ביאור ע״פ וידבר משה אל ראשי המטות

1An explanation of the verse “And Moshe spoke to the heads of the tribes.”

2Now, to understand the matter of “Behind and before You formed me” — “behind the work of creation,” etc.: the world was created with Ten Utterances.

And the Ten Utterances are from the Ten Sefiros of Tikkun (Rectification): “Let there be light” is Chochmah (wisdom) [and see Pardes, Gate 2, chapter 5; and the Zohar, Parshas Vayikra, at the end of page 11b, and the Mikdash Melech there; and Parshas Bereshis, page 16b, and page 22a–b]. And the Ten Sefiros of the World of Atzilus (Emanation) are G‑dliness.

3How, then, were Beriah (Creation), Yetzirah (Formation) and Asiyah (Action) made from them, [worlds] which are bounded, and are a “something” (yesh) and a thing separate from G‑dliness? [That is to say: how do they enclothe themselves to become spirit and soul for Beriah, Yetzirah and Asiyah? And see what is written on the verse “There are sixty queens,” on the subject of “From your middle upward is of Hurmiz; from your middle downward,” etc.]

But it is through there having been the shattering of the vessels of Tohu (Chaos): when they shattered and the lights departed from them, and the fragments of the vessels fell below into nogah, they became the level of yesh. For the meaning of the shattering of the vessels is the shattering of the letters, for the letters are vessels.

4By way of analogy, below: when letters are combined, two or three letters together, they are then one word, which is a vessel and receptacle for some idea.

But when the letters separate from one another, then in each letter by itself there is not found enclothed any of the meaning of that idea which was enclothed in that word. And this is, by way of analogy, the matter of the light departing from the vessel.

Only, nevertheless, some impression (reshimu) and spark of the light remains in each letter, since they were at first joined and united together in one combination;

but nevertheless it is only a mere spark and impression, while the essence of the light has departed from the vessel. Now, by way of analogy, with physical vessels: the vessel is nullified and secondary in relation to the wine within it.

And therefore it is stated in the Mishnah, in the chapter HaMatznia: “One who carries out food less than the [required] measure in a vessel is exempt even for the vessel, for the vessel is secondary to it.” This is not so when the vessel breaks: it becomes a shard in its own right.

5So too, by way of analogy, Above: when the light is enclothed within the vessel, the vessel is then at the level of actual self-nullification (bittul) in relation to the light.

And this is the matter of the Ten Sefiros of Tikkun, where “He and His vessels (ihu vegarmohi) are one”: the vessels too are actual G‑dliness, for they are at the level of complete, actual nullification in relation to the Infinite Light (Or Ein Sof) that is enclothed in them.

This is not so in Tohu, where the vessels shattered and the lights departed from them: it is like, by way of analogy, a vessel below which, when it breaks, becomes a shard by itself and is no longer nullified to the wine.

So, through the shattering of the vessels, which are the letters that came apart, they became the level of yesh, to the point that from them came the coming into being of the “something” and separate thing of Beriah (Creation), Yetzirah (Formation) and Asiyah (Action).

Whereas from the vessels of the Ten Sefiros of Tikkun, which are united with the lights, there could not have been the chain of descending worlds (hishtalshelus) and the coming into being of the “something” and separate thing, for the vessels of Tikkun are nullified to the light, as mentioned above.

6And although it has been explained that the Ten Utterances are from the Ten Sefiros of Tikkun, nevertheless they enclothe themselves in the Ten Sefiros of the Name Ban; for the Utterances are

at the level of Malchus (sovereignty) of the World of Atzilus (Emanation), the world of speech [and see Pardes, in Erchei HaKinuyim, the entry “Architect”; and see what is written in Parshas Bereshis, at the end of the discourse beginning “Go forth and see,” citing the Midrash: “A parable of a king who built a palace through an architect,” etc.].

And Malchus of Atzilus is the Name Ban, into which there fell from the Name Sag, etc.; and through the letters of the Name Ban, which are the root of the letters that [came] from the shattering of the vessels, through this the level of the “something” and separate thing came into being.

7Therefore, in truth, Beriah (Creation), Yetzirah (Formation) and Asiyah (Action) also contain [something] of both levels, of Mah and of Ban, which is the level of the inner dimension (pnimiyus) and the outer dimension (chitzoniyus). [This holds] both in each individual creation in the holiness of Beriah, Yetzirah and Asiyah, whose inner dimension and soul is at the level of self-nullification (bittul), as it is written, “And the host of heaven bow down to You,” and is drawn from the Name Mah,

while its outer dimension, that is, its vessel and body, is drawn from the Name Ban [and it is possible that what the Ramaz writes in Parshas Emor (on page 104a), regarding “Everyone who is called by My Name,” is along these lines,

for he writes, citing Sefer HaLikkutim, that every person has two names, etc.; see there. And this is as [will be explained] below, that man is composed of the two levels of Tohu and Tikkun];

and in general: the inner dimension of Beriah, Yetzirah and Asiyah is the souls and the angels, which possess the quality of bittul, because they came into being from the level of

Tikkun, where the Name Ban has already been rectified through Mah; and the outer dimension is the chambers (heichalos) of nogah, which are the level of yesh, etc., drawn from the 288 sparks and the shattering of the vessels that have not yet been rectified, etc.

And see what is written on the subject of the letters of Mah and Ban on the verse “And under His feet was like the work of a sapphire brick,” etc., and in the explanation of the verse “Who has counted the dust of Yaakov.”

82. Now, man is composed of the two levels of Tohu and Tikkun: his G‑dly soul is drawn from the level of the Name Mah of Tikkun,

and therefore it is in its essence at the level of self-nullification (bittul); while the animal soul and the body are drawn from the shattering of the vessels of Tohu. And on the contrary: in one respect the body and the animal soul are lower than the inanimate, the vegetative and the animal.

For there are several gradations in the matter of bittul and separateness: “the host of heaven bow down to You,” for they possess the quality of bittul; and likewise, domestic animals and wild beasts are not entirely separate,

for among them there are none who transgress. Whereas man, from the side of his body and his animal soul, is more separate, for he is able to commit a transgression.

9And this is “behind the work of creation”: he is the last of all the gradations, in being a “something” and a thing in its own right; as is written in Sefer Shel Beinonim, chapter 24, that one who transgresses even a light transgression is utterly separated from His unity, may He be blessed, more than the sitra achra (the other side) and all the kelipos, etc.; see there at length.

And from the side of his G‑dly soul he is utterly nullified, and this is the level of “before” the work of creation. (And see further what is written on the subject of man’s body and soul in Parshas Bereshis, on the verse “And He formed,” etc.)

But in particular, even concerning the G‑dly soul itself, which is from the level of the World of Tikkun, it is said, “Behind and before You formed me.” For

Tikkun comes after the World of Tohu, which preceded it also in stature and rank, except that it fell in the shattering of the vessels; for Sag is higher than Mah, except that it fell into the Name Ban, at the level of yesh.

And Tikkun is the joining of Mah and Ban: that is, that Ban too, which is at the level of yesh, should be at the level of Mah, through the transformation of darkness into light, etc.

And this is the level that carries out the refinements (beirurim) in Beriah, Yetzirah and Asiyah throughout the six workdays (see what is written at the end of the discourse beginning “And behold, we were binding sheaves,” and elsewhere on the verse “Hear, O Israel,” there, [on the letter] ayin, and in the explanation of the verse “Then Israel sang,” etc., “Spring up, O well”);

it follows that Tikkun too is from the World of Tohu and the 288 sparks, as it is written, “And the spirit of G‑d hovered (merachefes)” — [read as] mes rapach, “dead, 288” — which is the level of death and shattering;

and from this the Tikkun is made in Beriah, Yetzirah and Asiyah, as it is written afterward, “And G‑d said, ‘Let there be light’” — Chochmah (wisdom). And as is written in Etz Chaim, that Atik of the Tikkun of Atzilus took the first five [Sefiros] of the Keser (Crown) of Ban, etc.

Therefore the G‑dly soul too, from the standpoint of Tikkun, is called the level of “behind” in relation to the World of Tohu, which is from the 288 sparks, whose root is from Sag, which is above Mah, as mentioned above. And also regarding the rational animal soul in man it is fitting to say, “Behind and before You formed me,” in relation to the inanimate, the vegetative and the animal.

For in the order of the Utterances, the inanimate, vegetative and animal preceded the speaking [being], etc. And this is because Tikkun goes from below upward — inanimate, vegetative, animal, speaking — and man, who is the speaker, is the highest of them all; whereas in Tohu the inanimate is higher than the vegetative, and the vegetative than the animal, etc.

And therefore it is written regarding the offerings, “an everlasting covenant of salt,” etc., even though salt is inanimate; and see on this in the Likkutei Torah of the Arizal, Parshas Vayikra;

but in its root it is very high, and salt is the Gevuros (restraints) of Abba, etc. (And see in the Zohar, Vayechi, page 241b, on the subject of salt; and see what is written in the discourse beginning “And you shall not omit the salt.”)

Therefore the rational soul too — although it is higher in stature than the inanimate, vegetative and animal, and its root is from the level of the face of man, as it is written, “And the likeness of their faces was the face of a man,” and it is called “before” —

this is with regard to their emergence and coming into being through the Ten Utterances, which were drawn from the Ten Sefiros of Tikkun; but in their root in Tohu the inanimate, vegetative and animal are higher, and therefore it is called “behind the work of creation.”

103. According to this, the meaning of “Come, eat of My bread” will be understood. The explanation: “My bread” is what is written, “For by everything that comes forth from the mouth of Havayah does man live” — “the man” (ha’adam), with the definite article,

meaning the supernal Adam, Malchus (sovereignty) of the World of Atzilus (Emanation), which is also called “Adam,” as is written in the Zohar, “Before the form was created,” etc.;

and as is written on this also in the explanation of the verse “These are the journeys,” the one that begins “To explain the matter of the journeys.” And this is the level of the light that fills all worlds (memalei kol almin), the drawing down of life-force (chayus) in a differentiated way, as it is written, “The eyes of Havayah,” and it is written, “Let Your ears be attentive,” etc.

11Now, “that which comes forth (motza) from the mouth of Havayah” has two interpretations. The first is according to its plain meaning: “that which comes forth from the mouth” means that which has already gone forth from the mouth of Havayah, the spreading forth of the life-force (chayus) from the breath of His mouth in the Ten Utterances with which the world was created; and this is from the level of the Ten Sefiros within Malchus (sovereignty) of the World of Atzilus (Emanation), the Name Ban.

12The second: motza is a term for “source,” as in motza mayim, “a source of water”: meaning that the source of the Ten Sefiros of Ban is the level of the Name Sag,

which is the root of the World of Tohu, the World of Nekudim (Points), whose root is from the level of the mouth of Adam Kadmon. And the eyes of Adam Kadmon, through their gazing, made vessels for the lights of the mouth of Adam Kadmon; and this is the matter of the World of Nekudim, etc.

13Therefore the supernal Adam “lives” through this. For Adam Kadmon is called “the Adam of Beriah (Creation)”; and the World of Tohu is the level of Yetzirah (Formation), for Yetzirah is the level of the revelation of what is hidden, namely the lights drawn from Adam Kadmon through the breaths of the ears, nose and mouth.

And Atzilus, which is the World of Tikkun, is called “the Adam of Asiyah (Action),” because it is the level of lights in vessels, and its root is only a glimmer [shining] by way of the forehead of Adam Kadmon. Therefore the Adam of Tikkun “lives” through refinements from “that which comes forth from the mouth of Havayah,” which are from the level of Yetzirah, which is above Asiyah.

14And this is the matter of the Torah and the mitzvos, which are called “My bread.” That is because all the practical mitzvos are the refinement of the level of nogah, whose root is from the World of Tohu; and through this one draws down the Supreme Will (ratzon),

which is the level of the Supreme Keser (Crown), which also includes the Keser of Tohu, as explained above; and this drawing down is into the level of Malchus (sovereignty) of the World of Atzilus (Emanation) [as is written elsewhere on the verse “And the number of the fourth part of Israel”; see there.

And this is [the meaning of] “His legs are pillars of shesh (marble),” which is explained in Midrash Rabbah (Parshas Kedoshim, chapter 25): “This is the world, which was created in the six days of creation.” And this means

that “His legs” refers to those engaged in the mitzvos, who are called “supporters” (tamchin), and the doing of the mitzvos is with things that were created in the six days of creation; that is to say, they precede the creation of man, who is last in the work of creation, as mentioned above. And see on the subject of “His legs,” etc.,

in Parshas Metzora (page 53b), in Parshas Nasso (page 143a) and in Parshas Pinchas, page 236a.] And this is [the meaning of the statement] that through this the supernal Adam, Malchus of Atzilus, “lives,” as mentioned above.

And this is the matter of adding lights in Atzilus: for in Atzilus the light is limited within the vessels, and in order to add, it must be from higher up; and from this there is drawn also an addition of lights in Gan Eden.

For this is the meaning of “the reward of a mitzvah is the mitzvah”: the reward of a mitzvah is drawn from the mitzvah itself. For the reward is in the Upper Gan Eden, in Beriah (Creation) — “they delight in the radiance,” etc. — and there is no delight and apprehension

except in light that breaks through outside the vessels, which is not so when the vessel covers it, etc. That is: in Atzilus the light is enclothed in a vessel, and the vessel conceals the light; if so, what is drawn through the vessels into Gan Eden is

only a contracted glimmer. However, through adding lights in the vessels of Atzilus, which are lights of Tohu, through this the lights break through the vessels, and an addition of light is drawn into Gan Eden, etc.

(And see what is written on this in Parshas Shelach on the verse “The land is good,” on the meaning of “a land flowing with milk and honey.”) And this is [the meaning of] “Who has sanctified us with His commandments and commanded us.” And from this the Supreme Will is drawn also below, into man: “with all your might,”

for “with all your soul” is the level of the light that fills all worlds (memalei kol almin), and “with all your might” is the level of the light that encompasses all worlds (sovev kol almin), which is not limited within the vessel; rather, “my flesh and my heart pine away,” to go out of the vessels.

And this is through one’s drawing down the Supreme Will, which is above Atzilus, through Torah and mitzvos; therefore this level of will is drawn into the soul as well. And this is “Come, eat of My bread.”

15And the drawing down of this Supreme Will into the soul is the meaning of “And Moshe spoke to the heads of the tribes (matos) of the children of Israel.” For

the matos are the tribes, the four banners — Yehudah, “the face of a lion on the right,” etc. — and they are from the level of Tikkun, and “in the name of our G‑d we raise our banners.”

And they are the level of the emotive attributes (middos) drawn from Binah (understanding) and Daas (knowledge), “twelve diagonal boundaries,” etc. And “the heads of the tribes” is the will that is above Binah and Daas

(and it is called “head” in the sense of “the skull that covers over the brain,” etc., as is written elsewhere); and it is drawn from the level of Moshe, the Supernal Daas, which is Yesod (foundation) of Abba; and he is the one who draws down the level of “the desire of the heart” (re’usa deliba),

for Abba draws from the eighth mazal, and notzer [has] the letters of ratzon (will); and this is the Supreme Will that precedes Atzilus, for “through wisdom (chochmah) a house is built,” which is the root of Atzilus, etc.

(And see what is written on the subject of notzer chesed (“keeping kindness”), the letters of tzinor (channel) and the letters of ratzon (will), which is the level of Moshe, in Parshas Yisro, in the discourse beginning “Their appearance and their workings”; and see what is written on the verse “When Pharaoh sent out,” regarding the matter of “those who do His will, how much more so”; and see in the Zohar, Parshas Yisro)

(at the end of page 88b and the beginning of page 89a), and in the Mikdash Melech there, citing the Arizal; and see what is written in the explanation of the verse “And you shall make a tzitz (headplate),” etc.

It may further be said, regarding “And Moshe spoke to the heads of the tribes”: it is stated in [Midrash] Rabbah (end of Parshas Lech Lecha, chapter 47), on “All these are the tribes (shivtei) of Israel,” etc.,

“but these are matos” (that is to say, strong like this staff), “as it says, ‘Oaths to the tribes (matos), the word, Selah’” (in Chavakuk, chapter 3); and in Shir HaShirim Rabbah, on the verse “Behold, the bed (mitaso) of Shlomo”: “his matos and his shevatim, as it says, ‘Oaths to the matos.’”

And the matter of strength is as is written elsewhere, in the discourse beginning “See, I set before you,” on the subject of “A maskil of Eisan”: eisan is a term of strength,

as in “Strong (eisan) is your dwelling place,” etc.; see there. And also as is written in the discourse beginning “Command, etc., My offering, My bread,” on the subject of bones [and] sinews: that the bones are at the level of Daas (knowledge) that is firmly fixed.

And this is the meaning of “Oaths to the tribes,” as is explained in [Midrash] Rabbah, Bamidbar, at the end of chapter 13: that just as the Holy One, blessed be He, swore to the Patriarchs, so He swore to the tribes.

16Now, the meaning and substance of “which You swore to our fathers from the days of old (kedem)” is explained elsewhere, in the discourse beginning “On the eighth day, an assembly”: that it is a drawing down from the level of “the days of old,” which are above Chochmah (wisdom), etc.;

see there. And this drawing down is also to the tribes, as is written in Parshas Nasso (134b): “From here the twelve boundaries descended, etc., to the twelve tribes of the fathers; as it is written, ‘which You swore to our fathers.’”

(And see Parshas Vayishlach, at the end of page 176a, and the Mikdash Melech there; and see what is written on the verse “And the border shall go down,” etc.) And this drawing down is the meaning of “And Moshe spoke to the heads of the tribes”: he is the one who draws down the level of “Oaths to the tribes,” the level of “which You swore to our fathers from the days of old”

(and see what is written at the end of the discourse beginning “And Lavan rose early,” on the matter of “and he kissed his sons,” etc.; see there). And from this it comes about that they are strong like this staff, etc., the level of eisan (strength), etc.

And this is “the word, Selah”: for wherever netzach, selah or va’ed is said, it has no interruption. And see on the subject of selah in Parshas Vayikra (at the end of page 20a). Also, matos can be explained as a drawing down from the level of the Tree of Life; and see what is written elsewhere on the verse “And you, lift up your staff,” etc.,

and see [Midrash] Rabbah, Vayeshev, chapter 85, on “and your staff,” etc.; and see what is written on the meaning of “tribes, the tribes of Yah, a testimony to Israel,” in section 5 of the discourse beginning “These are the accounts of the Mishkan.”

And see the Zohar, Part I (Vayetze, 162a), on the verse “And Yaakov took for himself a rod of poplar,” and [Midrash] Rabbah, Vayishlach, chapter 76, on the verse

“For with my staff I crossed the Jordan.” And see what is written above in the explanation of the verse “With the lawgiver, with their staffs,” and in the discourse beginning “When I break for you,” on the meaning of “the staff of bread.”

Also, mateh is a term of dominion and rule, as in “the staff of your strength,” etc.; and this is the level of “for you have prevailed with G‑d.”

17From this one can understand the meaning of “And Moshe spoke to the heads of the tribes”: Moshe is the one who draws this level into them.

And through this, “saying: This is the thing” is drawn forth. The meaning is along the lines of what is written, “And these words which I command you this day shall be … and you shall speak with them (bam)”:

that is, with what Moshe himself spoke, now three thousand years [ago], you shall speak; and this is “and you shall speak with them” — “with them,” specifically.

And all this is through “the desire of the heart” (re’usa deliba), which is above place and time; and [it is] actually “My words, which I have placed in your mouth.” This is not so with all the prophets, who prophesied with “Thus” (koh), the level of “after our likeness” (kidmuseinu), etc.

184. “When a man vows a vow” — that he vow by a vowed object. For a vowed object, such as an offering, is [made so] through his consecrating it by mouth; and afterward the offering elevates him, as it is written, “It shall be perfect, to be accepted (leratzon),” and it is written, “Their burnt-offerings and their sacrifices shall be accepted (leratzon) upon My altar.”

And the reason that one must specifically first consecrate it by mouth is this: although the offering’s root is higher, that is, its root is from the level of the motza, the source, of the mouth of Havayah, from the World of Tohu,

nevertheless, because it fell below in the shattering of the vessels, it is therefore impossible for it to ascend to its root except through man, who has in him a G‑dly soul, which is from the Name Mah, the one that refines, consecrating it first. And through this he imparts to it an encompassing light (or makif) by means of the mouth.

For from a person’s speech an encompassing light is made (as is written elsewhere on the matter of “And I have placed My words in your mouth, and in the shadow of My hand I have covered you,” and as is written in Sefer Shel Beinonim, Part I, end of chapter 5. And see what is written in Parshas Shemos on the verse “Who has given man a mouth?”

And the encompassing light lifts up and elevates, as is written in the discourse beginning “Who is raised up to dwell [on high],” in Parshas Miketz. Therefore through this he gives power for the animal to be elevated from nogah and to be included in its root, which is from the World of Tohu, from “that which comes forth from the mouth,” etc.)

And this matter, that encompassing lights are drawn from a person’s speech, is along the lines of what is written in Etz Chaim: that from the kav (line of light) and thread that was drawn after the tzimtzum (contraction), from it the circles (igulim) are drawn and become rounded, and encompassing lights; and these circles and encompassing lights encompass also the end of the kav, at the bottom of the “straight” (yosher).

In the same way, man, who is from the level of yosher, has the power to draw down the circles and encompassing lights that were drawn from the kav, which is the root of the level of yosher, etc.

And this is the matter that by consecrating the offering by mouth he draws into it the level of the encompassing [light]. Nevertheless, he imparts to it only an encompassing light,

but its inner dimension he cannot reach, because the inner dimension of the offering and its life-force (chayus) are higher than he is. (And this matter is along the lines of what is explained in Pri Etz Chaim, Gate of the Counting of the Omer, chapter 3: that through the counting of the Omer and the blessing we draw down an encompassing light,

but an inner light we cannot draw down now, for that was drawn down only when the Holy Temple stood, through the barley meal-offering that was offered, etc.; see there. And barley is animal food, as is written elsewhere.)

Rather, the inner dimension is revealed and drawn down through the offering, etc., as [will be explained] below. And along these lines is the matter of the vow: for “vows are a fence for abstinence.”

For since he judges within himself that he will not be able to elevate the food to its root, from “that which comes forth from the mouth,” etc., by eating it, since he is bound up with physicality (and see what is written in the discourse beginning “Thus shall you bless,” in Parshas Nasso),

therefore he separates himself from it, and raises up the food by vowing [to abstain] from it and attaching it to a vowed object, saying, “Behold, it is upon me like an offering”; for through this he draws into it an encompassing light from its lofty root, from “that which comes forth from the mouth.”

And this is what our Sages, of blessed memory, said: “Whoever vows is as though he vows by the life of the King.” That is, all the encompassing lights are drawn from Binah (understanding), and Binah is “the life of the King” [and see the Raaya Mehemna, at the end of Parshas Yisro, page 91b].

19And this is the meaning of “abstinence leads to holiness.” And this is what our Sages, of blessed memory, said: “…unless he vows by a vowed object,” specifically. For just as the vowed object,

like the offering, is elevated through the sanctity of the mouth, by a person consecrating it — for through this he draws upon it an encompassing light, and this is the meaning of the term makdish (consecrates) —

like kiddushin (betrothal), which is the drawing down of an encompassing light, and through this, specifically afterward, union and consummation, which is the level of inner light, etc. [And see what is written on this in the discourse beginning “And [G‑d] spoke,” of the Ten Commandments.]

So too, one who consecrates the offering by mouth draws upon it an encompassing light; and afterward, when it is offered and becomes an offering to G‑d, inner light is drawn into it, and then it elevates the person, as mentioned above.

20And so too with the vow: through the speech with which he attaches it specifically to a vowed object, through this he draws into it an encompassing light, and through this it is elevated, etc.

This is the matter of those who vow for the sake of Heaven, about whom it was said, “Vows are a fence for abstinence.” Nevertheless, nowadays one must say, “without a vow.”