free of hair, etc. See what is written about this in the discourse beginning “Turn away your eyes.”

4Now, when the Ark set out and they subdued the kelipos so that they would not conceal, this is the ascent of Malchus from the exile and the captivity; and through this there is also a rising and ascent for the level of Z’eir Anpin, and also for all the partzufim above Z’eir Anpin. And this is “Arise, Havayah”: that there is an ascent and rising for the Name Havayah as a whole.

5The reason is that all [the levels of] the chain of descending worlds (hishtalshelus) enclothe one another, the lower [enclothing] the higher: the Nukva of Z’eir Anpin enclothes Z’eir Anpin, Z’eir Anpin [enclothes] Abba and Imma, and Abba and Imma [enclothe] the Chesed and Gevurah of Arich Anpin, etc.

This is by way of analogy like speech, which enclothes the emotive attributes (middos), and the emotive attributes enclothe the intellect. Consequently, when Malchus rises from its descent and contraction, there is an ascent for the entire chain of descent above it.

6And this is “Arise, Havayah,” for all of Atzilus as a whole is called Havayah: the yud in Chochmah, etc.; so that through the going-out of Malchus from the narrow strait and the limitation of Asiyah, there is an ascent for the Name Havayah as a whole, etc.

And also, in a general way, the yud is the level of Atzilus, [and so on] until the final hei, which is enclothed in Asiyah; and “Arise, Havayah” means that there will be a unification and joining of the four letters of Havayah,

and also the ascent of the worlds, along the lines mentioned above. And this came about through the journeying of all the six hundred thousand souls of Israel, who are the level of “man,” “in Our image, after Our likeness,”

and through forty-two journeys, in the turning of all the seven emotive attributes (middos) over to G‑d, so that the soul in the body would not be in the state of “like a ewe before her shearers she is dumb,” as explained above. And so there came about in the world, too, the ascent of Malchus and of the worlds,

as is explained elsewhere on the verse “He has also set the world in their heart”: that the entire world depends on man, so that when he rectifies himself, he thereby rectifies the entire world.

However, all the journeys were through Moshe and Aharon, for Moshe is Yesod of Abba. For

Chochmah is the level of ayin (nothing), and Binah is the level of comprehension and yesh (something); and for them to be united and joined, it is through Yesod of Abba, which is an illumination and influence from the level of the ayin of Chochmah into Binah.

7And not the very essence of Abba itself, but rather like the drop of Abba, and like the flash and glimpse of the intellect. And this drawing-down must be constant, in order to give life to the worlds,

as in the saying, “Who in His goodness renews each day, continually, the work of creation.” Therefore he is called Moshe, in the present tense; also, “He even drew [water] for us,” for his drawing-forth is mainly for us, to give life to the worlds.

Therefore Moshe is called “the King’s groomsman” (shushvina demalka), for he draws down the Infinite Light (Or Ein Sof) that is enclothed in the higher Chochmah (Chochmah Ila’ah); and Aharon is “the Queen’s groomsman” (shushvina dematronisa), who draws the light of Binah to Malchus, so that through this there will be the ascent of Malchus from below to above, through the five Gevuros of Binah.

8And this is [the name] Aharon: alef, har, nun; for har (“mountain”) is the level of the emotive attributes of Binah, etc. It follows that through Moshe and Aharon the union of Abba and Imma is accomplished.

Therefore the journeys were in them and through them: “And they journeyed … and they encamped.” The journeying is an elevation from below to above, as mentioned above regarding “Arise, Havayah,”

and it is through the Queen’s groomsman; and the encamping is the drawing down of the light of the Infinite One, blessed be He, that is enclothed in the higher Chochmah, so that it be drawn below in the manner of the union of Abba and Imma, etc.,

and is drawn also to Z’eir Anpin and Nukva (and although the union of Abba and Imma is constant, that is the level of the outer dimension (chitzoniyus), but the revelation from the level of the inner dimension (pnimiyus) is drawn through an arousal from below). And this is the matter of “running and returning” (ratzo vashov), and this is “with two he would fly”: with two levels, in running and returning.

92. Now, [we need] to understand why the journeys are forty-two, while in the Counting of the Omer, which also corresponds to the seven emotive attributes, there are forty-nine days.

The explanation is that the Counting of the Omer is the level of drawing down from Binah to Z’eir Anpin; therefore the number is forty-nine. But the journeys, which are the level of elevation, are only forty-two.

The explanation: it is stated in the Zohar, Parshas Balak (203b), on the verse “And from the hills I behold him (ashurenu)”: “When he was in his mother’s womb, ashurenu: he put forth a step outside.” And it is explained in Etz Chaim, cited in the Mikdash Melech there and in Sefer Hadras Melech (folio 100, section 172):

“Ashurenu is a term like ‘Support my steps (ashurai),’ a term for a step. For at the time of the gestation, Z’eir Anpin and Nukva were at the level of the small vav of the first hei of the Name Havayah, for Z’eir Anpin was as yet

only at the level of the six extremities (vav ketzavos), and Malchus enclothes it; and there she was at the level of that lower thorn that projects slightly outward from the end of this vav. And this point is called ‘a step outside,’ because it is at the end of this leg and protrudes slightly outward.” Thus far [the quotation].

10Now, to understand this: why, when the emotive attributes are included, in the state of gestation, in the womb of Imma, are they only the level of vav, and Malchus is reckoned only as the level of “a step outside” at the end of the vav?

Yet even so, even with the step, it is still only a vav, which alludes to the level of six emotive attributes alone. So why are they not reckoned as actually seven attributes, that is, together with the level of Malchus?

However, it is known, on the verse “And He built the rib,” that the partzuf of Nukva is built from the level of the Malchus within the emotive attributes of Z’eir Anpin; that is, from the level of the Malchus within Chesed the Chesed within Malchus is made, and from the Malchus within Gevurah the Gevurah within Malchus is made, etc.

And this is because Malchus is called “the tenth of them all,” for it is the level of the revelation within each attribute; that is, the Malchus within Chesed is the revelation and outflow that is in Chesed, and so with all of them.

11Therefore, from the level of the Malchus-aspects that are in all the emotive attributes (middos) of Z’eir Anpin, the partzuf of Nukva is afterwards built, which is the Malchus of Atzilus, called “the revealed world” (alma de’isgalya), from which the flow of influence is drawn to Beriah, Yetzirah and Asiyah.

Therefore this building, that Nukva be a partzuf of its own, takes place specifically after the birth and the revelation of the emotive attributes; then it is built from all the aforementioned levels of the revelation of the attributes. The Sefirah and the building of Malchus.

But when the emotive attributes are still in a state of inclusion within the intellect, since they themselves are in a state of nullification (bittul) within the intellect—“since it is busy swallowing, it does not emit”—there cannot be drawn from them the building of Malchus, that it be a level of its own; only,

at that time the attribute of Malchus is included within the six attributes of Z’eir Anpin, which is the level of the Malchus within Chesed, the Malchus within Gevurah;

that is, they are only six attributes, except that each one of them is comprised of seven; that is, there is a level of Malchus in Chesed, for since it stands ready to be revealed, then the level of Malchus, which is the revelation of the attribute, is included in it.

Nevertheless, it does not apply that the building of Malchus as a partzuf of its own be drawn from them, since they themselves are in a state of inclusion and elevation within the intellect, which is the opposite of outflow.

And this is why, when Z’eir Anpin and Nukva are in the state of gestation in the womb of Imma, it is the level of a small vav; that is, they are only six attributes, covered in the womb of their mother, which is the intellect. Only the slant at the end of the vav indicates that it stands ready to be revealed afterward,

and this is why it is called “a step outside” its own essence; namely, the level of the Malchus within Chesed, the Malchus within Gevurah, etc.: the power of the revelation of the attribute.

12And this is the number forty-two: six attributes, each one comprised of seven. But they are not the level of actually seven attributes,

for it does not yet apply that Malchus be a structure of its own, to be actually the revealed world, except after the birth.

13Therefore in the Counting of the Omer, which is the level of drawing down and revelation from Binah to Z’eir Anpin and Nukva, and which is drawn also into Beriah, Yetzirah and Asiyah, until it is drawn into the soul of man, therefore they are

seven weeks, for Malchus is built as a partzuf of its own. This is not so with the level of the journeys, of which it is written “Arise, Havayah,” a term of rising and elevation, in which Z’eir Anpin is included in Imma; and then they are not Z’eir Anpin and Nukva but only the level of vav,

except that this vav has in it “a step outside,” which is the level of Malchus within these six attributes. If so, they are the number forty-two, that is, six attributes, each attribute comprised of seven.

(And see in Etz Chaim, Shaar Arich Anpin, chapter 14, on the matter of forty-two and the matter of forty-nine, etc. And see below, in the discourse beginning “Now, regarding the journeys,” where it is explained that the Name of forty-two is seven attributes, each one comprised of six,

just as there are the seven verses of Avgitatz, each of which has six words. And that discourse is the later one; see there on this.)

Now, to understand why the journeys are specifically in the manner of elevation and inclusion of Z’eir Anpin and Nukva in Imma, it will be understood from what is written, “A fool does not desire understanding (tevunah), but only the revealing of his heart.”

The meaning: “fool” is the level of the nurture of the external forces, whose nurture is from the holy emotive attributes, as in the matter of Avraham, from whom there issued, etc. However,

this nurture is specifically from the attributes once they have already gone out of the level of Binah to be a level of their own (for from the chest downward the Tree of Knowledge of good and evil begins, since there the Yesod of Imma ends),

but while they are included and hidden in the level of Binah, and are called “the hidden kindnesses” (chassadim hamechusim), then there is no nurture from them for the external forces, for Binah is called “the world of freedom,” etc.

Therefore the aforementioned fool does not desire tevunah, whose letters are ben and bas (“son” and “daughter”), that is, the emotive attributes, Z’eir Anpin and Nukva, when they are included in tevunah and are called “the hidden things of his heart”; the fool does not desire this, because from this level he has no nurture,

but only in “the revealing of his heart,” which is the revelation of the attribute; then he has nurture. And the reason is that the nurture of the external forces is drawn only from the level of yesh (something), which is not so from the level of ayin (nothing).

14Now, when the emotive attributes (middos) are included in the intellect and the contemplation, they are not yet felt as a something, a thing; and this is called “the hidden things of the heart,” in which the love is included and covered in one’s intellect, comprehension and contemplation, and because of the greatness of the bond with the comprehension, one does not feel the love at all;

rather, they are included in the light of Imma and are not at all in a state of being felt or of selfhood; and then they are called by the name tevunah, whose letters are ben and bas, which are included in the tevunah and the Daas themselves. Therefore there is no nurture at all from this for the external forces, which are the level of utter yesh (something).

(And elsewhere a reason for this is explained: because the revelation of Atik is in Binah; if so, when love and awe are included in the Yesod of Imma, they are bound up with the world of delight. And this is the matter of Binah being called “freedom” (deror), “the world of freedom.”

And this is the matter of Yom Kippur, when all the ascents are by way of Imma, and it is the level of “the desire of the heart” (re’usa deliba); and therefore the second Tablets, which were given in silence, were given on Yom Kippur. And the meaning of “in silence” is the inwardness of the heart, etc.

And elsewhere another reason for this is explained: for Abba and Imma are “two companions who never part”; if so, when the attributes are included in the Yesod of Imma, the Yesod of Abba also shines in them, and Chochmah is koach mah (“the power of ‘what’”), the level of self-nullification (bittul), the Tree of Life.

And this is the matter of the Shemoneh Esreh, “a prayer in silence”; and “From the depths I have called You”: two depths, which are the two Yesods of Abba and Imma, etc. And the two reasons are consistent with one another, according to what is written in the Zohar HaRakia on Parshas Bereishis) (on folio 45), that Imma receives from Atik through the Yesod of Abba,

that is, that Chochmah is called “Eden,” etc. But in the revealing of the heart, when the attributes are in a state of revelation, a level of their own, they are in a state of being felt as a something and a thing: there is someone who loves, etc.;

then from the excess of the attribute the nurture of the external forces is drawn, which is the utter yesh, etc.: that one regards oneself as a something and a thing because one has love, etc.

And although in the state of inclusion there is also the level of “a step outside,” that is, that in each attribute there is only the power of revelation of that very attribute;

nevertheless, actual revelation, so as to be the level of Malchus as a level of its own, is not drawn from them except after the birth and with the revelation of the attributes; and then, from the level of yesh, the nurture of the external forces is drawn, etc.,

(and this matter will be understood still more from what is written elsewhere, in the discourse on the Grace after Meals with a quorum (birkas hazimun), on the matter of the Tree of Knowledge and the Tree of Life, and on the matter of “the wine preserved in its grapes since the six days of Creation”).

Now, since the essential point of the journeys was to subdue the external forces, so that they would have no nurture from the holy attributes, therefore it was through their elevation and inclusion in the light of Imma, so that they would not be in a state of being felt at all.

And therefore they were reckoned only as six attributes, each one of them comprised of seven. But in the Counting of the Omer, which is

the drawing of the attributes from above to below, outward, then from the level of Malchus within the attributes of Z’eir Anpin the level of the building of Malchus as a partzuf of its own is built; then it becomes seven weeks, seven times seven, etc.

(And see what is written elsewhere on the verse “And the Jews accepted,” that to rectify [matters], so that there not be nurture for the external forces, surrounding lights (makifim) of Imma are drawn down to protect the attributes; and this is “and the mother is sitting upon the fledglings,” etc., and as in “Let the mother come and wipe up,” etc.

And elsewhere it is explained that the six extremities (vav ketzavos) of Abba are enclothed in the six extremities of Imma, and through this the attributes are guarded from the nurture of the external forces. And it must be said that nevertheless, through the level of forty-two, in which the attributes are included in the Yesod of Imma itself, the external forces are subdued more, for there they have no dominion or nurture at all.)

And with this will be understood the matter of what Rabbi Yochanan ben Zakkai said: “And I do not know by which path they are leading me.” For at first glance it is astonishing: how could any doubt have entered his mind that they might lead him, G‑d forbid, to Gehinnom, since all his days he was occupied in Torah and divine service?

But because his love and awe were in a state of inclusion within the intellect (mochin) of Imma, because of the greatness of his bond with comprehension and contemplation, and there the attributes are not felt at all,

therefore Rabbi Yochanan ben Zakkai did not know whether he had been stirred with love and awe, since he did not feel them at all; and therefore he said, “I do not know by which,” etc.

(for there is punishment for the absence of awe. And know that the angels are afraid of judgment, though actual sin does not apply to them, as in the saying, “Is there an evil inclination among you?”; rather, it is only that the awe is not as it should be; and as is written elsewhere at length), for his attributes were covered and hidden in the intellect, and

like one who is in the depth of intellect and study, who does not feel any attribute, even though the attribute is certainly included in the comprehension, etc.

And according to this will be understood what is written elsewhere concerning the silver goblet that Yosef hid in Binyamin’s sack: for Yosef is the tzaddik

above (tzaddik elyon), and Binyamin is called the tzaddik below (tzaddik tachton), as is written about this in the explanation on the verse “O that you were as a brother to me,” etc.; see there, that there are souls that are of the level of Yosef, and there are [those] of the level of Binyamin.

15And see concerning these two kinds of souls in Iggeres HaKodesh, at the end of the discourse beginning “And David made a name.” Now, the sparks that spread forth from the level of Binyamin are the souls of the beinonim (intermediates), in the manner that is explained in Sefer Shel Beinonim, what the level of a beinoni is.

And the sparks from the level of Yosef are the level of the souls of the tzaddikim; and it is explained in Sefer Shel Beinonim, chapter 10, that the level of a tzaddik is what is written, “How fair and how pleasant you are, love in delights,”

that is, that he delights in G‑d with a wondrous delight, etc.; and as is written in Iggeres HaKodesh on this verse; which is not so with the beinoni, as is written there, chapter 14.

However, even so, it can sometimes be that in the beinonim too there will be love with joy and delight in G‑d according to his measure, but it is not in completeness.

16And see in Sefer Shel Beinonim, chapter 13, “at appointed times,” etc., and at the end of chapter 14, “to delight and rejoice,” etc.; and see what is written about this in Parshas Tetzaveh, in the discourse beginning “Remember [what] Amalek [did].”

And this is the matter of the silver goblet that Yosef hid in Binyamin’s sack: silver (kesef) is the level of love, as is written in [Midrash] Rabbah, Naso, at the end of section 13, concerning the “silver bowl,” that it is named for “[My soul] longs (nichsefah),

and even pines”; and it says, “For you longed greatly for your father’s house”; and along the lines of what is written in the Zohar concerning the four hundred worlds of longing (kisufin) in which the tzaddikim delight.

17And Yosef, the higher tzaddik, drew this level to Binyamin, so that in the souls of the beinonim too, which are branches and sparks that spread forth from Binyamin, there could be this level of love.

And as for his hiding the goblet, so that Binyamin would not know of it: this is because in the beinonim, who are sparks of Binyamin, this love must be in such a way that he himself does not know of this lofty love, the level of “love in delights,”

which is the rank of the tzaddik, above the rank of the beinoni; for from the revelation in the beinonim of this love, which is above his rank, there could be drawn into him a sense of yesh (self) and haughtiness, etc.

However, we must understand how it is possible for him to have this great and lofty love and not know of it at all. This is understood from what is written concerning Rabbi Yochanan ben Zakkai, that because of how deeply he was occupied in study and contemplation, he did not know of the love,

and this is “I do not know by which path,” etc., as mentioned above. If so, the meaning of his hiding the goblet is the matter of the hidden kindnesses (chassadim hamechusim) in the Yesod of Imma.

18And see what is written in Parshas Vayigash on the verse “And Yosef gathered all the silver,” etc.; and see what is written on the matter of “love in delights” on the verse “His eyes are red from wine”: “The wine of Torah: wine entered,” etc.; and this is the expression “the silver goblet,” through which the wine is drawn, etc.

Accordingly, it is possible to say that Rabbi Yochanan ben Zakkai, who said “I do not know,” [said so] because of his great humility, along the lines of what Rabbah said, “[People] such as I are beinonim”; although he was certainly

a complete tzaddik, he appeared in his own eyes as a beinoni, as this matter is explained in Sefer Shel Beinonim, chapter 13. And therefore he conducted himself in the manner of Yosef’s hiding, etc., to the point that he himself did not know of this level of great love, etc.

(And according to what has been written, it may be said, at first glance, that the fact that on Yom Kippur only six men are called to the reading of the Torah scroll pertains to the matter above, that it is like when the attributes are covered in the Yesod of Imma, they are then six attributes, etc.;

however, in Pri Etz Chaim it is explained in a different way, namely, on the contrary: because Malchus, which is the seventh, has ascended on high into the inner dimension (pnimiyus) of Imma; that is to say, it ascended higher than Z’eir Anpin, which has not yet ascended there, as is written in Pri Etz Chaim, Shaar Yom HaKippurim, chapter 5.

And see what is written about this in Parshas Acharei, in the explanation on the verse “For on this day He shall atone,” and see what is written elsewhere on the statement of the Raaya Mehemna, Parshas Shoftim) (275a): “Rather, it ascends to that place of which it is said, ‘What is concealed from you, do not investigate,’” etc.

193. Now, to understand the matter of the six attributes in detail, as it is known that Netzach and Hod are called “thighs outside the body,” and they are called “willow branches,” which have neither taste nor fragrance. And the meaning of “outside the body” is

that Chesed, Gevurah and Tiferes are the essence of the attributes, and Netzach, Hod and Yesod are the outflows of the attributes to another; and therefore they are called “outside the body.” And the matter that they have no taste or fragrance is

that in Chesed, Gevurah and Tiferes there is still the illumination of the intellect and the reason (ta’am), and according to the illumination of the mochin and the intellect, so are the modes of the attribute in the stirring of the heart, whether much

or little; for the illumination of the mochin shines in Chesed, Gevurah and Tiferes. Therefore Chesed, Gevurah and Tiferes have “taste” (ta’am) in them, that is, the illumination of the reason from the intellect is enclothed in the attribute.

Which is not so with Netzach and Hod; for Netzach and Hod means that after the intellect and the reason of the attribute have departed, one nevertheless prevails (misnatze’ach) to carry out the attribute, because that is how the resolve remained with him.

20And this is the meaning of “Netzach is the branch of Chesed”: one does kindness because one has resolved to be a person who desires kindness, and the reason and intellect that were in this, on account of which he resolved so, have already departed.

Only the resolve alone remains. Therefore they are called “willow branches,” which have no taste or fragrance; that is, the mochin, which are called “taste,” have already departed from his heart (and “fragrance” is the level of will and delight; see below on the matter of the Jordan of Jericho),

but nevertheless the quality of prevailing and the firm resolve will carry out the kindness, even though his heart is not with him. Likewise, Hod is called the branch of Gevurah, on the left line.

It follows, accordingly, that Chesed, Gevurah and Tiferes are higher in rank than the level of Netzach and Hod. If so, accordingly we must understand what is written in Pri Etz Chaim, Shaar HaAmidah, chapter 14, on the intention of “G‑d Most High (El Elyon), who bestows good kindnesses”: “El Elyon is Arich Anpin,

which is Keser, which is the one who ‘bestows the kindnesses,’ which are Netzach, Hod and Yesod of Z’eir Anpin, bringing them forth in the mystery of a new addition,” etc.; for the new Netzach, Hod and Yesod of Z’eir Anpin are drawn specifically from Keser.

And this is also the matter of “and brings a redeemer to their children’s children,” who are Netzach and Hod, etc., as is written there, chapter 15. And see in the Zohar, Parshas Shemini (36a).

Thus it is explained that the root of Netzach and Hod is from Keser, which is higher than Abba and Imma, and all the more so than Chesed, Gevurah and Tiferes. And also, “From my flesh I behold [G‑d]”: the legs, which are the level of Netzach and Hod, are what hold up the body and the head and carry the head;

and also the healing of the head is through the foot, which one places in hot water and the like, because the sinews of the head are in the foot, for “their end is wedged in their beginning” (and as is written elsewhere on the verse “And the earth is My footstool”).

And this will be understood by way of analogy: we see that there is a man who is wise and learned, and nevertheless he cannot teach and impart to another, to one who is lesser than he; for himself he understands and grasps the matter,

but to impart it to another is not within his ability; whereas a person who is wiser than he can impart and teach that wisdom to another, for because he is wiser and understands the matter to its depth, specifically through this he can impart to another.

Now, “wisdom is found from ayin (nothing),” from the level of Keser; and when one has grasped this wisdom to its depth and its root, there shines in him from the level of the ayin

(and like the difference between a flowing spring, which is called “living water,” for it is close to the source from which the living water issues; which is not so with one who does not grasp so much of its depth and its ultimate point: he is like ordinary water, which is not living water, being far from the source, etc.);

through this he is able to impart below. If so, we see that in order to impart to another, which is a descent from one’s essence, “outside the body,” it depends specifically on grasping the wisdom to its depth, the level of ayin, from which wisdom is found;

which is not so with one who does not understand the wisdom to its depth and its ultimate point: even though he is wise and understanding for himself, nevertheless he cannot explain and impart to another. And see what is written about this in Parshas Lech Lecha, discourse beginning “Now, Avram,” etc.

21Likewise it will be understood above, that the level of Netzach and Hod, which are “outside the body,” which is the descent of the flow from the higher attributes downward, their root is drawn specifically from the level of ayin and Keser, which is above the mochin in the head; and as it is written, “And wisdom is found from ayin.”

And this is why “bringing a redeemer to their children’s children,” who are the level of Netzach and Hod, is through the revelation of El Elyon, the level of Keser, as mentioned above.

(And see what is written about this in the explanation on the verse “Go forth and see,” regarding the matter of “Come, eat of my bread.” And from this will be understood the root of the matter of what is written in Iggeres HaKodesh, at its beginning, on the verse “She girds her loins with strength”: that through engaging in and learning the laws of the Oral Torah, power and strength are drawn into “her loins,” Netzach and Hod, which are the level of the legs that hold up the head,

that is, the level of faith; see there. And this is because Netzach, Hod and Yesod are drawn from Keser, which is the Supernal Will that is revealed in the Oral Torah. And see what is written on the matter of Netzach in the discourse beginning “For the conductor, on the Sheminis,” and on the Tosefta in the Zohar, Beshalach)

(folio 50), regarding “three spirits that are included in three,” etc. And see what is written in Parshas Yisro, in the discourse beginning “Now, to understand the root of the matter of the Giving of the Torah,” on the matter of

“And also the Eternal One (Netzach) of Israel does not lie,” etc., “for He is not a man,” etc. And from this will also be understood the saying of our Sages, of blessed memory, “‘And the Netzach’: this is Jerusalem,” as is written elsewhere.

22Now, Netzach is the branch of Chesed, which is the level of the revelation of the hidden love, to strengthen oneself in the love all day, even without any reason at all; and Hod is the branch of Gevurah. And as is known, the difference between blessing and acknowledgment (hoda’ah)

is that acknowledgment is from afar, and as is written on the verse “And to the choice vine, the son of,” etc.; that is, the level of Gevurah is the level of awe, which is from close by, for through comprehension of His exaltedness the awe is drawn.

23And the branch of awe is the level of acknowledgment from afar, in which one acknowledges that thing without truly grasping it. And likewise, in the attribute of Gevurah there are all seven attributes, and the level of the Netzach within Gevurah is that one accepts the yoke of the Kingdom of Heaven with determination and stubbornness; and as it is written, “And he was afraid, and said: How awesome,” etc.

The meaning of “and he was afraid” is that he drew upon himself to be afraid; and as it is written, “You shall surely set a king over you”: for after he has become king, to do with them as he wishes, certainly the dread of him falls upon them, and this is the level of actual awe;

but before he has become king, when it has only been agreed to set him up as king, this is “You shall set a king over you”: that is, he draws the awe upon himself and consents with his will to this, even though he does not yet have awe in actual fact. And so

is the matter of “And he was afraid, and said: How awesome”: even though he does not have so much comprehension of His exaltedness, may He be blessed, that dread would fall upon him, he nevertheless prevails to accept upon himself the yoke of the Kingdom of Heaven; and this is called the Netzach within Gevurah,

for so the matter was resolved: the acceptance of the yoke of the Kingdom of Heaven. If so, in man too the two levels of Netzach and Hod have a very lofty root; and as it is written, “For it is a stiff-necked people,” and therefore “and You shall forgive,” etc., as is written elsewhere.

24Now, all the journeys were up to the Jordan of Jericho. And the explanation: it is written, “And he will scent (vaharicho) through the awe of Havayah,” etc., and the explanation is: “not by what his eyes see,”

for sight is the level of Chochmah, “and not by what his ears hear,” which is the level of Binah, but rather “he will scent,” for he smells and judges

(and see on this in the Zohar, Parshas Yisro, folio 78a, and in the Mikdash Melech there in the name of Rabbi Chaim Vital, and in the Zohar, Vayakhel, folio 213b).

It follows that the level of fragrance is higher than Chochmah and Binah, for the root of the level of fragrance is from the level of the Nose of Arich Anpin; and as it is written, “And for My praise I will restrain (echetom) for you.”

And in the Gemara too there is an allusion to this, as our Sages, of blessed memory, said, “I seek the one with the nose”; and of this it is said of Mashiach, “And he will scent through the awe of Havayah.”

25Now, the difference between taste and fragrance: although both of them strengthen the power of the intellect, nevertheless there is a difference between them, for taste and food give life to a person in the manner of an inner light, and fragrance is the level of a makif (encompassing [light]);

for the fruit one smells remains whole as at first, and only the fragrance spreads out from it. This is not so with food, which one chews and swallows.

So too above: “Eat, O friends,” on high, who are Abba and Imma; Abba draws from the eighth mazal, etc.: this is enclothement in the inner dimension (pnimiyus). And in the same way it is drawn also into Gan Eden: “the tzaddikim sit and take pleasure in the radiance of the Shechinah,” through its being actually absorbed into their comprehension, at the level of inner light (or pnimi).

26And this is “and Your Torah is within my innards”; “Come, eat [of my bread],” etc.; for the Torah comes forth from Chochmah and Binah. But the mitzvos themselves are rooted in the level of Keser, the six hundred and twenty pillars of light, and from there the revelation cannot come truly into the inner dimension,

but only “from afar Havayah appeared” over them; that is, as is written in the Zohar, “grasped and not grasped” (see in the Zohar, Parshas Noach, folio 65a, and in Parshas Pekudei, folio 226a and folio 269a);

for the delight is not drawn and revealed in an inner way into one’s actual comprehension, but only like fragrance; and as is written in the Zohar, Parshas Tzav (end of folio 26b), “They know nothing but the fragrance, like one who smells a fragrance and is refreshed,” etc.; and see the Mikdash Melech there.

And this is the matter that from the mitzvos garments are made for the soul in Gan Eden, that is, the level of makifim (encompassing lights): what cannot be revealed into one’s actual comprehension

like food, but only as a makif, and is called a garment. And this is what is written, “And he smelled the fragrance of his garments,” and as is written in the Zohar, Parshas Balak (folio 186a), “by the fragrance of your garments,” etc.

(And see what is written in Parshas Chukas, in the discourse beginning “Then [Israel] sang,” etc., “Spring up, O well,” on the matter of the makif and the garment that are drawn to the tzaddikim in Gan Eden from the performance of the mitzvos; and there the analogy is mentioned, “like lightning that flashes,” etc.

And it is possible that this is the level of sight, and as it is written, “And Havayah will be seen over them, and His arrow will go forth like lightning.” However, with Mashiach, of whom it is said, “And he will scent,” etc., “not by what his eyes see,” this is a higher makif.

And as is known, there are two levels of makifim; and see what is written at the end of the discourse beginning “This is the dedication of the altar,” on the matter of the anointing oil and the incense; and see what is written in the discourse beginning “I have come into my garden,” on the matter of “I have gathered my myrrh,” and in the discourse beginning “And Yehoshua sent,” etc., “and Jericho,” in the haftarah of Parshas Shelach).

Now, Jericho is “the city of palms,” and the palm is the level of the tzaddik, as it is written, “The righteous one will flourish like a palm”: just as a palm has only one heart, that is, one will in his heart, for G‑d.

And in the Yalkut it says: “Just as the heart of the palm is directed upward, so too the hearts of the tzaddikim are directed upward,” etc. And the meaning of “the city of palms” is that there are two levels: the higher tzaddik and the lower tzaddik

(see what is written in the discourse beginning “O that you were as a brother to me,” in Parshas Terumah; and this is: “Just as in your heart there is only one,” that is, the level of the higher tzaddik, “so in our heart there is only one,” that is, the lower tzaddik; and see what is written about this in the discourse beginning “Remember [what] Amalek [did]”).

The meaning: the higher tzaddik is Daas, which joins and unites Abba and Imma; and the lower tzaddik is the level of Yesod, which joins Z’eir Anpin and Nukva.

And this is the matter of “Let him make peace with Me; peace let him make with Me.” See what is written about this in the explanation on the verse “Arm from among yourselves.” And therefore Jericho had seven walls, the level of the seven nations, whose root is from the seven attributes;

for Jericho was the lock of the Land of Israel, the level of Yesod. And therefore it was not divided among the tribes at all, for it is comprised of all the Land of Israel

(and see in Pri Etz Chaim, at its end, on the matter of the seven circuits with the lulav on Hoshana Rabbah. And see on the matter of “The righteous one will flourish like a palm” in [Midrash] Rabbah, Lech Lecha, section 41, and Bamidbar, beginning of section 3, and in the Zohar, Part I, end of folio 82a and folio 220b; Part III, folio 16a and end of folio 292a).

Now, the essential meaning of “tzaddik”: one is called so who fulfills the mitzvos; and it was explained above that the mitzvos are precisely the level of “the fragrance of his garments.”

Therefore Jericho is the city of palms. And the matter of the Jordan (Yarden) of Jericho is a term of drawing down and descent (yeridah), which is the drawing of Binah to Malchus; that is, the drawing of the higher union, which is through the higher tzaddik, so that it be drawn also below, through the level of the lower tzaddik.

And see on this matter of the Jordan in the Zohar, Parshas Shelach (end of folio 166a), and what is written in the Mikdash Melech there in the name of Rabbi Chaim Vital. And see what is written at the end of the discourse beginning “Thus shall you bless,” on the matter of “and grant you peace,” etc.;

and see above, that this is why the forty-two journeys were up to the Jordan of Jericho, etc.; for it is all called the Exodus from Egypt, up to the Jordan of Jericho, since

what is enclothed in a vessel is called a narrow strait and a limitation, relative to the level of encompassing light (or makif) that is above the vessel, which is the level of fragrance. And see in Etz Chaim, Shaar Arich Anpin, chapter 14, mentioned above.