Likkutei Torah · Parshas Shir HaShirim · Maamar 32
ששים המה מלכות ושמונים פילגשים כו׳
There are sixty queens and eighty concubines
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The big idea
Because there is no comparison at all between G‑d and the worlds, His transcendent light can reach them only by a “leap,” not by a chain of cause and effect, and Torah study is that leap: the words of Torah a Jew speaks are G‑d’s own speech, uniting the Holy One with His Shechinah. That is why the Ten Commandments were given “saying”: after the self-sacrifice of the Shema, every person’s learning renews the voice of Sinai, new each day.
The maamar in brief
The maamar asks two questions: why the Sages call the Mishnayos “queens” and the Baraisos “concubines,” and what “saying” means in the Ten Commandments, which all Israel heard from G‑d Himself. The answer rests on “The voice of my beloved, behold, he comes, leaping”: the voice of Sinai comes again whenever a person studies. The Alter Rebbe first shows that creation is not a chain of cause and effect, as the philosophers held, for then the worlds would be infinite and would change G‑d; there is “no comparison.” G‑d is “holy,” set apart (sovev kol almin), and gives life to the worlds only through His sovereignty, the Shechinah, so His greatness and His humility are one. The union of the Holy One and His Shechinah, the revelation of sovev below, comes through Torah study, for a person’s words of Torah are G‑d’s own speech, ruling like a king’s decree. The Mishnah reveals the Infinite Light openly, the Baraisa discreetly, and the Gemara’s hidden reasons are “maidens,” revealed through deep study. All this comes in full only after the self-sacrifice of the Shema, “One is my dove”; then the Torah is said anew every day.
Outline
- Two questions and the voice that still comesWhy are the Mishnayos “queens” and the Baraisos “concubines,” and what does “saying” mean when all Israel heard G‑d directly? The present tense of “Behold, he comes” shows that the voice of Sinai comes whenever a person studies.¶1–2
- No comparison: creation is not cause and effectThe philosophers acknowledge G‑d but picture creation as cause and effect, where the effect is proportionate to its cause and changes it. King David’s “there is no comparison to You” denies this: G‑d is unchanged by creation, and finite worlds could not unfold from the Infinite by cause and effect, only through a leap and countless contractions.¶3–8
- The Holy One, blessed be He“Holy” means set apart: sovev kol almin, an influence hidden from the worlds, which is why creatures feel separate. The worlds live only through G‑d’s Malchus, like a king’s rule or a crown that does not touch his essence; Malchus is His Name, through which He is “blessed,” drawn down into the worlds.¶9–15
- Greatness and humility in one placeG‑d desired a dwelling below, possible because before sovev high and low are equal. His providence over the smallest physical details is both His humility and His greatness; Balaam, holding the cause-and-effect view, thought it beneath Him. Like an outer circle that also surrounds from below, the One who is beyond all lowers Himself to see.¶16–22
- The union of the Holy One and His Shechinah through TorahThe Shechinah is Malchus, memalei kol almin; their union is the revelation of sovev within it, the dwelling below. It comes through Torah study, for G‑d studies opposite the learner and speaks through his mouth (“I mention My Name”). His rulings of permitted and forbidden, Chesed and Gevurah guided by Chochmah, raise or reject the fallen sparks like a king’s decree.¶23–28
- Concubines and maidensThe Baraisa spells out the Mishnah for lesser students, teaching “outside the body,” so the light is concealed in it as a concubine is visited discreetly. The halachos of the Gemara are “maidens,” for their deepest reasons, as with the night garment and tzitzis, remain hidden; deep study that clarifies the halachah reveals the hidden, and all this comes by a leap.¶29–35
- One is my dove: self-sacrifice before TorahThe revelation comes in full only after “One is my dove”: contemplation in Pesukei deZimra and the Shema until G‑d’s oneness enters one’s core, love “with all your soul,” possible because the soul is rooted so high, and “with all your might,” fulfilled in charity. Then “these words” of Torah draw down sovev, as in the Kohen Gadol’s count of one upward and seven downward, new every day.¶36–42
- “Saying,” and my perfect one“Saying” means the Ten Commandments are said again in every generation, as G‑d speaks through each learner, and the “I” of sovev becomes “your G‑d.” Israel become G‑d’s “perfect one,” His “twin,” completing His union, and darkness turns into light.¶43–44
Key concepts
- No comparison (ein aroch)אין ערוך
- There is no proportion at all between G‑d and the worlds, not even the partial proportion between a cause and its effect; therefore the worlds make no change in Him.
- Cause and effectעילה ועלול
- A chain in which each level comes from the one before, is proportionate to it, and changes it, as intellect produces emotion. The maamar shows that creation is not of this kind.
- The light that encompasses all worlds (sovev kol almin)סובב כל עלמין — קדוש ומובדל
- Not light located above the worlds, but G‑d’s power acting in them while remaining hidden and beyond them, “holy and set apart.” Before it, high and low are equal.
- Malchus, the Name and the Shechinahמלכות, שם, שכינה
- G‑d’s sovereignty, through which the worlds receive life, like a king’s rule that does not touch his essence. It is His Name, which reveals Him, and the Shechinah that dwells below as memalei kol almin.
- The union of the Holy One and His Shechinahיחוד קודשא בריך הוא ושכינתיה
- The revelation of the transcendent light (sovev) within the light that dwells in the worlds (memalei), brought about by Torah study; it is the dwelling place among the lower realms.
- The leapדילוג — מדלג על ההרים
- Since there is no comparison between G‑d and the worlds, His light reaches them not by gradual descent but by a leap, as in “leaping over the mountains.”
- Queens, concubines and maidensמלכות, פילגשים ועלמות
- The Mishnah, in which the Infinite Light shines openly and constantly; the Baraisos, in which it shines discreetly, through concealment; and the halachos of the Gemara, whose deepest reasons remain hidden.
- The clarification of the halachah (libun hilchesa)ליבון הלכתא
- Deep study that resolves contradictions and uncovers hidden reasons; it reveals what was concealed and draws down the Supernal Whiteness.
- One is my dove (achas)אחת היא יונתי
- The soul as a recipient of G‑d’s oneness (echad), reached through contemplation in prayer and self-sacrifice; it must precede Torah study for the full revelation.
Two questions and the voice that still comes ¶1–2
1ששים המה מלכות123 ושמונים פילגשים כו׳. וארז״ל [ואמרו רבותינו זכרונם לברכה] ס׳ מלכות4 אלו ס׳ מסכתות ושמנים פיגלשים אלו הברייתות.
“There are sixty queens and eighty concubines,” etc. And our Sages, of blessed memory, said: “Sixty queens” — these are the sixty tractates; “and eighty concubines” — these are the Baraisos.
The maamar opens with Song of Songs 6:8, which speaks of sixty queens, eighty concubines and maidens without number. The Sages read these as parts of the Oral Torah: the sixty queens are the sixty tractates of the Mishnah, and the eighty concubines are the Baraisos, teachings of the Tannaim that were left out of the Mishnah.
ועלמות קאי על הלכות (היינו מימרות האמוראים. ולשון מדרש5 שיר השירים רבה ועלמות אין מספר אין קץ6 לתוספת). וצ״ל למה נק׳ המשניות בשם מלכות וברייתות פילגשים כו׳.
And “maidens” refers to the halachos (that is, the statements of the Amoraim; and the wording of Midrash Shir HaShirim Rabbah is: “‘And maidens without number’ — there is no end to the additions”). Now we need to understand why the Mishnayos are called by the name “queens,” and the Baraisos “concubines,” etc.
The “maidens” are the halachos, which the Alter Rebbe identifies with the statements of the Amoraim, the Sages of the Gemara; in the parenthesis he notes that Midrash Shir HaShirim Rabbah words it differently, “there is no end to the additions.” Then comes the maamar’s first question: why are the Mishnayos called “queens” and the Baraisos “concubines”?
גם להבין מ״ש בתחלת עשרת הדברות וידבר אלהים את כל הדברים האלה לאמר דמאחר שעשרת הדברות שמעו כל ישראל מפי הקב״ה א״כ איך שייך תיבת לאמר.711
We also need to understand what is written at the beginning of the Ten Commandments: “And G‑d spoke all these words, saying.” For since all Israel heard the Ten Commandments from the mouth of the Holy One, blessed be He, if so, how does the word “saying” apply?
A second question: the Ten Commandments open, “And G‑d spoke all these words, saying (leimor).” The word leimor normally means “to say on to others,” but all Israel heard the Ten Commandments from G‑d Himself, so there was no one left to say them to.
דבשלמא בשאר מצותיה של תורה8 שישראל שמעו מפי משה. ומשה הוא ששמע מפי הקב״ה שייך לשון לאמר היינו שהקב״ה אמר למשה לחזור הוא ולאמרו לישראל
Granted, with the rest of the mitzvos of the Torah, which Israel heard from the mouth of Moshe, and it was Moshe who heard [them] from the mouth of the Holy One, blessed be He, the expression “saying” applies: that is, the Holy One, blessed be He, told Moshe that he in turn should repeat it and say it to Israel.
With the other mitzvos the word makes sense. G‑d told them to Moshe, and “saying” meant that Moshe was to repeat them to the people.
אבל בעשרת הדברות שכל ישראל שמעו מפי הקב״ה אין לומר כן (וכה״ג [וכהאי גוונא] איתא במשנה פ״ה דסוטה דף כ״ז ע״ב על לאמר שבאז ישיר משה9 ובנ״י [ובני ישראל] את השירה הזאת לאמר שאין תלמוד לומר לאמר10):
But with the Ten Commandments, which all Israel heard from the mouth of the Holy One, blessed be He, this cannot be said. (And something like this is found in the Mishnah, chapter 5 of Sotah, folio 27b, on the word “saying” in “Then Moshe and the children of Israel sang this song, saying”: that there was no need for [Scripture] to say “saying.”)
At Sinai there was no go-between, so that explanation does not work here. The parenthesis brings a parallel from the Mishnah in Sotah (27b): in “Then Moshe and the children of Israel sang this song… saying,” the word “saying” also seems unnecessary, and the Mishnah learns from it that Israel answered the song after Moshe, phrase by phrase.
The maamar opens with two questions: why the Sages likened the Mishnah to queens and the Baraisos to concubines, and what the word “saying” means at the start of the Ten Commandments, which all Israel heard directly from G‑d.
As the maamar will show, the two questions have one answer. When a Jew studies Torah, G‑d’s own speech is drawn into his words, so the Ten Commandments are “said” again in every generation; and the ranking of Mishnah, Baraisa and Talmudic halachah as queens, concubines and maidens measures how openly the Infinite Light is revealed in each.
Marei mekomos
- 1ששים המה מלכות · הנחת כ״ק אדמו״ר האמצעי נדפס בסה״מ תק״ע ע׳ א. וראה הערת כ״ק אדמו״ר לעיל בהערות וציונים יט, ד. ולכללות המאמר ראה ד״ה וידבר וגו׳ וארא מכ״ד טבת ה׳תשל״ב (נדפס בקונטרס מאמרים ע׳ קכג). ובד״ה הנ״ל מש״פ וארא ה׳תשל״ב (הנחה). תו״א מט, ב ואילך.
- 2
- 3
- 4וארז״ל ס׳ מלכות · שהש״ר במקומו.
- 5ולשון מדרש שהש״ר · פ״ו, ט.
- 6ועלמות אין מספר אין קץ · Shir HaShirim Rabbah 6:9:2
- 7איך שייך תיבת לאמר · ראה תו״א סז, ב.
- 8דבשלמא בשאר מצותיה של תורה · ראה לקו״ש ח״ו ע׳ 119 הערה 3.
- 9אז ישיר משה · Exodus 15:1
- 10
- 11וידבר אלקים את כל הדברים · Exodus 20:1
2והנה צריך להקדים פי׳ הפסוק1 קול דודי הנה זה בא2 מדלג על ההרים מקפץ על הגבעות. קול דודי קאי על מתן תורה3 כי במ״ת [במתן תורה] כתיב וכל העם רואים את הקולות.4
Now, we must first preface the explanation of the verse, “The voice of my beloved! Behold, he comes, leaping over the mountains, skipping over the hills.” “The voice of my beloved” refers to the Giving of the Torah, for of the Giving of the Torah it is written, “And all the people saw the voices.”
Before answering, the maamar sets out the verse “The voice of my beloved! Behold, he comes, leaping over the mountains” (Song of Songs 2:8). The “voice” is the voice of Sinai, where “all the people saw the voices” (Exodus 20:15).
ומה שנאמר הנה זה בא שהוא לשון הוה ולא אמר לשון עבר הוא לפי כי באמת קול זה
And as for what is said, “Behold, he comes,” which is in the present tense, and it does not say [it] in the past tense: this is because, in truth, this voice
The verse says “he comes,” in the present tense, and not “he came.” The Alter Rebbe takes the tense as precise.
הנה זה בא גם עכשיו בכל עת ובכל זמן שאדם יושב ועוסק בתורה אזי בא ונמשך אותו הקול עצמו שהיה בעת מ״ת [מתן תורה] וכמשי״ת [וכמו שיתבאר] לקמן אי״ה [אם ירצה השם].
“behold, [it] comes” even now. At every moment and at every time that a person sits and occupies himself with Torah, that very same voice that was at the time of the Giving of the Torah comes and is drawn down, as will be explained below, G‑d willing.
The voice of Sinai is not only a past event: whenever a person sits and studies Torah, that same voice comes and is drawn down. How this happens, and what “leaping over the mountains” adds, is explained later in the maamar.
The verse “The voice of my beloved, behold, he comes” refers to the Giving of the Torah, and its present tense teaches that the voice of Sinai comes again whenever a person studies Torah.
This prepares the answer to the question about “saying”: the Ten Commandments were given to be “said” again, because the same divine voice is renewed in every person’s learning. The “leaping” will be explained as a revelation that does not pass through a gradual chain of cause and effect.
Marei mekomos
- 1והנה צריך להקדים פי׳ הפסוק · קטע מכאן מובא באוה״ת מג״א (הוצאת תש״נ) ע׳ רנג (הוצאה ראשונה ע׳ ב׳תיג) ע״ש שמציין לכ״מ בדא״ח בענין זה.
- 2קול דודי הנה זה בא · Song of Songs 2:8
- 3קול דודי קאי על מתן תורה · ראה אוה״ת מג״א ע׳ ב׳תיג.
- 4וכל העם רואים את הקולות · Exodus 20:15
No comparison: creation is not cause and effect ¶3–8
3ולהבין כל זה וגם ענין מדלג על ההרים. צריך להבין תחלה ענין ההשתלשלות1 דהנה כתיב בכל חכמי הגוים ובכל מלכותם מאין כמוך.23
To understand all this, and also the meaning of “leaping over the mountains,” we must first understand the matter of the chain of descending worlds (hishtalshelus). For behold, it is written, “Among all the wise men of the nations, and in all their kingdoms, there is none like You.”
To explain the verse, and especially “leaping over the mountains,” the maamar first explains hishtalshelus, the order by which the worlds descend from G‑d. It begins with Jeremiah 10:7, “Among all the wise men of the nations, and in all their kingdoms, there is none like You.”
אמנם דוד המלך ע״ה [עליו השלום] אמר רבות עשית אתה4 ה׳ אלהי נפלאותיך ומחשבותיך אלינו אין ערוך אליך כו׳.
King David, however, peace be upon him, said: “Many things have You done, You, Havayah my G‑d: Your wonders and Your thoughts toward us; there is no comparison to You,” etc.
King David says something more: “Your wonders and Your thoughts toward us; there is no comparison to You” (Psalms 40:6). The maamar will show that “no comparison” goes further than “none like You.”
והענין דהנה באמת גם חכמי אומות מודים באלקותו ית׳ וזהו בכל חכמי הגוים כו׳ מאין מכוך.
The explanation is this: in truth, even the wise men of the nations acknowledge His G‑dliness, may He be blessed; and this is [the meaning of] “Among all the wise men of the nations,” etc., “there is none like You.”
Jeremiah’s verse grants that the wise men of the nations also acknowledge G‑d’s divinity. They too say that there is none like Him.
ופי׳ בזהר (משפטים צ״ו א׳) דהכוונה שגם הם יודעים שאין כמוך כו׳. רק שאומרים שהבריאה היא בדרך השתלשלות עילה ועלול.
And it is explained in the Zohar (Mishpatim 96a) that the intent is that they too know that “there is none like You,” etc.; only, they say that creation proceeds by way of a chain-like descent of cause and effect.
Citing the Zohar (Mishpatim 96a), the Alter Rebbe says where they err: they hold that creation came about through a chain of cause and effect, each level producing the next.
וידוע כי לכל עילה יש ערך ויחוס עם העלול איזה ערך שהוא עכ״פ [על כל פנים] עד״מ באדם יש שכל ומדות ומחשבה ודבור וכל א׳ נתהווה מחבירו.
Now it is known that every cause has comparability and relation with its effect, some measure of comparability, whatever it may be, at any rate. For example, in a person there are intellect and emotive attributes (middos), thought and speech, and each one came into being from the other.
A cause and its effect always have some proportion, some comparability, between them. The human soul shows this: intellect, emotions, thought and speech each come into being from the one before.
דהיינו מההתבוננות בשכלו נולדה המדה לעשות חסד וכה״ג [וכהאי גוונא]. הנה הגם שאין המדה ממהות השכל. מ״מ יש שייכות זה לזה שכפי ערך השכל איך ומה הוא כך היא המדה בהתגלות לעושת חסד.5
That is: from the contemplation in one’s intellect the attribute of doing kindness, and the like, is born. Now, although the attribute is not of the essence of the intellect, nevertheless they have a connection with each other: according to the measure of the intellect, how and what it is, so is the attribute as it is revealed, to do kindness.
An emotion, such as the drive to do kindness, is born from contemplation. Though the emotion is something other than the intellect, it matches it: as the understanding is, so is the emotion it produces.
The maamar sets two views of creation side by side: the wise men of the nations, who acknowledge G‑d but picture creation as a chain of cause and effect, and King David, for whom “there is no comparison to You.” It begins to define cause and effect through the example of intellect and emotion.
Even a philosophy that acknowledges one supreme Cause leaves G‑d in proportion with His effects, as the first link of a chain. The maamar will argue that this would make Him subject to change through the worlds, and that creation from nothing is rather a “leap” with no proportion at all.
Marei mekomos
- 1ענין ההשתלשלות · ראה אוה״ת ראה ע׳ תשפא ואילך. ע׳ תשפו ואילך.
- 2בכל חכמי הגוים ובכל מלכותם מאין כמוך · Jeremiah 10:7
- 3בכל חכמי הגוים ובכל מלכותם מאין כמוך · Zohar, Mishpatim 3:34–43
- 4רבות עשית אתה ה׳ אלקי נפלאותיך ומחשבותיך אלינו · Psalms 40:6
- 5
Therefore a child desires small things, according to the poverty of his mind, while an adult, whose intellect is great, despises them; as it is written, “A man is praised according to his intellect.”
Because emotion follows intellect, a child, whose understanding is small, wants small things, while a grown person, whose understanding is greater, finds them worthless. Proverbs 12:8, “A man is praised according to his intellect,” says that a person’s worth follows his mind.
הרי המדה אהוי״ר [אהבה ויראה] וכיוצא היא לפי השכל גם השכל מתלבש אח״כ בהמדה איך לעשות החסד כו׳.
Thus the attribute — love and awe and the like — accords with the intellect. The intellect, too, afterwards enclothes itself in the attribute, as to how to do the kindness, etc.
So love, awe and the other emotions follow the measure of the intellect. The relation also runs the other way: the intellect then enters the emotion and directs how the kindness is to be done.
The child and the adult show that an emotion is proportionate to the intellect that produces it, and that the intellect in turn enters the emotion and guides it.
Marei mekomos
- 1לפי שכלו יהולל איש · Proverbs 12:8
5וזהו בחי׳ עילה ועלול שהעלול יש לו ערך ויחוס להעילה. וכמ״כ [וכמו כן] המדה לגבי המחשבה שמתלבשת בהמחשבה והמחשבה בדבור וכל א׳ נתהווה זה מזה בהשתלשלות
And this is the aspect of cause and effect: the effect has comparability and relation to the cause. So too the attribute in relation to thought: it enclothes itself in thought, and thought in speech, and each one comes into being from the other in a chain-like descent.
This is what cause and effect means: the effect bears a relation and proportion to its cause. The same holds all the way down: emotion enters thought, thought enters speech, each one coming from the one before.
ולכן פועל כל אח׳ [אחד] שינויים בחבירו שיש שינוי בהעילה ע״י שמתלבש בהעלול ואינו כמו שהיה במהותו קודם לזה.
Therefore each one brings about changes in the other: there is a change in the cause through its enclothing itself in the effect, and it is not as it was in its essence before this.
Because the cause enters the effect, the cause itself is changed. Once it is clothed in the effect, it is no longer as it was by itself.
כמו כשמתבונן בשכלו באיזו אהבה הרי בהכרח השכל מלובש בזה ואינו יכול להתבונן אז במושכלות לפי של שכלו ממולא מענין המדה.
As when one contemplates some love with his intellect: of necessity the intellect is enclothed in it, and he cannot then contemplate intellectual concepts, because his intellect is filled with the matter of the attribute.
For example, when a person turns his mind to some love, his intellect is taken up with that emotion. While it is, he cannot think abstract thoughts.
נמצא יש שינוי בהשכל למה שהיה תחלה בפ״ע [בפני עצמו] בציור המושלות ובין למה שנמשך אח״כ בהלול שהוא בענין האהבה כו׳. וכך הוא בכל בחי׳ עילה ועלול.
It follows that there is a change in the intellect, between what it was at first, by itself, in forming the concepts, and what is drawn afterwards into the effect, which is in the matter of love, etc. And so it is with every [instance of] cause and effect.
So the intellect itself changes, from its earlier state of forming pure concepts to its state when it is drawn into the love. Every cause and effect works this way: the cause is affected by its own effect.
Cause and effect is a two-way relationship: the effect is proportionate to its cause, and the cause, by clothing itself in the effect, is itself changed.
This is the premise of the argument that follows. If G‑d had created the worlds as a cause produces its effects, the worlds would change Him; since “I, Havayah, have not changed,” creation cannot be of this kind.
6והנה מאחר שהעולמות והנבראים נתהוו מחשבתו ית׳ היה יכול לעלות על הדעת ח״ו [חס ושלום] שגם הם נבראו ע״י השתלשלות עילה ועלול.
Now, since the worlds and the created beings came into being from His thought, may He be blessed, it could have entered the mind, G‑d forbid, that they too were created through a chain-like descent of cause and effect,
Since the worlds came into being from G‑d’s “thought,” one might suppose that this too is a chain of cause and effect, like a person’s intellect producing his emotions.
וכדעת חכמי האומות הקדמונים. ע״ז אמר דוד המלך עליו השלום רבות עשית1 כו׳ אין ערוך אליך. כי כל העולמות אין פועלים שום שינוי בו ית׳.
in keeping with the view of the ancient wise men of the nations. About this King David, peace be upon him, said, “Many things have You done,” etc., “there is no comparison to You.” For all the worlds bring about no change whatsoever in Him, may He be blessed.
That was the view of the ancient philosophers of the nations. King David’s “there is no comparison to You” rejects it, for the worlds bring about no change in G‑d at all, which could not be said of a cause and its effects.
The maamar names the error it is guarding against: the idea that G‑d’s “thought” produced the worlds the way a person’s mind produces his emotions.
Marei mekomos
- 1
7וכמאמר אתה הוא עד שלא נברא העולם1 ואתה הוא משנברא. כו׳ ר״ל [רוצה לומר] בשוה בלי שינוי כמ״ש אני הוי׳ לא שניתי.2
As in the saying, “You are He before the world was created, and You are He since it was created,” etc. That is to say: equally, without change, as it is written, “I, Havayah, have not changed.”
The morning prayers say, “You are He before the world was created, and You are He since it was created”: G‑d is exactly the same before and after creation. Malachi 3:6, “I, Havayah, have not changed,” says the same.
והיינו משום שהעולמות אין ערוך3 כלל להבורא ית׳ וא פילו לגבי החיות הנמשך להן ממחשבתו ית׳ והתהוותם ע״י בחיי׳ [בחינת] דילוג וצמצום ולא בבחי׳ עילה ועלול ח״ו [חס ושלום] וכמשי״ת [וכמו שיתבאר] אי״ה [אם ירצה השם].
This is because the worlds bear no comparison at all to the Creator, may He be blessed, and not even to the life-force (chayus) that is drawn to them from His thought, may He be blessed; and their coming into being is through a leap and a tzimtzum (contraction), and not by way of cause and effect, G‑d forbid, as will be explained, G‑d willing.
This is because the worlds bear no comparison at all to the Creator, nor even to the life-force that flows to them from His thought. They came into being through a leap and a tzimtzum, a contraction that hides the light, and not by cause and effect, as the maamar will explain.
G‑d is not changed by creation, which shows that the worlds came about not through cause and effect but through a “leap” and a contraction.
The word “leap” (dilug) looks ahead to “leaping over the mountains”: the revelation that comes through Torah study will be described in the same way, as something that does not pass step by step through the order of levels.
Marei mekomos
- 1אתה הוא עד שלא נברא העולם · נוסח ברכת השחר.
- 2אני הוי׳ לא שניתי · Malachi 3:6
- 3שהעולמות אין ערוך . . המחיה אותן · ראה אוה״ת ראה ע׳ תשפז. ולכאורה כיון שהתהוותן מכלים דאצי׳ אשר הכלים הם מבחי׳ גבול ותכלית . . וא״כ יש להם ערך עכ״פ כטפה באוקיינוס, אך לפי . . יובן שהכח המהווה ומחי׳ אותן הוא א״ס ב״ה הבלי גבול ורק שמהווה ע״י הכלים דאצי׳ ולכן לגבי א״ס אינן ערוך כלל, ע״ש.
8ולכן כלא ממש חשובים קמי׳ [קמיה] ית׳ וכמו קודם שנברא העולם ממש וזהו נפלאותיך ומחשבותיך אלינו. פי׳ שע״י מחשבתו ית׳ נעשה התהוות והשתלשלות העולמות.
Therefore they are accounted as truly nothing before Him, may He be blessed, just as [it was] actually before the world was created. And this is [the meaning of] “Your wonders and Your thoughts toward us”: that is, through His thought, may He be blessed, the coming into being and the chain-like descent (hishtalshelus) of the worlds took place.
Because the worlds bear no comparison to G‑d, they are as nothing before Him, exactly as before creation. The Alter Rebbe now reads “Your wonders and Your thoughts toward us” as a description of creation: the worlds came into being, and descended in their order, through G‑d’s “thought.”
וז״ש [וזהו שכתוב] רבות עשית אתה ה׳ אלהי נפלאותיך ומחשבותיך אלינו ר״ל [רוצה לומר] שריבוי העולמות והברואים כולם נתהוו ע״י מחשבתו ית׳.
And this is [the meaning of] what is written, “Many things have You done, You, Havayah my G‑d: Your wonders and Your thoughts toward us”; that is to say, the multitude of worlds and created beings all came into being through His thought, may He be blessed.
The opening of the verse, “Many things have You done,” refers to the multitude of worlds and creatures. All of them came into being through that divine thought.
אך אעפ״כ [אף על פי כן] אין ארוך אליך ממש היינו שהתהוות העולמות ממחשבתו ית׳ אינו בבחי׳ עילה ועלול רק שהם אין ערוך ממש לגבי מחשבתו ית׳ המהווה ומחייה אותן מאין ליש.
Yet even so, “there is no comparison to You,” truly. That is, the coming into being of the worlds from His thought, may He be blessed, is not in the manner of cause and effect; rather, they bear truly no comparison to His thought, may He be blessed, which brings them into being and gives them life from nothing to something.
Yet the same verse goes on, “there is no comparison to You.” The worlds come from His thought, but not as an effect comes from its cause: that thought brings them into being from nothing and sustains them, while they bear no proportion to it at all.
אגידה ואדברה עצמו מספר1 פי׳ כי מאחר שהוא ית׳ אין סוף א״כ אם הי׳ [היה] התהוות העולמות ממחשבתו ית׳ ע״י השתלשלות עילה ועלול2 לא היה כלל העולמות בבחי׳ גבול ותכלית
“Were I to tell and speak [of them], they are beyond number.” The meaning is: since He, may He be blessed, is infinite, if so, had the coming into being of the worlds from His thought, may He be blessed, been through a chain-like descent of cause and effect, the worlds would not be in a state of limit and end at all,
The verse ends, “Were I to tell and speak, they are beyond number.” The Alter Rebbe argues that if the worlds had come from the Infinite One by a chain of cause and effect, they could not have any limit.
כמו שהן עתה אלא הי׳ [היה] הכל א״ס ובלי גבול וזהו עצמו מספר דהיינו שהיו בבחי׳ בלי גבול וזהו נפלאותיך ומחשבותיך אלינו אין ערוך אליך אגידה ואדברה.
as they are now; rather, everything would be infinite and without limit. And this is [the meaning of] “beyond number,” that is, that they would be in a state without limit. And this is [the meaning of] “Your wonders and Your thoughts toward us; there is no comparison to You; were I to tell and speak [of them].”
An effect that unfolds step by step from an infinite cause would itself be infinite, so the worlds would be “beyond number,” without limit. That they are limited shows that creation did not happen by cause and effect.
שההמשכה ממחשבתו ית׳ אלינו הוא ע״ד שאין ערוך ממש ולא בבחי׳ עילה ועלול ח״ו [חס ושלום] (או י״ל [יש לומר] הפי׳ כי הנה נפלאותיך ומחשבותיך אלינו אין ערוך היינו בחי׳ סוכ״ע וכדלקמן בפי׳ קדוש ומובדל
That is, the drawing down from His thought, may He be blessed, to us is in the manner of there being truly no comparison, and not in the manner of cause and effect, G‑d forbid. (Or it may be said that the meaning is: “Your wonders and Your thoughts toward us; there is no comparison” is the level of the light that encompasses all worlds (sovev kol almin), as [explained] below in the explanation of “holy and set apart”;
So the flow from G‑d’s thought to us is one of “no comparison,” not of cause and effect. A parenthesis then offers a second reading: “no comparison” refers to sovev kol almin, the light that encompasses all worlds, which the maamar will soon explain as “holy and set apart.”
אך להיות נמשך הארה בתוך העולמות ע״ז אמר אגידה ואדברה עצמו מספר הצמצומים רבוא רבבות מדרגות עד אין מספר כו׳ עד שנמשך הארה להתלבש בהעולמות ועמ״ש בפי׳ פסוק זה בד״ה כי ביום הזה יכפר בפ׳ אחרי ובד״ה ויהי מקץ כו׳):
but for a glimmer to be drawn into the worlds — about this he said, “Were I to tell and speak, they are beyond number”: the contractions (tzimtzumim), myriads of myriads of levels, without number, etc., until a glimmer is drawn down to be enclothed in the worlds. And see what is written in the explanation of this verse in the discourse beginning “For on this day He shall atone,” in Parshas Acharei, and in the discourse beginning “And it came to pass at the end,” etc.)
On this second reading, “beyond number” describes how a glimmer of light enters the worlds: through countless contractions (tzimtzumim), level after level without number. The Alter Rebbe refers to his fuller treatment of the verse in the discourse “For on this day He shall atone” in Parshas Acharei and in the discourse “And it came to pass at the end.”
Reading Psalms 40:6 phrase by phrase, the Alter Rebbe shows that the worlds came from G‑d’s thought, yet not as effects from a cause: had they unfolded from the Infinite One by cause and effect they would be infinite, and their limits come only from countless contractions.
The Kehot note points to Tanya, chapter 48, which makes the same argument: were the worlds to descend from the Infinite Light level by level, as cause and effect, without contractions, this finite world could never have been created. The parenthesis’s second reading prepares the next section, where “there is no comparison” becomes the name of a level, sovev kol almin.
Marei mekomos
- 1
- 2אם הי׳ התהוות העולמות . . ע״י השתלשלות עילה ועלול · ראה תניא פרק מח. אוה״ת ואתחנן ע׳ קצח.
The Holy One, blessed be He ¶9–15
9ב והנה לכן קראו חז״ל [חכמינו זכרונם לברכה] הבורא ית׳ בשם הקב״ה1 היינו שהוא קדוש ומובדל מכל העולמות ואין העולם ומלואו פועלים בו שום שינוי והיינו משום שאין להם כלל ערך ויחוס אליו ית׳.
2. Now, this is why our Sages, of blessed memory, called the Creator, may He be blessed, by the name “the Holy One, blessed be He”: that is, He is holy and set apart from all the worlds, and the world and all that fills it bring about no change whatsoever in Him; and this is because they have no comparability or relation to Him, may He be blessed, at all.
Section 2 begins. The Sages’ usual name for G‑d, “the Holy One, blessed be He,” expresses what has just been shown: “holy” (kadosh) means set apart, and G‑d is set apart from all the worlds, which make no change in Him because they bear no relation to Him at all.
The name “the Holy One, blessed be He” is introduced as the expression of G‑d’s utter transcendence: the worlds do not affect Him because they bear no relation to Him.
Later in the maamar the two words of the name are taken separately: “holy,” His essence set apart from the worlds, and “blessed” (baruch), His being drawn down into them through His sovereignty (paragraph 15).
Marei mekomos
- 1הבורא ית׳ בשם הקב״ה · ראה לעיל כא, ב ובמ״מ לשם.
10וזהו ענין שנק׳ סובב כולא עלמין וידוע דאין הפי׳ סובב ומקיף מלמעלה דהא את השמים ואת הארץ אני מלא1 כתיב.
And this is the meaning of what is called “the light that encompasses all worlds” (sovev kol almin). Now it is known that the meaning is not that it encompasses and surrounds from above, for it is written, “The heavens and the earth I fill.”
This transcendence is what is called sovev kol almin, “the light that encompasses all worlds.” It cannot mean that the light surrounds the worlds from above, like a dome, for G‑d says, “The heavens and the earth I fill” (Jeremiah 23:24).
רק הענין שאין ההשפעה ממנו באה בבחי׳ גילוי בהעולמות כמו בחי׳ עילה ועלול הנ״ל כי בהשתלשלות עילה ועלול הנה העלול יודע ומשיג איזה השגה בעילתו ובטל אצלו ע״י השגה זו2
Rather, the point is that the influence from Him does not come in a revealed manner into the worlds, as with cause and effect mentioned above. For in a chain-like descent (hishtalshelus) of cause and effect, the effect knows and attains some comprehension of its cause, and is nullified before it through this comprehension;
“Encompassing” describes how the influence comes: it is not revealed within the worlds. In a chain of cause and effect the effect knows something of its cause and is nullified before it through that knowledge.
והיינו ששפע העילה בעלול היא בבחי׳ גילוי ממש משא״כ בנבראים לגבי האור והכח השופע בו מא״ס ב״ה להוותו מאין ליש שהכח השופע בו אינו מושג אצלו כלל וכלל.
that is, the flow of the cause into the effect is in a truly revealed manner. This is not so with created beings in relation to the light and the power that flows into [each of] them from the Infinite One (Ein Sof), blessed be He, to bring it into being from nothing to something: the power that flows into it is not grasped by it at all, whatsoever.
With cause and effect, the cause’s flow into the effect is openly revealed. A created being, however, does not grasp at all the power from the Infinite One that brings it into being from nothing.
Sovev kol almin does not mean light placed above the worlds; it means divine power that creates the worlds while remaining entirely hidden from them, unlike a cause, which is known to its effect.
The wording of the second part comes from Iggeres HaKodesh 20, where the Alter Rebbe contrasts cause and effect, where the effect grasps something of its cause, with creation from nothing, where the power that creates is wholly beyond the creature’s grasp. Because the source is hidden, the creature can feel itself to be a separate existence, as the next paragraph says.
Marei mekomos
- 1את השמים ואת הארץ אני מלא · Jeremiah 23:24
- 2הנה העלול יודע . . השגה זו · לשון אגה״ק סי׳ כ (קכט, ב).
11ולכן הנברא הוא יש ודבר נפרד בעיני עצמו מחמת הסתר זה רק שבאמת הוא כמו דקמי׳ [דקמיה] ית׳ כולא כלא חשיבי
Therefore the created being is something existent and a separate thing in its own eyes, because of this concealment; only, in truth, it is as [it is said], “Before Him, may He be blessed, all is accounted as nothing.”
Because the creative power is hidden, a creature sees itself as something that exists in its own right, separate from G‑d. In truth, “before Him all is accounted as nothing.”
וזהו בחי׳ סוכ״ע שההשפעה ממנו ית׳ באה בבחי׳ הסתר כי אלו היה בבחי׳ גילוי לא הי׳ [היה] יכול להשתלשל ולהיות כלל עלמין
And this is the level of the light that encompasses all worlds (sovev kol almin): the influence from Him, may He be blessed, comes in a concealed manner. For were it in a revealed manner, it could not descend in a chain and become worlds at all;
This hiddenness is what sovev kol almin means. Had the influence come openly, it could not have descended in stages and become worlds at all.
אלא הי׳ [היה] הכל בחי׳ א״ס כנ״ל אבל באמת לית אתר פנוי מיני׳ כמו קודם שנברא העולם.
rather, everything would be in a state of infinity, as mentioned above. But in truth, “there is no place devoid of Him,” just as before the world was created.
Everything would have remained infinite, as explained above. Even so, “there is no place devoid of Him,” and the world is now just as it was before creation.
The hiddenness of sovev kol almin is what allows finite worlds, and creatures with a sense of their own existence, to come about, while in truth G‑d fills everything and nothing exists apart from Him.
The creature’s sense of being a separate “something” (yesh) is the direct result of the light being hidden. Later the maamar shows how Torah study, in which G‑d’s wisdom is present without concealment, reveals the truth that this yesh is nullified (paragraphs 25–26).
12וזהו שנק׳ הקב״ה דהיינו שהוא ית׳ קדוש ומובדל מהעולמות. והבריאה היא יש מאין ממש שהאור וחיות המתלבש בהעולמות היא כלא חשיבא קמי׳ [קמיה] ית׳
And this is why He is called “the Holy One, blessed be He”: that is, He, may He be blessed, is holy and set apart from the worlds. And creation is truly something from nothing, for the light and life-force (chayus) that is enclothed in the worlds is accounted as nothing before Him, may He be blessed;
So “the Holy One” means that G‑d is set apart from the worlds. Creation is therefore truly something from nothing, because the light and life-force within the worlds is as nothing before Him.
דהיינו שעיקר התהוות העולמות הוא ע״י מדת מלכותו ית׳ כמאמר יחיד חי העולמים מלך היינו שבאמת הוא יחיד ומיוחד כמו קודם בריאת העולם.
that is, the coming into being of the worlds is principally through the attribute of His sovereignty (Malchus), may He be blessed, as in the saying, “The Only One, Life of the worlds, King”: that is, in truth He is the Only One and unique, just as before the creation of the world.
The worlds come into being mainly through G‑d’s attribute of Malchus, sovereignty. The phrase from the prayers, “The Only One, Life of the worlds, King,” says this: G‑d remains the Only One, unique, exactly as before creation.
The name “the Holy One” expresses G‑d’s separateness, and the worlds come into being through His attribute of sovereignty (Malchus), which leaves Him as alone and unique as before creation.
The phrase from the prayers is read as a sequence: “the Only One” describes G‑d Himself, while “Life of the worlds” applies to Him only by virtue of “King,” as the next paragraph explains.
13וחי העולמים הוא רק מבחי׳ מלך. כמו עד״מ מלך בשר ודם שבחי׳ היותו מלך על המדינה אינו בחי׳ ממהותו ועצמותו
And [He is] “Life of the worlds” only from the level of “King.” As, by way of analogy, with a king of flesh and blood: his being king over the country is not something of his being and essence,
G‑d is “Life of the worlds” only as “King.” A human king offers an analogy: his being king over the country is not part of his own being and essence.
כי מהותו ועצמותו הוא מה שהוא חכם ונבון ורק ענין מלכותו הוא מה ששמו נקרא עליהם שמולך על הארץ.
for his being and essence is that he is wise and understanding, and his kingship is only a matter of his name being called upon them, in that he reigns over the land.
His essence is his wisdom and understanding. His kingship is only that his name is called upon the people, since he rules over the land.
The analogy of a human king shows that sovereignty is a relation to others, outside one’s essence; this is how G‑d gives life to the worlds without their touching His essence.
14וכך יובן למעלה שהתההות ובריאת כל העולמות עליונים ותחתונים הוא רק ע״י מדת מלכות שאין לכל העולמות ערך ושייכות למהותו ועצמותו ית׳
So it can be understood Above: the coming into being and creation of all the worlds, upper and lower, is only through the attribute of Malchus (sovereignty), for all the worlds have no comparability or connection to His being and essence, may He be blessed,
In the same way, all the worlds, higher and lower, come into being only through the attribute of Malchus. They have no proportion to G‑d’s being and essence and no connection with it.
שהוא רם ומתנשא מהם והחיות והתהוות העולמות נמשך להם רק ממה שנק׳ הוא ית׳ מלך עליהם ואין מלך בלא עם1234
since He is exalted and uplifted above them; and the life-force and coming into being of the worlds is drawn to them only from His being called King over them, and “there is no king without a people.”
G‑d is exalted above the worlds, and they receive life only from His being called their King. A king needs subjects: “there is no king without a people.”
ולכן נק׳ בחי׳ מלכות בשם כתר מלכות כמו כתר שהיא עטרה על הראש ונעשה מאבנים טובות ואין לה שייכות עם עצם הלובשה מ״מ
Therefore the level of Malchus is called by the name Keser Malchus (the crown of kingship): like a crown, which is a diadem on the head and is made of precious stones, and has no connection with the very essence of the one who wears it; nevertheless,
That is why Malchus is called Keser Malchus, “the crown of kingship.” A crown of precious stones sits on the head yet has no connection with the essence of the one who wears it.
בהיות הכתר עליו אז נגלה וניכר בחי׳ מלכותו מכ״כ [מכל כך] ענין בחי׳ מלכות דאצי׳ הוא שכל העולמות אין שייכים לעצמותו שיהיו פועלים בו איזה שינוי ח״ו [חס ושלום]
when the crown is upon him, then his kingship is revealed and recognized. So too, the matter of the level of Malchus of the World of Atzilus (Emanation) is that all the worlds have no connection to His essence, such that they would bring about any change in Him, G‑d forbid;
Still, when the king wears the crown his kingship is revealed and recognized. So too, Malchus of Atzilus means that the worlds have no connection with G‑d’s essence that could bring about any change in Him.
רק חיות והתהוות העולמות והנבראים הוא מבחי׳ מדת מלכותו ית׳ שע״י העולמות ניכר מדת מלכותו ונקרא אז מלך עליהם
only, the life-force and coming into being of the worlds and the created beings is from the level of the attribute of His sovereignty, may He be blessed: through the worlds the attribute of His sovereignty is recognized, and He is then called King over them.
The worlds receive life and existence only from His attribute of sovereignty. Through them that sovereignty becomes known, and He is called their King.
כי אין מלך בלא עם הו מלשון עוממות היינו בחי׳ צמצומים והסתרות שע״י צמצומים אלו אז שייך להיות בחי׳ מלך.
For “there is no king without a people (am),” [and am] is from the expression omemos (dimmed), that is, the level of contractions (tzimtzumim) and concealments; for through these contractions it then becomes possible for there to be the level of King.
The word am, “people,” is linked to omemos, “dimmed”: a people is something dimmed and distant from the king. Only through contractions and concealments can G‑d be a King over others.
אבל באמת הוא סכ״ע [סובב כל עלמין] ואני הוי׳ לא שניתי5 כמו קודם שנברא העולם ואת השמים ואת הא רץ אני מלא.6
But in truth He encompasses all worlds (sovev kol almin), and “I, Havayah, have not changed,” [being] just as before the world was created; and “The heavens and the earth I fill.”
Yet in truth G‑d Himself remains sovev kol almin, unchanged from before creation, as He says, “I, Havayah, have not changed.” And He fills heaven and earth.
Malchus is like a king’s crown: it reveals his rule without touching his essence, and it requires a “people,” beings made distant through contractions, while G‑d Himself remains unchanged.
Calling Malchus a “crown” makes it something worn rather than part of the wearer. The reading of am as omemos makes the very existence of separate beings, the “people” over whom G‑d reigns, a product of concealment.
Marei mekomos
- 1אין מלך בלא עם · בחיי וישב לח, ל. ר״פ בלק. כד הקמח ר״ה (ב) ד״ה ועוד (ע׳ שעט). וראה סה״מ תש״ד ע׳ 17 בהערה.
- 2אין מלך בלא עם · Rabbeinu Bahya, Bereshit 38:30
- 3אין מלך בלא עם · Rabbeinu Bahya, Bamidbar 22:2
- 4אין מלך בלא עם · Kad HaKemach, Rosh HaShanah 2:3
- 5ואני הוי׳ לא שניתי · Malachi 3:6
- 6ואת השמים ואת הא רץ אני מלא · Jeremiah 23:24
15ולכן בחי׳ מל׳ נק׳ ג״כ שם כי שם מורה על גילוי כי מה שנק׳ מלך הוא רק שנגלה בחי׳ מלך ע״י הסתר והעלם עצמותו. ולכן נק׳ הקב״ה פי׳ שהוא ית׳ קדוש וברוך.
Therefore the level of Malchus is also called “Name,” for a name indicates revelation; for His being called King is only that the level of King is revealed through the hiding and concealment of His essence. And therefore He is called “the Holy One, blessed be He,” meaning that He, may He be blessed, is holy and blessed.
Malchus is also called “Name,” because a name expresses revelation: G‑d’s being called King is a revelation that comes about through the hiding of His essence. Hence the double name “the Holy One, blessed be He”: G‑d is both “holy” and “blessed.”
היינו כי הוא במהו״ע [במהותו ועצמותו] קדוש ומובדל מהעולמות ואעפ״כ [ואף על פי כן] הוא ג״כ ברוך פי׳ לשון ברכה והמשכה ונמשך בתוך העולמות ע״י בחי׳ שמו ומלכותו שמבחי׳ מל׳ נמשך התהוות כל העולמות כנ״ל:
That is: in His being and essence He is holy and set apart from the worlds, and nevertheless He is also “blessed” (baruch), meaning an expression of blessing (berachah) and drawing down; and He is drawn down into the worlds through the level of His Name and His sovereignty, for from the level of Malchus the coming into being of all the worlds is drawn, as mentioned above.
“Holy” means that in His being and essence G‑d is set apart from the worlds. “Blessed” (baruch) is read as berachah in the sense of drawing down, for He is drawn into the worlds through His Name and sovereignty, from which all the worlds come into being.
The two words of “the Holy One, blessed be He” name the two sides of creation: G‑d’s essence remains holy and set apart, while through His Name, Malchus, He is “blessed,” drawn down into the worlds.
A name is not the person himself but the way others know him; so Malchus, the Name, reveals G‑d to the worlds without being His essence.
Greatness and humility in one place ¶16–22
16וזהו שאמרו נתאוה הקב״ה להיות לו דירה בתחתונים12 דהיינו שיהיה התהוות עולמות תחתונים ע״י ריבוי הצמצומים אשר עצמו מספר ואעפ״כ [ואף על פי כן] שם ג״כ יהיה
And this is [the meaning of] what they said: “The Holy One, blessed be He, desired to have a dwelling place among the lower realms.” That is: that the lower worlds should come into being through the multitude of contractions (tzimtzumim), which are “beyond number,” and nevertheless there, too, there should be
This is what the Midrash means by “The Holy One, blessed be He, desired to have a dwelling place among the lower realms.” The lower worlds were to come into being through countless contractions, “beyond number,” and yet G‑d would dwell there too.
דירה והשראת אור א״ס ב״ה ונגלה כבוד3 ה׳ עין בעין יראו4 כו׳ והיינו ע״י המשכה מבחי׳ סוכ״ע אשר קמיה רוחניות וגשמיות ועליונים ותחתונים הכל שוין.
a dwelling and the indwelling of the Infinite Light (Or Ein Sof), blessed be He, and “The glory of Havayah shall be revealed,” “For eye to eye they shall see,” etc. And this is through a drawing down from the level of the light that encompasses all worlds (sovev kol almin), before which spiritual and physical, upper and lower, are all equal.
There would be a dwelling and an indwelling of the Infinite Light, as the prophets foretell: “The glory of Havayah shall be revealed” and “eye to eye they shall see.” This comes through a drawing down from sovev kol almin, before which spiritual and physical, higher and lower, are all the same.
G‑d’s purpose in creation, a dwelling among the lowest realms, can be fulfilled because the light that encompasses all worlds is equally present above and below; through it the Infinite Light can be revealed even in the world made through the most contractions.
Because sovev kol almin is beyond every level, it is equally present at all of them. This is why the dwelling below depends on drawing down that light, rather than the light that enters each world according to its measure.
Marei mekomos
- 1נתאוה הקב״ה להיות לו דירה בתחתונים · Bamidbar Rabbah 13:6
- 2נתאוה הקב״ה להיות לו דירה בתחתונים · Midrash Tanchuma, Nasso 16:1
- 3ונגלה כבוד ה׳ · Isaiah 40:5
- 4עין בעין יראו · Isaiah 52:8
17והוא ע״ד מארז״ל [מאמר רבותינו זכרונם לברכה] במקום גדולתו שם אתה מוצא ענותנותו.1 פי׳ ענותנותו הוא מה שהוא ית׳ משפיל עצמו להשגיח בשמים וארץ הגשמיות כ״כ [כל כך] בפרטי פרטיות להיות
And this is along the lines of the saying of our Sages, of blessed memory: “In the place of His greatness, there you find His humility.” The meaning of “His humility” is that He, may He be blessed, lowers Himself to watch over the physical heavens and earth to such an extent, in the most minute particulars, as to be
The Sages say, “In the place of His greatness, there you find His humility.” G‑d’s humility is that He lowers Himself to watch over the physical heavens and earth down to the smallest detail.
בוחן כליות ולב2 ומה׳ מצעדי גבר כוננו3 הכל בהשגחה פרטיות שזהו ענוה גדולה שהוא ית׳ א״ס ומשפיל א״ע [את עצמו] להשגיח בבריות שפלים כו׳ וזהו ג״כ גדולתו.
“the One who examines the kidneys and the heart,” and “From Havayah are a man’s steps established”: everything with individual providence. And this is great humility, that He, may He be blessed, is the Infinite One (Ein Sof) and lowers Himself to watch over lowly creatures, etc.; and this is also His greatness.
He “examines the kidneys and the heart” and establishes each person’s steps: everything is under individual providence. For the Infinite One to attend to lowly creatures is great humility, and it is also His greatness.
כי באמת מאחר שהוא ית׳ קדוש ומובדל וסכ״ע [וסובב כל עלמין] אין שייך לומר שזהו גדולתו דוקא מה שברא עולמות עליונים
For in truth, since He, may He be blessed, is holy and set apart and encompasses all worlds (sovev kol almin), it is not appropriate to say that His greatness lies specifically in His having created upper worlds;
Since G‑d is holy, set apart and encompasses all worlds, His greatness cannot consist specifically in His having created the higher worlds.
כי אפילו ג״ע [גן עדן] העליון הוא רק זיו והארה בעלמא ולפניו כחשיכה כאורה4 ואפי׳ [ואפילו] אור צח אוכם הוא5 קדם עילת העילות.6 רק אדרבה מה שהוא ית׳ משפיל א״ע [את עצמו] לראות בשמים ובארץ7 זהו גדולתו.
for even the higher Gan Eden is only a mere radiance and glimmer, and before Him “darkness is as light”; and even “the Clear Light is black before the Cause of causes.” Rather, on the contrary: that He, may He be blessed, lowers Himself to look upon the heavens and the earth — this is His greatness.
Even the higher Gan Eden is only a glimmer; before Him “darkness is as light,” and even “the Clear Light” is black before the Cause of causes. So His greatness lies rather in His lowering Himself to look upon heaven and earth.
G‑d’s greatness and His humility are one: since even the highest worlds are nothing before Him, His greatness shows precisely in His attention to the smallest details of the physical world.
The argument reverses the intuitive view. If G‑d were only the highest link of a chain, attending to the lowest would diminish Him; because He is beyond every level, high and low are alike before Him, and His care for the lowly is the sign of His infinity. Paragraphs 18–22 develop this.
Marei mekomos
- 1במקום גדולתו שם אתה מוצא ענותנותו · Megillah 31a:12–13
- 2בוחן כליות ולב · Jeremiah 11:20
- 3ומה׳ מצעדי גבר כוננו · Psalms 37:23
- 4ולפניו כחשיכה כאורה · Psalms 139:12
- 5אור צח אוכם הוא · ת״ז ת״ע (קלה, ב).
- 6ואפי׳ אור צח אוכם הוא קדם עילת העילות · Tikkunei Zohar 135b:1
- 7לראות בשמים ובארץ · Psalms 113:6
18והענין כי הנה איתא בגמ׳ [בגמרא] ע״פ ומספר את רובע1 ישראל2 זרע היוצא מהן מן התשמיש שלהן ועל דבר זה נסמית עינו של בלעם הרשע באמרו טהור עינים מראות ברע3 כו׳.
The explanation is this: it is stated in the Gemara on the verse “And the number of the rova of Israel”: [this is] the seed that issues from them from their marital relations; and on account of this the eye of Balaam the wicked was blinded, when he said, “Too pure of eyes to look upon evil,” etc.
The Gemara reads “who has numbered the rova of Israel” as G‑d counting the times of Israel’s marital union, awaiting the drop from which a righteous person will be formed. Balaam’s eye was blinded over this, for he objected that the pure One should not look at such a thing, an objection the maamar puts in the words “too pure of eyes to look upon evil.”
והיינו כי לפי טעותם שהתהוות העולמות ממנו ית׳ הוא דרך השתלשלות עילה ועלול א״כ נמשך מזה שראוי שיהיה הוא ית׳ בבחי׳ רם על כל גוים4 ה׳ בלי שישפיל עצמו לראות בהשגחה פרטית בעוה״ז.
That is: according to their error, that the coming into being of the worlds from Him, may He be blessed, is by way of a chain-like descent (hishtalshelus) of cause and effect, it follows from this that it would be fitting for Him, may He be blessed, to be in the state of “Havayah is high above all nations,” without lowering Himself to look with individual providence upon this world.
Balaam’s mistake came from the view that the worlds come from G‑d by cause and effect. On that view it would befit G‑d to remain “high above all nations” and not lower Himself to individual providence over this world.
כי מה שהוא בדרך השתלשלות עילה ועלול הנה התלבשות העילה בהעלול פועל בו שינוי לכן אמר אין נכון
For whatever is by way of a chain-like descent of cause and effect — the enclothing of the cause in the effect brings about a change in it. Therefore he said that it is not proper
In a chain of cause and effect, a cause that clothes itself in its effect is changed by it. That is why Balaam held it was not proper.
שיתלבש הוא ית׳ כ״כ [כל כך] בעלולים השפלים שבעוה״ז להיותו טהור עינים מראות ברע והיה ראוי יותר שיהיה רם ומרומם בלי שישפיל א״ע [את עצמו] כ״כ [כל כך] למטה.
that He, may He be blessed, should enclothe Himself so much in the lowly effects of this world, since He is “too pure of eyes to look upon evil”; and it would be more fitting that He be high and exalted, without lowering Himself so far below.
On his view, for G‑d to clothe Himself so deeply in the lowly effects of this world would lower Him, since He is “too pure of eyes to look upon evil.” It would be more fitting for Him to remain high and exalted, far from it.
אבל לפי האמת שהוא ית׳ קדוש ומובדל מכל העולמות ואין ההשפעה ממנו בבחי׳ התלבשות ועילה ועלול.
But according to the truth, He, may He be blessed, is holy and set apart from all the worlds, and the influence from Him is not in the manner of enclothing and of cause and effect.
The truth is that G‑d is holy and set apart from all the worlds. His influence does not come by His clothing Himself in them, as a cause in its effect.
Balaam’s objection to G‑d’s providence over the most physical acts rests on the cause-and-effect view of creation, in which a cause that clothes itself in a lowly effect is lowered by it. Since G‑d is not a cause of that kind, His providence over the lowliest things does not touch Him.
The maamar links the philosophers’ “none like You” (paragraph 3) with Balaam: both acknowledge G‑d, yet by placing Him at the head of a chain they keep Him far from this world. “No comparison” is what allows Him to be close to everything.
Marei mekomos
- 1בגמרא ע״פ ומספר את רובע · Niddah 31a:20
- 2ומספר את רובע ישראל · Numbers 23:10
- 3טהור עינים מראות ברע · Habakkuk 1:13
- 4רם על כל גוים ה׳ · Psalms 113:4
19וכמש״ל [וכמה שכתוב לעיל] באריכות בענין נפלאותיך ומחשבותיך אלינו אין ערוך אליך. אין ערוך ממש ולא מיני׳ ולא מקצתי׳ [מקצתיה] מהערך שבהשתלשלות עילה ועלול עד שאע״פ [שאף על פי]
As explained above at length on the matter of “Your wonders and Your thoughts toward us; there is no comparison to You”: there is truly no comparison, not in whole and not in part, of the comparability that exists in a chain-like descent (hishtalshelus) of cause and effect, so much so that even though
This was explained at length above, on “there is no comparison to You”: there is none of the comparability, not in whole and not in part, that exists between a cause and its effect.
שהוא ית׳ מחיה ומהוה העולמות מאין ליש עכ״ז [עם כל זה] אין פועלים בו שום שינוי ע״י חיות זה שמשפיע הוא ית׳ אליהן וכמאמר יחיד וחי העולמים רק מבחי׳ מלך כו׳.
He, may He be blessed, gives life to the worlds and brings them into being from nothing to something, nevertheless they bring about no change whatsoever in Him through this life-force (chayus) that He, may He be blessed, bestows upon them; and as in the saying, “The Only One, and Life of the worlds” — only from the level of “King,” etc.
So although G‑d gives life to the worlds and creates them from nothing, the life-force He gives them makes no change in Him. As in the prayer, “The Only One, and Life of the worlds,” He is Life of the worlds only as “King.”
The maamar recalls its earlier point: because there is no comparability between G‑d and the worlds, sustaining them does not change Him, and He gives them life only through His sovereignty.
20ושלכן הוא ית׳ בשוה ממש גם עתה כמו קודם שנברא העולם ממש. א״כ כיון שמה שהוא מחיה העולמות אין פועל בו שום שינוי כלל.
And that, therefore, He, may He be blessed, is truly the same even now as before the world was actually created. If so, since His giving life to the worlds brings about no change at all in Him,
G‑d is exactly the same now as before the world was created, since giving life to the worlds makes no change in Him.
ולכן אין שום דבר גדול וקטן נעשה חוץ ממנו בכל העולמות עליונים ותחתונים וכמארז״ל [וכמאמר רבותינו זכרונם לברכה] אין אדם נוקף אצבעו מלמטה1
therefore nothing at all, great or small, is done apart from Him in all the worlds, upper and lower; as our Sages, of blessed memory, said: “A person does not stub his finger below
Therefore nothing at all, great or small, happens in any world apart from Him. The Sages say, “A person does not stub his finger below unless it is proclaimed concerning him above.”
unless it is proclaimed concerning him above.” And it is written, “Sheol and Abaddon are before Havayah,” etc.; “He knows what is in the darkness,” etc.;
Verses say the same: “Sheol and Abaddon are before Havayah,” the depths of the underworld included, and “He knows what is in the darkness.”
אם יסתר איש במסתרים5 ואני לא אראנו נאם ה׳ וכל אלו ההשגחות הפרטיים אין פועלים בו שום שינוי ח״ו [חס ושלום]
“Can a man hide himself in secret places and I not see him? says Havayah.” And all these [acts of] individual providence bring about no change whatsoever in Him, G‑d forbid,
And: “Can a man hide himself in secret places and I not see him?” None of this detailed providence changes G‑d in any way.
כמו שהיותו מחיה ומהווה אותן מאין ליש אין פועל בו שינוי ח״ו [חס ושלום] מטעם הנ״ל דאין ערוך כו׳
just as His giving them life and bringing them into being from nothing to something brings about no change in Him, G‑d forbid, for the reason mentioned above, that “there is no comparison,” etc.
It does not change Him, just as His creating and sustaining the worlds does not, because, as explained, there is no comparison between them and Him.
ולכן זה שהוא ית׳ משפיל א״ע [את עצמו] להשגיח בשמים וארץ גשמיי׳ [גשמיים] זהו גדולתו יותר ממה שברא עולמות עליונים כי כל השבחים וגדולותיו ועולמות עליונים כו׳
Therefore His lowering Himself, may He be blessed, to watch over the physical heavens and earth — this is His greatness, more than His having created upper worlds. For all the praises and His greatnesses, and the upper worlds, etc.,
So His lowering Himself to watch over the physical heavens and earth shows His greatness more than His creation of the higher worlds. The reason follows: all His praises and the higher worlds are themselves as nothing before Him.
באמת כלא חשיבי קמי׳ [קמיה] ית׳ רק זהו גדולתו שמשפילי א״ע [את עצמו] לראות בשמים ובארץ שהוא מפני כי אני6 הוי׳ לא שניתי כו׳
are in truth accounted as nothing before Him, may He be blessed. Rather, this is His greatness: that He lowers Himself to look upon the heavens and the earth; which is because “For I, Havayah, have not changed,” etc.,
Since everything is as nothing before Him, His true greatness is that He lowers Himself to look upon heaven and earth. This is possible because “I, Havayah, have not changed”: attending to the world leaves Him unchanged.
ושאין ערוך אליו ב״ה ואת השמים ואת הארץ אני מלא7 והתהוות העולמות הוא רק מבחי׳ שם מלכותו והוא ית׳ סכ״ע [סובב כל עלמין].
and because there is no comparison to Him, blessed be He, and “The heavens and the earth I fill”; and the coming into being of the worlds is only from the level of the Name of His sovereignty (Malchus), while He, may He be blessed, encompasses all worlds (sovev kol almin).
Because there is no comparison to Him, He fills heaven and earth. The worlds come into being only from the Name of His sovereignty, while He Himself encompasses all worlds.
Because creation and providence make no change in G‑d, His providence reaches every detail, even the darkest places, and that providence over the lowly is His true greatness.
This answers Balaam: what he thought would diminish G‑d is the very expression of His infinity.
Marei mekomos
- 1אין אדם נוקף אצבעו מלמטה · Chullin 7b:15–16
- 2שאול ואבדון נגד ה׳ · Proverbs 15:11
- 3ידע מה בחשוכא · דניאל (ב, כב). [כ].
- 4ידע מה בחשוכא · Daniel 2:22
- 5אם יסתר איש במסתרים · Jeremiah 23:24
- 6כי אני הוי׳ לא שניתי · Malachi 3:6
- 7ואת השמים ואת הארץ אני מלא · ירמי׳ שם.
21ויובן עוד ענין זה עפמ״ש [על פי מה שכתוב] ומתחת זרועות עולם1 פי׳ כי הנה עד״מ אופן בתוך האופן היינו עיגול בתוך עיגול שהעיגול הגדול שמבחוץ
This matter can be further understood according to what is written, “And beneath are the everlasting arms.” The meaning is: by way of analogy, “a wheel within the wheel,” that is, a circle within a circle: the large circle that is outside,
Another way to understand this is from “And beneath are the everlasting arms.” The analogy is “a wheel within the wheel,” a circle within a circle, where the outer circle surrounds the inner one.
כמו שמקיף למעלה בגובה העיגול הפנימי כך הוא מקיף ג״כ בתחתיתו למטה ושם הוא נמוך מעיגול הפנימי ונשפל יותר ממנו כך בו ית׳ כתיב ומתחת זרועות עולם כו׳.
just as it surrounds above, at the height of the inner circle, so it also surrounds [it] at its bottom, below; and there it is lower than the inner circle and further down than it. So too, of Him, may He be blessed, it is written, “And beneath are the everlasting arms,” etc.
The outer circle, which surrounds the inner one from above, surrounds it from below as well, and there it is lower than the inner circle. So of G‑d, who encompasses all, it is said that His arms are also “beneath.”
The image of a circle within a circle shows why the One who is above everything is also below everything: what encompasses from above encompasses equally from below, as in “beneath are the everlasting arms.”
Sovev kol almin is pictured as the outer circle: the same transcendence that sets G‑d above the highest worlds places Him “beneath” the lowest, which is why His greatness and humility are found in one place (paragraph 22).
Marei mekomos
- 1ומתחת זרועות עולם · Deuteronomy 33:27
22ואף שאין לו דמות הגוף מ״מ הוא עד״מ דהיינו לפי שהוא ית׳ סוכ״ע ומרומם ונשגב מכל העולמות ואין ערוך כו׳ א״כ מה״ט [מהאי טעמא] הוא משפילי לראות1 גם למטה מטה.
And although He has no likeness of a body, nevertheless this is by way of analogy. That is: because He, may He be blessed, encompasses all worlds (sovev kol almin) and is exalted and lofty above all the worlds, and “there is no comparison,” etc., if so, for this very reason He “lowers [Himself] to see” even the very lowest below.
G‑d has no bodily form, so this is only an analogy. Because He encompasses all worlds and is exalted beyond them, with no comparison, for that very reason He “lowers Himself to see” even the lowest places.
וז״ש [וזהו שכתוב] רם על כל גוים2 כו׳ מי כה׳ אלקינו המגביהי לשבת3 המשפילי כו׳ שמה שהוא ית׳ משפילי לראות כו׳
And this is [the meaning of] what is written, “Havayah is high above all nations,” etc.; “Who is like Havayah our G‑d, who dwells on high, who lowers [Himself],” etc.: His lowering [Himself], may He be blessed, to see, etc.,
This is the meaning of the psalm: “Havayah is high above all nations… Who is like Havayah our G‑d, who dwells on high, who lowers Himself to see.”
זהו מפני שהוא ית׳ מגביהי שמהו״ע [שמהותו ועצמותו] ית׳ רם ונשא עד שאין ערוך אליו ממש ולא כעו״ג [כעובדי גלולים] שאומרים רם כו׳
is because He, may He be blessed, is “on high”: His being and essence, may He be blessed, is high and lofty, to the point that there is truly no comparison to Him; and not as the idolaters, who say “high,” etc.,
He lowers Himself to see because He is truly “on high”: His essence is so exalted that there is no comparison to Him. This is not the height the idolaters mean when they call Him “high.”
לפי שהיו סוברים שההשתלשלות עילה ועלול. אלא דאין ערוך ממ. וזהו שהגדולה והענוה הם במקום א׳ כנ״ל:
because they held that the chain of descent (hishtalshelus) is [one of] cause and effect. Rather, there is truly no comparison. And this is why greatness and humility are in one place, as mentioned above.
They called Him high because they held that the chain of worlds is one of cause and effect, so that the highest is far from the lowest. In truth there is no comparison at all, and so greatness and humility are found in one place.
The psalm’s “who dwells on high, who lowers Himself to see” is read as one idea: because G‑d is beyond all comparison, He is equally present to the lowest things, so His greatness and His humility coincide.
“High above all nations” as the idolaters understood it and the Psalmist’s “on high” sound alike but mean opposite things: the first is height within a scale, which implies distance; the second is beyond any scale, which allows closeness to all.
Marei mekomos
- 1משפילי לראות · Psalms 113:6
- 2רם על כל גוים · Psalms 113:4
- 3מי כה׳ אלקינו המגביהי לשבת · Psalms 113:5
The union of the Holy One and His Shechinah through Torah ¶23–28
23ג והנה ע״פ כל הנ״ל יובן ענין יחוד קוב״ה [קודשא בריך הוא] ושכינתיה כי שכינה הוא בחי׳ מלכותו ית׳ השוכן בתחתונים
3. Now, according to all that has been said above, the matter of the union of the Holy One, blessed be He, and His Shechinah (Divine Presence) can be understood. For the Shechinah is the level of His sovereignty (Malchus), may He be blessed, which dwells in the lower realms;
Section 3 begins. On this basis the maamar explains the union of the Holy One, blessed be He, and His Shechinah: the Shechinah is G‑d’s sovereignty (Malchus), which dwells (shochen) in the lower realms.
כי מלכותך מלכות כל עולמים1 והוא בחינת ממכ״ע [ממלא כל עלמין] שהוא רק הארה בעלמא מבחי׳ מהו״ע [מהותו ועצמותו] ית׳ הסוכ״ע כנ״ל.
for “Your kingship is a kingship over all worlds”; and it is the level of the light that fills all worlds (memalei kol almin), which is only a mere glimmer from the level of His being and essence, may He be blessed, which encompasses all worlds (sovev kol almin), as mentioned above.
As the verse says, “Your kingship is a kingship over all worlds.” Malchus is memalei kol almin, the light that fills all worlds, which is only a glimmer of G‑d’s essence, sovev kol almin.
The maamar defines the two partners of the union of the Holy One, blessed be He, and His Shechinah: the Shechinah is Malchus, the light that fills the worlds, a mere glimmer of the transcendent essence.
“The Holy One” and “the Shechinah” are now mapped onto sovev and memalei; the next paragraph defines their union as the revelation of the first within the second.
Marei mekomos
- 1מלכותך מלכות כל עולמים · Psalms 145:13
24ובחי׳ סוכ״ע הוא קדוש ומובדל. ויחוד קוב״ה [קודשא בריך הוא] ושכינתיה היינו כאשר יש התגלות בחינת סוכ״ע מה שהוא קדוש ומובדל ונמשך ונתגלה בעולמות תחתונים וזהו ענין דירה בתחתונים שהיא תכלית בריאת כל העולמות.
And the level of the light that encompasses all worlds (sovev kol almin) is “holy and set apart.” And the union of the Holy One, blessed be He, and His Shechinah (Divine Presence) is when there is a revelation of the level of sovev kol almin — that which is holy and set apart — and it is drawn down and revealed in the lower worlds. And this is the matter of a dwelling place among the lower realms, which is the purpose of the creation of all the worlds.
Sovev kol almin is what “holy and set apart” refers to. The union of the Holy One and His Shechinah takes place when this transcendent level is drawn down and revealed in the lower worlds, and that is the dwelling place below, the purpose of the creation of all the worlds.
אך ע״י מה נעשה התגלות זה הנה ע״ז נאמר ששים המה מלכות כו׳ כי משניות נק׳ מלכות כמארז״ל [כמאמר רבותינו זכרונם לברכה] מתניתא מלכתא1 כי
But through what does this revelation come about? About this it is said, “There are sixty queens,” etc. For the Mishnayos are called “queens,” as our Sages, of blessed memory, said: “The Mishnah is a queen.” For
What brings this revelation about? The verse “There are sixty queens” gives the answer: the Mishnayos are called queens, as the Sages say, “The Mishnah is a queen.”
הנה אמרז״ל [אמרו רבותינו זכרונם לברכה] כל הקורא ושונה2 הקב״ה יושב ושונה כנגדו34 וכמ״ש המגיד להב״י [להבית יוסף] אני המשנה המדברת5 בפיך.
our Sages, of blessed memory, said: “Whoever reads and studies, the Holy One, blessed be He, sits and studies opposite him”; and as the Maggid told the Beis Yosef: “I am the Mishnah that speaks in your mouth.”
The Sages taught, “Whoever reads and studies, the Holy One, blessed be He, sits and studies opposite him,” and the heavenly Maggid told Rabbi Yosef Karo, the Beis Yosef, “I am the Mishnah that speaks in your mouth.” When a Jew studies Torah, G‑d Himself is studying with him and speaking through him.
The revelation of the transcendent light in the lower world, the union of the Holy One and His Shechinah, comes about through the study of Torah, beginning with the Mishnah, the “queen,” in which G‑d Himself speaks through the one who learns.
The Maggid’s words make the point vivid: the Mishnah is not only studied by a person but speaks through him. This is how the maamar will answer its opening question about the word “saying” (paragraph 43).
Marei mekomos
- 1מתניתא מלכתא · Beitzah 28b:14–15
- 2כל הקורא ושונה · תדא״ר פי״ח. יל״ש איכה רמז תתרלד.
- 3כל הקורא ושונה הקב״ה יושב ושונה כנגדו · Tanna DeBei Eliyahu Rabbah 18:1–2
- 4כל הקורא ושונה הקב״ה יושב ושונה כנגדו · Yalkut Shimoni on Nach 1034
- 5וכמ״ש המגיד להב״י אני המשנה המדברת · מגיד מישרים פ׳ ויקרא. ובכ״מ.
And this is [the meaning of] what is written, “In every place where I mention My Name, I will come to you,” etc.; for it should have said, “you mention.” But it is
This explains the verse “In every place where I mention My Name, I will come to you.” One would expect “where you mention My Name,” since it is the person who mentions it.
כמאמר דוד רוח ה׳ דיבר בי ומלתו על לשוני.2 שהדבור שהאדם מדבר בד״ת [בדברי תורה] הוא ממש דיבורו ית׳.
as David said, “The spirit of Havayah spoke through me, and His word is upon my tongue”: the speech that a person speaks in words of Torah is truly His speech, may He be blessed.
The answer is in King David’s words, “The spirit of Havayah spoke through me, and His word is upon my tongue.” When a person speaks words of Torah, his speech is truly G‑d’s speech.
היינו שה׳ מדבר בו ממש ע״י פיו של האדם וכמ״ש דוד המלך ע״ה [עליו השלום] אדני שפתי תפתח3 ופי יגיד תהלתך.
That is, G‑d truly speaks in him through the person’s mouth; and as King David, peace be upon him, wrote: “Ado-nai, open my lips, and my mouth shall declare Your praise.”
G‑d Himself speaks through the person’s mouth. So David said, “Ado-nai, open my lips, and my mouth shall declare Your praise.”
כי הכל מאתו יתברך רק פי יגיד יגיד הוא לשון המשכה4 כמו נגד ונפק מן קדמוהי56 שהפה הוא רק הכלי שיומשך על ידו ויתגלה דבורו ית׳ וחכמתו ורצונו ממש
For everything is from Him, may He be blessed; only, “my mouth shall declare (yagid)”: yagid is an expression of drawing down, as in “flowed (nagid) and came forth from before Him.” For the mouth is only the vessel through which His speech, may He be blessed, and His very wisdom and will, are drawn down and revealed.
Everything comes from G‑d; “my mouth shall declare” (yagid) means only drawing down, like nagid in “a river of fire flowed (nagid) and came forth from before Him.” The mouth is the vessel through which G‑d’s speech, wisdom and will are drawn down and revealed.
For in truth “there is no place devoid of Him,” and “You give life to them all,” and “Yours, Havayah, is the greatness,” etc., and “there is none else besides Him,” truly.
In truth “there is no place devoid of Him,” “You give life to them all,” “Yours, Havayah, is the greatness,” and “there is none else besides Him.”
רק שהעולמות נראים ליש ודבר נפרד בפ״ע [בפני עצמו] לעינינו לבד מחמת ההסתרות ורבוי הצמצומים. אכן קמיה ית׳ שאין שייך שום צמצום והסתר לפניו הרי באמת אין ואפס זולתו ית׳ אחד האמת.9
Only, the worlds appear, to our eyes alone, as something existent and a thing separate unto itself, because of the concealments and the multitude of contractions (tzimtzumim). But before Him, may He be blessed, before whom no contraction or concealment applies at all, in truth there is nothing and naught besides Him, may He be blessed, the true One.
The worlds appear to us as separate existences only because of the concealments and contractions. Before G‑d, to whom no contraction or concealment applies, there is nothing besides Him.
The verse says “where I mention My Name” because when a Jew speaks words of Torah it is G‑d who speaks through his mouth; the person is the vessel for G‑d’s own speech, since in truth nothing exists apart from Him.
The claim is meant literally, not as a figure of speech: since the separateness of the world is only a product of concealment, a person’s Torah speech, which carries G‑d’s wisdom and will without concealment, is G‑d’s own speech.
Marei mekomos
- 1בכל מקום אשר אזכיר את שמי · Exodus 20:21
- 2רוח ה׳ דיבר בי ומלתו על לשוני · II Samuel 23:2
- 3אד׳ שפתי תפתח · Psalms 51:17
- 4יגיד הוא לשון המשכה · ראה גם לעיל ב, ג.
- 5נגד ונפק מן קדמוהי · דניאל (ז, י). [כ].
- 6נגד ונפק מן קדמוהי · Daniel 7:10
- 7ואתה מחי׳ את כולם · Nehemiah 9:6
- 8ואין עוד מלבדו · Deuteronomy 4:35
- 9ולך הוי׳ הגדולה · I Chronicles 29:11
26והכל רק אלהותו ית׳ המהווה הכל והיש בטל לגמרי באמת. והלכך כשהאדם עוסק בתורה שהיא חכמתו ורצונו בלי הסתר פנים אזי גורם לאהפכא חשוכא לנהורא1 שמתבטלים הצמצומים וההסתרות ואז הוא גילוי האמת.
And everything is only His G‑dliness, may He be blessed, which brings everything into being, and the existent (yesh) is in truth entirely nullified. Therefore, when a person occupies himself with Torah, which is His wisdom and will without any hiding of the Face, he brings about the turning of darkness into light: the contractions (tzimtzumim) and the concealments are nullified, and then there is a revelation of the truth.
Everything is only G‑d’s divinity bringing it into being, and the existent (yesh) is in truth nullified. The Torah is G‑d’s wisdom and will with no hiding of His face, so when a person studies it he “turns darkness into light”: the contractions and concealments fall away, and the truth is revealed.
Torah study removes the concealment that makes the world seem to exist apart from G‑d, and so turns darkness into light.
In the Torah, unlike in the world, G‑d’s wisdom and will are present without concealment, so studying it brings their revelation into the person who speaks it, as the next paragraphs explain.
Marei mekomos
- 1לאהפכא חשוכא לנהורא · Zohar, Introduction 9:48–10:56
27ונמצא שדיבור האדם בתורה הוא ממש דבר ה׳ הדובר בו1 חכמתו ורצונו וזהו אזכיר את שמי שמה שהאדם קורא ושונה הוא באמת בחינת אזכיר את שמי כמו שהשי״ת [שהשם יתברך] דיבר בו.
It follows that a person’s speech in Torah is truly the word of G‑d, which speaks in him His wisdom and will. And this is [the meaning of] “I mention My Name”: what a person reads and studies is in truth the level of “I mention My Name,” just as G‑d, may He be blessed, spoke in him.
So a person’s speech in Torah is truly the word of G‑d, speaking His wisdom and will in him. This is “I mention My Name”: what a person reads and studies is G‑d mentioning His own Name, as though G‑d spoke in him.
וזהו ענין מהפכין חשוכא לנהורא2 ומרירו למיתקא. פי׳ מרירו למיתקא הוא קאי על שבירת התאוה שיהפוך כל מדותיו ורצונותיו לה׳
And this is the matter of “turning darkness into light and bitterness into sweetness.” The meaning: “bitterness into sweetness” refers to the breaking of desire, so that he turns all his emotive attributes (middos) and his wishes to G‑d;
This is the Zohar’s “turning darkness into light and bitterness into sweetness.” “Bitterness into sweetness” is the breaking of desire, turning all one’s emotions and wishes to G‑d.
וחשוכא לנהורא הוא כשמחשבתו ודיבורו בתורה אז במקום החשך יאיר אור ה׳ להיות גילוי חכמתו ורצונו בדבור שמדבר האדם שהוא בחי׳ רוח ה׳ דיבר בי
and “darkness into light” is when his thought and speech are in Torah: then, in place of the darkness, the light of G‑d shines, so that there is a revelation of His wisdom and will in the speech that the person speaks, which is the level of “The spirit of Havayah spoke through me,”
“Darkness into light” is when one’s thought and speech are in Torah: in place of darkness G‑d’s light shines, and His wisdom and will are revealed in the person’s speech. This is “The spirit of Havayah spoke through me.”
כי אני המשנה המדברת בפיך כנ״ל ועי״ז מהפך ממש חשוכא כו׳ כי הוא כמלך הגוזר ואומר שיהיה כך וכך שדבר מלך שלטון34 להיות נעשה עי״ז כך וכך.
for “I am the Mishnah that speaks in your mouth,” as mentioned above. And through this he truly turns darkness, etc. For he is like a king who decrees and says that such-and-such shall be: for “the word of a king is sovereign,” so that through it such-and-such is done.
It is “I am the Mishnah that speaks in your mouth,” and through it the person truly turns darkness into light. He is like a king whose decree takes effect, for “the word of a king is sovereign.”
כך כשעוסק בתורה ואומר מותר עד״מ הוא בחי׳ חסד שמתיר את הדבר שהי׳ [שהיה] קשור בידי החיצונים שנפל לשם ע״י שבה״כ [שבירת הכלים] וכעת הוא מתיר
So too, when one occupies himself with Torah and says, for example, “permitted” (mutar), this is the level of Chesed (kindness): he releases (matir) the thing that was bound in the hands of the external forces, having fallen there through the shattering of the vessels; and now he releases
When a person studying Torah rules that something is “permitted” (mutar), that is Chesed. He releases (matir) a thing that was bound in the hands of the external forces, where it fell through the shattering of the vessels, the primordial event through which sparks of holiness fell into the realm of kelipah.
אותו שיתהפך מחשוכא לנהורא ויוכ לל באל קות ע״י שיאכל את הבשר היתר ויעבוד את ה׳ בכחו זה ועי״ז יתבטל ויתכלל למעלה באלקות.
it, so that it is turned from darkness to light and is included in G‑dliness: through [a person’s] eating the permitted meat and serving G‑d with this strength of his; and through this it will be nullified and included above in G‑dliness.
Released, it can turn from darkness to light and be included in G‑dliness. When a person eats the permitted meat and serves G‑d with the strength it gives him, it is nullified and included above in G‑dliness.
Because a person’s Torah speech is G‑d’s own word, it has a king’s power: ruling something “permitted” releases it from the external forces, so that when it is used in G‑d’s service it rises and is included in G‑dliness.
The wordplay mutar and matir, “permitted” and “released,” makes the halachic ruling itself the act that frees the spark. Like a royal decree, the ruling does not merely describe the thing; it determines what becomes of it.
Marei mekomos
- 1רוח ה׳ דיבר בי · II Samuel 23:2
- 2מהפכין חשוכא לנהורא · Zohar I, 4a
- 3שדבר מלך שלטון · קהלת (ח, ד). [כ].
- 4שדבר מלך שלטון · Ecclesiastes 8:4
28וכשפוסק אסור הוא מצד הגבורה שמאל דוחה שלא יוכל המאכל לעלות ולהבטל וליכלל באין ועד״ז אמרו מאן מלכי רבנן1
And when he rules “forbidden” (asur), this is from the side of Gevurah (restraint), “the left pushes away,” so that the food cannot ascend and be nullified and included in the Ayin (Nothingness). And in this way they said, “Who are kings? The Rabbis.”
When he rules something “forbidden” (asur), that comes from Gevurah, “the left pushes away”: the food cannot rise and be nullified and included in the divine Ayin, the Nothingness. In the same sense the Sages said, “Who are kings? The Rabbis.”
היינו שעל ידי דיבורם בתורה הרי גורמים וגוזרים עליית הניצוצים שנפלו בשבה״כ [בשבירת הכלים] שיתהפכו מחשוכא לנהורא או להפך וזהו מבחי׳ חו״ג [חסד וגבורה]
That is, through their speech in Torah they bring about and decree the ascent of the sparks that fell in the shattering of the vessels, that they be turned from darkness to light, or the opposite. And this is from the level of Chesed and Gevurah.
Through their speech in Torah the Sages bring about and decree the ascent of the sparks that fell in the shattering of the vessels, turning them from darkness to light, or the reverse. Their rulings come from Chesed and Gevurah.
כי מצד החסד מים יורדים מגבוה לנמוך שמתפשט החסד למטה חסד דרועא ימינא מתיר את הדבר שיוכל ליכלל באחד כי ימין מקרבת ומצד הגבורה שמאל דוחה כו׳
For on the side of Chesed — water descends from a high place to a low one — Chesed spreads downward: Chesed, “the right arm,” releases the thing so that it can be included in the One, for “the right draws near”; and on the side of Gevurah, “the left pushes away,” etc.
Chesed, like water that flows from a high place to a low one, spreads downward: Chesed, “the right arm,” releases a thing so that it can be included in the One, for “the right draws near.” Gevurah, “the left,” pushes away.
וכ״ז [וכל זה] הוא על ידי החכמה שמתלבשת בהמדות ובחכמה אתברירו דאורייתא מחכמה נפקת ומה שראוי ע״פ החכמה שיכול לעלות באחד נמשך עי״ז מדת החסד להתיר
And all this is through Chochmah (wisdom), which enclothes itself in the emotive attributes (middos); and “through Chochmah they are refined,” for “the Torah comes forth from Chochmah.” And whatever is fit, according to Chochmah, to be able to ascend into the One — through this the attribute of Chesed is drawn down to permit [it];
All this comes through Chochmah, which clothes itself in the emotive attributes: things are refined through Chochmah, and the Torah comes from Chochmah. What Chochmah finds fit to rise to the One draws down Chesed to permit it.
וכן להיפך נמשך מדת הגבורה והכל ע״י חכמתו ורצונו ומ״ש ששים המה מלכות2 הוא נגד ששה מדות וכל אחד כלול מעשר כנודע
and likewise, in the opposite case, the attribute of Gevurah is drawn down; and all is through His wisdom and will. And as for what is written, “There are sixty queens,” this corresponds to the six attributes, each one comprising ten, as is known.
In the opposite case Gevurah is drawn down to forbid it, all by G‑d’s wisdom and will. The “sixty queens” correspond to the six emotive attributes, each of which includes ten.
(וע׳ בזהר פ׳ שמות י״ד ב׳ ובמק״מ [ובמקדש מלך]3 שם בשם הרח״ו [הרבי חיים ויטאל] ז״ל [זכרונו לברכה / זכרונם לברכה] בפי׳ ששים המה מלכות)
(And see the Zohar, Parshas Shemos, 14b, and the Mikdash Melech there, in the name of Rabbi Chaim Vital, of blessed memory, on the explanation of “There are sixty queens.”)
In a parenthesis the Alter Rebbe refers to the Zohar on Parshas Shemos (14b), which expounds “There are sixty queens,” and to the commentary Mikdash Melech there, which explains the verse in the name of Rabbi Chaim Vital.
והכח הזה בדבור האדם בתורה הוא לפי שדיבורו הוא ממש דבר ה׳ וכמ״ש ואשים דברי בפיך וכנ״ל.
And this power in a person’s speech in Torah is because his speech is truly the word of G‑d, as it is written, “And I have put My words in your mouth,” and as mentioned above.
A person’s Torah speech has this power because it is truly the word of G‑d, as in “And I have put My words in your mouth.”
וזהו יחוד קוב״ה [קודשא בריך הוא] ושכינתיה כי שכינתיה הוא בחי׳ ההארה שנמשך ממנו ית׳ להיות שוכן בתחתונים בבחי׳ ממכ״ע [ממלא כל עלמין] וע״י לימוד התורה נמשך להיות יחוד וגילוי אור ה׳ הסוכ״ע שהוא בחי׳ קדוש ומובדל
And this is the union of the Holy One, blessed be He, and His Shechinah. For His Shechinah is the level of the glimmer that is drawn from Him, may He be blessed, to dwell in the lower realms, in the manner of the light that fills all worlds (memalei kol almin); and through the study of Torah there is drawn down a union and a revelation of the light of G‑d that encompasses all worlds (sovev kol almin), which is the level of “holy and set apart”:
This is the union of the Holy One and His Shechinah. The Shechinah is the glimmer that dwells in the lower realms as memalei kol almin, and Torah study draws into it a revelation of sovev kol almin, the level that is “holy and set apart.”
הנה הוא נמשך ומתגלה למטה בשכינתיה היינו בבחי׳ ההארה מה ששכון בתחתונים שם נגלה אור ה׳ הסוכ״ע ממש והיינו מטעם הנ״ל שבשעה שהאדם קורא ושונה הקב״ה קורא ושונה כנגדו.
it is drawn down and revealed below in His Shechinah. That is, in the level of the glimmer that dwells in the lower realms, there the very light of G‑d that encompasses all worlds is revealed. And this is for the reason mentioned above, that when a person reads and studies, the Holy One, blessed be He, reads and studies opposite him.
That transcendent light is revealed below in the Shechinah, the glimmer that dwells in the lower realms. It happens because when a person reads and studies, the Holy One reads and studies opposite him.
אזכיר את שמי כמו שהקב״ה בעצמו אומר הדין בפיו כי אני המשנה המדברת בפיך א״כ היינו ממש גילוי בחי׳ אור א״ס הסוכ״ע בשכינתיה ונק׳ יחוד קוב״ה [קודשא בריך הוא] ושכינתיה וזהו ענין מהפכין חשוכא לנהורא:4
“I mention My Name”: as though the Holy One, blessed be He, Himself says the law in his mouth, for “I am the Mishnah that speaks in your mouth.” If so, this is truly a revelation of the level of the Infinite Light (Or Ein Sof), the light that encompasses all worlds, in His Shechinah; and it is called the union of the Holy One, blessed be He, and His Shechinah. And this is the matter of “turning darkness into light.”
This is “I mention My Name”: it is as though G‑d Himself states the law in the person’s mouth, “I am the Mishnah that speaks in your mouth.” The revelation of the Infinite Light of sovev in the Shechinah is the union of the Holy One and His Shechinah, and this is turning darkness into light.
The Torah’s rulings, permitted and forbidden, express Chesed and Gevurah as directed by Chochmah, and they decide the fate of the fallen sparks; this is why the Sages are called kings and the Mishnayos “sixty queens.” Through such study the transcendent light is revealed in the Shechinah: the union of the Holy One and His Shechinah.
Sixty is read as the six emotive attributes, each including ten. According to the Kehot note, Or HaTorah reports Rabbi Chaim Vital’s explanation that the sixty queens are the six palaces of Beriah, and the Tzemach Tzedek adds that studying the Mishnah draws Tiferes, which includes the six attributes, into Malchus, and from this the revelation reaches the six palaces of Beriah.
Marei mekomos
- 1מאן מלכי רבנן · Gittin 62a:14
- 2ששים המה מלכות · Zohar, Shemot 25:240–26:249
- 3בזהר פ׳ שמות . . ובמק״מ · ראה אוה״ת שה״ש כרך ב ע׳ תקעו ואילך. ובאוה״ת פ׳ שמות ע׳ יז מביא הזהר והמק״מ ומציין: ”ושם הביאו ג״כ פסוק ששים המה מלכות ופי׳ הרח״ו שהם ו׳ היכלות דבריאה ונ׳ לפרש . . שע״י לימוד ש״ס משנה ממשיכים יחוד ו״ה שממשיכים הו׳ שהוא ת״ת הכולל ו״ק שיהי׳ נמשך בבחי׳ מל׳ שהו״ע הקול קול יעקב כמ״ש בד״ה וישב יעקב, ומזה נמשך ג״כ הגילוי בו׳ היכלות דבריאה” ע״ש.
- 4ואשים דברים בפיך · Isaiah 51:16
Concubines and maidens ¶29–35
29ושמנים פילגשים אלו ברייתות.1 הנה הענין הברייתא היא לבאר המשנה בפרטיות יותר כדי שיובן גם לתלמידים שאינן גדולים כל כך
“And eighty concubines” — these are the Baraisos. Now the point is this: the Baraisa serves to explain the Mishnah in greater detail, so that it may be understood also by students who are not so great.
The maamar turns to the second phrase of the verse: the “eighty concubines” are the Baraisos. A Baraisa spells out the Mishnah in more detail, so that students who are not so great can understand it as well.
כי לחכמים גדולים היה די במשנה לחוד שבאמת נרמז במשנה כל פרטי הדינים שבברייתא כמאמר אילפא מי איכא מידי2 בברייתא דלא פשיטנא ליה ממתניתין כו׳
For great sages, the Mishnah alone would have been enough, since in truth all the details of the laws that are in the Baraisa are alluded to in the Mishnah, as in the saying of Ilfa: “Is there anything in a Baraisa that I cannot resolve from our Mishnah?” etc.
Great sages needed only the Mishnah, since every detail of the laws in a Baraisa is hinted in the Mishnah. So Ilfa declared that there was nothing in a Baraisa that he could not resolve from the Mishnah.
רק היינו אילפא דוקא שהיה חכם גדול יוכל להבין ברמז ושמו מעיד עליו לשון אאלפך חכמה.3
But that is specifically Ilfa, who was a great sage and could understand from an allusion; and his name testifies to this, being an expression of “I will teach you (a’alefcha) wisdom.”
Only a great sage like Ilfa could understand from a hint, and his name says so: Ilfa recalls a’alefcha, “I will teach you wisdom.”
אבל שאר תלמידים לא יבינו כלל וכ״ש [וכל שכן] כשנתמעטו הלבבות לכן הוצרכו לבאר המשנה בפרטיות יותר ועד״מ בהשפעה מרב לתלמיד שכדי שיבין התלמיד צריך
But other students would not understand at all, and all the more so once the hearts diminished; therefore they needed to explain the Mishnah in greater detail. It is like, for example, imparting from a teacher to a student: in order that the student understand, the teacher must
Other students would not understand at all, all the more so once hearts diminished over the generations, so the Mishnah had to be explained in greater detail. A teacher imparting to a student is an example.
הרה לשישת עצות בנפשו4 איך להשפיע לו שיוכל לקבל וציך לומר לו פסקי פסקי ולקצר ולהעלים עומק המושכל עד שיהיה ביכולת המקבל להכיל ההשפעה.
“set counsels in his soul” as to how to impart to him so that he can receive; and he must tell him piece by piece, and abbreviate and conceal the depth of the concept, until the recipient is able to contain what is imparted.
The teacher must “set counsels in his soul” about how to impart so that the student can receive. He gives the idea piece by piece, shortens it, and hides its depth until the student is able to contain it.
The Baraisa exists for lesser students: what great sages saw hinted in the Mishnah had to be spelled out, just as a teacher must limit and conceal his ideas so that a student can receive them.
As the Kehot note quotes it, Or HaTorah compares Mishnah and Baraisa to a general statement and its particulars: a great person needs no spelling out of the details. The detail is a concession to the recipient, and, as the next paragraph says, it involves a concealment of the light.
Marei mekomos
- 1ושמנים פלגשים אלו ברייתות · לקטע זה ראה אוה״ת פ׳ שמות ע׳ יח ואילך.
- 2כמאמר אילפא מי איכא מידי · Taanit 21a:3–4
- 3אאלפך חכמה · Job 33:33
- 4עצות בנפשו · Psalms 13:3
30וזהו לשון ברייתא דהיינו לשון חוץ הוא ההשפעה לזולתו לבר מגופא. וע״כ אין הגילוי אור א״ס כ״כ [כל כך] בדיני הברייתא
And this is [the meaning of] the term Baraisa, that is, an expression of “outside”: it is imparting to another, “outside the body.” Therefore the revelation of the Infinite Light (Or Ein Sof) is not as great in the laws of the Baraisa
The word Baraisa means “outside”: it is teaching given to another, “outside the body.” So the Infinite Light is less revealed in the laws of the Baraisa.
כמו בהמשנה שהוא גילוי אור א״ס ממש. אבל בהברייתא הוא בהסתר קצת כנ״ל במשל שההשפעה למקבל צ״ל ע״י הסתר והעלם.
as in the Mishnah, which is a revelation of the Infinite Light itself; but in the Baraisa it is somewhat concealed, as [explained] above in the analogy, that imparting to a recipient must be through hiding and concealment.
In the Mishnah the Infinite Light itself is revealed; in the Baraisa it is somewhat concealed. This follows the analogy of the teacher, who must hide and conceal in order to impart.
The name Baraisa, “outside,” describes Torah given outward to others, which requires concealment, so the Infinite Light shines less openly in the Baraisa than in the Mishnah.
In the analogy, the Mishnah is wisdom as it is within the teacher, while the Baraisa is that wisdom adapted for a recipient; the adaptation is a contraction, and contraction conceals.
31וכן אנו רואים ג״כ בחוש שהטעמים של דיני המשנה נגלים ומבוארים יותר מטעמים של הדינים שבברייתות כגון ע״ד דוגמא דין המשנה סוכה שהיא גבוה למעלה מעשרים אמה פסולה1 יכולים למצוא הטעם של דין זה.
And so too we see tangibly that the reasons of the laws of the Mishnah are more revealed and explained than the reasons of the laws in the Baraisos. For instance, by way of example: the law of the Mishnah, “A sukkah that is higher than twenty cubits is invalid” — one can find the reason for this law.
Experience confirms this: the reasons of the Mishnah’s laws are more apparent than those of the Baraisos. For example, the reason for the Mishnah’s law that “a sukkah higher than twenty cubits is invalid” can be found.
This is not so with the sukkah of “GaNBaCh” and “RaKBaSh”: it is not possible to find the reason for this law to such an extent. And therefore the Mishnah is called “queen,” and the Baraisa “concubine.”
With the Baraisa’s sukkos of GaNBaCh and RaKBaSh, the reason for the law cannot be found to the same extent. So the Mishnah is called “queen” and the Baraisa “concubine.”
כי עד״מ המלך עם המלכה הם דרים תדיר יחד משא״כ עם פלגשו4 הולך אליה בצנעה ולא בגילוי5 גם היחוד אינו בתדירא רק באקראי.
For, by way of analogy, the king and the queen dwell together constantly, whereas with his concubine, he goes to her discreetly and not openly; also, the union is not constant, but only occasional.
In the analogy, a king and queen live together constantly, while the king goes to his concubine discreetly, not openly, and only occasionally.
כמ״כ [כמו כן] במשנה אור א״ס מאיר שם בחינת גילוי ובתדירא כידוע שהתגלות אור א״ס הוא בחכמה (ועמ״ש סד״ה מה טובו וסד״ה ביאור ע״פ וכל בניך למודי) לפיכך נק׳ מתניתין מלכתא.6
So too in the Mishnah: the Infinite Light (Or Ein Sof) shines there in a revealed manner and constantly, as it is known that the revelation of the Infinite Light is in Chochmah (wisdom) (and see what is written at the end of the discourse beginning “How goodly,” and at the end of the discourse beginning “An explanation of the verse ‘And all your children shall be taught’”); therefore the Mishnah is called “queen.”
So too the Infinite Light shines in the Mishnah openly and constantly, since the Infinite Light is revealed in Chochmah, and that is why the Mishnah is called “queen.” In a parenthesis the Alter Rebbe refers to the end of the discourse “How goodly” and the end of the discourse explaining the verse “And all your children shall be taught.”
אבל ברייתא היא בחינת השפעה דלבר מגופא שם אין הגילוי כ״כ [כל כך] רק ע״י הסתר ולבוש וצנעא ע״כ נקרא פלגשים שהיחוד בצנעא ובאקראי
But the Baraisa is the level of imparting that is “outside the body”; there the revelation is not so great, but only through concealment and a garment and discretion. Therefore they are called “concubines,” for the union is discreet and occasional.
The Baraisa is teaching that goes “outside the body,” where the revelation is less and comes only through concealment, a garment and discretion. So the Baraisos are called “concubines,” for the union with them is discreet and occasional.
(ועמ״ש עוד מזה מזה בפ׳ שמות בדבור המתחיל ואלה שמות ובד״ה קול דודי ובפ׳ חיי שרה בד״ה ויצא יצחק לשוח בשדה):
(And see what is written further on this in Parshas Shemos, in the discourse beginning “And these are the names,” and in the discourse beginning “The voice of my beloved,” and in Parshas Chayei Sarah, in the discourse beginning “And Yitzchak went out to meditate in the field.”)
The Alter Rebbe refers to further discussion in Parshas Shemos, in the discourses “And these are the names” and “The voice of my beloved,” and in Parshas Chayei Sarah, in the discourse “And Yitzchak went out to meditate in the field.”
The reasons of the Mishnah’s laws are more accessible than those of the Baraisa, so the Mishnah is the “queen,” openly and constantly united with the Infinite Light, while the Baraisa is the “concubine,” united with it only discreetly and occasionally.
The Kehot note shows that the Tzemach Tzedek, in Or HaTorah, traced the image of the king with his wife and his concubine to Vayikra Rabbah, where the open and the hidden visits stand for open and hidden revelation.
Marei mekomos
- 1סוכה שהיא גבוה למעלה מעשרים אמה פסולה · Sukkah 2a:1–3
- 2סוכת גנב״ך ורקב״ש · Sukkah 8b:8–10
- 3נק׳ המשנה מלכתא · Ketubot 73b
- 4עד״מ המלך עם המלכה . . משא״כ עם פלגש · באוה״ת פ׳ שמות ע׳ יח מציין הצ״צ לרבות פ׳ ויקרא פ״א: ”משל למלך שהי׳ לו אשה ופלגש כשהוא הולך אצל אשתו הוא הולך בפרהסיא וכשהוא הולך אצל פלגשו הוא הולך במטמונים”.
- 5עם פלגשו הולך אליה בצנעה ולא בגילוי · Vayikra Rabbah 1:13
- 6נק׳ מתניתין מלכתא · Beitzah 28b:14–15
32ד ועלמות אין מספר12 הם הלכות34 שבגמרא ומימרות האמוראים ונקרא עלמות לשון העלם. בתולה ואיש לא ידעה5 שלא היה עדיין עמה יחוד כלל.
4. “And maidens (alamos) without number” are the halachos in the Gemara and the statements of the Amoraim. And they are called alamos, an expression of he’elem (concealment): “a virgin, whom no man had known,” with whom there had not yet been any union at all.
Section 4 begins. The “maidens without number” are the halachos of the Gemara, the statements of the Amoraim. They are called alamos from he’elem, concealment, like “a virgin, whom no man had known,” with whom there has been no union.
והענין כי התלמוד עיקרו להבין הטעמים והטעמים הם באמת בבחינת העלם שאין יכולים לעמוד על שרשו של הטעם ועיקרו שלא יכול כלל לבא בהתגלות למטה (רק לעתיד יתגלו טעמי תורה).
The explanation is this: the essence of the Talmud is to understand the reasons, and the reasons are in truth in a state of concealment, for one cannot fathom the root and essence of the reason, which cannot come into revelation below at all (only in the Time to Come will the reasons of the Torah be revealed).
The Talmud is chiefly concerned with understanding the reasons for the laws, and these reasons are in truth concealed: their root cannot be fathomed or revealed below. Only in the Time to Come will the reasons of the Torah be revealed.
ואף שבגמרא מפרש הטעם מ״מ בעיון ובעמקות לא בא הטעם בהשגה כגון ע״ד דוגמא קיי״ל [קיימא לן] כסות לילה פטור מציצית מדכתיב וראיתם אותו6 פרט לכסות לילה7 וכסות סומא חייב בציצית שישנו בראיה אצל אחרים.
And although the Gemara explains the reason, nevertheless, on deep study and in its depth, the reason does not come within comprehension. For instance, by way of example: we hold that a night garment is exempt from tzitzis, since it is written, “And you shall see it,” excluding a night garment; while the garment of a blind man is obligated in tzitzis, since it is subject to seeing by others.
The Gemara does state reasons, but on deep reflection they do not come within grasp. For example, a night garment is exempt from tzitzis because of “and you shall see it,” while a blind man’s garment is obligated because others can see it.
והנה באמת אם באנו לפסוק רק מצד השכל הנה אדרבה לפי שכלו יותר היה ראוי לחייב כסות לילה
Now in truth, if we came to rule on the basis of reason alone, then on the contrary, according to reason it would be more fitting to obligate a night garment
By reason alone one would rather obligate the night garment.
(שישנו בראיה אצלו ע״י הנר משא״כ סומא אינו רואה כלל. אלא שע״פ חכמת התורה נתחייב כסות מפני שישנו בראיה אצל אחרים אף שהוא אינו רואה כלל.
(for it is subject to seeing by him, by the light of the lamp, whereas a blind man does not see at all. Only, according to the wisdom of the Torah, the garment [of a blind man] is obligated because it is subject to seeing by others, even though he does not see at all.
The wearer of a night garment can see it by lamplight, while a blind man sees nothing at all. Yet by the Torah’s wisdom the blind man’s garment is obligated because others can see it.
וא״כ זה שנתפוס טעם זה לעיקר היינו מה שישנו בראיה אצל אחרים יותר ממה שכסות לילה נראה ע״י אור הנר לא בא כלל בהתגלות למטה) לכך
If so, our taking this reason as the principal one — namely, that it is subject to seeing by others — rather than that a night garment is seen by the light of the lamp, has not come into revelation below at all.) Therefore,
Why the Torah takes “seen by others” as the decisive reason, rather than the night garment’s being visible by lamplight, has not been revealed below. That is the point of the example.
הנה אף שאנו יכולים ללמוד התלמוד בעמקות כגון להעמיק אח״כ מהו כסות לילה מ״מ עצם שרש הטעם דכסות לילה פטור הוא בבחי׳ העלם מאתנו.
although we can study the Talmud in depth — for instance, to delve afterwards into what a night garment is — nevertheless the very root of the reason why a night garment is exempt is in a state of concealment from us.
We can study the Talmud in depth, for example by analysing what counts as a night garment. Still, the very root of why a night garment is exempt remains hidden from us.
כי הטעם שבא בתלמוד הוא רק דרך כלל מדכתיב וראיתם אותו פרט כו׳ אבל לא בא בהתגלות כל פרטי עני ני הטעם בעמקות
For the reason that comes in the Talmud is only in general terms — “since it is written, ‘And you shall see it,’ excluding,” etc. — but all the particular aspects of the reason, in depth, have not come into revelation
The Talmud’s reason, “since it is written, ‘And you shall see it,’ excluding a night garment,” is given only in general terms. The particular aspects of the reason, in their depth, have not been revealed.
(מדוע לא נתמעט כסות סומא כנ״ל) כי זה אינו יכול לבא כלל בהתגלות בעולמות וכמ״ש מאד עמקו מחשבותיך.8
(why the garment of a blind man was not excluded, as mentioned above); for this cannot come into revelation in the worlds at all, as it is written, “Your thoughts are very deep.”
One such aspect is why the blind man’s garment was not excluded. Such depth cannot be revealed in the worlds at all, as it is written, “Your thoughts are very deep.”
ואף שבהשתלשלות נמשך ונשתלשל איזו השגה עד שיוכל האדם להשיג הטעם של המשנה וא״כ לכאורה איך שייך ע״ז מאד עמקו כו׳
And though in the chain of descent (hishtalshelus) some comprehension has been drawn down and has descended, so that a person can comprehend the reason of the Mishnah — and if so, seemingly, how does “very deep,” etc., apply to this? —
One might object: through the chain of descent some understanding has come down, so that a person can grasp the reason of a Mishnah. How, then, can “very deep” apply?
אבל באמת אדרבה מה שנשתלשל יותר למטה הנה שרשו ממקום גבוה יותר. ולכן גם כשנשתלשל למטה מ״מ אינו יכול להתגלות עומק המושג.
But in truth, on the contrary: whatever has descended further down, its root is from a higher place. Therefore, even when it has descended below, nevertheless the depth of the concept cannot be revealed.
The answer is the reverse: what has descended further down has its root in a higher place. So even after it descends, the depth of the idea cannot be revealed.
ולכן נקראו המימרות עלמות לשון עלמה בתולה ואיש לא ידעה שלא קיבלה עדיין טפת דכר שלא בא התגלות הטעם ועומקו למטה רק נשאר בהעלם
Therefore the statements [of the Amoraim] are called alamos, an expression of almah (maiden): “a virgin, whom no man had known,” who has not yet received the drop of the male; for the revelation of the reason and its depth has not come below, but remains in concealment.
This is why the statements of the Amoraim are called alamos, “maidens”: like “a virgin, whom no man had known,” who has not yet received the male drop. The reason and its depth have not been revealed below and remain concealed.
(וע׳ עוד מענין ועלמות אין מספר בפ׳ פנחס דרט״ז סע״א [סוף עמוד א] ובת״ז [ובתיקוני זהר] תיקון כ״א וע׳ עוד בפ׳ ויצא דקנ״ט ע״א ובפ׳ פקודי דרכ״ז סע״ב [סוף עמוד ב])
(And see further on the matter of “And maidens without number” in [the Zohar,] Parshas Pinchas, end of 216a, and in the Tikkunei Zohar, Tikkun 21; and see further in Parshas Vayetze, 159a, and in Parshas Pekudei, end of 227b.)
A parenthesis refers to the Zohar on “maidens without number” in Parshas Pinchas (end of 216a), in the Tikkunei Zohar (Tikkun 21), in Parshas Vayetze (159a) and in Parshas Pekudei (end of 227b).
והנה בזה יובן ענין מעלת עסק ההלכה בעיון ועומק הדעת ועי״ז מוציא דין חדש או שעומד על טעם של איזה דין שהיה נעלם תחלה.
Now through this one can understand the superiority of occupying oneself with halachah with study and depth of mind, through which one brings forth a new law, or fathoms the reason of some law that was hidden at first.
This explains the special worth of studying halachah with depth of mind, through which one brings forth a new law or grasps the reason of a law that had been hidden.
הנה זהו בחי׳ הליבון היינו שמה שהיה תחלה בחי׳ עלמות והעלם גמור כעת נמשך בבחי׳ גילוי ועי״ז נמשך בגילוי אור א״ס בחי׳ לובן העליון שהלובן מורה על גילוי אחדות הפשוטה כמ״ש במ״א.
This is the level of libun (clarification, “whitening”): what was at first in the state of alamos and complete concealment is now drawn into a state of revelation. And through this there is drawn down, in revelation, the Infinite Light — the level of the Supernal Whiteness; for whiteness indicates the revelation of the simple Oneness, as is explained elsewhere.
Such study is libun, “whitening” or clarification: what was concealed, like the alamos, comes into revelation. Through it the Infinite Light is drawn down as the Supernal Whiteness, for whiteness signifies the revelation of G‑d’s simple Oneness.
The halachos of the Talmud are “maidens” because the deepest reasons of the laws remain concealed, as the example of the night garment shows; deep study that clarifies a law brings what was hidden into revelation, the “whitening” of the halachah.
The rule that what descends lowest has the highest root explains why the Amoraim’s halachos, later and more detailed than the Mishnah, have the most deeply hidden reasons. That is why clarifying them is called “whitening,” the revelation of what was concealed.
Marei mekomos
- 1ועלמות אין מספר · Zohar, Vayetzei 25:254–26:264
- 2ועלמות אין מספר · Zohar, Pekudei 16:121–130
- 3ועלמות אין מספר הם הלכות · Zohar, Pinchas 10:48–58
- 4ועלמות אין מספר הם הלכות · Tikkunei Zohar 43b:4–7
- 5בתולה ואיש לא ידעה · Genesis 24:16
- 6וראיתם אותו · Numbers 15:39
- 7וראיתם אותו פרט לכסות לילה · Menachot 43a:19–21
- 8מאד עמקו מחשבותיך · Psalms 92:6
33ואף שנת׳ [שנתבאר] שעומק הטעם של ההלכות א״א לעמוד עליו מ״מ זהו שרשו ועיקרו של הטעם כנ״ל בענין כסות לילה כו׳.
And although it was explained that the depth of the reason of the halachos cannot be fathomed, nevertheless this [refers to] the root and essence of the reason, as mentioned above concerning the night garment, etc.
The statement that the depth of the halachos’ reasons cannot be fathomed applies only to the root and essence of the reason, as in the example of the night garment.
אבל זה יכולים אנו לפלפל בקושיות ופירוקים בטעמי הגמ׳ [הגמרא] עצמן שלא יה יה סתירה ממקום למקום וה״ז [והרי זה] ג״כ גילוי ההעלם ונק׳ ליבון הלכתא.
But this we can do: engage in pilpul, with questions and resolutions, on the reasons of the Gemara themselves, so that there be no contradiction from one place to another; and this too is a revelation of the concealed, and it is called libun hilchesa (the clarification of the halachah).
What we can do is analyse the Gemara’s own reasons with questions and answers (pilpul), so that no passage contradicts another. This too reveals something hidden, and it is called libun hilchesa, the clarification of the halachah.
The concealment of the reasons applies only to their root; the analytical work of resolving contradictions within the Gemara is itself a revelation of what was hidden, the “clarification of the halachah.”
34ונמצא גם ע״י עסק התורה שבבחינת עלמות שהם גמרא ופוסקים ראשונים ואחרונים לעמוד על עומקי הסברות נמשך ג״כ גילוי אור א״ס ב״ה להיות יחוד קודשא בריך
It follows that also through occupying oneself with the Torah that is in the category of alamos — which are the Gemara and the halachic authorities, Rishonim and Acharonim — to fathom the depths of the reasonings, there is also drawn down a revelation of the Infinite Light (Or Ein Sof), blessed be He, so that there is the union of the Holy One, blessed
So the study of the Torah of the alamos too, the Gemara and the halachic authorities early and late, when one delves into the depth of their reasoning, draws down a revelation of the Infinite Light and brings about the union of the Holy One and His Shechinah.
הוא ושכינתיה כנ״ל בענין מתניתין מלכתא ואדרבה ליבון הלכתא היא מעלה יתירה שמגלה הנעלם ותעלומות חכמה וכמ״ש במ״א ע״פ מאמר הרע״מ [הרעיא מהימנא] והמשכילים יזהירו1 כו׳ ועיקר פי׳ ליבון הלכתא נתבאר בפ׳ שמות בד״ה קול דודי ע״ש.7
be He, and His Shechinah (Divine Presence), as mentioned above concerning “The Mishnah is a queen.” And on the contrary, the clarification of the halachah is an added superiority, for it reveals the hidden and “the secrets of wisdom,” as is explained elsewhere on the saying of the Raaya Mehemna on “And the wise shall shine,” etc. And the main explanation of the clarification of the halachah was given in Parshas Shemos, in the discourse beginning “The voice of my beloved”; see there.
This is the same union described for the Mishnah, the “queen”; indeed, the clarification of the halachah has an added advantage, since it reveals what was hidden, “the secrets of wisdom.” The Alter Rebbe refers to his explanation elsewhere of the Raaya Mehemna on “And the wise shall shine,” and to the main explanation of the term in the discourse “The voice of my beloved” in Parshas Shemos.
(ועמ״ש בד״ה תורה צוה2 ארוסין ונשואין) והנה כשהאדם לומד ע״ד הנ״ל ע״ז נאמר קול דודי
(And see what is written in the discourse beginning “Torah commanded,” [regarding] betrothal and marriage.) Now, when a person learns in the manner described above, about this it is said, “The voice of my beloved!
He also refers to the discourse “Torah commanded,” on betrothal and marriage. Then he returns to the verse: of a person who learns in this way it is said, “The voice of my beloved!”
הנה זה בא3 שע״י עסק התורה בא ונמשך קול דודי הוא התגלות אור א״ס גם עתה ממש.
Behold, he comes”: through occupying oneself with Torah, “the voice of my beloved” — which is the revelation of the Infinite Light — comes and is drawn down, even now, truly.
“Behold, he comes”: through Torah study the voice of the beloved, the revelation of the Infinite Light, comes and is drawn down even now.
וזהו הנה זה בא לשון הוה כי הקב״ה קורא ושונה כנגדו (ועמ״ש סד״ה מצה זו4 גבי בעבור זה ומ״ש בפ׳ יתרו סד״ה משה ידבר5 בענין ידבר ויעננו לשון הוה)
And this is why “Behold, he comes” is in the present tense: for the Holy One, blessed be He, reads and studies opposite him. (And see what is written at the end of the discourse beginning “This matzah,” concerning “because of this,” and what is written in Parshas Yisro at the end of the discourse beginning “Moshe would speak,” concerning “would speak” and “would answer him” being in the present tense.)
That is why the verse uses the present tense, “he comes”: the Holy One reads and studies opposite the one who learns. The parenthesis refers to the end of the discourse “This matzah,” on “because of this,” and to the end of the discourse “Moshe would speak” in Parshas Yisro, on the present tense of “would speak” and “would answer him.”
והמשכה זו הוא בבחי׳ מדלג על ההרים כי א״א להיות ההמשכה בדרך השתלשלות עילה ועלול כמבואר למעלה באריכות ע״פ נפלאותיך ומחשבותיך אלינו אין ערוך אליך6 כו׳
And this drawing down is in the manner of “leaping over the mountains,” for the drawing down cannot be by way of a chain-like descent (hishtalshelus) of cause and effect, as explained above at length on the verse “Your wonders and Your thoughts toward us; there is no comparison to You,” etc.
This drawing down is “leaping over the mountains,” for it cannot come by a chain of cause and effect, as explained at length on “there is no comparison to You.”
דאין ערוך ממש ולא מיניה ולא מקצתיה מהערך שבין עלול לעילתו אפי׳ [אפילו] בריבוי השתלשלות עילה
For there is truly no comparison, not in whole and not in part, of the comparability that exists between an effect and its cause: even with a multitude [of stages] of a chain-like descent of cause
There is no comparability at all, not in whole and not in part, of the kind that exists between an effect and its cause, even through a long chain of causes.
ועלול רבבות אין שיעור מ״מ שייך ערך מהעלול היותר נמוך לעילה הראשונה אבל נפלאותיך ומחשבותיך אלינ ו אין ערוך ממש עצמו מספר כו׳.
and effect, myriads without measure, nevertheless there is some comparability from the lowest effect to the first cause; but “Your wonders and Your thoughts toward us” — there is truly no comparison, “beyond number,” etc.
Even across countless stages of cause and effect, the lowest effect still bears some relation to the first cause. But between G‑d and the worlds there is truly no comparison; they are “beyond number.”
Study of the Gemara and the halachic authorities, when it clarifies the depth of the reasons, also draws down the Infinite Light and the union of the Holy One and His Shechinah. This is “The voice of my beloved, behold, he comes, leaping”: G‑d’s voice comes now, in the present, by a leap and not by cause and effect.
The reference to the Raaya Mehemna points to Iggeres HaKodesh 26, where the Alter Rebbe writes that every Jew can reveal “secrets of wisdom” and new understanding in halachah, raising the sparks that belong to his soul. The point about the present tense prepares the answer to the maamar’s question about the word “saying” (leimor).
Marei mekomos
- 1והמשכילים יזהירו · Daniel 12:3
- 2בד״ה תורה צוה · לעיל פ׳ ברכה.
- 3הנה זה בא · Song of Songs 2:8
- 4סד״ה מצה זו · לעיל פ׳ צו יב, ד.
- 5בפ׳ יתרו סד״ה משה ידבר · תו״א סט, ב.
- 6נפלאותיך ומחשבותיך אלינו אין ערוך אליך · Psalms 40:6
- 7ע״פ המאמר הרע״מ והמשכילים יזהירו · באגה״ק (סי׳ כו). [כ].
35ולכן להיות ההמשכה מאור א״ס ב״ה להתלבש בתורה ולהיות קורא ושונה כנגדו אזכיר את שמי1 וכו׳ הוא ע״י דילוג מדלג על ההרים2 כו׳. דהיינו שבא ההתגלות דרך דילוג וקפיצה שלא על ידי השתלשלות עילה ועלול:
Therefore, for there to be a drawing down from the Infinite Light (Or Ein Sof), blessed be He, to be enclothed in the Torah, and for [the Holy One, blessed be He,] to be reading and studying opposite him — “I mention My Name,” etc. — this is through a leap: “leaping over the mountains,” etc. That is, the revelation comes by way of leaping and skipping, not through a chain-like descent (hishtalshelus) of cause and effect.
So for the Infinite Light to be drawn into the Torah, and for G‑d to study opposite the one who learns (“I mention My Name”), there must be a leap: “leaping over the mountains.” The revelation comes by leaping and skipping, not through a chain of cause and effect.
The revelation of G‑d’s light in Torah study is a “leap,” not the end of a gradual chain, which is why the verse says “leaping over the mountains.”
The leap answers the problem set out in paragraphs 3–8: since there is no proportion between G‑d and the worlds, His light cannot reach them by gradual descent and can come only by a leap.
Marei mekomos
- 1אזכיר את שמי · Exodus 20:21
- 2מדלג על ההרים · Song of Songs 2:8
One is my dove: self-sacrifice before Torah ¶36–42
5. But there is one more thing, which surpasses them all. Namely: when does the above-mentioned revelation come about through occupying oneself with Torah, so that there be the level of “The voice of my beloved!
Section 5 begins. One more point surpasses all the rest: when does the revelation through Torah study, “The voice of my beloved!”, actually come?
הנה זה בא להיות יחוד קוב״ה [קודשא בריך הוא] ושכינתיה ע״י עסק התורה שהן ס׳ מסכתות הנק׳ ס׳ מלכות כו׳.
Behold, he comes,” so that there be the union of the Holy One, blessed be He, and His Shechinah (Divine Presence), through occupying oneself with Torah, which is the sixty tractates called the “sixty queens,” etc.?
That is, when does Torah study, the sixty tractates called “sixty queens,” bring about the union of the Holy One and His Shechinah?
כ״ז [כל זה] הוא דוקא בהקדים תחלה בחי׳ אחת היא יונתי2 דהיינו שיהיה אצל האדם בחי׳ ומדרגת הנק׳ אחת. פי׳ אחת הוא לשון נוקבא שהוא בחי׳ מקבל מבחי׳ אחד.
All this is specifically when there first precedes [it] the level of “One (achas) is my dove,” that is, that a person have the level and rank called achas (“one,” in the feminine). The meaning: achas is a feminine form (nukva), which is the level of a recipient from the level of echad (“One,” in the masculine).
Only when it is preceded by the level of “One (achas) is my dove.” Achas is the feminine of echad, “One,” and it denotes a recipient, one who receives from the level of echad.
The maamar adds a condition: Torah study brings the revelation of the Infinite Light only when it is preceded by the state of “One is my dove,” in which a person receives G‑d’s oneness.
The feminine achas describes the soul as receiving from G‑d’s oneness, echad; the next paragraphs connect this with the Shema, “Havayah is One (echad).”
Marei mekomos
- 1קול דודי · Song of Songs 2:8
- 2אחת היא יונתי · Song of Songs 6:9
37והוא כשמקבל האדם בפנימיותו בחינת יחודו ית׳ באמרו שמע ישראל וכו׳1 הוי׳ אחד כי שמע הוא לשון אסיפה בתוך תוכו2 ולא ידיעה לבד כ״א ע״י העמקת דעתו בהתבוננות ובבחי׳ לאסתכלא ביקרא דמלכא3456
This is when a person receives in his inner dimension (pnimiyus) the level of His unity, may He be blessed, when he says, “Hear, O Israel,” etc., “Havayah is One.” For shema (“hear”) is an expression of gathering into one’s very innermost core — and not mere knowledge, but through the deepening of his mind in contemplation, and in the manner of “gazing upon the glory of the King”
This happens when a person takes G‑d’s oneness into his inner being as he says, “Hear, O Israel… Havayah is One.” Shema means gathering in, into one’s very core: not mere knowledge but deep contemplation, “gazing upon the glory of the King.”
(דלשון לאסתכלא היינו כמו מי שמסתכל על דבר הפלא ופלא שלא תשבע עינו מהסתכל בו כך ויותר מזה לאין קץ כשיתבונן המשכיל בעין השכל בגדולתו ית׳ שהוא למעלה עד אין קץ כו׳
(for the term “gazing” means like one who gazes at an exceedingly wondrous thing, whose eye is not sated with gazing at it; so, and infinitely more than this, when a person of understanding contemplates with the eye of the intellect His greatness, may He be blessed, who is above without end, etc.,
A parenthesis explains “gazing”: like someone looking at a great marvel, whose eye never tires of looking. So, and infinitely more, the person of understanding regards with his mind’s eye G‑d’s greatness, which has no end.
ובנפלאותיו הגדולים ואשר ברא עולמות עליונים לאין קץ ותכלית ורגלי החיות כנגד כולן7 כו׳ היינו שסוף בחי׳ שבעליון כוללת כל מה שלמטה ממנה שהוא כאין לגבי הגבוה מהם.
and His great wonders, and that He created upper worlds without end or limit, and “the feet of the Chayos are equal to all of them,” etc.; that is, the end of a level that is in the higher one encompasses all that is below it, which is as nothing compared to what is higher than them.
He contemplates G‑d’s wonders, the endless higher worlds, and that “the feet of the Chayos equal all of them”: the lowest point of a higher level contains everything below it, which is as nothing compared with what is above.
ועד״ז יש עולמות לאין קץ גבוה מעל גבוה שומר8 כו׳ והכל כאין ואפס אצלו ית׳ ממש. ואין ערוך אליך ממש9 שהוא ית׳ אדון הנפלאות.
And in this way there are worlds without end, “one high above the high watches,” etc., and all is truly as nothing and naught before Him, may He be blessed. And “there is no comparison to You,” truly, for He, may He be blessed, is the Master of wonders.
So there are endless worlds, “one higher than the high watches,” and all are truly as nothing before G‑d. “There is no comparison to You,” for He is the Master of wonders.
אזי לא תשבע עין השכל מלהסתכל ולהתבונן בזה היטב ולהתענג תענוג נפלא לאין שיעור מזה).
Then the eye of the intellect will not be sated with gazing and contemplating this thoroughly, and delighting with a wondrous, immeasurable delight from this.)
Then the eye of the intellect will never tire of gazing at this and contemplating it, and will take immeasurable delight in it.
וזהו בחי׳ יונת י כמו יונים מסתכלים זה בזה וזהו התענוג שלהם ממה שמסתכלים זה בזה. כמ״כ [כמו כן] תקנו פסוד״ז [פסוקי דזמרה] הוא ענין התבוננות כל חד לפום שיעורא דיליה.
And this is the level of “my dove”: like doves, which gaze at one another, and this is their delight, their gazing at one another. Likewise, they instituted Pesukei deZimra (the Verses of Praise), which is the matter of contemplation, “each one according to his own measure.”
This is “my dove”: doves gaze at one another, and that is their delight. For this the Sages instituted Pesukei deZimra, verses of praise for contemplation, “each one according to his own measure.”
ברוך שאמר והיה העולם אשר באמירה אחת ברא כל העולמות ומחדש בטובו בכל יום תמיד מעשה בראשית.
“Blessed is He who spoke, and the world came to be”: who with a single utterance created all the worlds, and “in His goodness renews each day, continually, the work of Creation.”
Pesukei deZimra opens with “Blessed is He who spoke, and the world came to be,” who created all the worlds with a single utterance. The words “in His goodness renews each day, continually, the work of Creation” come from the blessing before the Shema.
“One is my dove” is reached through contemplation in prayer: deep reflection on G‑d’s infinite greatness, “gazing upon the glory of the King,” in Pesukei deZimra and the Shema, until G‑d’s oneness enters a person’s inner being.
The dove adds the element of delight: it gazes and never tires. Contemplation here is not only analysis but a gaze that becomes delight, and through it the soul becomes a “recipient” of G‑d’s oneness.
Marei mekomos
- 1שמע ישראל וכו׳ הוי׳ אחד · Deuteronomy 6:4
- 2שמע הוא לשון אסיפה בתוך תוכו · ראה להלן פ׳ ואתחנן יא, ב.
- 3לאסתכלא ביקרא דמלכא · Zohar II, 247b
- 4לאסתכלא ביקרא דמלכא · Zohar, Miketz 8:127–9:138
- 5לאסתכלא ביקרא דמלכא · Zohar, Bereshit 51:6–54:17
- 6לאסתכלא ביקרא דמלכא · Zohar, Vayikra 27:200–29:209
- 7ורגלי החיות כנגד כולן · Chagigah 13a:4
- 8גבוה מעל גבוה שומר · Ecclesiastes 5:7
- 9ואין ערוך אליך ממש · Psalms 40:6
And the expression “and the world came to be,” which implies [that it came to be] of itself, is along the lines of what is written, “For He commanded and they were created”; for the expression “and they were created” also implies this;
The words of Baruch She’amar, “and the world came to be” (vehayah ha’olam), suggest that the world came about as if of itself. “For He commanded and they were created” implies the same.
וכן אתה הוא עד שלא נברא העולם ומשנברא וכו׳ והכוונה בזה הוא דלפי שאין ערוך כלל כל העולמות שהם בעלי גבול לא״ס ב״ה אשר אין לו תחלה וכו׳.
and so too, “You are He before the world was created, and since it was created,” etc. And the intent of this is: since all the worlds, which are limited, bear no comparison at all to the Infinite One (Ein Sof), blessed be He, who has no beginning, etc.,
So too “You are He before the world was created, and since it was created.” All these express that the limited worlds bear no comparison to the Infinite One, who has no beginning.
והתהוותם ממנו ית׳ הוא ע״י צמצומים רבים ועצומים להסתיר ולהעלים האור עד שיוכל להבראות עולמות כו׳
and their coming into being from Him, may He be blessed, is through many and mighty contractions (tzimtzumim), to hide and conceal the light until worlds can be created, etc.,
Their coming into being from Him is through many mighty contractions, which hide and conceal the light until worlds can be created.
לכך נאמר נבראו כאלו הוא ממילא להורות על ריחוק הערך ושהוא ית׳ סתימו דכל סתימין
therefore it says “they were created,” as though it were of itself, to indicate the remoteness of comparison, and that He, may He be blessed, is “the most hidden of all hidden ones.”
Therefore Scripture says “they were created,” as if of themselves, to show how far they are from any comparison with G‑d, who is “the most hidden of all hidden ones.”
(כי כשההשפעה בגילוי מן המשפיע למקבל בבחי׳ עילה ועלול שהעלול יש לו השגה בעילתו הרי המקבל יודע מי הוא המשפיע לו.
(For when the influence is in a revealed manner, from the giver to the recipient, in the manner of cause and effect, where the effect has comprehension of its cause, the recipient knows who it is that bestows upon him.
A parenthesis explains: when influence passes openly from giver to recipient, as with cause and effect, the effect grasps its cause and knows who gives to it.
משא״כ ההארה מבחי׳ סוכ״ע א״ס ב״ה בהעולמות שהוא באה בבחינת העלם והסתר ולית מחשבה תפיסא ביה כלל כנ״ל לכך שייך ע״ז לשון נברא כאלו הוא ממילא ר״ל [רוצה לומר] שאין העולמות משיגים הכח השופע בהם ומהווה אותם מאין
This is not so with the glimmer from the level of the light that encompasses all worlds (sovev kol almin), the Infinite One, blessed be He, in the worlds, which comes in a manner of hiddenness and concealment, and “no thought can grasp Him” at all, as mentioned above. Therefore the expression “was created,” as though it were of itself, applies to this; that is to say, the worlds do not grasp the power that flows into them and brings them into being from nothing.
The glimmer of sovev kol almin in the worlds comes hidden and concealed, and “no thought can grasp Him.” So the worlds do not perceive the power that creates them from nothing, and creation is described as if it happened by itself.
וזהו ברוך שאמר והיה העולם דאיתא ע״ז בכוונת האריז״ל [האר״י זכרונו לברכה] רדל״א [רישא דלא אתידע].2 פי׳ לא אתיידע הוא כמ״ש והחכמה מאין תמצא3 נזכר לשון מציאה שאין ה מוצא מציאה יודע ממי בא לו המציאה והוא ענין אחד עם בחי׳ נבראו והמ״י [והמשכיל יבין]).
And this is [the meaning of] “Blessed is He who spoke, and the world came to be,” about which it is stated in the kavanos of the Arizal: Radla (the Head that is not known). The meaning of “not known” is as it is written, “And wisdom — from where (me’ayin) shall it be found?” The expression of “finding” is mentioned, for one who finds a found object does not know from whom the found object came to him; and this is one matter with the level of “they were created.” And the discerning will understand.)
The kavanos of the Arizal connect “Blessed is He who spoke, and the world came to be” with Radla, “the Head that is not known.” “Not known” is like “And wisdom, from where (me’ayin) shall it be found?”: one who finds something does not know where it came from, and this is the same as “they were created,” as if of themselves.
וז״ש [וזהו שכתוב] יהללו את שם4 הוי׳ כי הוא צוה כו׳. דהיינו שנבראו כדי שיתגלה שם ה׳ ומלכותו. ופי׳ כי הוא צוה היינו כי דבר מלך שלטון5 כי הוא אמר6 ויהי.
And this is [the meaning of] what is written, “Let them praise the Name of Havayah, for He commanded,” etc.: that is, they were created so that the Name of G‑d and His sovereignty be revealed. And the meaning of “for He commanded” is that “the word of a king is sovereign”: “for He spoke, and it was.”
So “Let them praise the Name of Havayah, for He commanded”: creatures were created so that G‑d’s Name and sovereignty would be revealed. “For He commanded” means “the word of a king is sovereign,” as in “For He spoke, and it was.”
וכ״ז [וכל זה] מפני שכך עלה ברצונו שאין מלך בלא עם הללוהו כל מלאכיו7 היינו שהמלאכים הם תמיד בביטול מחמת התבוננות בהתהוותם תמיד מאין ליש
And all this is because so it arose in His will, for “there is no king without a people.” “Praise Him, all His angels”: that is, the angels are constantly in a state of self-nullification (bittul), because of contemplating their coming into being, constantly, from nothing to something;
All this is because G‑d willed it, for “there is no king without a people.” “Praise Him, all His angels”: the angels are always in a state of self-nullification, because they constantly contemplate their own coming into being from nothing.
וכמאמר אתה קדוש וכו׳ וקדושים הם המלאכים יהללוך סלה שההילול שלהם הוא סלה בלי הפסק מחמת התבוננות שלהם בבחי׳ שמך קדוש המהווה ומחיה אותם כנ״ל.
and as in the saying, “You are holy,” etc. — and “holy ones” are the angels — “praise You, selah”: their praise is selah, without pause, because of their contemplating the level of “Your Name is holy,” which brings them into being and gives them life, as mentioned above.
As the prayer says, “You are holy… and holy ones praise You, selah”: the “holy ones” are the angels, and their praise is “selah,” without pause, because they contemplate “Your Name is holy,” the level that creates and sustains them.
The words “and the world came to be” and “they were created” describe creation as if it happened of itself, because the creative power is hidden from the worlds; yet the purpose of creation is that G‑d’s Name and sovereignty be revealed, as the angels’ unceasing praise shows.
Radla, “the Head that is not known,” names a source so high that it cannot be known at all. Linking it with “and the world came to be” and with wisdom that is “found” from ayin makes the point that the source of creation is so hidden that the world experiences itself as simply there, found without a known source.
Marei mekomos
- 1כי הוא צוה ונבראו · Psalms 148:5
- 2בכוונת האריז״ל רדל״א · ראה סידור עם דא״ח בפי׳ ברוך שאמר.
- 3והחכמה מאין תמצא · Job 28:12
- 4יהללו את שם ה׳ · Psalms 148:13
- 5כי דבר מלך שלטון · Ecclesiastes 8:4
- 6כי הוא אמר ויהי · Psalms 33:9
- 7הללוהו כל מלאכיו · Psalms 148:2
39והנה ע״י התבוננות כל אחד ואחד לפי ערכו בכל פסוקי דזמרה וקריאת שמע וברכותיה ע״ד מ״ש בהעמקת הדעת לאסתכלא ביקרא דמלכא יקבל יחודו ית׳ בתוך תוכו לאמתו ויבא מזה לבחי׳ ואהבת כו׳
Now, through the contemplation of each and every one according to his measure, throughout Pesukei deZimra and the reading of the Shema and its blessings, in the manner described — with deepening of the mind, “gazing upon the glory of the King” — he will receive His unity, may He be blessed, into his very innermost core, in its truth, and will come from this to the level of “And you shall love,” etc.,
Through contemplation, each person at his own level, throughout Pesukei deZimra and the Shema with its blessings, deeply, “gazing upon the glory of the King,” a person receives G‑d’s oneness truly into his core. From this he comes to the level of “And you shall love.”
בכל נפשך1 אפילו נוטל את נפשך2 וכמ״ש אליך ה׳ נפשי אשא.3 כי זה יכול כל אדם להיות לו מס״נ [מסירות נפש] כי נשמת ישראל שרשה למעלה מעלה
“with all your soul” — even if He takes your soul; and as it is written, “To You, Havayah, I lift up my soul.” For this every person can have: self-sacrifice (mesirus nefesh); for the soul of Israel is rooted very, very high above,
The love meant is “with all your soul,” which the Sages explain as “even if He takes your soul,” as David says, “To You, Havayah, I lift up my soul.” Every person is capable of such self-sacrifice, because a Jewish soul is rooted very high above.
כמאמר נשמה שנתת בי טהורה היא4 מבחי׳ טהירו עילאה ומשם נמשכה ע״י השתלשלות רבות אתה בראתה וכו׳ עד שנפחת בי והירידה צורך עליה ואתה עתיד ליטלה כו׳ ולהחזירה וא״כ אליך ה׳ נפשי אשא עכשיו.
as in the saying, “The soul that You have placed within me is pure”: from the level of the Supernal Purity (tehiru ila’ah); and from there it was drawn down through many [stages of] descent (hishtalshelus) — “You created it,” etc. — until “You breathed it into me.” And the descent is for the sake of an ascent: “And You will in the future take it,” etc., “and restore it.” If so, “To You, Havayah, I lift up my soul” now.
The morning blessing says, “The soul You placed within me is pure”: its source is the Supernal Purity (tehiru ila’ah), and from there it came down through many stages, “You created it… You breathed it into me.” Its descent is for the sake of an ascent, “You will take it… and restore it,” and so, already now, “To You, Havayah, I lift up my soul.”
Contemplation in prayer brings a person to love G‑d “with all your soul,” to the point of self-sacrifice, which is within every Jew’s reach because the soul is rooted in the Supernal Purity and descended only in order to ascend.
The blessing “The soul You placed within me” is read as a map of the soul’s descent and return; the maamar draws from it that the readiness to give one’s soul to G‑d now is the soul’s own movement back toward its source.
Marei mekomos
- 1בכל נפשך · Deuteronomy 6:5
- 2בכל נפשך אפילו נוטל את נפשך · Mishnah Berakhot 9:5
- 3אליך ה׳ נפשי אשא · Psalms 25:1
- 4נשמה שנתת בי טהורה היא · Berakhot 60b:4
40ומחמת ששרש הנשמה גבוה מאד נעלה לכך יש בכח כל איש למסור נפשו ע״י התבוננות בהעמקת דעתו שעי״ז יאיר בו אור נשמתו.
And because the root of the soul is very high and exalted, therefore it is in the power of every man to give over his soul, through contemplation with the deepening of his mind, for through this the light of his soul will shine within him.
Because the soul’s root is so high, every person can give over his soul through deep contemplation, and through it the light of his soul shines within him.
לכך אחר שאמר שמע ישראל1 וכו׳ לשון הסכת ושמע2 היינו שהתבונן והאזין וקיבל היטב במוחו ותבונתו יחודו ית׳ שהוא הוי׳ אחד ושהוא אלקים ממש כי ברא כרעא34 כו׳.
Therefore, after he has said, “Hear, O Israel,” etc. — an expression of “Pay heed and hear,” that is, that he has contemplated and listened and received well, in his mind and his understanding, His unity, may He be blessed: that He is “Havayah [is] One,” and that He is truly Elokim, for “the son is the leg,” etc. —
So after he says “Hear, O Israel,” shema as in “Pay heed and hear,” he has listened and taken into his mind that G‑d is “Havayah is One” and that He is truly Elokim. Elokim, the power hidden in nature, is one with Havayah, as in the idiom “a son is his father’s leg,” an extension of him.
Since every soul is rooted so high, anyone who truly “hears” the Shema, taking in that Havayah is One and that He is also Elokim, can come to give his soul over to G‑d.
Marei mekomos
- 1שמע ישראל · Deuteronomy 6:4
- 2הסכת ושמע · Deuteronomy 27:9
- 3ברא כרעא · Yevamot 3a:2–4
- 4ברא כרעא · Tosafot on Yevamot 3a:7
41ועי״ז נתגלה אור נשמתו בגופו שלא יסתיר שום דבר ואזי גם נפש השכלי׳ [השכלית] תסכים ע״ז שלא יהיה מניעה משום דבר.
and through this the light of his soul has been revealed in his body, so that nothing conceals [it] — and then the intellectual soul too will agree to this, so that there will be no hindrance from anything.
Through this the light of his soul is revealed in his body, with nothing concealing it, and then even the intellectual soul agrees, so that nothing stands in the way.
And afterwards we say, “with all your might (me’odecha)” — with all your wealth; for there is a person whose wealth is dearer to him than his body. Moreover,
Next comes “with all your might (me’odecha),” which the Sages explain as “with all your wealth,” for there are people whose money is dearer to them than their bodies.
כי כל המס״נ [המסירות נפש] אינו בפועל ממש רק הסכם ורצון על מס״נ [מסירות נפש] אכן כשנותן אח״כ צדקה4
all the self-sacrifice (mesirus nefesh) is not in actual deed, but only a resolve and will toward self-sacrifice; but when he afterwards gives charity,
Moreover, the self-sacrifice of the Shema is only a resolve and a willingness, not an actual deed. Giving charity afterwards is different, as the next part explains.
אזי הוא מקיים בפועל ממש מעין בחינת מס״נ [מסירות נפש] שנותן מיגיע כפיו מה שעמל ויגע בהם בגופו ונפשו ונותן מחמת מצות ה׳. ומה לי קטלי׳ [קטליה] כולא56 כו׳.
then he fulfills, in actual deed, something akin to the level of self-sacrifice: for he gives from the toil of his hands, that over which he labored and toiled with his body and soul, and he gives because of G‑d’s commandment. “And what does it matter to me whether he killed all of it,” etc.
Giving charity carries out in deed something like self-sacrifice: one gives from the toil of one’s hands, what one worked for with body and soul, because G‑d commanded it. The Talmudic idiom “what difference does it make whether he killed all of it” is applied here: giving part of what one’s life produced counts like giving one’s life.
After love “with all your soul,” which remains a resolve, comes “with all your might,” fulfilled in deed through charity: money earned by one’s own toil and given for G‑d’s sake is an actual form of self-sacrifice.
As the Kehot note quotes it, the Alter Rebbe’s discourse of 5570 adds that this applies when one gives money to charity “distributing more than his nature,” beyond what comes naturally.
Marei mekomos
- 1בכל מאדך · Deuteronomy 6:5
- 2בכל מאדך בכל ממונך · Mishnah Berakhot 9:5
- 3יש לך אדם שממונו חביב עליו מגופו · Berakhot 61b:5
- 4אכן כשנותן אח״כ צדקה · בסה״מ תק״ע ע׳ ט: ”וכשנותן ממונו לצדקה בפיזור יותר מכפי טבעו”.
- 5ומה לי קטלי׳ כולא · Bava Kamma 65a
- 6ומה לי קטלי׳ כולא · Chullin 35b
42והנה אחר שקיבל יחודו ית׳ בתוך תוכו להיות ואהבת בכל נפשך ומאדך וזהו בחינת אחת היא יונתי1 היינו שמקבל מבחינת אחד. אזי אומרים אח״כ בק״ש [בקריאת שמע] והיו הדברים האלה2 אשר אנכי מצוך היום.
Now, after he has received His unity, may He be blessed, into his very innermost core, so that there be “And you shall love with all your soul and your might” — and this is the level of “One (achas) is my dove,” that is, that he receives from the level of echad (One) — then afterwards we say in the Shema, “And these words, which I command you today, shall be.”
Once a person has taken G‑d’s oneness into his core and loves Him “with all your soul and your might,” he has reached “One (achas) is my dove,” receiving from echad. Then the Shema continues, “And these words, which I command you today, shall be.”
שהוא להיות המשכת אור א״ס הסכ״ע [הסובב כל עלמין] למטה שיתגלה בעולמות ע״י עסק התורה שעי״ז ממשיכים להיות יחוד קוב״ה [קודשא בריך הוא] ושכינתיה כנ״ל באריכות בענין ששים המה מלכות כו׳
This is so that there be a drawing down of the Infinite Light (Or Ein Sof), which encompasses all worlds (sovev kol almin), below, that it be revealed in the worlds through occupying oneself with Torah; for through this one draws down [so] that there be the union of the Holy One, blessed be He, and His Shechinah (Divine Presence), as [explained] above at length on the matter of “There are sixty queens,” etc.
These words refer to Torah study, which draws the Infinite Light of sovev kol almin down to be revealed in the worlds. Through it comes the union of the Holy One and His Shechinah, as explained at length on “There are sixty queens.”
משא״כ בעסק התורה לבד בלי קדימת בחינת מס״נ [מסירות נפש] הנ״ל לא ימשיך כ״כ [כל כך] גלוי אור א״ס ב״ה הסכ״ע [הסובב כל עלמין] כו׳
This is not so with occupying oneself with Torah alone, without the level of self-sacrifice (mesirus nefesh) mentioned above preceding it: it will not draw down so great a revelation of the Infinite Light, blessed be He, which encompasses all worlds, etc.
Torah study alone, without the self-sacrifice that must come first, will not draw down so great a revelation of the Infinite Light of sovev.
(ועמ״ש בביאור ע״פ הראיני את מראיך השמיעני את קולך כו׳ ומ״ש בד״ה והנה מנורת זהב3 בענין כדי שיקבל עליו עול מלכות שמים תחלה ואחר כך יקבל עליו עול מצות)4
(And see what is written in the explanation of the verse, “Let me see your appearance, let me hear your voice,” etc., and what is written in the discourse beginning “And behold, a menorah of gold,” on the matter of “so that he first accept upon himself the yoke of the kingdom of Heaven, and afterwards accept upon himself the yoke of the mitzvos.”)
A parenthesis refers to the explanation of the verse “Let me see your appearance, let me hear your voice” and to the discourse “And behold, a menorah of gold,” on the Mishnah’s order: first one accepts the yoke of the kingdom of Heaven, and afterwards the yoke of the mitzvos.
ולכן דוקא ע״י בחי׳ אחת היא יונתי שהוא המס״נ [המסירות נפש] והעלאה ממטה למעלה ולהיות יחודו ית׳ בתוכיות הלב
Therefore, specifically through the level of “One is my dove” — which is the self-sacrifice and the ascent from below upward, and having His unity, may He be blessed, in the innermost heart —
Specifically through “One is my dove,” which is self-sacrifice, an ascent from below upward, with G‑d’s oneness held in the innermost heart, the next stage becomes possible.
אזי יוכל להיות אח״כ ההמשכה למטה ע״י עסק התורה מבחינת סכ״ע [סובב כל עלמין] להיות קול דודי הנה זה בא מדלג5 כו׳ כנ״ל.
then afterwards there can be the drawing down below, through occupying oneself with Torah, from the level of sovev kol almin, so that there be “The voice of my beloved! Behold, he comes, leaping,” etc., as mentioned above.
Afterwards Torah study can draw down the light of sovev kol almin, so that there is “The voice of my beloved! Behold, he comes, leaping.”
(ועד״ז יובן ענין הזאת כה״ג [כהן גדול] ביוהכ״פ [ביום הכפורים] אחת למעלה בינה ושבע למטה חג״ת [חסד גבורה תפארת] נהי״מ [נצח הוד יסוד מלכות] וכך היה מונה אחת6 כתר אחת ואחת חו״ב [חכמה ובינה] כו׳ עד אחת ושבע בינה וחג״ת [וחסד גבורה תפארת] נהי״מ [נצח הוד יסוד מלכות] והיינו
(And in this way one can understand the matter of the sprinkling of the Kohen Gadol on Yom Kippur: one upward — Binah — and seven downward — Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod and Malchus. And so he would count: “one” — Keser; “one and one” — Chochmah and Binah, etc., up to “one and seven” — Binah, and Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod and Malchus. And this is
A parenthesis compares the sprinkling of the Kohen Gadol on Yom Kippur: once upward, corresponding to Binah, and seven times downward, corresponding to the seven attributes from Chesed to Malchus. He counted “one” (Keser), “one and one” (Chochmah and Binah), and so on up to “one and seven.”
כי אחת למעלה הוא המס״נ [המסירות נפש] דכנ״י [דכנסת ישראל] שע״ז נאמר אחת היא לאמה היינו שעי״ז עולין לשרשן ישראל עלו במחשבה ע״ד המבואר בד״ה יונתי בפי׳ קומי לך רעיתי כו׳ וע״י העלאה זו נמשך גילוי אור א״ס
because the “one upward” is the self-sacrifice (mesirus nefesh) of the Community of Israel (Knesses Yisrael), of which it is said, “She is one to her mother”; that is, through this they ascend to their root — “Israel arose in thought” — along the lines of what is explained in the discourse beginning “My dove,” in the explanation of “Arise, my love,” etc. And through this ascent there is drawn down a revelation of the Infinite Light (Or Ein Sof)
The “one upward” is the self-sacrifice of the Community of Israel, of whom it is said, “She is one to her mother”: through it they ascend to their root, “Israel arose in thought.” The Alter Rebbe refers to the discourse “My dove,” on “Arise, my love.”
מלמעלה למטה בח״ע [בחכמה עילאה] עד מל׳ דאצילות מקור דבי״ע וזהו שגם בכל השבע שלמטה הוא מונה עמהם אותה אחת שלמעלה כי ההעלאה דאחת היא יונתי הוא הגורם שיומשך האור מבחי׳ סכ״ע [סובב כל עלמין] בכל השבע שלמטה כו׳).
from above downward, in the higher Chochmah (Chochmah Ila’ah), down to Malchus of the World of Atzilus (Emanation), the source of [the worlds of] Beriah, Yetzirah and Asiyah. And this is why, with all the seven downward too, he counts with them that “one” of upward: for the ascent of “One is my dove” is what causes the light from the level of sovev kol almin to be drawn into all the seven below, etc.)
That ascent draws down a revelation of the Infinite Light from above, through the higher Chochmah, to Malchus of Atzilus, the source of Beriah, Yetzirah and Asiyah. That is why the upper “one” is counted with each of the seven: the ascent of “One is my dove” brings the light of sovev into all seven below.
וזהו אשר אנכי מצוך היום ענין היום היינו בכל יום78 יהיו בעיניך כחדשים ואף שהתורה ניתנה מכבר זה יותר משלשה אלפים שנה.
And this is [the meaning of] “which I command you today.” The point of “today” is: “Every day they shall be in your eyes as new” — even though the Torah was already given, more than three thousand years ago.
“Which I command you today”: “today” means that “every day they shall be in your eyes as new,” even though the Torah was given more than three thousand years ago.
אך הואיל וע״י מס״נ [מסירות נפש] ממשיך מבחי׳ אנכי מי שאנכי בחי׳ סוכ״ע שאינו בגדר זמן ומקום וא״כ בכל יום הם כחדשים ממש שהרי נמשך מבחי׳ שלמעלה מהזמן לגמרי.
But since, through self-sacrifice, one draws down from the level of “I — who I am” (Anochi mi she’anochi), the level of sovev kol almin, which is not within the bounds of time and space, then, if so, every day they are truly as new, for it is drawn from a level that is entirely above time.
Through self-sacrifice one draws down from “I, who I am” (Anochi mi she’anochi), the level of sovev kol almin, which is beyond time and space. So the words are truly new every day, since they come from a level entirely above time.
The order of the Shema teaches the order of service: first self-sacrifice, “One is my dove,” an ascent from below, and only then Torah study, “these words,” which draws down the transcendent light; because that light is above time, the Torah is new every day.
The Yom Kippur count, in which the upper “one” is joined to each of the seven, illustrates that the ascent of self-sacrifice is what lets the light of sovev enter each of the lower attributes. The daily newness of the Torah follows: what comes from above time does not grow old.
Marei mekomos
- 1אחת היא יונתי · Song of Songs 6:9
- 2והיו הדברים האלה · Deuteronomy 6:6
- 3בד״ה מנורת זהב · לעיל בהעלותך לז, ד. ואילך.
- 4כדי שיקבל עליו עול מלכות שמים תחלה ואחר כך יקבל עליו עול מצות · Mishnah Berakhot 2:2
- 5קול דודי הנה זה בא מדלג · Song of Songs 2:8
- 6וכך היה מונה אחת · Mishnah Yoma 5:3
- 7בכל יום יהיו בעיניך כחדשים · ספרי ופרש״י ואתחנן ו, ו. ובסה״מ תק״ע ע׳ י׳ בארוכה יותר.
- 8בכל יום יהיו בעיניך כחדשים · Sifrei Devarim 33:1
“Saying,” and my perfect one ¶43–44
And through this one can understand the meaning and import of the word “saying” at the beginning of the Ten Commandments, whose meaning seemingly is not understood, as mentioned above.
This explains the word “saying” (leimor) at the start of the Ten Commandments, which, as asked at the outset, seemed to make no sense, since all Israel heard G‑d directly.
אך הענין והפי׳ לחזור ולאומרו בכל זמן ולדוררות דהיינו גם עכשיו כשאדם לומד יהיה ממש
But the matter and the meaning is: to repeat it and say it at every time and for [all] generations; that is, even now, when a person learns, it shall be truly
“Saying” means that the words are to be said again at all times and in every generation, so that even now, when a person learns, it is as described in the next part.
כמו שהקב״ה בעצמו אומר ומדבר כמו בשעת מ״ת [מתן תורה] כי כך הוא באמת הלימוד הוא המשכת סוכ״ע אני המשנה המדברת בפיך כנ״ל
as though the Holy One, blessed be He, Himself says and speaks, as at the time of the Giving of the Torah. For so it is in truth: learning is the drawing down of the light that encompasses all worlds (sovev kol almin) — “I am the Mishnah that speaks in your mouth,” as mentioned above.
It is as though G‑d Himself says and speaks, as at the Giving of the Torah. In truth, study draws down sovev kol almin: “I am the Mishnah that speaks in your mouth.”
(ועמ״ש מזה ג״כ בד״ה וידבר משה אל ראשי המטות כו׳ גבי פי׳ לאמר זה הדבר3 כו׳ ובפ׳ יתרו בד״ה החדש השלישי כו׳)
(And see what is written about this also in the discourse beginning “And Moshe spoke to the heads of the tribes,” etc., regarding the explanation of “saying: This is the thing,” etc., and in Parshas Yisro, in the discourse beginning “The third month,” etc.)
A parenthesis refers to the discourse “And Moshe spoke to the heads of the tribes,” on the explanation of “saying: This is the thing,” and to the discourse “In the third month” in Parshas Yisro.
והנה ז״ש [זהו שכתוב] לאמר אנכי4 הוי׳ אלקיך פי׳ שע״י עסק התורה בבחי׳ זו יהיה אנכי הוי׳ אלהיך שיומשך מבחי׳ אנכי מי שאנכי5 סוכ״ע להיות אלקיך שלך ממש והוא יחוד קוב״ה [קודשא בריך הוא] ושכינתיה הקב״ה שונה כנגדו6 וה״ע [וזהו ענין] דירה בתחתונים.
And this is [the meaning of] what is written, “saying: I am Havayah your G‑d.” The meaning is: through occupying oneself with Torah in this manner, there will be “I am Havayah your G‑d”: that from the level of “I — who I am,” sovev kol almin, it will be drawn down to be “your G‑d,” truly yours. And this is the union of the Holy One, blessed be He, and His Shechinah (Divine Presence) — the Holy One, blessed be He, studies opposite him — and this is the matter of a dwelling place among the lower realms.
So “saying: I am Havayah your G‑d” means that through Torah study of this kind “I,” Anochi mi she’anochi, the level of sovev, is drawn down to become “your G‑d,” truly yours. This is the union of the Holy One and His Shechinah, G‑d studying opposite the one who learns, and it is the dwelling place among the lower realms.
The maamar’s opening question is answered: “saying” means that the Ten Commandments are said again in every generation, because when a Jew studies Torah it is as though G‑d Himself speaks through him, and the transcendent “I” becomes “your G‑d.”
As the Kehot note quotes it, the Alter Rebbe’s discourse of 5570 frames this as a question: the one who learns is within time and G‑d is above time, so how can G‑d study “opposite” him? It answers that the level above time and place shines into time and place. The present tense of “behold, he comes” and the daily newness of the Torah express the same point.
Marei mekomos
- 1ובזה יובן פי׳ וענין תיבת לאמר · ראה ספר השיחות תשנ״ב ח״ב ע׳ 335.
- 2תיבת לאמר · Exodus 20:1
- 3וידבר משה אל ראשי המטות כו׳ גבי פי׳ לאמר זה הדבר · Numbers 30:2
- 4לאמר אנכי ה׳ אלקיך · Exodus 20:2
- 5אנכי מי שאנכי · ראה לעיל פנחס פ, ב. תניא מהדו״ק ע׳ תו.
- 6הקב״ה שונה כנגדו · בסה״מ תק״ע ע׳ י כתב בלשון קושיא: ”ומה שאמרו ז״ל דכל היושב וקורא ושונה הקב״ה יושב וקורא ושונה כנגדו אעפ״י שהאדם הקורא הוא בבחי׳ זמן, והקב״ה הוא למעלה מבחי׳ הזמן כו׳, הענין הוא דמלמעלה מן הזמן ומקום מאיר ונמשך בבחי׳ זמן ומקום והוא מ״ש דהקב״ה יושב ושונה כנגדו מלמעלה מן הזמן לבחי׳ זמן כו׳”.
44ולכן יהיה בכל יום כחדשים כמוכ אז בשעת מ״ת [מתן תורה] מאחר שהגילוי יהיה מבחי׳ אנכי סכ״ע [סובב כל עלמין] וכנ״ל.
Therefore every day it will be as new, just as it was then, at the time of the Giving of the Torah, since the revelation will be from the level of Anochi (“I”), the light that encompasses all worlds (sovev kol almin), as mentioned above.
So the Torah will be new every day, as at the Giving of the Torah, since the revelation comes from Anochi, the level of sovev kol almin.
ואזי יהי׳ [יהיה] בחינת תמתי פי׳ תמתי שישראל גורמים התמימות והשלימות יחוד קוב״ה [קודשא בריך הוא] מה שהוא קדוש ומובדל ואינו יכול לבוא בהתגלות תוך עלמין
And then there will be the level of “my perfect one” (tamasi). The meaning of tamasi is that Israel bring about the wholeness and completeness of the unity of the Holy One, blessed be He — that which is holy and set apart and cannot come into revelation within the worlds:
Then there is the level of “my perfect one” (tamasi): Israel bring about the wholeness of the union of the Holy One, the level that is holy and set apart and cannot be revealed within the worlds.
הנה ע״י כל הנ״ל בעסק התורה יומשך ויתגלה להיות יחוד ותמימות ממש אחרי שמסרו נפשם בבחי׳ ביטול ממש שעי״ז יוכל להיות הגילוי כו׳
through all of the above, in occupying oneself with Torah, it will be drawn down and revealed, so that there is a true union and wholeness, after they have given over their souls in a state of true self-nullification (bittul), through which the revelation can come about, etc.
Through all that has been described, in Torah study, that level is drawn down and revealed, a true union and wholeness. This comes after they have given themselves over in true self-nullification, which makes the revelation possible.
והיינו ג״כ מארז״ל [מאמר רבותינו זכרונם לברכה] תמתי תאומתי12 כו׳ ברה היא ליולדתה3 מלשון ברה כחמה4 היא בחי׳ אתהפכא חשוכא לנהורא5 כו׳ וזהו נעוץ תחלתן בסופן וסופן בתחלתן.
And this is also [the meaning of] the saying of our Sages, of blessed memory: “Tamasi (my perfect one) — te’omasi (my twin),” etc. “She is pure (barah) to the one who bore her” — from the expression “clear (barah) as the sun”: this is the level of the turning of darkness into light, etc. And this is “their beginning is wedged in their end, and their end in their beginning.”
The Sages read tamasi as te’omasi, “my twin.” “She is pure (barah) to the one who bore her” is read from “clear (barah) as the sun,” the turning of darkness into light, and this is “their beginning is wedged in their end, and their end in their beginning.”
ראוהבנות ו יאשרוה מבואר בזהר ויחי (דרמ״ה סע״ב [סוף עמוד ב]) והוא כענין המבואר במ״א בפי׳ אשר קדשנו במצותיו. אשר הוא בחינת תענוג עליון כו׳:6
“Daughters saw her and called her happy (vaye’ashruha)” is explained in the Zohar, Vayechi (end of 245b); and it is like the matter explained elsewhere on the explanation of “who (asher) has sanctified us with His commandments”: asher is the level of the supernal delight (taanug), etc.
“Daughters saw her and called her happy” is explained in the Zohar on Parshas Vayechi (end of 245b). It resembles the explanation elsewhere of “who (asher) has sanctified us with His commandments,” where asher is the supernal delight.
The maamar closes on the rest of the verse: through self-sacrifice and Torah study Israel become G‑d’s “perfect one,” His “twin,” completing the union of the Holy One, so that His transcendent light is revealed below and darkness turns into light.
“Their beginning is wedged in their end” describes the circle the maamar has traced: the highest level, holy and set apart, is revealed precisely through the lowest, a person’s Torah study in this world. The image of the “twin” expresses a partnership in which Israel complete G‑d’s union.
Marei mekomos
- 1תמתי תאומתי · שהש״ר במקומו.
- 2תמתי תאומתי · Shir HaShirim Rabbah 5:2:2
- 3ברה היא ליולדתה · Song of Songs 6:9
- 4ברה כחמה · Song of Songs 6:10
- 5אתהפכא חשוכא לנהורא · Zohar, Introduction 9:48–10:56
- 6ראוהבנות ו יאשרוה · Zohar, Vayechi 72:742–751
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
Before learning, a person should contemplate G‑d’s greatness and oneness in Pesukei deZimra and the Shema until he is ready to give his soul to G‑d, and carry out that readiness in deed by giving charity from the toil of his hands. Then his Torah study, Mishnah, Baraisa and Gemara alike, and above all deep study that clarifies the halachah, becomes G‑d’s own speech in his mouth, new every day, turning darkness into light.
Questions for discussion
- Why does the maamar insist that creation cannot be a chain of cause and effect, and how does this lead to the idea that G‑d’s greatness and humility are found in one place?
- In what sense is a person’s speech in Torah “G‑d’s speech,” and how does this explain “In every place where I mention My Name”?
- Why is the Mishnah a “queen,” the Baraisa a “concubine,” and the halachos of the Gemara “maidens”? What does each show about how openly the Infinite Light is revealed?
- Why must the self-sacrifice of the Shema, and charity given from one’s own toil, come before Torah study can draw down the light of sovev kol almin?
- How does the maamar finally answer its question about the word “saying” in the Ten Commandments, and what does it mean for the Torah to be new every day?
Key terms in this maamar
- The Holy One, blessed be Heקב״ה
- ×1
- The chain of descending worlds (hishtalshelus)השתלשלות
- The step-by-step descent of divine light from the highest level down to this world. ×16
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×3
- Chesed (kindness)חסד
- Expansive giving. ×8
- Love and aweאהבה ויראה
- The two 'wings' of divine service.
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- Life-forceחיות
- The divine vitality that sustains every creation. ×6
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×2
- The Infinite One (Ein Sof)אין סוף
- G‑d's own boundless essence. ×1
- The light that encompasses all worlds (sovev kol almin)סובב כל עלמין
- Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond.
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×15
- The World of Atzilus (Emanation)אצילות
- The highest world, still one with G‑d. ×1
- A dwelling place among the lower realmsדירה בתחתונים
- The purpose of creation: that G‑d be at home in this world. ×3
- The Infinite Light (Or Ein Sof)אור אין סוף
- G‑d's light as it is, beyond all limits, before any contraction.
- The Shechinah (Divine Presence)שכינה
- G‑d's presence as it dwells in the world. ×1
- The light that fills all worlds (memalei kol almin)ממלא כל עלמין
- Divine light that enters each world and gives it life according to its measure.
- Willרצון
- Desire; in G‑d, the level above intellect. ×1
- Chochmah (wisdom)חכמה
- The first flash of insight. ×8
- Gevurah (restraint)גבורה
- Measure, limitation and judgment. ×3
- Nukva (the feminine / Malchus)נוקבא
- Malchus as the receiving configuration. ×1
- The inner dimension (pnimiyus)פנימיות
- The innermost core of a level.
- Delightתענוג
- Pleasure; the inner root of will. ×3
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×2
- Self-sacrifice (mesirus nefesh)מסירות נפש
- Giving oneself over entirely to G‑d.
- The Name Elokimאלקים
- G‑d as concealed within nature, measuring and limiting. ×1
- Keser (the Crown)כתר
- The level above intellect: divine will and delight. ×4
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×2
- Tiferes (beauty)תפארת
- Harmony of kindness and restraint; associated with compassion.
- Netzach (victory)נצח
- Perseverance, the drive to overcome.
- Hod (splendor)הוד
- Acknowledgment and yielding.
- Yesod (foundation)יסוד
- The channel that connects and transmits.
- The World of Beriah (Creation)בריאה
- The first world of separate existence. ×2
- The World of Yetzirah (Formation)יצירה
- The world of the angels and emotions.
- The World of Asiyah (Action)עשיה
- The lowest world, including our physical one.
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion. ×4