ביאור ענין החלצו מאתכם יחלצו מיבעי ליה דהא…

1An explanation of the matter of “Arm yourselves (hechaltzu) from among you”: it should have said “let them be armed” (yechaltzu), for “from among you” implies not all of you, while “arm yourselves” implies all of you, since it is written, “And Moshe spoke to the people, saying: Arm yourselves.”

But the explanation is this: to understand the matter of Midian, we must first introduce the matter of the seven nations, the Canaanite and the Hittite, etc.,

of whom it is said, “For all these abominations the people of the land have done,” etc. They are the remnants of the seven kings of Tohu (Chaos), that is, the dross and the refuse that remained after the refinement,

like Avraham, from whom there came out, etc.: for it had already gone out to be sifted away, and was separated from Avraham, and became dross and kelipah (the husk); that is, below it became dross, but not above.

(That is to say: when the soul of Avraham, which is from the supernal Chesed (kindness), was enclothed below it, in a body, then there came out of him, etc., because the body is taken from kelipas nogah, where there remained [some] of what fell in the shattering of the vessels (sheviras hakeilim); which is not so from the side of Avraham’s soul as it is above, in the World of Atzilus (Emanation). And see what is written in the explanation on the verse “I am black yet comely … like the tents of Kedar,” etc.)

Now, first Atzilus was refined: that is, the choicest of the sparks and vessels of Tohu was included in the holiness of Atzilus; and what could not be included in Atzilus became the World of Beriah (Creation). And all of it is on the side of holiness, in the state of self-nullification (bittul); only, in Atzilus it is complete bittul, while in Beriah it is a being (yesh) that is nullified,

as in “And the host of heaven bow down to You”; and it is written, “The heavens are not pure in His eyes”; and it is written, “And in His angels He finds fault” (in Iyov, chapter 4); and as when they took Metatron out and struck him sixty lashes of fire,

(This is because the bittul is not as it should be, as is explained elsewhere. And see what is written in the discourse beginning “Command the children of Israel,” etc., “My offering, My bread,” on the subject of the song of the angels.)

From this it can be understood how, through the many [steps] of the chain of descending worlds (hishtalshelus), it can become actual dross. And this is what they said: “He set his eyes on the First Temple”; and yet once they said, “The Satan and Peninnah intended it for the sake of Heaven.”

But both are true: for the root of the beginning of the dross and the kelipos is not complete evil, and there it is a matter of “they intended it for the sake of Heaven.”

However, what descends lower and lower becomes harsher dross and actual accusers, and he said, “Is it for nothing that Iyov fears,” etc.

And see what is written in the discourse beginning “And Moshe made a copper serpent.” Along these lines is the coming into being of the seven nations, the Canaanite and the Hittite, etc., from the seven emotive attributes (middos) of Tohu.

But the matter of Midian is what is written in the Sifra DiTzniusa (in the Zohar, Parshas Terumah, 176b): “Until there was a balance, they did not gaze face to face”; for they were in the state of back to back,

and this is the level of Tohu: one beneath the other, a “public domain.” (And these are the words of the commentary by a disciple of the Arizal there: “That is to say, in the World of Tohu the six extremities descended one upon another; if so, Keser (the Crown) did not gaze face to face with Tiferes (beauty),

for Chesed and Gevurah (restraint) interposed between them; also Chesed and Gevurah themselves were not face to face, etc.; which is not so in the World of Tikkun (Rectification).” End of quote. That is to say: but in the World of Tikkun, Chesed and Gevurah are in a state of face to face, and also Keser with Tiferes,

that is, Atika with Z’eir Anpin (the emotive attributes), are in a state of face to face, as is written there in the commentary of the Arizal. And see the Zohar HaRakia, Parshas Bereishis, folio 2b, on “The letter tzadi entered,” etc., “the face of the yud turned backward,” etc.; see there.)

And the meaning is that Chesed had no relation with Gevurah, for the Chesed was Chesed within Chesed and the Gevurah was Gevurah within Gevurah; and since this is simple Chesed and that is simple Gevurah, they are two opposites, like water and fire, which cannot join and unite together.

2And this is [the meaning of] “they did not gaze face to face.” And the rectification is that there be inter-inclusion, and this is through the Name Mah (45); for the shattering is in the level of the Name Ban (52), the World of Nekudim (Points), and the inter-inclusion is through drawing the intellect (mochin) into the emotive attributes (middos), and this is from the level of Chochmah (wisdom): ko’ach mah, “the power of ‘what.’”

For, by way of analogy, “from my flesh I behold” that when the emotive attributes in a person are without the guidance of the intellect, then each attribute has no bond or connection at all with any other,

as when he becomes angry and enraged, at that moment he has no compassion or kindness at all toward the one he is angry with; and likewise the reverse.

It turns out that the attributes of Chesed and Gevurah are separated from one another, and therefore from the excesses of judgment an extremely harsh judgment can branch out.

But through the enclothing of Chochmah in the emotive attributes, the attributes will conduct themselves as Chochmah dictates, and he will subdue his anger so that there be in it also an admixture of kindness and compassion, etc.

And of this our Sages, of blessed memory, said, “A person should always be soft as a reed and not be hard as a cedar”; and this is through the mind ruling over the heart.

3Now, the rectification consists of two things. The first is that there be inter-inclusion of Chesed (kindness) with Gevurah (restraint) and of Gevurah with Chesed. That is to say, that Chesed should not be only a single aspect, namely simple Chesed, which is called Chesed within Chesed.

And likewise Gevurah should not be only a single aspect, namely Gevurah within Gevurah—and this is the meaning of “the World of Nekudim (Points)”: that each Sefirah was only the level of a single point alone, which is a single essence alone, Chesed

or likewise Gevurah—but rather that Chesed itself should also be comprised of six attributes, Chesed, Gevurah, Tiferes, Netzach, Hod and Yesod, and likewise Gevurah should be comprised of all six extremities; or each one should be comprised of seven attributes

(see what is written below in the explanation on the verse “These are the journeys,” that sometimes the inter-inclusion is of six, sometimes of seven, and sometimes each one is comprised of the Ten Sefiros).

And therefore, through this they can “gaze face to face,” for the Chesed within Gevurah and the Gevurah within Chesed are close to being equal, and through this Chesed can join and unite together with Gevurah (as is written in the discourse beginning “When a woman conceives,” etc.).

And this is the rectification in the aspect of the vessels, and it is through drawing down the intellect (mochin), as mentioned above in the analogy: that through the revelation and drawing down of Chochmah (wisdom) into the emotive attributes (middos), the inter-inclusion of the attributes, which are the vessels, comes about.

And the second is in the lights: that through the multiplication of the vessels, [the vessel] holds the light more. For the shattering came about because of the paucity of the vessels, which could not bear the light.

Whereas through the multiplication of the vessels, as mentioned, through the inter-inclusion—for at first the vessel was only in the state of a single point, and in the Tikkun it grew and multiplied to be comprised of ten aspects—

therefore, through this they hold the light more. (And see what is written above in the explanation on the verse “And the Jews accepted,” etc., on the meaning of their putting “we will do” before “we will hear.”) And the main rectification is through the lights, for the lights are what join and include [the vessels] through the abundance of their illumination; and not only that,

but they even “exchanged their places”: the light of Chesed in the vessel of Gevurah, etc. (That is: this itself, that the vessels be in true inter-inclusion, comes about through the light of self-nullification (bittul) being drawn into them from the level of the Name Mah, in the manner of “He makes peace in His heights,” etc.; and as is written in Parshas Yisro, in the discourse beginning

“To understand the matter of ‘The Patriarchs are the Chariot,’” that for there to be inter-inclusion of the three lines and their joining, etc., there must be an illumination and drawing down from a higher level, where these two opposites are nullified, etc.; and this is the level of the Name Mah; see there. And this is as is written in Parshas Emor, in the explanation of the verse “And the kohen shall wave

them,” that there are two kinds of inter-inclusion: the first by virtue of the drawing of the intellect into the emotive attributes, and the second through the revelation of the light afterward from the level of “the perfection of all,” etc. And this is the matter that the main rectification is through the lights, etc., meaning that through this the rectification and the inter-inclusion come about to a greater degree, as is written there.

It is also possible to say that these two aspects are themselves the meaning of “gazing face to face,” which likewise includes two things. The first: that the emotive attributes themselves became face to face, Chesed with Gevurah; and this is the rectification in the aspect of the vessels, in that Chesed became comprised of Gevurah and Gevurah of Chesed, and through this Chesed and Gevurah join together face to face.

And the second interpretation of “gazing face to face” is found in the commentary of the Arizal there, and these are his words: “Nevertheless, the main gazing face to face is [that of] Atika into Z’eir Anpin (the emotive attributes), as we shall say below, with G‑d’s help.” End of quote.

And this is the rectification in the lights: for the gazing of Atika into Z’eir Anpin is the drawing down of supernal lights, because Keser (the Crown) is the intermediary that joins and draws the illumination of the Emanator, the Infinite One (Ein Sof), blessed be He, into the emanated [levels], etc.

Now, likewise in the soul there are these two aspects: the rectification and inter-inclusion of the vessels, and afterward, through this, the abundance of light. And this is as is written in the discourse beginning “If you do not know, O fairest,” etc., the explanation of “And Rachel was beautiful of form and beautiful of appearance”; and Rachel is the Congregation of Israel (Knesses Yisrael).

And “beautiful of form” is, by way of analogy, the rectification of the form of the limbs of the soul, as it is written, “Let us make man in our image”: that all the attributes be given form in them in their completeness and their beauty, as they are above in the World of Tikkun; that is, the inter-inclusion of the attributes, love and awe, and thought, speech and action, as is written below on the verse “These are the journeys,” concerning the inter-inclusion of the attributes in the service of G‑d.

And all this is the rectification of the vessels, and it is called “beautiful of form.” And through this one will afterward come to the level of “beautiful of appearance,” which is the level of the desire of the heart (re’usa deliba), which is an illumination from the inner dimension (pnimiyus) of the Infinite Light (Or Ein Sof), blessed be He; and this is the level of the light that rests in the vessels mentioned. And all this is through Daas (knowledge), as will be explained below on the subject of “Let him make peace for Me,” etc.

And so too in the soul: in order for there to be the drawing down of the desire of the heart, it is through the higher Daas, as is explained above on the verse “And Moshe spoke to the heads of the tribes,” etc.) (And see what is written on the verse “And Moshe assembled.”)

And also, because Daas is the drawing down of the inner dimension, which is the level of the light; and therefore it is said, “‘Moshe, Moshe’: there is no break in its cantillation,” for the level of the light is G‑dliness even in Beriah, Yetzirah and Asiyah,

as in Atzilus, as is explained elsewhere, in the explanation of “And these are the laws.” And so it is stated in Pri Etz Chaim, Sha’ar HaLulav, chapter 3, that Daas is only a receptacle for these lights, etc.

And this is the meaning of “Your right hand, Havayah, is glorious in power”: the left is included in the right. “Your right hand, Havayah, shatters the enemy” is the reverse. (And see the commentary of the Ramaz on the Zohar, Beshalach, folio 52b.)

Now, Midian is from the root of Tohu before the rectification, when “they did not gaze face to face.” Therefore Yisro, the priest of Midian, came before the Giving of the Torah, as is written in the Zohar at the beginning of Parshas Yisro (folio 67b),

that “the Torah was not given until after Yisro came and acknowledged.” And this is because the Torah is the rectification, as it is written, “Havayah will bless His people with peace”; and there must be the self-nullification of the level of Midian.

42. Now, the root of the rectification is the revelation of the Name Havayah: the yud is Chochmah (wisdom), the level of lightning; for “He made darkness His hiding place”—this is Keser (the Crown).

And this is the matter of “the hind that leaps to the mountains of darkness” (see the Zohar, Parshas Pinchas, folio 249), which is the level of Malchus (sovereignty) that is included in Keser;

for “He reveals deep things out of darkness”: for the Ten Sefiros that are in revelation are above also in concealment, and also all the inter-inclusion, Chesed within Chesed, etc.—

all was at first in concealment, and there it is called “the mountains of darkness.” And in Nekudim is the revelation; that is, the revelation is only the level of a point, and the rest is in concealment. And from the level of the darkness of Keser is the revelation of Chochmah, like lightning

(and therefore the [vowel] points (nekudos) are in Chochmah, as is written in the Pardes, Sha’ar HaNekudos: for the revelation of Chochmah out of the concealment of Keser is like the revelation of a single point, and like lightning flashing out of the darkness; and see what is written on this subject in the explanation on the verse “And G‑d spoke all these words,” etc.; see there). And in the Zohar it is called “a point in the palace.”

The “palace” is the level of Binah (understanding)—“Imma nests in the Throne”—and it is called “the living Elokim and King of the world,” and it has an expansion of length and breadth;

whereas Chochmah is the level of a point alone. That is, as for example, when a person contemplates his studies and a new idea occurs to him, that idea is nothing

but a point, and it is lightning flashing within the spirit of his understanding, which spreads in length and breadth in the “palace.” And what joins [them] so that there be “a point in the palace” is Daas (knowledge),

for Daas rises up to the membrane of the Avira (air); and the Avira that is before the membrane that covers the Mocha Stima’ah (the hidden brain), etc., is from the essence of the Infinite Light (Or Ein Sof), as in the analogy of the intellect welling up from above the intellect; and through this is the joining of Chochmah and Binah, “two companions,” etc.

(The meaning is: by way of analogy, when a person conceives and originates some new insight, this is a flow drawn from the source of the intellect, which is called the maskil (the one who conceives); and sometimes no idea occurs to him from above the intellect. If so, one must necessarily say that there is something above the level of the source of the intellect, the maskil,

which binds it and joins it to come to revelation in the intellect, sometimes so and sometimes so. Now, the source of the intellect, which is called the maskil, is what is called the hidden Chochmah (Chochmah Stima’ah).

And the level above this is the level of the Avira over the membrane that covers the Mocha Stima’ah, which is what binds and joins the hidden Chochmah to come to revelation, etc. And why it is called Avira (air) can be understood with what is written in Parshas Mikeitz, in the discourse beginning “The Chanukah lamp,” etc., “the mezuzah on the right,” etc.; see there on the subject of or (light) and avir (air).

Now, in the Avira is the illumination of the level of the Daas of Atik Yomin. And this is what was said, that the root of Daas is there; and therefore the Daas of Atzilus also has the power to join Chochmah and Binah, which is the level of “a point in the palace,” because its root is very high, as mentioned above. And see further on the subject of Daas in the Zohar HaRakia)

(at the end of Parshas Terumah, on folio 166). And see what is written about this also in the explanation on the verse “I am Havayah your G‑d” of the section of tzitzis, and on the verse “You have captured my heart, my sister, bride.” And this is the matter of occupying oneself with Torah lishmah, for the sake of the Torah, so that the Torah be in the level of Chochmah, and “Havayah, with Chochmah,” etc.,

as is written in the Zohar: “David bound the Torah above with the Holy One, blessed be He.” The Torah above is the supernal Chochmah, and he bound it with the Holy One, blessed be He, so that there be in it the indwelling of the Infinite Light; and this is the meaning of “He reveals deep things out of darkness,” as mentioned above.

5And this is [the meaning of] “Or let him take hold of My strength; let him make peace for Me; peace let him make for Me.” The meaning: “let him make peace for Me” is peace in the household above (pamalya shel maalah), that is, the joining of Chochmah and Binah, which are yud-hei, through the Torah,

which is the level of the higher Daas, which makes the higher peace mentioned above; and this is through drawing down the Infinite Light from far above Chochmah, so that it be drawn into Chochmah and Binah. And see what is written elsewhere on the subject of “like the curtains of Shlomo.”

6Now, from the level of the higher peace there also comes about the lower peace, as it is written, “For Havayah is a G‑d of knowledges (de’os)”: two [levels of] Daas (knowledge), the higher Daas, which joins Chochmah and Binah, and the lower Daas, which joins the emotive attributes (middos), so that there be inter-inclusion of the attributes, Chesed within Gevurah and Gevurah within Chesed.

And this is the inter-inclusion explained above: that the attributes not be in the state of “branches that separate,” but in the state of inter-inclusion, “to include the left in the right”; and this is through drawing the intellect (mochin) into them.

And the explanation of this above [in the supernal realms] is that there is Gevurah (restraint) without Chesed (kindness), as with the generation of the Flood, who were punished because of their sin and not for the sake of their rectification,

for they have no share in the World to Come; and likewise the people of Sodom—a flood of fire—and they have no share in the World to Come

(This is as is explained elsewhere, that the root of the Flood was from the World of Tohu—see there—and in Tohu there was no inter-inclusion of the attributes; therefore the Gevurah was as it is, etc.)

and likewise Egypt. Nevertheless, it is said, “When the wicked perish there is joyful song,” for from this a rectification grew for the world, in that the world benefits, etc.; but with respect to them themselves, it is called Gevurah without Chesed.

But “For whom Havayah loves He rebukes”: sufferings of love are like washing a small child, for his good, and not because of the sin,

for the sin is forgiven in any case; only, there is need to rectify, etc. And this rectification is from the level of the inter-inclusion of Gevurah in Chesed, and it is through the intellect (mochin),

for Netzach, Hod and Yesod of Imma are the intellect (mochin) for Z’eir Anpin (the emotive attributes), and through the Torah one brings additional intellect. That is: first, “let him make peace for Me”—the joining of Abba and Imma; and afterward, “peace let him make for Me”—that from Abba and Imma there is made

intellect (mochin) for Z’eir Anpin, so that there be inter-inclusion of the six extremities; for this drawing down, too, is through the Torah, for with it and through it one draws from the intellect of Abba and Imma into Z’eir Anpin, as is written in the discourse beginning “The heavens are My throne” and in the discourse beginning “I have come into My garden.”

And this is [the meaning of] what Rabbi Shimon bar Yochai said, “I am able to exempt the entire world from judgment,” as is found (in chapter 4 of Sukkah, folio 45b; and the like is found in the Rabbah, Noach, section 35).

And this is because of the abundance of the mature intellect (mochin degadlus) that he drew down, and because his Torah was his occupation, and by virtue of the root of his soul’s loftiness, for he raised mayin nukvin (feminine waters) at a very high level. And by drawing down the intellect

of maturity from the essence of the supernal Chochmah, which is above Chochmah, as it is enclothed in the emotive attributes, all the judgments are nullified, etc. This is “May His great Name be magnified and sanctified,” and “And now, may the power of Ado-nai be magnified,” as is explained elsewhere.

7And see on the subject of “let him make peace for Me,” etc., in [the Zohar,] Parshas Bamidbar, 118a, and in the commentary of the Ramaz there, and in Parshas Vayikra, folio 14b; and see what is written in the explanation on the verse “Thus shall you bless the children of Israel,” regarding

the matter of “and grant you peace,” and on the verse “On the eighth day, an assembly.” Now, at first glance one could say that these two levels of peace are the two aspects in the rectification mentioned above, namely the inter-inclusion of the vessels, and the fact that through this [the vessel] holds an abundance of light;

and that therefore this is through the levels of the higher Daas (knowledge) and the lower Daas. And this fits well according to what is written elsewhere, in the explanation on the verse “Many waters,” that the lower Daas is the Daas that spreads into

the emotive attributes (middos) to draw into them the illumination of Chochmah and Binah; and it is explained above that through the attributes being conducted by the intellect (mochin), Chochmah and Binah, through this the inter-inclusion of the attributes comes about, which is the rectification and inter-inclusion of the vessels; and this is the matter of peace in the household below (pamalya shel matah).

8And the higher Daas (knowledge) is that which is drawn from the level of Keser (the Crown) and draws from the level of Keser into Chochmah and Binah and into Chesed and Gevurah, etc.; see there. And this is the drawing down of an addition of new lights, and this is the matter of peace in the household above.

Furthermore, it is explained in Etz Chaim, Sha’ar 41, chapter 7, that Chochmah is called “His life-forces” (chayohi), and the emotive attributes, and also Binah, are called “His vessels” (garmohi); and “His life-forces” means light, and “His vessels” means vessels, etc., as is written elsewhere;

that is, because in Chochmah even the vessel is in a state of complete self-nullification (bittul), ko’ach mah, etc., as is written in Sefer Shel Beinonim, chapter 35, in the gloss. However, this does not fit the wording of the verse, which implies that first the higher peace is made and afterward the lower peace;

rather, the main [explanation] is as is written above: that it is the drawing down of the light first into the level of yud-hei, and afterward it is drawn also into the level of the emotive attributes, vav-hei. And see what is written in the explanation on the verse “And I shall be sanctified among the children of Israel”;

and one may further say that through the mitzvos the rectification of the vessels comes about, and through the Torah one draws down the light, as it is written, “For a mitzvah is a lamp and the Torah is light.” And see what is written in the discourse beginning “I saw, and behold, a menorah all of gold,” etc.

93. Now, just as the rectification above is that there be inter-inclusion, so it is also in the soul. For the inter-inclusion of Chochmah and Binah is the level of mind and heart (mocha veliba), which in essence are two opposites,

as we see that in the fiery flames of the heart the mind—that is, comprehension and depth of contemplation—is diminished, and in the mind the fire of the heart is diminished. And there must be inter-inclusion, so that the mind rules over the heart;

that is, that the heart be subdued to the mind and conduct itself according to the guidance of the mind, etc., so that there be “and with all your soul,” “To You, Havayah, I lift up my soul.”

And this is through occupying oneself with Torah: “I have put My words in your mouth, and in the shadow of My hand I have covered you.” And through this one draws from the mind to the heart, through occupying oneself with Torah lishmah, the revelation of the Infinite Light (Or Ein Sof) in Chochmah.

10And this is the matter of the peace and the joining of Chochmah and Binah. And as for the inter-inclusion in the emotive attributes (middos): the attributes are from the Tree of Knowledge of good and evil, for at the chest of Z’eir Anpin (the emotive attributes) the Yesod of Imma ends, [and] there begins the level of the Tree of Knowledge of good and evil; and the inter-inclusion of the attributes, so that they be included in the good, is through the Torah,

which is “to distinguish between the impure,” etc., and it is what refines, etc. And the refinement of the attributes is through the intellect (mochin), for through additional intellect the inter-inclusion comes about; and the intellect is drawn from the level of Abba.

11Therefore it is written, “Avenge the vengeance of the children of Israel against the Midianites; afterward you shall be gathered”: for this war could take place only in the days of Moshe.

And therefore, although it had been decreed upon him, “Go up to the mountain of Avarim,” etc., nevertheless they waited for him until he would take vengeance. And this is because Moshe is the Yesod (foundation) of Abba; and therefore he is called mechokek (lawgiver), which the Targum renders “the great scribe,” and “He saw reishis (the first) for himself.”

Only, he attained Binah (understanding) [as well]; and the rectification had to come specifically through him. [And this is the meaning of mechokek: it is the engraving and rectification of the vessels, so that there be a multiplication of the vessels, and through this there will be a multiplication of the light, etc. And see what is written on the verse “with the lawgiver, with their staffs,” and on the verse “If [you walk] in My statutes,” in the discourse beginning “It is explained in Etz Chaim.”]

For the Midianites are from the level of the separation that preceded the rectification, when “they did not gaze face to face”; which is why [there is] the length of time of the destruction of the Holy Temple [that came] because of baseless hatred.

For in the destruction of the First Temple, since it came from the seven nations, which are the dross of the seven vessels of Tohu that remained in the state of

dross after the rectification and the refinement of all that was refined and included in the worlds of holiness—and they remained in the state of dross—therefore, according to the vessel, so was the limit: “The days of our years are seventy years.”

(That is to say: just as there is a set measure that suffices for the refinement of the animal soul in a person, through seventy years, in which a person can refine the sparks in the animal soul, which was taken from the dregs of the seven attributes of Tohu—and this is “The days of our years are seventy years,” as is written in Parshas Im

Bechukosai, in the discourse beginning “It is explained in Etz Chaim,” mentioned above—so in the same way, for the rectification of the sins because of which the First Temple was destroyed, the number of seventy years also sufficed, for the reason mentioned above: that for the refinement of the dross that remained from the vessels after the rectification there is a limit of seventy years, for the seven attributes, etc.)

Whereas the root of the rectification, that it be from the World of Tohu to the World of Tikkun—this requires a long time, etc. And there must be the level of Moshe, the Yesod of Abba, the source of the Torah, for the whole Torah is the Torah of Moshe. And before the Giving of the Torah, Yisro came to subdue himself,

for “Havayah will bless His people with peace”: an arousal from above, which is preceded by an arousal from below, etc. (And see on the subject of “Yisro, the priest of Midian,” in the commentary of the Ramaz on the Zohar, at the beginning of Parshas Yisro, folio 68a, in the passage beginning “The father-in-law of Yosef,” etc.; see there, in the name of the Likkutei Torah of the Arizal.)

And this is “the vengeance of Havayah”: for before the rectification, in the World of Tohu, there were not these Names, Ehe-yeh and Havayah; rather, He called them by foreign names, etc., as is written in the Zohar.

And the matter of “for all the tribes of Israel,” and “arm yourselves,” all of you, is that all of them were needed for this war, so as to be in the state of inter-inclusion. And that is why they were in the days of Moshe; for in the days of Moshe and in the days of Yehoshua the wars were [waged] by Israel as a whole, together, whereas afterward [it was] “Yehudah shall go up,” etc.,

when they were not together. For the inter-inclusion of Israel as a whole, who are the six extremities of Z’eir Anpin (the emotive attributes)—“the camp of Yehudah to the east,” etc.,

and “Reuven to the south,” etc., and “In the Name of our G‑d we will raise our banners”—is through the intellect (mochin) of Abba, from which the inter-inclusion comes: “let him make peace for Me; peace let him make for Me.”