Likkutei Torah · Parshas Shemini Atzeres · Maamar 3

ולתוספת ביאור ענין שמחת תורה דהיינו שהתורה תהיה שמחה כו׳

To further explain the matter of Simchas Torah

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The big idea

Simchas Torah means that the Torah itself rejoices. The Torah is the garment in which G‑d “wraps Himself in light,” and when the teshuvah of Yom Kippur draws the Infinite Light into it, the Torah, like a garment being worn, is gladdened and revealed.

The maamar in brief

Adding to the explanation of Simchas Torah, that the Torah itself becomes joyful, the discourse reads “Wrapping [Himself in] light as a garment” as the Torah, a garment that joins the spiritual and the physical. On one plane the Torah of Asiyah gives every physical thing its existence; on another, a spiritual Torah is studied in the Higher Garden of Eden, where the laws of tzaraas become laws about what blocks the flow of divine life. A garment that is worn is adorned and elevated, and one left in a corner decays; so when the Infinite Light is clothed in the Torah, the Torah rejoices. A summary on Shemini Atzeres follows. Rosh HaShanah speaks of intermediaries (the lower Garden of Eden and Keser). Teshuvah, which preceded the world, reaches above the Name Havayah and purifies on Yom Kippur. Its power makes Chochmah, the hidden source of the Written Torah, shine openly like the Oral Torah from Binah, and that revelation is joy. Teshuvah, “the far one who has become near,” draws the highest level into this world, and on Shemini Atzeres, the “gathering,” the Torah is fully drawn down as the garment that joins the Infinite Light to all worlds.

Outline

The Torah as a garment between worldsThe Torah of Asiyah sustains physical things; a spiritual Torah is studied above, as the laws of tzaraas show; the Torah joins world to world.¶1–2
Why the Torah rejoicesA garment that is worn is elevated and one left unused decays; when the Infinite Light is clothed in the Torah, the Torah is joyful. Tanya chapter 52 explains why will and wisdom clothed in the Torah are the only possible garment.¶3
Summary: intermediaries of Rosh HaShanah“The beginning of Your works” is the lower Garden of Eden, and “the first day” is Keser, each an intermediary in the chain of worlds.¶4–5
Teshuvah and the joining of the two TorahsTeshuvah reaches above Havayah and gives Shemini Atzeres the power to gladden the Torah, making Chochmah, the source of the Written Torah, shine openly like the Oral Torah from Binah; Shabbos, Yom Tov and Yom Kippur illustrate the levels.¶6–8
The far made nearThe inner Torah will be revealed in the future; teshuvah, the far made near, draws “the first day” into this world, which is the meaning of “This is the day Havayah has made.”¶9
The garment completed on Shemini AtzeresThrough teshuvah the Infinite Light is clothed in the Torah, which is Simchas Torah; atzeres gathers everything into its root, completing the Torah as the garment that joins the Infinite Light to all worlds. A list of sources on the verse closes the discourse.¶10–12

Key concepts

The Torah as garmentלבוש: The Torah is the garment that G‑d, as it were, wears: it conceals the Infinite Light enough for the worlds to receive it without being nullified by it, and it links the spiritual with the physical.
The Torah of Asiyahתורה דעשיה: The Torah as it stands in the lowest world, whose words, hints and letter-combinations are the life-force and existence of every physical thing.
Intermediaryממוצע: A level that bridges the one above it and the one below; the lower Garden of Eden, Keser, Chochmah and the Torah all serve this role.
Teshuvah (return)תשובה: Return to G‑d, which preceded the world and so reaches above the Name Havayah; it is the power that makes Shemini Atzeres into Simchas Torah.
Written Torah and Oral Torahתורה שבכתב ותורה שבעל פה: “The instruction of your father” from Chochmah and “the teaching of your mother” from Binah; Simchas Torah joins them, so that the hidden Chochmah shines openly.
The far one who has become nearלרחוק שנעשה קרוב: The one who was distant and returned; it describes both teshuvah and the future revelation of the Torah’s inner dimension.

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The Torah as a garment between worlds ¶1–2

1ולתוספת ביאור ענין שמחת תורה דהיינו שהתורה תהיה שמחה1 כו׳. הנה כתיב עוטה אור כשלמה2 שאור התורה היא בחי׳ לבוש המחבר רוחניות עם גשמיות3

To further explain the matter of Simchas Torah, namely, that the Torah should be joyful, etc.: It is written, “Wrapping [Himself in] light as a garment”; for the light of the Torah is the level of a garment that joins the spiritual with the physical.

Explanation

This is a supplementary discourse that adds to the explanation of Simchas Torah: the name means not only that we rejoice with the Torah but that the Torah itself becomes joyful. The opening verse from Psalms describes G‑d “wrapping” Himself in light like a garment, and the Alter Rebbe reads that light as the Torah, a garment that links the spiritual with the physical.

(עמ״ש מזה ע״פ וראיתם אותו4 וזכרתם5 כו׳ ובאג״ה סי׳ י״ט וע׳ מענין עוטה אור ברבות ויקהל פ״נ6 זח״א ל״א סע״ב7 קמ״ב ב׳ ח״ב קס״ד ב׳)

(See what is explained about this on the verse “And you shall see it and remember,” etc., and in Iggeres HaKodesh, section 19. And on the theme of “Wrapping [Himself in] light,” see the Midrash Rabbah on Vayakhel, chapter 50; Zohar I, 31b at the end of the column, and 142b; Zohar II, 164b.)

Explanation

A parenthetical list of places where this theme is developed: a discourse on the tzitzis verse, Iggeres HaKodesh (the fourth part of Tanya), section 19, and passages of the Midrash and the Zohar that expound “Wrapping [Himself in] light.”

שקיום כל הדברים השמיים והתהוותם מאין ליש הוא ע״י התורה דעשייה שכל הדברים הגשמיים הכתובים בתורה הם הם חיותם וקיומם ויש מהם שאינם כתובים בפירוש

For the existence of all physical things, and their coming into being from nothing to something, is through the Torah of the World of Asiyah (Action): all the physical things written in the Torah, those [words] themselves are their life-force and their existence. And there are some of them that are not written explicitly,

Explanation

The first sense of the Torah as a garment: the Torah as it stands in Asiyah, the lowest world, is what keeps every physical thing in existence. Whatever physical thing the Torah mentions, the Torah’s words about it are its life-force. The printed word here appears as hashmiyim, apparently for gashmiyim, “physical,” as the rest of the sentence shows.

אלא נרמזים באיזה רמז או ע״י צירופי אותיות התורה וע״י אותו רמז או הצירוף מקבלים חיותם וקיומם

but are alluded to by some hint, or through combinations of the letters of the Torah; and through that hint or combination they receive their life-force and existence.

Explanation

Even things the Torah does not name outright draw their existence from it, through a hint or through a recombination of its letters.

וזהו לשון רז״ל דברו חכמים בהווה8 9 10 דהיינו בהתהוות הדבר שהתהוות הדבר ההוא הוא ע״י שדברו בו חכמים בתורתנו כו׳

And this is [the meaning of] the expression of our Sages, of blessed memory, “The Sages spoke ba-hoveh (of the usual case),” that is, of the hishtahvus (coming into being) of the thing: the coming into being of that thing is through the Sages’ having spoken of it in our Torah, etc.

Explanation

A play on words. The Talmudic phrase “the Sages spoke ba-hoveh” ordinarily means that they described the usual case. The Alter Rebbe hears hoveh as related to hishtahvus, “coming into being”: whatever the Sages spoke of in the Torah comes into being because they spoke of it.

והנה כמו שיש תורה דעשיה להיות דברים גשמיים כך יש תורה רוחניות שלומדים בג״ע העליון כמ״ש רז״ל במעשה דרבה בר נחמני אם בהרת קדמה11 לשער לבן כו׳

Now, just as there is a Torah of Asiyah, for the being of physical things, so there is a spiritual Torah, which is studied in the Higher Garden of Eden, as our Sages, of blessed memory, relate in the story of Rabbah bar Nachmani: “If the baheres (bright spot) preceded the white hair,” etc.

Explanation

Beyond the Torah that sustains physical things there is a spiritual Torah, studied by the souls in the Higher Garden of Eden. The proof is the Talmud’s story that the Heavenly Academy disputed a law of tzaraas (whether a bright spot that appeared before the white hair makes one impure) and called up Rabbah bar Nachmani to decide it.

דודאי אין זו בהרת גשמיות שהיא צרעת הגוף דא״כ למה צריכין ללימוד זה במתיבתא דרקיע

For this is certainly not a physical baheres, which is tzaraas of the body; for if so, why would they need to study this in the Heavenly Academy?

Explanation

Souls in the Heavenly Academy have no bodies and no skin disease, so their debate must concern the spiritual meaning of the law.

אלא הענין הוא שבהרת עזה כשלג12 13 שהוא מפני שאין במקום זה אדמומית מהדם שהוא הנפש14 ובהרת היא המעכבת סיבוב והילוך והתפשטות הנפש והחיות במקום הזה

Rather, the matter is this: a baheres is “intense as snow” because in that place there is no redness from the blood, which is the soul; and the baheres is what holds back the circulation, the flow and the spreading of the soul and the life-force in that place.

Explanation

Here is that meaning. A baheres is a snow-white spot, and it is white because no red blood reaches it; the Torah says “the blood is the soul.” So the baheres stands for a place where the flow of the soul’s life is blocked.

וכן ענין כל הד׳ מראות נגעים15 ותולדותיהם דיהא מכאן טהור16 בוהק הוא פרח בעור טהור הוא17 לפי שכבר יש שם איזו הילוך לדם הוא הנפש כו׳.

And so, too, is the matter of all four appearances of nega’im (afflictions) and their derivatives. And that from this point it is pure, “It is a bohak (dull spot) that has broken out on the skin; it is pure,” is because there is already some flow there of the blood, which is the soul, etc.

Explanation

The same applies to all four shades of affliction the Mishnah lists and their sub-shades. By contrast, a bohak, a dull white spot, is ruled pure, because some blood, and so some of the soul’s life, still moves there.

Paragraph 1 in brief

The paragraph opens with the verse “Wrapping [Himself in] light as a garment” and establishes that the Torah exists on two planes: a Torah of Asiyah that gives physical things their existence, and a spiritual Torah studied in the Higher Garden of Eden, illustrated by the laws of tzaraas read as laws about blocked life-force.

Deeper

The Kehot note on “a garment that joins the spiritual with the physical” proposes reading it with Tanya chapter 52: the garment that can hide G‑d’s light and clothe it without being nullified is His will and wisdom clothed in the Torah and mitzvos, the “Holy of Holies” of each world; the Alter Rebbe himself cites that chapter in paragraph 3. Another note points to a later passage in Likkutei Torah (V’Zos HaBerachah) that states outright that on Simchas Torah the Torah itself rejoices in the revelation.

Marei mekomos

1
On the words
ענין שמחת תורה דהיינו שהתורה תהיה שמחה
How it connects
Later in Likkutei Torah the point is stated outright: after the preparation of the preceding days, the union on Shemini Atzeres is a truly inward drawing-down, “and therefore it is Simchas Torah, for the Torah itself rejoices in this revelation.” That is the reading this discourse sets out to explain.our note
Where the note points
Likkutei Torahלקוטי תורה
V’Zos HaBerachah, 96a
וידע האדם כו׳ ואז עי״ז יוכל להיות אח״כ היחוד בשמע״צ שזהו המשכה פנימית ממש ולא בחי׳ נובלות לבד ולכן הוא שמחת תורה שהתורה עצמו שמחה מגילוי זה כו׳: ד וזהו ענין מוריד
And as is written in Etz Chaim, Shaar HaNesirah, at the end of chapter 3: “And so too this supernal brain of Arich Anpin, etc., and afterwards Abba and Imma take the drop, etc.”;
Read it here
Talk (sichah) of the night of Simchas Torah 5734שיחת ליל שמחת תורה תשל״ד
note 39
Our explanationThe note’s reference and quotation are taken from note 39 of this talk, which discusses at length the idea that on Simchas Torah the Torah itself rejoices.
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Torah Ohr, Megillas Esther, maamar 8לקמן צו, א
page 96a, ¶33
וזהו חייב אינש לבסומי בפוריא בבחי׳ יין המשכר עד דלא ידע בין ארור המן לברוך מרדכי. כי ארור המן הוא הקליפה המכסה ומסתיר שם י״ה בחי׳ הלא תעשה. וברוך מרדכי הוא המשכת מצות עשה בחי׳ ו״ה. וע״י בחי׳ יין המשכר הוא בחי׳ בטול ההשגה כו׳ ובחי׳ תשובה עלאה עולה למעלה מבחי׳ י״ה ומבחי׳ ו״ה. ובפורים מתגלה בחינה זו בכל נפש בכלל והארה מבחי׳ זו מתגלה קצת בכל יום בפרט בק״ש …
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Kehot’s note
ראה לקמן צו, א: ”ולכן הוא שמח״ת שהתורה עצמה שמחה מגילוי זה” משיחת ליל שמח״ת תשל״ד הערה 39, ראה שם בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עוטה אור כשלמה
How it connects
The psalmist describes G‑d “wrapping [Himself in] light as a garment, stretching out the heavens like a curtain.” The Alter Rebbe reads the light G‑d wears as the Torah.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)
1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שאור התורה היא בחי׳ לבוש המחבר רוחניות עם גשמיות . . כלל העולה שהתורה היא לבוש המחבר מעולם ועד עולם
How it connects
The note proposes explaining the “garment” through Tanya chapter 52: the garment that can hide G‑d’s light and clothe it without being nullified is His will and wisdom, clothed in the Torah and mitzvos revealed to us, the “Holy of Holies” of each world.our note
Where the note points
Tanya (Likkutei Amarim)תניא (לקוטי אמרים)
chapter 52
וכמו שבנשמת האדם עיקר גילוי כללות החיות – הוא במוחין, וכל האברים, מקבלים אור וכח לבד, המאיר להם ממקור גילוי החיות שבמוחין – ככה ממש, על דרך משל, עיקר גילוי כללות המשכת החיות, להחיות העולמות והברואים שבהם – הוא מלובש ונכלל ברצונו וחכמתו ובינתו ודעתו יתברך, הנקראין בשם ״מוחין״, והן הן המלובשים בתורה ומצותיה. וגילוי כללות המשכה זו – הוא מקור החיות, אשר העולמות מקבלים כל אחד בפרטות. רק הארה מתפשטת ומאירה ממקור זה, כדמיון אור המתפשט מהשמש על דרך משל, וכחות אברי הגוף מהמוח הנזכר לעיל. ומקור זה, הוא הנקרא ״עלמא דאתגליא״, ו״מטרוניתא״, ו״אימא תתאה״, ו״שכינה״ מלשון ״ושכנתי בתוכם״, על שם, שמקור זה הוא ראשית התגלות אור אין סוף, אשר ממשיך ומאיר לעולמות בבחינת גילוי, וממקור זה, נמשך לכל אחד האור וחיות פרטי הראוי לו ושוכן ומתלבש בתוכם להחיותם. …
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Siddur with Chassidic discourses (Siddur Im Dach)סידור עם דא״ח
after Aleinu Leshabei’ach; and the discourse beginning “Ve’asu lahem tzitzis”
Our explanationAs quoted in the note, the Siddur after Aleinu explains that the root of this garment is higher than the light clothed in it; and in the discourse on the tzitzis verse it reads “Wrapping [Himself in] light as a garment” as the Torah, the intermediary between the Infinite One and the worlds.
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Yahel Or, by the Tzemach Tzedekיהל אור
on “Oteh or kasalmah” (Psalms 104:2), pp. 396, 398
Our explanationThe note’s explanation is quoted from Yahel Or, a commentary on Psalms, on this very verse; on p. 398 it points to the Siddur passage that reads the verse as referring to the Torah.
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Kehot’s note
ויש לבאר דבריו עפמ״ש בתניא פנ״ב ומהו הלבוש שיוכל להסתירה ולהלבישה ולא יתבטל במציאות הוא רצונו ית׳ וחכמתו כו׳ המלובשים בתורה ומצותיה הנגלים לנו כו׳ וזהו היכל קדה״ק שבכל עולם ועולם כו׳ עכ״ל ועיין בסידור אחר עלינו לשבח דשרש לבוש זה גבוה מאורה המתלבשת כו׳”. — יהל אור ע״פ עוטה אור ע׳ שצו. וראה שם ע׳ שצח מציין לסידור בד״ה ועשו להם ציצית דשם פי׳ עוטה אור כשלמה על התורה שהיא הממוצע בין הא״ס ב״ה ובין העולמות ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ע״פ וראיתם אותו
How it connects
Identifies the discourse on “And you shall see it and remember” that the Alter Rebbe cites: it is printed in the Siddur.our note
Where the note points
Siddur with Chassidic discourses (Siddur Im Dach)סידור עם דא״ח
3c
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Or HaTorah, by the Tzemach Tzedekאור התורה
Shelach, p. 576
Our explanationThe same discourse appears there with added glosses.
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Kehot’s note
סידור ג, ג ועם הגהות באוה״ת שלח ע׳ תקעו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
וראיתם אותו וזכרתם
How it connects
The verse of tzitzis: “And you shall see it and remember all the commandments of G‑d.” It is named here as the opening words of a discourse that treats this theme.our note
The source
Numbers 15:39במדבר ט״ו:ל״טSefaria (opens in a new tab)
38דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת: 39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם:
38… their garments, and that they put with the fringe of each corner a thread of blue. 39And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ברבות ויקהל פ״נ
How it connects
The note sends the reader to Or HaTorah on Nach for a further discussion connected with this Midrash on “Wrapping [Himself in] light.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach (Prophets and Writings), p. 68
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Kehot’s note
ראה אוה״ת נ״ך ע׳ סח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
זח״א ל״א סע״ב קס״ד ב׳)
How it connects
These Zohar passages are explained in Yahel Or on the verse, p. 397.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 397
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Kehot’s note
נתבאר ביהל אור ע׳ שצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
דברו חכמים בהווה
How it connects
The Mishnah’s phrase “the Sages spoke of the usual case,” which the Alter Rebbe reads as “the Sages spoke of the coming into being.”our note
The source
Shabbat 65a:12שבת ס״ה א:י״בSefaria (opens in a new tab)
מַתְנִי׳ יוֹצְאָה בְּסֶלַע שֶׁעַל הַצִּינִּית. הַבָּנוֹת קְטַנּוֹת יוֹצְאוֹת בְּחוּטִין, וַאֲפִילּוּ בְּקֵיסָמִין שֶׁבְּאׇזְנֵיהֶם. עַרְבִיּוֹת יוֹצְאוֹת רְעוּלוֹת וּמָדִיּוֹת פְּרוּפוֹת, וְכׇל אָדָם — אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה. פּוֹרֶפֶת עַל הָאֶבֶן וְעַל הָאֱגוֹז וְעַל הַמַּטְבֵּעַ, וּבִלְבַד שֶׁלֹּא תִּפְרוֹף לְכַתְּחִלָּה בְּשַׁבָּת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ע׳ שבת סה, א. סו, ב במתני׳. וע׳ בנדרים פ״ה, מ״ה, יעו״ש [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
דברו חכמים בהווה
How it connects
The same phrase appears again in a Mishnah of the same chapter, as the Kehot note records.our note
The source
Shabbat 66b:6–7שבת ס״ו ב:ו׳-ז׳Sefaria (opens in a new tab)
מַתְנִי׳ הַבָּנִים יוֹצְאִין בִּקְשָׁרִים וּבְנֵי מְלָכִים בְּזוֹגִין, וְכׇל אָדָם — אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהוֹוֶה. גְּמָ׳ מַאי קְשָׁרִים? אָמַר אַדָּא מָרִי אָמַר רַב נַחְמָן בַּר בָּרוּךְ אָמַר רַב אָשֵׁי בַּר אָבִין אָמַר רַב יְהוּדָה: קִשּׁוּרֵי פוּאָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
דברו חכמים בהווה
How it connects
A further Mishnah the Kehot note cites for the phrase.our note
The source
Mishnah Nedarim 5:5משנה נדרים ה׳:ה׳Sefaria (opens in a new tab)
וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ …
What are the things that belong to those that came up from Babylonia [to Jerusalem]? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the [sacred] scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not [formally] confer title. But the Sages say: both this and …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
במעשה דרבה בר נחמני אם בהרת קדמה
How it connects
The Talmud tells that the Heavenly Academy disputed whether a bright spot that preceded the white hair is impure, and summoned Rabbah bar Nachmani to rule. The Alter Rebbe takes this as proof that a spiritual Torah is studied above.our note
The source
Bava Metzia 86a:11בבא מציעא פ״ו א:י״אSefaria (opens in a new tab)
הָהוּא יוֹמָא דְּנָח נַפְשֵׁיהּ דַּלְיֵיהּ זַעְפָּא וּדְרִי לְהָהוּא טַיָּיעָא כִּי רְכִיב גַּמְלָא מֵהַאי גִּיסָא דִּנְהַר פָּפָּא וְשַׁדְיֵיהּ בְּהָךְ גִּיסָא. אֲמַר: מַאי הַאי? אָמְרִי לֵקהּ: נָח נַפְשֵׁיהּ דְּרַבָּה בַּר נַחְמָנִי. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! כּוּלֵּי עָלְמָא דִּידָךְ הוּא, וְרַבָּה בַּר נַחְמָנִי דִּידָךְ, אַתְּ דְּרַבָּה וְרַבָּה דִּידָךְ – אַמַּאי קָא מַחְרְבַתְּ לֵקהּ לְעָלְמָא? נָח זַעְפָּא.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Tazria, 23b
שהיא מצמר הכבשים וענין זה באצי׳ היינו כמ״ש והכשבים הפריד יעקב וכתיב ושער רישי׳ כעמר נקא וכמ״ש במ״א, וכן ד׳ פרשיות דתפילין הם באצי׳ ד׳ מוחין כו׳ וקשר של תפלין שהוא ד׳ הוא למעלה בחי׳ חיצוניות מל׳ דתבונה והוא שכמו למטה הרצועות עושין מעור החיצון. משא״כ הקלף שכותבין עליו הפרשיות נעשה ע״י גרירה ותיקון של העור כו׳. וכך למעלה הקשר היא בחי׳ הלבוש החיצון שבמל׳ דתבונה שהיא בחי׳ לבוש המחשבה. ויש כמה בחי׳ בלבושים דמחשבה עד״מ באדם כשמחשבתו היא בדבר חכמה בחכמה אלקית שהיא התורה ה״ז בחי׳ לבוש פנימי שבמחשבה שנפשו מלובשת במחשבה זו שהיא מאד נעלה, ופעמים חושב חכמות אחרים הנצרכים לחכמת התורה כמו תכונה או דקדוק וכה״ג והם לבושים בינונים ופעמים חושב בענינים גשמיים שהם לבושים גסים שבמחשבה כו׳. וכמ״כ עד״ז יובן למעלה שבמל׳ דתבונה יש ג׳ עורות …
Our explanationThe earlier discourse on Tazria, the portion of the laws of tzaraas, also reads that portion spiritually. The passage there speaks of layers of “garments” of thought, from thought of Torah, the innermost, through other wisdoms that serve it, to thoughts of physical matters, the coarsest.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Vayeitzei, maamar 3לעיל פ׳ תזריע כג, ב
page 23b, ¶2
שכורע ומשתחוה ולכן יצאו ממנו מלכי בית דוד שבטולם הוא בחי׳ הבטול שבהתגלות וחיצוניות. אבל לוי שהוא בחי׳ ההתקשרות והבטול בפנימיותו ועצמותו הגם שבחיצוניות אינו נגלה כלל וכענין בטול דצבא השמים לך משתחוים שההשתחואה של המלאכים אינו ענין השתחואה גשמיות אלא שמשתחוה ובטל בהשגתו ברוחניות ולכן יצא ממנו משה (ועמ״ש במ״א ההפרש בין משה ואליהו שהוא גם כן עד״ז) ואח״כ ותעמוד מלדת שלא היה יכול להיות בחי׳ גילוי עוד. (ועמ״ש …
that Yehudah is the level of self-nullification in revealed form, like [the blessing of] Modim, when one bows and prostrates; and therefore the kings of the House of David came from him, whose self-nullification is the self-nullification that is in revelation and in the outer dimension (chitzoniyus).
Read it here
Kehot’s note
ב״מ פו, א. וראה לעיל פ׳ תזריע כג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
בהרת עזה כשלג
How it connects
The Talmud discusses the four appearances of nega’im, as the Kehot note records.our note
The source
Shevuot 5b:6–8שבועות ה׳ ב:ו׳-ח׳Sefaria (opens in a new tab)
מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבָּעָה. תְּנַן הָתָם: מַרְאוֹת נְגָעִים – שְׁנַיִם שֶׁהֵן אַרְבָּעָה: בַּהֶרֶת – עַזָּה כַּשֶּׁלֶג, שְׁנִיָּה לָהּ – כְּסִיד הַהֵיכָל, שְׂאֵת – כְּצֶמֶר לָבָן, שְׁנִיָּה לָהּ – כִּקְרוּם בֵּיצָה. אָמַר רַבִּי חֲנִינָא: מַאן תַּנָּא מַרְאוֹת נְגָעִים? דְּלָא כְּרַבִּי עֲקִיבָא. דְּאִי רַבִּי עֲקִיבָא, כֵּיוָן דְּאָמַר: זוֹ לְמַעְלָה מִזּוֹ וְזוֹ לְמַעְלָה מִזּוֹ, אִם כֵּן טִיהַרְתָּ סִיד הֵיכָל מִלְּצָרֵף.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
נגעים פ״א, מ״א. שבועות ה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
בהרת עזה כשלג
How it connects
The Mishnah lists the shades of affliction, the first being a baheres “intense as snow.”our note
The source
Mishnah Negaim 1:1משנה נגעים א׳:א׳Sefaria (opens in a new tab)
מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבָּעָה. בַּהֶרֶת עַזָּה כַשֶּׁלֶג, שְׁנִיָּה לָהּ כְּסִיד הַהֵיכָל. וְהַשְּׂאֵת כִּקְרוּם בֵּיצָה, שְׁנִיָּה לָהּ כְּצֶמֶר לָבָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַשְּׂאֵת כְּצֶמֶר לָבָן, שְׁנִיָּה לָהּ כִּקְרוּם בֵּיצָה:
The signs of negaim are two which, in fact, are four. The bright spot (baheret) is bright white like snow; secondary to it is the sign as white as the lime of the Temple. The rising (se'et) is as white of the skin of an egg; secondary to it is the like white wool, the words of Rabbi Meir. But the sages say: the rising (se'et) is white wool and secondary to it is like the white of the skin of an egg.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
מהדם שהוא הנפש
How it connects
“For the blood is the soul.” The Alter Rebbe uses it to explain the whiteness of the baheres as the absence of the soul’s flow.our note
The source
Deuteronomy 12:23דברים י״ב:כ״גSefaria (opens in a new tab)
22אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת־הַצְּבִי וְאֶת־הָאַיָּל כֵּן תֹּאכְלֶנּוּ הַטָּמֵא וְהַטָּהוֹר יַחְדָּו יֹאכְלֶנּוּ: 23רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָׂר: 24לֹא תֹּאכְלֶנּוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם:
22… is eaten, so thou shalt eat thereof; the unclean and the clean may eat thereof alike. 23Only be stedfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh. 24Thou shalt not eat it; thou shalt pour it out upon the earth as water.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יב, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
הד׳ מראות נגעים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
נגעים ושבועות שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
דיהא מכאן טהור
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה סגנון זה נדה פ״ב, מ״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
בוהק הוא פרח בעור טהור הוא
How it connects
A dull white spot, bohak, is pure; the Alter Rebbe explains that it is pure because some blood, the soul, still flows there.our note
The source
Leviticus 13:39ויקרא י״ג:ל״טSefaria (opens in a new tab)
38וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בְעוֹר־בְּשָׂרָם בֶּהָרֹת בֶּהָרֹת לְבָנֹת: 39וְרָאָה הַכֹּהֵן וְהִנֵּה בְעוֹר־בְּשָׂרָם בֶּהָרֹת כֵּהוֹת לְבָנֹת בֹּהַק הוּא פָּרַח בָּעוֹר טָהוֹר הוּא: 40וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא:
38… or a woman have in the skin of their flesh bright spots, even white bright spots; 39then the priest shall look; and, behold, if the bright spots in the skin of their flesh be of a dull white, it is a tetter, it hath broken out in the skin: he is clean. 40And if a man’s hair be fallen off his head, he is bald; yet is he clean.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא יג, לט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2והנה ענין זה הוא ברוחניות סגירו דנהורא1 שמעכב ההשפעה והחיות מלמעלה ויש בזה לימוד איזה ענין מעכב ההשפעה עד שלא יוכל להנות מזיו כו׳.

Now, spiritually, this matter is segiru dinehora (the shutting-off of light), which holds back the flow of influence and the life-force from above; and in this there is a study of what thing holds back the flow, to the point that one cannot enjoy the radiance, etc.

Explanation

On the spiritual plane, the baheres is segiru dinehora, a “shutting-off of light”: whatever blocks G‑d’s flow of life from above. To study the laws of tzaraas in the Higher Garden of Eden is to study what blocks that flow, until a soul cannot enjoy the radiance, recalling the Talmud’s picture of the righteous who enjoy the radiance of the Shechinah.

וכיוצא בזה בכל התורה כולה ברוחניות וכמ״ש כתפוח בעצי היער2 כן דודי בין הבנים שנמשל דודי לתפוח מחמת הגוונין כו׳. וכן בכל הענינים כולם. כלל העולה שהתורה היא לבוש המחבר מעולם ועד עולם.

And so, too, with the whole Torah, spiritually; as it is written, “As an apple tree among the trees of the forest, so is my beloved among the sons,” where the beloved is likened to an apple because of its colors, etc. And so with all the matters. The upshot is that the Torah is the garment that joins from world to world.

Explanation

The same holds throughout the Torah: every law also has a spiritual meaning. The example is the verse that compares the beloved to an apple tree, explained by the apple’s colors; the text leaves the application with “etc.” The conclusion is that the Torah is the garment that links world to world, the spiritual with the physical.

Paragraph 2 in brief

The paragraph gives the spiritual reading of the tzaraas laws and generalizes: every part of the Torah has a physical and a spiritual meaning, so the Torah is the garment that joins one world to the next.

Deeper

The closing phrase me’olam ve’ad olam, usually “for ever and ever,” is taken literally as “from world to world”: the Torah reaches through every level of the worlds and binds them together.

Marei mekomos

1
On the words
סגירו דנהורא
How it connects
The note points to the earlier discourse on Tazria, the portion of the laws of tzaraas, where the term segiru dinehora also appears.our note
Where the note points
Likkutei Torahלקוטי תורה
Tazria, 24a[b] · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayeitzei, maamar 5לעיל בתזריע (כד, א
page 24a, ¶4
בעלמא שכל ישראל מאמינים בני מאמינים כו׳ כי המחשבה היא ברשותו של אדם אל כל אשר יחפוץ יטנו והחפץ ימלא את לבו ומחשבתו להטותה פעמים כך ופעמים כך.
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Kehot’s note
ראה לעיל בתזריע (כד, א [ב]). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כתפוח בעצי היער
How it connects
“As an apple tree among the trees of the forest, so is my beloved among the sons.” The Alter Rebbe cites it as a further example of a Torah image that has a spiritual meaning, here tied to the apple’s colors.our note
The source
Song of Songs 2:3שיר השירים ב׳:ג׳Sefaria (opens in a new tab)
2כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת: 3כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי: 4הֱבִיאַנִי אֶל־בֵּית הַיָּיִן וְדִגְלוֹ עָלַי אַהֲבָה:
2As a lily among thorns, So is my love among the daughters. 3As an apple-tree among the trees of the wood, So is my beloved among the sons. Under its shadow I delighted to sit, And its fruit was sweet to my taste. 4He hath brought me to the banqueting-house, And his banner over me is love.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Why the Torah rejoices ¶3

3והנה למשל לבוש האדם כשהוא לבוש בו הרי נעשה תפארת לו וגם יש יתרון ועילוי להלובשו וכשהוא מונח בקרן זויות ואין האדם משתמש בו שולט בו רקבון כך כביכול באדם העליון

Now, by way of analogy: a person’s garment, when he is dressed in it, becomes an adornment for him, and there is also an advantage and elevation in his wearing it; but when it lies in a corner and the person does not use it, decay takes hold of it. So too, as it were, with the Supernal Man,

Explanation

An analogy for the Torah as G‑d’s garment. A garment that is worn adorns its wearer and gains by being worn; a garment left lying in a corner rots. So it is, as it were, with the “Supernal Man,” the divine configuration that the prophet saw in human likeness.

ועל הכסא דמות כמראה אדם1 וגו׳ שכשהוא לובש בתור׳ דהיינו שנמשך בה אור א״ס ב״ה אזי התורה היא בבחי׳ שמחה ותענוג ואהיה שעשועים2 ואהיה לשון עתיד כו׳

[of whom it is said,] “And upon the throne, a likeness like the appearance of a man,” etc.: when He clothes Himself in the Torah, that is, when the Infinite Light (Or Ein Sof), blessed be He, is drawn into it, then the Torah is in a state of joy and delight: “And I was (va’ehyeh) delights”; and ehyeh is the language of the future, etc.

Explanation

Ezekiel saw “a likeness like the appearance of a man” upon the throne. When G‑d “wears” the Torah, that is, when the Infinite Light is drawn into it, the Torah is joyful, like a garment in use. The Torah says of itself, “I was His delights,” and the text notes that va’ehyeh has the form of the future tense, leaving the point with “etc.”

(וביאור הענין שהתורה הוא לבוש הוא כמ״ש בסש״ב) (פנ״ב) שא״א לעולמות לסבול ולקבל אור שכינתא כו׳

(The explanation of the matter that the Torah is a garment is as explained in Sefer Shel Beinonim, chapter 52): that it is impossible for the worlds to bear and receive the light of the Shechinah (Divine Presence), etc.,

Explanation

The Alter Rebbe points to Sefer Shel Beinonim (Likkutei Amarim, the first part of Tanya), chapter 52, for why the Torah is called a garment. The worlds cannot bear the light of the Shechinah directly.

בלא לבוש המעלים ומסתיר כו ומהו הלבוש שיוכל להסתירה ולא יתבטל במציאות באורה הוא רצונו וחכמתו ית׳ המלובשים בתורה ומצותיה כו׳ וזה היכל ק״ק שבכל עול׳ כו׳ ועמ״ש סד״ה את שבתותי תשמרו3 בענין ומקדשי תיראו:

without a garment that conceals and hides, etc. And what is the garment that can hide it and yet not be nullified out of existence in its light? It is His will and His wisdom, may He be blessed, which are clothed in the Torah and its mitzvos, etc. And this is the chamber of the Holy of Holies in each world, etc. And see what is explained at the end of the discourse beginning “You shall keep My Shabbosos,” on the theme of “and revere My Sanctuary.”

Explanation

Without a covering that conceals it, the divine light would overwhelm the worlds. The covering must hide the light without being dissolved by it, and the only such covering is G‑d’s own will and wisdom as clothed in the Torah and mitzvos; being divine, it is not nullified, yet it screens the light. This is the “Holy of Holies” of every world, and a further discussion is cited from the discourse on “You shall keep My Shabbosos and revere My Sanctuary.”

Paragraph 3 in brief

Through the analogy of a garment that is worn, the paragraph explains why the Torah rejoices when the Infinite Light is clothed in it, and cites Tanya chapter 52 for why only the Torah can serve as that garment.

Deeper

Tanya chapter 52, cited here, calls the garment of will and wisdom clothed in the Torah and mitzvos the “Holy of Holies” of each world, through which the light of the Shechinah reaches all the worlds. The analogy here adds that the garment itself gains when worn, while a garment left unused decays.

Marei mekomos

1
On the words
ועל הכסא דמות כמראה אדם
How it connects
In Ezekiel’s vision, upon the throne was “a likeness like the appearance of a man.” The Alter Rebbe uses it for the “Supernal Man” who, as it were, wears the Torah.our note
The source
Ezekiel 1:26יחזקאל א׳:כ״וSefaria (opens in a new tab)
25וַיְהִי־קוֹל מֵעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם בְּעׇמְדָם תְּרַפֶּינָה כַנְפֵיהֶן: 26וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה: 27וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מׇתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מׇתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב:
25… above the firmament that was over their heads, as they stood, they let down their wings. 26And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 27And I saw as the colour of electrum, as the appearance of fire round about enclosing …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל א, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ואהיה שעשועים
How it connects
The Torah, personified as wisdom, says, “I was His delights day by day.” The Alter Rebbe notes that va’ehyeh has the form of the future tense.our note
The source
Proverbs 8:30משלי ח׳:ל׳Sefaria (opens in a new tab)
29בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ: 30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם:
29… That the waters should not transgress His commandment, When He appointed the foundations of the earth; 30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
את שבתותי תשמרו
How it connects
“You shall keep My Shabbosos and revere My Sanctuary.” Named here as the opening words of a discourse that discusses reverence for the Sanctuary.our note
The source
Leviticus 19:30ויקרא י״ט:ל׳Sefaria (opens in a new tab)
29אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ וְלֹא־תִזְנֶה הָאָרֶץ וּמָלְאָה הָאָרֶץ זִמָּה: 30אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי ה׳ 31אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטׇמְאָה בָהֶם אֲנִי ה׳ אֱלֹקֵיכֶם:
29… her a harlot, lest the land fall into harlotry, and the land become full of lewdness. 30Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD. 31Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Summary: intermediaries of Rosh HaShanah ¶4–5

4קיצור ע״פ ביום השמע״צ1

A summary [of the discourse] on the verse “On the eighth day, [there shall be] an assembly (atzeres).”

Explanation

A heading: what follows is a condensed version (kitzur) of a discourse on the verse “On the eighth day there shall be an assembly for you,” the Torah’s command for Shemini Atzeres. Its numbered points (1)–(5) trace the themes of Rosh HaShanah, Yom Kippur and Shemini Atzeres.

Paragraph 4 in brief

A heading introducing a short summary of a discourse on Shemini Atzeres, which ties the theme of the Torah as a garment to the cycle of the festivals.

Marei mekomos

1
On the words
ביום השמע״צ
How it connects
“On the eighth day there shall be an assembly (atzeres) for you.” The summary that follows reads atzeres as a gathering in (paragraph 12).our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)
34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

5(א) בר״ה אומרים זה היום תחלת מעשיך. השתלשלות העולמות זה מזה הוא ע״י ריבוי ממוצעים.

(1) On Rosh HaShanah we say, “This day is the beginning of Your works.” The chain of descending worlds (hishtalshelus), one from another, is through many intermediaries.

Explanation

Point (1). The Rosh HaShanah prayers say, “This day is the beginning of Your works, a remembrance of the first day.” The worlds descend from one another not in one leap but through many intermediate levels, each one bridging the level above it and the level below.

וג״ע התחתון הוא הממוצע בין עולמות הרוחניים ובין עוה״ז ולכן נקרא תחלת מעשיך היינו תחלת עולם העשייה.

The lower Garden of Eden is the intermediary between the spiritual worlds and this world; therefore it is called “the beginning of Your works,” that is, the beginning of the World of Asiyah (Action).

Explanation

The lower Garden of Eden is the bridge between the spiritual worlds and ours. So “the beginning of Your works (ma’asecha)” is read as the beginning of the World of Asiyah, the “world of making.”

זכרון ליום ראשון שלפני ההשתלשלות היינו בחינת הכתר שהוא הממוצע המחבר שפע המאציל א״ס ב״ה לנאצלים כמ״ש מזה בד״ה פתח אליהו בפ׳ וירא1 ובסידור בביאור ע״פ אתה הצבת2 3 כל גבולות ארץ:

“A remembrance of the first day”: [the day] that is before the hishtalshelus, namely the level of Keser (the Crown), which is the intermediary that joins the flow of the Emanator, the Infinite One (Ein Sof), blessed be He, to the emanated [levels], as is explained about this in the discourse beginning “Elijah opened,” in Parshas Vayeira, and in the Siddur, in the explanation of the verse “You have set all the borders of the earth.”

Explanation

“The first day” is read as what precedes the whole chain of worlds: Keser, the Crown, which bridges the flow of the Emanator, the Infinite One, to the emanated Sefiros. The text refers to fuller treatments in the discourse “Elijah opened” and in the Siddur’s explanation of “You have set all the borders of the earth.”

Paragraph 5 in brief

The first point reads the Rosh HaShanah phrase in terms of intermediaries: “the beginning of Your works” is the lower Garden of Eden, which bridges the spiritual and the physical, and “the first day” is Keser, which bridges the Infinite One and the Sefiros.

Deeper

These two intermediaries prepare the summary’s conclusion (paragraph 12): the Torah, like them, is an intermediary, the garment that joins the Infinite Light to all the worlds.

Marei mekomos

1
On the words
בד״ה פתח אליהו בפ׳ וירא
How it connects
The note locates the discourse “Elijah opened” in Torah Ohr on Vayeira.our note
Where the note points
Torah Ohrתורה אור
Parshas Vayeira, the discourse beginning “Pasach Eliyahu” · not yet checked
Our explanationThe text cites it for Keser as the intermediary that joins the Emanator’s flow to the emanated.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בתו״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובסידור בביאור ע״פ אתה הצבת
How it connects
Besides the Siddur’s explanation of this verse, the note points to Or HaTorah on Nach for a further treatment of the same verse.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, volume 2, on the verse “You have set all the borders of the earth”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
וראה גם באוה״ת נ״ך כרך ב על הפסוק.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
How it connects
“You have set all the borders of the earth.” Named as the verse of a discourse in the Siddur that explains Keser as the intermediary between the Emanator and the emanated.our note
The source
Psalms 74:17תהילים ע״ד:י״זSefaria (opens in a new tab)
16לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ: 17אַתָּה הִצַּבְתָּ כׇּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם: 18זְכׇר־זֹאת אוֹיֵב חֵרֵף ה׳ וְעַם נָבָל נִאֲצוּ שְׁמֶךָ:
16Thine is the day, Thine also the night; Thou hast established luminary and sun. 17Thou hast set all the borders of the earth; Thou hast made summer and winter. 18Remember this, how the enemy hath reproached the LORD, And how a base people have blasphemed Thy name.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

Teshuvah and the joining of the two Torahs ¶6–8

6(ב) והנה ירידת הנשמות בעוה״ז הוא צורך עלייה. והיינו כי אני הוי׳ הוא שמי1 בחי׳ שם בלבד כמ״ש בביאור ע״פ שובה ישראל.2

(2) Now, the descent of the souls into this world is for the sake of an ascent. That is: for “I am Havayah, that is My Name”: [Havayah is] the level of a name alone, as explained in the explanation of the verse “Return, O Israel.”

Explanation

Point (2). Souls descend into this world for the sake of a higher ascent. The verse “I am Havayah, that is My Name” is read to mean that Havayah, however exalted, is only a “name,” an expression of G‑d and not His essence; the soul’s descent lets it reach beyond that level. The text refers to the explanation of “Return, O Israel.”

וזהו אז תתענג על3 הוי׳ ועמ״ש בפ׳ ותתפלל חנה על4 הוי׳ בד״ה לא תהיה משכלה.5 6

And this is [the meaning of] “Then you will delight upon Havayah”; and see what is explained on the verse “And Hannah prayed upon Havayah,” in the discourse beginning “None shall miscarry.”

Explanation

The ascent is to “delight upon Havayah”: al, “upon,” is read as “above,” a delight higher than the level of the Name Havayah. The same reading applies to Hannah’s praying “upon Havayah,” explained in the discourse “None shall miscarry.”

והזוכים לגילוי עונג זה הוא ע״י תשובה כי תשובה קדמה לעולם הנמשך משם הוי״ה וזהו ענין יוהכ״פ לפני הוי״ה7 תטהרו:(ג) ובכח תשובה זו נמשך בשמע״צ להיות שמחת תורה

And those who merit the revelation of this delight do so through teshuvah (return), for teshuvah preceded the world, which is drawn forth from the Name Havayah; and this is the matter of Yom Kippur: “Before Havayah you shall be purified.” (3) And by the power of this teshuvah, it is drawn down on Shemini Atzeres to become Simchas Torah,

Explanation

Teshuvah is the way to that delight. Teshuvah preceded the world, and the world is drawn from the Name Havayah, so teshuvah reaches above Havayah; this is Yom Kippur, when we are purified “before Havayah.” Point (3) begins: the power of this teshuvah is drawn down on Shemini Atzeres and becomes Simchas Torah.

דהיינו לשמח את התורה בהתחברות הבחינה תורה שבכתב ותורה שבעל פה דהיינו אשר תשב״כ שהיא מבחי׳ חכמה שע״ז נאמר אחכמה והיא רחוקה ממני8.

that is, to gladden the Torah through the joining of the levels of the Written Torah and the Oral Torah; that is, that the Written Torah, which is from the level of Chochmah (wisdom), of which it is said, “I will become wise, but it is far from me,”

Explanation

Simchas Torah means gladdening the Torah by joining the Written Torah and the Oral Torah. The Written Torah stems from Chochmah, of which Koheles says, “I will become wise, but it is far from me”: wisdom at its source is beyond grasp.

Paragraph 6 in brief

The paragraph moves from the soul’s descent to teshuvah: teshuvah reaches above the Name Havayah, purifies on Yom Kippur, and its power is what turns Shemini Atzeres into Simchas Torah, the joining of the Written and Oral Torah.

Deeper

“Before Havayah” is read in the sense of preceding: teshuvah, which came before the world, stands above the Name from which the world is drawn, and so it reaches the delight that is “upon,” that is, above, Havayah.

Marei mekomos

1
On the words
אני הוי׳ הוא שמי
How it connects
“I am Havayah, that is My Name.” Read here as saying that Havayah is only a name, an expression of G‑d.our note
The source
Isaiah 42:8ישעיהו מ״ב:ח׳Sefaria (opens in a new tab)
7לִפְקֹחַ עֵינַיִם עִוְרוֹת לְהוֹצִיא מִמַּסְגֵּר אַסִּיר מִבֵּית כֶּלֶא יֹשְׁבֵי חֹשֶׁךְ: 8אֲנִי ה׳ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים: 9הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיעַ אֶתְכֶם:
7… out the prisoners from the dungeon, And them that sit in darkness out of the prison-house. 8I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images. 9Behold, the former things are come to pass, And new things do I declare; Before they …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
שובה ישראל
How it connects
“Return, O Israel, to Havayah your G‑d.” Named as the verse of a discourse where the point about Havayah as a name is explained.our note
The source
Hosea 14:2הושע י״ד:ב׳Sefaria (opens in a new tab)
1תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹקֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ: 2שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֺנֶךָ: 3קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־ה׳ אִמְרוּ אֵלָיו כׇּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ:
1… Their infants shall be dashed in pieces, And their women with child shall be ripped up. 2Return, O Israel, unto the LORD thy God; For thou hast stumbled in thine iniquity. 3Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אז תתענג על הוי׳
How it connects
“Then you will delight upon Havayah.” The word “upon” is read as a delight above the level of Havayah.our note
The source
Isaiah 58:14ישעיהו נ״ח:י״דSefaria (opens in a new tab)
13… חֲפָצֶךָ בְּיוֹם קׇדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה׳ מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר: 14אָז תִּתְעַנַּג עַל־Havayah וְהִרְכַּבְתִּיךָ עַל־[בָּמֳתֵי] (במותי) אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי Havayah דִּבֵּר:
13… And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof; 14Then shalt thou delight thyself in the LORD, And I will make thee to ride upon the high places of the earth, And I will feed thee with the heritage of Jacob thy father; For the mouth of the LORD hath spoken it.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ותתפלל חנה על הוי׳
How it connects
Hannah “prayed upon Havayah”; the same reading of “upon” as “above” is applied to her prayer.our note
The source
I Samuel 1:10שמואל א א׳:י׳Sefaria (opens in a new tab)
9וַתָּקׇם חַנָּה אַחֲרֵי אׇכְלָהֿ בְשִׁלֹה וְאַחֲרֵי שָׁתֹה וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל־הַכִּסֵּא עַל־מְזוּזַת הֵיכַל ה׳ 10וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־ה׳ וּבָכֹה תִבְכֶּה: 11וַתִּדֹּר נֶדֶר וַתֹּאמַר ה׳ צְבָאוֹת אִם־רָאֹה תִרְאֶה בׇּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים …
9… Eli the priest sat upon his seat by the door-post of the temple of the LORD; 10and she was in bitterness of soul—and prayed unto the LORD, and wept sore. 11And she vowed a vow, and said: ‘O LORD of hosts, if Thou wilt indeed look …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
בד״ה לא תהיה משכלה
How it connects
The note locates the discourse “None shall miscarry” in Torah Ohr on Mishpatim.our note
Where the note points
Torah Ohrתורה אור
Parshas Mishpatim, the discourse beginning “Lo sihyeh meshakeilah” · not yet checked
Our explanationThe text cites it for the reading of Hannah’s prayer “upon Havayah” as reaching above the Name.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תו״א פ׳ משפטים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
לא תהיה משכלה
How it connects
“None shall miscarry or be barren in your land.” Named as the opening words of the discourse that explains Hannah’s prayer.our note
The source
Exodus 23:26שמות כ״ג:כ״וSefaria (opens in a new tab)
25וַעֲבַדְתֶּם אֵת Havayah אֱלֹקֵיכֶם וּבֵרַךְ אֶת־לַחְמְךָ וְאֶת־מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ: 26לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא: 27אֶת־אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְהַמֹּתִי אֶת־כׇּל־הָעָם אֲשֶׁר תָּבֹא בָּהֶם וְנָתַתִּי אֶת־כׇּל־אֹיְבֶיךָ אֵלֶיךָ עֹרֶף:
25… thy bread, and thy water; and I will take sickness away from the midst of thee. 26None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil. 27I will send My terror before thee, and will discomfit all the people to whom thou …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
לפני הוי״ה תטהרו
How it connects
The Yom Kippur verse, “before Havayah you shall be purified.” The Alter Rebbe reads it as purification from a level before, and above, Havayah, reached by teshuvah.our note
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)
29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
How it connects
“I said, I will become wise, but it is far from me.” Cited for Chochmah, the source of the Written Torah, as beyond grasp.our note
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)
22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

7ונקרא מוסר אביך1 עיין בהרמ״ש ר״פ פנחס. והיא בחינת ונחנו מה2 בחינת והחכמה מאין תמצא3 תהיה מאיר בבחי׳ גילוי כמו בחי׳ תשבע״פ הנק׳ תורת אמך שמבחי׳ בינה

and which is called “the instruction of your father” (see the Ramash at the beginning of Parshas Pinchas), and which is the level of “and what are we,” the level of “And wisdom, from where (me’ayin) shall it be found,” should shine in a revealed way, like the level of the Oral Torah, which is called “the teaching of your mother,” which is from the level of Binah (understanding).

Explanation

The Written Torah, from Chochmah, is called “the instruction of your father,” for Chochmah is Abba, the “father.” Chochmah is also the level of “what are we,” self-effacement, and of wisdom that comes “from ayin (nothing)”: it is so close to its source that it is hidden. The aim is for it to shine openly, like the Oral Torah, “the teaching of your mother,” from Binah, Imma, where ideas become explicit. The reference to “the Ramash” on Pinchas is an abbreviation the text does not expand.

וזהו ענין השמחה שהיא גילוי וזהו מאת4 הוי׳ שהוא חכמה היתה זאת בחי׳ תשבע״פ והיינו ע״י כח התשובה שהיא בחינת לפני הוי״ה תטהרו.5

And this is the matter of joy, which is revelation. And this is [the meaning of] “From Havayah,” which is Chochmah, “this (zos) came to be,” [zos being] the level of the Oral Torah. And this is through the power of teshuvah, which is the level of “Before Havayah you shall be purified.”

Explanation

Joy is revelation, so to gladden the Torah is to reveal it. “From Havayah this came to be” is read: from Havayah, which is Chochmah, comes zos, “this,” the Oral Torah. This happens by the power of teshuvah, the purification “before Havayah” of Yom Kippur.

Paragraph 7 in brief

The paragraph defines the joy of Simchas Torah as the revelation of the Written Torah, hidden in Chochmah, in the way that the Oral Torah from Binah is revealed, and names teshuvah as what makes this possible.

Deeper

The pair “the instruction of your father” and “the teaching of your mother” maps onto Abba and Imma, Chochmah and Binah; paragraph 12 returns to it to read atzeres as a gathering into this root.

Marei mekomos

1
On the words
מוסר אביך
How it connects
“Hear, my son, the instruction of your father, and do not forsake the teaching of your mother.” Read as the Written Torah from Chochmah (father) and the Oral Torah from Binah (mother).our note
The source
Proverbs 1:8משלי א׳:ח׳Sefaria (opens in a new tab)
7יִרְאַת ה׳ רֵאשִׁית דָּעַת חׇכְמָה וּמוּסָר אֱוִילִים בָּזוּ: 8שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ: 9כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶךָ:
7The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline. 8Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother; 9For they shall be a chaplet of grace unto thy head, And chains about thy neck.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ונחנו מה
How it connects
Moses and Aaron say, “And what are we?” The phrase stands for the self-effacement of Chochmah, the power of mah, “what.”our note
The source
Exodus 16:7שמות ט״ז:ז׳Sefaria (opens in a new tab)
6וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כׇּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי ה׳ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: 7וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד ה׳ בְּשׇׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־ה׳ וְנַחְנוּ מָה כִּי תַלִּינוּ עָלֵינוּ: 8וַיֹּאמֶר מֹשֶׁה בְּתֵת ה׳ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ ה׳ אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם …
6… then ye shall know that the LORD hath brought you out from the land of Egypt; 7and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’ 8And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
How it connects
“And wisdom, from where (me’ayin) shall it be found?” Read as wisdom coming from ayin, “nothing,” and so hidden.our note
The source
Job 28:12איוב כ״ח:י״בSefaria (opens in a new tab)
11מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר: 12וְהַחׇכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה: 13לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים:
11… streams that they trickle not; And the thing that is hid bringeth he forth to light. 12But wisdom, where shall it be found? And where is the place of understanding? 13Man knoweth not the price thereof; Neither is it found in the land of the living.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
4
On the words
מאת הוי׳
How it connects
“From Havayah this came to be.” Read as the Oral Torah, zos, issuing from Havayah, which is Chochmah.our note
The source
Psalms 118:23תהילים קי״ח:כ״גSefaria (opens in a new tab)
22אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה: 23מֵאֵת ה׳ הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ: 24זֶה־הַיּוֹם עָשָׂה ה׳ נָגִילָה וְנִשְׂמְחָה בוֹ:
22The stone which the builders rejected Is become the chief corner-stone. 23This is the LORD’S doing; It is marvellous in our eyes. 24This is the day which the LORD hath made; We will rejoice and be glad in it.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
לפני הוי״ה תטהרו
How it connects
The Yom Kippur verse, recalled as the level of teshuvah whose power brings Chochmah into revelation.our note
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)
29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

8ועמ״ש מענין חכמה מוחין דאבא שהוא מעלת השבת הנק׳ קדש על יו״ט שנקרא מקרא קדש שהוא מוחין דאימא כי מועדים לשמחה מבחי׳ אם הבנים שמחה1 בד״ה מצה זו כו׳

And see what is explained on the theme of Chochmah, the intellect (mochin) of Abba, which is the superiority of Shabbos, which is called “holy” (kodesh), over Yom Tov, which is called “a holy convocation” (mikra kodesh), which is the intellect of Imma; for the festivals are “for joy,” from the level of “the mother of the children is joyful”; in the discourse beginning “This matzah,” etc.

Explanation

The text refers to the discourse “This matzah,” which contrasts Shabbos and Yom Tov. Shabbos is called simply “holy” and draws from Chochmah, the intellect (mochin) of Abba; Yom Tov is called “a holy convocation” and draws from the intellect of Imma, Binah. That is why festivals are times of joy: Binah is “the mother of the children,” who is “joyful.”

ועמ״ש בד״ה האזינו השמים2 בענין יוהכ״פ יום התשובה שנקרא שבת שבתון וכמ״ש בד״ה שבת שבתון הוא לכם3 ע״ש שהוא בחינת קדש הקדשים שלמעלה מבחי׳ קדש ומוחין דאבא

And see what is explained in the discourse beginning “Listen, O heavens,” on the theme of Yom Kippur, the day of teshuvah, which is called “a Shabbos of Shabbosos” (Shabbos Shabbason); and as explained in the discourse beginning “It is a Shabbos of Shabbosos for you” (see there), that it is the level of the Holy of Holies, which is above the level of “holy” and the intellect of Abba.

Explanation

Two more discourses are cited. Yom Kippur, the day of teshuvah, is called “a Shabbos of Shabbosos,” and is explained as the level of the Holy of Holies, above even “holy,” the intellect of Abba. So teshuvah reaches beyond Chochmah itself.

ומזה יובן איך ע״י כח זה נמשך להיות שמחת תורה לשמח את התורה ר״ל שגם בחי׳ חכמה ומוחין דאבא יהיה מאיר בגילוי שזהו ענין השמחה ע״ד שאם הבנים היא שמחה וכמש״ל סד״ה ושאבתם מים בששון:4

From this it will be understood how, through this power, it is drawn down to become Simchas Torah, to gladden the Torah; that is to say, that the level of Chochmah and the intellect of Abba, too, should shine in a revealed way, which is the matter of joy, just as “the mother of the children” is joyful; and as explained above, at the end of the discourse beginning “You shall draw water with joy.”

Explanation

This explains how the power of teshuvah can bring about Simchas Torah: coming from above Chochmah, it can make Chochmah, the intellect of Abba, which is ordinarily hidden, shine openly, and so be joyful, as Binah, “the mother of the children,” is on the festivals. A further reference is to the end of the discourse “You shall draw water with joy,” explained above.

Paragraph 8 in brief

The paragraph grounds the argument in the calendar: festivals rejoice from Binah, Shabbos is holy from Chochmah, and Yom Kippur is above both; so the teshuvah of Yom Kippur can make even Chochmah revealed and joyful on Simchas Torah.

Deeper

The ladder has three rungs: Yom Tov (the intellect of Imma), Shabbos (the intellect of Abba), and Yom Kippur (the Holy of Holies, above Abba). Simchas Torah draws on the highest to make the middle rung shine as openly and joyfully as the lowest.

Marei mekomos

1
On the words
אם הבנים שמחה
How it connects
“The mother of the children is joyful.” Read as Binah, Imma, the source of the festivals’ joy.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
האזינו השמים
How it connects
“Listen, O heavens.” Named as the opening words of a discourse on Yom Kippur, the day of teshuvah.our note
The source
Deuteronomy 32:1דברים ל״ב:א׳Sefaria (opens in a new tab)
1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב:
1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
שבת שבתון הוא לכם
How it connects
Yom Kippur is “a Shabbos of Shabbosos for you.” The discourse on this verse explains it as the Holy of Holies, above the level of “holy.”our note
The source
Leviticus 23:32ויקרא כ״ג:ל״בSefaria (opens in a new tab)
31כׇּל־מְלָאכָה לֹא תַעֲשׂוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מֹשְׁבֹתֵיכֶם: 32שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב מֵעֶרֶב עַד־עֶרֶב תִּשְׁבְּתוּ שַׁבַּתְּכֶם: 33וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר:
31… manner of work; it is a statute for ever throughout your generations in all your dwellings. 32It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your sabbath. 33And the LORD spoke unto Moses, saying:
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ושאבתם מים בששון
How it connects
“You shall draw water with joy from the springs of salvation.” Named as the opening words of an earlier discourse on joy.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The far made near ¶9

9(ד) וזהו כאיש אשר אמו תנחמנו1 היינו תשבע״פ כן אנכי אנחמכם שלעתיד יהיה גילוי פנימית התורה בחי׳ עדן ומעין מבית2 ה׳ יצא ועמ״ש בד״ה ושאבתם מים בששון.3

(4) And this is [the meaning of] “As a man whom his mother comforts,” that is, the Oral Torah, “so will I comfort you”: that in the time to come there will be a revelation of the inner dimension (pnimiyus) of the Torah, the level of Eden, and “a spring shall go forth from the House of G‑d”; and see what is explained in the discourse beginning “You shall draw water with joy.”

Explanation

Point (4). Isaiah’s promise, “As a man whom his mother comforts, so will I comfort you,” is read with “mother” as the Oral Torah: in the future the inner dimension of the Torah, called Eden, will be revealed as openly as the Oral Torah is now. Joel’s “a spring shall go forth from the House of G‑d” describes the same flow.

ועמ״ש ע״פ ואתחנן4 בענין אעברה נא ואראה כו׳. וזהו ענין לרחוק שנעשה קרוב5 וכדפי׳ בזח״א (תולדות קמ״ב ב׳) מאתר רחיקא קריב ליה6 ע״ש במק״מ

And see what is explained on the verse “And I pleaded,” on the theme of “Let me cross over, please, and see,” etc. And this is the matter of “to the far one” who has become near, as explained in Zohar I (Toldos, 142b): “From a distant place He drew him near”; see there, in the Mikdash Melech.

Explanation

The discourse on “And I pleaded” treats Moses’ request, “Let me cross over and see.” The theme is “the far one who has become near,” what was distant brought close, echoing Isaiah’s “peace to the far and to the near.” The Zohar on Toldos speaks of one drawn near “from a distant place,” and the text refers to the Mikdash Melech, a commentary on the Zohar, there.

ולכן נמשך זה בכח התשובה שהוא ג״כ בחינת לרחוק שנעשה קרוב:(ה) וזהו זה היום עשה הוי״ה.7

Therefore this is drawn down by the power of teshuvah (return), which is also the level of “the far one” who has become near. (5) And this is [the meaning of] “This is the day Havayah has made.”

Explanation

Teshuvah itself is “the far one who has become near,” one who was distant and returned, so it has the power to draw this distant light close. Point (5) begins with the verse “This is the day Havayah has made.”

בחי׳ היום אם בקולו תשמעו8 והוא בחי׳ יום ראשון זהו הנמשך בעוה״ז דוקא ע״י התשובה וכענין תחלת מעשיך הוא זכרון ליום ראשון כי נעוץ סופן דוקא בתחלתן.

The level of “today” (“Today, if you will listen to His voice”), which is the level of “the first day,” is what is drawn down into this world specifically through teshuvah; like the matter of “the beginning of Your works,” which is “a remembrance of the first day,” for “their end is wedged” specifically “in their beginning.”

Explanation

“This day” is the “today” of “Today, if you will listen to His voice,” and the “first day” of the Rosh HaShanah prayer: the level before the chain of worlds. It is drawn into this world specifically through teshuvah, just as “the beginning of Your works,” the lowest, is linked to “the first day,” the highest, for the end of things is wedged in their beginning.

וזהו אני היום9 דוקא ילדתיך. ומבחי׳ זה היום נמשך להיות עשה שם הויט׳ וע׳ באג״ה ע״פ ויעש דוד שם.10 11

And this is [the meaning of] “I have this day begotten you”: specifically “this day.” And from the level of “this day” it is drawn down so as to be “made,” [namely,] the Name Havayah; and see Iggeres HaKodesh on the verse “And David made a name.”

Explanation

Hence “I have this day begotten you”: the rebirth comes from “this day,” the highest level. From it the light is drawn down to be “made,” the Name Havayah revealed, as in “David made a name,” which Iggeres HaKodesh explains.

Paragraph 9 in brief

The paragraph shows why teshuvah is the key: in the future the inner Torah will be revealed as the Oral Torah is, and teshuvah, being itself the far that became near, draws the highest level, “the first day,” into this world, which is what “This is the day Havayah has made” means.

Deeper

The phrase “their end is wedged in their beginning,” from Sefer Yetzirah, ties the lowest to the highest: the lower Garden of Eden, the beginning of Asiyah, is joined to Keser, “the first day,” and teshuvah from the lowest place reaches the highest.

Marei mekomos

1
On the words
כאיש אשר אמו תנחמנו
How it connects
“As a man whom his mother comforts, so will I comfort you.” The mother is read as the Oral Torah, and the promised comfort as the future revelation of the Torah’s inner dimension.our note
The source
Isaiah 66:13ישעיהו ס״ו:י״גSefaria (opens in a new tab)
12כִּי־כֹה אָמַר ה׳ הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשׇׁעֳשָׁעוּ: 13כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַ͏ִם תְּנֻחָמוּ: 14וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־Havayah אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו:
12… suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees. 13As one whom his mother comforteth, So will I comfort you; and ye shall be comforted in Jerusalem. 14And when ye see this, your heart shall rejoice, and your bones shall flourish like young …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ומעין מבית ה׳ יצא
How it connects
“A spring shall go forth from the House of G‑d.” Cited for the flow of the inner Torah in the time to come.our note
The source
Joel 4:18יואל ד׳:י״חSefaria (opens in a new tab)
17וִידַעְתֶּם כִּי אֲנִי ה׳ אֱלֹקֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קׇדְשִׁי וְהָיְתָה יְרוּשָׁלַ͏ִם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד: 18וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס וְהַגְּבָעוֹת תֵּלַכְנָה חָלָב וְכׇל־אֲפִיקֵי יְהוּדָה יֵלְכוּ מָיִם וּמַעְיָן מִבֵּית ה׳ יֵצֵא וְהִשְׁקָה אֶת־נַחַל הַשִּׁטִּים: 19מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר־שָׁפְכוּ דָם־נָקִיא בְּאַרְצָם:
17… mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more. 18And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk, And all the brooks of Judah shall flow with waters; And a fountain shall come forth of the house of the LORD, And shall water the valley of Shittim. 19Egypt shall be a desolation, And Edom shall be a desolate wilderness, For the violence against …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ושאבתם מים בששון
How it connects
“You shall draw water with joy.” Named as the opening words of a discourse that treats this theme.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ואתחנן
How it connects
“And I pleaded with G‑d at that time.” Named as the verse of a discourse on Moses’ plea.our note
The source
Deuteronomy 3:23דברים ג׳:כ״גSefaria (opens in a new tab)
22לֹא תִּירָאוּם כִּי Havayah אֱלֹקֵיכֶם הוּא הַנִּלְחָם לָכֶם: 23וָאֶתְחַנַּן אֶל־ה׳ בָּעֵת הַהִוא לֵאמֹר: 24אֲדֹ־נָי ה׳ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ:
22Ye shall not fear them; for the LORD your God, He it is that fighteth for you.’ 23And I besought the LORD at that time, saying: 24’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
לרחוק שנעשה קרוב
How it connects
“Peace, peace, to the far and to the near.” The Alter Rebbe uses the phrase “to the far one who has become near” for the one who returns in teshuvah.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)
18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
מאתר רחיקא קריב ליה
How it connects
The Zohar on Toldos, which the text quotes: “from a distant place He drew him near.”our note
The source
Zohar, Toldot 16:128–18:137ספר הזהר, תולדות ט״ז:קכ״ח-י״ח:קל״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
זה היום עשה הוי״ה
How it connects
“This is the day Havayah has made.” Read as the highest level, “this day,” drawn down to be “made” in this world.our note
The source
Psalms 118:24תהילים קי״ח:כ״דSefaria (opens in a new tab)
23מֵאֵת ה׳ הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ: 24זֶה־הַיּוֹם עָשָׂה ה׳ נָגִילָה וְנִשְׂמְחָה בוֹ: 25אָנָּא ה׳ הוֹשִׁיעָה נָּא אָנָּא ה׳ הַצְלִיחָה נָּא:
23This is the LORD’S doing; It is marvellous in our eyes. 24This is the day which the LORD hath made; We will rejoice and be glad in it. 25We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
היום אם בקולו תשמעו
How it connects
“Today, if you will listen to His voice.” Identifies “today” with the level of “the first day.”our note
The source
Psalms 95:7תהילים צ״ה:ז׳Sefaria (opens in a new tab)
6בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי־ה׳ עֹשֵׂנוּ: 7כִּי־הוּא אֱלֹקֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ: 8אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר:
6O come, let us bow down and bend the knee; Let us kneel before the LORD our Maker; 7For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice! 8'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
אני היום
How it connects
“I have this day begotten you.” The emphasis falls on “this day,” the highest level.our note
The source
Psalms 2:7תהילים ב׳:ז׳Sefaria (opens in a new tab)
6וַאֲנִי נָסַכְתִּי מַלְכִּי עַל־צִיּוֹן הַר־קׇדְשִׁי: 7אֲסַפְּרָה אֶל־חֹק Havayah אָמַר־אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ: 8שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ:
6'Truly it is I that have established My king upon Zion, My holy mountain.' 7I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee. 8Ask of Me, and I will give the nations for thine inheritance, and the ends of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ויעש דוד שם
How it connects
“And David made a name.” Named as a verse explained in Iggeres HaKodesh, on the making of the Name.our note
The source
II Samuel 8:13שמואל ב ח׳:י״גSefaria (opens in a new tab)
12מֵאֲרָם וּמִמּוֹאָב וּמִבְּנֵי עַמּוֹן וּמִפְּלִשְׁתִּים וּמֵעֲמָלֵק וּמִשְּׁלַל הֲדַדְעֶזֶר בֶּן־רְחֹב מֶלֶךְ צוֹבָה: 13וַיַּעַשׂ דָּוִד שֵׁם בְּשֻׁבוֹ מֵהַכּוֹתוֹ אֶת־אֲרָם בְּגֵיא־מֶלַח שְׁמוֹנָה עָשָׂר אָלֶף: 14וַיָּשֶׂם בֶּאֱדוֹם נְצִבִים בְּכׇל־אֱדוֹם שָׂם נְצִבִים וַיְהִי כׇל־אֱדוֹם עֲבָדִים לְדָוִד וַיּוֹשַׁע ה׳ אֶת־דָּוִד בְּכֹל אֲשֶׁר הָלָךְ:
12… Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah. 13And David got him a name when he returned from smiting the Arameans in the Valley of Salt, even eighteen thousand men. 14And he put garrisons in Edom; throughout all Edom put he garrisons, and all the Edomites …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
How it connects
Moses asks, “Let me cross over, please, and see the good land.” The discourse on it treats the theme of the distant brought near.our note
The source
Deuteronomy 3:25דברים ג׳:כ״הSefaria (opens in a new tab)
24אֲדֹ־נָי ה׳ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ: 25אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן: 26וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר ה׳ אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:
24… or on earth, that can do according to Thy works, and according to Thy mighty acts? 25Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’ 26But the LORD was wroth with me for your sakes, and hearkened not unto me; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

The garment completed on Shemini Atzeres ¶10–12

10והנה התורה נקרא עוטה אור כשלמה1 שאור התורה היא בחי׳ לבוש המחבר א״ס ב״ה אל העולמות

Now, the Torah is called “Wrapping [Himself in] light as a garment,” for the light of the Torah is the level of a garment that joins the Infinite One (Ein Sof), blessed be He, to the worlds;

Explanation

The summary returns to the discourse’s opening verse: the Torah is “Wrapping [Himself in] light as a garment,” a garment that joins the Infinite One to the worlds.

כי חכמה עילאה היא ג״כ בחי׳ ממוצע המחבר אור א״ס עם העולמות כנזכר בד״ה כי אברהם לא ידענו.2 3

for the Supernal Chochmah (wisdom) is also the level of an intermediary that joins the Infinite Light (Or Ein Sof) with the worlds, as mentioned in the discourse beginning “For Abraham has not known us.”

Explanation

The reason: the Torah is rooted in the Supernal Chochmah, and Chochmah, too, is an intermediary that links the Infinite Light with the worlds. The text refers to the discourse “For Abraham has not known us.”

Paragraph 10 in brief

The paragraph restates the discourse’s opening image in the summary’s terms: the Torah, rooted in the Supernal Chochmah, is the intermediary garment between the Infinite One and the worlds.

Marei mekomos

1
On the words
עוטה אור כשלמה
How it connects
The opening verse of the discourse, read again as a description of the Torah.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)
1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בד״ה כי אברהם לא ידענו
How it connects
The note locates the discourse “For Abraham has not known us” in Torah Ohr, 93c.our note
Where the note points
Torah Ohrתורה אור
93c · not yet checked
Our explanationThe text cites it for Chochmah as the intermediary that joins the Infinite Light with the worlds.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Megillas Esther, maamar 5תו״א צג, ג
page 93c, ¶12
נקבים וחלונות וזהו שאמרו ישראל בגלות כי אברהם לא ידענו כו׳ כי אתה ה׳ אבינו כו׳ כי כל נצוץ נפש כאו״א מישראל אלהי אביו בעזרו אף קודם שפנה בבחי׳ פנים הנ״ל כשיאמין אמונה אמתית כי אתה אבינו בחי׳ סוכ״ע דכולא קמיה כלא חשיבא ואכל בי עשרה שכינתא שריא ובבחי׳ סוכ״ע אין עונות מבדילין ומפסיקין בין ישראל כו׳ לה׳ חטאת נושא עון זדונות נעשו כזכיות כו׳ כי בבחי׳ סוכ״ע אין העולם …
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א צג, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כי אברהם לא ידענו
How it connects
“For Abraham has not known us.” Named as the opening words of a discourse on Chochmah as an intermediary.our note
The source
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

11וע״י התשובה ממשיכים שיהיה אור א״ס ב״ה נמשך ומתלבש בהתורה ע״ד דהע״ה היה מחבר תורה שלמעלה בהקב״ה1 ועמ״ש בד״ה יונתי בחגוי2 לכן עי״ז התורה היא שמחה ממה שמתלבש בה אור א״ס ב״ה וזהו שמחת תורה.3

And through teshuvah (return), one brings it about that the Infinite Light (Or Ein Sof), blessed be He, is drawn down and clothed in the Torah, in the way that King David, peace be upon him, would join the Torah above with the Holy One, blessed be He; and see what is explained in the discourse beginning “My dove, in the clefts [of the rock].” Therefore, through this, the Torah is joyful because the Infinite Light, blessed be He, is clothed in it; and this is Simchas Torah.

Explanation

Teshuvah draws the Infinite Light down to be clothed in the Torah, the way King David would bind the Torah above with the Holy One, blessed be He, joining the Torah to its Giver; the discourse “My dove, in the clefts of the rock” is cited. When the Infinite Light is clothed in the Torah, the Torah rejoices, like a garment that is worn, and that is Simchas Torah, the Torah’s own joy.

Paragraph 11 in brief

The paragraph states the conclusion: through teshuvah the Infinite Light is clothed in the Torah, and the Torah’s resulting joy is Simchas Torah.

Deeper

The Kehot note traces the statement about King David to Sefer HaBahir and to the Zohar (III, 222b).

Marei mekomos

1
On the words
דהע״ה היה מחבר תורה שלמעלה בהקב״ה
How it connects
The Kehot edition gives this Zohar passage, together with Sefer HaBahir, as the source for King David’s joining the Torah above with the Holy One, blessed be He.our note
The source
Zohar, Pinchas 42:237–57:348ספר הזהר, פנחס מ״ב:רל״ז-נ״ז:שמ״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
יונתי בחגוי
How it connects
“My dove, in the clefts of the rock.” Named as the opening words of a discourse that the text cites here.our note
The source
Song of Songs 2:14שיר השירים ב׳:י״דSefaria (opens in a new tab)
13הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ: 14יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת־מַרְאַיִךְ הַשְׁמִיעִנִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה: 15אֶחֱזוּ־לָנוּ שֻׁעָלִים שֻׁעָלִים קְטַנִּים מְחַבְּלִים כְּרָמִים וּכְרָמֵינוּ סְמָדַר:
13… vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 14O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.’ 15’Take us the foxes, the little foxes, that spoil the vineyards; For our vineyards are in blossom.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
דהע״ה הי׳ מחבר תורה שלמע׳ בהקב״ה
How it connects
Kehot’s note points to Zohar III, 222b for these words.
The source
Zohar III, 222bזח״ג רכב, בSefaria (opens in a new tab)
Kehot’s note
ספר הבהיר. זח״ג רכב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

12וע״י שמחה זו גורם ג״כ הגילוי של התורה בחי׳ לרחוק שנעשה קרוב. וזהו עצרת תהיה לכם1 התאספות והתקבצות יחד לשרשם שהיא חכמה עילאה ובינה הנקרא מוסר אביך2 כו׳ ותורת אמך כו׳.

And through this joy one also brings about the revelation of the Torah, the level of “the far one” who has become near. And this is [the meaning of] “It shall be an assembly (atzeres) for you”: a gathering and coming together to their root, which is the Supernal Chochmah (wisdom) and Binah (understanding), called “the instruction of your father,” etc., and “the teaching of your mother,” etc.

Explanation

The joy in turn reveals the Torah, the far brought near. So atzeres, “assembly,” is read as a gathering of everything into its root, the Supernal Chochmah and Binah, “the instruction of your father” and “the teaching of your mother.”

ולפ״ז זה היום תחלת מעשיך זהו הממוצע בין עולמות הרוחניים לעשייה הגשמיות ונמשך ג״כ ע״י זכרון ליום ראשון.

Accordingly, “This day is the beginning of Your works” is the intermediary between the spiritual worlds and physical Asiyah (Action), and it too is drawn down through “a remembrance of the first day.”

Explanation

In this light, “the beginning of Your works,” the intermediary between the spiritual worlds and physical Asiyah, is also drawn down through “the first day,” Keser, the highest intermediary.

ומזה מסתיים בשמע״צ בחינת המשכת עוטה אור כשלמה3 שהוא התורה ממוצע המחבר גילוי אור א״ס ב״ה בכל העולמות עליונים ותחתונים.

And from this, on Shemini Atzeres, the drawing down of “Wrapping [Himself in] light as a garment” is completed: this is the Torah, the intermediary that joins the revelation of the Infinite Light (Or Ein Sof), blessed be He, into all the worlds, upper and lower.

Explanation

Shemini Atzeres completes the drawing down of “Wrapping [Himself in] light as a garment”: the Torah, the intermediary that carries the revealed Infinite Light into all worlds, upper and lower. The summary closes where the discourse began.

ועיין מענין עוטה אור4 כשלמה ברבות בראשית (פרשה5 6 א׳ ר״פ ג׳7 פ׳ בא פט״ו קל״א ד׳.8 ר״פ י״ז)9

And on the theme of “Wrapping [Himself in] light as a garment,” see the Midrash Rabbah on Bereishis (chapter 1; the beginning of chapter 3), on Parshas Bo (chapter 15, [folio] 131d; the beginning of chapter 17),

Explanation

A list of places where the verse “Wrapping [Himself in] light” is expounded, starting with the Midrash Rabbah on Genesis and on Exodus (Bo). As the Kehot notes quote them, Genesis Rabbah asks where light was created and answers that the Holy One, blessed be He, wrapped Himself in it like a garment and its radiance shone from one end of the world to the other; Exodus Rabbah says that after creating light He created the heavens.

ויקהל (ר״פ חמשים)10 זח״א בראשית (ל״א סע״ב)11 12 לך (צ׳ ע״א)13 14 ובסה״מ (סי׳ ק״ך וסי׳ קמ״ו) תולדות (קמ״ב ב׳) ובמק״מ שם.

on Vayakhel (the beginning of chapter 50); Zohar I, Bereishis (31b, at the end of the column), Lech [Lecha] (90a), and in S.H.M. (sections 120 and 146), Toldos (142b), and in the Mikdash Melech there;

Explanation

The list continues with the Midrash on Vayakhel and passages in the first volume of the Zohar; according to the Kehot notes, the Zohar on Lech Lecha says that G‑d looked into the primordial light, wrapped Himself in it and created the heavens with it. The abbreviation S.H.M., with its section numbers, is not expanded in the text; the Mikdash Melech is a commentary on the Zohar.

ח״ב פ׳ בא (ל״ט ב׳) משפטים (צ״ח סע״א) תרומה (קס״ד ב׳). פקודי (רמ״ה ע״ב)15 וע׳ מענין שלמה במא״א אות שין (סמ״ה):

Zohar II, Parshas Bo (39b), Mishpatim (98a, at the end of the column), Terumah (164b), Pekudei (245b). And on the theme of salmah (garment), see M.A.A., the letter Shin (section 65).

Explanation

Passages in the second volume of the Zohar follow, and a reference on the word salmah, “garment,” in a work abbreviated M.A.A., under the letter Shin, section 65.

Paragraph 12 in brief

The summary closes: through the joy of Simchas Torah everything is gathered into its root in Chochmah and Binah, and on Shemini Atzeres the Torah is fully drawn down as the garment that joins the Infinite Light with all the worlds; a list of sources on the verse follows.

Deeper

The Kehot notes draw their quotations of these sources from Yahel Or on this verse (p. 394 ff.), where they are gathered and discussed at length.

Marei mekomos

1
On the words
עצרת תהיה לכם
How it connects
“On the eighth day there shall be an assembly (atzeres) for you.” Read as a gathering of everything into its root in Chochmah and Binah.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)
34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
מוסר אביך
How it connects
“The instruction of your father … the teaching of your mother,” read as Chochmah and Binah.our note
The source
Proverbs 1:8משלי א׳:ח׳Sefaria (opens in a new tab)
7יִרְאַת ה׳ רֵאשִׁית דָּעַת חׇכְמָה וּמוּסָר אֱוִילִים בָּזוּ: 8שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ: 9כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶךָ:
7The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline. 8Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother; 9For they shall be a chaplet of grace unto thy head, And chains about thy neck.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
עוטה אור כשלמה
How it connects
The discourse’s opening verse, completed on Shemini Atzeres as the drawing down of the Torah into all the worlds.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)
1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
(ועיין מענין עוטה אור
How it connects
Most of the sources listed here are gathered in Yahel Or on this verse, beginning at p. 394.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
רוב המ״מ צויינו ביהל אור ע׳ שצד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ברבות בראשית (פרשה א׳
How it connects
Yahel Or quotes the Midrash: “Let there be light” is left unexplained until the verse “Wrapping [Himself in] light as a garment.”our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”ויאמר אלקים יהי אור ולא פירש והיכן פירש עוטה אור כשלמה” — יהל אור ע׳ שצד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ברבות בראשית (פרשה א׳
How it connects
As quoted in the Kehot note: “And G‑d said, ‘Let there be light’; it did not explain [from where], and where did it explain? ‘Wrapping [Himself in] light as a garment.’”our note
The source
Bereshit Rabbah 1:1בראשית רבה א׳:א׳Sefaria (opens in a new tab)
רַבִּי הוֹשַׁעְיָה רַבָּה פָתַח, (משלי ח, ל): "וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם וְגוֹ'". "אָמוֹן", פַּדְגּוֹג. "אָמוֹן", מְכוּסֶּה. "אָמוֹן", מוּצְנָע. וְאִית דְּאָמַר: "אָמוֹן", רַבְּתָא. "אָמוֹן", פַּדְגּוֹג – הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): "כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק". "אָמוֹן" מְכוּסֶּה – הֵיךְ מָה דְאַתְּ אָמַר (איכה ד, ה): "הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת". "אָמוֹן", מוֹצְנָע – הֵיךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): "וַיְהִי אֹמֵן אֶת הֲדַסָּה". אמון, רבתא – כמה דתימא: (נחום ג, ח): "הֲתֵיטְבִי מִנֹּא אָמוֹן", ומתרגמינן: "האת טבא מאלכסנדריא רבתא …
Rabbi Hoshaya the Great began: “I was with Him as an amon, a delight day after day…” (Proverbs 8:30) – amon means a child’s caretaker, amon means covered, amon means hidden, and some say amon means greatness. Amon means a child’s caretaker, as it says: “As a caretaker [omen] carries a nursing child” (Numbers 11:12). Amon means covered, as it says: “Those covered [ha’emunim] in scarlet…” (Lamentations 4:5). Amon means hidden, as it says: “He was omen Hadassa” (Esther 2:7). Amon means great, as it says: “Are you better than No Amon [which sits in the rivers]?” (Nahum 3:8), which we translate in Targum as: Are you better than the great city of Alexandria, which is located among the rivers? …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
ר״פ ג׳
How it connects
Yahel Or quotes the Midrash that light was created when the Holy One, blessed be He, wrapped Himself in it like a garment and His radiance shone from end to end of the world.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Shelach, p. 578
Our explanationA further place where this Midrash on the creation of light is taken up.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מהיכן נבראת האורה א״ל מלמד שנתעטף בה הקב״ה כשלמה והבהיק זיו הדרו מסוף העולם ועד סופו כו׳ א״ל מקרא מלא הוא עוטה אור כשלמה — יהל אור ע׳ שצד. וראה אוה״ת פ׳ שלח ע׳ תקעח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
פ׳ בא פט״ו קל״א ד׳
How it connects
Yahel Or quotes the Midrash that after creating light G‑d created the heavens, and discusses it at length there.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”ודוד פירשו מאחר שברא אור ברא שמים שנאמר עוטה אור כשלמה והדר נוטה שמים כיריעה” — יהל אור שצד ע״ש שהאריך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ר״פ י״ז
How it connects
Yahel Or quotes the Midrash that the light was created for G‑d’s glory, as the verse says.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”כל פעל ה׳ למענהו כו׳ וכן האור שברא לכבודו הוא דכתיב עוטה אור כשלמה” — יהל אור ע׳ שצד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ויקהל (ר״פ חמישים)
How it connects
Yahel Or quotes the Midrash on Vayakhel about the creation of light and discusses it at length.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 394
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”מהיכן נבראת האורה אמר נתעטף הקב״ה בשלמה והבהיק העולם מזיוו מראשו ועד סופו כמ״ש עוטה אור כשלמה נוטה שמים כיריעה” — יהל אור ע׳ שצד, והאריך שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
זח״א בראשית (ל״א סע״ב)
How it connects
Yahel Or quotes this Zohar passage, which cites the verse in connection with a veil placed over the face.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 397
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”עד יהיב מסוה על אנפוי כו׳ הה״ד עוטה אור כשלמה” — יהל אור שצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
בראשית (ל״א סע״ב)
How it connects
As quoted in the Kehot note, the Zohar speaks of placing a veil over the face, and cites “Wrapping [Himself in] light as a garment.”our note
The source
Zohar, Bereshit 35:339–36:352ספר הזהר, בראשית ל״ה:של״ט-ל״ו:שנ״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
לך (צ׳ ע״א)
How it connects
Yahel Or quotes the Zohar that G‑d looked into the primordial light, wrapped Himself in it and created the heavens.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 397
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”אסתכל באור קדמאה ואתעטף ביה וברא ביה שמים הה״ד עוטה אור כשלמה ואח״כ נוטה שמים כיריעה” — יהל אור ע׳ שצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
לך (צ׳ ע״א)
How it connects
As quoted in the Kehot note: He looked into the primordial light, wrapped Himself in it and created the heavens with it, as it says, “Wrapping [Himself in] light as a garment,” and then “stretching out the heavens like a curtain.”our note
The source
Zohar, Lech Lecha 31:342–32:354ספר הזהר, לך לך ל״א:שמ״ב-ל״ב:שנ״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
15
On the words
פקודי (רמ״ה ע״ב)
How it connects
A Zohar passage on Pekudei that the text lists for the verse.our note
The source
Zohar, Pekudei 45:473–46:483ספר הזהר, פקודי מ״ה:תע״ג-מ״ו:תפ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Finished the maamar?

Mark it as learned; it counts toward the week and the year’s siyum.

Next: maamar 4ביום השמיני שלח את העם ויברכו את המלך…

In one’s avodah

Teshuvah reaches higher than anything else: because it comes from above the Name Havayah, the return of Yom Kippur is what brings the Infinite Light into the Torah and makes it rejoice on Simchas Torah. The one who was far and has come near is the one who draws the highest light closest.

Questions for discussion

In what sense is the Torah a “garment” for G‑d, and why must the garment both hide the light and not be nullified by it?
How does the analogy of a garment worn versus a garment left in a corner explain what it means for the Torah itself to rejoice?
Why does the discourse say that teshuvah, rather than Torah study alone, gives Shemini Atzeres the power to gladden the Torah?
What is the relationship between Shabbos, Yom Tov and Yom Kippur in terms of Chochmah, Binah and the Holy of Holies?
How does “the far one who has become near” describe both the person who returns and the future revelation of the inner Torah?

Key terms in this maamar

The World of Asiyah (Action)עשיה: The lowest world, including our physical one. ×1
Life-forceחיות: The divine vitality that sustains every creation. ×2
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
Delightתענוג: Pleasure; the inner root of will. ×1
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world.
Willרצון: Desire; in G‑d, the level above intellect.
Chochmah (wisdom)חכמה: The first flash of insight. ×7
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×2
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×8
Binah (understanding)בינה: Developing and grasping an insight in detail. ×2
The intellect (mochin)מוחין: Chochmah, Binah and Daas as a whole. ×4
The inner dimension (pnimiyus)פנימיות: The innermost core of a level.
The Holy One, blessed be Heקב״ה
Tiferes (beauty)תפארת: Harmony of kindness and restraint; associated with compassion. ×1

ולתוספת ביאור ענין שמחת תורה דהיינו שהתורה תהיה שמחה כו׳

The big idea

The maamar in brief

Outline

Key concepts

The Torah as a garment between worlds ¶1–2

Why the Torah rejoices ¶3

Summary: intermediaries of Rosh HaShanah ¶4–5

Teshuvah and the joining of the two Torahs ¶6–8

The far made near ¶9

The garment completed on Shemini Atzeres ¶10–12

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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