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Likkutei Torah · Parshas Shir HaShirim · Maamar 19

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

To Understand Why the Arousal from Above That Follows the Arousal from Below…

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  • about 2 h 10 min of study
  • 214 sources

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The big idea

G‑d’s light reaches us in three ways: an unprompted arousal from above, rooted highest but revealed only outwardly; an arousal that answers our service, rooted lower but inward; and a third, both highest and inward, revealed only once our service is complete. Torah and mitzvos mirror the first two, as the hidden brain and the skull of Keser, and the joy of a mitzvah draws down the third, the inner Keser, which may be the “crown” of the verse, and which brings forth the great love even from the “barren one.”

The maamar in brief

This discourse explains the preceding one on “Go out and gaze” and asks two questions. Why does the arousal from above that answers our initiative bring forth the great, “male” love, while the unprompted one brings only a small, “female” love? And why may the souls gaze at the crown, Keser, without garments, when the lower light of Chochmah reaches them only through garments? The Arizal’s two unions answer the first: the constant flow that sustains the worlds comes from the outer dimension, while an inner flow comes only through mayin nukvin from below. For the second, Torah and mitzvos are compared to brain and skull: the Torah, from Mocha Stima’ah, is inward; the mitzvos, from Gulgalta, are outward but rooted higher, so the deed is the main thing. The crown is received by mere “gazing,” beyond understanding, and needs no garment; the Forehead, above “man,” is the unchanging will, mirrored in the soul’s essential bittul. A third arousal, revealed after our service is complete, is drawn down by the joy of a mitzvah. Pesach, the Omer and Shavuos trace the three levels, and through the Shema the souls become the “mother” who crowns the King.

Outline

  1. The two questionsWhy the arousal from above that follows ours brings the great “male” love and the unprompted one only the small “female” love; and why the crown, though higher than Chochmah, needs no garments.¶1–2
  2. Two kinds of influenceA constant flow from the outer dimension sustains the worlds unchanged, the outer union of Abba and Imma; an inner flow, the inner union, comes only through mayin nukvin. Hence the “female” and the “male” love.¶3
  3. Torah and mitzvos: brain and skullThe Torah, from Chochmah and inwardly from Mocha Stima’ah, is inner; the mitzvos, from Gulgalta, are outer. The skull is mere bone, yet it is the visible edge of a person’s encompassing “crown,” so its root is higher: the deed is the main thing, though Torah excels in inwardness.¶4–11
  4. Gazing at the crownThe Torah’s inner reasons enter the souls as understanding and need garments; the crown, an outer and encompassing level above the root of the garments, is received only by “gazing,” so one must go out of the garments. The souls draw the crown down through bittul in the mitzvos, as a king is crowned with a crown made long before.¶12
  5. The wilderness above “man”The Torah comes from the “wilderness” where no “man” dwells: the Forehead, the vessel of the undivided will, unlike the face, where the powers divide and change. In the soul, too, the ten powers rise and fall, but its essential will and self-sacrifice do not change and reach where sins become merits.¶13–17
  6. Two arousals, like Torah and mitzvosThe unprompted arousal, like creation itself, is rooted where no deed reaches, as the promise after the Flood and the rain on Shabbos show; the responsive one is inward and so “bears a male.” They relate as mitzvos and Torah.¶18–25
  7. The third levelAn arousal beyond all human reach that is revealed only after human service is complete: the needle’s eye and the hall, the “gift” of Shabbos, circumcision after a Shabbos, Yaakov’s optional evening prayer. In Torah and mitzvos it is the inner Keser within Keser, perhaps the crown of the verse.¶26–29
  8. The joy of a mitzvahJoy reveals what is hidden, so joy in a mitzvah draws down the inner Keser, the third level, and even the “barren one” bears a male. Pesach, the Omer and Shavuos trace the three levels, bound together on Shavuos as Head, Skull and Brains.¶30–33
  9. Yom Kippur and the mother’s handsAnother arrangement of the three levels; Yom Kippur as the wedding day; Binah as the mother whose blessing carries the all-right hand of Arich Anpin into Z’eir Anpin, drawn down by the Shema, which is why G‑d calls Israel “My mother.”¶34–38

Key concepts

Arousal from above / arousal from belowאתערותא דלעילא / אתערותא דלתתא
Divine initiative and human initiative. The maamar distinguishes an arousal from above that comes unprompted, one that answers our arousal, and a third that is beyond our reach yet comes only after our service is complete.
Great love and small loveאהבה רבה / אהבה זוטא
The “male” love that wants nothing for itself, and the “female” love that still seeks reward, to cleave to G‑d and enjoy His radiance.
Mayin nukvin (the feminine waters)מיין נוקבין
The raising up from below, through self-nullification and ascent, that calls forth the inner flow of divine light.
The inner and outer union of Abba and Immaזיווג פנימי וזיווג חיצוני דאו״א
In the Arizal’s terms, the outer union sustains the worlds constantly and needs nothing from below; the inner union comes only through the mayin nukvin raised by our prayer and mitzvos.
Mocha Stima’ah (the hidden brain)מוחא סתימאה
The hidden Chochmah within Keser, the inner root of the Torah’s reasons, revealed fully only in the future and glimpsed by the souls in Gan Eden through garments.
Gulgalta (the Skull)גלגלתא
Keser within Keser in its outer dimension, the root of the mitzvos: outward like bone, yet the edge of an encompassing light far above the “brain.”
Mitzcha (the Forehead)מצחא
The vessel of the supernal will, above the divisions of the “face”; it does not change, and so is called “not a man.” In the soul it corresponds to the essential will and self-sacrifice.
The joy of a mitzvahשמחה של מצוה
Joy reveals what is hidden; joy in a mitzvah draws down the inner dimension of Keser, the crown, which brings forth the great love even from an unprompted arousal.

In the Rebbe’s light · 13

AI research Found by AI reading every place in the Rebbe’s works that cites this maamar, and checked against each source by a second AI reader, the less certain by a third. Only what rated high is shown: the Rebbe’s own words, about this very passage. No person has reviewed it yet, so check the place itself before relying on a detail. See something to correct?

The maamar in the Rebbe’s light

Again and again the Rebbe turns to this maamar for one question: how what G‑d gives from above meets what a person does below. A letter of 5704 cites it for „עבודה צורך גבוה” (service is a need above), light our service adds to the Sefiros; a sicha for Shabbos Chazon 5730 gives the reason, unstated here, why the response to our service is more inward: „למעשה ידיך תכסוף” (You long for the work of Your hands). On Shabbos Tazria 5725 he shows that Likkutei Torah places the “male” of “the woman gives seed first” at the second level, and in his maamar Isha Ki Sazria asks how the highest light can be only a gift if service makes the dwelling below: once complete, he answers, service draws even the Essence. Elsewhere he puts it otherwise: in Basi LeGani 5730 only completeness „גורמת” (causes) the gift, which service does not draw, and on Simchas Torah 5740 the gift waits for service only because G‑d rests in a complete place. He finds the same order in the gift of Shabbos, the evening prayer (Shabbos Vayetze 5743) and the doubled comfort of a letter of 5705, and reads “the fifth to Pharaoh” as the level uniting all levels. Perhaps, read with him, the maamar’s three levels map where our work reaches and where G‑d’s gift begins.

Paragraph by paragraph

  1. ¶3

    The Rebbe explains

    In a talk for Shabbos Chazon (Likkutei Sichos vol. 9), explaining how the three Temples correspond to Avraham, Yitzchak and Yaakov, the Rebbe stops in a note on the Second Temple, Yitzchak’s, and names the advantages of the „קו ההעלאה” (the line of ascent from below).

    The Alter Rebbe states that the influence drawn down through mayin nukvin comes „מבחינת פנימית יותר” (from a more inward level) than the constant flow, but does not say why. In a note the Rebbe quotes these words and gives the reason: since „למעשה ידיך תכסוף” (You long for the work of Your hands, Iyov 14:15), the light drawn down through that work is itself „מבחינת פנימיות יותר” (from a more inward level). Beside it he sets another advantage of the ascent from below: coming from the lower being itself, it is more inward to him.

    The Alter Rebbeוהבחינה השנית הוא בחינת ההשפעה הבאה ונמשך מבחינת פנימית יותר מההשפעה הראשונה

    The Rebbeמכיון ש״למעשה ידיך תכסוף”, הרי גם האור שנמשך עי״ז הוא ”מבחינת פנימיות יותר”

    Likkutei Sichos, vol. ט, p. 27, note 20 (the talk begins on p. 24) · Shabbos Chazon 5730, with a talk of Simchas Beis HaSho’evah 5724 (משיחות שמחת בית השואבה תשכ״ד. שבת חזון תש״ל)

  2. ¶3

    Background from the Rebbe

    In the maamar „ברוך שעשה נסים” of Shabbos Vayeshev, Mevarchim Teves 5715, a continuation of his maamar Pasach Eliyahu of 19 Kislev that year, the Rebbe asks how miracles can be many when plurality belongs to the chain of descent, and why the Rebbe Rashab reads „נסים לאבותינו” as a raising of Chochmah and Binah, “our fathers”.

    Our paragraph sets out the two unions of Abba and Imma: the outer one, constant, which keeps the worlds alive, and the inner one, which comes only through our prayer and mitzvos. As our commentary notes, the Rebbe calls the constant outer union the root of nature. In the same place, citing this page, he adds the other half: the inner union is the root of „הנהגה נסית” (miraculous conduct), where G‑d leads the world „כפי רצונו ולא כפי תכונת וטבע העולם” (by His will, not by the world’s nature), and it comes, his note adds, „ע״י עבודה דוקא” (only through service).

    The Alter Rebbeוזה אינו תדיר רק ע״י עליות מ״נ דזו״נ וזה נעשה על ידי תפלתנו ומצותינו

    The Rebbeוהשרש דהנהגה נסית [שהקב״ה מנהיג את העולם כפי רצונו ולא כפי תכונת וטבע העולם] הוא מזיווג פנימי דחו״ב

    Sefer HaMaamarim Melukat, vol. ה, p. קטו–קטז, notes 6–8 · ש״פ וישב, מבה״ח טבת ה׳תשט״ו

  3. ¶3

    Background from the Rebbe

    In a letter of 10 Kislev 5704 to a chassid who had passed on a scholar’s objections to the Rebbe Rashab’s Kuntres U’Mayan and its introduction, the Rebbe defends a saying of the chassidim recorded there from the time the Rebbe Rashab’s letter on 19 Kislev, the Rosh Hashanah of Chassidus, was published, „חב״ד ב״ה לעבט” (Chabad, thank G‑d, is alive), with its wish that Chagas, the emotive attributes, come alive too.

    How can one say that holy Sefiros “come alive” through people? The Rebbe answers from „עבודה צורך גבוה” (service is a need above), which, he writes, Chassidus explains through Rabbi Nosson Shapira’s introduction to Pri Etz Chaim, the passage our paragraph quotes in its parenthesis: in their own measure the Sefiros neither lack nor exceed, whatever those below do, but the service of the lower beings adds light from above, far beyond that measure. For this he refers to our maamar by its opening words, and goes on to apply it: understanding Torah adds light to Chabad above, and love, fear and kindness add light to the supernal Chagas.

    The Alter Rebbeעד שלא יחשוב קצבתם כו׳ בערך התוספת ההיא כו׳ והיינו המיוחס כו׳ ע״ש וזהו הבחינה השנית דכאן

    The Rebbeוכבר האריכו עד״ז בספרים (והובאו כמה מרז״ל בזה) בביאור הענין דעבודה צורך גבוה

    Igros Kodesh, vol. א, p. רג–רד (letter קיד) · יו״ד כסלו תש״ד

  4. ¶24

    A question the Rebbe raises

    In a talk of Shabbos Tazria 5725 (Likkutei Sichos vol. 12) on the saying „אשה מזרעת תחלה יולדת זכר”, the Rebbe compares the Or HaChaim’s reading of the verse, in which the “male” is the final redemption brought about by Israel’s merit, with the reading of Likkutei Torah.

    The Rebbe restates our paragraph’s two-sided answer, „דשניהם אמת” (both are true): the arousal from above that follows ours excels in inwardness, yet the one that comes by itself has its own advantage, coming from a level our arousal cannot reach. From this he concludes that the two readings differ. In Likkutei Torah the “male” born when the woman gives seed first is the second level, the response to our arousal, drawn in the days of the counting of the Omer; in the Or HaChaim it is the third level, „ביום השלישי” (on the third day), at Shavuos and mainly in the time to come.

    The Alter Rebbeמ״מ להיותו גילוי בחי׳ הפנימית יש בזה מעלה יתירה יותר מאתעדל״ע שמעצמו וכמאמר אשה מזרעת תחלה יולדת זכר

    The Rebbeלפי המבואר בלקו״ת — ”יולדת זכר” היא בחי׳ אתעדל״ע הבאה ע״י אתעדל״ת הנמשכת בספה״ע

    Likkutei Sichos, vol. יב, p. 71–72, notes 15–16 (the talk begins on p. 70) · Shabbos Tazria 5725 (משיחת ש״פ תזריע, תשכ״ה)

  5. ¶26

    The Rebbe explains

    In a letter written between Rosh Hashanah and Yom Kippur 5705, answering a letter of condolence (Igros Kodesh vol. 2, letter 170; also printed in Likkutei Sichos vol. 10 p. 210), the Rebbe explains the order of comforting mourners.

    Citing this maamar by its opening words, the Rebbe sets out the order as “known”: an arousal from above that awakens and empowers ours; our arousal, which must suit and be a vessel for what follows; the arousal from above that follows ours and matches it; and an arousal from above beyond both, the third level of our paragraph. He maps comfort onto it, ending with a comfort „ולא רק חזרת הישנות” (not only a return of the old), as in the doubled „נחמו נחמו” (Comfort, comfort).

    The Alter Rebbeוהנה יש עוד בחי׳ ג׳ בענין אתעדל״ע והוא ג״כ האתעדל״ע שלמעלה מאתעדל״ת

    The Rebbeאתדל״ע (המעוררת ונותנת כח שיהי׳ אתדל״ת), אתדל״ת (והיא צ״ל מתאמת וכלי קבול אל ה)אתדל״ע (הבאה אחרי אתדל״ת וכפי האתדל״ת), אתדל״ע שלמע׳ מאתדל״ת ואתדל״ע הב׳ הנ״ל

    Igros Kodesh, vol. ב, p. ג–ד (letter קע) · בין כסא לעשור, תש״ה

  6. ¶26

    The Rebbe explains

    In a talk of Shabbos Re’eh, Mevarchim Elul 5727 (Likkutei Sichos vol. 19), the Rebbe asks why the Rebbe Rayatz described the Shabbos that blesses Elul in a talk he gave on Pesach, when Pesach is the time of the arousal from above and Elul of „אני לדודי” (I am my Beloved’s), the arousal from below.

    In a note the Rebbe divides the arousal from above that comes after ours into two levels, in our paragraph’s terms: one evoked by our arousal, inward but from a level our arousal reaches; and one that comes of itself afterwards, revealed only when the deeds below are complete, the inwardness of a level our arousal cannot reach. He suggests that the light drawn by Elul’s „עבודת התשובה” (service of teshuvah) is like the second.

    The Alter Rebbeאלא שאעפ״כ אינה שורה ומתגלה אלא כשיש שלימות במעשה התחתונים

    The Rebbeוי״ל אשר בחי׳ האור הנמשך ע״י העבודה דאלול — עבודת התשובה, היא כמו בחי׳ הב׳ הנ״ל

    Likkutei Sichos, vol. יט, p. 159, note 14; also note 17 on p. 160 (the talk begins on p. 158) · Shabbos Re’eh, Mevarchim Elul 5727 (משיחת ש״פ ראה ש״מ אלול תשכ״ז)

  7. ¶26

    The Rebbe explainsThe Rebbe says this in more than one place

    In the maamar „ביום השמיני עצרת” of Simchas Torah 5740, published at his direction before Shemini Atzeres 5747, the Rebbe asks why Simchas Torah celebrates the „לוחות האחרונות” (second Tablets) and not the first, when the great revelation, to Israel and to the world, came with the first; he answers by contrasting the first Tablets, given from above, with the second, drawn by Israel’s teshuvah.

    The Giving of the Torah came as an arousal from above, „ואני המתחיל” (I am the One who began); the work of the seven weeks before it was „בדרך הכנה בלבד” (by way of preparation alone), not a vessel for it, and his note suggests this may mean „להסיר דבר המונע” (to remove what holds it back). He compares the third level of our paragraph: though the gift-like arousal comes only after ours, „אין זה שהאתעדל״ת ממשיכה אותה” (it is not that the arousal from below draws it), since it is from where our arousal cannot reach; it follows our service because „קוב״ה לא שריא אלא באתר שלים” (the Holy One rests only in a complete place).

    The Alter Rebbeוהוא ג״כ האתעדל״ע שלמעלה מאתעדל״ת דהיינו שאין אתעדל״ת מגעת שם כלל

    The Rebbeדהגם שגם האתעדל״ע שבדרך מתנה נמשכת דוקא אחרי קדימת האתעדל״ת (והאתעדל״ע שלפ״ע האתעדל״ת), מ״מ אין זה שהאתעדל״ת ממשיכה אותה

    Sefer HaMaamarim Melukat, vol. א, p. שסה–שסו, notes 39–41 (also in Sefer HaMaamarim Melukat – Geulah uMoshiach, pp. מב–מג) · יום שמחת תורה ה׳תש״מ

  8. ¶26

    A question the Rebbe raisesThe Rebbe says this in more than one place

    In the maamar „אשה כי תזריע” of Shabbos Tazria, Rosh Chodesh Nissan 5725 (Sefer HaMaamarim Melukat vol. 3), after tracing the two readings of “a woman gives seed first” to the two advantages of the arousals, the Rebbe turns to the third level that our maamar describes as coming like a gift.

    He raises a difficulty against our paragraph: G‑d’s desire for a „דירה בתחתונים” (dwelling below) means that every revelation, even of the Essence, should be drawn by human service; how then can Likkutei Torah say that service draws only what it reaches, and the higher comes as a gift? He answers that service reaches only the light related to the worlds insofar as it is the creature’s own; but it also carries the power of the Essence, where „ישראל וקוב״ה כולא חד” (Israel and the Holy One are one). That root is revealed only after everything belonging to human service is complete, and then service draws even the light beyond the worlds.

    The Alter Rebbeשכבר נשפע עליהם אתעדל״ע שלפי ערך אתעדל״ת

    The Rebbeאלא שגילוי ענין זה (השרש דעבודת ישראל כמו שהוא במחשבה העצמית) הוא דוקא לאחרי שנשלם כל השייך לעבודת האדם

    Sefer HaMaamarim Melukat, vol. ג, p. צא–צד · ש״פ תזריע, ר״ח ניסן ה׳תשכ״ה

  9. ¶26

    Background from the RebbeThe Rebbe says this in more than one place

    In the maamar Basi LeGani of Yud Shevat 5730, built on chapter 20 of the Rebbe Rayatz’s Basi LeGani 5710, the Rebbe explains why that chapter says a person’s victory over his animal soul “causes” the drawing down of the „אוצר העליון” (supernal treasure), the revelation of the inner and essential Infinite.

    Citing this page for the known teaching that a drawing from above that comes through a person’s service is higher than one given to empower the service, the Rebbe explains why the Rebbe Rayatz says that victory over the animal soul „גורם” (causes) the drawing of the supernal treasure: at this level „העבודה אינה מעוררת וממשכת אותה” (service does not arouse and draw it); only the completeness of service causes the drawing from above. Perhaps (biur b’derech efshar) these are the terms of our paragraph’s third level: beyond the reach of the arousal from below, yet revealed only when the deeds below are complete.

    The Alter Rebbeאזי שורה ומתגלה ג״כ האתעדל״ע שלמעלה מעלה מערך האתעדל״ת כלל

    The Rebbeויש לומר, דהלשון ”גורם” הוא, כי בחינה זו, העבודה אינה מעוררת וממשכת אותה, ורק ששלימות העבודה גורמת שתהי׳ ההמשכה מלמעלה

    Sefer HaMaamarim Melukat, vol. ד, p. קנא–קנב, notes 126–127 · Shabbos and Motzaei Shabbos Parshas Bo, Yud Shevat 5730 (printed for Yud Shevat 5750)

  10. ¶27

    The Rebbe explains

    In a talk on Parshas Shemini (Likkutei Sichos vol. 3), the Rebbe takes up the Kli Yakar’s question why the day after the seven days of the miluim is called the “eighth”, as though it continued them, when its revelation was above them, and turns to Shabbos to explain it.

    In Shabbos he sets out two levels and, in a note, divides the first in two; together they are the three of our paragraph: its holiness that exists of itself, „שבת מיקדשא וקיימא”, an arousal from above that precedes ours and so comes only from the outer light, of which it says „ושמרו” (guard); the holiness drawn by the week’s work, „לעשות את השבת” (to make the Shabbos); and „מתנה דשבת” (the gift of Shabbos), which comes after the work is complete and is from the inner light. The gift is not drawn by the work, yet it waits for it: one gives a gift only to someone who has given him pleasure, and then gives far more than the pleasure is worth.

    The Alter Rebbeוכמ״כ גבי שבת ארז״ל מתנה טובה יש לי בבית גנזי ושבת שמה

    The Rebbeמשא״כ בחי׳ מתנה דשבת, אתעדל״ע שאחרי שלימות העבודה, הוא מבחי׳ פנימיות האור

    Likkutei Sichos, vol. ג, p. 975, notes 8 and 11 (the talk begins on p. 973) · Parshas Shemini (recorded from Shabbos Shemini 5720 in Toras Menachem vol. 28 p. 77)

  11. ¶28

    A question the Rebbe raises

    In a talk of Shabbos Vayetze 5743 (Likkutei Sichos vol. 25), on the two “meetings” in the parsha, „ויפגע במקום” at its start and „ויפגעו בו מלאכי אלקים” at its end, the Rebbe turns to why Yaakov’s evening prayer, learned from „ויפגע”, is optional.

    Describing the arousal from above that comes once the lower beings’ service is complete, the Rebbe quotes our paragraph: „גילוי פנימיות ממש מבחי׳ שאין האתעדל״ת מגיע שם” (a truly inward revelation from a level the arousal from below does not reach). Chassidus, he notes, calls the evening prayer optional because it comes after the obligatory Shacharis and Mincha; yet the day begins at night, so it is the day’s first prayer, not the close of the previous one. His answer: it has both aspects; at the start of the day it is the first arousal from above, from “He desires kindness”, giving strength for the day’s work, and after the day’s service it is the arousal that comes once that work is complete.

    The Alter Rebbeבענין הטעם דתפלת ערבית שתיקן יעקב בחיר שבאבות הוא רשות

    The Rebbeדי מדריגה פון תפלת ערבית בהתחלת היום איז די מדריגה פון אתעדל״ע שלפני האתעדל״ת

    Likkutei Sichos, vol. כה, p. 155–157, notes 56, 62 and 63 (the talk begins on p. 150) · Shabbos Vayetze 5743 (משיחת ש״פ ויצא תשמ״ג)

  12. ¶29

    A question the Rebbe raises

    In the maamar „ואברהם זקן בא בימים” of Shabbos Chayei Sarah, Mevarchim Kislev 5737, taking up the Rebbe Rashab’s question why the verse says G‑d blessed Avraham „בכל” (with everything) without saying with what, the Rebbe explains that Avraham drew down Mocha Stima’ah (מוחא סתימאה) of Arich by his Torah (“zaken”) and its Gulgalta by his mitzvos (“ba bayamim”), while “everything”, a level beyond our arousal, came as G‑d’s blessing, and only after the ten trials, the completeness of his service.

    On his own words that Avraham drew down Gulgalta (גלגלתא) of Arich by his mitzvos, the Rebbe notes that this page of Likkutei Torah (24b) implies otherwise: our arousal reaches only to the very Chochmah Stima’ah, „משא״כ בגלגלתא” (not so Gulgalta). He refers to his father, Rabbi Levi Yitzchak, whose notes (Likkutei Levi Yitzchak on Tanach and Ma’amarei Chazal, p. 109) hold that in general our arousal reaches Gulgalta of Arich as well. Perhaps (biur b’derech efshar) the implication he sees is our paragraph’s pairing, following ¶24, of the light drawn by our arousal with the Torah and Mocha Stima’ah, and of the mitzvos with Gulgalta, the outer side of a level our arousal does not reach.

    The Alter Rebbeוהמצות הם מבחינת כתר שבכתר אך מבחינת חיצוניות היינו גלגלתא דחפיא על מוחא

    The Rebbeבלקו״ת שה״ש כד, ב משמע שאתעדל״ת מגעת רק עד עצם ח״ס, משא״כ בגלגלתא

    Sefer HaMaamarim Melukat, vol. ד, p. נה, notes 30–31 · ש״פ חיי שרה, מבה״ח כסלו ה׳תשל״ז

  13. ¶38

    Background from the Rebbe

    At a general yechidus for guests on the night of 13 Shevat 5746 (Likkutei Sichos vol. 26), as they were about to go home, the Rebbe urges them to carry the unity of their days together back with them, and in a note finds unity also in the parsha of the week of the Rebbe Rayatz’s passing, Bo, „בא אל פרעה” (come to Pharaoh).

    As Likkutei Torah explains, the Rebbe writes, citing our page with Shir HaShirim 6d, the “Pharaoh” of holiness, „דאתפריעו ואתגליין מיני׳ כל נהורין” (from whom all lights are uncovered and revealed), is the level of the fifth, “the fifth to Pharaoh”: the encompassing level, makif, „המאחד את כל הדרגות” (that unites all the levels). In our paragraph, following Etz Chaim, the fifth is the hand of Arich Anpin, whose two hands are equal and are called one, revealed in the supernal Imma, which is called Pharaoh because there all lights are revealed.

    The Alter Rebbeוע״ז נאמר והחמישית לפרעה שהיא אימא עילאה הנקרא פרעה דתמן אתגליין ואתפרעין כל נהורין

    The Rebbeש״פרעה” (”בא אל פרעה”) דקדושה (”דאתפריעו ואתגליין מיני׳ כל נהורין”) קאי על בחי׳ החמישית, ”החמישית לפרעה” בחי׳ המקיף המאחד את כל הדרגות

    Likkutei Sichos, vol. כו, p. 351, note 16 (the talk begins on p. 349) · Wednesday of Parshas Beshalach, the night of 13 Shevat 5746, at a general yechidus for guests (translated from Yiddish; the same talk in Sichos Kodesh 5746 vol. 2 p. 571)

Short quotes only, with the place of each so it can be read in full. The Rebbe’s sichos, letters and maamarim are published by Kehot and by Vaad Hanochos B’Lahak (lahak.org).

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The two questions ¶1–2

1להבין ענין הטעם למה שהאתדל״ע [שהאתערותא דלעילא] הבאה אחר האתעדל״ת [האתערותא דלתתא] והוא מ״ש ואשה כי תזריע תחלה אזי וילדה זכר שהיא בחי׳ האהבה רבה בנשמו׳ [בנשמות] מי לי בשמים כו׳ שלא ע״מ [על מנת] לקבל פרס כו׳

To 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.;

Explanation

The maamar opens by recalling a teaching from Parshas Tazria. The verse “When a woman gives seed … she bears a male” (Leviticus 12:2), read with the Talmud’s comment that when the woman gives seed first the child is a boy, is applied to the soul: when G‑d’s arousal from above answers our own initiative, it brings forth “great love” (ahavah rabbah), the love of one who says to G‑d, “Whom have I in heaven [but You]?” Such love wants nothing in return, like the servants in Pirkei Avos who serve their master “not for the sake of receiving a reward.”

¶3 Hold this question: paragraph 3 answers it.

משא״כ התעוררות האהבה בנשמות הבאה מבחי׳ אתעדל״ע [אתערותא דלעילא] שמאליו מלמעלה למטה שלא ע״י אתעדל״ת [אתערותא דלתתא] בתחלה

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

Explanation

Now the contrast: an arousal of love that comes to the soul from above by itself, from above to below, before the soul has made any move toward G‑d.

והוא הנק׳ איש מזריע תחלה אזי אינו אלא וילדה נקבה שהוא בחי׳ אהבה זוטא ע״ד נשים דעתן קלות שהוא האהבה על מנת לקבל פרס לדבקה בו וליהנות מזיו כו׳ בבחי׳ לגרמיה כו׳ וכמבואר כ״ז [כל זה] בפ׳ תזריע בד״ה שוש תשיש.

(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.”

Explanation

In the Talmud’s terms this is “the man gives seed first,” and it brings forth only “a female,” a small love (ahavah zuta): a love that still seeks something for itself, namely to cleave to G‑d and enjoy the radiance of His presence. The Talmud’s phrase “women are light-minded” serves here only as an image of this lighter love, and the reader is referred to the discourse “She shall surely rejoice” in Likkutei Torah, Parshas Tazria, where the Alter Rebbe teaches that the joy of a mitzvah can bring forth “a male” even when “the man gives seed first.”

Paragraph 1 in brief

The first question the maamar sets out to answer: why does the arousal from above that follows our own initiative bring forth the higher, “male” love, while the arousal that comes unprompted brings forth only the lesser, “female” love?

Deeper

The Kehot note records that the Tzemach Tzedek, in Or HaTorah, mentions this discourse as part of the Alter Rebbe’s teaching on “Go out and gaze” (Tze’enah ure’enah) of 5572 (1812). It is the explanation (biur) of the discourse “Go out and gaze” that comes just before it in Likkutei Torah, Shir HaShirim.

TermsAhavas olamAhavah rabbahDeveikusIsarusa dile’eila+3

Also Neshamah

Marei mekomos

  1. 1
    להבין ענין הטעם · נזכר באוה״ת במדבר כרך ה׳ ע׳ א׳תקנג: בתורה ע״פ צאינה וראינה דתקע״ב. ראה להלן בהוספות להערות וציונים השוואה לד״ה זה.
  2. 2
    ואשה כי תזריע · Leviticus 12:2
  3. 3
    מי לי בשמים · Psalms 73:25
  4. 4
    שלא ע״מ לקבל פרס · Pirkei Avot 1:3
  5. 5
    איש מזריע תחלה · Niddah 31a:23–24
  6. 6
    נשים דעתן קלות · Shabbat 33b:6

2וגם להבין הטעם למש״ל [למה שכתוב לעיל] בפי׳ צאינה וראינה בנות ציון כו׳ בעטרה שלראות בעטרה שעטרה לו אמו שהוא בחי׳ כתר אין צריך ללבושים משא״כ השגות הנשמות בג״ע [בגן עדן] טעמי התורה שהוא בחי׳ חכמה הוא דוקא ע״י הלבושים

And 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 [the Garden of Eden] of the reasons of the Torah, which is the level of Chochmah (wisdom), come specifically through the garments.

Explanation

The second question goes back to the discourse just before this one, on “Go out and gaze, O daughters of Zion … at the crown” (Song of Songs 3:11). There it was explained that seeing “the crown with which his mother crowned him,” which stands for Keser, the level above intellect, needs no garments, while the souls in Gan Eden grasp the reasons of the Torah, which belong to Chochmah, only through garments.

דלכאורה כלפי לייא הרי העטרה והכתר הוא בחי׳ גבוה יותר הרבה וא״כ אם בהתגלות הזיו א״א בלי לבוש

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

Explanation

This seems backwards. The atarah, the “crown” of the verse, is Keser, far higher than Chochmah; so if the lower light of Chochmah can be taken in only through a garment, the higher light of Keser should need one all the more.

(ועמ״ש מענין לבושים אלו ע״פ ואברהם זקן בא בימים ובד״ה ועשית בגדי קדש) שבו ועל ידו יושג הזיו

(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,

Explanation

These garments are made from the Torah and mitzvos a person fulfilled in this world, and through them the soul takes in the radiance of the Divine Presence in Gan Eden. In Torah Ohr, Chayei Sarah, the Alter Rebbe explains with the Zohar on “advanced in days” that a person’s days of Torah and good deeds become the garments of his soul in the World to Come; in Torah Ohr, Tetzaveh (“And you shall make holy garments”), that the inner intent of the mitzvos makes garments for the higher Gan Eden and their bare performance for the lower Gan Eden.

כמו שא״א לראות אור גדול אלא ע״י הפסק זכוכית עד״מ. איך בהתגלות הכתר נאמר צאינה מהלבושים וראינה בעטרה כו׳.

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.?

Explanation

A garment works like a screen of glass that lets one look at a strong light without being blinded. If the light of Chochmah needs such a screen, how can the verse tell the daughters of Zion to “go out” from the garments and gaze straight at the crown?

¶12 Hold this question about the crown: paragraph 12 answers it.

ויובן זה ע״ד המבואר בע״ח [בעץ חיים] בענין כללות ירידת החיות והמשכת השפע מאור א״ס ב״ה בכללות כל ההשתלשלות בכלל שיש ב׳ מיני השפעה.

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.

Explanation

The answer begins with a principle from the Arizal’s Etz Chaim about how divine life-force and influence come down from the Infinite Light through all the worlds: there are two kinds of influence.

הא׳ הוא הבא ונמשך תמיד מלמעלה כב, גלמטה אף גם שלא על ידי אתעדל״ת [אתערותא דלתתא] והעלאת מ״ן [מיין נוקבין] רק נמשך מאליו מלמעלה מצד כי חפץ חסד הוא.

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.”

Explanation

The first kind flows constantly, whether or not those below do anything to call it forth. It does not wait for “mayin nukvin” (the feminine waters), the Kabbalistic term for the stirring that rises from the recipient below; it comes simply because G‑d “desires kindness” (Micah 7:18).

Paragraph 2 in brief

The second question: why may the souls gaze at the crown, Keser, without garments, when the lower light of Chochmah reaches them only through garments? The answer begins with the Arizal’s distinction between two kinds of divine influence.

TermsTe’amimMayin nukvin and mayin duchrinGan EdenZiv haShechinah+13

Also NeshamahChayusOr Ein SofChochmahHaalaah vehamshachahTorah

Marei mekomos

  1. 1
    Song of Songs 3:11
  2. 2
    ע״פ ואברהם זקן · תו״א חיי שרה טז, א ואילך.
  3. 3
    ואברהם זקן בא בימים · Genesis 24:1
  4. 4
    ובד״ה ועשית בגדי קדש · תו״א תצוה פב, ח.
  5. 5
    ועשית בגדי קדש · Exodus 28:2
  6. 6
    Micah 7:18

Two kinds of influence ¶3

3וכמ״ש המחדש בטובו בכל יום תמיד מעשה בראשית. ובחי׳ ירידת השפעה זו עם היות שרש ירידתה הוא מצד עוצם רב טוב וחסד עליון שמאור א״ס ב״ה ממש

As 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,

Explanation

The first kind of influence is the one the morning prayers describe: G‑d “in His goodness renews each day, constantly, the work of creation.” Its root is the boundless goodness and kindness of the Infinite Light itself.

עכ״ז [עם כל זה] אינו נמשך ויורד אלא מבחינת חיצוניות ולא מבחי׳ פנימית האור

nevertheless is not drawn and does not descend except from the outer dimension (chitzoniyus), and not from the inner dimension (pnimiyus) of the light.

Explanation

Even so, it is drawn down only from the outer dimension of the light, not from its inner dimension.

ולכן ג״כ אינו מאיר ומתגלה בהם להיות בהם איזה שינוי ותוספת על מדרגתו אלא רק לחדש הישנות שלא תחסר ולא תעדיף כו׳

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.

Explanation

Since it comes from the outer dimension, this light does not change the worlds or raise them above their level. It only renews their existence each day, keeping them just as they are, neither less nor more.

(ע׳ [עיין] בהקדמת מהר״נ [מהר״ר נתן שפירא] שפירא בפע״ח [בפרי עץ חיים] ולזה הם שואפים כו׳ ובענין זה אין להם חלק בתחתונים כלל כו׳ אמנם יש עוד רב תועלת בעבודתנו כו׳ ויהיה תוספת כו׳ עד שלא יחשוב קצבתם כו׳ בערך התוספת ההיא כו׳ והיינו המיוחס כו׳ ע״ש וזהו הבחינה השנית דכאן).

(See the introduction of Rabbi Nosson 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.)

Explanation

The parenthesis cites the introduction of Rabbi Nosson Shapira printed in Pri Etz Chaim, the Arizal’s teachings on prayer. As the Kehot note quotes it, the upper worlds receive this steady flow for their existence whether the lower beings do well or badly; but our service brings a further, great benefit, an added light so great that their fixed allotment counts for nothing beside it, and it is this addition that is “ascribed” above as more or less joy and glory. The Alter Rebbe identifies that addition with the second kind of influence.

והבחינה השנית הוא בחינת ההשפעה הבאה ונמשך מבחינת פנימית יותר מההשפעה הראשונה ויש בזה מעלות ומדרגות אין קץ ועל ידי זה ההוספת אור יזדככו העולמות זיכוך רב כו׳ לפי ערך האור והגילוי

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.

Explanation

The second kind of influence comes from a more inward level of the divine light. It has no fixed limit, and the added light refines the worlds in proportion to how much of it is revealed.

ובחי׳ השפעה פנימית זו הוא הבא ע״י העלאת מ״ן [מיין נוקבין] דוקא שהוא בחינת הביטול וההעלאה מלמטה למעלה שאז דוקא יאיר ויומשך המשכה זו כו׳

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.

Explanation

This inner influence comes only in response to “mayin nukvin,” the raising up from below, which consists of self-nullification (bittul) and ascent. Only when those below give themselves over in this way does the inner light shine down.

(ושני בחי׳ אלו הוא מ״ש בסידור האריז״ל [האר״י זכרונו לברכה] בכוונת ק״ש [קריאת שמע] והוא בפע״ח [בפרי עץ חיים] שער הק״ש [הקריאת שמע] פ״ו ופי״א [ופרק י״א] כי יש ב׳ מיני יחודים באו״א [באבא ואימא] האחד זיווג פנימי דאו״א [דאבא ואימא] כו׳ וזה אינו תדיר רק ע״י עליות מ״נ [מיין נוקבין] דזו״נ [דזעיר אנפין ונוקבא]

(These two levels are what is written in the Siddur of the Arizal on the kavanah [mystical intention] 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),

Explanation

In the Arizal’s terms the same two levels are two kinds of union (zivug) of Abba and Imma, the configurations of Chochmah and Binah; the inner union is not constant, but happens only when Z’eir Anpin and Nukva, the emotive attributes and Malchus, raise up their mayin nukvin. Earlier in this book (on “My dove, in the clefts of the rock”) the Alter Rebbe explains the difference: the outer union only strengthens what already exists, while the inner union brings a truly new light from above Chochmah.

וזה נעשה על ידי תפלתנו ומצותינו כו׳. וזיווג ב׳ הוא זיווג חיצונית דאו״א [דאבא ואימא] והוא רק לחיות העולמות קיום הכרחי וזה אינו נפסק כי א״א להיות בלי חיות וזה נעשה מעצמו שלא על ידי מ״נ [מיין נוקבין] דזו״נ [דזעיר אנפין ונוקבא] ולא על ידינו

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.

Explanation

That raising up comes about through our prayer and mitzvos. The outer union of Abba and Imma, by contrast, exists only to keep the worlds alive; it never stops, since nothing can exist without life-force, and it comes about of itself, not through anything done below. In Or HaTorah the Tzemach Tzedek infers from this passage that “the world follows its course” describes a time when it is conducted only from this outer union of Chochmah and Binah.

וכ״ה בע״ח [בעץ חיים] שער הזיווגים פ״א ובשער הנסירה רפ״ב ועמ״ש מענין זה בד״ה שוש אשיש בה׳ ועמ״ש בביאור על פסוק זכור את יום השבת לקדשו ועמ״ש במ״א ע״פ המאמר הזהר פ׳ פנחס) (דרמ״ט) ואעלת לגו טורא דחשוכא ומתמן ארחת מזונא כו׳.

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 Havayah,” 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.

Explanation

The Alter Rebbe cites further places in Etz Chaim and his own discourses on “I will surely rejoice in Havayah” (Likkutei Torah, Nitzavim) and on “Remember the Shabbos day” (Torah Ohr, Yisro), where these two unions are explained, and a passage of the Zohar in Parshas Pinchas: the compassionate “hind of the dawn,” who brings food for all the other creatures, enters “the mountain of darkness” and obtains food from there. In Likkutei Torah, Shemini Atzeres, he explains that this “mountain of darkness” is kelipas nogah (the “translucent husk,” the part of the world that can be refined), and that by refining it one raises mayin nukvin and draws down from “He made darkness His hiding place,” far above the “mountains of light.”

והנה עפ״ז [על פי זה] יובן ענין הנ״ל דאיש מזריע תחלה יולדת נקבה

Now, according to this, the matter mentioned above will be understood: that when “the man gives seed first, she bears a female,”

Explanation

With the two kinds of influence in place, the Alter Rebbe returns to the first question: why “the man gives seed first” yields a female.

¶1 This answers the question from paragraph 1.

דהיינו כשההתעוררות בנש״י [בנשמות ישראל] נמשך מבחי׳ האתעדל״ע [האתערותא דלעילא] הבאה מלמעלה מעצמו שעם היות ההתעוררות זו הוא ממקום ומדרגה גבוה שהרי סיבת המשכה זו הוא כי חפץ חסד הוא וכמו שהיה בבריאת העולם.

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,

Explanation

“The man gives seed first” stands for the souls of Israel being stirred by an arousal that comes from above on its own. That arousal comes from a very high place, since its cause is G‑d’s desire for kindness, the same cause that brought about the creation of the world.

אמנם עכ״ז [עם כל זה] אינו נמשך ומאיר בהם אלא בבחינת חיצוניות (וכנ״ל שנקרא זיווג חיצוניות דאו״א [דאבא ואימא]) וע״כ אף כשנמשך מזה הולדה והתפעלות בכנסת ישראל הוא רק בחינת יולדת נקבה שהוא קטנות האהבה.

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).

Explanation

Even so, it reaches the souls only through the outer dimension, the “outer union” of Abba and Imma. So when it does stir feeling in Knesses Yisrael, the Jewish people, the result is only “a female,” a small and immature love.

משא״כ בחי׳ האתעדל״ע [האתערותא דלעילא] הבא מלמעלה למטה בנש״י [בנשמות ישראל] ע״י קדימת בחי׳ העלאת מ״ן [מיין נוקבין] בבחי׳ ביטול ואתעדל״ת [ואתערותא דלתתא] מלמטה למעלה דוקא

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,

Explanation

The other case is when the arousal from above comes in response to mayin nukvin raised first from below, through self-nullification and an arousal from below.

והוא ענין אשה מזרעת תחלה אזי האתעדל״ע [האתערותא דלעילא] פועל להיות יולדת זכר שהוא בחינת אהבה רבה כו׳ לפי שאתעדל״ת [שאתערותא דלתתא] זו נמשך מבחינת פנימית ונמשך להם ג״כ בבחי׳ פנימי וגילוי לפועל ולהוליד בהן אה״ר [אהבה רבה] ופנימית הלב:

(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 [so the arousal from above] 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.

Explanation

This is what the Talmud calls “the woman gives seed first,” and then the arousal from above brings forth “a male,” the great love. Because the initiative from below comes from the inner dimension, what is drawn down to the souls in response is also inward and revealed, and it produces in them great love that comes from the inwardness of the heart.

Paragraph 3 in brief

The paragraph sets out the two kinds of divine influence: a constant flow from the outer dimension that sustains the worlds unchanged, and an inner flow drawn down only through mayin nukvin from below. It then applies them to answer the first question: the unprompted arousal yields the small “female” love, the arousal that answers our initiative the great “male” love.

Deeper

In the Arizal’s scheme the outer union is constant, for the bare existence of the worlds, while the inner one comes only through the mayin nukvin of Z’eir Anpin and Nukva, raised by prayer and mitzvos. In Torah Ohr (Yisro, the explanation of “Remember the Shabbos day”) the Alter Rebbe adds that the inner union, which renews souls, comes specifically through the souls of the tzaddikim. The Kehot note quotes the Rebbe’s discourse “Baruch she’asah nissim” (5715): because the constant union serves the existence of the worlds, it is the root of the natural order, in which G‑d guides each creature according to its nature.

The Rebbe on this paragraph AI research

  1. The Rebbe explains

    In a talk for Shabbos Chazon (Likkutei Sichos vol. 9), explaining how the three Temples correspond to Avraham, Yitzchak and Yaakov, the Rebbe stops in a note on the Second Temple, Yitzchak’s, and names the advantages of the „קו ההעלאה” (the line of ascent from below).

    The Alter Rebbe states that the influence drawn down through mayin nukvin comes „מבחינת פנימית יותר” (from a more inward level) than the constant flow, but does not say why. In a note the Rebbe quotes these words and gives the reason: since „למעשה ידיך תכסוף” (You long for the work of Your hands, Iyov 14:15), the light drawn down through that work is itself „מבחינת פנימיות יותר” (from a more inward level). Beside it he sets another advantage of the ascent from below: coming from the lower being itself, it is more inward to him.

    The Alter Rebbeוהבחינה השנית הוא בחינת ההשפעה הבאה ונמשך מבחינת פנימית יותר מההשפעה הראשונה

    The Rebbeמכיון ש״למעשה ידיך תכסוף”, הרי גם האור שנמשך עי״ז הוא ”מבחינת פנימיות יותר”

    Likkutei Sichos, vol. ט, p. 27, note 20 (the talk begins on p. 24) · Shabbos Chazon 5730, with a talk of Simchas Beis HaSho’evah 5724 (משיחות שמחת בית השואבה תשכ״ד. שבת חזון תש״ל)

  2. Background from the Rebbe

    In the maamar „ברוך שעשה נסים” of Shabbos Vayeshev, Mevarchim Teves 5715, a continuation of his maamar Pasach Eliyahu of 19 Kislev that year, the Rebbe asks how miracles can be many when plurality belongs to the chain of descent, and why the Rebbe Rashab reads „נסים לאבותינו” as a raising of Chochmah and Binah, “our fathers”.

    Our paragraph sets out the two unions of Abba and Imma: the outer one, constant, which keeps the worlds alive, and the inner one, which comes only through our prayer and mitzvos. As our commentary notes, the Rebbe calls the constant outer union the root of nature. In the same place, citing this page, he adds the other half: the inner union is the root of „הנהגה נסית” (miraculous conduct), where G‑d leads the world „כפי רצונו ולא כפי תכונת וטבע העולם” (by His will, not by the world’s nature), and it comes, his note adds, „ע״י עבודה דוקא” (only through service).

    The Alter Rebbeוזה אינו תדיר רק ע״י עליות מ״נ דזו״נ וזה נעשה על ידי תפלתנו ומצותינו

    The Rebbeוהשרש דהנהגה נסית [שהקב״ה מנהיג את העולם כפי רצונו ולא כפי תכונת וטבע העולם] הוא מזיווג פנימי דחו״ב

    Sefer HaMaamarim Melukat, vol. ה, p. קטו–קטז, notes 6–8 · ש״פ וישב, מבה״ח טבת ה׳תשט״ו

  3. Background from the Rebbe

    In a letter of 10 Kislev 5704 to a chassid who had passed on a scholar’s objections to the Rebbe Rashab’s Kuntres U’Mayan and its introduction, the Rebbe defends a saying of the chassidim recorded there from the time the Rebbe Rashab’s letter on 19 Kislev, the Rosh Hashanah of Chassidus, was published, „חב״ד ב״ה לעבט” (Chabad, thank G‑d, is alive), with its wish that Chagas, the emotive attributes, come alive too.

    How can one say that holy Sefiros “come alive” through people? The Rebbe answers from „עבודה צורך גבוה” (service is a need above), which, he writes, Chassidus explains through Rabbi Nosson Shapira’s introduction to Pri Etz Chaim, the passage our paragraph quotes in its parenthesis: in their own measure the Sefiros neither lack nor exceed, whatever those below do, but the service of the lower beings adds light from above, far beyond that measure. For this he refers to our maamar by its opening words, and goes on to apply it: understanding Torah adds light to Chabad above, and love, fear and kindness add light to the supernal Chagas.

    The Alter Rebbeעד שלא יחשוב קצבתם כו׳ בערך התוספת ההיא כו׳ והיינו המיוחס כו׳ ע״ש וזהו הבחינה השנית דכאן

    The Rebbeוכבר האריכו עד״ז בספרים (והובאו כמה מרז״ל בזה) בביאור הענין דעבודה צורך גבוה

    Igros Kodesh, vol. א, p. רג–רד (letter קיד) · יו״ד כסלו תש״ד

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsChesed olamZeriahKatnus and gadlusChitzoniyus halev and pnimiyus halev+19

Also ChayusBittulOr Ein SofHaalaah vehamshachah

Marei mekomos

  1. 1
    ע׳ בהקדמת מהר״נ שפירא · ”ולזה הם שואפים שפע בעבודה ההיא לקיומם וחיות שלא תחסר לעולם, ובענין זה אין להם חלק בתחתונים כלל אם יטיבו ואם יריעו שהחוק הקבו׳ לא יושבת מפני שאין להם חטא כלל ומכלל זה הגלגלים שגם הם שוקדים על עבודת׳ ורבו תשוקת׳ אשר גדלה מאד בהיות׳ מספרי׳ כבו׳ אל ובמהלכם משבחי׳ לבורא׳ ית״ש לעולם, ובזה ינתן שפע׳ וקיומ׳, אמנם יש עוד רב תועלת בעבודתינו אשר היא תחסר וגם תעדיף והיינו כפי שיעור עבוד׳ התחתונים אם עבדו כראוי אז יוסיפו אור מלמעלה ויזדככו זיכוך רב תהיה ההוספ׳ הזה מרובה על העיקר וכפי הבחינה הזאת יתייחס למעלה תוספ׳ וגרעון שמחה וכבוד וגאולת וגלות, וכל הדברים האלו וכיוצא בהם המתייחסי׳ להם וענין זה המכונ׳ להם מכונו׳ בערך התחתוני׳ כלומר שאין אותו ענין המיוחס גרעון ותוספו׳ בהם בערך קצבות׳ בעבודת׳ אלא בערך שיוסף בהם מצד התחתוני׳ המקבלים ומגרעת בהם מזגם וערכם, ובכלל ענין זה הוא שאין שום יחוד לספי׳ כלל ועיקר מצד מציאותם אלא מה שהוא לעליונים מצד מציאותם ותשוקתם וקורבת׳ כנז׳ הוא התגלות א״ס עליהם והשפע׳ אורו בהם שאלו לא ישתתפו התחתונים בעבודת׳ ויחוד׳ הם מצד עצמ׳ יש להם קצבה . . כו׳.
  2. 2
    ב׳ מיני יחודים באו״א · נתבאר לעיל כ, ג. ראה אוה״ת שה״ש כרך ב ע׳ תצז. ובסה״מ תרנ״א ע׳ קמט, ובסה״מ תרנ״ד ע׳ קלג. סה״מ תרנ״ז ע׳ רעו. סה״מ תרע״ח ע׳ צ ובכ״מ. ד״ה ברוך שעשה ניסים תשט״ו (קונטרס חנוכה תנש״א).
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  4. 4
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  9. 9
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Torah and mitzvos: brain and skull ¶4–11

4ב ועתה יובן ג״כ ענין צאינה וראינה כו׳. דהנה ההפרש שבין תורה למצות למטה הוא כי התורה הוא הביאור והשכל לפרש כל פרטי עניני המצות איך ומה לעשותם.

2. 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 to do them and what to do.

Explanation

Section 2 turns to the second question, “Go out and gaze,” by first setting out how Torah and mitzvos relate as we know them below. Torah study is the explanation of the mitzvos: it spells out every detail of how and what to do.

ונמצא שהתורה היא בחי׳ הפנימית והמצות הן בחינת חיצוניות ועכ״ז [ועם כל זה] הרי גוף המצוה דוקא היא היא עצם רצונו ית׳

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,

Explanation

So the Torah is the inner dimension, the understanding, and the mitzvos are the outer dimension, the deed. Yet it is the actual body of the mitzvah, its physical performance, that is G‑d’s very will.

אע״פ [אף על פי] שהוא רק חיצוניות ומעשה לבד והתורה אע״פ [אף על פי] שהיא בחי׳ פנימית מ״מ הרי אינה רק הפירוש איך ומה תיעשה המצוה

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

Explanation

The mitzvah is only an outward act, and the Torah, though it is inward, is only the explanation of how the mitzvah is to be done.

ונמצא המצוה הוא עיקר (ועמ״ש מזה בפ׳ בהעלותך בד״ה ראיתי והנה מנורת זהב כו׳ ע״ש.

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.

Explanation

It follows that the mitzvah is the main thing. The parenthesis refers to the Alter Rebbe’s discourse on Zechariah’s vision of the golden menorah, in Parshas Beha’alosecha, for more on this point.

ולכן אפילו בהמצוה עצמה גבי מצות חליצה שיש בה קרייה ומעשה איתא במשנה ככה יעשה כל דבר שהוא מעשה מעכב אבל קרייה לא מעכבא הרי המעשה הוא היסוד בכל דבר)

Therefore, even within the mitzvah itself, with the mitzvah of chalitzah [the release from levirate marriage], 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.)

Explanation

Chalitzah, the release of a childless widow from levirate marriage, includes both spoken words and physical acts. The Mishnah derives from the verse “So shall it be done” that every element that is an act is indispensable, while the recital is not, which shows that the act is the foundation.

ולכן מצינו שהפליגו חז״ל [חכמינו זכרונם לברכה] בענין המעשה יותר כמאמר ללומדיהם לא נאמר אלא לעושיהם ולא המדרש הוא העיקר אלא המעשה.

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.”

Explanation

This is why the Sages praised action so highly. For the first saying Kehot gives Berachos 17a, Rava’s teaching on the verse “a good understanding to all who do them,” which the Alter Rebbe quotes as “not ‘to those who study them,’ but ‘to those who do them’”; the second is from Pirkei Avos: “Study is not the main thing, but action.”

ואעפ״כ [ואף על פי כן] מפני שהתורה היא בחינ׳ [בחינת / בחינה] פנימית לכן מצד בחי׳ זו מצינו כב, דשהפליגו במעלתה יותר ממעלת המצות

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,

Explanation

Because the Torah is the inner dimension, the Sages also praised it, from that point of view, above the mitzvos.

וכמו דאיתא בירושלמי פ״ק [פרק קמא] דפאה וחד אמר אפילו כל מצותיה של תורה אינן שוות לדבר אחד מן תורה ושניהם אמת.

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

Explanation

The Jerusalem Talmud records the view that all the mitzvos together do not equal a single word of Torah. Both judgments, the primacy of the deed and the superiority of Torah, are true, each from its own aspect.

דהנה כמו שהיא בתורה ומצות שלמטה כך הוא ג״כ למעלה במקורן ושרשן דהנה התורה נמשכה מבחינת חכמה עילאה

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),

Explanation

The relationship below mirrors that of their roots above. The Torah comes from supernal Chochmah, the divine wisdom.

וכמאמר אורייתא מחכמה נפקת משא״כ המצות שרשם מבחינת כתר עליון

as in the saying, “The Torah comes forth from Chochmah”; whereas the mitzvos have their root in the level of supernal Keser (the Crown).

Explanation

The mitzvos, by contrast, are rooted in supernal Keser, the divine will that is above wisdom.

וכנודע שלכן הם תרי״ג מצות ועם ז׳ מצות דרבנן הם תר״ך אותיות כתר שיש בו תר״ך עמודי אור ע׳ [עיין] בפרדס ש״ח פ״ג [פרק ג׳] וידוע שהכתר הוא למעלה מעלה מהחכמה.

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 (Gate) 8, chapter 3. And it is known that Keser is far, far above Chochmah.

Explanation

This is shown by their number: the 613 mitzvos of the Torah together with the seven instituted by the Sages make 620, written תר״ך, the very letters of כתר (Keser: כ 20, ת 400, ר 200), and the Pardes of Rabbi Moshe Cordovero speaks of 620 “pillars of light” in Keser. In Likkutei Torah, Bechukosai, the Alter Rebbe explains that these 620 mitzvos are the 620 pillars of light of Keser, and that the 248 positive mitzvos are the vessels in which this light of Keser settles.

אך הנה הגם שהתורה מחכמה נפקת אין זה אלא יציאתה לידי גילוי עד למטה מטה בבחי׳ תורה הנגלית לנו

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.

Explanation

The Torah’s coming forth from Chochmah describes only how it emerges into revelation, as the revealed Torah we study. The root of its inner dimension, the reasons of the Torah, lies higher.

אבל שרש ומקור התורה בבחינת פנימית טעמי התורה הנה שרשה הוא מבחי׳ ח״ס [חכמה סתימאה] דא״א שהוא בחינת חכמה שבכתר שנק׳ מוחא סתימאה שהוא סתום ונעלם שלמעלה מעלה מבחי׳ חכמה דאצילות ונק׳ שכל הנעלם מכל רעיון.

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 [the Long Countenance], 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.”

Explanation

That root is the hidden Chochmah of Arich Anpin, the “Long Countenance,” which is the outer configuration of Keser: the Chochmah within Keser, called Mocha Stima’ah, “the hidden brain.” It is far above the Chochmah of Atzilus, so concealed that it is called “the intellect concealed from all thought.”

Paragraph 4 in brief

Section 2 lays the groundwork for explaining “Go out and gaze”: below, the Torah is the inner dimension and the mitzvos the outer, yet the deed is the main thing; above, the Torah comes from Chochmah and the mitzvos from the higher Keser, while the Torah’s inner reasons come from the hidden Chochmah within Keser.

TermsTaryach amudei orTorah and mitzvosDivrei sofrimTe’amim+12
  • Taryach amudei or תר״ך עמודי אור explained hereTorah issues from Chochmah, but the mitzvos are rooted in Keser Elyon, which holds the 620 pillars (citing Pardes 8:3); Keser is far above Chochmah. The inner root of the Torah is the hidden Chochmah of Arich Anpin.המצות שרשם מבחינת כתר עליון וכנודע שלכן הם תרי״ג מצות ועם ז׳ מצות דרבנן הם תר״ך אותיות כתר שיש בו תר״ך עמודי אור
  • Torah and mitzvos תורה ומצות explained hereBelow, the Torah explains how and what to do in each mitzvah, so it is the inner level and the mitzvos the outer; yet the mitzvah itself is His very will, so the deed is the main thing, while from its inner side the Torah is praised above the mitzvos, and “both are true.” So above: the Torah issues from Chochmah Ila’ah, its inner reasons rooted in the hidden Chochmah of Arich Anpin, while the mitzvos are rooted in Keser (613 and 7 make 620, the number of כתר).ההפרש שבין תורה למצות למטה הוא כי התורה הוא הביאור והשכל לפרש כל פרטי עניני המצות איך ומה לעשותם
  • Divrei sofrim דברי סופרים
  • Te’amim טעמים
  • Hidden brain מוחא סתימאה
  • Yesod יסוד
  • Chitzoniyus חיצוניות
  • Supernal Will רצון העליון
  • Higher Chochmah and the lower Chochmah חכמה עלאה וחכמה תתאה
  • Keser כתר
  • Osiyos אותיות
  • Pnimiyus פנימיות
  • Ratzon רצון
  • Atzilus אצילות

Also ChochmahTorah

Marei mekomos

  1. 1
    Zechariah 4:2
  2. 2
    ככה יעשה · Deuteronomy 25:9
  3. 3
    ככה יעשה כל דבר שהוא מעשה מעכב · Mishnah Yevamot 12:3
  4. 4
    ללומדיהם לא נאמר אלא לעושיהם · Berakhot 17a:11
  5. 5
    לא המדרש הוא העיקר אלא המעשה · Zohar III, 218a
  6. 6
    לא המדרש הוא העיקר אלא המעשה · Pirkei Avot 1:17
  7. 7
    לא המדרש הוא העיקר אלא המעשה · Zohar, Pinchas 13:90–14:93
  8. 8
    לא המדרש הוא העיקר אלא המעשה · Zohar, Pinchas 53:325–54:334
  9. 9
    לא המדרש הוא העיקר אלא המעשה · Zohar, Ki Teitzei 7:51–11:61
  10. 10
    Jerusalem Talmud Peah 1:1:35
  11. 11
    כתר . . תר״ך עמודי אור · ע״ל בחקותי (מז, ב). וש״נ. [כ].
  12. 12
    תר״ך עמודי אור · Pardes Rimmonim 8:3:3–4
  13. 13
    Song of Songs 3:11

5וע״כ פנימית טעמי התורה לא נתגלו עכשיו כ״א לעתיד יתגלו וזהו ישקני מנשיקות פיהו שלעתיד יהיה גילוי מו״ס [מוחא סתימאה] מה שעכשיו הוא סתים כו׳

Therefore 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.

Explanation

Because the inner reasons of the Torah are rooted in the hidden Chochmah, they are not revealed in this world; they will be revealed only in the time to come. The Alter Rebbe reads “Let him kiss me with the kisses of his mouth” (Song of Songs 1:2) as that future revelation of Mocha Stima’ah, the hidden brain.

אך הארה מבחי׳ זו מתגלה לנשמות בגן עדן וזהו ענין לימוד התורה של הנשמות בגן עדן שהוא השגת פנימית טעמי התורה

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.

Explanation

Even now, a glimmer of that hidden level shines for the souls in Gan Eden. Their “Torah study” there is the grasp of the Torah’s inner reasons.

ולכן אמרז״ל [אמרו רבותינו זכרונם לברכה] אשרי מי שבא לכאן ותלמודו בידו

Therefore our Sages, of blessed memory, said, “Fortunate is he who comes here with his learning in his hand.”

Explanation

This explains the Sages’ saying, “Fortunate is he who comes here with his learning in his hand” (Pesachim 50a), words heard in the upper world. In Likkutei Torah, Va’eschanan, the Alter Rebbe explains it in the same way: by studying the “body” of the Torah in this world, the soul grasps in Gan Eden something of its very inner dimension.

כי להיות הנשמה היא בחינת נברא ובע״ג [ובעלי גבול / ובעל גבול] א״א לה ליהנות ולהשיג בבחי׳ השגתה ממש בבחי׳ פנימית טעמי התורה שהוא הארה מבחי׳ ח״ס [חכמה סתימאה] שהוא מבחינת פנימית הכתר היינו חכמה שבכתר אם לא ע״י שתלמודו בידו

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”:

Explanation

A soul is a created, finite being, and on its own it cannot truly grasp or enjoy the light of the hidden Chochmah, the inner dimension of Keser. It can receive it only if it brings its learning with it.

שהלימוד שלמד בבחי׳ הנגלות שבתורה מזה נעשה בחי׳ לבוש שבו ועל ידו יוכל להשיג פנימית התורה

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.

Explanation

The revealed Torah it studied in this world becomes a garment for it, and through that garment the soul can apprehend the Torah’s inner dimension.

ולכך נקרא התורה משל הקדמוני כמו שעל ידי המשל דוקא יוכלו לעמוד על הנמשל משא״כ בלא המשל והלבוש הוא בחי׳ סתימאה ולא יוכל להשיג כלל ולכן נק׳ הנשמות בג״ע [בגן עדן] בנות ציון ע״ש [על שם] הלבושים שנעשה להם מהתורה ומצות כו׳.

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.

Explanation

So the Torah is called “the parable of the Ancient One”: just as a lesson is grasped only through its parable, without the garment the inner meaning would stay sealed. That is why the souls in Gan Eden are called “daughters of Zion” (Tziyon): as the previous discourse explained, Tziyon is read as metzuyanim, “distinguished,” the word the Talmud uses for the Torah scholars of Bavel, which the Alter Rebbe there takes to mean “clothed”: these souls are clothed in the garments made for them from Torah and mitzvos.

אך הנה המצות שרשם הם מבחינת גלגלתא דא״א והוא הנקרא כתר שבכתר שהוא למעלה מבחינת מו״ס [מוחא סתימאה] שהוא חכמה שבכתר.

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.

Explanation

The mitzvos, however, are rooted higher still, in Gulgalta, “the Skull” of Arich Anpin, called Keser within Keser. Gulgalta is above Mocha Stima’ah, the Chochmah within Keser from which the Torah’s inner reasons come.

Paragraph 5 in brief

The inner reasons of the Torah, from the hidden Chochmah within Keser, will be revealed only in the future; the souls in Gan Eden receive a glimmer of them now, but only through garments made from their Torah study. The mitzvos are rooted higher still, in Gulgalta, Keser within Keser.

TermsKadmono shel olamSasim vegalyaTe’amimGulgalta of Arich Anpin+10

Also NeshamahTorah and mitzvosChochmahTorah

Marei mekomos

  1. 1
    Song of Songs 1:2
  2. 2
    אשרי מי שבא לכאן · Pesachim 50a:7–8
  3. 3
    משל הקדמוני · I Samuel 24:14

6ולכן המצות והמעשה הוא העיקר והיסוד. ולכן צריך להיות גם כן מעשיו מרובים מחכמתו כמו שלמעלה גלגלתא חפיא על מוחא.

Therefore 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.”

Explanation

Because the mitzvos are rooted in Gulgalta, the deed is the main thing and the foundation. So Pirkei Avos teaches that one’s deeds should exceed one’s wisdom, as above “Gulgalta covers the brain”: the Skull encompasses the hidden brain.

אבל עכ״ז [עם כל זה] הרי בחי׳ גלגלתא דא״א הוא בחי׳ חיצוניות הכתר

Nevertheless, the level of Gulgalta of Arich Anpin is the outer dimension (chitzoniyus) of Keser (the Crown).

Explanation

Yet Gulgalta is only the outer dimension of Keser.

עד״מ מבשרי אחזה הגלגלת היא רק עצם וחיצוניות והמוחין שבתוך הגלגלת הן בחינת פנימית לגבי הגלגלת וכנודע מחכמי הרופאים והניתוח שבג׳ חדרי המוח מלובש בהן בחינת פנימית המוחין שהן חכמה בינה ודעת

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).

Explanation

Following Iyov’s (Job’s) words, “from my flesh I behold G‑d,” the Alter Rebbe learns this from the human body: the skull is only bone, the outside of the head, while the brain inside it is the inner part. The physicians of his day taught that the brain has three chambers, in which dwell the inner faculties of the mind: Chochmah, Binah and Daas.

ועל כן כאשר יהיה איזה קלקול בגשמיות המוח מתמעט בחי׳ פנימית שבמוח ההוא כמו ריבוי השכחה נמשך מקלקול המוח שבו תלוי הזכרון כו׳ משא״כ בעצם הגלגלת אין בו גילוי החיות ע״ד זה כלל וכלל.

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.

Explanation

So damage to the brain weakens the faculty that dwells there; damage to the part on which memory depends, for example, brings forgetfulness. The bone of the skull has no such direct link to the life of the mind.

Paragraph 6 in brief

Gulgalta explains why the deed is primary, but the human analogy shows its limit: the skull encloses the brain, yet it is only bone, while the faculties of the mind live in the brain itself.

TermsGulgalta of Arich AnpinYesodChitzoniyusMochin+8

Also HislabshusChayusTorah and mitzvosChochmah

Marei mekomos

  1. 1
    מעשיו מרובים מחכמתו · Pirkei Avot 3:9
  2. 2
    מבשרי אחזה · Job 19:26

7ולכן ניקב קרום של מוח הוא טרפה במשהו ואינו יכול לחיות משא״כ בגלגלת.

Therefore, if the membrane of the brain is pierced, [the animal] is tereifah [fatally defective] with the slightest [hole] and cannot live, which is not so with the skull.

Explanation

Jewish law reflects this: an animal whose brain membrane is pierced even slightly is tereifah, fatally defective and forbidden, since it cannot survive, while one whose skull is broken but whose membrane is whole remains kosher.

וכך הוא למעלה שגלגלתא דא״א הוא בחי׳ חיצוניות הכתר אבל המוחין הם בחינת פנימית ומו״ס [ומוחא סתימאה] הוא בחי׳ פנימית הכתר ולכן מצד בחי׳ זו התורה גבוה יותר ממצות

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,

Explanation

Likewise above: Gulgalta of Arich Anpin is only the outer dimension of Keser, while the brains are the inner dimension, and Mocha Stima’ah is the inner dimension of Keser. From this point of view the Torah, rooted in Mocha Stima’ah, is higher than the mitzvos, rooted in Gulgalta.

כמו שאין ערוך מהות העצם לגבי המוחין וזהו מאמר האומר שכל מצותיה של תורה אינן שוות לדבר אחד מן התורה כנ״ל.

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 do not equal one word of the Torah, as mentioned above.

Explanation

Bone cannot compare to the living brain, and in the same way, from this aspect, the mitzvos cannot compare to the Torah. This is the view in the Jerusalem Talmud that all the mitzvos together do not equal one word of Torah.

Paragraph 7 in brief

The brain is vital where the skull is not, so the inner dimension has its own advantage: from this aspect the Torah, rooted in the inner dimension of Keser, surpasses the mitzvos, rooted in its outer Gulgalta.

TermsGulgalta of Arich AnpinHidden brainEin arochChitzoniyus+6

Also ChayusTorah and mitzvosTorah

Marei mekomos

  1. 1
    ניקב קרום של מוח · Mishnah Chullin 3:1
  2. 2
    כל מצותיה של תורה אינן שוות לדבר אחד מן התורה · Jerusalem Talmud Peah 1:1:35

8ואעפ״כ [ואף על פי כן] המעשה הוא העיקר. כי הנה הרי בחינת עצם הגלגלת עם היותה בחינה גשמיות וחיצוניות ממש עכ״ז [עם כל זה] הרי היא מקפת וסובבת על המוחין ומוכרח להיות ששרשו יותר נעלה מבחי׳ המוחין.

Nevertheless, 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.

Explanation

Now the Alter Rebbe shows the other side: why the deed, rooted in Gulgalta, is nevertheless the main thing. The skull is mere physical bone, yet it surrounds and encloses the brain, which shows that its root must be higher than the brain’s.

והענין הוא כמ״ש בע״ח [בעץ חיים] שער כ״ב ספ״ו וז״ל [וזה לשונו]

The matter is as is written in Etz Chaim, Sha’ar (Gate) 22, end of chapter 6; these are his words:

Explanation

He brings proof from Etz Chaim. Kehot notes that “Sha’ar (Gate) 22” follows the numbering of the Shklov edition of 5560 (1800); in today’s editions it is Sha’ar (Gate) 23, end of chapter 2, and “chapter 6” is a printer’s error.

כי הנה כמו שכתר אינו מכלל גופו דז״א רק בחינה מקפת עליו זולתו כך הוא באדם התחתון שהכתר שלו הוא אור רוחני מקיף עליו ואינו נגלה וניכר לעין כל

“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;

Explanation

In the Arizal’s words: just as Keser is not part of the “body” of Z’eir Anpin, the configuration of the emotive attributes, but surrounds it from outside, so too a human being’s “crown” is a spiritual light that surrounds him, invisible to the eye.

אמנם החיצוניות שלו המתפשטים למטה הוא נגלה למטה והוא הגלגלת המקיף את המוחין של האדם עצמו עכ״ל [עד כאן לשונו]

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.

Explanation

What can be seen of that encompassing light is its outer extension downward: the skull that encloses the brain.

נמצא הגלגלת באדם עם היות מצד עצמה היא חיצוניות והמוחין הם הפנימית לכן בהם עיקר גילוי החיות עכ״ז [עם כל זה] הוא בחי׳ חיצוניות של כג, אהמקיף הרוחני של האדם אשר אותו מקיף רוחני הוא גבוה למעלה מעלה מבחי׳ הפנימית של המוחין וכנודע שאין ערוך אור הפנימי לגבי האור מקיף.

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.

Explanation

So the skull, in itself only the outside of the head while the brain, where the life of the mind is revealed, is the inside, is nevertheless the outer edge of a person’s spiritual makif, his encompassing light. That makif is far higher than the inner light in the brain, for an encompassing light is beyond comparison with an inner light.

Paragraph 8 in brief

Using the Arizal’s teaching that a person’s “crown” is an invisible encompassing light whose visible extension is the skull, the Alter Rebbe shows that the skull, though outward, is rooted higher than the brain.

Deeper

In the Arizal’s system each configuration’s keser is formed from the level above it and surrounds it from outside rather than being one of its limbs. The Etz Chaim passage itself, just before the lines quoted here, cites “from my flesh I behold G‑d,” the same verse the Alter Rebbe invoked above to learn the supernal levels from the human body.

TermsOr PnimiEin arochChitzoniyusMochin+5

Also Chayus

Marei mekomos

  1. 1
    בע״ח שער כ״ב ספ״ו · בדפוס שקלאוו תק״ס. לפנינו שכ״ג ספ״ב. כצ״ל וספ״ו ט״ס. [כ].
  2. 2
    שהכתר שלו הוא אור רוחני מקיף עליו ואינו נגלה וניכר לעין כל · Sefer Etz Chaim 23:2:1

9והחיצוניות של המקיף זהו הגלגלת ולכן מצד זה היא ג״כ בחי׳ מקיף וסובב על המוחין. אך מ״מ להיותה בעצמה רק החיצוניות לבד של אותו אור מקיף לכן המוחין אשר בהם מתגלה האור הפנימי דהיינו חב״ד [חכמה בינה ודעת] בגילוי גמור הן מצד בחי׳ זו מעולים על הגלגלת ואע״פ [ואף על פי] ששרשה גבוה יותר הרי אותו השרש הוא אור מקיף שאינה מתגלה וא ינו נראה וניכר כלל לא כן האור המלובש במוחין שהוא נראה ונגלה דהיינו השכל והבינה והדעת כו׳.

And 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.

Explanation

Each has its own advantage: the skull’s root is higher but hidden, while the brain reveals its light fully.

TermsOr PnimiChitzoniyusMochinDaas+3

Also Hislabshus

10ונמצא מובן מזה שיש מעלה במוחין מה שאינה בגלגלת דהיינו שהם בחי׳ פנימית והגלגלת הוא רק בחי׳ חיצוניות

It 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);

Explanation

The conclusion of the analogy: the brain has an advantage that the skull lacks, for it is the inner level.

ויש מעלה בגלגלת למעלה מהמוחין להיותו בחי׳ החיצוניות של אור המקיף הרוחני שלמעלה מעלה לאין קץ מפנימית המוחין.

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.

Explanation

And the skull has an advantage over the brain, for it is the outer extension of the spiritual encompassing light, which is infinitely higher than the inner light of the brain.

Paragraph 10 in brief

The analogy summed up: the brain excels in inwardness, the skull in the height of its root.

TermsChitzoniyusMochinOr MakifYesh and ayin+1

11והנמשל מכל הנ״ל יובן למעלה בענין שרש התורה והמצות שהתורה מחכמה דאצילות נפקת ושרשה מחכמה שבכתר שהוא בחי׳ פנימית והמצות הן מבחינת גלגלתא שהוא חיצוניות הכתר וסובב ומקיף על המוחין

And 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).

Explanation

Now the analogy is applied to the roots of Torah and mitzvos above. The Torah comes from the Chochmah of Atzilus and is rooted in the Chochmah within Keser, the inner level, while the mitzvos come from Gulgalta, the outer dimension of Keser, which encompasses the “brain” within it.

אשר מצד היות החכמה בחי׳ פנימית וגלגלתא בחי׳ חיצוניות לכן מצד מעלה זו הפליגו חז״ל [חכמינו זכרונם לברכה] בשבח התורה יותר מבמצות.

Since Chochmah is the inner level and Gulgalta the outer level, therefore, on account of this advantage, our Sages, of blessed memory, extolled the Torah more highly than the mitzvos.

Explanation

Because Chochmah is inner and Gulgalta outer, the Sages praised the Torah above the mitzvos.

ואעפ״כ [ואף על פי כן] המעשה הוא העיקר כי הגלגלתא הוא חיצוניות של בחינת המקיף הרוחני שלמעלה מעלה מבחינת פנימית המוחין

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.

Explanation

Yet because Gulgalta is the outer edge of a spiritual encompassing light far above the inner “brain,” the deed remains the main thing.

(ועיין בהרמ״ז [בהרב משה זכות] בפ׳ אמור) (דפ״ח סע״ב [סוף עמוד ב]) בפי׳ דנגיד ונפיק כו׳ על הראש כו׳ וז״ל [וזה לשונו] כי גם כתר אריך נחשב מעולם א״ס כדרך כל כתר שמתייחס למה שלמעלה ממנו ועיקרו של אצילות מתחיל ממוחא סתימאה שהוא חכמה דאריך עכ״ל [עד כאן לשונו] וכמ״ש מזה בביאור ע״פ כי ביום הזה יכפר

(And see the Ramaz [Rabbi Moshe Zacuto] 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.”

Explanation

The parenthesis refers to the Ramaz, Rabbi Moshe Zacuto, on the Zohar, Parshas Emor (88b), where the holy oil “flows and goes forth” from the most hidden Head “onto the head”: he writes that the Keser of Arich Anpin is still counted with the world of the Infinite, since every keser belongs to the level above it, and that Atzilus proper begins with Mocha Stima’ah, the Chochmah of Arich Anpin. The Alter Rebbe also refers to his explanation of “For on this day He shall atone” (Leviticus 16:30) in Likkutei Torah, Acharei, which speaks of a radiance above both the encompassing and the inner lights of Gulgalta and Mocha Stima’ah.

נמצא גולגלתא שהיא החיצוניות של בחינת כתר אריך היינו כתר שבכתר הוא מה״ט [מהאי טעמא] גבוה מבחי׳ חכמה שבכתר עם היותו בחי׳ פנימית.

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.

Explanation

So Gulgalta, the outer dimension of the Keser of Arich Anpin, Keser within Keser, is counted with the Infinite, above Atzilus proper. That is why it is higher than the Chochmah within Keser, even though the latter is the inner dimension.

Paragraph 11 in brief

The analogy applied above: the Torah, from the inner Chochmah within Keser, is praised for its inwardness, while the mitzvos, from Gulgalta, the outer Keser within Keser, are the main thing because their root is counted with the Infinite itself, above Atzilus proper.

Deeper

The Ramaz’s principle, that every keser “is related to what is above it,” is what lets the Alter Rebbe say that the outer Gulgalta outranks the inner Mocha Stima’ah: Mocha Stima’ah is the beginning of Atzilus, while Gulgalta belongs to the Keser that is still counted with the Infinite.

TermsGulgalta of Arich AnpinTorah and mitzvosArich AnpinHidden brain+9
  • Gulgalta of Arich Anpin גלגלתא explained hereThe Torah comes from Chochmah, rooted in Chochmah within Keser, the inward level; the mitzvos come from Gulgalta, the outer dimension of Keser, which encompasses the brains. So the Sages praised Torah more, yet “the deed is the main thing,” since Gulgalta, Keser of Keser, is higher than Chochmah of Keser.נמצא גולגלתא שהיא החיצוניות של בחינת כתר אריך היינו כתר שבכתר הוא מה״ט גבוה מבחי׳ חכמה שבכתר עם היותו בחי׳ פנימית
  • Torah and mitzvos תורה ומצות explained hereHere Torah is rooted in Chochmah within Keser, an inner level, and mitzvos in Gulgalta, Keser’s outer level; Torah is praised more, yet deed is primary, Gulgalta being higher.והמצות הן מבחינת גלגלתא שהוא חיצוניות הכתר וסובב ומקיף על המוחין
  • Arich Anpin אריך אנפין
  • Hidden brain מוחא סתימאה
  • Chitzoniyus חיצוניות
  • Mochin מוחין
  • Keser כתר
  • Or Makif אור מקיף
  • Ein Sof אין סוף
  • Pnimiyus פנימיות
  • Atzilus אצילות

Also ChochmahTorah

Marei mekomos

  1. 1
    ועיין בהרמ״ז בפ׳ אמור (דפ״ח סע״ב) · ראה גם באוה״ת נצבים ע׳ א׳רעד.
  2. 2
    דנגיד ונפיק כו׳ על הראש · Zohar, Emor 2:6–3:12
  3. 3
    בביאור ע״פ כי ביום הזה יכפר · ראה לעיל פ׳ אחרי כט, א.
  4. 4
    כי ביום הזה יכפר · Leviticus 16:30

Gazing at the crown ¶12

12ועד״ז נתבאר בביאור ע״פ יביאו לבוש מלכות ד״ה והנה התורה כו׳ ע״ש. ולכן הגלגלתא הוא ג״כ בחי׳ מקיף על מו״ס [מוחא סתימאה]. ג ובזה יובן ענין צאינה וראינה.

In 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.

Explanation

The same point, that Gulgalta encompasses even Mocha Stima’ah, is explained in the Alter Rebbe’s explanation on “Let them bring royal apparel” in Torah Ohr, Megillas Esther: there the Torah, which explains the mitzvos, is rooted in Mocha Stima’ah, while the mitzvos come from Keser within Keser, whose inner dimension is revealed only through its outer one, like a great torch seen from afar. Section 3 now applies all of this to the verse “Go out and gaze.”

כי הנה עונג הנשמות בגן עדן הוא מהשגת סודות התורה שעסקו בעולם הזה בנגלה ששרש הארה זו מבחינת ח״ס [חכמה סתימאה]

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),

Explanation

The souls in Gan Eden delight in grasping the inner secrets of the very Torah they studied in its revealed, legal form in this world. The root of that light is the hidden Chochmah, Chochmah Stima’ah.

שהוא בחי׳ פנימית ונמשך בהשתלשלות רבות עד שמתגלה ג״כ לנשמה בגן עדן בבחי׳ פנימית ממש שמשיגים ונהנים

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].

Explanation

Because this light is inward, it comes down through many levels until it reaches the soul in Gan Eden as something it truly grasps and enjoys from within.

ע״כ אי אפשר לנשמה בגן עדן להשיג ולהתענג מבחינת פנימית העונג ושכל הנעלם אם לא על ידי לבוש הנמשך מההלכות והמצות שעסקו בעולם הזה וע״כ בעטרה שעטרה לו אמו כו׳ נאמר צאינה וראינה לצאת מבחינות הלבושים.

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.

Explanation

So a finite soul cannot take in this inner delight and concealed intellect except through a garment woven from the laws and mitzvos it studied and kept in this world. The crown is a different kind of revelation, which is why the verse says “Go out and gaze”: go out of the garments to see it.

¶2 This answers the question from paragraph 2.

(ר״ל [רוצה לומר] אע״ג [אף על גב] דגלגלתא גבוה ממו״ס [ממוחא סתימאה] שהרי הוא בחינת כתר דאריך אך להיותה בחינת חיצוניות לכך יוכל לירד ולהתגלות למטה בלי לבוש משא״כ הפנימית וכנודע דחיצוניות העליון יורד למטה.

(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.

Explanation

In a long parenthesis the Alter Rebbe explains why the crown needs no garment. Gulgalta, though higher than Mocha Stima’ah, is an outer level, and an outer level can come down and be revealed below without a garment, since the outer dimension of a higher level always reaches further down.

ואע״ג [ואף על גב] שהוא חיצוניות מבחי׳ העליונה יותר הרי אדרבה כל הגבוה גבוה יותר יוכל לירד ולהתגלות למטה יותר והיינו ע״י חיצוניות שלו. וכענין מ״ש במ״א בפי׳ אל עליון גומל חסדים טובים שנה״י [שנצח הוד יסוד] שרשן מהכתר

And although it is the outer dimension of a higher level, on the contrary: the higher a thing is, the further below it can descend and be revealed, 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,

Explanation

Indeed, the higher a level is, the further down it can reach, and it does so through its outer dimension. So too, as he has explained elsewhere on the words of the prayer “Supreme G‑d, who bestows good kindnesses,” Netzach, Hod and Yesod are rooted in Keser.

והיינו לפי שבחינת נה״י [נצח הוד יסוד] הם חיצוניות המשפיע היורד ומתגלה להמקבל וכח ירידה זו היינו מהכתר שלמעלה מהחכמה כו׳ ועמ״ש כה״ג [כהאי גוונא] בביאור ע״פ משה ידבר בענין תלת עלמין דנפקין מתיקונא קדמאה כו׳ ע״ש.

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 [arrangement], etc.; see there.

Explanation

Netzach, Hod and Yesod are the outer side of the giver, the part that comes down to the receiver, and the power to come down so far comes from Keser, above Chochmah. In Torah Ohr, Yisro, on “Moshe would speak,” the Alter Rebbe explains in the same way that the three lower worlds issue from “the first tikkun,” the first of the thirteen “arrangements” of the beard of Arich Anpin, because only the loftiest light can descend so far.

ולכן להיות וראינה בעטרה א״צ [אין צריך / אינו צריך] ללבושים כו׳. ועוד והוא העיקר כי הנה פי׳ וראינה הוא ע״ד מ״ש בביאור על פסוק חכלילי עינים בענין הסתכלות ז״א במצחא דא״א כי הראיה היא בחינת חיצוניות משא״כ שארי כחות כמו כח החכמה או כח המדות כו׳

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.

Explanation

So gazing at the crown needs no garments. The main explanation, though, lies in the word “gaze”: as explained in Torah Ohr, Vayechi, on “His eyes are dark-red [from wine],” Z’eir Anpin receives from the Forehead (Mitzcha) of Arich Anpin only by gazing, because sight is an outer faculty, unlike the inner powers.

והענין כי להיות מסתכל במצחא דא״א שעל ידי זה מקבל ש״ע [ש״ע (370)] נהורין כו׳ א״א כ״א על ידי עינים בחינות ראיה מבחוץ שאינו נכנס בפנים כו׳ ע״ש

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.

Explanation

Unlike wisdom or the emotions, which take their object within, sight perceives from outside. That is why Z’eir Anpin’s reception of the “370 lights” from the Forehead of Arich Anpin, of which the Idra Rabba speaks, can only come through the eyes.

והגם שהעינים הם גם כן מבחינת חכמה שהראיה היא מבחינת חכמה שלכך נק׳ החכמים עיני העדה. אלא שהעינים הם מבחינת נו״ה [נצח והוד] שבחכמה שנתלבשה בגשמיות.

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.

Explanation

Sight does derive from Chochmah, which is why the sages are called “the eyes of the congregation.” But the eyes come from the Netzach and Hod within Chochmah, its outer extremities, as clothed in a physical organ.

מה שאין כן כח החכמה עצמה חב״ד [חכמה בינה ודעת] שבחכמה כו׳ ולכן להיות הגילוי בז״א מבחינות מצחא שהוא סיומא דכתר אריך א״א להיות הגילוי בפנימית ממש בחב״ד [בחכמה בינה ודעת] דז״א רק בבחינת עינים הסתכלות כו׳.

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.

Explanation

They are not the core of Chochmah, its own Chochmah, Binah and Daas. Since the revelation in Z’eir Anpin comes from the Forehead, the lowest edge of the Keser of Arich Anpin, it cannot enter Z’eir Anpin’s inner intellect and is received only by “gazing.”

ועד״ז יובן כאן בפי׳ וראינה בעטרה שאין התגלות זו כמו התגלות שמבחינת חכמה עילאה שנמשך בבחי׳ שכל והשגה לנשמות שבג״ע [שבגן עדן] בחב״ד [בחכמה בינה ודעת] שלהן וע״כ צריך ללבוש כו׳

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.;

Explanation

The same applies to “gaze at the crown.” The revelation of supernal Chochmah enters the souls’ own Chochmah, Binah and Daas as understanding, and therefore needs a garment.

אבל גילוי שמבחי׳ זו לא ניתן ליהנות בו בהשגה כי הוא למעלה מכח ההשגה רק הגילוי בבחי׳ וראינה בעטרה בבחינת ראייה בעלמא ע״ד הנ״ל וע״כ א״צ [אין צריך / אינו צריך] ללבוש כו׳

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.

Explanation

The revelation of the crown cannot be taken in through understanding at all, for it is above apprehension; it is received only as seeing, from outside. So it needs no garment.

ועיין מ״ש עוד מענין הסתכלות וראייה בד״ה ואתחנן אל ה׳ בפי׳ ואראה את הארץ כו׳ ועוי״ל [ועוד יש לומר] בזה ע״ד מ״ש במ״א בענין ג׳ בחינות מזון לבוש בית שהם ממכ״ע [ממלא כל עלמין] וסוכ״ע ומה שלמעלה מסוכ״ע

And see what is written further on the subject of gazing and seeing in the discourse beginning “And I pleaded with Havayah,” 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.

Explanation

For more on gazing and seeing the reader is referred to the discourse on Moshe’s plea, “Let me see the land.” A second explanation draws on the three levels of food, garment and house, which correspond to the light that fills all worlds, the light that encompasses all worlds, and what is above even the encompassing light.

והנה כמו״כ [כמו כן] באדם מזון הוא א״פ [אור פנימי] בחינת תורה לכו לחמו בלחמי ולבושים נעשה ממעשה המצות ועל ידי לבושים אלו יוכל ליהנות ולקבל הארה מבחינת לבוש העליון של הקב״ה בחינת סוכ״ע.

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.

Explanation

For a person, food, which is absorbed within, is the inner light: the Torah, as in “Come, eat of my bread.” Garments are made from the performance of the mitzvos, and through them the soul can receive from G‑d’s own “garment,” the light that encompasses all worlds.

אך בחינת בעטרה שעטרה כו׳ הוא מה שלמעלה מבחי׳ סוכ״ע וא״כ הוא למעלה גם מבחי׳ לבוש מלכות של הקב״ה כ״א בחי׳ כתר מלכות בחי׳ מקיף למקיף.

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].

Explanation

The crown, however, is above even the light that encompasses all worlds, above G‑d’s “royal garment.” It is the “royal crown,” an encompassing light that surrounds even the encompassing light.

וכיון שהוא למעלה משרש הלבושים א״כ לא שייך להיות וראינה בעטרה על ידי הלבושים. ולכן נאמר צאינה מהלבושים וראינה בעטרה כו׳.

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.

Explanation

Since the crown is above the very root of the garments, garments cannot serve to see it. That is why the verse says to go out of the garments and gaze at the crown.

ואפ״ל [ואפשר לומר] פי׳ צאינה ע״ד מ״ש במ״א בפי׳ ובני ישראל יוצאים ביד רמה שיוצאים מן הכלי וגבול והוא בחינת נשיאת נפש לקיים מ״ש אליך ה׳ נפשי אשא והוא בחינת תשובה עילאה כו׳

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, Havayah, I lift up my soul,” and it is the level of higher teshuvah (return), etc.,

Explanation

Another reading of “go out”: as the Israelites left Egypt “with an upraised hand,” going out of every vessel and limit. This is the lifting up of the soul, “To You, Havayah, I lift up my soul,” which is the higher teshuvah (teshuvah ila’ah).

שהיא למעלה מהלבושים הנעשים על ידי מעשה המצות כנודע ועמ״ש סד״ה עד דלא ידעי בין כו׳ וסד״ה כי כארץ תוציא צמחה וסד״ה השמים כסאי גבי איזה בית אשר תבנו לי)

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?”)

Explanation

This higher teshuvah is above the garments made by performing the mitzvos. The Alter Rebbe refers to three discourses where this is developed, and the long parenthesis closes.

והנה בחינת העטרה וכתר הנ״ל הוא אשר הנשמות דווקא ממשיכים על ידי בחינת הביטול רצון בקיום המצות מעשיות

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.

Explanation

The crown is drawn down by the souls specifically through bittul, setting aside their own will, in fulfilling the practical mitzvos.

ועל זה נאמר בעטרה שעטרה לו אמו שהוא מקור הנשמות שנקרא אמו ועמ״ש סד״ה יביאו לבוש מלכות

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.”

Explanation

That is why the verse says “his mother crowned him”: “his mother” is the source of the souls. The reader is also referred to the end of the discourse “Let them bring royal apparel.”

אך הנה לא שהנשמות הם העושים מחדש ממש את העטרה הנ״ל כי הרי מבואר למעלה ששרש העטרה הנ״ל הוא בבחי׳ גלגלתא דא״א ששרשו מבחינת המקיף דסובב כל עלמין

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),

Explanation

Yet the souls do not create the crown. Its root is Gulgalta of Arich Anpin, which comes from the light that encompasses all worlds.

ולא שנמשכת מבחינת אימא לבד אלא רק בחינת המשכת העטרה להיות כתר ומקיף על ראשו שהן י״ס [י׳ ספירות] דאצילות כו׳ הוא אשר תלוי בהנשמות שהן ממשיכין להיות ניתן הכתר מלכות בראשו.

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.

Explanation

Nor is it drawn from Imma, the “mother” configuration, alone. What depends on the souls is only drawing the crown down, so that it rests as a crown and an encompassing light upon the “head,” the ten Sefiros of Atzilus: the souls cause the royal crown to be placed on the King’s head.

ע״ד דוגמא מנוהג שבעולם הכתר והעטרה שנותנים על ראש המלך בשר ודם בעת שמכתירים אותו שהנה הכתר והעטרה זו הרי מכבר ומקודם היתה עשויה על ידי הבעל מלאכה היודע לעשותה.

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.

Explanation

The analogy is a human coronation: the crown placed on a king’s head was made long before by a craftsman skilled in the art.

כ״א ענין שמעטרים אותו הוא נתינתה על ראש המלך וכמ״ש ואשר ניתן כתר מלכות בראשו.

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.”

Explanation

The coronation itself is only placing the crown on the king’s head, as the verse in Esther says, “and on whose head the royal crown was placed.”

וכך הוא עד״מ למעלה פירוש וענין בעטרה שעטרה לו אמו. שהמשיכו העטרה והכתר כביכול מא״א [מאריך אנפין] להיות נמשך על י״ס [י׳ ספירות] דאצילות כו׳ ע״ס [עשר ספירות] דז״א

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.

Explanation

So too above: “his mother crowned him” means that the souls draw the crown, as it were, from Arich Anpin down upon the ten Sefiros of Atzilus, the ten Sefiros of Z’eir Anpin.

(ועמ״ש בפרשה במדבר סיני בביאור ע״פ שאו וגו׳ לגולגלתם מענין המשכת הכתר לז״א בשבועות וע׳ במק״מ [במקדש מלך] פ׳ אחרי) (בדף ס״ו ע״ב) גבי בעטרה שעטרה לו אמו מ״ש בשם ספר עמק המלך:

(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 [a commentary on the Zohar], 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.

Explanation

The Alter Rebbe refers to his explanation in Parshas Bamidbar, on the verse that counts Israel “by their heads” (legulgelosam, from the same word as Gulgalta), of the Keser drawn down to Z’eir Anpin on Shavuos, and to the Mikdash Melech, Rabbi Shalom Buzaglo’s commentary on the Zohar, in Acharei, which quotes the Emek HaMelech of Rabbi Naftali Bacharach.

Paragraph 12 in brief

Section 3 answers the second question. The Torah’s inner reasons, from the inner Mocha Stima’ah, reach the souls as understanding and so need the garments of Torah and mitzvos; the crown, from the outer Gulgalta, is above understanding and above the root of the garments, and is received only by “gazing,” so one must “go out” of the garments to see it. The souls do not make the crown: their bittul in doing the mitzvos draws it down to rest on the King’s head.

Deeper

The principle stated here, that the higher a level is, the further down its outer dimension can reach, ties the two halves of the maamar together: the deed, the most outward expression, is rooted in Gulgalta, and the crown it draws down can be seen without garments. The Kehot note adds that the Tzemach Tzedek, in Or HaTorah, apparently refers to this section’s explanation of going out of the garments.

Explained elsewhere AI research

  1. Explained by the Alter Rebbe

    The Alter Rebbe says the higher a level, the further down its outer side reaches, “as explained elsewhere on „אל עליון גומל חסדים טובים””, that Netzach, Hod and Yesod are rooted in Keser. Our commentary gives the idea but not the place.

    The “elsewhere” is apparently the Alter Rebbe’s explanation of „אלה מסעי” in Likkutei Torah, Masei (90c–d). There, following the Arizal’s kavanah for the blessing „אל עליון גומל חסדים טובים” (Pri Etz Chaim, Sha’ar HaAmidah ch. 14), „אל עליון” is Arich Anpin, Keser, and the “good kindnesses” it bestows are Netzach, Hod and Yesod of Z’eir Anpin, given anew from Keser. Perhaps (biur b’derech efshar) this is the point used here: the lowest, outermost attributes, which reach the receiver, draw their power to descend from the highest level.

    the Alter Rebbe: Likkutei Torah, vol. Masei, p. 90c–d אל עליון הוא אריך אנפין שהוא הכתר שהוא הגומל חסדים שהם נה״י דז״א

    the Alter Rebbe: Likkutei Torah, vol. Tazria, p. 21a–b ועמ״ש בביאור ע״פ אלה מסעי גבי פי׳ אל עליון גומל חסדים טובים

  2. Explained by the Alter Rebbe

    A further reading of „צאינה” (go out), “as explained elsewhere on „ובני ישראל יוצאים ביד רמה””: going out of vessel and limit, the lifting of the soul, higher teshuvah. No place is given, and our commentary does not supply one.

    The “elsewhere” appears to be Torah Ohr, Megillas Esther (95c–d), where the Alter Rebbe reads „ובני ישראל יוצאים ביד רמה” (the children of Israel went out with an upraised hand) in nearly the words used here: „שיוצאים מן הכלי וגבול” (they go out of vessel and limit), the lifting of the soul of „אליך ה׳ נפשי אשא” (To You, Havayah, I lift my soul), the higher teshuvah. He adds there that this teshuvah “preceded the world”, since Israel’s souls were in G‑d’s thought before creation, and so it rises to a place unknown to created beings. Perhaps (biur b’derech efshar) that is why such “going out” can reach the crown, which is above the garments.

    the Alter Rebbe: Torah Ohr, vol. Megillas Esther, p. 95c–d כי יוצאים כתיב פי׳ שיוצאים מן הכלי וגבול והוא בחי׳ נשיאות נפש

  3. Explained by the Alter Rebbe

    A second answer draws on “three levels, food, garment and house”, corresponding to the light that fills the worlds, the light that encompasses them, and what is above that, “as explained elsewhere”, with no place given.

    One place where the Alter Rebbe sets out these three is Likkutei Torah, Re’eh (21a–b): the threefold “holy” is three drawings that are the root of „בית לבוש מזון” (house, garment, food) of the worlds; the house is the encompassing of the encompassing, the garment the light that encompasses all worlds, and food the light that fills them. There he also refers to his explanation of „מזמור שיר חנוכת הבית” for the three. Our paragraph uses the same scale: Torah is food, the mitzvos make garments, and the crown is above even G‑d’s “royal garment”.

    the Alter Rebbe: Likkutei Torah, vol. Re’eh, p. 21a–b ג׳ המשכות להיות שרש ג׳ בחי׳ בית לבוש מזון דכללות העולמות

Where the maamar leaves something unexplained, found by AI in the library and checked against each source; not yet reviewed by a person, so check the place before relying on a detail.

TermsKeser MalchusShin-ayin nehorinTeshuvah ila’ah and teshuvah tata’ahLevush malchus+37

Also NeshamahBittulTorah and mitzvosChochmahHaalaah vehamshachahTorah

Marei mekomos

  1. 1
    בביאור ע״פ יביאו לבוש מלכות · תו״א צא, סע״ב ואילך.
  2. 2
    צאינה וראינה · Song of Songs 3:11
  3. 3
    צאינה וראינה לצאת מבחי׳ הלבושים · באוה״ת שה״ש כרך ב ע׳ שפה כנראה שמציין להמבואר בסעי׳ זה ע״ש.
  4. 4
    בביאור ע״פ חכלילי עינים · תו״א פ׳ ויחי.
  5. 5
    בביאור ע״פ משה ידבר · תו״א סח, ד.
  6. 6
    משה ידבר · Exodus 19:19
  7. 7
    חכלילי עינים · Genesis 49:12
  8. 8
    עיני העדה · Numbers 15:24
  9. 9
    ואראה את הארץ · Deuteronomy 3:25
  10. 10
    לוכ לחמו בלחמי · Proverbs 9:5
  11. 11
    ובני ישראל יוצאים ביד רמה · Exodus 14:8
  12. 12
    אליך ה׳ נפשי אשא · Psalms 25:1
  13. 13
    עד דלא ידעי בין · Megillah 7b:7–8
  14. 14
    כי כארץ תוציא צמחה · Isaiah 61:11
  15. 15
    השמים כסאי גבי איזה בית אשר תבנו לי · Isaiah 66:1
  16. 16
    ואשר ניתן כתר מלכות בראשו · Esther 6:8
  17. 17
    שאו וגו׳ לגולגלתם · Numbers 1:2

The wilderness above “man” ¶13–17

13ד וזהו ענין וממדבר מתנה. ומבואר למעלה הענין כי הגם כי זאת התורה אדם שהתורה היא בחינת אדם דאורייתא מחכמה נפקת מ״מ היינו בבחינת יציאתה מהעלם אל הגילוי

4. 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;

Explanation

Section 4 approaches the crown through another verse, “and from the wilderness, a gift” (Numbers 21:18). As the preceding discourse explained, the Torah is called “man” (“This is the Torah: a man,” Numbers 19:14) because it comes from Chochmah, but that describes only its emergence from concealment into revelation.

אבל שרשה ויסודתה העליון שממנו לוקחה כתיב וממדבר מתנה

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

Explanation

Its supernal root, from which it was taken, is called “wilderness”: the Torah is a “gift” from the wilderness.

מדבר הוא בחי׳ עליונה למעלה מבחי׳ אדם כי במדבר כתיב אשר לא עבר בה איש ולא ישב אדם שם כו׳ שהוא למעלה מעלה מבחינת אדם העליון שעל הכסא ומשם נמשך להיות בחי׳ כתר על הראש ומוחין.

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).

Explanation

The wilderness is described as a land “through which no man passed, and where no human being (adam) dwelt” (Jeremiah 2:6). It stands for a level far above the supernal “man” on the throne in Yechezkel’s vision, and from there comes the crown that rests upon the head and the brains.

Paragraph 13 in brief

Section 4 brings another verse: the Torah, called “man,” comes from a “wilderness” above “man,” and from there the crown is drawn down upon the head.

TermsKiseiMochinKeser+2

Also ChochmahTorah

Marei mekomos

  1. 1
    וממדבר מתנה · Numbers 21:18
  2. 2
    זאת התורה אדם · Numbers 19:14
  3. 3
    לא עבר בה איש ולא ישב אדם שם · Jeremiah 2:6

14וזהו ענין בעטרה שעטרה לו כו׳. והענין ע״ד מ״ש בספרא דצניעותא רפ״ב

And 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 [the “Book of Concealment” in the Zohar], beginning of chapter 2:

Explanation

This “wilderness” above “man” is the crown of the verse. The Sifra DeTzniusa, a section of the Zohar, applies the same verse from Yirmeyahu to “that preciousness,” which there is the beard of Arich Anpin with its thirteen springs.

ביקירותא ההיא כג, גכתיב לא עבר בה איש ולא ישב אדם שם לבר הוא

“Of that preciousness it is written, ‘through which no man passed and where no human being (adam) dwelt’: it is outside.”

Explanation

The Zohar’s point is that “adam,” and all the more so “ish,” does not apply there: that level is “outside” the category of man.

ובז״ה [ובזוהר הרקיע] בשם האריז״ל [האר״י זכרונו לברכה] כ׳ [כתב] וז״ל [וזה לשונו] פי׳ אדם הוא בז״א ולא בא״א ואף בז״א אינו נקרא אדם אלא מהחוטם ואילך כמ״ש באד״ר [באדרא רבא] (דקל״ו ע״ב) עכ״ל [עד כאן לשונו] ובאד״ר [ובאדרא רבא] שם כ׳ [כתב] דבחינת מצחא דא״ק [דאדם קדמון] הוא מבחינת כי לא אדם הוא כו׳ ע״ש

And in Zohar HaRakia [a commentary on the Zohar] 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 [the “Greater Assembly” of the Zohar] (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 [Primordial Man] is from the level of “for He is not a man (adam),” etc.; see there.

Explanation

The Zohar HaRakia, a commentary on the Zohar, quotes the Arizal: “adam” refers to Z’eir Anpin and not to Arich Anpin, and even in Z’eir Anpin only to the face from the nose downward. This follows the Idra Rabba, which says that where the Forehead alone is revealed, without face and nose, the place is not called “adam,” and that this is why the verse says, “He is not a man (adam), that He should relent.”

והענין דהנה השתלשלות ע״ס [עשר ספירות] דאצילות הבאים בבחינת ק׳ קוין חח״ן [חכמה חסד נצח] מימין בג״ה [בינה גבורה הוד] משמאל דת״י [דעת תפארת יסוד] באמצע הוא הנקרא פרצוף האדם למעלה ועל זה נאמר ועל דמות הכסא דמות כמראה אדם

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.”

Explanation

The ten Sefiros of Atzilus are arranged in three lines (the printed ק׳ is a misprint for ג׳, “three,” as the list of right, left and middle shows), right, left and center, like a human body, so they are called the configuration (partzuf) of “man”; it is this form that Yechezkel saw on the divine throne. In Or HaTorah the Tzemach Tzedek adds that this “man” is the ten Sefiros of Atzilus, above the “throne,” which is the World of Beriah.

מה שאין כן בבחי׳ כתר שהוא למעלה עדיין מבחי׳ התחלקות והשתלשלות ולאו מכל אינון מדות איהו כלל נאמר בו כי לא אדם הוא להנחם

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.”

Explanation

Keser, however, is above all division and descent: as Eliyahu’s prayer in the Tikkunei Zohar says, “He is not any of these attributes at all.” Of Keser it is said, “He is not a man, that He should relent” (I Samuel 15:29).

ועמ״ש מזה במ״א ע״פ זכור את יום השבת ולכן נאמר שבחי׳ מצחא שהוא כלי לגילוי הרצון הוא בחינת שלמעלה מבחינת אדם

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.”

Explanation

The Alter Rebbe refers to his explanation of “Remember the Shabbos day” in Torah Ohr, Yisro, where the chain of descent takes the form of “man” in three lines. So the Forehead, the vessel through which the will is revealed, is a level above “man.”

ויובן ע״ד דוגמא באדם התחתון הנה עיקר פרצוף האדם הוא מן החוטם ואילך למטה שלכך ארז״ל [אמרו רבותינו זכרונם לברכה] שאין מעידין אלא על פרצוף פנים עם החוטם (כמ״ש במשנה סוף מסכת יבמות).

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 by the face together with the nose (as is written in the Mishnah at the end of Tractate Yevamos).

Explanation

The human face shows the same thing: the face proper begins from the nose down. That is why, when witnesses identify a dead man so that his wife may remarry, the Sages accept testimony only on the face together with the nose.

והענין הוא כי מן החוטם ולמטה נמשך האור והחיות בבחינת התחלקות המדרגות והתכללותן שזהו עיקר בחינת אדם

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,”

Explanation

From the nose down, light and life-force are divided into distinct levels that also combine with one another, and this division and combination is what makes a “man.”

כמו שני נקבי החוטם תרין עיינין תרין אודנין תרין ידין וגופא תרין רגלין כו׳ שהן בחי׳ הכלים לבחי׳ רוחניות החיות פנימי הבא בהתחלקות מעשר כחות חב״ד [חכמה בינה ודעת] חג״ת [חסד גבורה תפארת] נהי״ם [נצח הוד יסוד מלכות]

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).

Explanation

The paired features, two nostrils, two eyes, two ears, two hands, two legs, and the torso, are vessels for the soul’s inner life-force, which comes divided according to its ten powers.

והן הן תרין עיינין הם כלים לבחי׳ גילוי האור מהחכמה שהחכמים נקראים עיני העדה ומתחלק לתרין עיינין לקו הימין וקו השמאל וכן עד״ז תרין אודנין מבחינת בינה.

Indeed, 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.

Explanation

Each pair matches a power: the two eyes receive the light of Chochmah, which is why sages are called “the eyes of the congregation,” divided between the right line and the left. The two ears likewise come from Binah.

Paragraph 14 in brief

The level above “man” is the Forehead: the ten Sefiros in three lines form the image of “man,” but Keser and the Forehead, which reveals the will, are above division. In a person, too, the face proper begins only from the nose down, where the soul’s powers are divided among paired features.

Deeper

The Sifra DeTzniusa applies Yirmeyahu’s “no man passed” to the beard of Arich Anpin, “the preciousness of all,” and adds that adam is not included there, all the more so ish. In the Idra Rabba the Forehead in question is that of the Ancient One, “the will of wills,” revealed when the prayers of Israel rise and judgment is stilled. Two Kehot notes cite Or HaTorah and Sefer HaMaamarim 5629, which identify the “throne” of Yechezkel’s vision with the World of Beriah, so that the “man” above it is the ten Sefiros of Atzilus.

TermsAdamPartzufGimmel kavinKisei+13
  • Adam אדם explained hereHere, citing the Arizal, Adam is Zeir Anpin from the nose down, not Arich Anpin: the sefiros divided into three lines; Keser, above division, is “not a man.”פי׳ אדם הוא בז״א ולא בא״א ואף בז״א אינו נקרא אדם אלא מהחוטם ואילך
  • Partzuf פרצוף explained hereThe ten Sefiros of Atzilus coming down in three lines, Chesed-Chochmah-Netzach on the right, Binah-Gevurah-Hod on the left, Daas-Tiferes-Yesod in the middle, are what is called the partzuf of adam above. In man below, too, the main partzuf of the face is from the nose down, where the life divides into paired organs that serve as vessels for the ten powers.הוא הנקרא פרצוף האדם למעלה ועל זה נאמר ועל דמות הכסא דמות כמראה אדם
  • Gimmel kavin ג׳ קוין
  • Kisei כסא
  • Sefiros ספירות
  • Mochin מוחין
  • Lights and vessels אורות וכלים
  • Binah בינה
  • Shabbos שבת
  • Keser כתר
  • Z’eir Anpin זעיר אנפין
  • Hishtalshelus השתלשלות
  • Ratzon רצון
  • Atzilus אצילות
  • Middos מדות

Also ChayusChochmah

Marei mekomos

  1. 1
    בספרא דצניעותא רפ״ב · Zohar II, 177a
  2. 2
    ובאד״ר שם כ׳ · ראה הלשון באוה״ת פ׳ תצוה ע׳ א׳תשיח ובאוה״ת בראשית כרך א דף פב, ב.
  3. 3
    כי לא אדם הוא · Zohar, Idra Rabba 28:199–29:209
  4. 4
    ועל זה נאמר . כמראה אדם · באוה״ת מאמרז״ל ע׳ נה מוסיף: ”הוא בחי׳ ע״ס דאצי׳ הנ״ל (שהן למעלה מהכסא הוא עולם הבריאה כנודע)”.
  5. 5
    ועל דמות הכסא דמות כמראה אדם · Ezekiel 1:26
  6. 6
    ולאו מכל אינון מדות איהו כלל · Tikkunei Zohar 17b:5–7
  7. 7
    כי לא אדם הוא להנחם · I Samuel 15:29
  8. 8
    במ״א ע״פ זכור את יום השבת · תו״א פ׳ יתרו עא, ב.
  9. 9
    שלכך ארז״ל · Yevamot 120a:8
  10. 10
    כי מן החוטם ולמטה נמשך האור והחיות · ראה יהל אור ע׳ תרסט.
  11. 11
    שהחכמים נקראים עיני העדה · ראה גם באגה״ק סי׳ יד. לעיל פ׳ ואתחנן ב, ד.
  12. 12
    עיני העדה · Numbers 15:24
  13. 13
    ובסה״מ תרכ״ט ע׳ עז מבאר · ”שעולם הכסא הוא עולם הבריאה כנודע ממ״ש אימא מקננא בכורסייא שהכוונה על עולם הבריאה, ועל בחי׳ הכסא הוא עולם הבריאה דמות כמראה האדם כו׳”.

15ודרועא ימינא הוא בחי׳ חסד. דרועא שמאלא בחינת גבורה. נו״ה [נצח והוד] תרין שוקין כו׳ שכולם הם בבחינת התחלקות כל אחד בכלי בפ״ע [בפני עצמו] וגם בבחינת התכללות

The 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,

Explanation

The right arm is Chesed and the left Gevurah, and Netzach and Hod are the two thighs. Each power has its own vessel, yet all are also interconnected.

דהיינו התקשרות והתחברות כל האברים זל״ז [זה לזה] ע״י גידין ועורקין כו׳ וזהו בחי׳ התיקון וע״כ בבחי׳ זו יש ריבוי שינויים פעמים התכללות בענין שהחסד גובר ופעמים להיפוך

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;

Explanation

The limbs are bound together through sinews and veins; this is the state of tikkun, rectification, in which the powers combine. That is why this level is subject to change: sometimes kindness prevails, sometimes the opposite.

וכן בשאר הכוחות ולפי שינויי אופן ההתכללות בפנימית הכוחות כך יהי׳ [יהיה] השינוי ניכר בחיצוניות בפרצוף פנים שלפעמים יאדימו פניו ופעמים ילבין.

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.

Explanation

As the inner powers combine in different ways, the change shows on the face, which may turn red or pale.

וע״כ בפנים דוקא ניכר שינוי פרצוף אדם זה מחבירו שאין אחד דומה לחבירו כו׳ ע׳ [עיין] במשנה ספ״ד [סוף פרק ד׳] דסנהדרין.

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.

Explanation

That is why people are told apart by their faces, for no two faces are alike, as the Mishnah in Sanhedrin teaches.

משא״כ בחינת מצחא נקרא כי לא אדם הוא (אף על גב דבברייתא ביבמות שם איתא פרצוף פנים ולא פדחת אין מעידין כו׳ הרי שההכרה תלויה גם כן במצח

Whereas the level of the Forehead is called “for He is not a man.” (Although in the baraisa [a teaching of the Sages outside the Mishnah] in Yevamos there it is stated, “[On] the face without the forehead, one may not testify,” etc., which shows that recognition depends on the forehead as well,

Explanation

The Forehead, by contrast, is called “He is not a man.” In a long parenthesis the Alter Rebbe deals with a baraisa in Yevamos which rules that a face without the forehead is not enough for testimony, which implies that recognition depends on the forehead too.

היינו כמ״ש התוס׳ [התוספות] רפ״ח דבכורות שיש דבר באדם שמכירים על ידו את הפנים והיינו פדחת שנקרא הכרת פניהם שבו ועל ידו מכירים את הפנים. אבל ודאי שאינו מגוף הפנים

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.

Explanation

He answers with Tosafos in Bechoros: the forehead is the thing by which the face is recognized, “the recognition of their face” of the verse, but it is certainly not part of the face itself.

ובקה״ע [ובקרבן העדה] בירושלמי ביבמות שם ר״ל [רוצה לומר] דהמשנה והברייתא פליגי והניח בצ״ע [בצריך עיון]. אבל זהו נגד הגמרא שלנו ביבמות שם דהברייתא והמשנה עולה בקנה אחד וכדמייתי גם כן עובדא דאבא בר מניומי כו׳ ונגד הש״ס [הששה סדרים] דבכורות שם ונגד כל הפוסקים

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.

Explanation

The Korban HaEdah on the Jerusalem Talmud (Kehot notes that his Shirei Korban is apparently meant) took the Mishnah and the baraisa to disagree and left the question open. But the Babylonian Talmud in Yevamos treats them as consistent and brings the incident of Abba bar Manyumi, who covered his forehead with wax and passed before his creditors unrecognized; that reading also runs against the Talmud in Bechoros and all the halachic authorities.

ואעפ״כ [ואף על פי כן] אין מכ״ז [מכל זה] שום סתירה למ״ש בזהר והאריז״ל [והאר״י זכרונו לברכה] דכוונת הזהר היינו רק שאינו מכלל פרצוף פנים ולכן נק׳ כי לא אדם הוא אבל מ״מ על ידו מכירים את הפנים)

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.)

Explanation

Either way, there is no contradiction to the Zohar and the Arizal: the forehead is not part of the face proper, which is why it is called “not a man,” even though the face is recognized by it.

ששם אין התחלקות עדיין לב׳ בחי׳ כמו תרין עיינין כו׳ והיינו לפי שהמצח הוא הכלי לבחי׳ הרצון שלמעלה מהחכמה וכמ״ש והיה על מצחו תמיד לרצון (כמ״ש בד״ה ועשית ציץ כו׳)

For there is not yet any division there 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 [the High Priest’s golden headplate],” etc.).

Explanation

The forehead has no pairs, unlike the eyes, because it is the vessel for the will, which is above Chochmah. So the Torah says of the High Priest’s golden headplate, the tzitz, “it shall be on his forehead always, for favor (ratzon),” the same word as “will,” and the Alter Rebbe refers to his discourse on the tzitz in Torah Ohr, Tetzaveh.

והוא בחי׳ הנק׳ רעוא דכל רעוין שהוא למעלה עדיין מהתחלקות ע״ד לית שמאלא בהאי עתיקא.

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 [the Ancient One].”

Explanation

The Zohar calls this will “the will of all wills,” still above all division, just as “there is no left in this Atika,” the Ancient One, where severity has no separate place.

והגם שעיקר בחי׳ זו הוא במצחא דא״א מ״מ גם במצחא דז״א מאיר בחי׳ זו שהמצח הוא הרצון ע״ד גלגלתא דחפיא על מוחא כו׳

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.

Explanation

This level belongs chiefly to the Forehead of Arich Anpin, but it shines also in the Forehead of Z’eir Anpin, for the forehead is the will, just as Gulgalta covers the brain.

ולכן בבחי׳ זו נאמר כי לא אדם הוא להנחם שאין שייך שם שינוים כמו בבחי׳ אדם ששם יש שינויים פעמים החסד גובר ופעמים להפך משא״כ בבחינת מצח הרצון כו׳ וכמ״ש אני הוי׳ לא שניתי.

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, Havayah, have not changed.”

Explanation

That is why the verse says of this level, “He is not a man, that He should relent”: in the realm of “man,” kindness and severity alternate, but the will in the Forehead does not change, as G‑d says, “I, Havayah, have not changed” (Malachi 3:6).

Paragraph 15 in brief

The face, where the powers are divided and combined, is the realm of change; the Forehead, the vessel of the undivided supernal will, does not change, which is why it is called “not a man.”

Deeper

The Idra Rabba links the Forehead with Netzach: “the Eternal One (Netzach) of Israel will not relent, for He is not a man” speaks of the Netzach revealed in the Forehead, where there is no face and nose and therefore no “man.” Kehot notes that the Korban HaEdah meant here is apparently his book Shirei Korban, and that the Tzemach Tzedek discusses the Gemara in Yevamos at length in his responsa (Even HaEzer, part 1, §§58, 63).

TermsRa’ava deChol Ra’avinPartzufHodNetzach+14

Also HavayahChochmah

Marei mekomos

  1. 1
    במשנה ספ״ד דסנהדרין · דף לז.
  2. 2
    דבברייתא ביבמות שם · קכ, א.
  3. 3
    פרצוף פנים ולא פדחת אין מעידין · Yevamot 120a:10–11
  4. 4
    כמ״ש התוס׳ רפ״ח דבכורות · מו, ב ד״ה מאי קראה. ובאוה״ת פ׳ תצוה ע׳ א׳תשכו: ”ע׳ בתוס׳ רפ״ח דבכורות בפי׳ הכרת פניהם שהמצח נק׳ הכרת פניהם שבו ועל ידו מכירים את הפנים, ומ״ש מזה בלק״ת בשה״ש בביאור ע״פ צאינה וראינה פ״ד”.
  5. 5
    שיש דבר באדם שמכירים על ידו את הפנים והיינו פדחת · Tosafot on Bekhorot 46b:12:1
  6. 6
    הכרת פניהם · Isaiah 3:9
  7. 7
    ובקה״ע בירושלמי ביבמות שם · פרק טז, ה״ג וכנראה הכוונה לספר שירי קרבן. וכן בשו״ת צמח צדק סי׳ סג מביא בשם קרבן העדה ומוסיף ”נמצא לדבריו רחוק לומר דפדחת לחוד חשוב הכרה מדאורייתא”. בענין הגמרא דיבמות בארוכה בשו״ת הצמח צדק אה״ע חלק א סי׳ נח. סי׳ סג.
  8. 8
    והי׳ על מצחו תמיד לרצון · Exodus 28:38
  9. 9
    בד״ה ועשית ציץ · תו״א פג, א.
  10. 10
    רעוא דכל רעוין · Zohar III, 129a
  11. 11
    רעוא דכל רעוין · Zohar, Idra Zuta 4:37–10:49
  12. 12
    לית שמאלא בהאי עתיקא · Zohar III, 129a
  13. 13
    כי לא אדם הוא להנחם · I Samuel 15:29
  14. 14
    ולכן בבחי׳ זו . . כמו בבחי׳ אדם ששם יש שינויים · באוה״ת פ׳ וארא כרך ז ע׳ ב׳תקעא מציין לכאן. וכ״ה בד״ה זאת חנוכת המזבח — תר״מ סעי׳ כ.
  15. 15
    אני הוי׳ לא שניתי · Malachi 3:6
  16. 16
    Mishnah Sanhedrin 4:5

16וע״כ גם באדם למטה המצח הוא תמיד במדרגה א׳ ואין ניכר בו שינויים כמו בפנים.

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

Explanation

Because the Forehead is above change, even in a human being the forehead stays the same and shows none of the changes that pass over the face.

ולכן נק׳ בחי׳ מצחא מדבר בארץ לא עבר בה איש ולא ישב אדם שם שהוא למעלה כג, דמבחי׳ אדם

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.”

Explanation

That is why the Forehead is called a “wilderness,” “a land through which no man passed, and where no human being dwelt”: it is above the level of “man.”

ונקרא מדבר כמו המדבר שאין בו זריעה וצמיחה כך בבחי׳ זו אין שייך זריעה וצמיחה שהן שינויים קטנות וגדלות וע״כ המצח הוא פנוי מהשערות ואינן צומחים בו שערות.

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.

Explanation

A wilderness has no sowing or growing, and in the same way this level has no growth and diminution, the changes of smallness and greatness. Even physically, no hair grows on the forehead.

ולכן התורה שנמשך מבחי׳ רצון העליון רעוא דכל רעוין דא״א. נאמר בה וממדבר מתנה אלא שהתגלותה הוא בבחינה אדם כנ״ל (ועיין באדר״ז [באדרא זוטא] דף רפ״ח ע״ב מענין מצחא ובע״ח [ובעץ חיים] שער א״א פי״ד [פרק י״ד / פרשה י״ד]).

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 [the “Lesser Assembly” of the Zohar], folio 288, side b, on the Forehead, and Etz Chaim, Sha’ar Arich Anpin, chapter 14.)

Explanation

So the Torah, drawn from the supernal will of Arich Anpin, comes “from the wilderness,” though it is revealed in the form of “man.” The Alter Rebbe refers to the Idra Zuta, which calls the Forehead revealed in Atika Kadisha “will,” and to the chapter of Etz Chaim on Arich Anpin that discusses its 370 lights and gazing at its Forehead.

וכמ״כ [וכמו כן] יובן בעבודת ה׳ בכל נש״י [נשמות ישראל] שנקראי׳ [שנקראים] גם כן בשם אדם וכמ״ש נעשה אדם בצלמנו כו׳. אדם אתם.

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).”

Explanation

The same structure exists in the divine service of every Jewish soul, for Israel too is called “man”: “Let us make man in our image” (Genesis 1:26), and the prophet’s words “You are man” (Ezekiel 34:31).

ולכן כמו שבבחינת אדם העליון יש גם כן בחינת א׳ שנקרא כי לא אדם הוא וזהו מבחינת מצחא ולמעלה כנ״ל בשם האדרא והאריז״ל [והאר״י זכרונו לברכה]. כך הוא ג״כ בהנשמה

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.

Explanation

The supernal “man” includes a level called “He is not a man,” from the Forehead upward, as the Idra and the Arizal teach. The soul has the same two levels.

כי בחינת אדם הן עשר ספי׳ [ספירה / ספירות] שבנפש האלקית שהיא כלולה מע״ס [מעשר ספירות] היינו הביטול וההשגה דחו״ב [דחכמה ובינה] ואהוי״ר [ואהבה ויראה] ושאר מדות שבלב.

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.

Explanation

In the soul, the level of “man” is the ten powers of the G‑dly soul: the bittul of Chochmah and the understanding of Binah, love and awe, and the other emotions of the heart.

Paragraph 16 in brief

The Forehead is the “wilderness” above “man,” unchanging and without growth; the Torah comes from it but is revealed as “man.” The same two levels exist in every Jewish soul, whose ten powers make up its level of “man.”

Deeper

The Kehot note quotes the Idra Zuta: “The Forehead that is revealed in Atika Kadisha is called will (ratzon), for this supernal Head is hidden above, unknown,” and sends the reader to the Mitteler Rebbe’s Biurei HaZohar and to Or HaTorah on it.

TermsRa’ava deChol Ra’avinZeriahRapach nitzotzinNefesh ha’elokis+13

Also NeshamahBittulTorah

Marei mekomos

  1. 1
    מדבר בארץ לא עבר בה איש ולא ישב אדם שם · Jeremiah 2:6
  2. 2
    רעוא דכל רעוין · Zohar, Idra Zuta 4:37–10:49
  3. 3
    וממדבר מתנה · Numbers 21:18
  4. 4
    ועיין באדר״ז דף רפ״ח ע״ב מענין מצחא · ”מצחא דאתגליא בע״ק רצון אקרי דהא רישא עילאה דא סתים לעילא דלא אתידע פשיט חד טורנא בסימא יאה דאתכליל במצחא” — ראה ביאוה״ז לאדה״א קכו, ג. ראה גם אוה״ת פ׳ תצוה ע׳ א׳תשיח. אוה״ת נ״ך כרך א ע׳ קמב.
  5. 5
    נעשה אדם בצלמנו · Genesis 1:26
  6. 6
    אדם אתם · Ezekiel 34:31

17והנה יש בהן שינויים רבים לפעמים הן בקטנות ולפעמים הן בגדלות.

Now, 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).

Explanation

These powers change: sometimes they are small and weak, sometimes great and expansive.

וכן בבחינת התשובה ולב נשבר לפעמים הוא מעומקא דליבא ולפעמים שאין הלב נשבר כו׳ ולא סליק ביה נהורא דנשמתא בזמן ההוא מצד גשמיות הגוף וחומריותו שנעשה מסך מבדיל כו׳

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.

Explanation

So too with teshuvah: sometimes the heart breaks from its depths, and sometimes it does not break at all. At such times, in the Zohar’s words, “the light of the soul does not rise” in the body, because the body’s coarseness becomes a screen that separates the soul’s light from it.

והוא כמו עד״מ השינויים שנמצא בגשמיות בפרצוף פנים של האדם מאודם ללובן כו׳ (ועמ״ש בפי׳ ורחל היתה יפת תאר בד״ה אם לא תדעי לך היפה בנשים כו׳).

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.)

Explanation

These ups and downs are like the physical changes of color in a person’s face, from red to pale. The Alter Rebbe refers to his explanation of “Rachel was beautiful of form” in another discourse.

אמנם יש בהנשמה עוד בחינה שלמעלה מעשר כחות הנ״ל שראשיתן חו״ב [חכמה ובינה] כו׳ והוא בחי׳ הביטול ומס״נ [ומסירות נפש] בבחי׳ עצמיות הרצון שלמעלה מהשכל כנודע דאית רצון ואית רצון כו׳ וכמ״ש ע״פ ויקהל משה

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.”

Explanation

But the soul has a level above its ten powers: bittul and self-sacrifice that come from the very essence of the will, above intellect. As is known, there are two kinds of will, one that follows understanding and one above it, as the Alter Rebbe explains on “And Moshe assembled.”

והיינו דרצון זה שרשו מבחינת רצון העליון שלמעלה מהשכל המושג ולכן נקרא ישראל לי ראש. ראש היינו בחי׳ גלגלתא דחפיא על מוחא

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.

Explanation

This essential will is rooted in the supernal will, which is above understood intellect. That is why Yisrael is called “li rosh,” “a head for Me,” for the letters of ישראל can be rearranged as לי ראש; and that “head” is Gulgalta, the Skull that covers the brain.

ועמ״ש בפ׳ שלח בד״ה אני כו׳ אשר הוצאתי אתכם מאמ״צ [מארץ מצרים] כו׳ ועמ״ש בד״ה ראה אנכי נותן

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.”

Explanation

The Alter Rebbe refers to two of his discourses for more on this: on “I [am Havayah your G‑d] who brought you out of the land of Egypt” in Parshas Shelach, and on “See, I set before you.”

ובבחי׳ זו אין שייך שינויים כלל וכדכתיב וגם נצח ישראל לא ישקר כו׳ כי לא אדם הוא כו׳ נצח ומצח הכל בחי׳ אחת ועיין בסש״ב [בספר של בינונים] פרק י״ט

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 [the Tanya], chapter 19.

Explanation

At this level there are no changes at all, as the verse says, “The Eternal One (Netzach) of Israel will not lie … for He is not a man.” Netzach (eternity) and metzach (forehead) are one level, as the Zohar teaches: the powers in the Forehead are called Netzach, and the two words differ only in the neighboring letters nun and mem. The Alter Rebbe also refers to Tanya, chapter 19, on the soul’s hidden love, rooted in its essence above understanding, which moves even the simplest Jew to give his life rather than deny the unity of G‑d.

ובחי׳ זו מעורר למעלה ג״כ בבחי׳ כתר ומקיף דאצילות והנה שם כחשכה כאורה ממש.

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.

Explanation

Through this essential bittul the soul arouses above the Keser and encompassing light of Atzilus, where “darkness is just like light.”

וע״כ הזדונות נהפכים לזכיות ממש (ועמ״ש בביאור ע״פ וקבל היהודים וקבל לשון יחיד כו׳ ע״ש):

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.)

Explanation

At that level, where darkness and light are alike, even deliberate sins are actually transformed into merits. The parenthesis refers to his explanation of “And the Jews undertook,” where the verb is in the singular.

Paragraph 17 in brief

The soul’s ten powers rise and fall, but above them is its essential will, its bittul and self-sacrifice, rooted in the supernal will of the Forehead; this does not change, and it arouses the Keser of Atzilus above, where even sins become merits.

Deeper

The Idra Rabba reads “the Eternal One (Netzach) of Israel will not lie … for He is not a man” as speaking of the Netzach revealed in the Forehead, where there is no face and therefore no “man”; the Alter Rebbe applies this to the soul’s own “forehead,” its essential will, which is beyond the fluctuations of its powers.

TermsLoven ha’elyonPartzufKachasheichah kaorahLeah and Rachel+16

Also NeshamahBittul

Marei mekomos

  1. 1
    ולא סליק בי׳ נהורא · זח״ב (קסח, א). [כ].
  2. 2
    ולא סליק ביה נהורא דנשמתא · Zohar, Sh'lach 25:202–26:210
  3. 3
    ורחל היתה יפת תאר · Genesis 29:17
  4. 4
    אם לא תדעי לך היפה בנשים · Song of Songs 1:8
  5. 5
    אית רצון ואית רצון · לה״ק ל״מ. [כ].
  6. 6
    ויקהל משה · Exodus 35:1
  7. 7
    אשר הוצאתי אתכם · Numbers 15:41
  8. 8
    ראה אנכי נותן · Deuteronomy 11:26
  9. 9
    וגם נצח ישראל לא ישקר · I Samuel 15:29
  10. 10
    נצח ומצח . . אחת · Zohar III, 136b
  11. 11
    נצח ומצח הכל בחי׳ אחת · Zohar, Idra Zuta 27:121–31:134
  12. 12
    כחשכה כאורה · Psalms 139:12
  13. 13
    וקבל היהודים · Esther 9:23

Two arousals, like Torah and mitzvos ¶18–25

18ה והנה עם כל הנ״ל יובן גם כן מ״ש על פ׳ שוש תשיש דעל ידי שמחה של מצוה ממשיכים שאפילו כשכנסת ישראל היא בבחי׳ עקרה רק שהאתעדל״ע [שהאתערותא דלעילא] נמשך מעצמו עכ״ז [עם כל זה] תהיה יולדת זכר כו׳ ע״ש.

5. Now, with all the above, what is written on the passage “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.

Explanation

Section 5 returns to the discourse mentioned at the start, “She shall surely rejoice” in Likkutei Torah, Tazria, which taught that the joy of a mitzvah has a special power: even when Knesses Yisrael is “barren,” and the arousal from above comes only by itself, she will still bear “a male,” the great love. There the Alter Rebbe compares it to a king who in his joy goes beyond his usual bounds and shows himself to small and great alike; what has been explained so far will now show why.

¶32 How joy makes even the barren one bear a male: paragraph 32 explains.

Paragraph 18 in brief

Section 5 raises the next point: how can the joy of a mitzvah bring forth the great, “male” love even from an arousal from above that comes unprompted?

Deeper

The words “She shall surely rejoice” come from the wedding blessings: “Let the barren one surely rejoice and exult at the gathering of her children into her midst in joy.” Kehot refers to the Mitteler Rebbe’s wedding discourses for a long treatment of this.

TermsSimchah shel mitzvahKnesses YisraelIsarusa dile’eilaSimchah+1

Also Torah and mitzvos

Marei mekomos

  1. 1
    על פ׳ שוש תשיש · ראה בארוכה במאמרי אדה״א דרושי חתונה ח״א ע׳ שיז. ראה בהוספות להערות וציונים.
  2. 2
    שוש תשיש · Ketubot 8a:4–5

19ויובן בהקדים לבאר עוד ענין שייכות וקשר ההקדמה הראשונה שנתבאר למעלה מענין ב׳ בחי׳ אתערותא דלעילא להקדמה השנייה מענין ההפרש שבין תורה למצות.

This 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.

Explanation

To explain this, the Alter Rebbe first shows how the maamar’s two premises connect: the two kinds of arousal from above, and the difference between Torah and mitzvos.

והענין כמו שבתורה ומצות יש מעלה יתירה בתורה מבמצות ויש מעלה יתירה במצות מבתורה. כמ״כ [כמו כן] עד״ז ומעין זה הוא ג״כ בענין ב׳ בחינת אתעדל״ע [אתערותא דלעילא] הנ״ל.

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.

Explanation

Torah has an advantage over mitzvos and mitzvos over Torah, and the two kinds of arousal from above relate to each other in the same way.

היינו שעם היות אשר האתעדל״ע [האתערותא דלעילא] הנמשך ע״י אתעדל״ת [אתערותא דלתתא] הוא בחי׳ הארה פנימית מא״ס ב״ה ולמעלה מעלה מבחי׳ אתעדל״ע [אתערותא דלעילא] המאיר תמיד ממילא ומעצמו לצורך חיות העולמות שהוא רק גילוי הארה חיצוניות.

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,

Explanation

The arousal from above that answers an arousal from below is an inner radiance of the Infinite, far higher than the constant arousal that sustains the worlds, which is only an outer radiance.

אעפ״כ [אף על פי כן] שרש ומקור אתעדל״ע [אתערותא דלעילא] זו הנמשך מעצמו הוא ממקום גבוה יותר.

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

Explanation

Yet the source of the arousal that comes by itself is higher.

מאחר שהוא נמשך מעצמו כמו שהיה מתחלת הבריאה שנמשך מבחי׳ כי חפץ חסד הוא הרי א״כ שרשה נמשך מבחי׳ העצמות ממש אשר אין אתערותא דלתתא מגעת שם כלל

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,

Explanation

Precisely because it comes of its own accord, as at the beginning of creation, which came only from G‑d’s “desire for kindness” when there was no one below to arouse it, its root is G‑d’s very Essence, which no arousal from below can reach.

רק כי חפץ חסד הוא וע׳ בע״ח [בעץ חיים] שער מ״ן [מיין נוקבין] ומ״ד [ומיין דוכרין] דרוש ב׳ בפי׳ כד סליק ברעותיה כו׳.

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.

Explanation

Only G‑d’s own desire for kindness reaches there. The Arizal explains in Etz Chaim (Sha’ar Mayin Nukvin uMayin Duchrin, which Kehot identifies as Sha’ar (Gate) 39) that the first union at creation took place without mayin nukvin, by G‑d’s simple will, which is why the Zohar says “when it arose in His will” to create the world.

Paragraph 19 in brief

The two arousals from above relate like Torah and mitzvos: the one that answers our initiative is more inward, while the unprompted one, like the act of creation, comes from a higher root, G‑d’s own desire for kindness, which no initiative from below can reach.

Deeper

Kehot cites the Rebbe’s discourse “Vayomer Yehonasan” of 5745: this arousal from above comes from the Infinite Light above the worlds, before which the arousal from below counts for nothing; and a talk in Likkutei Sichos that distinguishes two levels within the arousal from above.

TermsMayin nukvin and mayin duchrinIsarusa dile’eilaChitzoniyusIsarusa dilesata+8

Also ChayusTorah and mitzvosTorah

Marei mekomos

  1. 1
    כי חפץ חסד הוא · ראה במאמרי אדה״א — דרושי חתונה ח״א ע׳ רנא ואילך.
  2. 2
    כי חפץ חסד הוא · Micah 7:18
  3. 3
    אשר אין אתערותא דלתתא מגעת שם · היינו שהמשכת אתעדל״ע זו היא מאוא״ס שלמעלה מעולמות, שלגבי׳, אתעדל״ת אינה נחשבת למאומה — ד״ה ויאמר יהונתן תשמ״ה סעיף ב. נדפס בסה״מ מלוקט ח״ו ע׳ כד ובהערה מציין שכ״ה הלשון בלקו״ת שה״ש לד, א. וראה גם לקו״ש חי״ב ע׳ 72 שמבאר ב׳ בחי׳ בהאתעדל״ע.
  4. 4
    בע״ח שער מ״ן ומ״ד · שער לט.
  5. 5
    כד סליק ברעותיה · Sefer Etz Chaim 39:2:2

20וזהו ענין שנאמר אחר המבול עוד כל ימי הארץ זרע וקציר כו׳ יום ולילה לא ישבתו.

And 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.”

Explanation

This is why, after the Flood, G‑d promised that “seedtime and harvest … day and night shall not cease” (Genesis 8:22).

דהיינו שבחי׳ זו דחיות העולמות לא תהי׳ [תהיה] נפסקת לעולם אף אם ח״ו [חס ושלום] לא אכשור דרי מטעם הנ״ל דשרשה נמשך מבחי׳ שאין אתעדל״ת [אתערותא דלתתא] מגעת שם כלל.

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.

Explanation

The life of the worlds will never be cut off, even if a generation is unworthy, because its root lies where no arousal from below reaches; it does not depend on human merit.

Paragraph 20 in brief

The promise after the Flood shows that the constant life of the worlds does not depend on human deeds, because its root is beyond them.

TermsIsarusa dilesata+1

Also Chayus

Marei mekomos

  1. 1
    עוד כל ימי · בראשית (סוס״י ח). [כ].
  2. 2
    עוד כל ימי הארץ זרע וקציר כו׳ יום ולילה לא ישבתו · Genesis 8:22

21ועמ״ש בד״ה למנצח על השמינית וסד״ה חייב אינש לבסומי בפוריא בענין פי׳ התירוץ שנז׳ [שנזכר] במדרש על הקושיא איך הקב״ה מוריד גשמים ומצמיח דשאים בשבת כו׳ כד, אע״ש

And see what is written in the discourse beginning “For the conductor, on the Sheminis [the eight-stringed lyre],” 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.

Explanation

The Alter Rebbe refers to two discourses that discuss the Midrash’s question: if G‑d keeps Shabbos, how can He make rain fall and grass grow on Shabbos? In the first, in Likkutei Torah, Tazria, he explains that the outer dimension of the worlds draws its life from Adam Kadmon, which encompasses them all equally, so that for it the whole world is a single “domain.” The Midrash’s answer rests on the law of carrying on Shabbos: within one’s own private domain one may carry, and the whole world is G‑d’s domain, so moving the rain and the growth within it breaks no Shabbos. Here this shows that the worlds draw their life from a level that holds them all as one, which keeps giving even on Shabbos.

דמהתירוץ מובן שמקור ושרש האור וחיות העולמות נמשך ממקום שלמעלה אפילו מבחינת שבת והשבת הוא אתעדל״ע [אתערותא דלעילא] הנמשך על ידי אתעדל״ת [אתערותא דלתתא] דכל ששת ימי המעשה.

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.

Explanation

The Midrash answers that the whole world is G‑d’s own domain, and the Alter Rebbe infers that the root of the worlds’ life is above even Shabbos. Shabbos itself is an arousal from above drawn down by the arousal from below of the six workdays.

א״כ מבואר מזה דשרש אור וחיות העולמות הוא מבחי׳ שלמעלה מאתעדל״ע [מאתערותא דלעילא] זו שעל ידי אתעדל״ת [אתערותא דלתתא] דהיינו מבחי׳ שאין שייך שם כלל מעלה ומטה כו׳.

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.

Explanation

So the root of the worlds’ life is above the arousal from above that answers an arousal from below; it is a level where “above” and “below” have no meaning at all.

ועיין מ״ש במ״א בביאור מאמר הזהר פ׳ וירא (דקי״ב ע״א) ע״פ וגם אמנה אחותי בת אבי כו׳

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.:

Explanation

He also refers to his explanation of a Zohar passage in Parshas Vayeira on Avraham’s words about Sarah, “And moreover, she is indeed my sister, the daughter of my father” (Genesis 20:12).

איך דרך כלל שרש היחוד תמידי נקרא זיווג דאו״א [דאבא ואימא] והיחוד דלהוליד נשמות חדשות נקרא ע״ש [על שם] זיווג זו״נ [זעיר אנפין ונוקבא] כו׳ והוא הנמשך ע״י אתעדל״ת [אתערותא דלתתא] דייקא.

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.

Explanation

There it is explained that the constant union, which sustains existence, is called the union of Abba and Imma, while the union that brings forth new souls is called the union of Z’eir Anpin and Nukva, and the latter comes only through an arousal from below.

Paragraph 21 in brief

More evidence that the life of the worlds has a root beyond any arousal from below: it continues even on Shabbos, which is itself the fruit of the week’s arousal from below.

TermsEmunahNukvaIsarusa dile’eilaIsarusa dilesata+6

Also NeshamahChayus

Marei mekomos

  1. 1
    בד״ה למנצח על השמינית · לעיל תזריע כא, ג.
  2. 2
    וסד״ה חייב איניש לבסומי בפוריא · תו״א צט, ד.
  3. 3
    חייב אינש לבסומי בפוריא · Megillah 7b:7–8
  4. 4
    שנז׳ במדרש · Bereshit Rabbah 11
  5. 5
    בביאור מאמר הזהר פ׳ וירא · ביאוה״ז לאדה״א י, ב.
  6. 6
    וגם אמנה אחותי בת אבי · Genesis 20:12
  7. 7
    וגם אמנה אחותי בת אבי · Zohar, Vayera 23:349–354

22וכן נתבאר עוד במ״א בביאור ע״פ והיה לכם לציצית בפי׳ קדושתי למעלה מקדושתכם היינו שיש אתעדל״ע [אתערותא דלעילא] שע״י אתעדל״ת [אתערותא דלתתא] וזהו פי׳ קודשתכחם

So too it is explained further elsewhere, in the explanation on [the verse] “And it shall be for you as tzitzis [fringes],” 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”;

Explanation

Further support comes from the Alter Rebbe’s explanation of “And it shall be for you as tzitzis,” printed in his Siddur, on the Midrash’s words “My holiness is above your holiness.” There he explains that one kind of arousal from above comes in response to an arousal from below, and this is “your holiness,” the holiness our service brings about.

ויש אתעדל״ע [אתערותא דלעילא] קודם אתעדל״ת [אתערותא דלתתא] להעלות ממטה למעלה ואתעדל״ע [ואתערותא דלעילא] זו גדלה מעלתה מאד מאותה שע״י אתעדל״ת [אתערותא דלתתא] שאין אתעדל״ת [אתערותא דלתתא] יכולה להגיע אליה

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.

Explanation

There is also an arousal from above that comes before any arousal from below and lifts a person up, and it is far greater, for nothing from below can reach it.

וכמאמר הבעש״ט [הבעל שם טוב] נ״ע [נשמתו עדן] על הבת קול שמכרזת שהם הרהורי תשובה והם באים מלמעלה שאין אדם עושה מאומה מצד עצמו והיינו כי חפץ חסד הוא.

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.”

Explanation

The Baal Shem Tov taught that the heavenly voice which the Sages say goes out and proclaims is the thoughts of teshuvah that come to a person unbidden. They come from above, not from the person’s own effort, simply because G‑d “desires kindness”; in Likkutei Torah, Shelach, the Alter Rebbe brings the same saying and ties it to “My holiness is above your holiness.”

Paragraph 22 in brief

Another source shows that the arousal from above that comes first, unprompted, is greater than the one that answers our arousal: it is G‑d’s “holiness,” above “your holiness,” and it is what awakens a person to teshuvah in the first place.

Deeper

Kehot notes that the Baal Shem Tov’s teaching on the heavenly voice is also found at the end of Sefer Charedim, and refers to two earlier places in Likkutei Torah that cite it.

TermsIsarusa dile’eilaIsarusa dilesataTeshuvahChesed

Marei mekomos

  1. 1
    בביאור ע״פ והיה לכם לציצית · סידור שער הק״ש פד, ג.
  2. 2
    והיה לכם לציצית · Numbers 15:39
  3. 3
    קדושתי למעלה מקדושתכם · Vayikra Rabbah 24:9
  4. 4
    שיש אתעדל״ע שע״י אתעדל״ת וזהו פי׳ קדושתכם · ראה סה״מ תרס״ו ע׳ תמג.
  5. 5
    וכמאמר הבעש״ט · וכ״ה בסוף ספר חרדים. [כ]. ראה לעיל במדבר מו, ב. דברים לו, ד.
  6. 6
    כי חפץ חסד הוא · Micah 7:18

23וזהו ענין קדושתי למעלה מקדושתכם. ועמ״ש ג״כ במ״א בד״ה לסוסתי בפי׳ ואתם תחרישון כו׳ לא תתערון מידי כו׳ ע״ש

And 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.

Explanation

This is the meaning of “My holiness is above your holiness”: G‑d’s own holiness, which reaches us unprompted, is above the holiness we earn. The Alter Rebbe also refers to his discourse “To a mare” in Torah Ohr, Beshalach, on “and you shall be silent” (Exodus 14:14), explained as “you shall not arouse anything”: at the sea G‑d’s very Essence was revealed, which no arousal from below can reach.

והנה מכ״ז [מכל זה] מבואר שאתעדל״ע [שאתערותא דלעילא] הנמשך מעצמו לעורר אתעדל״ת [אתערותא דלתתא] גדלה מעלתה מאותה אתעדל״ע [אתערותא דלעילא] שע״י אתעדל״ת [אתערותא דלתתא].

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.

Explanation

From all this it emerges that the arousal from above that comes on its own, to awaken the arousal from below, is greater than the one that comes in response to it.

Paragraph 23 in brief

The conclusion of this line of sources: the arousal from above that comes on its own and awakens our arousal is the greater one.

TermsIsarusa dile’eilaIsarusa dilesata

Marei mekomos

  1. 1
    בד״ה לסוסתי · תו״א סג, ד ואילך.
  2. 2
    ואתם תחרישון · Exodus 14:14

24ובאמת בכמה מקומות מבואר בהיפך שהאתעדל״ע [שהאתערותא דלעילא] שנמשך ע״י אתעדל״ת [אתערותא דלתתא] גבוה יותר וזהו ענין אשה מזרעת תחלה יולדת זכר כו׳ ועמ״ש במ״א בביאור ע״פ אלה מסעי.

Yet in 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”:

Explanation

But many places say the opposite: the arousal from above that answers our arousal is the higher one, as in the Talmud’s “the woman gives seed first, she bears a male.” The Alter Rebbe refers to his explanation of “These are the journeys” (Numbers 33:1) in Likkutei Torah, Masei.

שהאתעדל״ע [שהאתערותא דלעילא] שלפני אתעדל״ת [אתערותא דלתתא] הוא רק בחינת הארה חיצוניות וע״ד וימינו תחבקני אבל אתעדל״ע [אתערותא דלעילא] שאחר האתעדל״ת [האתערותא דלתתא] הוא המשכה בחי׳ פנימית להיות מזה הולדה כו׳.

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.

Explanation

There he explains that the arousal from above that comes first is only an outer radiance, like an embrace, “and His right hand embraces me,” while the one that follows our arousal draws down the inner light, from which new life can be born.

אך הענין דשניהם אמת דשרש ומקור אתעלד״ע זו שנמשך מעצמו נמשך מבחי׳ כי חפץ חסד הוא דהיינו ממקום שאין אתעדל״ת [אתערותא דלתתא] מגעת שם כלל

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;

Explanation

Both views are true. The arousal that comes by itself is rooted in G‑d’s “desire for kindness,” where no arousal from below can reach.

אך מ״מ ההמשכה הוא רק בחי׳ חיצוניות לבד אלא שהיא חיצוניות מבחינה עליונה ביותר וכמבואר שם בד״ה למנצח על השמינית ג״כ בענין שרש חיות העולמות שהוא מבחינת א״ק [אדם קדמון] כו׳.

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.

Explanation

But what it actually brings down is only an outer light, though the outer side of a very high level. In the discourse “For the conductor, on the Sheminis” he explains that the life of the worlds comes from Adam Kadmon, the primordial level above Atzilus.

אבל מ״מ הוא בחינת חיצוניות א״ק [אדם קדמון] וכמשל העור כו׳ וגם שמאיר רק בבחי׳ מקיף שמקיף את כולם בהשוואה א׳ כו׳ ע״ש משא״כ האתעדל״ע [האתערותא דלעילא] שנמשך ע״י אתעדל״ת [אתערותא דלתתא] זהו גילוי בחינת פנימיות ממש ולא חיצוניות לבד

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.

Explanation

It is the outer side of Adam Kadmon, like the skin of the body, and it shines only as an encompassing light, equally upon all: in Likkutei Torah, Tazria, he explains that the outer dimension of all the worlds receives its life from Adam Kadmon equally, as the skin covers the head and the foot alike. The arousal that answers ours, by contrast, reveals the truly inner light.

ולכן עם היות שהגילוי הוא רק מבחינה שאתעדל״ת [שאתערותא דלתתא] מגיע שם מ״מ להיותו גילוי בחי׳ הפנימית יש בזה מעלה יתירה יותר מאתעדל״ע [מאתערותא דלעילא] שמעצמו וכמאמר אשה מזרעת תחלה יולדת זכר כו׳ וכנ״ל.

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.

Explanation

So although it comes only from a level that our arousal can reach, its inwardness gives it an advantage over the unprompted arousal: “the woman gives seed first, she bears a male.”

נמצא שהחילוק בין ב׳ בחי׳ אתעדל״ע [אתערותא דלעילא] האלו הוא מעין ההפרש שבין מעלת המצות ומעלת התורה.

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.

Explanation

The difference between the two arousals from above thus mirrors the difference between the virtue of the mitzvos and that of the Torah.

דאע״פ [דאף על פי] שההמשכות שע״י מצות ותורה הרי שניהם הם ע״י מעשה התחתונים ולא כמו אתעדל״ע [אתערותא דלעילא] הנמשך מעצמו ממש.

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,

Explanation

The comparison is not exact, for both Torah and mitzvos are the deeds of those below, unlike an arousal from above that comes entirely by itself.

מ״מ נוכל להשכיל מזה דכמו שיש מעלה יתירה בתורה מבמצות אע״פ [אף על פי] שהמצות שרשן גבוהים מהתורה רק לפי שהתורה היא בבחי׳ פנימית היינו מו״ס [מוחא סתימאה] והמצות הן חיצוני׳ בחי׳ גלגלתא.

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,

Explanation

Still, the parallel holds: the Torah surpasses the mitzvos only because it is inward, from Mocha Stima’ah, though the mitzvos, from Gulgalta, are rooted higher.

Paragraph 24 in brief

The Alter Rebbe reconciles the conflicting views: the unprompted arousal has the higher root but brings only an outer, encompassing light; the arousal that answers ours comes from a lower root but is inward, and so it “bears a male.” The two relate like mitzvos and Torah.

The Rebbe on this paragraph AI research

  1. A question the Rebbe raises

    In a talk of Shabbos Tazria 5725 (Likkutei Sichos vol. 12) on the saying „אשה מזרעת תחלה יולדת זכר”, the Rebbe compares the Or HaChaim’s reading of the verse, in which the “male” is the final redemption brought about by Israel’s merit, with the reading of Likkutei Torah.

    The Rebbe restates our paragraph’s two-sided answer, „דשניהם אמת” (both are true): the arousal from above that follows ours excels in inwardness, yet the one that comes by itself has its own advantage, coming from a level our arousal cannot reach. From this he concludes that the two readings differ. In Likkutei Torah the “male” born when the woman gives seed first is the second level, the response to our arousal, drawn in the days of the counting of the Omer; in the Or HaChaim it is the third level, „ביום השלישי” (on the third day), at Shavuos and mainly in the time to come.

    The Alter Rebbeמ״מ להיותו גילוי בחי׳ הפנימית יש בזה מעלה יתירה יותר מאתעדל״ע שמעצמו וכמאמר אשה מזרעת תחלה יולדת זכר

    The Rebbeלפי המבואר בלקו״ת — ”יולדת זכר” היא בחי׳ אתעדל״ע הבאה ע״י אתעדל״ת הנמשכת בספה״ע

    Likkutei Sichos, vol. יב, p. 71–72, notes 15–16 (the talk begins on p. 70) · Shabbos Tazria 5725 (משיחת ש״פ תזריע, תשכ״ה)

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsIsarusa dile’eilaIsarusa dilesataGulgalta of Arich AnpinZeriah+9
  • Isarusa dile’eila אתערותא דלעילא explained hereNotes that some places call the arousal from above that comes of itself higher and others call the one drawn through an arousal from below higher, and says both are true: the first is rooted higher but reaches only as an outer, encompassing light; the second is a truly inner revelation.שרש ומקור אתעלד״ע זו שנמשך מעצמו נמשך מבחי׳ כי חפץ חסד הוא דהיינו ממקום שאין אתעדל״ת מגעת שם כלל
  • Isarusa dilesata אתערותא דלתתא explained hereHere, both are true: unprompted arousal from above comes from higher, beyond reach of arousal from below, but only externally; one drawn by arousal from below reveals inwardness, so excels.משא״כ האתעדל״ע שנמשך ע״י אתעדל״ת זהו גילוי בחינת פנימיות ממש ולא חיצוניות לבד
  • Gulgalta of Arich Anpin גלגלתא
  • Zeriah זריעה
  • Hidden brain מוחא סתימאה
  • Chitzoniyus חיצוניות
  • Or Makif אור מקיף
  • Chesed חסד
  • Pnimiyus פנימיות

Also ChayusTorah and mitzvosHaalaah vehamshachahTorah

Marei mekomos

  1. 1
    אשה מזרעת תחלה יולדת זכר · Niddah 31a:23–24
  2. 2
    בביאור ע״פ אלה מסעי · לעיל פ׳ מסעי צב, א.
  3. 3
    אלה מסעי · Numbers 33:1
  4. 4
    וימינו תחבקני · Song of Songs 2:6
  5. 5
    דשרש ומקור אתעדל״ע שנמשך מעצמו · ראה בסה״מ מלוקט ח״ג ע׳ צג ואילך דהקשה מענין דירה בתחתונים ע״ש.
  6. 6
    כי חפץ חסד הוא · Micah 7:18
  7. 7
    Numbers 33:1–36:13

25וע״כ אמרו בירושלמי שאין כל מצותיה של תורה שוות נגד הלכה אחת מן התורה. וכך הוא ענין מעלת האתעדל״ע [האתערותא דלעילא] שנמשך ע״י אתעדל״ת [אתערותא דלתתא]

and therefore they said in the Jerusalem Talmud that all the mitzvos of the Torah do not equal one halachah [point of law] of the Torah, so it is with the virtue of the arousal from above that is drawn through an arousal from below:

Explanation

That is why the Jerusalem Talmud says that all the mitzvos together do not equal a single halachah of Torah, one point of Torah law that is studied: the study of Torah outweighs them all. In the same way, the arousal from above that answers our arousal has its own advantage.

שהיא בחינת פנימית לכך היא גבוה יתירה מאתעדל״ע [מאתערותא דלעילא] הנמשך מעצמו שהוא בחי׳ חיצוניות וגם מאיר רק בבחינת מקיף וימינו תחבקני וכנ״ל.

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.

Explanation

It is inward, and so it is higher than the unprompted arousal, which is outward and only surrounds, like an embrace: “and His right hand embraces me.”

וכמו שיש מעלה יתירה במצות מבתורה לפי שעם היותן מבחינת חיצוניות הרי החיצוניות הוא מבחי׳ עליונה ביותר כו׳ כנ״ל באריכות.

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,

Explanation

Conversely, the mitzvos surpass the Torah because, though outward, they are the outer side of a most exalted level, as explained above at length.

כך יש מעלה יתירה באתעדל״ע [באתערותא דלעילא] הנמשך מעצמו לעורר אתעדל״ת [אתערותא דלתתא] עם היותה בחי׳ חיצונית אכן שרשה מבחי׳ היותר עליונה שאין אתעדל״ת [אתערותא דלתתא] מגעת שם כלל.

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.

Explanation

So too the unprompted arousal from above, which awakens our arousal: though outward, its root is the highest level, which no arousal from below can reach.

Paragraph 25 in brief

The parallel completed: the responsive arousal from above, like the Torah, excels in inwardness; the unprompted one, like the mitzvos, excels in the height of its root.

TermsIsarusa dile’eilaChitzoniyusIsarusa dilesataOr Makif+3

Also Torah and mitzvosTorah

Marei mekomos

  1. 1
    בירושלמי · כנ״ל רפ״ב כאן. [כ]. רפ״ק דפאה.
  2. 2
    שאין כל מצותיה של תורה שוות · Jerusalem Talmud Peah 1:1:35
  3. 3
    וימינו תחבקני · Song of Songs 2:6

The third level ¶26–29

26והנה יש עוד בחי׳ ג׳ בענין אתעדל״ע [אתערותא דלעילא] והוא ג״כ האתעדל״ע [האתערותא דלעילא] שלמעלה מאתעדל״ת [מאתערותא דלתתא] דהיינו שאין אתעדל״ת [אתערותא דלתתא] מגעת שם כלל. כענין קדושתי למעלה מקדושתכם וכנ״ל.

Now, 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.

Explanation

There is also a third kind of arousal from above. It too is beyond anything an arousal from below can reach, like “My holiness is above your holiness.”

אלא שאעפ״כ [שאף על פי כן] אינה שורה כד, בומתגלה אלא כשיש שלימות במעשה התחתונים שכבר נשפע עליהם אתעדל״ע [אתערותא דלעילא] שלפי ערך אתעדל״ת [אתערותא דלתתא] אזי שורה ומתגלה ג״כ האתעדל״ע [האתערותא דלעילא] שלמעלה מעלה מערך האתעדל״ת [האתערותא דלתתא] כלל.

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.

Explanation

Yet it rests and is revealed only after the deeds of those below are complete, when the arousal from above that answers their arousal has already come down. Only then does the arousal that is entirely beyond their measure also appear.

Paragraph 26 in brief

A third level: an arousal from above beyond all human reach, which is nevertheless revealed only after human service has been completed.

Deeper

Kehot quotes the Rebbe (Sefer HaMaamarim Melukat): the completeness of the lower beings’ deeds is needed so that they become a vessel for this light to rest in, as the Zohar says that the Holy One, blessed be He, rests only in a complete place. The Rebbe notes there that in the Rebbe Rashab’s Hemshech 5666 and in Sefer HaMaamarim 5705 it is explained that this completeness is (also) needed for the drawing down from above, the giving of the gift from the Giver’s side.

The Rebbe on this paragraph AI research

  1. The Rebbe explains

    In a letter written between Rosh Hashanah and Yom Kippur 5705, answering a letter of condolence (Igros Kodesh vol. 2, letter 170; also printed in Likkutei Sichos vol. 10 p. 210), the Rebbe explains the order of comforting mourners.

    Citing this maamar by its opening words, the Rebbe sets out the order as “known”: an arousal from above that awakens and empowers ours; our arousal, which must suit and be a vessel for what follows; the arousal from above that follows ours and matches it; and an arousal from above beyond both, the third level of our paragraph. He maps comfort onto it, ending with a comfort „ולא רק חזרת הישנות” (not only a return of the old), as in the doubled „נחמו נחמו” (Comfort, comfort).

    The Alter Rebbeוהנה יש עוד בחי׳ ג׳ בענין אתעדל״ע והוא ג״כ האתעדל״ע שלמעלה מאתעדל״ת

    The Rebbeאתדל״ע (המעוררת ונותנת כח שיהי׳ אתדל״ת), אתדל״ת (והיא צ״ל מתאמת וכלי קבול אל ה)אתדל״ע (הבאה אחרי אתדל״ת וכפי האתדל״ת), אתדל״ע שלמע׳ מאתדל״ת ואתדל״ע הב׳ הנ״ל

    Igros Kodesh, vol. ב, p. ג–ד (letter קע) · בין כסא לעשור, תש״ה

  2. The Rebbe explains

    In a talk of Shabbos Re’eh, Mevarchim Elul 5727 (Likkutei Sichos vol. 19), the Rebbe asks why the Rebbe Rayatz described the Shabbos that blesses Elul in a talk he gave on Pesach, when Pesach is the time of the arousal from above and Elul of „אני לדודי” (I am my Beloved’s), the arousal from below.

    In a note the Rebbe divides the arousal from above that comes after ours into two levels, in our paragraph’s terms: one evoked by our arousal, inward but from a level our arousal reaches; and one that comes of itself afterwards, revealed only when the deeds below are complete, the inwardness of a level our arousal cannot reach. He suggests that the light drawn by Elul’s „עבודת התשובה” (service of teshuvah) is like the second.

    The Alter Rebbeאלא שאעפ״כ אינה שורה ומתגלה אלא כשיש שלימות במעשה התחתונים

    The Rebbeוי״ל אשר בחי׳ האור הנמשך ע״י העבודה דאלול — עבודת התשובה, היא כמו בחי׳ הב׳ הנ״ל

    Likkutei Sichos, vol. יט, p. 159, note 14; also note 17 on p. 160 (the talk begins on p. 158) · Shabbos Re’eh, Mevarchim Elul 5727 (משיחת ש״פ ראה ש״מ אלול תשכ״ז)

  3. The Rebbe explainsThe Rebbe says this in more than one place

    In the maamar „ביום השמיני עצרת” of Simchas Torah 5740, published at his direction before Shemini Atzeres 5747, the Rebbe asks why Simchas Torah celebrates the „לוחות האחרונות” (second Tablets) and not the first, when the great revelation, to Israel and to the world, came with the first; he answers by contrasting the first Tablets, given from above, with the second, drawn by Israel’s teshuvah.

    The Giving of the Torah came as an arousal from above, „ואני המתחיל” (I am the One who began); the work of the seven weeks before it was „בדרך הכנה בלבד” (by way of preparation alone), not a vessel for it, and his note suggests this may mean „להסיר דבר המונע” (to remove what holds it back). He compares the third level of our paragraph: though the gift-like arousal comes only after ours, „אין זה שהאתעדל״ת ממשיכה אותה” (it is not that the arousal from below draws it), since it is from where our arousal cannot reach; it follows our service because „קוב״ה לא שריא אלא באתר שלים” (the Holy One rests only in a complete place).

    The Alter Rebbeוהוא ג״כ האתעדל״ע שלמעלה מאתעדל״ת דהיינו שאין אתעדל״ת מגעת שם כלל

    The Rebbeדהגם שגם האתעדל״ע שבדרך מתנה נמשכת דוקא אחרי קדימת האתעדל״ת (והאתעדל״ע שלפ״ע האתעדל״ת), מ״מ אין זה שהאתעדל״ת ממשיכה אותה

    Sefer HaMaamarim Melukat, vol. א, p. שסה–שסו, notes 39–41 (also in Sefer HaMaamarim Melukat – Geulah uMoshiach, pp. מב–מג) · יום שמחת תורה ה׳תש״מ

  4. A question the Rebbe raisesThe Rebbe says this in more than one place

    In the maamar „אשה כי תזריע” of Shabbos Tazria, Rosh Chodesh Nissan 5725 (Sefer HaMaamarim Melukat vol. 3), after tracing the two readings of “a woman gives seed first” to the two advantages of the arousals, the Rebbe turns to the third level that our maamar describes as coming like a gift.

    He raises a difficulty against our paragraph: G‑d’s desire for a „דירה בתחתונים” (dwelling below) means that every revelation, even of the Essence, should be drawn by human service; how then can Likkutei Torah say that service draws only what it reaches, and the higher comes as a gift? He answers that service reaches only the light related to the worlds insofar as it is the creature’s own; but it also carries the power of the Essence, where „ישראל וקוב״ה כולא חד” (Israel and the Holy One are one). That root is revealed only after everything belonging to human service is complete, and then service draws even the light beyond the worlds.

    The Alter Rebbeשכבר נשפע עליהם אתעדל״ע שלפי ערך אתעדל״ת

    The Rebbeאלא שגילוי ענין זה (השרש דעבודת ישראל כמו שהוא במחשבה העצמית) הוא דוקא לאחרי שנשלם כל השייך לעבודת האדם

    Sefer HaMaamarim Melukat, vol. ג, p. צא–צד · ש״פ תזריע, ר״ח ניסן ה׳תשכ״ה

  5. Background from the RebbeThe Rebbe says this in more than one place

    In the maamar Basi LeGani of Yud Shevat 5730, built on chapter 20 of the Rebbe Rayatz’s Basi LeGani 5710, the Rebbe explains why that chapter says a person’s victory over his animal soul “causes” the drawing down of the „אוצר העליון” (supernal treasure), the revelation of the inner and essential Infinite.

    Citing this page for the known teaching that a drawing from above that comes through a person’s service is higher than one given to empower the service, the Rebbe explains why the Rebbe Rayatz says that victory over the animal soul „גורם” (causes) the drawing of the supernal treasure: at this level „העבודה אינה מעוררת וממשכת אותה” (service does not arouse and draw it); only the completeness of service causes the drawing from above. Perhaps (biur b’derech efshar) these are the terms of our paragraph’s third level: beyond the reach of the arousal from below, yet revealed only when the deeds below are complete.

    The Alter Rebbeאזי שורה ומתגלה ג״כ האתעדל״ע שלמעלה מעלה מערך האתעדל״ת כלל

    The Rebbeויש לומר, דהלשון ”גורם” הוא, כי בחינה זו, העבודה אינה מעוררת וממשכת אותה, ורק ששלימות העבודה גורמת שתהי׳ ההמשכה מלמעלה

    Sefer HaMaamarim Melukat, vol. ד, p. קנא–קנב, notes 126–127 · Shabbos and Motzaei Shabbos Parshas Bo, Yud Shevat 5730 (printed for Yud Shevat 5750)

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsIsarusa dile’eilaIsarusa dilesata

Marei mekomos

  1. 1
    אלא כשיש שלימות במעשה התחתונים · Zohar III, 90b

27וכמ״ש במ״א ע״פ אני ישנה כו׳ פתחי לי כו׳ שזהו ענין פתחי לי כחודה של מחט ואני אפתח לך כפתחו של אולם כו׳ ע״ש

As 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.

Explanation

The Alter Rebbe brings examples. On “I am asleep … open for Me” (Song of Songs 5:2) Chassidus often quotes the saying “Open for Me an opening like the eye of a needle, and I will open for you one like the entrance of a hall”: a tiny opening from below brings a vast opening from above. In his discourse on this verse later in this book he applies the same pattern to the Omer: the fiftieth day is not counted, being beyond our reach, yet it comes only after the forty-nine days have been counted.

וכמ״כ [וכמו כן] גבי שבת ארז״ל [אמרו רבותינו זכרונם לברכה] מתנה טובה יש לי בבית גנזי ושבת שמה והיינו שיש עוד בחי׳ בשבת שלמעלה מאתעדל״ת [מאתערותא דלתתא]

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,

Explanation

So too with Shabbos: the Talmud says that G‑d told Moshe, “I have a good gift in My treasure-house, and Shabbos is its name.” A gift is beyond what one earns, so Shabbos holds a level above any arousal from below.

וזהו בחינה שנקרא שבת שבתון והוא מתנה דייקא שלמעלה מאתעדל״ת [מאתערותא דלתתא] וכמ״ש במ״א אלא שאעפ״כ [שאף על פי כן] הרי ארז״ל [אמרו רבותינו זכרונם לברכה] מי שטרח בע״ש [בערב שבת] יאכל בשבת

and this is the level called “Shabbos Shabbason” [a Shabbos of complete rest], 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 [the eve of Shabbos] will eat on Shabbos,”

Explanation

This level is called “Shabbos Shabbason,” a true gift. Yet the Sages also say, “He who toiled on Erev Shabbos will eat on Shabbos.”

שאין נמשך מתנה זו אלא לאחר האתעדל״ע [האתערותא דלעילא] הנמשך תחלה בשבת ע״י אתעדל״ת [אתערותא דלתתא] בכל ימי החול שע״ז נאמר לעשות את השבת כו׳

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.

Explanation

The gift comes only after the first level of Shabbos has been drawn down by the work of the six weekdays, as the verse says, “to make the Shabbos”: Shabbos must also be “made.”

ועיין מ״ש כיוצא בזה במ״א סד״ה כי כאשר השמים החדשים כו׳ והיינו שבחינת גילוי זה הוא אשר אני עושה למעלה מאתעדל״ת [מאתערותא דלתתא] ואעפ״כ [ואף על פי כן] אינו נמשך ומתגלה אלא לאחר שלימות גילוי האתעדל״ע [האתערותא דלעילא] שע״פ האתעדל״ת [האתערותא דלתתא].

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.

Explanation

He refers to his discourse on “For as the new heavens … which I make” (Isaiah 66:22) in Torah Ohr, Bereishis: there “standing before Me” is the inner, essential level that no arousal from below reaches, while “so shall your seed and your name stand” is what our arousal draws down. That revelation is G‑d’s own making, beyond any arousal from below, yet it comes only after the arousal from above that answers ours is complete.

Paragraph 27 in brief

Examples of the third level: G‑d opens a hall for an opening the size of a needle’s eye, and Shabbos holds a “gift” above all human effort; yet each comes only after human effort is complete.

Deeper

Kehot notes that the exact source of the saying about the needle and the hall has yet to be located; the Midrash on this verse speaks of an opening of teshuvah like the eye of a needle, answered by openings wide enough for wagons and carriages. The same pattern appears in the counting of the Omer: the fiftieth day is not counted, since it is beyond human reach, yet it comes only after the forty-nine days have been counted.

The Rebbe on this paragraph AI research

  1. The Rebbe explains

    In a talk on Parshas Shemini (Likkutei Sichos vol. 3), the Rebbe takes up the Kli Yakar’s question why the day after the seven days of the miluim is called the “eighth”, as though it continued them, when its revelation was above them, and turns to Shabbos to explain it.

    In Shabbos he sets out two levels and, in a note, divides the first in two; together they are the three of our paragraph: its holiness that exists of itself, „שבת מיקדשא וקיימא”, an arousal from above that precedes ours and so comes only from the outer light, of which it says „ושמרו” (guard); the holiness drawn by the week’s work, „לעשות את השבת” (to make the Shabbos); and „מתנה דשבת” (the gift of Shabbos), which comes after the work is complete and is from the inner light. The gift is not drawn by the work, yet it waits for it: one gives a gift only to someone who has given him pleasure, and then gives far more than the pleasure is worth.

    The Alter Rebbeוכמ״כ גבי שבת ארז״ל מתנה טובה יש לי בבית גנזי ושבת שמה

    The Rebbeמשא״כ בחי׳ מתנה דשבת, אתעדל״ע שאחרי שלימות העבודה, הוא מבחי׳ פנימיות האור

    Likkutei Sichos, vol. ג, p. 975, notes 8 and 11 (the talk begins on p. 973) · Parshas Shemini (recorded from Shabbos Shemini 5720 in Toras Menachem vol. 28 p. 77)

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsIsarusa dile’eilaIsarusa dilesataShabbos

Marei mekomos

  1. 1
    ע״פ אני ישנה · לקמן לה, ג.
  2. 2
    אני ישנה כו׳ פתחי לי · Song of Songs 5:2
  3. 3
    פתחי לי כחודה של מחט · Shir HaShirim Rabbah 5:2:2
  4. 4
    פתחי לי כחודה של מחט ואני אפתח לך כפתחו של אולם · Zohar III, 95a
  5. 5
    מתנה טובה יש לי בבית גנזי · Shabbat 10b:4–5
  6. 6
    מתנה טובה יש לי בבית גנזי ושבת שמה · Zohar, Nasso 4:30–38
  7. 7
    והוא מתנה דייקא · ראה לקו״ש חכ״ה ע׳ 89 הערה 25 והערה 19.
  8. 8
    מי שטרח בע״ש יאכל בשבת · Avodah Zarah 3a:10
  9. 9
    לעשות את השבת · Exodus 31:16
  10. 10
    סד״ה כי כאשר השמים החדשים · תו״א ב, ד.
  11. 11
    כי כאשר השמים החדשים · Isaiah 66:22

28וכמ״כ [וכמו כן] הוא ענין הנז׳ [הנזכר] במילה בשמיני שהוא כדי שיעבור עליו שבת א׳ כמ״ש במ״א.

So 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.

Explanation

Another example is circumcision on the eighth day, which, as the Midrash teaches and the Alter Rebbe explains elsewhere, is so that one Shabbos should first pass over the child. The Alter Rebbe now explains the principle behind it.

והענין כי בחינת גילוי אתעדל״ע [אתערותא דלעילא] זו הוא גילוי פנימית ממש מבחי׳ שאין אתעדל״ת [אתערותא דלתתא] מגיע שם ולא בבחינת חיצוני׳ לבד כמו האתעדל״ע [האתערותא דלעילא] שלפני אתעדל״ת [אתערותא דלתתא]

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.

Explanation

The third arousal from above is a truly inner revelation from a level that no arousal from below reaches. In this it differs from the arousal that comes before any service from below, which is only outer.

שעם היותה ג״כ מבחינת כי חפץ חסד הוא אכן מ״מ הגילוי רק בבחינת חיצוניות ובבחינת מקיף לבד ולכן נמשך גם קודם אתעדל״ת [אתערותא דלתתא] ואתעדל״ע [ואתערותא דלעילא] שעל ידה.

For although that [arousal] 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.

Explanation

Although that first arousal also stems from G‑d’s “desire for kindness,” its revelation is only outer and encompassing, and so it can come even before any arousal from below and before the response that an arousal from below brings.

אבל שיומשך גילוי פנימית בחינה זו ממש בגילוי ממש בבחינת פנימית הוא דוקא אחר שתחלה יש אתעדל״ת [אתערותא דלתתא]

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,

Explanation

The inner revelation of the highest level, however, comes only after there has first been an arousal from below.

עד היכן שהיא מגעת ושנמשך האתעדל״ע [האתערותא דלעילא] שעל ידה אז נמשך ג״כ בבחי׳ פנימי ממקום שאין אתעדל״ת [אתערותא דלתתא] מגעת שם כלל.

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.

Explanation

Once that arousal from below has done all it can, and the response it draws has come, the light from the place that no arousal from below can reach is drawn down inwardly as well.

וכך נת׳ [נתבאר] עוד במ״א על המאמר פ׳ חיי שרה (דקל״ג ע״א) בענין הטעם דתפלת ערבית שתיקן יעקב בחיר שבאבות הוא רשות

So too it is explained further elsewhere, on the passage [of the Zohar] 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.

Explanation

The same idea explains a question discussed on a Zohar passage in Parshas Chayei Sarah: why is the evening prayer, instituted by Yaakov, the choicest of the Patriarchs, only optional?

דתוכן התירוץ לפי שבחינת יעקב מבריח מן הקצה אל הקצה מבחי׳ שאין אתעדל״ת [אתערותא דלתתא] מגעת שם לפיכך היא רשות

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.

Explanation

The answer is that Yaakov’s level “extends from end to end,” like the middle bar of the Mishkan, reaching a level that no arousal from below can reach; therefore his prayer cannot be made obligatory. In Likkutei Torah, Sukkos, the Alter Rebbe explains it the same way: what the evening prayer draws down comes from a place so high that the arousal from below does not fully reach it.

אלא שאעפ״כ [שאף על פי כן] אין נמשך בחינה זו אלא לאחר שיש אתעדל״ת [אתערותא דלתתא] עד היכן שהיא מגעת דהיינו תפלת שחרית ומנחה שתיקנו אברהם ויצחק כו׳ ועמ״ש ע״פ יחיינו מיומים ביום השלישי יקימנו ונחיה לפניו.

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.”

Explanation

Yet it is drawn down only after the arousal from below has been completed through the morning and afternoon prayers, instituted by Avraham and Yitzchak. The Alter Rebbe also refers to his explanation of “on the third day He will raise us up” (Hosea 6:2).

Paragraph 28 in brief

The third level is revealed inwardly only after human service has done all it can: circumcision comes after a Shabbos has passed, and Yaakov’s evening prayer, optional because its level is beyond human reach, follows the obligatory prayers of Avraham and Yitzchak.

Deeper

Kehot points to several explanations of this Zohar passage: the Mitteler Rebbe’s and the Tzemach Tzedek’s Biurei HaZohar, an earlier passage in Likkutei Torah (Sukkos), Sefer HaMaamarim 5668 and Likkutei Sichos.

Explained elsewhere AI research

  1. Explained by the Alter Rebbe

    “Circumcision on the eighth day, so that one Shabbos passes over him, as explained elsewhere”: our commentary does not say where.

    The Alter Rebbe explains this in Likkutei Torah, Tazria (21a–b): circumcision is a revelation of Adam Kadmon, above anything our arousal reaches, and it comes on the eighth day, after „שיעבור עליו שבת אחת” (one Shabbos has passed over him), because only after the revelation of Shabbos, the arousal from above that answers ours, can the higher arousal be drawn and revealed. It is the same pattern as here: the third level waits for the second.

    the Alter Rebbe: Likkutei Torah, vol. Tazria, p. 21a–b מילה בשמיני כדי שיעבור עליו שבת אחת כי אחר שנמשך בחינת הגלוי דשבת

Where the maamar leaves something unexplained, found by AI in the library and checked against each source; not yet reviewed by a person, so check the place before relying on a detail.

The Rebbe on this paragraph AI research

  1. A question the Rebbe raises

    In a talk of Shabbos Vayetze 5743 (Likkutei Sichos vol. 25), on the two “meetings” in the parsha, „ויפגע במקום” at its start and „ויפגעו בו מלאכי אלקים” at its end, the Rebbe turns to why Yaakov’s evening prayer, learned from „ויפגע”, is optional.

    Describing the arousal from above that comes once the lower beings’ service is complete, the Rebbe quotes our paragraph: „גילוי פנימיות ממש מבחי׳ שאין האתעדל״ת מגיע שם” (a truly inward revelation from a level the arousal from below does not reach). Chassidus, he notes, calls the evening prayer optional because it comes after the obligatory Shacharis and Mincha; yet the day begins at night, so it is the day’s first prayer, not the close of the previous one. His answer: it has both aspects; at the start of the day it is the first arousal from above, from “He desires kindness”, giving strength for the day’s work, and after the day’s service it is the arousal that comes once that work is complete.

    The Alter Rebbeבענין הטעם דתפלת ערבית שתיקן יעקב בחיר שבאבות הוא רשות

    The Rebbeדי מדריגה פון תפלת ערבית בהתחלת היום איז די מדריגה פון אתעדל״ע שלפני האתעדל״ת

    Likkutei Sichos, vol. כה, p. 155–157, notes 56, 62 and 63 (the talk begins on p. 150) · Shabbos Vayetze 5743 (משיחת ש״פ ויצא תשמ״ג)

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsAvosIsarusa dile’eilaChitzoniyusIsarusa dilesata+5

Marei mekomos

  1. 1
    שיעבור עליו שבת · Vayikra Rabbah 27:10
  2. 2
    במ״א על המאמר פ׳ חיי שרה · ביאוה״ז לאדה״א יג, סע״ד ואילך. ביאוה״ז להצ״צ כרך א ע׳ פה ואילך. ראה לעיל סוכות פ, ג. סה״מ תרס״ח ע׳ קע ואילך. וראה לקו״ש חכ״ה ע׳ 155 ואילך.
  3. 3
    דתפלת ערבית · Berakhot 27b:14–15
  4. 4
    מבריח מן הקצה אל הקצה · Exodus 26:28
  5. 5
    תפלת שחרית ומנחה שתיקנו אברהם ויצחק · Berakhot 26b:5–6
  6. 6
    יחיינו מיומים ביום השלישי יקימנו ונחיה לפניו · Hosea 6:2

29והנה כמו כן יובן ג״כ בענין אור הנמשך ע״י המצות והתורה

Now, in the same way it will also be understood regarding the light drawn down through the mitzvos and the Torah:

Explanation

The same three levels appear in the light drawn down through Torah and mitzvos.

אשר התורה היא בחינה פנימית אך היינו פנימית החכמה שבכתר ונקרא מו״ס [מוחא סתימאה] והמצות הם מבחינת כתר שבכתר אך מבחינת חיצוניות היינו גלגלתא דחפיא על מוחא.

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.”

Explanation

The Torah is the inner level, but its inwardness is that of the Chochmah within Keser, Mocha Stima’ah. The mitzvos come from the higher Keser within Keser, but only from its outer side, Gulgalta.

אכן יש עוד בחינה ג׳ הגבוה משני הבחינות והוא אותו הפנימית של כתר שבכתר אשר הגלגלתא הוא בחינת החיצונית שלו

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.

Explanation

There is a third level above both: the inner dimension of Keser within Keser itself, whose outer side is Gulgalta.

ואפשר שזהו ענין בעטרה שעטרה לו אמו ביום חתונתו זו מ״ת [מתן תורה] וכמשי״ת [וכמו שיתבאר] שהרי בע״ח [בעץ חיים] שכ״ב ס פ״ו כ׳ [כתב] שהוא אור רוחני מקיף עליו כו׳ וה״ז [והרי זה] ממש כמו בחי׳ בעטרה שהיא מקפת על הגלגלת כו׳:

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 (Gate) 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.

Explanation

The Alter Rebbe suggests that this is the crown of the verse, “the crown with which his mother crowned him on the day of his wedding,” which the Mishnah calls the Giving of the Torah. Etz Chaim describes a person’s keser as a spiritual light that encompasses him, and a crown likewise sits around the skull: so the “crown” is the encompassing level whose outer edge is Gulgalta.

¶32 “As will be explained”: paragraph 32 explains the wedding day.

Paragraph 29 in brief

Applied to Torah and mitzvos, the three levels are Mocha Stima’ah (the Torah), Gulgalta (the mitzvos) and, above both, the inner dimension of Keser within Keser, which may be the “crown” of the verse.

The Rebbe on this paragraph AI research

  1. A question the Rebbe raises

    In the maamar „ואברהם זקן בא בימים” of Shabbos Chayei Sarah, Mevarchim Kislev 5737, taking up the Rebbe Rashab’s question why the verse says G‑d blessed Avraham „בכל” (with everything) without saying with what, the Rebbe explains that Avraham drew down Mocha Stima’ah (מוחא סתימאה) of Arich by his Torah (“zaken”) and its Gulgalta by his mitzvos (“ba bayamim”), while “everything”, a level beyond our arousal, came as G‑d’s blessing, and only after the ten trials, the completeness of his service.

    On his own words that Avraham drew down Gulgalta (גלגלתא) of Arich by his mitzvos, the Rebbe notes that this page of Likkutei Torah (24b) implies otherwise: our arousal reaches only to the very Chochmah Stima’ah, „משא״כ בגלגלתא” (not so Gulgalta). He refers to his father, Rabbi Levi Yitzchak, whose notes (Likkutei Levi Yitzchak on Tanach and Ma’amarei Chazal, p. 109) hold that in general our arousal reaches Gulgalta of Arich as well. Perhaps (biur b’derech efshar) the implication he sees is our paragraph’s pairing, following ¶24, of the light drawn by our arousal with the Torah and Mocha Stima’ah, and of the mitzvos with Gulgalta, the outer side of a level our arousal does not reach.

    The Alter Rebbeוהמצות הם מבחינת כתר שבכתר אך מבחינת חיצוניות היינו גלגלתא דחפיא על מוחא

    The Rebbeבלקו״ת שה״ש כד, ב משמע שאתעדל״ת מגעת רק עד עצם ח״ס, משא״כ בגלגלתא

    Sefer HaMaamarim Melukat, vol. ד, p. נה, notes 30–31 · ש״פ חיי שרה, מבה״ח כסלו ה׳תשל״ז

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsGulgalta of Arich AnpinHidden brainChitzoniyusKeser+5

Also Torah and mitzvosChochmahTorah

Marei mekomos

  1. 1
    בעטרה שעטרה לו אמו ביום חתונתו · Song of Songs 3:11
  2. 2
    שהוא אור רוחני מקיף עליו · Sefer Etz Chaim 23:2:1

The joy of a mitzvah ¶30–33

30ו ומעתה יובן ענין שמחה של מצוה. כי הנה השמחה הוא גילוי ההעלם וכמשל המלך שדרכו שיושב בחדרי חדרים כי כל כבודו פנימה אך בזמן שמחתו מתראה ומתגלה לעין כל

6. 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.

Explanation

Section 6 explains the joy of a mitzvah. Joy reveals what is hidden: a king usually sits in his innermost chambers, for “all his glory is within,” but at the time of his celebration he shows himself to everyone.

והנה המצות שרשן מאד נעלה מבחי׳ כתר שלמעלה מהחכמה.

Now, the mitzvos are rooted very high, from the level of Keser (the Crown), which is above Chochmah (wisdom).

Explanation

The mitzvos, too, are rooted very high, in Keser, which is above Chochmah.

אך עצמיות הכתר אינו מתגלה כלל רק בחי׳ החיצוניות היינו בחי׳ גלגלתא שהוא בחי׳ רצון העליון.

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).

Explanation

Yet the essence of Keser is never revealed; what is revealed through the mitzvos is only its outer side, Gulgalta, the supernal will.

אך ע״י השמחה בקיום המצוה שהשמחה מעורר גילוי הפנימית לכן עי״ז ממשיך גילוי בחי׳ פנימית הכתר.

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.

Explanation

Joy in performing a mitzvah awakens the revelation of what is inner, and so through it the inner dimension of Keser itself is drawn down.

Paragraph 30 in brief

Joy reveals what is hidden: the mitzvah by itself reveals only the outer Keser, the supernal will, but joy in the mitzvah draws down the inner dimension of Keser.

TermsSimchah shel mitzvahGulgalta of Arich AnpinChitzoniyusSimchah+6
  • Simchah shel mitzvah שמחה של מצוה explained hereJoy is the revealing of the hidden, as a king who sits in his innermost chambers shows himself to all at the time of his joy. The mitzvos are rooted in Keser, of which only the outer level, the gulgalta, the supernal Will, is revealed; joy in fulfilling a mitzvah draws the revelation of the inner Keser.אך ע״י השמחה בקיום המצוה שהשמחה מעורר גילוי הפנימית לכן עי״ז ממשיך גילוי בחי׳ פנימית הכתר
  • Gulgalta of Arich Anpin גלגלתא
  • Chitzoniyus חיצוניות
  • Simchah שמחה
  • Supernal Will רצון העליון
  • Keser כתר
  • Pnimiyus פנימיות
  • Ratzon רצון

Also Torah and mitzvosChochmah

Marei mekomos

  1. 1
    כל כבודו פנימה · Psalms 45:14

31וזהו בעטרה שעטרה לו אמו דוקא אם הבנים שמחה וישמחו בך ישראל כו׳ שע״י השמחה של מצוה מעורר התענוג עליון שהוא בחי׳ העטרה והכתר כו׳. ועמ״ש לקמן בד״ה שוש אשיש ובד״ה ה׳ לי בעוזרי.

And 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 “Havayah is for me among my helpers.”

Explanation

This is why the verse says “his mother” crowned him: the souls are “a joyful mother of children,” as the prayer says, “Israel will rejoice in You,” and through the joy of a mitzvah they arouse the supernal delight, the inner Keser, which is the crown. In Likkutei Torah, Shemini Atzeres, on “Havayah is for me among my helpers,” the Alter Rebbe calls Shemini Atzeres “a joyful mother of children,” when G‑d’s joy in His works and Israel’s joy in its Maker are joined, and he explains joy there, as here, by the king who shows himself at his celebration.

Paragraph 31 in brief

The “mother” who crowns the King is the soul rejoicing in the mitzvah, whose joy arouses the supernal delight, the crown.

TermsSimchah shel mitzvahSimchahTaanugKeser+1

Also Torah and mitzvos

Marei mekomos

  1. 1
    בעטרה שעטרה לו אמו · Song of Songs 3:11
  2. 2
    אם הבנים שמחה · Psalms 113:9
  3. 3
    בד״ה שוש אשיש · לעיל פ׳ נצבים מז, א.
  4. 4
    ובד״ה ה׳ לי בעוזרי · לעיל שמע״צ פח, ד ואילך.
  5. 5
    ה׳ לי בעוזרי · Psalms 118:7

32והנה מבואר למעלה שבחי׳ זו הוא ענין בחינה הג׳ שבאתעדל״ע [שבאתערותא דלעילא] הגבוה משני בחי׳ ראשונות. ולכן בגילוי בחי׳ זו נמשך שגם כשאיש מזריע תחלה תהיה יולדת זכר כו׳.

Now, 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.

Explanation

This inner Keser, drawn down by joy, is the third level of the arousal from above, higher than the first two. That is why, when it is revealed, even “the man gives seed first” can bring forth a male.

¶18 This answers the question from paragraph 18.

כי זה דאיש מזריע תחלה יולדת נקבה זהו כשנמשך הגילוי מבחי׳ חיצוניות שאז ענין אתעדל״ע [אתערותא דלעילא] המעורר אתעדל״ת [אתערותא דלתתא] הוא שיהיה יולדת נקבה אהבה זוטא כד, גכו׳

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.

Explanation

The rule that “the man gives seed first, she bears a female” applies when the revelation comes from the outer level; then the unprompted arousal from above awakens only a small love.

משא״כ על ידי שמחה של מצוה שנמשך הגילוי מאתעדל״ע [מאתערותא דלעילא] שלמעלה מאתעדל״ת [מאתערותא דלתתא] מבחינת הפנימית ממש הרי היא גבוה גם מאתעדל״ע [מאתערותא דלעילא] שע״י אתעדל״ת [אתערותא דלתתא] ולכן יולדת זכר כו׳ וזהו שוש תשיש כו׳ בקבוץ בניה דוקא כו׳.

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] “She shall surely rejoice,” etc., “at the gathering of her children” specifically, etc.

Explanation

The joy of a mitzvah draws the revelation from the truly inner level above all arousal from below, higher even than the arousal that answers ours, so she bears a male. This is the wedding blessing “She shall surely rejoice,” that is, “Let the barren one surely rejoice … at the gathering of her children”: joy makes even the barren one bear.

(ועיין מ״ש בביאור ע״פ כה תברכו את בנ״י [בני ישראל] מענין ג׳ ברכות דברכת כהנים יברכך יאר ישא ועמ״ש בענין כשמחך יצירך בג״ע [בגן עדן] מקדם.

(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.”

Explanation

The parenthesis refers to the Alter Rebbe’s explanation of the three blessings of the Priestly Blessing, and of the wedding blessing “as You gladdened Your creation in the Garden of Eden of old.”

ועמ״ש סד״ה בשלח פרעה שהשמחה אמיתית ודביקות בה׳ אחד הוא בבחי׳ הכנעה וביטול וע״י קבלת עול מלכות שמים בעסק התורה ומצות כו׳ ע״ש).

And see what is written at the end of the discourse beginning “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.)

Explanation

It also refers to the end of his discourse “When Pharaoh sent out” in Torah Ohr, Beshalach: true joy and cleaving to G‑d come through submission and bittul and through accepting the yoke of heaven in Torah and mitzvos.

והנה עפ״ז [על פי זה] יובן ג״כ מ״ש בעטרה שעטרה לו אמו ביום חתונתו זו מ״ת [מתן תורה] כי הנה ענין פסח וספה״ע [וספירת העומר] ושבועות זהו קרוב לענין ג׳ בחי׳ הנז׳ [הנזכר] שבאתעדל״ע [שבאתערותא דלעילא].

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.

Explanation

This also explains why the Giving of the Torah is called “the day of his wedding,” when “his mother crowned him.” Pesach, the Counting of the Omer and Shavuos correspond closely to the three levels of the arousal from above.

¶29 This explains the wedding day promised in paragraph 29.

כי בפסח הי׳ [היה] בחי׳ דילוג וגילוי אתעדל״ע [אתערותא דלעילא] מעצמו. אך שאין הגילוי בבחי׳ פנימית כמו בשבועות אשר במ״ת [במתן תורה] דבר ה׳ פא״פ [פנים אל פנים].

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 “Havayah spoke face to face.”

Explanation

On Pesach (the name means “skipping over”) G‑d skipped over and revealed Himself on His own initiative, an arousal from above that came by itself, but not inwardly. On Shavuos, at the Giving of the Torah, G‑d spoke “face to face,” an inner revelation.

Paragraph 32 in brief

The joy of a mitzvah reveals the third, highest level, which brings forth the great love even where there is only an unprompted arousal from above. The festivals from Pesach to Shavuos trace the three levels.

Deeper

In the discourse to which the Alter Rebbe refers in Torah Ohr, Beshalach, he contrasts holy joy, which comes through service and bittul, with the unrestrained gladness of kelipah, which covers the G‑dly light within it.

TermsIsarusa dile’eilaSimchah shel mitzvahAhavas olamKabbalas ol+14

Also BittulTorah and mitzvosTorah

Marei mekomos

  1. 1
    דאיש מזריע תחלה יולדת נקבה · Niddah 31a:23–24
  2. 2
    שוש תשיש כו׳ בקבוץ בניה · Ketubot 8a:4–5
  3. 3
    כה תברכו את בנ״י · Numbers 6:23
  4. 4
    סד״ה בשלח פרעה · תו״א פ׳ בשלח סא, ד.
  5. 5
    בשלח פרעה · Exodus 13:17
  6. 6
    בעטרה שעטרה לו אמו ביום חתונתו · Song of Songs 3:11
  7. 7
    דבר ה׳ פא״פ · Deuteronomy 5:4

33ואחר יום א׳ דפסח מתחילים לספור ספה״ע [ספירת העומר] והוא המשכת אתעדל״ע [אתערותא דלעילא] ע״י אתעדל״ת [אתערותא דלתתא] דזיכוך נה״ב [נפש הבהמית] שזהו ענין העומר שעורים מאכל בהמה כו׳.

And after the first day of Pesach we begin 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 [offering] of barley, animal food, etc.

Explanation

From the second day of Pesach the Omer is counted: an arousal from above drawn down by an arousal from below, the refinement of the animal soul. The Omer offering was of barley, animal food, alluding to this refinement.

וזהו מ״ט יום ואח״כ ביום החמישים הוא גילוי שער הנ׳ שלמעלה מאתעדל״ת [מאתערותא דלתתא] וזהו ביום השלישי בהיות הבקר וארז״ל [ואמרו רבותינו זכרונם לברכה] ברבות בראשית פנ״ו שזהו ענין ביום השלישי יקימנו וע״כ אין בו ספירה והגילוי נמשך בבחי׳ פנימית ממש.

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).

Explanation

The forty-nine days are followed, on the fiftieth, by the fiftieth gate, above any arousal from below, so the fiftieth day is not counted. It is the “third day” of the Giving of the Torah, which the Midrash links with “on the third day He will raise us up,” and its revelation is truly inward.

משא״כ בפסח כו׳ שלא היה הגילוי בבחינת פנימית עדיין כמו בשבועות. וז״ש [וזהו שכתוב] בזהר פ׳ אמור (דצ״ו ע״ב) בענין שבועות שהוא יום אחד. קשורא דלעילא רישא וגלגלתא ומוחי.

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.”

Explanation

On Pesach the revelation was not yet inward. The Zohar calls Shavuos “one day” and “the bond above: the Head, the Skull and the Brains,” and in Likkutei Torah, Bamidbar, the Alter Rebbe explains that on Shavuos the Keser is drawn to Z’eir Anpin from Arich Anpin itself.

וע״ש במק״מ [במקדש מלך] ובהרמ״ז [ובהרב משה זכות] רישא הוא עיקר הכתר והוא המקיף העליון שהגלגלתא הוא סיום חצניותו ומוחא הוא חכמה כו׳ והיינו שבשבועות מתקשרים כל הג׳ בחינות הנ״ל יחד ומאירים למטה.

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.

Explanation

The Zohar’s commentators explain: the Head is the essence of Keser, the supernal encompassing light; the Skull, Gulgalta, is the end of its outer side; and the Brain is Chochmah. On Shavuos all three levels are bound together and shine below.

Paragraph 33 in brief

Pesach, the Omer and Shavuos as the three levels: the unprompted outer revelation, the arousal drawn down by refining the animal soul, and the fiftieth gate beyond human reach, revealed inwardly on Shavuos, when Head, Skull and Brain are bound together.

TermsNun sha’arei BinahGulgalta of Arich AnpinIsarusa dile’eilaSefiros+6

Also Haalaah vehamshachah

Marei mekomos

  1. 1
    ביום השלישי בהיות הבקר · Exodus 19:16
  2. 2
    ברבות בראשית פנ״ו · נזכר גם לעיל ר״ה סד, א. וראה הלשון באוה״ת נ״ך כרך א ע׳ תלד.
  3. 3
    ביום השלישי יקימנו · Bereshit Rabbah 56:1
  4. 4
    ביום השלישי יקימנו · Hosea 6:2
  5. 5
    בזהר פ׳ אמור . . בענין שבועות שהוא יום אחד · ראה לעיל במדבר ח, א. ובאוה״ת במדבר כרך ו ע׳ א׳תשטז.
  6. 6
    קשורא דלעילא רישא וגלגתא ומוחי · Zohar, Emor 31:147–32:155

Yom Kippur and the mother’s hands ¶34–38

34ובמ״א נת׳ [נתבאר] ענין ג׳ בחינות אלו שבתומ״צ [שבתורה ומצות] בע״א [באופן אחר] קצת היינו שאותו בחי׳ פנימית הכתר שגולגלתא הוא חיצוניותו זהו מו״ס [מוחא סתימאה] כמ״ש בע״ח [בעץ חיים] שכ״ב ספ״ה

Elsewhere 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 (Gate) 22, end of chapter 5.

Explanation

Elsewhere the Alter Rebbe arranges the three levels differently: the inner dimension of Keser, whose outer side is Gulgalta, is identified as Mocha Stima’ah itself. Kehot notes that the Etz Chaim reference follows the Shklov edition, that in today’s editions it is Sha’ar (Gate) 23, end of chapter 1, and that “chapter 5” is a printer’s error. In Likkutei Torah, Shelach, the Alter Rebbe explains it so: there are two levels of intellect, Mocha Stima’ah, above the will and its inner dimension, and the Chochmah of Atzilus, below it.

וזהו ב׳ בחי׳ והבחי׳ הג׳ מלמעלה למטה היא חכמה דאצילות דאורייתא מחכמה נפקת מחכמה דאצילות והמצות הן מבחי׳ גלגלתא שמתפשטת גם למטה ומלבשת גם לבחינת חכמה דאצילות כמ״ש בע״ח [בעץ חיים] שם.

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.

Explanation

On this arrangement the third and lowest level is the Chochmah of Atzilus, the source of the Torah. The mitzvos come from Gulgalta, which extends downward and envelops even the Chochmah of Atzilus.

Paragraph 34 in brief

An alternative arrangement of the three levels: Mocha Stima’ah as the inner Keser, Gulgalta as its outer side, and the Chochmah of Atzilus below them.

TermsGulgalta of Arich AnpinHidden brainChitzoniyusKeser+5

Also Torah and mitzvosChochmahTorah

Marei mekomos

  1. 1
    שכ״ב ספ״ה · בדפוס שקלאוו תק״ס. לפנינו שכ״ג ספ״א, וט״ס כאן ספ״ה, ע״ש. [כ]. ראה לעיל פ׳ שלח מט, ג. ובאוה״ת פ׳ שלח ע׳ תרמז.

35ולכן יש מעלה בתורה שהיא בחי׳ פנימית כי חכמה מוחא משא״כ המצות מבחינת גלגלתא שהיא חיצונית כמו עצם הגלגלת החופף על המוחין.

Therefore 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.

Explanation

On this arrangement the Torah’s advantage is its inwardness, Chochmah being the “brain,” while the mitzvos, from Gulgalta, are outward, like the skull over the brain.

ויש מעלה במצות שמבחינת גלגלתא שהם חיצוניות של בחינה היותר עליונה הוא בחינת ח״ס [חכמה סתימאה] דעתיקא כו׳ שהיא בחינת פנימית הכתר ממש.

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).

Explanation

The mitzvos’ advantage is that Gulgalta is the outer side of the highest level, the hidden Chochmah of Atika, the very inner dimension of Keser.

ועד״ז יש לומר ג״כ פי׳ רישא וגלגלתא ומוחי. רישא היינו פנימית הכתר מו״ס [מוחא סתימאה] וגלגלתא היינו סיום חיצוניותו ומוחי הוא חב״ד [חכמה בינה ודעת] דאצילות.

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).

Explanation

So the Zohar’s “the Head, the Skull and the Brains” can also be read this way: the Head is the inner Keser, Mocha Stima’ah; the Skull is the end of its outer side; and the Brains are the Chochmah, Binah and Daas of Atzilus.

ועמ״ש מענין זה בביאור ע״פ אני כו׳ אשר הוצאתי אתכם מארץ מצרים כו׳.

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.

Explanation

The Alter Rebbe refers to his explanation of “I … who brought you out of the land of Egypt” in Likkutei Torah, Shelach.

וע׳ עוד מענין בעטרה שעטרה לו אמו בזהר פ׳ נח (דף ע״ד א׳) ובפ׳ בשלח (דנ״ח א׳) ופ׳ יתרו (פ״ד א׳) ובמשפטים (דף ק׳ ע״ב) ויקרא (ד״ד ב׳) ופ׳ אחרי (דע״ז ב׳)

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).

Explanation

He also lists several passages of the Zohar on “the crown with which his mother crowned him,” in Parshas Noach, Beshalach, Yisro, Mishpatim, Vayikra and Acharei; Kehot notes that the Tzemach Tzedek copied them all out in Or HaTorah.

והנה במשנה סוף תענית משמע דביום חתונתו זה מתן תורה היינו יוהכ״פ [יום הכפורים] שבו נתנו לוחות אחרונות כדפרש״י [כדפירש רש״י / כדפירוש רש״י] שם

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.

Explanation

The Mishnah at the end of Taanis says that “the day of his wedding” is the Giving of the Torah, and Rashi there explains that this means Yom Kippur, when the second Tablets were given.

ובודאי דביוהכ״פ [דביום הכפורים] שייך בחינת גילוי בעטרה שעטרה כו׳ שהוא ענין בחינה הג׳ הנ״ל שמלמטה למעלה וכמ״ש ע״פ ביום השלישי יקימנו.

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.”

Explanation

Certainly the revelation of “the crown,” the third level, belongs to Yom Kippur, a revelation drawn from below to above. The Alter Rebbe refers to his explanation of “on the third day He will raise us up.”

Paragraph 35 in brief

Torah and mitzvos keep their respective advantages in this arrangement too; and “the day of his wedding,” which Rashi identifies with Yom Kippur, is the day the crown, the third level, is revealed.

Deeper

Kehot notes that the Tzemach Tzedek, in Or HaTorah, copied out all the Zohar passages listed here on “the crown with which his mother crowned him.”

TermsGulgalta of Arich AnpinHidden brainAtikChitzoniyus+7

Also Torah and mitzvosChochmahTorah

Marei mekomos

  1. 1
    אני כו׳ אשר הוצאתי אתכם מארץ מצרים · Numbers 15:41
  2. 2
    בעטרה שעטרה לו אמו · Zohar, Noach 40:322–42:335
  3. 3
    בעטרה שעטרה לו אמו · Zohar, Beshalach 19:296–20:307
  4. 4
    בעטרה שעטרה לו אמו · Zohar, Yitro 20:355–21:367
  5. 5
    בעטרה שעטרה לו אמו · Zohar, Mishpatim 3:118–126
  6. 6
    בעטרה שעטרה לו אמו · Zohar, Vayikra 6:51–7:61
  7. 7
    בעטרה שעטרה לו אמו · Zohar, Achrei Mot 62:370–64:378
  8. 8
    וע׳ עוד מענין בעטרה . . ובפ׳ אחרי (דע״ז ב׳) · באוה״ת שה״ש כרך ב ע׳ שפב ואילך נעתקו כל המ״מ.
  9. 9
    ביום השלישי יקימנו · Hosea 6:2
  10. 10
    Mishnah Ta'anit 4:8

36וזהו ג״כ שעטרה לו אמו כי כל העליות ביוהכ״פ [ביום הכפורים] ע״י בינה כו׳ וענין שאו ידיכם קדש וברכו כו׳ כמו שהאם מברכת את בנה עד״מ

And 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.

Explanation

“His mother” fits Yom Kippur as well, for all its ascents are through Binah, the supernal mother. The verse “Lift up your hands in holiness and bless Havayah” is like a mother blessing her son.

והיינו ענין לא זז מחבבה עד שקראה אמי כנזכר לעיל היינו כנודע שאו״א [שאבא ואימא] מלבישים לזרועות דא״א וכמ״ש מענין זה גבי תנופת שתי הלחם ע״ג [על גבי] שני הכבשים בפרשה אמור.

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.

Explanation

This is the Midrash mentioned in the preceding discourse: G‑d cherished Israel until He called her “My mother,” for as a mother blesses her son, so Israel, as it were, bless their Father in heaven by lifting up their hands. Abba and Imma enclothe the “arms” of Arich Anpin, so their blessing carries the power of Arich Anpin’s hands, as explained in Likkutei Torah, Emor, on the waving of the two loaves.

Paragraph 36 in brief

Yom Kippur’s ascents through Binah, “the mother,” and the blessing that comes through her hands explain “his mother crowned him” and G‑d’s calling Israel “My mother.”

TermsBerachahBinahAbba and Imma

Marei mekomos

  1. 1
    שאו ידיכם קדש וברכו · Psalms 134:2
  2. 2
    לא זז מחבבה עד שקראה אמי · Shir HaShirim Rabbah 3:11:2
  3. 3
    וכמ״ש מענין זה . . בפרשת אמור · לעיל פ׳ אמור לט, א.
  4. 4
    Leviticus 21:1–24:23

37וא״כ כשממשיכים ברכה והמשכה לז״א מאו״א [מאבא ואימא] הנה ברכה והמשכה זו הו ג״כ מזרועות דא״א המלובשים בהם.

If 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.

Explanation

When blessing flows from Abba and Imma to Z’eir Anpin, it comes from the arms of Arich Anpin that are clothed within them.

וזהו ממש כמו הברכה שהיא על ידי הידים כמ״ש וישלח ישראל את ימינו וישת על ראש אפרים כו׳

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.

Explanation

This is like a blessing given by placing the hands, as Yaakov placed his right hand on the head of Ephraim.

ועד״ז פי׳ בספר עמק המלך שער י״א פ״ג [פרק ג׳] ושער ט״ו פרק קמ״ח ענין שאו ידיכם קדש שהוא סוד אבא שבתוכו יד ימין דא״א וברכו את הוי׳ שהוא ז״א כו׳

In the same way the book Emek HaMelech, Sha’ar (Gate) 11, chapter 3, and Sha’ar (Gate) 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.

Explanation

The Kabbalistic work Emek HaMelech explains “Lift up your hands in holiness” the same way: Abba contains the right hand of Arich Anpin, and “bless Havayah” refers to Z’eir Anpin.

ועיין כד, דמ״ש מענין המשכה זו שמחסד דא״א בז״א על ידי או״א [אבא ואימא] בד״ה הוי׳ יחתו מריביו.

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 “Havayah: those who contend with Him shall be shattered.”

Explanation

The Alter Rebbe refers to his discourse on “Havayah: those who contend with Him shall be shattered” for more on this flow from the Chesed of Arich Anpin into Z’eir Anpin through Abba and Imma.

Paragraph 37 in brief

Blessing from Abba and Imma to Z’eir Anpin is really the hand of Arich Anpin, clothed within them, resting on the head of the one blessed.

TermsBerachahZ’eir AnpinAbba and ImmaChesed+2

Also HavayahHaalaah vehamshachah

Marei mekomos

  1. 1
    וישלח ישראל את ימינו · Genesis 48:14
  2. 2
    שאו ידיכם קדש · Psalms 134:2
  3. 3
    הוי׳ יחתו מריביו · I Samuel 2:10

38וכדי להיות המשכה זו הוא ע״י שאו ידיכם שהוא ענין שמע ישראל ובשכמל״ו [וברוך שם כבוד מלכותו לעולם ועד]. ועיין בע״ח [בעץ חיים] של״א פ״ז [פרק ז׳] ע״פ וארבע הידות יהיה לכם והחמישית לפרעה

And 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 (Gate) 31, chapter 7, on [the verse] “and the four parts (yados) shall be yours, and the fifth to Pharaoh”:

Explanation

This flow is drawn down through “lifting the hands,” which is the Shema and “Blessed be the Name of the glory of His kingdom.” The Arizal in Etz Chaim reads Yosef’s words, “four parts (yados) shall be yours, and the fifth to Pharaoh,” as hands: four, and a fifth.

כי ב׳ ידות דא״א תרוייהו שקילי כחדא ונק׳ יד אחת מלבד דלית שמאלא בהאי עתיקא דהא עתיקא כולא ימינא כו׳

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.;

Explanation

The two hands of Arich Anpin are equal and count as a single hand, for “there is no left in this Atika; Atika is all right”: in Arich Anpin even severity is kindness.

וע״ז נאמר והחמישית לפרעה שהיא אימא עילאה הנקרא פרעה דתמן אתגליין ואתפרעין כל נהורין כנזכר בזהר ויגש (דר״י) ועיין בזהר בשלח (דס״ג ע״ב)

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).

Explanation

This single hand is “the fifth,” given “to Pharaoh,” which is the supernal Imma: she is called Pharaoh (פרעה) because there “all lights are revealed and uncovered,” ispar’in (אתפרעין), a word of the same letters.

נמצא כי יד דא״א מתגלה באימא עילאה. וז״ש [וזהו שכתוב] בר״ח [בראשית חכמה] שער הענוה ספ״א [סוף פרק א׳] דאימא נקרא אוצר מתנת חנם כו׳.

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.

Explanation

So the hand of Arich Anpin is revealed in the supernal Imma. That is why Reishis Chochmah, Rabbi Eliyahu de Vidas’s classic work of ethics and Kabbalah, calls Imma “the treasury of the free gift”: from her flows what is given beyond merit.

ולכן ע״י שאו ידיכם שהוא בחינת כלות הנפש בק״ש [בקריאת שמע] שעי״ז ממשיכים מבחי׳ א״א ואו״א [ואבא ואימא] בז״א זהו ענין לא זז מחבבה עד שקראה אמי. ועמ״ש מזה בד״ה רני ושמחי וגו׳:

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.

Explanation

Through “lifting the hands,” the soul’s longing to the point of expiry in the Shema, one draws from Arich Anpin and Abba and Imma into Z’eir Anpin. This is why G‑d called Israel “My mother”: like Imma, the souls draw the blessing of Arich Anpin down into Z’eir Anpin; the Alter Rebbe refers to his discourse “Sing and rejoice” for more.

Paragraph 38 in brief

The maamar closes: through the Shema, “lifting the hands,” the souls draw the single, all-kind hand of Arich Anpin through Imma into Z’eir Anpin, acting as the “mother” who blesses and crowns the King.

Deeper

Kehot quotes Or HaTorah: the four hands are in Abba and Imma, where right and left apply, while in Arich Anpin there is a “fifth hand,” because its two hands are equal and even the left is like the right. Another note cites the Alter Rebbe’s discourse “Es Shabsosai tishmoru” (5570): giving a fifth to charity draws from this “fifth,” where there is no left, into Binah and Malchus, “Pharaoh”; and the level where there is no left is “abundant in kindness.”

The Rebbe on this paragraph AI research

  1. Background from the Rebbe

    At a general yechidus for guests on the night of 13 Shevat 5746 (Likkutei Sichos vol. 26), as they were about to go home, the Rebbe urges them to carry the unity of their days together back with them, and in a note finds unity also in the parsha of the week of the Rebbe Rayatz’s passing, Bo, „בא אל פרעה” (come to Pharaoh).

    As Likkutei Torah explains, the Rebbe writes, citing our page with Shir HaShirim 6d, the “Pharaoh” of holiness, „דאתפריעו ואתגליין מיני׳ כל נהורין” (from whom all lights are uncovered and revealed), is the level of the fifth, “the fifth to Pharaoh”: the encompassing level, makif, „המאחד את כל הדרגות” (that unites all the levels). In our paragraph, following Etz Chaim, the fifth is the hand of Arich Anpin, whose two hands are equal and are called one, revealed in the supernal Imma, which is called Pharaoh because there all lights are revealed.

    The Alter Rebbeוע״ז נאמר והחמישית לפרעה שהיא אימא עילאה הנקרא פרעה דתמן אתגליין ואתפרעין כל נהורין

    The Rebbeש״פרעה” (”בא אל פרעה”) דקדושה (”דאתפריעו ואתגליין מיני׳ כל נהורין”) קאי על בחי׳ החמישית, ”החמישית לפרעה” בחי׳ המקיף המאחד את כל הדרגות

    Likkutei Sichos, vol. כו, p. 351, note 16 (the talk begins on p. 349) · Wednesday of Parshas Beshalach, the night of 13 Shevat 5746, at a general yechidus for guests (translated from Yiddish; the same talk in Sichos Kodesh 5746 vol. 2 p. 571)

Found by AI in the Rebbe’s works and checked against each source; not yet reviewed by a person, so check the place before relying on a detail. How it was made

TermsAnavahKlos hanefeshAtikKrias Shema+3

Also Haalaah vehamshachah

Marei mekomos

  1. 1
    בע״ח של״א פ״ז · ”דארבע הידות הם באו״א דשם שייך ימינא ושמאלא, משא״כ בא״א נק׳ יד החמישית משום דב׳ ידות שקולין כחדא דלית שמאלא בהאי עתיקא שגם השמאל היא כימין ממש” — אוה״ת שלח ע׳ תעד. ע״ח זה נזכר גם לעיל פ׳ פנחס פא, ב ושם מציין גם לכאן. ראה אוה״ת פ׳ ויגש כרך ו דף תתשיג, ב ואילך.
  2. 2
    והחמישית לפרעה · ע׳ לעיל פ׳ קדושים וכי תבואו ובפ׳ פנחס סד״ה קדש ישראל. ועד״ה את שבתותי תשמרו דתק״ע [ראה סה״מ תק״ע ע׳ פו. צב] ענין והחמישית לפרעה ע״י צדקה חומש ממשיך מבחי׳ והחמישית בחי׳ דלית שמאלא כו׳ ונמשך לפרעה בינה ומל׳ ובחי׳ דלית שמאלא היינו ורב חסד כו׳. ע׳ אור התורה סו״פ ויגש, יעו״ש. וע׳ לעיל ד״ה שחורה אני פ״ב. [כ]. ראה גם אוה״ת פ׳ ויגש תשיד, א.
  3. 3
    וארבע הידות יהיה לכם והחמישית לפרעה · Genesis 47:24
  4. 4
    דלית שמאלא בהאי עתיקא · Zohar III, 129a
  5. 5
    רני ושמחי · Zechariah 2:14
  6. 6
    Zohar, Vayigash 10:104
  7. 7
    Zohar, Beshalach 28:408–418

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In one’s avodah

Do the practical mitzvos with self-nullification of one’s own will, for the deed is the main thing and through it the souls draw the crown down upon the King; and do them with joy, which reveals the inner Keser, so that even when one’s own arousal is lacking the great love is born. True joy comes through submission, self-nullification and accepting the yoke of heaven in Torah and mitzvos. And beyond the soul’s changing moods lies its essential will and self-sacrifice, which do not change and reach where even sins are turned into merits.

Questions for discussion

  1. Why does an arousal from above that answers our own initiative produce a deeper love than one that comes unprompted, if the unprompted one has the higher root?
  2. How does the analogy of brain and skull let the maamar hold both that the deed is the main thing and that Torah is higher than the mitzvos?
  3. Why can the “crown” be seen without garments, while the Torah’s inner reasons can be grasped only through them?
  4. What is the difference between the “man” in the soul, its ten changing powers, and its “forehead,” and how does each show itself in a person’s service?
  5. Why does the third level, beyond all human reach, come only after human service is complete, and how does the joy of a mitzvah draw it down?

Key terms in this maamar

An arousal from aboveאתערותא דלעילא
G‑d’s stirring toward the world and the soul: it may answer an arousal from below, come first to awaken one, or come from a level no arousal from below reaches. ×1Where it’s explained, stated differently
An arousal from belowאתערותא דלתתא
A stirring that begins with the person (love and awe won by toil, self-nullification, the deed of the mitzvos) which, “as water reflects a face,” awakens a matching arousal from above. ×1Where it’s explained, stated differently
Keser (the Crown)כתר
The Crown over the Sefiros: intermediary between Or Ein Sof and the emanated, holding the lowest level of the Infinite; the Supernal Will and source of delight, beyond grasp; Chochmah emerges from it. ×54Where it’s explained, stated differently
Chochmah (wisdom)חכמה
The first Sefirah of revelation: a single point of insight (koach mah, the yud of Havayah) that comes from the “nothing” above it; being bittul, Or Ein Sof rests in it, and Binah expands it. ×33Where it’s explained, stated differently
Life-forceחיות
Life-force: the G‑dly vitality that brings each creation into being and keeps it alive, drawn to each according to its level and renewed from nothing, as the soul enlivens the body. ×13Where it’s explained, stated differently
The Infinite Light (Or Ein Sof)אור אין סוף
The boundless light radiating from G‑d’s Essence like sunlight from the sun: His “Name,” a revelation, not the Essence. Chiefly the light before the tzimtzum; also that light as clothed in the sefiros.Where it’s explained, stated differently, Sefer HaErchim
The chain of descending worlds (hishtalshelus)השתלשלות
The descent of levels from cause to effect, linked like the rings of a chain, from Chochmah downward; each reveals what was hidden in the one above. Or Ein Sof itself is above this order. ×4Where it’s explained, stated differently
The outer dimension (chitzoniyus)חיצוניות
The outer dimension of a level: the part that goes out to give to others, as against pnimiyus, which cleaves to the source. Only the outer descends, becoming the inner of the level below. ×41Where it’s explained, stated differently
The inner dimension (pnimiyus)פנימיות
The inner dimension: the part of anything that turns toward and cleaves to its source (from panim, face), its depth and chief will. Its partner, chitzoniyus, goes out to others; the inner does not descend. ×1Where it’s explained, stated differently
Self-nullification (bittul)ביטול
Self-nullification before G‑d, the condition for the Or Ein Sof to rest. Its lower degree is a “something” that bows; its higher, Chochmah’s “what are we,” takes up no place at all. ×6Where it’s explained, stated differently
Abba and Imma (Chochmah and Binah)אבא ואמא
Chochmah and Binah as father and mother, who beget the middos (love and awe, “son and daughter”). Abba is self-nullifying insight, source of the chassadim; Imma is comprehension, source of the gevuros.Where it’s explained, stated differently, Sefer HaErchim
Z'eir Anpin (the emotive attributes)ז״א
The partzuf of the six middos of Atzilus (Chesed to Yesod), born from Imma and filled out by the mochin of Abba and Imma; Nukva’s masculine partner, through which the light reaches her.Where it’s explained, stated differently
Nukva (the feminine / Malchus)נוקבא
Malchus of Atzilus as a partzuf: the feminine partner of Z’eir Anpin, built after it and from the gevuros; receiving from above, she gives to Beriah, Yetzirah and Asiyah below.Where it’s explained, stated differently
Willרצון
Will, which rules the middos: a lower will born of intellect, and the Supernal Will above intellect (Keser, Gulgalta), which covers a hidden reason and delight and is the root of the mitzvos. ×13Where it’s explained, stated differently
The World of Atzilus (Emanation)אצילות
The first revelation in the chain of worlds (vayaetzel, “drew off”): the ten Sefiros, where Or Ein Sof rests and lights and vessels are one with Him; Beriah, Yetzirah and Asiyah are created from nothing. ×11Where it’s explained, stated differently
The intellect (mochin)מוחין
The intellect, Chochmah, Binah and Daas, as the “brains” of a level; chiefly the light of Abba and Imma clothed in Z’eir Anpin, the middos, by which they grow. ×19Where it’s explained, stated differently
Binah (understanding)בינה
The Sefirah of comprehension (Imma, the first hei): it expands Chochmah’s flash in length and breadth; letters of thought appear in it; it is “yesh,” and from it love, joy and the middos are born. ×4Where it’s explained, stated differently
Daas (knowledge)דעת
Knowledge as felt recognition: the intellect bound into the soul until it is felt as if seen. Daas unites Chochmah with Binah and spreads into the middos as their inner life; the middos follow it. ×2Where it’s explained, stated differently
The Infinite One (Ein Sof)אין סוף
The name for G‑d as without end or limit, beyond all grasp; what is drawn from Him is Or Ein Sof, only a radiance; all revelation comes from Malchus of Ein Sof.Where it’s explained, stated differently
Netzach (victory)נצח
The Sefirah below Chesed on the right line, its branch: giving carried through by resolve after its reason has gone. With its partner Hod it is “outside the body,” yet rooted in Keser. ×4Where it’s explained, stated differently
Hod (splendor)הוד
The Sefirah below Gevurah on the left line, its branch, and Netzach’s partner: acknowledgment (hodaah) from afar of what one does not truly grasp. Like Netzach it is “outside the body,” yet rooted in Keser.Where it’s explained, stated differently
Yesod (foundation)יסוד
The Sefirah of binding: a giver’s lowest level, through which it ties itself to the receiver and draws its flow to it. Called kol (all), chai (living), tzaddik and bris (covenant); linked to Yosef. ×2Where it’s explained, stated differently
The emotive attributes (middos)מדות
The emotive powers (in the soul: love, fear, mercy). Born from the intellect and matching its measure, they are rooted above it, in the will; above, the middos of Z”A, emanated to conduct the worlds. ×3Where it’s explained
The light that fills all worlds (memalei kol almin)ממלא כל עלמין
G‑d’s life-force clothed within each world and creature by its level, like a soul in a body; it can be known, and it varies with its receivers. Sovev, its partner, is not clothed in them.Where it’s explained, stated differently
The light that encompasses all worlds (sovev kol almin)סובב כל עלמין
G‑d’s light that is not clothed in the worlds: equal in all worlds, above and below, unchanged by them, it gives them life as an encompassing light. Its partner, memalei, is clothed within each world. ×1Where it’s explained, stated differently
The Holy One, blessed be Heקב״ה
Aramaic, “the Holy One, blessed be He”: G‑d as holy, set apart from the worlds, paired with Shechinteh, His indwelling; read as sovev kol almin, Z’eir Anpin, Atzmus, and sometimes memalei kol almin.Where it’s explained, stated differently
Teshuvah (return)תשובה
Returning the soul, which descended into physical things, to its source and root, to cleave to G‑d; not only leaving sin. Its two levels are the return of the lower and the higher hei. ×3Where it’s explained, stated differently
The Sefirosספירות
Ten emanated powers, Keser (or Daas) and Chochmah through Malchus, each a light in a vessel; through them G‑d conducts the worlds, His essence unchanged; they recur in every world and in man.Where it’s explained, stated differently
Chesed (kindness)חסד
The Sefirah of kindness (the right arm; Avraham): giving that comes from its nature to do good, spreading from highest to lowest like water. Gevurah, its opposite, limits it; in tikkun each includes the other. ×12Where it’s explained, stated differently
Gevurah (restraint)גבורה
The Sefirah of might (the left; Yitzchak), opposite Chesed: described as what limits and contracts Chesed’s flow, and as the life-force in greater intensity, which becomes judgment; included in Chesed, it gives life. ×1Where it’s explained, stated differently
Tiferes (beauty)תפארת
The Sefirah of the middle line (Yaakov’s attribute) between Chesed and Gevurah: it joins and includes them, so Or Ein Sof shines in it constantly. It is mercy and truth, and is rooted in Keser.Where it’s explained, stated differently
Malchus (sovereignty)מלכות
G‑d’s kingship: the lowest Sefirah, His “speech” and the revealed world, through which all worlds come into being from nothing and live, without touching His essence (“there is no king without a people”). ×7Where it’s explained, stated differently
The G‑dly soulנפש האלקית
The soul in every Jew that is “a part of G‑d above”: by nature in bittul, it needs no correction itself, and descends into the body and animal soul to refine them. ×1Where it’s explained, stated differently
Love and aweאהבה ויראה
Love, the soul’s longing to cleave to G‑d, and awe, its self-nullification before Him: opposites born of the mind (“son and daughter”), called the two “wings” that lift one’s service on high.Where it’s explained, stated differently, Sefer HaErchim
Self-sacrifice (mesirus nefesh)מסירות נפש
Giving over one’s life to G‑d: nullifying one’s very existence in the Or Ein Sof, as at “One” in the Shema. It stems from above reason, and every Jew has it in potential.Where it’s explained, stated differently
Delightתענוג
Delight, the inner side of will. Above, the supernal delight of Atik, whose source is His very self: the source of Chochmah, covered by the Supernal Will and drawn down through the mitzvos. ×1Where it’s explained, stated differently
Accepting the yoke (kabbalas ol)קבלת עול
Accepting G‑d as King: nullifying one’s will before Him; from it the mitzvos are kept as a servant keeps his master’s decree, even without reason. In the Shema it precedes the yoke of the mitzvos. ×1Where it’s explained, stated differently
The animal soulנפש הבהמית
One of a Jew’s two souls, clothed in the blood to give the body life; from kelipas nogah, mixed of good and evil, with its own intellect and middos; the G‑dly soul must refine it.Where it’s explained, stated differently
The Name Havayahהוי׳
The Name meaning “He brings into being”: by contraction and expansion, its four letters, He brings all worlds into being while Himself unchanged; was, is and will be are one to Him. Elokim conceals it.Where it’s explained, stated differently

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Contents

Likkutei Torahלקוטי תורה

Parshas Shir HaShirimשיר השירים

  1. 1שיר השירים אשר לשלמה ישקנו מנשיקות…The Song of Songs, which is Shlomo’s
  2. 2שיר השירים אשר לשלמהThe Song of Songs, which is Shlomo’s
  3. 3לריח שמניך טובים שמן תורק שמך…For Fragrance, Your Oils Are Good
  4. 4לריח שמניך טובים שמן תורק שמך…For the fragrance of your goodly oils
  5. 5שחורה אני ונאוה בנות ירושלים וגו׳“I am black and comely, O daughters of Jerusalem”
  6. 6שחורה אני ונאוה בנות ירושלים כאהלי…“I Am Black, yet Comely, O Daughters of Jerusalem”
  7. 7ביאור ענין שחורה אני ונאוהAn Explanation of “I Am Black, yet Comely”
  8. 8ביאור הדברים ע״פ שחורה אני ונאוהAn Explanation of the Matters on “I Am Black, Yet Comely”
  9. 9לסוסתי ברכבי פרעה דמיתיך רעיתי“To My Mare Among Pharaoh’s Chariots I Have Likened You, My Beloved”
  10. 10לסוסתי ברכבי פרעה דמיתיך רעיתיTo My Mare Among Pharaoh’s Chariots
  11. 11נאוו לחייך בתורים צוארך בחרוזים“Your Cheeks Are Comely with Torim, Your Neck with Strings of Beads”
  12. 12הנך יפה רעיתי יפה עיניך יונים…“Behold, You Are Fair, My Beloved; Your Eyes Are Doves”
  13. 13קול דודי הנה זה בא מדלג…“The Voice of My Beloved! Behold, He Comes, Leaping over the Mountains”
  14. 14ולהבין ענין מדלג על ההרים מקפץ…To Understand “Leaping over the Mountains, Skipping over the Hills”
  15. 15יונתי בחגוי הסלע בסתר המדרגהMy dove, in the clefts of the rock, in the hidden place of the step: show me your appearance
  16. 16ביאור ע״פ יונתי בחגוי הסלע וגו׳An explanation of the verse “My dove, in the clefts of the rock”
  17. 17עוד ביאור הדברים ע״פ יונתי בחגוי…A further explanation of “My dove, in the clefts of the rock”
  18. 18צאינה וראינה בנות ציון במלך שלמה…Go Out and Gaze, O Daughters of Zion
  19. 19להבין ענין הטעם למה שהאתדל״ע הבאה…To Understand Why the Arousal from Above That Follows the Arousal from Below…
    1. The two questions ¶1–2
    2. Two kinds of influence ¶3
    3. Torah and mitzvos: brain and skull ¶4–11
    4. Gazing at the crown ¶12
    5. The wilderness above “man” ¶13–17
    6. Two arousals, like Torah and mitzvos ¶18–25
    7. The third level ¶26–29
    8. The joy of a mitzvah ¶30–33
    9. Yom Kippur and the mother’s hands ¶34–38
    1. 1
    2. 2
    3. 3
    4. 4
    5. 5
    6. 6
    7. 7
    8. 8
    9. 9
    10. 10
    11. 11
    12. 12
    13. 13
    14. 14
    15. 15
    16. 16
    17. 17
    18. 18
    19. 19
    20. 20
    21. 21
    22. 22
    23. 23
    24. 24
    25. 25
    26. 26
    27. 27
    28. 28
    29. 29
    30. 30
    31. 31
    32. 32
    33. 33
    34. 34
    35. 35
    36. 36
    37. 37
    38. 38
  20. 20צאינה וראינה בנות ציון במלך שלמה…Go Out and Gaze, O Daughters of Zion
  21. 21ביאור הדבריםAn Explanation of the Matter: “Keser Is Above All the Ten Sefiros”
  22. 22לבבתני אחותי כלהYou Have Captured My Heart, My Sister, My Bride
  23. 23ביאור על פסוק לבבתניAn Explanation of the Verse “You Have Captured My Heart”
  24. 24באתי לגני אחותי כלה אריתי מורי…“I Have Come into My Garden, My Sister, [My] Bride”
  25. 25ביאור ע״פ באתי לגניAn Explanation of the Verse “I Have Come into My Garden”
  26. 26אני ישנה ולבי ער קול דודי…“I Am Asleep, but My Heart Is Awake”
  27. 27להבין ביאור הדברים ע״פ אני ישנה…To Understand the Explanation of “I Am Asleep, but My Heart Is Awake”
  28. 28הסבי עיניך וגו׳“Turn Away Your Eyes”
  29. 29שניך כעדר הרחלים שעלו מן הרחצה…Your Teeth Are Like a Flock of Ewes That Have Come Up from the Washing
  30. 30ששים המה מלכות ושמונים פילגשים ועלמות…There are sixty queens, and eighty concubines, and maidens without number
  31. 31לבאר הדברים ע״פ ששים המה מלכות…“There Are Sixty Queens”
  32. 32ששים המה מלכות ושמונים פילגשים כו׳There are sixty queens and eighty concubines
  33. 33הנה ענין מדלג על ההרים הוא…“Leaping upon the Mountains”
  34. 34מה יפו פעמיך בנעלים כו׳How Beautiful Are Your Footsteps in Shoes
  35. 35מי יתנך כאח לי יונק שדי…“Who Will Make You as a Brother to Me”
  36. 36שימני כחותם על לבך כו׳“Set Me as a Seal upon Your Heart”
  37. 37ביאור על זהAn Explanation of “Set Me as a Seal upon Your Heart”
  38. 38כי על כל כבוד חופה“For Over All Glory, a Chuppah”
  39. 39ביאור הדברים ע״פ כי על כל…An Explanation of “For Over All Glory, a Canopy”
  40. 40תנו רבנן כיצד מרקדין לפני הכלה…Our Rabbis Taught: How Does One Dance Before the Bride?
  41. 41כי כאשר השמים החדשים כו׳For just as the new heavens
  42. 42ביאור ע״פ כי כאשר השמים כו׳An explanation of “For just as the heavens…”
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