צו את בני ישראל ואמרת אליהם את קרבני…

1“Command the children of Israel and say to them: ‘My offering, My bread for My fires,’” etc.; “And say to them: ‘This is the fire-offering,’” etc.

[We need] to understand what [is meant by] “and say,” “and say,” twice. Now, all the mitzvos a person must fulfill in thought, speech and action; and so too with the offerings: thought—this is prayer, “the service of the heart,” which corresponds to the offerings.

And speech is the study of the Torah of the offerings: “Whoever occupies himself with the Torah of the burnt-offering,” etc. And the service of the offerings themselves, “lambs in their first year,” etc., is the action.

2Now, “And say to them: ‘This is the fire-offering,’” etc., is said of the action of the offering itself; and the first verse, “Command the children of Israel and say to them,” refers to the level of thought and speech.

And the explanation of this matter: Now, we need to understand the matter of “a pleasing fragrance,” which is said of the offerings, and which our Sages, of blessed memory, explained: “It is a gratification before Me, that I spoke and My will was done.” For this applies to all the mitzvos; why, then, is it said of the offerings specifically?

And also [we need] to understand why the service of the offerings depends specifically on the Holy Temple, whereas the other mitzvos, and Torah study, which is equal to them all, and even the thought and speech of the offerings—which are prayer, which corresponds to the offerings, and the study of the Torah of the offerings—can be fulfilled also at a time when the Holy Temple is not standing.

3However, all this will be understood by first understanding what is written, “Today to do them”—and not tomorrow to do them: that this world specifically is the world of action, and in it the choice was given into the hand of man, to choose good;

and not only that, but even if he has already committed a transgression, he is able to return in teshuvah (return) and come back to the service of G‑d.

Whereas in the World to Come, choice is not free in the hand of man; rather, as he was drawn in this world, so he remains in the World to Come. And although he sees there a revelation of G‑dliness with surpassing eminence, and there is the self-nullification (bittul) of the created beings, as it is written,

“And the host of the heavens bow down to You”; and even the kelipos and the sitra achra (the other side) are there in a state of bittul, for they call Him “the G‑d of gods”—nevertheless he is unable to rule over his soul, to bring it out of the confinement and the prison of the body and its powers, and of the powers of the animal soul, after which he was drawn in this world.

And this is the matter of the “hollow of the sling”: that they sling him and hurl him and cast him down in his thoughts, in which he was drawn along in this world, in the vanities of the world; they make sport of him and show him as though he were still standing in this world, thinking and speaking and acting as was his way. For

thought, speech and action, which, as is known, are three kinds of garments in which he was enclothed in this world, become for him garments of sackcloth and soiled garments in the World to Come, which clothe the soul from its head to its feet; and as our Sages, of blessed memory, said: “It envelops him,” etc.

And “a prisoner cannot release himself,” etc.; only as in the matter of what is said, “Remove the soiled garments,” etc.—“remove,” specifically. [And see concerning the matter of the hollow of the sling in the Zohar, Part II, Beshalach, page 59a; Mishpatim, 99b; Terumah, 142b;

4Vayechi, page 217b; Vayera, page 106b; Vayikra, page 24, end of side b, [and] 25a; and the beginning of Parshas Balak, 186a;

and in the Zohar HaRakia, Parshas Vayechi, on page 225a.] And the reason for the difference and distinction between this world and the World to Come is that in the World to Come, “there is nothing that does not have its place”:

for each level is separate from its fellow; the angels and the souls of holiness are separate, each by itself; and evil has no connection at all with good. Therefore, in the place where evil is drawn, good is not drawn at all.

Whereas in this world, the good is drawn even into the place where there is evil; and therefore, even though one has committed a transgression, he can perform a mitzvah, and he is able to change his taste from evil to good.

5And the explanation is: in the World to Come, a revelation of the Infinite Light (Or Ein Sof), blessed be He, is drawn there; for this is why Gan Eden is the delight of the souls, who delight in G‑d through their comprehension

and their intellectual grasp of the Infinite Light, blessed be He, which is drawn to them in the mode of revelation and comprehension. And in this revelation and this comprehension there comes about a multitude of divisions of levels without end, from world to world, among the angels and souls.

Although they all receive from the Infinite Light, blessed be He, this is like the soul that spreads through the body: although in the soul itself there is no division, nevertheless

the eye receives the power of sight, etc., and each limb receives a particular power that its fellow does not receive, to the point that the action of one does not resemble that of its fellow.

6And so, by way of analogy, [is] the whole order of the chain of descending worlds (hishtalshelus): the camp of Michael [serves] with love specifically, and the camp of Gavriel with awe, etc.; and each tzaddik has a dwelling of his own. And just as it is impossible to change the function of the limbs, to make a head out of a foot,

so it is impossible to change the revelation of the order of hishtalshelus in the World to Come. And this revelation is called by the name “the light that fills all worlds” (memalei kol almin), for it is [present] to each world according to its level.

Therefore, once a person has drawn upon himself the garments of this world and soiled garments, it is no longer possible to draw upon him the revelation of the Infinite Light (Or Ein Sof), blessed be He, in the World to Come.

Whereas the drawing-down of the Infinite Light, blessed be He, that is in this world is through Torah and mitzvos, “which a person shall do,” in action, speech and thought; for this drawing-down is from the level of “the light that encompasses all worlds” (sovev kol almin). For through fulfilling the Torah

and the mitzvos, in which the Infinite Light, blessed be He, is enclothed in His very Self and His glory, as it were—[the light of which it is said,] “no thought can grasp Him”—he draws the Infinite Light, blessed be He, itself, the sovev kol almin, upon his soul; and this is far, far above the revelation of comprehension that is in Gan Eden.

And as is written in Sefer Shel Beinonim (Tanya), chapter 48: that sovev kol almin is the level of hiddenness and concealment, and memalei kol almin is the level of revelation, only that it is in many and mighty contractions (tzimtzumim) and [in] the mode of limitation; whereas sovev kol almin is in the mode of the infinite (Ein Sof), etc.

7Now, that revelation which is in Gan Eden is only a mere radiance from his Torah and his service, etc.; and as it is written, “to work it and to guard it”: that the person draws down Gan Eden,

that is, the revelation of G‑dliness in Gan Eden and the delight of the souls, etc., as is explained elsewhere. But the Infinite Light (Or Ein Sof), blessed be He, itself, the light that encompasses all worlds (sovev kol almin), “is equal and makes equal small and great,” and before Him, “darkness is as light.”

8And the angels ask, “Where is the place of His glory?” and they say, “The whole earth is full of His glory.” Therefore, even though he has descended very, very low, he is able to ascend very, very high; and “their end is wedged in their beginning.”

And the explanation is: the analogy explained above, that it is impossible to make a head out of a foot, applies to the World to Come, which is “a clear world,” one that has already been refined, where everything is in its place—the head a head and the foot a foot, etc.; therefore it is impossible [for it] to change.

Whereas in this world, which is before the refinement, and is the world of action and of refinement, it is like the fetus before its formation is complete, when the head and the foot are included together in the drop in the mother’s womb, so that its formation can change in several ways (as is written in the Gemara, Berachos)

(page 60a), and in Orach Chaim, section 230: that within forty days of the fetus’s formation, prayer avails that she bear a male, etc.

92. And this is the matter of the power of teshuvah (return): to return the life-force (chayus) that is drawn very, very low to its source and root, so that “their end is wedged in their beginning.”

For that which has descended very, very low is at the level of the light that fills all worlds (memalei kol almin), which is drawn from the attribute of His sovereignty, may He be blessed—“Your kingship is a kingship over all worlds,” and “His kingship rules over all”—from which is drawn the chain of descent (hishtalshelus) of the levels from world to

world; for the lower anything descends, the more the revelation of the Infinite Light (Or Ein Sof), blessed be He, descends and diminishes. For the revelation is [expressed] in there being self-nullification (bittul), since the Infinite Light, blessed be He, rests and is revealed only in one who is nullified, etc.

10And in the World of Atzilus (Emanation), the revelation there is great and mighty, to the point that it is in a state of complete self-nullification (bittul) and unity. And from there it is drawn and descends to the World of Beriah (Creation), where that revelation, to bring about bittul, bears no comparison to the World of Atzilus, etc.

And the furthest point of the descents of the levels of holiness, in the lowest levels of the World of Asiyah (Action), is the matter of bowing at Modim; of which our Sages, of blessed memory, said: “One who does not bow at Modim”—who has not reached even this level of bittul—becomes a snake, of kelipah (the husk) and the sitra achra (the other side). And in the Zohar they said that he will not rise at the resurrection of the dead.

11Now, it is written, “Her feet go down to death”: that [Malchus] descends, in the concealment of the level, to give life to and to be enclothed in kelipas nogah, and below kelipas nogah—from where physical influences and the power of evil are drawn and flow, etc.

And by the power of teshuvah (return), which is an illumination from the level of the light that encompasses all worlds (sovev kol almin), the life-force will return to its source and root, and “their end is wedged in their beginning”; that is, “darkness is transformed into light,” etc.

(And see in the Pardes, at the end of Sha’ar Erchei HaKinuyim, the entry “Teshuvah”; these are his words: “And this teshuvah is through Keser Elyon (the Supernal Crown) being revealed from the head of Atzilus, and it descends and pierces down to Malchus,” etc.; “then she returns to her place,” etc.; see there. And see in Parshas Vayikra) (end of page 15b and page 16a), and in the Mikdash Melech and in the Ramaz there.

And from all this, the matter of the ascents of Malchus on Yom Kippur, which is the day of teshuvah, will also be understood. And see in Parshas Emor (page 100b); and see what is written at the end of the discourse beginning “For on this day He shall atone,” etc.

And first there must be iskafya (subjugation): that is, the love of alien things, in actual deed, should be in the mode of iskafya—“and you shall not stray,” etc., “after which you go astray (zonim),” etc.

One is called zonah whose heart is aflame after alien things. And even the matters of his body that he needs should not be with fervor and burning of the heart, but only with coolness, and as though he were compelled [to them], etc.

And the power of longing that remains in the heart should be transformed toward G‑d alone, to be [as in] “and your longing shall be for your husband (ishech).” “This shall be called ishah (woman)”—esh hei (the fire of hei)—“for from ish (man) was this taken”—esh yud (the fire of yud). And this is because “their end is wedged in their beginning,” etc.

12And this is [the meaning of]: “Better is one hour of teshuvah (return) and good deeds in this world than all the life of the World to Come.” For the life of the World to Come is at the level of the revelation of the light that fills all worlds (memalei kol almin), which is drawn from the attribute of His sovereignty, may He be blessed; as in the saying, “Singular One, Life of the worlds, King, praised and glorified forever and ever is His great Name.”

The meaning: “Singular One” is He alone, may He be blessed; and “Life of the worlds, King” means that all the life-force of the worlds is only the level of “King”; and what

is praised and glorified, even “forever and ever,” is only “His great Name,” the level of a name alone. Whereas teshuvah and good deeds are from the level of the light that encompasses all worlds (sovev kol almin), as mentioned above.

And this is [the meaning of] “Return, O Israel, unto Havayah your G‑d”: that is, that you return so much, until Havayah—the Infinite Light (Or Ein Sof), blessed be He, the sovev kol almin—becomes “your G‑d,” in a revealed way.

13And along these lines it is said, “And you shall love Havayah your G‑d,” and this refers to “One,” which is just before it: that is to say, “One—and you shall love”; meaning, the level of “Singular One,”

which is the level of the light that encompasses all worlds (sovev kol almin), shall be revealed in [the level of] “Life of the worlds, King,” which is the level of the lower unity (yichuda tata’ah); that is, to bind and unite the higher unity (yichuda ila’ah) with the lower unity.

143. But how will the drawing-down of the indwelling of the Infinite Light (Or Ein Sof), blessed be He, itself upon one’s soul come about—[the light] which is sovev kol almin, which “no thought can grasp,” etc., and which is “not of any of the attributes,” etc.?

Now, this is through the matter of the service of the offerings, of which it is said, “My bread for My fires.” For the offering, which is from the animal [kingdom], is from the element of fire; for the four levels—inanimate, vegetative, animal and speaking—correspond to the four elements.

Earth is the inanimate; water is the vegetative, for water makes things grow, etc., and it is written, “who sow beside all waters,” etc.; and fire is the level of the animal, for “His ministers, a blazing fire,” are the face of a lion, the face of an ox, etc.,

of the Chariot; and it is written, “Their appearance was like burning coals of fire, like the appearance of torches”; and from them the souls of all animals descend and are drawn, as is known from the holy Zohar. And ruach (air) is man, the speaker, as it is written, “And man became a living soul,” which Targum Onkelos renders “a speaking spirit (ruach).”

15Now, the element of fire below, which is in the offering, ascends and is included in the fire from above, which descends from above to below upon the altar to consume and burn the offering.

And along these lines, [in] prayer, [which is] in place of the offering, they instituted in [the blessing of] Yotzer Or that we mention how the angels are aflame and sanctify and say, in awe, etc.,

in order to set aflame and kindle one’s animal soul—the level of an animal, which is from the element of fire below, in which there is fervor and burning and a felt longing in this world—so that there be iskafya (subjugation) and is’hapcha (transformation), [so that] the longing be in the mode of “and your longing shall be for your husband.”

16And this is through “My fires” (le’ishai)—esh yud (the fire of yud)—which is the level of the fire that descends from above, from the level of the light that encompasses all worlds (sovev kol almin), to raise up the element of fire in one’s animal soul, the level of ishah, esh hei (the fire of hei);

and as it is written, “His left hand is under my head”: for the level of the left and the flashes of fire from above lift and raise up from below to above.

(And see what is written on this matter of the fire of yud and the fire of hei in Parshas Shelach, in the discourse beginning “And it shall be for you as tzitzis”; and see what is written at the end of the discourse beginning “For on this day He shall atone,” on the matter of “in the cleft of the rock”; and in Parshas Nasso, on the matter of “And He will give strength to His king,” etc.)

However, this drawing-down, that the fire from above be drawn down, is through “My bread”; that is, along the lines of [the teaching] that Israel sustain their Father in Heaven.

Just as bread, by which man lives, restores the soul, so that it rests and spreads through the body: for because of the weakness and exhaustion of strength that come without eating, the soul would depart, and through the bread it returns to its strength, to be enclothed in the body and give it life.

So too, all the worlds are called, by way of analogy, by the name “body,” as is written in the Tikkunei Zohar: “And You fashioned for them a number of bodies,” etc.

And in order that there be the indwelling and spreading of the soul—the level of sovev kol almin, which is “not of any of the attributes,” etc.—this is through the level of bread: that through the arousal from below (isarusa dilesata) there comes about an arousal from above (isarusa dile’eila), so that there is the level of “My fires,” the fire of yud.

And this is the matter of “My pleasing fragrance” (rei’ach nichochi): rei’ach (fragrance) is an ascent from below to above; nichochi is from the term nechos darga (descending a level), a bringing-down from above to below,

and it is also a term of rest (menuchah), as our Sages, of blessed memory, explained: “A gratification (nachas ruach) before Me, that I spoke and My will was done.” And it is all one: for this bringing-down and lowering is the level of

the descent of the fire from above, the fire of yud, from the level of sovev kol almin, the level of the Supernal Will, which is above Chochmah (wisdom); for Chochmah is the beginning of the chain of descending worlds (hishtalshelus), in the Ten Utterances by which the world was created, and “In the beginning” is also an utterance.

17Now, “Chochmah (wisdom) is found from ayin (nothingness)”: from the level of ayin, which is the Supernal Will, the Will of all wills; and this Supernal Will is drawn down below into the level of doing (asiyah).

And this is “and My will was done.” And as is known, with regard to the Infinite One (Ein Sof), blessed be He, as He is in Himself, as it were, a will to have a dwelling place among the lower realms does not apply to Him at all;

for “all before Him is considered as actually nothing,” and “there is no comparison to You,” and “If you are righteous, what do you give Him?” etc. It is only that so it arose in His will: that through the arousal from below (isarusa dilesata), in Torah and mitzvos, [there be] an arousal from above (isarusa dile’eila), to draw the Supernal Will down below.

And this is [the meaning of] “that I spoke”: this is the Torah. And through the fulfillment of the Torah there comes to be in Him the level of a will to dwell among the lower realms, which is the level of revelation, etc.

18Now, corresponding to these two levels, which are ascent and drawing-down, they instituted two obligatory prayers, Shacharis and Minchah. Shacharis is from below to above: up to Baruch She’amar is the level of Asiyah (Action), and from Baruch

She’amar onward, Pesukei deZimrah and the reading of the Shema, it is all the level of ascent from below to above. And Minchah is a term of rest (menuchah), which is the level of drawing-down from above to below, in the mode of the prayer of Eighteen [Blessings]; for at Minchah there is

only the prayer of Eighteen [Blessings], whereas at Shacharis they instituted Baruch She’amar, Pesukei deZimrah and the reading of the Shema, which are the level of [ascent] from below to above.

And the prayer of Eighteen, which is a drawing-down from above to below with the eighteen times “Blessed are You”—for each blessing is a drawing-down—is the level of the Binding of Yitzchak, in which Yitzchak was included in Avraham.

194. However, this inter-inclusion of the fire from above in the fire below is through “es korbani” (“My offering”): es—these are the letters from alef to tav, which are “korbani”; that is to say, close (kerovim) to Me, and bringing Me close (mekarvin).

(And see what is written at the end of the discourse beginning “And you shall command,” in the explanation of “an everlasting statute for their generations, from (me’es) the children of Israel”: me’es means from the level of the letters of the Torah, etc., and they are what bring about, etc.; see there.)

And this is along the lines of what is written, “And My words which I have placed in your mouth”; and they said, “The Mishnah is a queen”: for it acts like a king who commands that this mitzvah be done thus, etc.

And “whoever reads in the Torah, the Holy One, blessed be He, reads and studies opposite him”: for through the occupation of speech in Torah study, there comes about self-nullification (bittul) and union, speech in speech and thought in thought, etc.

Now, the level of bittul is the level and rank of Moshe our teacher, peace be upon him, as is known. Therefore it is said, “Command (tzav) the children of Israel and say to them”: that through your being tzav—“in one bond” (betzavsa chada) with the children of Israel—

that is, through the level of Moshe being drawn to them, they will have the power of speech: “and say to them: es korbani,” that there be a bond and bittul of speech in speech, etc.

(And see what is written in the discourse beginning “The heads of the tribes,” concerning “saying: This is the thing”; and what is written in the discourse beginning “Moshe would speak”; and at the end of the discourse beginning “And you shall command,” mentioned above; and see what is written on “This is the statute of the Torah,” concerning “worm of Yaakov,” etc.: olas tamid (the continual burnt-offering) has the letters of tola (worm), etc.; see there.

And from there the matter of “My offering, My bread,” etc., will be understood with further explanation. And see what is written in Parshas Yisro, in the discourse beginning “In the third month,” on the matter of the Torah being called “strength” (oz) and “sound wisdom” (tushiyah).)

Now, in the Torah there are two levels: the Written Torah and the Oral Torah. The Written Torah, Tanach, is called by the name Mikra (Scripture); “reading (korei) in the Torah” is a term of calling (keri’ah), like a person who calls his fellow by his name. And so

the whole Torah is the Names of the Holy One, blessed be He; and of Tanach they said that the combinations of their letters are holy Names.

But of the Oral Torah it is said, “you shall keep (tishmeru),” etc.; for “keep—this is Mishnah,” and “keep” is for Nukva (the feminine), the level of a recipient. And so

the Oral Torah is the level of the recipient within [the Torah], and through it the level of “My fires” (le’ishai), the fire of yud, will be kept in a person’s heart,

and he will not be one who “loses what (mah) he is given.” The meaning of mah is the level of bittul, as it is written, “And what (mah) are we?”; and as is explained elsewhere, on the meaning of “What (mah) did they see concerning this,” etc.

And the Name Mah is given to every person from above, as is written in the explanation on “Who has counted the dust of Yaakov,” etc.; see there.

And one must not, G‑d forbid, lose the level of Mah that is given to him; and this is through “keep—this is Mishnah.” (And see what is written on “And this is the commandment,” etc., “to keep,” etc., “And you shall keep,” etc.; and see on the matter of “keep” in Parshas Bereishis) (48b; Yisro, page 70b, [and] 92a).

And the beginning of Parshas Noach (59b): “And we have learned the mystery: for Noach needed the ark (teivah),” etc.; see there. And it is explained elsewhere that teivah means the letters of the speech of the Torah and of prayer, etc.

For the essence of the Oral Torah is that there be a grasp of the Supernal Will: to know the halachah and the mitzvah with precision. Whereas in the Written Torah there is no revelation of the Will;

for when the verse says, “And you shall bind them as a sign,” etc., I do not know what it is, until our Sages, of blessed memory, came and explained: the four compartments of the tefillin, their stitching and their diagonal, and the four sections, etc.

And likewise, a sukkah that is higher than twenty [cubits], etc. And this is because the whole level of the Oral Torah is to be a limited receiving vessel, to delimit

the Supernal Will from the Infinite Light (Or Ein Sof), blessed be He: how its indwelling will be and in what manner—that if it is done as prescribed, then the Will from the Infinite Light, blessed be He, rests [there], and if not, it does not rest [there].

And therefore it also becomes a receiving vessel for the level of the fire of yud that rests and is revealed in the soul, to give it bounds, so that the fervor and the longing for G‑d, in flashes of fire, be kept and fixed in the heart, “never to be moved, forever and ever.”

But the Written Torah—its essence is the form of the letters, that they be in their likeness and in their image, “according to their script and their language,” because it is the level of Names. Whereas with the Oral Torah, the script and the language are not indispensable, and in whatever script and language one speaks, it is all called the Oral Torah.

So the Written Torah is the level of calling, so that there be es korbani [and see what is written in Parshas Va’eira, in the discourse beginning “Therefore, say to the children of Israel”]; and the Oral Torah is the level of keeping, as mentioned above.

20Now, all this is the level of speech, which is Torah study, of which it is said, “My offering” and “you shall keep,” as mentioned above. And [as for] the level of thought, which is prayer, of this it is said, “to offer to Me in its appointed time (bemo’ado)”: bemo’ado—these are the festivals, the three pilgrimage festivals.

For it is known that the prayer of all the weekdays is drawn from Shabbos, of which it is said, “it is holy (kodesh) to you.” The Supernal Kodesh is the level of [what is] holy and set apart; and for some drawing-down to be drawn from it,

21[it is] as it is written, “And they shall keep the way of Havayah, to do charity,” etc.: “the way of Havayah” is a drawing-down, like a road on which one goes from city to city.

Now, this road is through the festivals: for the festivals are mikra’ei kodesh (“callings of holiness”), in that the holy is called and drawn into them [as is written elsewhere, in the discourse beginning “This matzah”; and see the beginning of Parshas Korach (176b), concerning “they are all invited,” etc.,

“and when? At the time that a festival is present in the world”; and in the Ramaz’s commentary there on this]. And in them and through them it is also drawn, so that there are drawings-down in the prayers of all the weekdays.

Pesach is the level of Avraham, in the mode of the Shacharis prayer, from below to above; Shavuos is the level of Yitzchak, for the sound of the shofar is [from] the ram of Yitzchak, and it corresponds to the Minchah prayer; and Sukkos is the level of Yaakov—“And Yaakov journeyed to Sukkos”—which is the Maariv prayer.

22Now, all these levels a person must fulfill in all the mitzvos; only that in all the mitzvos the revelation is in the soul.

But with the offerings, the revelation was in actual deed, in the offering, which is from the element of fire, in that the fire from above would descend in actual revelation; and such a revelation is possible only in the Holy Temple.

Therefore the offerings depend specifically on the Holy Temple, whereas the other mitzvos, and even the thought and speech of the offerings, can be [fulfilled] even in exile; for, since the revelation is in the soul, it can be at any time.

[For in order that the revelation be drawn also into the world, into the outer dimension (chitzoniyus), in actual deed, the root of the drawing-down must be from very high above, along the lines of “He who dwells on high, who looks down low,” etc.;

for the level of the world and of the outer dimension receives life-force (chayus) from a lofty place, above the order of the chain of descending worlds (hishtalshelus); as is explained at the end of the discourse beginning “For the conductor, on the Sheminis”: that this is why all the ascents of Shabbos are only in the inner dimension (pnimiyus), etc.; see there at length.

23Therefore, in order that the revelation be drawn into the outer dimension (chitzoniyus) itself, the root of the drawing-down must be from very high above; for this is along the lines of the matter of the Splitting of the Sea of Reeds, which is the matter of the hidden world (alma de’iskasya) being drawn in revelation into the revealed world (alma de’isgalya) itself.

And therefore the root of this drawing-down is through a great and mighty illumination from very high above, from where it is drawn to change the order of the chain of descending worlds (hishtalshelus), etc.

And in the same way, the matter of the fire from above that would descend upon the altar is the drawing-down from the hidden world, from the level of the light that encompasses all worlds (sovev kol almin), to the revealed world; as is explained elsewhere, in the discourse beginning “Then [Moshe] sang,” etc.

And for this drawing-down to be in the world and in the outer dimension, this depends specifically on the Holy Temple; for the level of the House is a very lofty encompassing [light] (makif), higher than the makif of the level of the hidden world

(as is explained elsewhere on “A psalm, a song of the dedication of the House,” etc.; and see what is written on “And He called to Moshe,” on the matter of “for the cloud rested upon it”);

and from there specifically this power is drawn, that the fire from above, from the level of sovev kol almin, descend and be drawn into the revealed world in actual deed.

And it may further be explained along the lines of what is explained elsewhere on the statement at the beginning of Parshas Vayikra, on the matter of “Ask for yourself a sign (os),” etc.: “make it high above—this is the letter (os) yud,” etc.; see there.]