ביאור אחרי

1An explanation of [the verse] “After.”

2(1) Now, the meaning of “After Havayah your G‑d shall you walk”: that the entire chain of descending worlds (hishtalshelus) is drawn forth and comes into being only from the level of the attribute of His Malchus (sovereignty), may He be blessed, which is what is called “after Havayah”: the level of the back (achorayim), a mere radiance, etc.

(As is written in Parshas Tetzaveh, in the discourse beginning “Remember what,” etc., on the meaning of “And Havayah sits as King forever”; and see the Zohar, Vayikra)

(folio 20, at the beginning of side b). And see what is written on the [passage of the] Zohar, Kedoshim (folio 86, end of side a), on the verse “And after Me there shall be none.” And it is

likewise up to the loftiest heights; for even the kav (line of light) is drawn forth, through the tzimtzum (contraction) and the vacated space, from the level of the Malchus of the Infinite One (Ein Sof) alone.

(And this is the meaning of “Do not read shammos (desolations) but shemos (names),” which is explained elsewhere, on the verse “And when she came before the king,” etc.; see there. And as is written on the verse “My Shabbosos you shall keep,” on the meaning and concept of “Creator of holy beings, may Your Name be praised,” etc.; see there.

And through this one can understand the meaning of “Holy” [said] three times, along the lines of what the Arizal wrote, as [will be explained] below. For the meaning of kadosh (holy) is “separate”: not like the soul, which is affected by the happenings of the body because it is actually enclothed [in it], etc.; whereas He, may He be blessed, is holy and separate, etc.

And we need to understand what the repetition of “Holy” three times means. But the explanation is this: it is explained elsewhere, in the discourse beginning “And the Jews accepted,” and on the verse “The voice of my beloved,” [on] the meaning of “Let them praise the Name of Havayah, for He commanded and they were created”:

“for He,” that is, His essence and being, may He be blessed, “commanded and they were created”; for regarding Him, may He be blessed, it does not apply to use the term bara (“created”) in the sense of presence, which implies that the power of the Actor is in the acted-upon; and this does not apply

except to His Names, may He be blessed, as it is written, “In the beginning Elokim created.” And this is “Let them praise the Name”: the level of a name alone, which is not of the order of His essence and being. But “for He,” His essence and being, so to speak, it is only as if “He commanded and they were created” of themselves, etc.; see there.

Now, the term bara in the sense of presence also denotes, specifically, coming into being as something from nothing (yesh me’ayin), as the Ramban writes at the beginning of Parshas Bereshis. And we need to understand: since the meaning of bara in the sense of presence is that the power of the Actor is in the acted-upon, how is it called something from nothing?

However, the explanation is as is written in Iggeres HaKodesh, in the passage beginning “He and His life-forces and His vessels are one”: that the vessels of the Ten Sefiros of the World of Atzilus (Emanation), which are called “His vessels” (gramohi), are G‑dliness, [able] to create something from nothing like the Infinite One, and not merely in the manner of a chain of descent of cause and effect;

for through the order of hishtalshelus alone, even many contractions would not avail to bring about the coming into being of the physical from the spiritual; and therefore it is called something from nothing; see there. And so too the sages of [philosophical] inquiry have written that, [as for] the coming into being of the physical from the spiritual, there is no greater something from nothing than this;

for even myriads upon myriads of descents and stages of hishtalshelus would not avail for the physical to come into being from the spiritual; rather, this is only His power and ability alone, may He be blessed, for He is the Omnipotent. And this power is in the vessels of Atzilus because within them is enclothed the radiance of the kav from the Infinite Light (Or Ein Sof), for the light is akin to the luminary, etc.,

and it unites with them in the manner of “He and His vessels are one” (ihu vegarmohi chad); and through this He creates, through them, something from nothing. And in truth, even the coming into being of the spiritual created beings of Beriah, Yetzirah and Asiyah from the vessels of Atzilus is [a matter of] something from nothing, and not by way of hishtalshelus, as is written there in the Iggeres HaKodesh mentioned above.

Now, from the perspective of the radiance of the kav that is enclothed in the vessels of Atzilus, it is appropriate to say bara, a term of presence; for a radiance from the vessels, and even a radiance of a radiance from the kav, is actually enclothed in the created beings to give them life, as is written in the Iggeres HaKodesh there, and as is written in Sefer Shel Beinonim, Part II, chapter 1, in the name of the Arizal, that even in actual inanimate matter the letters of speech from the Ten Utterances are enclothed, etc.

And this is the level of the power of the Actor actually enclothed in the acted-upon, as is written there in chapter 3. Nevertheless, the coming into being of the acted-upon, such as a stone, from the power of the Actor enclothed in it, which is the combinations of the letters of the word of G‑d enclothed in it, is truly a coming into being of something from nothing;

for the letters are G‑dly powers, and that a physical stone, for example, should come into being from this is truly from nothing and naught, etc.; for by way of hishtalshelus it is utterly impossible that from a power that is spiritual and separate from the bounds of the physical, by itself, there should come into being a physical stone, for example.

And this is the meaning of kadosh, which means “separate”: for although the power of the Actor is actually in the acted-upon, nevertheless this power is only a mere radiance, which does not touch the radiance of the kav enclothed in the Ten Sefiros of Atzilus; for it is only

like the radiance of the sun from the sun; and see there in the Iggeres HaKodesh that it is only a radiance of a radiance, and a radiance of a radiance of a radiance, etc. And furthermore, even the power of the Actor from the Ten Utterances and the vessels of Atzilus that is actually enclothed in the acted-upon, which is Beriah, Yetzirah and Asiyah, is not at all like the soul enclothed in the body;

for the root of the coming into being of the body and its essence is not from its soul, etc.; whereas the power of the Actor and the breath of His mouth, may He be blessed, that is in the acted-upon, brings the acted-upon into being from nothing to something, etc. Therefore the acted-upon is truly nullified before the power of the Actor within it, and not

as the body [is] before the soul, as all this is written in Sefer Shel Beinonim, Part II, chapter 3 and the end of chapter 6. And see further in the Iggeres HaKodesh, near its end, in the passage beginning “To understand what is written in Pri Etz Chaim,” in what is written there, that this is the outer dimension (chitzoniyus) of the outer dimension of the vessels, etc., which is entirely hidden in the ruach [and] nefesh of Asiyah, like the hiding and concealment of the Creator from the created.) (2)

Now, it is known that there are two kinds of drawing-down from the Infinite Light, blessed be He: the level of the light that fills all worlds (memalei kol almin) and the level of the light that encompasses all worlds (sovev kol almin); and they are called inner [lights] and encompassing [lights].

Now, all that was said above about the enclothing of the radiance of the kav in the Ten Sefiros of Atzilus, through which He brings Beriah, Yetzirah and Asiyah into being as something from nothing, is the level of the light that fills all worlds, which is drawn forth in the manner of enclothing and of the power of the Actor in the acted-upon.

But the level of the light that encompasses all worlds is that which does not enclothe itself at all, not even in the Ten Sefiros of Atzilus; rather, it brings into being and gives life by way of encompassing alone, that is, as it is written, “Whatever Havayah desired, He has done.”

For through its having arisen in His will that the world should come into being, through this itself the world came into being, even though the will is not enclothed in the created being at all, since it is the level of the Infinite One, and it is not enclothed even in the Ten Sefiros of Atzilus, etc.

And this is “For My thoughts are not your thoughts”: that through its having arisen in [His] thought, through this they came into being, etc., as this matter is explained in the explanation on the verse “Let them bring royal apparel.”

It follows that every created being in particular, and all the worlds in general, have in them two kinds of life-force: the first is drawn forth and enclothed within their inwardness,

and it is from the level of the light that fills all worlds, and its root is from the radiance of the kav in the Ten Sefiros of Atzilus; and about this it is said bara, a term of presence, as mentioned above. And the second is the level of the encompassing [light], from the level of the light that encompasses all worlds,

as in the saying, “The soul that You have placed within me,” etc., “and You guard it within me,” etc. And as it is with the soul, so it is in creation as a whole, etc.

Now, about this it is said, “For He commanded and they were created”; for from this level, the light that encompasses all worlds, enclothing of the power of the Actor in the acted-upon does not apply at all,

since it is not enclothed at all; rather, through its having arisen in His will that the coming into being should take place, through this specifically it was done. Therefore nothing applies to it except as it is written, “For He commanded,” and through this, “and they were created,” etc.

And see what is written about the light that fills all worlds and the light that encompasses all worlds in the discourse beginning “These are the journeys,” regarding the blessings over the mitzvos, which have in them the language of presence [direct address], “Blessed are You,” etc., and the language of the hidden [third person], “who has sanctified us,” etc.; see there.

3Now, it is known that the main [source of] coming into being and of life-force is from the level of the light that encompasses all worlds (sovev kol almin), which is truly the level of the Infinite One (Ein Sof), as is written there on the verse “Let them bring royal apparel,” and as is written in Sefer Shel Beinonim, chapter 22.

Now, the Supreme Will is the source of life that brings all the worlds into being, etc. And this is something from nothing (yesh me’ayin): that there is no enclothing whatsoever in the acted-upon of the power of the Actor that is in the level of the light that encompasses all worlds.

(And even from the level of the light that fills all worlds (memalei kol almin), although the power of the Actor is drawn forth and enclothed in the acted-upon, it is called truly something from nothing, as mentioned above.) And this is the meaning of the second “Holy”:

namely, the level of the light that encompasses all worlds, which is holy and separate from the worlds more than the level of the third “Holy,” which is the level of the light that fills all worlds;

that is, not even a glow and splendor is drawn from it to be enclothed within the worlds in their inner dimension (pnimiyus); rather, it is an encompassing light. And along these lines it was explained elsewhere on the meaning of “You are holy and Your Name is holy.”

“Your Name is holy” is the level of the light that fills all worlds, as it is written, “For His Name alone is exalted”; only the splendor and glow of His Name is drawn forth and enclothed in the worlds, as our Sages, of blessed memory, said, “the glow of the Shechinah (Divine Presence)”: specifically “the glow.”

But “You are holy” means that the worlds could not receive life-force from it, not even a glow and splendor, in their inner dimension and their inwardness;

rather, it gives them life and brings them into being by way of encompassing, as mentioned above. And see what is written about this in Parshas Va’eira, on the verse “Therefore say to the children of Israel,” etc., and on the verse “Binding to the vine,” in the explanation [in] Vayechi.

4(3) Now, in the level of the light that encompasses all worlds (sovev kol almin) there are also two levels. For Keser (the Crown) is related to the word koseres (an encircling crown), which surrounds and encompasses.

Now, Keser is the intermediary between the Emanator and the emanated, and it has two levels, Atik and Arich Anpin: Atik is the last level of the Emanator, and Arich Anpin is the level of the root of the emanated.

For the level of the root of the emanated has some relation to worlds, in that from it comes the coming into being of the emanated, in the manner of the light that encompasses all worlds, which is named for the worlds (almin); except that it surrounds and encompasses from outside and does not enter within, etc.

But the last level of the Emanator has no relation or connection at all with the coming into being of worlds, for He is “the One who is exalted since the days of the world”;

it is only that it is the encompassing of the encompassing, as is written elsewhere on the verse “A psalm, a song of the dedication of the House,” on the matter of the three levels: food, clothing, house. And the encompassing of the encompassing is what joins the encompassing with the inner, etc.;

that is, so that there be a joining of the encompassing and the filling [lights] (sovev and memalei), peace in the household above, etc. And this is what our Sages, of blessed memory, said, that one who occupies himself with Torah makes peace in the household above and in the household below;

for the Torah is called “the proverb of the Ancient One,” the level of the Ancient One of the world; therefore it draws down peace in the household above, the encompassing and the filling [lights] as a whole, and also in the household below, that is,

for in every created being there is [something] from the two levels mentioned above, as in the saying, “and You breathed it into me, and You guard it within me,” as mentioned above. And this is the meaning of the first “Holy”: it is the drawing-down of the level of Atik,

which is a great and mighty drawing-down from the Infinite Light (Or Ein Sof), blessed be He, [from] that which is still separate and exalted beyond the bounds of worlds, etc.; it is only that the level of Arich Anpin, which is drawn from it, is the level of the light that encompasses all worlds, etc.

5Now, it is known from the matter of “For a G‑d of knowledges” that from below upward, whatever is higher is called “nothing” (ayin), because it is not grasped. Therefore, even though the coming into being of the created beings from the level of Malchus (sovereignty) of the World of Atzilus (Emanation),

the light that fills all worlds (memalei kol almin), is called something from nothing, nevertheless the main level of “nothing” is the level of the light that encompasses all worlds (sovev kol almin), because it is even less grasped, since it is not enclothed at all; as is written elsewhere on the verse “Is (hayesh) Havayah among us, or not (ayin)?”

But from above downward it is the reverse: whatever is lower is called “nothing,” because it is “considered as nothing.” Therefore, on the contrary, the level of the light that fills all worlds is called “nothing.”

And this is “For with You is the source of life”: the level of Malchus of Atzilus, the source of the light that fills all worlds, is called “with You,” for it is secondary and nullified and considered as nothing; and it is called “after Havayah,” the level of the back, etc.

And even the level of sovev (the encompassing) is called “nothing” relative to a level that is not within the bounds of worlds; as in the saying, “The Supernal Crown, although it is a clear light, is black before the Cause of causes,” etc.;

and as is written on the verse “I am black,” etc. And this is why creation is called something from nothing: that the source of the coming into being of the worlds is from a level that is called “nothing” also from above downward, etc.

6And see what is written on the verse “And I was with Him as a nursling,” on the meaning of “Back and front You have formed me,” regarding the Torah; and on the verse “Return, O Israel,” on the meaning of “And you shall see My back,” etc.

Now, in Pri Etz Chaim, Sha’ar Chazaras HaAmidah (the Gate of the Repetition of the Amidah), chapter 4, in the holy handwriting of the Arizal, these are his words: “Now, the three [declarations of] ‘Holy’ [correspond] to the three heads of Atika Kadisha: the first to that which is not known at all; the second to the Supernal Crown;

the third to Mocha Stima’ah (the hidden brain), the primordial Chochmah (wisdom).” Thus far his words. That is, the Unknowable Head (Reisha deLo Isyada) is Atik, the lowest level of the Emanator; and the Supernal Crown is the Keser (Crown) of Arich Anpin, the light that encompasses all worlds (sovev kol almin); and these are the two levels of the light that encompasses all worlds mentioned above.

However, as for what he wrote, “the third to Mocha Stima’ah”: although Mocha Stima’ah is the level of Chochmah within Keser, the level of the light that encompasses all worlds, this is because he was speaking of the root of the level of the light that fills all worlds (memalei kol almin) in the World of Atzilus (Emanation).

7Now, just as Beriah, Yetzirah and Asiyah themselves come into being as something from nothing from the level of Malchus (sovereignty) of the World of Atzilus (Emanation), which is the source of the level of the light that fills all worlds (memalei kol almin) of Beriah, Yetzirah and Asiyah, so too in Atzilus there are also Beriah, Yetzirah and Asiyah:

that is, Abba and Imma (Chochmah and Binah) are the Beriah of Atzilus, as it is written, “And Chochmah (wisdom) shall be found me’ayin (from nothing)”: for it is called beriah (creation), something from nothing. And this is the meaning of “Creator of holy beings, may Your Name be praised,” as is written elsewhere.

And also, “Acquire Chochmah, acquire Binah (understanding)”: kneh (“acquire”) twice equals in gematria yesh (“something”). And the ayin (“nothing”) from which Chochmah is found is the level of Keser (the Crown);

and this too is through two drawings-down, filling and encompassing, inner light (or pnimi) and encompassing light (or makif); and the hidden Chochmah (Chochmah Stima’ah) is the source of the level of the inner light, as is written in Etz Chaim, Sha’ar Arich Anpin, chapter 4.

And also, Abba and Imma draw nourishment from the two mazalos, Notzer and Nakeh, whose root is from Mocha Stima’ah (the hidden brain). And this is what is written in the Zohar, Part III (folio 289), that the hidden Chochmah is “the head of every head” to the other [levels of] Chochmah.

And this is the meaning of the third “Holy”: for the drawing-down is only from the level of the hairs, while the hidden Chochmah itself is holy and separate. And the Supernal Crown is the level of the encompassing and surrounding [light], Keser being related to koseres (an encircling crown), etc.; and Atik is the level of the encompassing of the encompassing.

And this is the meaning of “Holy” [said] three times; and they are three drawings-down, to be the root of the three levels of house, clothing [and] food of the worlds as a whole. “House” is called the level of the encompassing of the encompassing, etc.; and “clothing” is the level of the encompassing, the light that encompasses all worlds (sovev kol almin), as is written elsewhere on the verse “Let them bring royal apparel.”

8And “food” is the level of the light that fills all worlds (memalei kol almin). And in particular, from Malchus (sovereignty) of Atzilus to Beriah, Yetzirah and Asiyah these three levels are also drawn down; for it becomes Atik and Keser (the Crown) to Beriah, which is called encompassing, etc., in the same way that Malchus of Adam Kadmon becomes Atik and Keser to Atzilus;

and it is also enclothed within their inner dimension (pnimiyus). (And see what is written on the verse “Who has counted,” on the meaning of “And the sea was upon them, above”; and what is written on the verse “And Moshe assembled”; and on the verse “Take from among you an offering,” etc.; and in the explanation on the verse “And now, I pray, let [it] be great,” etc.;

and on the verse “For You are my lamp,” etc. Nevertheless, the main meaning of the verse “After Havayah” refers to Malchus of Atzilus, as is explained in the Zohar) (Vayikra, folio 20b), and as [will be explained] below regarding “and Him shall you fear,” etc.

And this is “After,” etc., “shall you walk”: that is, when one contemplates and understands that the entire chain of descent of the worlds (hishtalshelus) is only from a level of glow and radiance, and is called “after Havayah,” in the manner of “And you shall see My back”—

and see further what is written in the discourse beginning “Return, O Israel, unto,” on the meaning of back and front—from this will be drawn forth the level of “shall you walk,” which is the level of a wondrous love and longing for Him alone, may He be blessed, “the source and root of all.”

But this is specifically through one’s contemplating and delving deeply into this with his intellect and understanding, from “the inward part of a man and a deep heart”; for “if there is no Binah (understanding), there is no Daas (knowledge),” and also “if there is no Daas, there is no Binah.”

9And the explanation of “For [He] is testing,” etc., “to know,” etc.: trials are [a state of] the hiding of the Face, and in the hiding itself there is G‑dliness: “And I will surely hide,” etc.

And it is written, “Havayah said to him, ‘Curse.’” Therefore the power of G‑d that is in the trial is what brings to knowledge (daas) and the revelation of G‑dliness, when the whole trial passes over him and he withstands his trial; for in every trial there is the power of G‑d that gives life to the very thing that brings the trial upon him.

And this is “For Havayah said to him, ‘Curse.’” Where did He say [this] to Shimi? Rather, this thought that fell into Shimi’s heart and mind came down from G‑d; and the breath of His mouth,

which gives life to all their host, gave life to Shimi’s spirit at the time he spoke these words to David; for had the breath of His mouth, may He be blessed, withdrawn from Shimi’s spirit, he would not have been able to speak anything at all.

And this is “For Havayah said to him”: literally, at that very time, to curse David, etc. (And see Etz Chaim, Sha’ar 48, chapter 2.) And the reason that trials bring to a revelation of G‑dliness is that

the trials and the hiding of the Face are from the World of Tohu, from [the kings of] “before any king reigned,” who descended and became enclothed in the kelipos (husks); and the kelipah is what conceals (and see the Zohar, Vayera, folio 119b). And when the kelipah is broken through one’s withstanding the trial,

the fruit within it is found, which is the power of G‑d hidden and enclothed there, [as in] “Havayah said to him, ‘Curse,’” which comes to be revealed;

because the power of G‑d enclothed in it is from the very highest, as is known from the analogy of a falling wall, where the higher stone falls lower; and as it is written, “And I will pass through the land of Egypt”: “I,

and not an angel”; for in order that it descend and be drawn down even to the place of the kelipos, it must be from a very high and exalted place, so that it reaches [the point] that there is a revelation of G‑dliness even in the place of the kelipos.

Therefore that power brings to knowledge, because it is from the 288 sparks from the World of Tohu, Akudim, Nekudim, etc.; and [the Name] Sag is superior to [the Name] Mah, etc. And see what is written on the verse “And you shall know this day, and take [it] to [heart].”

But “if there is no Binah (understanding), there is no Daas (knowledge),” etc.: for all giving birth is from Binah, in which the waste is separated out in the menstrual blood, and the child grows over nine months; for at first it was

only a drop, and afterwards the formation of limbs takes place in the form of a full configuration (partzuf); and in its mother’s womb it eats what its mother eats; and afterwards it comes out

and becomes separate, on its own. And just like this whole analogy is [what happens] in chassidus (piety), in awe and love: at first the love was hidden, a single point, and afterwards it grew, enlarging the blaze of the fire of love with fervor, etc.

And so too awe. And this is why Leah, “the mother of the children,” bore six sons, who are called the level of love, and a daughter, who is the attribute of Malchus (sovereignty), and her name was Dinah: “the law (dina) of the kingdom is law.”

(And as is written on the verse “He said with the book,” that the refinement is in thought, which is the level of Binah, through the enclothing of Chochmah (wisdom) there, etc.; and this is like “You have made them all with Chochmah,” [and] with Binah, as is written elsewhere on the meaning of “Blessed is He who makes the work of creation.”)

10(4) Now, “shall you walk” is the level of running forth (ratzo), and afterwards “and Him shall you fear” is the level of returning (shov). The explanation: it is known, from what is written, that the Name Havayah is “awe and love, love and awe.” Vav-hei are the level of love and awe: Z’eir Anpin (the emotive attributes) is the lesser love (ahavah zuta)

(and therefore it is called ze’ir, “small”), and awe is Malchus (sovereignty), an outer awe, from the spreading forth of His sovereignty, as is written in the note to Tikkun Chatzos. And in this [order] awe precedes love, from below upward. And this awe is not written in the Torah here

(for the verse begins with the level of “shall you walk,” which is love; and although the beginning must be specifically from the level of awe, for “This is the gate,” etc., since awe is “the gate for entering”—but it is as is written in the Zohar, Parshas Bo) (folio 38b): “And in a place where male and female are found, the praise is

only for the male.” So too here: since it says “shall you walk,” which is the level of love, which is called male, [as in] “He remembered (zachar) His kindness,” there is no need to mention awe, which is called female (Nukva), [as in] “a woman who fears Havayah,”

for awe must be included in love, “to include the left in the right,” etc. And furthermore, it may be said that this awe is alluded to here in the words “after Havayah,”

which is the level of Malchus. And afterwards, great love (ahavah rabbah) is Binah (understanding), and Chochmah (wisdom) is inner awe, which is the level of “Fear (yir’u es) Havayah,” whereas outer awe is the level of “Let them fear from (yir’u mi-) Havayah.”

But “Fear (es) Havayah” means to be on the level of es, the subordinate [particle], which is the level of self-nullification (bittul); and this is the level of Atzilus,

which is the level of Chochmah of the worlds as a whole; for in general, Atzilus is Chochmah, since Abba is the root of Atzilus, and Binah [is] “Imma nests in the Throne,” as is written in Etz Chaim, Sha’ar 47, chapter 3.

(And it may be said that this is “and Him (ve’oso) shall you fear”: the level of “Fear es,” which is nullified to the level of ve’oso, etc. And see the Zohar, Part I) (folio 94a)

on the verse “Him (oso) and His abode,” etc. Also, the meaning of ve’oso is related to os (a sign) and a mark, as it is written, “It is a sign between Me and the children of Israel.”

And the explanation, as is known: when the first tzimtzum (contraction) took place, to make a vacated space, etc., there remained a reshimu (impression) of the light that withdrew, etc.; and afterwards a kav (line of light) was drawn forth, etc.

And about this it says, “And Him (ve’oso),” that is, the sign and mark mentioned above, “shall you fear”; for “it is a sign between Me and,” etc.

(And the connection of the higher awe mentioned above with the level of the sign and mark mentioned above may be explained along the lines of what is written in the Zohar, Part III) (folio 128, end of side b) regarding the hidden Chochmah:

“And this is what we have learned concerning the impressions of the letters: the tav made an impression for Atik Yomin.” And see what is written in the Arizal’s commentary on the Idra, in Pri Etz Chaim and in Mishnas Chassidim, on the kavanah (intention) of Tashrak (the letters tav-shin-reish-kuf) mentioned in the Musaf of Shabbos, which is the mystery of the illumination of the twenty-two letters in the supernal brain, etc.; see there.

It follows that the level of the sign and the reshimu mentioned above shines in the hidden Chochmah, and the hidden Chochmah is the root of the level of the higher awe, as is written elsewhere.

Therefore it is quite fitting [to say] specifically “and Him (ve’oso) shall you fear,” etc.: for the awe of shame, whose root is from the hidden Chochmah, is drawn forth from the level of ve’oso. And see further what is written about “awe and love, love and awe” in the explanation on the verse “For You are my lamp,” in Parshas Mikeitz.

11And on the matter of “And with great awe (mora gadol): this is the revelation of the Shechinah (Divine Presence),” [see] on the verse “Six days you shall eat matzos,” regarding Pesach, and on the verse “The voice of my beloved,” etc.,

in Shir HaShirim. And there it was explained that great awe is drawn forth through the revelation of the level of “the King of the kings of kings,” the Malchus (sovereignty) of the Infinite One (Ein Sof), etc.

And this is precisely the matter of the reshimu (impression) in Mocha Stima’ah (the hidden brain); for the reshimu is from the level of Malchus of the Infinite One, as is written in the Arizal’s commentary on the Idra there.

Therefore from this is drawn forth the level of great awe, which is the level of the hidden Chochmah (wisdom), etc. And mora gadol (“great awe”) is in the masculine form, whereas the lower awe is the level of Nukva (the feminine), as mentioned above.

Accordingly, the meaning of “after Havayah” and “and Him” is the level of Malchus of Atzilus (Emanation) and Malchus of the Infinite One, etc. And see what is written elsewhere on the matter of

“If there is no awe, there is no wisdom; if there is no wisdom, there is no awe,” regarding the festival of Shavuos, on the verse “And Elokim spoke,” etc.; and see what is written in the discourse beginning “And you shall know this day”; see there.

12(5) “And His commandments shall you keep”: Now, guarding is through the encompassing [light], as is known from the matter of “and You guard it within me”; that is, the level of chayah [and] yechidah, which are not enclothed in vessels,

but are encompassing [levels]; and they are the guarding for the nefesh, ruach and neshamah, which are enclothed in vessels, the neshamah in the brain, etc. For the encompassing light polishes half the vessel from outside, and the encompassing [light] also blinds the eyes of the external forces; thus, through the encompassing [light], the external forces cannot draw near, etc.

13Now, guarding is needed for the inner light (or pnimi) once it has been enclothed in vessels; for then it needs guarding, because through a blemish in the vessel, G‑d forbid, nurture is drawn [by the external forces] even from the light enclothed in it,

just as when one cuts his hand, blood comes out, as is written elsewhere; whereas when lights are still included in their Emanator, and likewise encompassing lights, blemish and nurture do not apply to them, etc.

Now, the mitzvos are called “the 248 limbs of the King,” for they are drawings-down of lights into vessels. (See Iggeres HaKodesh, at its end, in the passage beginning “To understand what is written in Pri Etz Chaim,” that all the mitzvos are to rectify the 248 limbs of Z’eir Anpin (the emotive attributes) through drawing down the Infinite Light (Or Ein Sof), blessed be He, into them, etc.)

And this is “For a mitzvah is a lamp (ner)”: for in the language of the Torah, the vessel within which the burning light is [held] is called ner, as it is written, “the lamps of the arrangement”; and also the burning lights in the vessel are called nerot (lamps), as it is written, “When you kindle the lamps.”

That is, in the mitzvos there are two levels: they are the level of vessels, and also through them lights are drawn forth that are enclothed in the vessels; and therefore they need guarding.

And this is “And His commandments shall you keep”; and this is through “and to His voice shall you listen,” which is the Torah, which is called “and the Torah is light,” the level of the source of the light that is drawn into the lamps. (See the Zohar at the beginning of Parshas Beha’alosecha, and the Ramaz there.)

That is, it is the level of encompassing light, which is above the level of the vessels and limbs, etc.; for although “the Torah comes forth from Chochmah (wisdom)”—specifically “comes forth”—its root, indeed, is above Chochmah, etc.

That is, it is from the level of the encompassing [lights], lamed and mem, etc.; see what is written in the explanation on the verse “When you go out,” etc. And this is also the meaning of “and the Torah is light”:

for the mitzvos, which are the level of lights enclothed in vessels, are divided into 613 levels, 248 positive commandments, etc.; that is, for each and every vessel a light of its own, etc.

But the Torah, which is the level of encompassing, is the level of one light, that is to say, above the level of division, etc. And see what is written in Parshas Va’eira, at the end of the first discourse, “And I appeared to,” etc., that the Torah is the drawing-down of the level of the Singular One, “Anochi (I), who I am,” etc.;

see there. (And this is what is written in the Idra of Naso, folio 129a: “One path that shines,” etc., “to the 613 paths of the Torah, which are divided in Z’eir Anpin, of which it is written, ‘All the paths,’” etc. And the explanation is found there in the book Ruach David and in the Arizal’s commentary on the Idra: that in Z’eir Anpin the 613 mitzvos themselves are revealed, etc.;

and this is what is written, “All the paths,” etc. But regarding Arich Anpin it is written, “And the path of the righteous is like the shining light, growing ever brighter,” etc.: “path” and “light” in the singular, for there they are hidden, and in Z’eir Anpin they are revealed and become the 613 mitzvos. Thus far his words.

Indeed, the Torah is drawn from the Mocha Stima’ah (hidden brain) of Arich Anpin; and this is “and the Torah is light,” in the singular. And this is the matter explained elsewhere, that the Torah is the level of the Will of all wills (Ra’ava deChol Ra’avin),

which draws the conduct of the Supreme Will into the will that spreads forth within the mitzvos; see the discourse beginning “When Israel put ‘we will do’ before ‘we will hear’”; see there at length. And this is why the mitzvah is called a lamp, and the Torah is the light that illumines the lamp: the level of the Will of all wills, which is the source of the will in the mitzvos, etc.

And see what is written on the verse “And Moshe assembled,” that the level of the Keser (Crown) of Z’eir Anpin, which is called will, is the vessel for the level of the Supreme Will, the Will of all wills, the Keser of Arich Anpin, which is the level of the light, etc.; see there. And see what is written above, that the Torah is called “the proverb of the Ancient One,” the level of the Ancient One of the world, etc.)

Now, the main [point] of this guarding is for the level of the illumination that is drawn from the mitzvah to a person’s soul, etc. And the matter of this illumination that is drawn from the mitzvah upon the soul will be understood along the lines of the saying of our Sages, of blessed memory, that at the time of the Giving of the Torah “He held the mountain over them like a barrel,” etc.,

“and from here [comes] a great protest regarding the Torah.” And the meaning and concept of “He held the mountain over them” is known: it is the level of “and His right hand embraces me,” that is, the revelation of the supernal love for Israel, as it is written, “I have loved you, says Havayah.”

14And through this, love was automatically aroused also in the souls of Israel, in the manner of “As water [reflects] face to face, so the heart of man,” etc., until they reached the expiry of the soul (klos hanefesh);

and this is the “great protest”: that this arousal from below (isarusa dilesata) of theirs was not by choice and will, but rather, through the revelation from above, it was drawn forth automatically in their hearts, to such an extent, etc.

And similarly, something like this will be understood also regarding the fulfillment of the mitzvos, which are the drawing-down of the Supreme Will itself, and the five chassadim (kindnesses), “and His right hand embraces me,” the revelation of the supernal love, etc.

Therefore, through this a person’s will is also aroused toward Him, may He be blessed, “as water [reflects] face,” etc. And this is “You have visited the earth and caused it to yearn (vateshokekeha),” etc. And this is “which I command you this day, upon your heart,” etc.

And about this they said, “A transgression extinguishes a mitzvah”: for through the transgression, which is against the Supreme Will, blessed be He, this illumination that was drawn to him from the Supreme Will upon his soul is extinguished, etc.

Whereas in the mitzvah itself, which is [of] the 248 limbs of the King, extinguishing does not apply, G‑d forbid. And this is what is written, “Corruption is not His; His children’s is the blemish,” and as its Targum [renders it], “They have harmed themselves, not Him.”

However, “a transgression does not extinguish Torah,” for the Torah is from the level of the Will of all wills, etc., from where the level of “bearing iniquity” is drawn forth.

For it is known that in order for there to be pardon and forgiveness through teshuvah (return), which is the restoring of the will that withdrew through the transgression,

this is through drawings-down from the level of the Supreme Will that is higher than the level of the will that is in the mitzvos; and this is the level of the Will of all wills, where there is no “one opposite the other,” etc.;

and from there is the root of the Torah. And as is written on the verse “And I pleaded,” that the Torah is drawn from a level which an arousal from below does not reach, for it is from the level of the supernal encompassing [lights], where it is said, “He has not beheld iniquity in Yaakov,” etc.

15And this is what our Sages, of blessed memory, said: “Whoever reads and studies, the Holy One, blessed be He, reads and studies opposite him”: specifically “opposite him,” in the manner of “Havayah is your shade,” which is the level of a shade and encompassing [light], that which cannot be enclothed in vessels, etc. And see what is written on the verse “On the eighth day, an assembly (Shemini Atzeres),” on the meaning of “And I have put My words in your mouth, and in the shade of My hand I have covered you.”

16Nevertheless, “whoever says, ‘I have nothing but Torah,’ does not have even Torah,” as is written elsewhere, etc.; for Torah that is not in purity of heart is called only “a gate to the courtyard,” etc.

And also, it is written, “Through tzedakah (charity) you shall be established,” etc.; for “blessing does not rest except,” etc. Therefore it is impossible for there to be the drawing-down of the supernal encompassing [lights] that comes through the speech of Torah

unless there is a fitting place (machon) for this indwelling, namely, the level of a vessel and inner light, which comes through the mitzvos, the 248 limbs of the King, etc.

And see what is written along these lines at the end of the discourse beginning “And you shall make holy garments,” on the matter of the blessing over the mitzvos, etc.; and see what is written at the beginning of Parshas Vayikra, on the verse “And He called to Moshe,” etc.

17Summary. (1) The matter of the contemplation that creation is something from nothing; and this is “after Havayah.” It is the matter of “Holy” three times, until afterwards [the Name] Havayah Tzevaos (of Hosts) is drawn forth, which brings into being hosts upon hosts, as is written about this in the discourse beginning “This is the dedication of the altar.”

And the explanation: it is written, “For He commanded and they were created,” and it is written bara, in the sense of presence, meaning the power of the Actor in the acted-upon, as is written in Sefer Shel Beinonim, Part II, chapters 1 and 3. And see what is written about this in the discourse beginning “I am Havayah your G‑d,” of the section of tzitzis, and in Shir HaShirim, in the discourse beginning “If only you were like a brother to me.”

18Nevertheless, it is called truly something from nothing; for the coming into being of the physical from the utterance and the spiritual letters enclothed in it is a new creation, truly from nothing and naught,

and not merely a descent from concealment to revelation. And see what is written about this in the discourse beginning “And I pleaded,” on the meaning of “Who in His goodness renews.” And the source of this drawing-down and coming into being

is from the radiance of the kav (line of light) enclothed in the Ten Sefiros of the World of Atzilus (Emanation). And about this our Sages, of blessed memory, said, “With ten things the world was created: with wisdom, with understanding and with knowledge,” etc. (Chagigah, chapter 2, 12a). And about this it is said bara, a term of presence.

And this is the meaning of the third “Holy”: the vav of kadosh is a drawing-down from the level of kodesh; and it is the radiance of the kav, to be a source for the level of the light that fills all worlds (memalei kol almin); and nevertheless it is holy and separate,

for only a radiance of a radiance is drawn forth to be enclothed in the vessels of the Ten Sefiros of Beriah, Yetzirah and Asiyah. And see what is written on the matter of the vav of kadosh in the discourse beginning “Go forth and see.” (2) And all this is called the light that fills all worlds;

but the level of the light that encompasses all worlds (sovev kol almin) is that which is not enclothed at all, not even in the Ten Sefiros of Atzilus; rather, it brings into being and gives life by way of encompassing alone, in the manner of “Whatever Havayah desired, He has done,”

and in the manner of “For My thoughts are not your thoughts,” in the explanation on the verse “My dove, in the clefts.” And about this it is said, “For He commanded and they were created”; and this is the meaning of creation being truly something from nothing,

for from this level there is no enclothing whatsoever of the power of the Actor in the acted-upon; and this is the meaning of the second “Holy,” which precedes the third “Holy.” (3) Now, in the level of the light that encompasses all worlds there are also two levels.

And this is the meaning of “He is exalted, exalted” (ga’oh ga’ah): namely, the two levels in the Supreme Keser (Crown), which are called in the Gemara “two crowns, one corresponding to ‘we will do’ and one corresponding to ‘we will hear.’” Of the first level it does not apply at all

to say “encompassing all worlds,” because it is not within the bounds of worlds at all—and see what is written about this, too, in the discourse beginning “And it shall be on that day, a great shofar shall be sounded”—except that it is what joins the light that encompasses all worlds and the light that fills all worlds.

19And this level too is only a drawing-down from the Infinite Light (Or Ein Sof), blessed be He; and this is the meaning of the first “Holy.” And from above downward, the light that encompasses all worlds (sovev kol almin) is called the level of “nothing” relative to this level, that is, that it is only a radiance, etc.; and all the more so the level of the light that fills all worlds (memalei kol almin). And this is the meaning of creation being something from nothing.

20And this is the meaning of “After Havayah your G‑d shall you walk,” and the meaning of “Creator of holy beings, may Your Name be praised,” and the meaning of “Do not read shammos (desolations) but shemos (names).”

But this is through “For [He] is testing,” etc., “to know,” etc., in the manner of “For Havayah said to him, ‘Curse’”: for by withstanding the trial one breaks the kelipah (husk), and then specifically the fruit is revealed.

And it is explained elsewhere how “the husk preceded the fruit”: namely, that the light and life-force enclothed within them in a state of concealment fell there, from the shattering of the vessels, from supernal and very lofty levels.

Therefore, specifically through breaking the kelipah, the level of Daas (knowledge) is revealed. And this is the meaning of “Who can bring a pure thing out of an impure one?” And see what is written in the discourse beginning “When Pharaoh sent the people.”

21(4) “Shall you walk” refers to two levels of love; see what is written in the discourse beginning “To understand the connection and joining of the mention of the covenant and the Torah in the blessing for the land.”

And afterwards, “and Him shall you fear”: inner awe, “Fear (es) Havayah”; and see what is written at the end of the discourse beginning “When Israel put ‘we will do’ first.” Also, the meaning of ve’oso is related to os, a sign and mark.

And see what is written at the end of the discourse beginning “And He came from the holy myriads,” on the meaning of the saying of our Sages, of blessed memory, “He is a sign (os) among His host.” (5) “And His commandments shall you keep”: the mitzvos are called the 248 limbs, for they are the drawing-down of lights into vessels; see what is written in the discourse beginning “These are the accounts of the Mishkan.”

And from there, through a blemish, nurture is drawn to the external forces, in the manner of “Whoever sheds the blood of man in man.” And see what is written about this in the explanation on “When [Israel] put first,” mentioned above.

That is, from the level of nefesh, ruach and neshamah, which are enclothed in vessels. Therefore it must be “And His commandments shall you keep”; and this is through the encompassing [levels], chayah [and] yechidah;

and this is through “and to His voice shall you listen,” which is the Torah: for “whoever occupies himself with the Torah of the burnt-offering is as if he had offered a burnt-offering,” even in the present time; for it is above the level of lights in vessels.

(And see what is written in the discourse beginning “And this is the commandment,” etc., [on] “to keep all His statutes,” etc., [and] “and you shall keep to do,” etc.; see there.) And the main guarding must be for the level of “a mitzvah is a lamp,”

that is, for the level of the illumination that is drawn from the mitzvah into a person’s nefesh, ruach and neshamah. And see the Zohar, Part III, Naso (129b), on the verse “Guardian of Israel,” and in Parshas Haazinu (folio 229a).

22(6) And it may further be said regarding “and Him shall you serve,” along the lines of what is written, “Then you shall again discern between the righteous and the wicked, between one who serves Elokim and one who has not served Him.”

(Malachi, chapter 3, [verse] 18.) And our Sages, of blessed memory, said (first chapter of Chagigah, folio 9b): “‘One who serves’ and ‘one who has not served Him’ are both completely righteous; but there is no comparison between one who reviews his chapter

one hundred times and one who reviews his chapter one hundred and one times.” And see about this in Sefer Shel Beinonim, chapter 15. At any rate, the level of “one who serves Elokim” is above the level of one who is completely righteous.

23And this is why, after four levels—“shall you walk,” “shall you fear,” “shall you keep,” “shall you listen”—which is certainly the level of one who is completely righteous, it says afterwards, “and Him shall you serve,” which is a level higher in degree. And this is through transforming one’s nature, from the expression “tanned (avudim) hides.”

And see what is written in the explanation on the verse “Many waters,” in Parshas Toldos, that about this Rabbi Chanina ben Tradyon asked, “What [is to become of] me in the life of the World to Come?”; for he was in doubt whether perhaps his nature caused his diligence in Torah, even with self-sacrifice (mesirus nefesh), etc.;

and if so, it was still in doubt whether he had changed his nature completely, to be on the level of “one who serves Elokim”; for perhaps he was still on the level of “one who has not served Him,” even though he was completely righteous.

24Now, Elokim is equal in gematria to hateva (nature). That is, “For a sun and a shield is Havayah Elokim”: the Name Elokim is a shield and sheath that conceals the revelation of the Name Havayah; and from this comes about that “the world follows its custom,” and this level is called nature.

Even though in truth it is all from the Name Havayah, “who in His goodness renews each day, continually, the work of creation,” it is only that it is drawn forth through a shield and sheath that covers and conceals. And see about the matter of nature in the Responsa of the Chacham Tzvi, section 18, [which is] close to what is written [here].

Therefore, when a person engages in the service of G‑d, blessed be He, beyond his nature, and changes his nature, he is called “one who serves Elokim,” that is, so that there will not be the concealment of the sheath;

therefore, through this he merits what is written afterwards, “And for you who fear My Name a sun of righteousness shall shine, and healing,” which is the matter of the saying of our Sages, of blessed memory, “The Holy One, blessed be He, takes the sun out of its sheath” (in the first chapter of Avodah Zarah, folio 4a).

And see about this in Midrash Rabbah, Vayetzei, section 78; and in Parshas Bo, section 15; Mishpatim, section 31 (folio 149a). And in the Zohar, Part I, Mikeitz (folio 203b), and in Parshas Emor (folio 88a).

And this is the meaning of “There is no comparison between one who reviews his chapter one hundred times,” etc.; and as is written in Sefer Shel Beinonim, that through this one [time] beyond one hundred he transforms his nature and habit, etc.

And see the Maharsha in Chiddushei Aggados there, who explains that the number one hundred reaches up to nefesh, ruach and neshamah, which are in the mystery of units, tens [and] hundreds; and this is the meaning of the hundred blessings.

But one who reviews one time more than this is “a part of G‑d above,” etc.; see there. And the Shelah, in his tractate Shavuos (folio 182a), wrote

that [in] “And Chochmah (wisdom) shall be found me’ayin,” me’ayin is the number one hundred and one, etc. Now, the meaning of me’ayin is known: it is the level that is above Chochmah.

And this is what is drawn forth through one’s serving Elokim and changing his nature, which is the nullification (bittul) of the yesh (“something”), changing from the level of yesh to ayin (“nothing”); and through this he draws down from the level of “from ayin shall it be found.”

Now, our Sages, of blessed memory, said in the first chapter of Kiddushin (folio 30b), on the verse “And you shall place (vesamtem)”: sam tam (“a perfect elixir”), “the Torah is likened to an elixir of life (sam chayim).” And see the Zohar, Part III, at the beginning of Parshas Chukas (folio 179, end of side b), on the matter of the “elixir of life” (samma dechayei).

And this is the matter of healing, as it is written, “and healing to all his flesh.” Now, in the Zohar, Part II, Terumah (127b): “samech, mem,” etc., “the mystery of the hundred blessings,” etc.;

and in the Mikdash Melech and the Ramaz there: that the level of mem is Tevunah, and the level of samech is the supernal Binah (understanding), which receives from the first six Sefiros of Chochmah, etc.; and these are the two levels of the World of Souls, namely, Gan Eden and the World of the Resurrection.

And it may be said that this is the matter of the closed mem (mem setumah) and the samech of the Tablets, which “stood by a miracle,” etc. And this is the meaning of sam chayim: the level mentioned above of the hundred blessings, which are samech and mem, etc.

And it is explained elsewhere, on the passage of the Zohar, Part I, Parshas Chayei [Sarah] (123a), on the matter of “The life of Sarah was one hundred years,” that the root of the hundred blessings is drawings-down from the level of Arich Anpin, that is, from the level of the light that encompasses all worlds (sovev kol almin).

But through one’s serving Elokim and changing his nature, to be one who reviews his chapter one hundred and one times, he draws down further from the level that is above the level of the light that encompasses all worlds, which is the level of “One, but not in number,” etc., as mentioned above regarding the first “Holy.” And see what is written on the verse “And He came from the holy myriads.”

25And possibly this is the meaning of sam chayim (elixir of life). And this is “and Him (ve’oso) shall you serve”: the meaning of ve’oso is along the lines of “He is a sign (os) among His myriad,” which is the level of “One, but not in number,”

and this is through “shall you serve,” on the level of “one who serves Elokim.” And see what is written in Parshas Vayetzei, in the discourse beginning “And I return in peace,” etc., “then Havayah will be Elokim to me.”

26And according to this, it may be said that this is the difference between the level of “and Him shall you serve” and the level of the first four levels: for the four levels “shall you walk,” “shall you fear,” “shall you keep,” “shall you listen” may be said to correspond to the four letters of [the Name] Havayah. For “shall you walk” [and] “shall you fear” are running and returning (ratzo vashov), which is the level of yud-hei, which are love and awe.

27And afterwards, “shall you keep” [and] “shall you listen,” Torah and mitzvos, are the matter of vav-hei, as is written on the verse “And all your children shall be taught by Havayah.” And this is on the level

and degree of “Then you shall again discern between the righteous and the wicked,” about which it is said, “And for you who fear My Name a sun of righteousness shall shine,” etc.: the revelation of the “sun” of Havayah, so that the sheath and shield will not conceal, etc.

But the level of “and Him shall you serve,” which is above the level of a tzaddik (righteous person), as mentioned above, is like the matter of “Until Your people pass over, Havayah”: above the level of the Name Havayah. And possibly this is alluded to by the tip of the yud of the Name Havayah. And see there, in the discourse beginning “But [He] would not,” in Parshas Teitzei,

and at the end of the discourse beginning “Israel is holy,” on the matter of the four portions, etc., and the fifth, etc. And this is the fifth level, “and Him shall you serve,” and through this, “and to Him shall you cleave,” etc.

And this is the level of the inner dimension (pnimiyus) of Keser (the Crown), along the lines of what is explained in the Zohar, Part III, Parshas Acharei (folio 66b), on the matter of “By Myself I have sworn,” and in Parshas Naso (folio 130a).

And see Etz Chaim, Sha’ar 41, chapter 3, that there are five levels, nefesh, ruach, neshamah, chayah and yechidah, and within the fifth level, which is yechidah, is enclothed the lowest level of the Infinite Light (Or Ein Sof), etc. And this is the matter of the two crowns, etc.,

as mentioned above. And through this, “Havayah will be Elokim to me”: what is now the Name Havayah will be the level of Elokim relative to this revelation. And this is through his being on the level of a servant, “one who serves Elokim”;

that is, his service is that there should be the level of “Havayah will be Elokim to me,” etc. And it may be said that this is the meaning of the Midrash Tehillim which Rabbeinu Bachya cites in Parshas Beshalach, on the verse “My strength and song is Yah”:

“But in the World to Come, with six letters, as it says, ‘For in Yah, Havayah, is the Rock of worlds,’” etc. (And see the Zohar, Part II, Terumah, 165b.)

And this is through the six levels that it enumerates here: “shall you walk,” “shall you fear,” “shall you keep,” “shall you listen,” “shall you serve,” “shall you cleave.” And the Shach (Siftei Kohen) here explains that the six things in this verse, from “shall you walk” to “shall you cleave,” correspond to the six words of the verse “Hear, O Israel.”

And see Pri Etz Chaim, Sha’ar Krias Shema She’al HaMitah (the Gate of the Bedtime Shema), beginning of chapter 11, on the matter of romach (“spear”). And it is possible to align the six words of the verse Shema with the six levels mentioned above.

For Shema is shem ayin (the Name of seventy), as is written above in Parshas Va’eschanan, in the discourse beginning “Hear, O Israel”; see there. And if so, this is the level and degree of “After Havayah your G‑d

shall you walk.” And the word “Israel” is the matter of “and Him shall you fear,” as is written in Midrash Rabbah, Parshas Vayechi, section 98: “Listen to Israel in heaven, your Father”; and so it is found in Pirkei deRabbi Eliezer, that the Holy One, blessed be He, is called Israel.

28And this is the level of “For you have striven with Elokim,” that one rules and has dominion over the Name Elokim. And afterwards, the words “Havayah our G‑d” are the matter of the drawing-down that comes through Torah and mitzvos.

And this is the matter of “shall you keep” [and] “shall you listen.” And see what is written regarding “Zion shall be redeemed with justice,” on the matter of “Praise Havayah, O Jerusalem; praise your G‑d, O Zion,” in the discourse beginning “In Midrash Rabbah, Parshas Eikev.”

29And afterwards, “Havayah is One” is the matter of “and Him shall you serve,” etc. For it is explained in the explanation on the verse “The statute of the Torah,” on the matter of two Names Havayah in one verse, that the first Name is in the World of Atzilus (Emanation): yud is Chochmah (wisdom), hei is Binah (understanding), etc.;

and the second Name is above Atzilus. And in the same way it may be said here too: the meaning of “Havayah our G‑d” is the drawing-down of the Infinite Light (Or Ein Sof) that is enclothed in the Ten Sefiros, [as in] “the 248 commandments

are the 248 limbs of the King.” And afterwards, the level of “Havayah is One” is a level that is above Atzilus, “You are One, but not in number,” etc. And this is through “and Him shall you serve” and “to Him shall you cleave,” changing one’s nature.

And this is the matter of [giving oneself] to self-sacrifice (mesirus nefesh) in [the word] “One.” And in Midrash Rabbah, Parshas Va’eschanan, they said that the verse “Hear, O Israel” is the acceptance of the two Utterances “I am” and “You shall not have,” which they heard from the mouth of the Holy One, blessed be He. That is,

“Havayah our G‑d” is the acceptance of the Utterance “I am Havayah your G‑d,” and “Havayah is One” is the acceptance of the Utterance “You shall not have.” And so it is in the Shelah, in his tractate Tamid (folio 252, end of side b), in the name of the Ramban, which is cited in the Abudraham regarding the recital of Shema.

Now, the Utterance “I am” includes all 248 positive commandments, and the Utterance “You shall not have” includes all 365 prohibitions.

And it is explained elsewhere that the level of prohibitions is the matter of subduing (iskafya) and self-nullification more than the positive commandments; and therefore through the prohibitions a higher level is drawn down. And see what is written about this in the discourse beginning “But Havayah your G‑d would not listen to Bilam.” Therefore, along these lines, the matter mentioned [above] is also well understood.