להבין ענין הטעם למה שהאתדל״ע הבאה אחר האתעדל״ת…

1To understand the reason why the arousal from above that comes after the arousal from below (and this is what is written, “When a woman gives seed” first, then “she bears a male”) is the level of the great love (ahavah rabbah) in the souls, “Whom have I in heaven,” etc.,

not for the sake of receiving a reward, etc.; whereas the arousal of love in the souls that comes from the level of an arousal from above that [comes] of itself, from above to below, without an arousal from below first (and this is what is called “the man gives seed first”), then it is no more

than “she bears a female,” which is the level of a small love (ahavah zuta), along the lines of “women are light-minded”: it is love for the sake of receiving a reward, to cleave to Him and to enjoy the radiance, etc., in the manner of [love] for one’s own sake, etc. All this is explained in Parshas Tazria, in the discourse beginning “She shall surely rejoice.”

2And also to understand the reason for what was explained above on the meaning of “Go out and gaze, O daughters of Zion,” etc., “at the crown”: that to gaze “at the crown with which his mother crowned him,” which is the level of Keser (the Crown), there is no need for garments, whereas the souls’ apprehensions in Gan Eden of the reasons of the Torah,

which is the level of Chochmah (wisdom), come specifically through the garments. For at first glance this is the reverse: surely the atarah (crown) and Keser are a far higher level; and if so, if in the revelation of the radiance it is impossible [to apprehend] without a garment

(and see what is written on the subject of these garments on [the verse] “And Avraham was old, advanced in days,” and in the discourse beginning “And you shall make holy garments”), in which and through which the radiance is apprehended,

just as, by way of analogy, it is impossible to look at a great light except through an intervening glass, how is it said of the revelation of Keser, “Go out” from the garments “and gaze at the crown,” etc.?

This will be understood along the lines of what is explained in Etz Chaim about the descent of the life-force (chayus) in general, and the drawing down of the flow of influence from the Infinite Light (Or Ein Sof), blessed be He, into all of the chain of descending worlds (hishtalshelus) as a whole, in general: that there are two kinds of influence.

The first is what comes and is drawn constantly from above to below, even without an arousal from below and the raising of mayin nukvin (the feminine waters); rather, it is drawn of itself from above, because “He desires kindness.”

3As it is said, “Who in His goodness renews each day, constantly, the work of creation.” And this descent of influence, although the root of its descent is the intensity of the abundant goodness and supernal kindness of the very Infinite Light (Or Ein Sof), blessed be He, nevertheless is not drawn and does not descend

except from the outer dimension (chitzoniyus), and not from the inner dimension (pnimiyus) of the light. Therefore, too, it does not shine and become revealed in them so that there should be in them any change or addition beyond its level,

but only to renew what is old, so that it should neither lack nor exceed, etc. (See the introduction of Rabbi Nasan Shapira in Pri Etz Chaim: “And to this they aspire, etc., and in this matter they have no share in the lower beings at all, etc.;

however, there is further great benefit in our service, etc., and there will be an addition, etc., until their allotted measure will not be reckoned, etc., in comparison with that addition, etc., and this is what is ascribed, etc.” See there. And this is the second level [spoken of] here.)

The second level is the influence that comes and is drawn from a more inward level than the first influence. In this there are endless degrees and levels, and through this addition of light the worlds will be greatly refined, etc.,

according to the measure of the light and the revelation. And this inner influence is what comes specifically through the raising of mayin nukvin (the feminine waters), which is self-nullification (bittul) and ascent from below to above; for only then will this drawing down shine and be drawn, etc.

(These two levels are what is written in the Siddur of the Arizal on the kavanah of the Shema, and it is in Pri Etz Chaim, Sha’ar Kerias Shema, chapters 6 and 11: that there are two kinds of unions in Abba and Imma (Chochmah and Binah). The first is the inner union (zivug) of Abba and Imma, etc., and this is not constant, but [comes] only through the ascents of the mayin nukvin of Z’eir Anpin (the emotive attributes) and Nukva (the feminine / Malchus),

and this is brought about through our prayer and our mitzvos, etc. The second union is the outer union of Abba and Imma, and it is only for the life of the worlds, [their] necessary sustenance; and this never ceases, for it is impossible to exist without life-force (chayus); and this comes about of itself, not through the mayin nukvin of Z’eir Anpin and Nukva

and not through us. So it is also in Etz Chaim, Sha’ar HaZivugim, chapter 1, and in Sha’ar HaNesirah, beginning of chapter 2. And see what is written on this subject in the discourse beginning “I will surely rejoice in G‑d,” and see what is written in the explanation on the verse “Remember the Shabbos day to keep it holy,” and see what is written elsewhere on the passage of the Zohar, Parshas Pinchas)

(folio 249): “And she entered into the mountain of darkness, and from there she obtained food,” etc. Now, according to this, the matter mentioned above will be understood: that when “the man gives seed first, she bears a female,”

that is, when the arousal in the souls of Israel is drawn from the arousal from above that comes from above of itself: although this arousal is from a high place and level, since the cause of this drawing down is “for He desires kindness,” just as it was at the creation of the world,

nevertheless it is drawn and shines in them only in the manner of the outer dimension (as mentioned above, that it is called the outer union of Abba and Imma). Therefore, even when a birth and a stirring of emotion are drawn from this in Knesses Yisrael (the Congregation of Israel), it is only the level of “she bears a female,” which is love in its smallness (katnus).

Whereas the arousal from above that comes from above to below into the souls of Israel specifically through the prior raising of mayin nukvin, in self-nullification and an arousal from below, from below to above (and this is the meaning of “the woman gives seed first”):

then the arousal from above brings about “she bears a male,” which is the level of great love, etc.; because this arousal from below is drawn from the inner dimension, and it is also drawn to them in an inner manner and in revelation, to act and to bring forth in them great love and the inwardness of the heart.

42. Now the matter of “Go out and gaze,” etc., will also be understood. For the difference between Torah and mitzvos below is that the Torah is the explanation and the understanding that sets out all the details of the mitzvos: how and what to do in them.

It follows that the Torah is the inner dimension (pnimiyus), and the mitzvos are the outer dimension (chitzoniyus). Nevertheless, it is specifically the body of the mitzvah itself that is His very will, may He be blessed, even though

it is only outer, mere action; while the Torah, although it is the inner dimension, is nevertheless only the explanation of how and what the mitzvah is to be done.

It follows that the mitzvah is the main thing. (And see what is written on this in Parshas Beha’alosecha, in the discourse beginning “I have seen, and behold, a menorah of gold,” etc.; see there.

Therefore, even within the mitzvah itself, with the mitzvah of chalitzah, which has both a recital and an act, it is stated in the Mishnah: “‘So shall it be done’: any matter that is an act is indispensable,” but the recital is not indispensable. Thus the act is the foundation in everything.)

Therefore we find that our Sages, of blessed memory, extolled action more, as in the saying, “It does not say ‘to those who study them,’ but ‘to those who do them,’” and “Study is not the main thing, but action.”

Nevertheless, because the Torah is the inner dimension, we find that from this aspect they extolled its virtue more than the virtue of the mitzvos,

as is stated in the Jerusalem Talmud, the first chapter of Pe’ah: “And one said: even all the mitzvos of the Torah are not equal to one word of the Torah.” And both are true.

For just as it is with the Torah and mitzvos below, so it is also above, in their source and root. For the Torah is drawn from the level of supernal Chochmah (wisdom),

as the saying goes, “The Torah comes forth from Chochmah”; whereas the mitzvos have their root in the level of supernal Keser (the Crown). As is known, this is why there are 613 mitzvos, and with

the seven rabbinic mitzvos they are 620 (תר״ך), the letters of Keser (כתר), in which there are 620 pillars of light; see Pardes, Sha’ar 8, chapter 3. And it is known that Keser is far, far above Chochmah.

However, although the Torah comes forth from Chochmah, this is only its going out into revelation, down to the very lowest, as the Torah that is revealed to us; but the root and source of the Torah, in the inner dimension of the reasons of the Torah:

its root is from the level of the hidden Chochmah (Chochmah Stima’ah) of Arich Anpin, which is the level of Chochmah within Keser, called Mocha Stima’ah (the hidden brain), which is sealed and concealed, far, far above the level of the Chochmah of the World of Atzilus (Emanation), and is called “the intellect concealed from all thought.”

5Therefore the inner dimension (pnimiyus) of the reasons of the Torah has not been revealed now; only in the future will they be revealed. This is [the meaning of] “Let him kiss me with the kisses of his mouth”: in the future there will be a revelation of Mocha Stima’ah, which is now hidden, etc.

Yet a glimmer from this level is revealed to the souls in Gan Eden, and this is the matter of the Torah study of the souls in Gan Eden, which is the apprehension of the inner dimension of the reasons of the Torah.

Therefore our Sages, of blessed memory, said, “Fortunate is he who comes here with his learning in his hand.” For since the soul is a created being and finite, it cannot enjoy and apprehend, with an apprehension truly its own, the inner dimension of the reasons of the Torah,

which is a glimmer from the hidden Chochmah, which is from the inner dimension of Keser (the Crown), that is, Chochmah within Keser, unless “his learning is in his hand”: from the learning he studied in the revealed parts of the Torah, a garment is made, in which

and through which he can apprehend the inner dimension of the Torah. This is why the Torah is called “the parable of the Ancient One”: just as only through the parable can one grasp what it illustrates, whereas without the parable and the garment it is something hidden

and one cannot apprehend [it] at all. Therefore the souls in Gan Eden are called “daughters of Zion,” on account of the garments made for them from the Torah and mitzvos, etc.

But the mitzvos have their root in the level of Gulgalta (the Skull) of Arich Anpin, which is called Keser within Keser, which is above the level of Mocha Stima’ah, which is Chochmah within Keser.

6Therefore the mitzvos and action are the main thing and the foundation. Therefore, too, one’s deeds must exceed one’s wisdom, just as above “Gulgalta covers the brain.”

Nevertheless, the level of Gulgalta of Arich Anpin is the outer dimension (chitzoniyus) of Keser (the Crown). By way of analogy, [as in] “from my flesh I behold”: the skull is

only bone and exterior, while the brains (mochin) within the skull are the inner dimension (pnimiyus) relative to the skull. As is known from the physicians and from dissection, in the three chambers of the brain is enclothed the inner level of the mochin, which are Chochmah (wisdom), Binah (understanding) and Daas (knowledge).

Therefore, when there is some damage to the physical brain, the inner faculty in that brain is diminished; for example, much forgetfulness results from damage to the [part of the] brain on which memory depends, etc. Whereas in the bone of the skull there is no revelation of the life-force (chayus) in this manner at all.

7Therefore, if the membrane of the brain is pierced, [the animal] is tereifah with the slightest [hole] and cannot live, which is not so with the skull. And so it is above: Gulgalta of Arich Anpin is the outer dimension (chitzoniyus) of Keser (the Crown),

but the brains (mochin) are the inner dimension (pnimiyus), and Mocha Stima’ah is the inner dimension of Keser. Therefore, from this aspect the Torah is higher than the mitzvos,

just as the substance of the bone bears no comparison to the brains. And this is the saying of the one who says that all the mitzvos of the Torah are not equal to one word of the Torah, as mentioned above.

8Nevertheless, action is the main thing. For the bone of the skull, although it is truly physical and external, nevertheless surrounds and encompasses the brains (mochin), and it must be that its root is loftier than the level of the brains.

The matter is as is written in Etz Chaim, Sha’ar 22, end of chapter 6; these are his words: “For just as Keser (the Crown) is not part of the body of Z’eir Anpin (the emotive attributes),

but only a level that encompasses it, apart from it, so it is in the lower man: his keser is a spiritual light that encompasses him, and it is not revealed or discernible to every eye;

however, its outer parts, which extend downward, are revealed below, and this is the skull that encompasses the brains of the man himself.” End quote. It follows that in a person, although the skull in itself is the outer part (chitzoniyus) and the brains are the inner part (pnimiyus),

so that the main revelation of the life-force (chayus) is in them, nevertheless [the skull] is the outer dimension of the person’s spiritual encompassing light (makif), and that spiritual makif is far, far higher than the inner level of the brains; as is known, the inner light bears no comparison to the encompassing light.

9And the outer dimension (chitzoniyus) of the makif is the skull; therefore, from this aspect, it too is an encompassing level that surrounds the brains (mochin).

But nevertheless, since in itself it is only the outer dimension of that encompassing light, therefore the brains, in which the inner light is revealed,

namely Chochmah, Binah and Daas, in complete revelation, are, from this aspect, superior to the skull. And although its root is higher, that root is an encompassing light that is not revealed and

is not seen or discernible at all, unlike the light enclothed in the brains, which is seen and revealed: namely, the intellect, the understanding and the knowledge, etc.

10It is thus understood from this that the brains (mochin) have an advantage that is not in the skull, namely that they are the inner level (pnimiyus), while the skull is

only the outer level (chitzoniyus); and the skull has an advantage above the brains, since it is the outer dimension of the spiritual encompassing light, which is infinitely higher than the inner dimension of the brains.

11And what all the above illustrates will be understood above, regarding the root of the Torah and the mitzvos: the Torah comes forth from the Chochmah (wisdom) of the World of Atzilus (Emanation), and its root is from Chochmah within Keser (the Crown), which is the inner level (pnimiyus); and the mitzvos are from the level of Gulgalta,

which is the outer dimension (chitzoniyus) of Keser and surrounds and encompasses the brains (mochin). Since Chochmah is the inner level and Gulgalta the outer level, therefore, on account of this advantage, our Sages, of blessed memory, extolled the praise of the Torah more than of the mitzvos.

Nevertheless, action is the main thing, for Gulgalta is the outer dimension of the spiritual encompassing level, which is far, far above the inner level of the brains. (And see the Ramaz on Parshas Emor) (folio 88, end of side b), on the explanation of “which flows and goes forth,” etc., “on the head,” etc.;

these are his words: “For the Keser of Arich, too, is reckoned as part of the world of the Infinite One (Ein Sof), as is the way of every keser, which is related to what is above it; and Atzilus proper begins from Mocha Stima’ah, which is the Chochmah of Arich.” End quote. And as is written on this in the explanation on [the verse] “For on this day He shall atone.”

It follows that Gulgalta, which is the outer dimension of the Keser of Arich, that is, Keser within Keser, is for this reason higher than the level of Chochmah within Keser, even though [the latter] is the inner level.

12In the same way it is explained in the explanation on [the verse] “Let them bring royal apparel,” in the passage beginning “And behold, the Torah,” etc.; see there. Therefore Gulgalta is also an encompassing level over Mocha Stima’ah. 3. And with this the matter of “Go out and gaze” will be understood.

For the delight of the souls in Gan Eden comes from apprehending the secrets of the Torah that they occupied themselves with in this world in its revealed form; and the root of this radiance is from the hidden Chochmah (Chochmah Stima’ah),

which is the inner level (pnimiyus), and it is drawn down through many stages of descent (hishtalshelus) until it is revealed also to the soul in Gan Eden in a truly inner way, so that they apprehend and enjoy [it]. Therefore it is impossible for the soul in Gan Eden to apprehend and take delight

in the inner dimension of the delight and the concealed intellect except through a garment drawn from the laws and the mitzvos that they occupied themselves with in this world. Therefore, of “the crown with which his mother crowned him,” etc., it is said, “Go out and gaze”: to go out of the levels of the garments.

(That is to say: although Gulgalta is higher than Mocha Stima’ah, since it is the level of the Keser (Crown) of Arich, nevertheless, because it is an outer level (chitzoniyus), it can therefore descend and be revealed below without a garment, which is not so with the inner [level]; as is known, the outer dimension of the higher descends below.

And although it is the outer dimension of a higher level, on the contrary: whatever is higher can descend and be revealed further below, and this is through its outer dimension. This is like what is written elsewhere on the meaning of “Supreme G‑d, who bestows good kindnesses”: that Netzach (victory), Hod (splendor) and Yesod (foundation) are rooted in Keser,

and this is because Netzach, Hod and Yesod are the outer dimension of the giver, which descends and is revealed to the receiver, and the power of this descent is from Keser, which is above Chochmah (wisdom), etc. And see what is written along these lines in the explanation on [the verse] “Moshe would speak,” on the matter of the three worlds that issue from the first tikkun, etc.; see there.

Therefore, for “gazing at the crown” there is no need for garments, etc. Further, and this is the main point: the meaning of “and gaze” is along the lines of what is written in the explanation on the verse “His eyes are dark-red [from wine],” on Z’eir Anpin (the emotive attributes) gazing at the Forehead (Mitzcha) of Arich Anpin: that sight is an outer faculty, unlike the other powers,

such as the power of Chochmah or the power of the emotive attributes (middos), etc. The matter is that for [Z’eir Anpin] to gaze at the Forehead of Arich Anpin, through which it receives the 370 lights, etc., is impossible except through the eyes, the level of sight from outside, which does not enter within, etc.;

see there. And although the eyes too are from the level of Chochmah, for sight is from the level of Chochmah, which is why the sages are called “the eyes of the congregation,” nevertheless the eyes are from the level of Netzach and Hod within Chochmah, which has become enclothed in physicality.

This is not so with the power of Chochmah itself, Chochmah, Binah (understanding) and Daas (knowledge) within Chochmah, etc. Therefore, since the revelation in Z’eir Anpin is from the level of the Forehead, which is the end of the Keser of Arich, the revelation cannot be truly inward, in the Chochmah, Binah and Daas of Z’eir Anpin, but only in the manner of eyes, of gazing, etc.

In the same way it will be understood here, on the meaning of “and gaze at the crown”: this revelation is not like the revelation from supernal Chochmah, which is drawn as intellect and apprehension to the souls in Gan Eden, into their Chochmah, Binah and Daas, and therefore needs a garment, etc.;

but the revelation from this level is not given to be enjoyed through apprehension, for it is above the power of apprehension; rather, the revelation is in the manner of “and gaze at the crown,” as mere seeing, as explained above, and therefore it needs no garment, etc.

And see what is written further on the subject of gazing and seeing in the discourse beginning “And I pleaded with G‑d,” on the meaning of “and let me see the land,” etc. One may further explain this along the lines of what is written elsewhere about the three levels of food, garment and house, which are the light that fills all worlds (memalei kol almin), the light that encompasses all worlds (sovev kol almin), and what is above the light that encompasses all worlds.

And likewise in man: food is the inner light (or pnimi), the level of Torah, [as in] “Come, eat of my bread”; and garments are made from the performance of the mitzvos, and through these garments he can enjoy and receive a radiance from the level of the supernal garment of the Holy One, blessed be He, the level of the light that encompasses all worlds.

But the level of “the crown with which [his mother] crowned [him],” etc., is what is above the light that encompasses all worlds; if so, it is above even the level of the royal garment (levush malchus) of the Holy One, blessed be He: it is rather the level of the royal crown (keser malchus), the level of an encompassing [light] for the encompassing [light].

And since it is above the root of the garments, then “gazing at the crown” through the garments does not apply. Therefore it is said, “Go out” from the garments “and gaze at the crown,” etc.

It may be said that the meaning of “go out” is along the lines of what is written elsewhere on the meaning of “And the children of Israel were going out with an upraised hand”: that they go out of vessel and limit. This is the level of lifting up the soul, to fulfill what is written, “To You, G‑d, I lift up my soul,” and it is the level of higher teshuvah (return), etc.,

which is above the garments made through the performance of the mitzvos, as is known. And see what is written at the end of the discourse beginning “Until he does not know the difference between,” etc., and at the end of the discourse beginning “For as the earth brings forth her growth,” and at the end of the discourse beginning “The heavens are My throne,” on “What house could you build for Me?”)

Now, the level of the crown and Keser mentioned above is what the souls specifically draw down through the self-nullification (bittul) of the will in fulfilling the practical mitzvos.

Of this it is said, “the crown with which his mother crowned him”: [the mother] is the source of the souls, which is called “his mother.” And see what is written at the end of the discourse beginning “Let them bring royal apparel.” However,

it is not that the souls actually make the crown mentioned above anew; for it was explained above that the root of this crown is in the level of Gulgalta of Arich Anpin, whose root is from the encompassing level of the light that encompasses all worlds (sovev kol almin), and not that it is drawn from the level of Imma alone;

but only the drawing down of the crown, so that it be a crown and an encompassing [light] upon his head, which is the ten Sefiros of the World of Atzilus (Emanation), etc.: this is what depends on the souls, who draw [it] down so that the royal crown is placed on his head.

It is like the example from the way of the world: the crown and the diadem that are placed on the head of a king of flesh and blood when he is crowned; for this crown and diadem was already made long before by the craftsman who knows how to make it.

Rather, the matter of crowning him is placing it on the king’s head, as it is written, “and on whose head the royal crown was placed.”

So it is, by way of analogy, above. The meaning and matter of “the crown with which his mother crowned him” is that they drew the crown and Keser, as it were, from Arich Anpin, so that it be drawn upon the ten Sefiros of Atzilus, etc.,

the ten Sefiros of Z’eir Anpin. (And see what is written in Parshas Bamidbar Sinai, in the explanation on [the verse] “Take, etc., … by their heads (legulgelosam),” on the drawing down of the Keser to Z’eir Anpin on Shavuos; and see in the Mikdash Melech, Parshas Acharei) (folio 66, side b), on “the crown with which his mother crowned him,” what he writes in the name of the book Emek HaMelech.

134. And this is the matter of “and from the wilderness, a gift.” The matter was explained above: although “This is the Torah: a man (adam),” for the Torah is the level of “man,” since “the Torah comes forth from Chochmah (wisdom),” nevertheless this is as it goes out from concealment into revelation;

but of its supernal root and foundation, from which it was taken, it is written, “and from the wilderness, a gift.” The wilderness is a supernal level, above the level of “man,”

for of the wilderness it is written, “through which no man passed, and where no human being (adam) dwelt,” etc.: it is far, far above the level of the supernal “man” upon the throne, and from there it is drawn to become the level of a crown (keser) upon the head and the brains (mochin).

14And this is the matter of “the crown with which [his mother] crowned him,” etc. The matter is along the lines of what is written in the Sifra DeTzniusa, beginning of chapter 2: “Of that preciousness it is written, ‘through which no man passed

and where no human being (adam) dwelt’: it is outside.” And in Zohar HaRakia he wrote in the name of the Arizal; these are his words: “The meaning: ‘adam’ is in Z’eir Anpin (the emotive attributes) and not in Arich Anpin; and even in Z’eir Anpin it is not called ‘adam’

except from the nose downward, as is written in the Idra Rabba (folio 136, side b).” End quote. And in the Idra Rabba there it is written that the level of the Forehead (Mitzcha) of Adam Kadmon is from the level of “for He is not a man (adam),” etc.; see there.

The matter is that the chain of descent (hishtalshelus) of the ten Sefiros of the World of Atzilus (Emanation), which come as three lines (Chochmah, Chesed and Netzach on the right; Binah, Gevurah and Hod on the left; Daas, Tiferes and Yesod in the middle), is what is called the configuration (partzuf) of “man” above; and of this it is said,

“and upon the likeness of the throne, a likeness like the appearance of a man.” This is not so with the level of Keser (the Crown), which is still above division and hishtalshelus, and “He is not any of these attributes at all”; of it is said,

“for He is not a man, that He should relent.” And see what is written on this elsewhere on [the verse] “Remember the Shabbos day.” Therefore it is said that the level of the Forehead, which is a vessel for the revelation of the will (ratzon), is a level above the level of “man.”

It will be understood by way of an example in the lower man: the main part of a person’s face is from the nose downward, which is why our Sages, of blessed memory, said that one may testify only on the face with the nose (as is written in the Mishnah at the end of Tractate Yevamos).

The matter is that from the nose downward the light and the life-force (chayus) are drawn in a manner of division of the levels and of their inter-inclusion, which is the essence of the level of “man,”

such as the two nostrils of the nose, two eyes, two ears, two hands and the torso, two legs, etc., which are the vessels for the spiritual, inner life-force that comes divided from the ten powers: Chochmah (wisdom), Binah (understanding) and Daas (knowledge),

Chesed (kindness), Gevurah (restraint) and Tiferes (beauty), Netzach (victory), Hod (splendor), Yesod (foundation) and Malchus (sovereignty). And these are precisely so: the two eyes are vessels for the revelation of the light from Chochmah, for the sages are called “the eyes of the congregation,” and it divides into two eyes, for the right line and the left line; and likewise, in the same way, the two ears are from the level of Binah.

15The right arm is the level of Chesed (kindness); the left arm, the level of Gevurah (restraint); Netzach and Hod, the two thighs, etc. All of them are in a state of division, each in a vessel of its own, and also in a state of inter-inclusion,

that is, the binding and joining of all the limbs to one another through sinews and veins, etc. And this is the level of tikkun (rectification). Therefore in this level there are many changes: at times the inter-inclusion is such that Chesed prevails, and at times the reverse;

and so with the other powers. And according to the changes in the manner of the inter-inclusion within the inner dimension (pnimiyus) of the powers, so the change will be discernible on the outside (chitzoniyus), in the face, so that at times his face turns red and at times it turns white.

Therefore it is specifically in the face that the difference between one person’s features and another’s is discernible, for no one resembles another, etc.; see the Mishnah, end of chapter 4 of Sanhedrin.

Whereas the level of the Forehead is called “for He is not a man.” (Although in the baraisa in Yevamos there it is stated, “the face but not the forehead, one may not testify,” etc.,

which shows that recognition depends on the forehead as well, this is as Tosafos wrote at the beginning of chapter 8 of Bechoros: that there is something in a person by which the face is recognized, namely the forehead, which is called “the recognition of their face,” in which and through which the face is recognized.

But certainly it is not part of the face itself. And the Korban HaEdah on the Jerusalem Talmud, in Yevamos there, means to say that the Mishnah and the baraisa disagree, and he left it as needing examination. But this is against our Gemara in Yevamos there, where the baraisa and the Mishnah are in full accord, as it also brings the incident of Abba bar Manyumi, etc.,

and against the Talmud in Bechoros there, and against all the halachic authorities. Nevertheless, none of this poses any contradiction to what is written in the Zohar and by the Arizal, for the Zohar’s intent is only that it is not part of the face, and therefore it is called “for He is not a man”; but nevertheless the face is recognized through it.)

For there there is not yet a division into two levels, like the two eyes, etc. This is because the forehead is the vessel for the level of the will (ratzon), which is above Chochmah (wisdom), as it is written, “And it shall be on his forehead always, for favor (ratzon)” (as is written in the discourse beginning “And you shall make a tzitz,” etc.).

And it is the level called “the will of all wills,” which is still above division, along the lines of “there is no left in this Atika.”

And although this level is chiefly in the Forehead of Arich Anpin, nevertheless this level shines also in the Forehead of Z’eir Anpin (the emotive attributes), for the forehead is the will, along the lines of “Gulgalta that covers the brain,” etc.

Therefore of this level it is said, “for He is not a man, that He should relent”: changes do not apply there as they do in the level of “man,” where there are changes, at times Chesed prevailing and at times the reverse; which is not so with the level of the forehead, the will, etc.; as it is written, “I, G‑d, have not changed.”

16Therefore also in man below, the forehead is always at one level, and no changes are discernible in it as in the face.

Therefore the level of the Forehead is called “wilderness … a land through which no man passed, and where no human being (adam) dwelt,” for it is above the level of “man”; and it is called “wilderness”

because, just as in a wilderness there is no sowing and growing, so in this level sowing and growing, which are changes of smallness (katnus) and greatness (gadlus), do not apply. Therefore the forehead is free of hair, and no hair grows on it.

Therefore of the Torah, which is drawn from the level of the supernal will (ratzon), “the will of all wills” of Arich Anpin, it is said, “and from the wilderness, a gift”; only that its revelation is in the level of “man,” as mentioned above. (And see the Idra Zuta, folio 288, side b, on the Forehead, and Etz Chaim, Sha’ar Arich Anpin, chapter 14.)

And likewise it will be understood in the service of G‑d of all the souls of Israel, who are also called by the name “man (adam),” as it is written, “Let us make man in our image,” etc., [and] “You are man (adam).”

Therefore, just as in the supernal “man” there is also a level that is called “for He is not a man,” and this is from the level of the Forehead and upward, as mentioned above in the name of the Idra and the Arizal,

so it is also in the soul. For the level of “man” is the ten Sefiros in the G‑dly soul, which is composed of ten Sefiros: namely, the self-nullification (bittul) and the apprehension of Chochmah (wisdom) and Binah (understanding), and love and awe and the other emotive attributes (middos) in the heart.

17Now, in them there are many changes: at times they are in a state of smallness (katnus) and at times in a state of greatness (gadlus). So too with teshuvah (return) and a broken heart: at times it is from the depth of the heart, and at times the heart is not broken, etc.,

and “the light of the soul does not rise in it” at that time, because of the physicality and coarseness of the body, which becomes a separating screen, etc. And this is

like, by way of analogy, the changes found physically in a person’s face, from red to white, etc. (And see what is written on the meaning of “And Rachel was beautiful of form,” in the discourse beginning “If you do not know, O fairest among women,” etc.)

However, there is in the soul a further level, above the ten powers mentioned above, which begin with Chochmah (wisdom) and Binah (understanding), etc.: the level of self-nullification (bittul) and self-sacrifice (mesirus nefesh) in the very essence of the will, which is above intellect; as is known, there is will and there is will, etc.,

as is written on [the verse] “And Moshe assembled.” That is, this will has its root in the level of the supernal will, which is above apprehended intellect; and therefore Yisrael is called “li rosh” (“a head for Me”).

“Head” is the level of Gulgalta that covers the brain. And see what is written in Parshas Shelach, in the discourse beginning “I, etc., who brought you out of the land of Egypt,” etc.,

and see what is written in the discourse beginning “See, I set before you.” In this level changes do not apply at all, as it is written, “And also the Eternal One (Netzach) of Israel will not lie,” etc., “for He is not a man,” etc.

Netzach and metzach (forehead) are all one level; and see Sefer Shel Beinonim, chapter 19. And this level arouses above, too, the level of Keser (the Crown) and the encompassing light (makif) of the World of Atzilus (Emanation), and there “darkness is just like light,” truly.

Therefore deliberate sins are actually transformed into merits. (And see what is written in the explanation on [the verse] “And the Jews undertook,” [where] “undertook” is in the singular, etc.; see there.)

185. Now, with all the above, what is written on the section “She shall surely rejoice” will also be understood: that through the joy of a mitzvah one draws down [a light such] that even when Knesses Yisrael (the Congregation of Israel) is in the state of “the barren one,” and only the arousal from above is drawn of itself, nevertheless she will bear a male, etc.; see there.

19This will be understood by first explaining further the connection and link between the first premise, explained above, concerning the two levels of the arousal from above, and the second premise, concerning the difference between Torah and mitzvos.

The matter is: just as with Torah and mitzvos there is an extra advantage in Torah over mitzvos and an extra advantage in mitzvos over Torah, so too, in the same way and similarly, is it with the two levels of the arousal from above mentioned above.

That is: although the arousal from above that is drawn through an arousal from below is an inner radiance from the Infinite One (Ein Sof), blessed be He, and far, far above the arousal from above that shines constantly, of its own accord and of itself, for the sake of the life of the worlds, which is only the revelation of an outer radiance,

nevertheless, the root and source of this arousal from above, which is drawn of itself, is from a higher place. Since it is drawn of itself,

as it was from the beginning of creation, when it was drawn from the level of “for He desires kindness,” then its root is drawn from the level of the very Essence, which the arousal from below does not reach at all, but only

“for He desires kindness.” And see Etz Chaim, Sha’ar Mayin Nukvin uMayin Duchrin, discourse 2, on the explanation of “When it arose in His will,” etc.

20And this is the meaning of what was said after the Flood: “As long as the earth endures, seedtime and harvest, etc., … day and night shall not cease.”

That is, this level, the life of the worlds, will never cease, even if, G‑d forbid, the generations are not worthy, for the reason mentioned above: its root is drawn from a level that the arousal from below does not reach at all.

21And see what is written in the discourse beginning “For the conductor, on the Sheminis,” and at the end of the discourse beginning “A person is obligated to become intoxicated on Purim,” on the meaning of the answer mentioned in the Midrash to the question of how the Holy One, blessed be He, causes rain to fall and grass to grow on Shabbos, etc.;

see there. For from the answer it is understood that the source and root of the light and life of the worlds is drawn from a place that is above even the level of Shabbos; and Shabbos is the arousal from above that is drawn through the arousal from below of all the six workdays.

If so, it is clear from this that the root of the light and life of the worlds is from a level above this arousal from above that comes through an arousal from below: namely, from a level where above and below do not apply at all, etc.

And see what is written elsewhere in the explanation of the passage of the Zohar, Parshas Vayeira (folio 112, side a), on [the verse] “And moreover, she is indeed my sister, the daughter of my father,” etc.:

how, in general, the root of the constant union is called the union of Abba and Imma (Chochmah and Binah), and the union to bring forth new souls is named the union of Z’eir Anpin (the emotive attributes) and Nukva (the feminine / Malchus), etc.; and it is what is drawn specifically through an arousal from below.

22So too it is explained further elsewhere, in the explanation on [the verse] “And it shall be for you as tzitzis,” on the meaning of “My holiness is above your holiness”: that there is an arousal from above that comes through an arousal from below,

and this is the meaning of “your holiness”; and there is an arousal from above before the arousal from below, to raise up from below to above, and this arousal from above is of very much greater virtue than the one that comes through an arousal from below, for the arousal from below cannot reach it.

As in the saying of the Baal Shem Tov, whose soul is in Eden, about the heavenly voice (bas kol) that proclaims: that these are thoughts of teshuvah (return), and they come from above, for a person does nothing at all of his own accord; and this is “for He desires kindness.”

23And this is the meaning of “My holiness is above your holiness.” And see also what is written elsewhere, in the discourse beginning “To a mare,” on the meaning of “and you shall be silent,” etc., “you shall not arouse anything,” etc.;

see there. Now from all this it is explained that the arousal from above that is drawn of itself to awaken the arousal from below is of greater virtue than that arousal from above which comes through an arousal from below.

24In truth, in several places the opposite is explained: that the arousal from above that is drawn through an arousal from below is higher. This is the meaning of “the woman gives seed first, she bears a male,” etc. And see what is written elsewhere in the explanation on [the verse] “These are the journeys”:

that the arousal from above that precedes the arousal from below is only an outer radiance, along the lines of “and His right hand embraces me”; but the arousal from above that follows the arousal from below is a drawing down of the inner level, so that a birth may come of it, etc.

But the matter is that both are true. The root and source of this arousal from above, which is drawn of itself, is drawn from the level of “for He desires kindness,” that is, from a place that the arousal from below does not reach at all;

nevertheless, the drawing down is only an outer level, except that it is the outer dimension of a most exalted level; as is also explained there, in the discourse beginning “For the conductor, on the Sheminis,” regarding the root of the life of the worlds, that it is from the level of Adam Kadmon, etc.

But nevertheless it is the outer dimension of Adam Kadmon, like the analogy of the skin, etc.; and also, it shines only in an encompassing manner, encompassing them all equally, etc.; see there. Whereas the arousal from above that is drawn through an arousal from below is a revelation of the truly inner level, and not merely an outer one.

Therefore, although the revelation is only from a level that the arousal from below reaches, nevertheless, since it is a revelation of the inner level, it has a greater advantage than the arousal from above that comes of itself, as in the saying, “the woman gives seed first, she bears a male,” etc., as mentioned above.

It follows that the distinction between these two levels of the arousal from above is similar to the difference between the virtue of the mitzvos and the virtue of the Torah.

For although the drawings-down that come through mitzvos and Torah both come through the deeds of the lower beings, and are not like the arousal from above that is truly drawn of itself,

nevertheless we can understand from this: just as there is an extra advantage in Torah over mitzvos, although the mitzvos are rooted higher than the Torah, only because the Torah is at the inner level, namely Mocha Stima’ah, while the mitzvos are the outer level, Gulgalta,

25and therefore they said in the Jerusalem Talmud that all the mitzvos of the Torah are not equal to one halachah of the Torah, so it is with the virtue of the arousal from above that is drawn through an arousal from below:

since it is the inner level, it is therefore higher than the arousal from above that is drawn of itself, which is an outer level and also shines only in an encompassing manner, [as in] “and His right hand embraces me,” as mentioned above.

And just as there is an extra advantage in mitzvos over Torah, because, although they are from the outer level, that outer level is from a most exalted level, etc., as mentioned above at length,

so there is an extra advantage in the arousal from above that is drawn of itself to awaken the arousal from below: although it is an outer level, its root is from the most exalted level, which the arousal from below does not reach at all.

26Now, there is yet a third level of the arousal from above. It too is the arousal from above that is above the arousal from below, that is, which the arousal from below does not reach at all, like “My holiness is above your holiness,” as mentioned above.

Nevertheless, it rests and is revealed only when there is completeness in the deeds of the lower beings, so that the arousal from above that corresponds to the arousal from below has already flowed down upon them; then there rests and is revealed also the arousal from above that is utterly beyond the measure of the arousal from below.

27As is written elsewhere on [the verse] “I am asleep, etc., open for Me, etc.”: that this is the meaning of “Open for Me [an opening] like the eye of a needle, and I will open for you [an opening] like the entrance of a hall,” etc.;

see there. So too regarding Shabbos, our Sages, of blessed memory, said, “I have a good gift in My treasure-house, and Shabbos is its name”: that is, there is a further level in Shabbos that is above the arousal from below,

and this is the level called “Shabbos Shabbason,” and it is specifically a “gift,” above the arousal from below, as is written elsewhere. Nevertheless, our Sages, of blessed memory, said, “He who toiled on Erev Shabbos will eat on Shabbos,” for this gift is drawn

only after the arousal from above that is first drawn on Shabbos through the arousal from below of all the weekdays, of which it is said, “to make the Shabbos,” etc. And see what is written along these lines elsewhere, at the end of the discourse beginning

“For as the new heavens,” etc. That is, this level of revelation is “which I make,” above the arousal from below; and nevertheless it is drawn and revealed only after the completion of the revelation of the arousal from above that accords with the arousal from below.

28So too is the matter mentioned regarding circumcision on the eighth day: that it is so that one Shabbos should pass over him, as is written elsewhere. The matter is

that the level of the revelation of this arousal from above is a truly inner revelation (pnimiyus), from a level that the arousal from below does not reach, and not merely an outer one (chitzoniyus), like the arousal from above that precedes the arousal from below, which, although it too is from the level of

“for He desires kindness,” nevertheless the revelation is only outer and only encompassing; and therefore it is drawn even before the arousal from below and the arousal from above that comes through it.

But that the inner revelation of this very level should be drawn down in actual revelation, in an inner way, is specifically after there has first been an arousal from below, as far as

it reaches, and the arousal from above that comes through it has been drawn; then it is drawn also in an inner way, from a place that the arousal from below does not reach at all.

So too it is explained further elsewhere, on the passage in Parshas Chayei Sarah (folio 133, side a), on the reason why the evening prayer, which Yaakov, the choicest of the Patriarchs, instituted, is optional. The substance of

the answer is that the level of Yaakov “extends from end to end,” from a level that the arousal from below does not reach; therefore it is optional. Nevertheless, this level is drawn

only after there has been an arousal from below as far as it reaches, namely the morning and afternoon prayers, which Avraham and Yitzchak instituted, etc. And see what is written on [the verse] “He will revive us after two days; on the third day He will raise us up, and we shall live before Him.”

29Now, in the same way it will also be understood regarding the light drawn down through the mitzvos and the Torah: the Torah is the inner level (pnimiyus),

but that is the inner dimension of Chochmah (wisdom) within Keser (the Crown), called Mocha Stima’ah; and the mitzvos are from the level of Keser within Keser, but from its outer dimension (chitzoniyus), namely “Gulgalta that covers the brain.”

However, there is yet a third level, higher than both: the inner dimension of Keser within Keser itself, of which Gulgalta is the outer dimension. And it may be that this is the meaning of “the crown with which his mother crowned him on the day of his wedding,” which is the Giving of the Torah, as will be explained;

for in Etz Chaim, Sha’ar 22, end of chapter 6, he wrote that it is a spiritual light that encompasses him, etc.; and this is exactly like the level of “the crown,” which encompasses the skull, etc.

306. And now the matter of the joy of a mitzvah will be understood. For joy is the revelation of what is hidden, like the analogy of the king, whose way is to sit in the innermost chambers, for “all his glory is within,”

but at the time of his rejoicing he shows himself and is revealed to every eye. Now, the mitzvos are rooted very high, from the level of Keser (the Crown), which is above Chochmah (wisdom).

However, the essence of Keser is not revealed at all, only its outer level (chitzoniyus), namely the level of Gulgalta, which is the level of the supernal will (ratzon).

But through joy in fulfilling the mitzvah, since joy arouses the revelation of the inner dimension (pnimiyus), therefore through it one draws down a revelation of the inner dimension of Keser.

31And this is [the meaning of] “the crown with which his mother crowned him,” specifically [his mother]: “a joyful mother of children,” and “Israel will rejoice in You,” etc.; for through the joy of a mitzvah one arouses the supernal delight (taanug), which is the level of the crown and Keser (the Crown), etc. And see what is written below, in the discourse beginning “I will surely rejoice,” and in the discourse beginning “G‑d is for me among my helpers.”

32Now, it was explained above that this level is the third level of the arousal from above, which is higher than the first two levels. Therefore, through the revelation of this level it comes about that even when the man gives seed first, she will bear a male, etc.

For that “the man gives seed first, she bears a female” is when the revelation is drawn from the outer level (chitzoniyus); then the effect of the arousal from above that awakens the arousal from below is that she bears a female, a small love, etc.

Whereas through the joy of a mitzvah, when the revelation is drawn from the arousal from above that is above the arousal from below, from the truly inner level (pnimiyus), it is higher even than the arousal from above that comes through an arousal from below; therefore she bears a male, etc. And this is [the meaning of] “Let [the barren one] surely rejoice,” etc., “at the gathering of her children” specifically, etc.

(And see what is written in the explanation on [the verse] “Thus shall you bless the children of Israel,” on the three blessings of the Priestly Blessing, “May He bless you,” “May He shine,” “May He lift up”; and see what is written on “as You gladdened Your creation in the Garden of Eden of old.”

And see what is written at the end of the discourse beginning “And it came to pass, when Pharaoh sent out”: that true joy and cleaving to the One G‑d are through submission and self-nullification (bittul), and through accepting the yoke (kabbalas ol) of the kingdom of heaven in the study of Torah and the mitzvos, etc.; see there.)

Now, according to this, what is written, “the crown with which his mother crowned him on the day of his wedding,” which is the Giving of the Torah, will also be understood. For Pesach, the Counting of the Omer and Shavuos are close to the three levels of the arousal from above mentioned above.

For on Pesach there was a “skipping over” and a revelation of the arousal from above that came of itself; but the revelation was not inward as on Shavuos, when at the Giving of the Torah “G‑d spoke face to face.”

33And after the first day of Pesach we begin to count the Counting of the Omer, which is the drawing down of an arousal from above through an arousal from below, [the arousal] of refining the animal soul; and this is the matter of the Omer of barley, animal food, etc.

This is forty-nine days; and afterward, on the fiftieth day, is the revelation of the fiftieth gate, which is above the arousal from below. And this is [the meaning of] “on the third day, when it was morning”; and our Sages, of blessed memory, said in Bereishis Rabbah, chapter 56, that this is the meaning of “on the third day He will raise us up.” Therefore there is no counting on it, and the revelation is drawn in a truly inner way (pnimiyus).

Whereas on Pesach, etc., the revelation was not yet inward as on Shavuos. And this is what is written in the Zohar, Parshas Emor (folio 96, side b), concerning Shavuos, that it is one day: “the bond above: the Head, the Skull (Gulgalta) and the Brains.”

And see there in the Mikdash Melech and the Ramaz: “Head” is the essence of Keser (the Crown), and it is the supernal makif (encompassing light), of which Gulgalta is the end of its outer dimension; and “Brain” is Chochmah (wisdom), etc. That is, on Shavuos all three levels mentioned above are bound together and shine below.

34Elsewhere these three levels in Torah and mitzvos are explained somewhat differently: that the inner dimension (pnimiyus) of Keser (the Crown), of which Gulgalta is the outer dimension (chitzoniyus), is Mocha Stima’ah, as is written in Etz Chaim, Sha’ar 22, end of chapter 5.

These are two levels. And the third level, from above to below, is the Chochmah (wisdom) of the World of Atzilus (Emanation), for “the Torah comes forth from Chochmah,” from the Chochmah of Atzilus; and the mitzvos are from the level of Gulgalta, which extends also below and enclothes also the level of the Chochmah of Atzilus, as is written in Etz Chaim there.

35Therefore there is an advantage in the Torah, which is the inner level (pnimiyus), for Chochmah (wisdom) is the brain; whereas the mitzvos are from the level of Gulgalta, which is outer (chitzoniyus), like the bone of the skull that covers the brain.

And there is an advantage in the mitzvos, which, being from the level of Gulgalta, are the outer dimension of the most exalted level, namely the hidden Chochmah (Chochmah Stima’ah) of Atika, etc., which is the very inner dimension of Keser (the Crown).

In the same way one may also explain the meaning of “the Head, the Skull and the Brains”: “the Head” is the inner dimension of Keser, Mocha Stima’ah; “the Skull” is the end of its outer dimension; and “the Brains” are the Chochmah, Binah (understanding) and Daas (knowledge) of the World of Atzilus (Emanation).

And see what is written on this subject in the explanation on [the verse] “I, etc., who brought you out of the land of Egypt,” etc. And see further on the matter of “the crown with which his mother crowned him” in the Zohar, Parshas Noach (folio 74a),

and in Parshas Beshalach (folio 58a), and Parshas Yisro (84a), and in Mishpatim (folio 100b), Vayikra (4b) and Parshas Acharei (77b).

Now, from the Mishnah at the end of Taanis it is implied that “the day of his wedding: this is the Giving of the Torah” means Yom Kippur, on which the second Tablets were given,

as Rashi explains there. And certainly on Yom Kippur the revelation of “the crown with which [his mother] crowned [him],” etc., applies, which is the third level mentioned above, from below to above; and as is written on [the verse] “on the third day He will raise us up.”

36And this is also [the meaning of] “with which his mother crowned him,” for all the ascents on Yom Kippur are through Binah (understanding), etc.; and [this is] the matter of “Lift up your hands in holiness and bless,” etc., as a mother blesses her son, by way of analogy.

And this is the matter of “He did not cease to cherish her until He called her ‘My mother,’” mentioned above; that is, as is known, that Abba and Imma (Chochmah and Binah) enclothe the arms of Arich Anpin; and as is written on this regarding the waving of the two loaves upon the two lambs, in Parshas Emor.

37If so, when blessing and drawing down are drawn to Z’eir Anpin (the emotive attributes) from Abba and Imma (Chochmah and Binah), this blessing and drawing down is also from the arms of Arich Anpin that are enclothed in them.

And this is exactly like a blessing that is given through the hands, as it is written, “And Israel stretched out his right hand and placed it on the head of Ephraim,” etc.

In the same way the book Emek HaMelech, Sha’ar 11, chapter 3, and Sha’ar 15, chapter 148, explains “Lift up your hands in holiness” as the mystery of Abba, within whom is the right hand of Arich Anpin, “and bless Havayah,” which is Z’eir Anpin, etc.

And see what is written on this drawing down, from the Chesed (kindness) of Arich Anpin into Z’eir Anpin through Abba and Imma, in the discourse beginning “G‑d: those who contend with Him shall be shattered.”

38And in order that there be this drawing down, it is through “Lift up your hands,” which is the matter of “Hear, O Israel” and “Blessed be the Name of the glory of His kingdom forever and ever.” And see Etz Chaim, Sha’ar 31, chapter 7, on [the verse] “and the four parts (yados) shall be yours, and the fifth to Pharaoh”:

that the two hands of Arich Anpin are both equal as one and are called one hand alone, for “there is no left in this Atika, for Atika is all right,” etc.;

and of this it is said, “and the fifth to Pharaoh”: this is the supernal Imma, which is called Pharaoh, “for there all lights are revealed and uncovered (ispar’in),” as mentioned in the Zohar, Vayigash (folio 210); and see the Zohar, Beshalach (folio 63b).

It follows that the hand of Arich Anpin is revealed in the supernal Imma. And this is what is written in Reishis Chochmah, Sha’ar HaAnavah, end of chapter 1, that Imma is called “the treasury of the free gift,” etc.

Therefore, through “Lift up your hands,” which is the level of the soul’s expiring in longing (kelos hanefesh) in the Shema, through which one draws down from the level of Arich Anpin and Abba and Imma (Chochmah and Binah) into Z’eir Anpin (the emotive attributes): this is the matter of “He did not cease to cherish her until He called her ‘My mother.’” And see what is written on this in the discourse beginning “Sing and rejoice,” etc.