Likkutei Torah · Parshas Sukkos · Maamar 2

ושאבתם מים בששון ממעיני הישועה (בישעיה י״ב)

“And you shall draw water with joy from the wellsprings of salvation”

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The big idea

The wine libation is Binah, understanding that can be put into words and brings joy by revealing; the Sukkos water libation is Chochmah, which is above letters and so was never written in the Torah. On Sukkos, through the teshuvah of Yom Kippur, even this distant Chochmah comes close and revealed, and so the water drawing was the greatest joy.

The maamar in brief

The maamar asks why the water libation of Sukkos, unlike the year-round wine libation, is not written in the Torah. Wine gladdens because it is Binah: understanding brings the hidden into the open, and joy is exactly that. On Sukkos this joy grows so great that it breaks through the vessel and shows. Water is Chochmah, the silent, downward-flowing level of the Kohanim, higher than the Levites' wine and song. The Written Torah is a Torah of letters, which belong to Binah; the Oral Torah is Chochmah, the meaning within the letters. So wine could be written, and water stayed an oral law from Sinai, just as the Sages hold "the words of the Scribes" (sofer, Chochmah) dearer than "the wine of the Torah" (sefer, Binah). Drawing water "with joy" joins Chochmah and Binah. The "wellsprings of salvation" fill Malchus, the "cup," and guard it from the external forces. The same logic explains why the hakafos are only a custom. Finally, Chochmah normally shines from afar and yields bittul, not joy; the teshuvah of Yom Kippur, which reaches Keser, makes it shine close on Sukkos, a joy of bittul that repels the external forces.

Outline

The question, and wine as BinahWhy is the water libation not written? Wine is Binah and joy; on Sukkos the joy breaks through the vessel; water is Chochmah, the Kohanim's level, higher than the Levites' wine.¶1
Written Torah and Oral TorahLetters belong to Binah, so the Written Torah (and wine) is Binah and could be written; Chochmah, above letters and above the order of worlds, is the Oral Torah and the water libation. Sofer, sefer and sippur: Chochmah, thought and speech.¶2–3
“The words of the Scribes”, and joining Chochmah and BinahThe Scribes (sofer, Chochmah) are dearer than the wine of the Torah (sefer, Binah); drawing water (Chochmah) with joy (Binah) unites the two companions.¶4
The cup and the wellsprings of salvationMalchus is the cup of salvations, raised and protected from the external forces; its wellsprings are the channels of Chochmah and Binah, and the wellspring of Chochmah is above the river of Binah.¶5
Hakafos and the distance of ChochmahThe hakafos are only a custom because they come from the encompassing lights of Abba; Chochmah normally shines from afar, and Binah is close and brings joy.¶6
How Sukkos brings Chochmah closeThrough Yom Kippur's teshuvah, which reaches Keser, Chochmah shines close and revealed on Sukkos, a joy of bittul that keeps the external forces away: "the wellsprings of salvation."¶7–10

Key concepts

The water libation (nisuch hamayim)ניסוך המים: Water poured on the altar every day of Sukkos, a law given orally to Moses at Sinai; the maamar makes it the expression of Chochmah.
Chochmah and Binahחכמה ובינה: The first flash of insight and its working-out into understanding. Binah is close and gives joy; Chochmah is above words and normally "far." They are "two companions that never part."
Sofer, sefer, sippurסופר, ספר, סיפור: From Sefer Yetzirah: writer, book and telling, read as Chochmah, thought (Binah) and speech. "The words of the Scribes" are the sofer level, above "the wine of the Torah" (sefer).
Joy as revealing the hiddenשמחה היא גילוי ההעלם: Joy comes when what was hidden comes into the open; so it is rooted in Binah, and on Sukkos it breaks through the vessel.
Mochin d'Abba and mochin d'Immaמוחין דאבא ומוחין דאימא: The intellect of Chochmah and of Binah, matched with water and wine, Kohanim and Levites, Shabbos and Yom Tov.
Cup of salvationsכוס ישועות: Malchus of Atzilus, which gathers the flow of all the Sefiros and needs "salvation" so the external forces draw no nourishment from it.

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The question, and wine as Binah ¶1

1ושאבתם מים1 בששון2 3 ממעיני הישועה4 (בישעיה י״ב). הנה בכל השנה היה ניסוך היין ע״ג מזבח והוא מפורש בתשב״כ בהדיא בכמה מקומות.

“And you shall draw water with joy from the wellsprings of salvation” (in Isaiah 12). Now, throughout the whole year there was the libation of wine upon the altar, and this is stated explicitly in the Written Torah in a number of places.

Explanation

The maamar opens with Isaiah's verse, which the Sages connected to the water-drawing ceremony of Sukkos. It starts from a halachic fact: wine was poured on the altar with offerings all year round, and the Written Torah says so openly in many places.

ובחג הסוכות היה עוד גם ניסוך המים ע״ג המזבח כל שבעת ימי החג. והוא הלכה למשה מסיני5 6 7 (סוכה ל״ד8 א׳ זבחים ק״י ע״ב)

And on the festival of Sukkos there was, in addition, also the libation of water upon the altar, all seven days of the festival. And this is a law [given] to Moses at Sinai (Sukkah 34a; Zevachim 110b),

Explanation

On Sukkos water was poured on the altar as well, every day of the festival. This water libation is a "law given to Moses at Sinai": an oral tradition from Sinai, not something written in the Torah's text.

שאינו מפורש בהדיא בתשב״כ רק דרבנן סמכוה אקראי ושאיבת המים היה בשמחה גדולה ע״ש ושאבתם מים בששון כו׳ כמבואר במסכת סוכה ספ״ד ורפ״ה.

which is not stated explicitly in the Written Torah; only, the Rabbis supported it on a verse. And the drawing of the water was [done] with great joy, on account of [the verse] “And you shall draw water with joy,” etc., as explained in Tractate Sukkah, at the end of chapter 4 and the beginning of chapter 5.

Explanation

The Talmud finds only a hint of it in the verses ("the Rabbis supported it on a verse"). The drawing of that water was the famous Simchas Beis HaShoevah, a celebration so great that the Mishnah in Sukkah describes it at length, and the joy is tied to the word "with joy" in Isaiah's verse.

ויש להבין הטעם למה אינו מפורש בתושב״כ כו׳ (ועיין מזה בזהר בסוף חלק א׳ בהשמטות די״א ע״ב ודי״ב ע״א וע״ב).

And the reason must be understood: why is it not stated explicitly in the Written Torah, etc.? (And see on this in the Zohar, at the end of Part I, in the Hashmatos, folio 11b and folio 12a and b.)

Explanation

This is the question the maamar sets out to answer: why is the water libation left out of the written text? The Alter Rebbe notes that the Zohar raises the matter in its addenda (Hashmatos) to Part I.

והנה בתחלה צ״ל ענין ניסוך היין כי הנה ביין כתיב (שופטים ט׳) החדלתי את תירושי המשמח אלקים ואנשים9 בהיות ידוע דבינה אם הבנים היא השמחה כמ״ש אם הבנים שמחה.10

Now, first the matter of the wine libation must be explained. For of wine it is written (Judges 9), “Shall I leave my wine, which gladdens G‑d and men?” It being known that Binah (understanding), “the mother of the children,” is joy, as it is written, “The mother of the children is joyful.”

Explanation

Before explaining the water, he explains the wine. The verse from Jotham's parable calls wine that which "gladdens G‑d and men." In Kabbalah, Binah, the faculty of understanding, is called "the mother of the children" (it gives birth to the emotions), and the verse in Psalms links that mother with joy.

כי השמחה היא גילוי ההעלם לכן נמשך דוקא מבחי׳ בינה שהוא כשמבין ומשיג תעלומות חכמה שנמשך בגילוי בהבנה והשגה ממש שמשיג אותו בטוב אז יהיה השמחה.

For joy is the revealing of what is hidden; therefore it is drawn specifically from the level of Binah. That is, when one understands and grasps the hidden things of Chochmah (wisdom), so that it is drawn into revelation, into actual understanding and comprehension, so that he grasps it well, then there will be joy.

Explanation

Joy, in this system, is what happens when something hidden comes out into the open. Chochmah is an insight still in seed form; Binah develops it until it is really understood. Only at that point, when the idea is grasped clearly, does a person feel joy.

משא״כ כשעדיין אינו משיג הדבר בהשגה היטב רק הוא עדיין נעלם בכח חכמתו ואינו בגילוי אצלו ממש לא יקבל עונג ושמחה כלל.

Whereas when he does not yet grasp the matter well in comprehension, but it is still hidden in the power of his Chochmah and is not truly revealed to him, he will receive no delight or joy at all.

Explanation

The converse: while an idea is still locked in the undeveloped flash of Chochmah and has not been worked out, it gives no delight or joy. That is why joy is rooted in Binah and not in Chochmah.

אך הנה בינה נק׳ ג״ע עלמא דאתכסיא וכמ״ש בזח״א ויצא (קנ״ג ב׳ קנ״ד ובשאר דוכתי).

However, Binah is called Gan Eden, “the hidden world” (alma d’iskasya), as is written in the Zohar, Part I, Vayeitzei (153b, 154, and in other places).

Explanation

Yet Binah itself is called "the hidden world" (alma d'iskasya) in the Zohar, and also the higher Gan Eden. So Binah is a hidden level that must itself be brought out into the open; the next part explains who does that.

וזה היה עבודת הלוים דכתיב ועבד הלוי הוא11 שממשיכים בחי׳ הוא דהיינו עלמא דאתכסיא הוא דא עתיקא12 13 המלובש בבינה מהעלם אל הגילוי והיינו ע״י השיר שהיו אומרים על היין שהוא בחי׳ בינה.14 15

And this was the service of the Levites, as it is written, “And the Levite, he shall perform the service”: that they draw down the level of “he” (hu), that is, the hidden world—“‘He’: this is Atika,” which is enclothed in Binah—from concealment into revelation. That is, through the song that they would sing over the wine, which is the level of Binah.

Explanation

The verse "the Levite, he (hu) shall perform the service" is read as: the Levites' service draws out the level called "hu," "He," the hidden, third-person level. The Zohar says "He" refers to Atika (the innermost level of Keser, G‑d's delight), which is enclothed within Binah. The Levites revealed it through the song they sang over the wine libations, and wine is Binah.

וזהו ענין יין המשמח אלקים ואנשים שמביא אלקות לידי גילוי לאנשים דהיינו ע״י הבינה שמבין ומשיג גדולת ה׳ תתלהב נפשו בה׳

And this is the meaning of “wine that gladdens G‑d and men”: that it brings G‑dliness into revelation for men; that is, through Binah, when one understands and grasps the greatness of G‑d, his soul will be set aflame for G‑d.

Explanation

"Gladdens G‑d and men" is read as: wine (Binah) brings G‑dliness into revelation for human beings. Concretely, when a person contemplates and understands G‑d's greatness, the understanding sets his soul aflame with love for G‑d.

וזהו ג״כ בחי׳ יין הגשמי שגורם ג״כ השמחה וגילוי ההעלם נכנס יין כו׳16 (וע׳ עוד מענין ועבד הלוי הוא בד״ה אז ישיר17 משה ובנ״י ומענין הוא בד״ה לך לך18 גבי הוא עשנו).

And this is also the quality of physical wine, which likewise causes joy and the revealing of what is hidden: “Wine enters,” etc. (And see further on the matter of “And the Levite, he shall perform the service” in the maamar beginning “Then Moses and the children of Israel sang,” and on the matter of “He” in the maamar beginning “Lech Lecha,” regarding “He made us.”)

Explanation

Physical wine does the same thing on its own level: it brings joy and brings out what was hidden, as the Talmud says, "Wine enters, a secret comes out." The parenthesis points the reader to two maamarim in Torah Ohr that discuss "hu" at greater length.

אך ההפרש בין ניסוך היין שבכל השנה לבחי׳ מועדים לשמחה ובפרט סוכות זמן שמחתנו שהיה בהם ג״כ ניסוך היין הוא

However, the difference between the wine libation of the whole year and the level of “festivals for joy,” and especially Sukkos, “the season of our joy,” when there was also the wine libation, is

Explanation

Wine was poured all year, and also on the festivals, especially Sukkos, "the season of our joy." So what is the difference between the everyday wine libation and the festival's? The answer comes in an analogy.

כמו עד״מ אדם כשנתפעל ושמח מאיזה דבר אעפ״כ יכול להיות השמחה וההתפעלות אצלו בהעלם מזולתו שיהיה תוכו רצוך חדוה ושמחה ואינו גלוי לעין כל

as, by way of analogy, a person who is stirred and gladdened by something: even so, the joy and the stirring can be hidden within him from others, so that his inside is “inlaid” with gladness and joy, and it is not revealed to every eye.

Explanation

A person can be moved and happy about something and keep it inside; he is full of joy within (the phrase "his inside is inlaid" is from Song of Songs), but nobody sees it.

אבל כשנתפעל ונשמח מאד מאיזה דבר אזי נראה שמחתו לעין כל ומרנן ומרקד ברגל ומטפח ביד שאינה יכול להיות בהסתר מרוב גדולת השמחה.

But when he is stirred and gladdened very greatly by something, then his joy is seen by every eye, and he sings and dances with his feet and claps with his hand, for it cannot stay hidden, because of the sheer greatness of the joy.

Explanation

When the joy is very great it cannot stay inside: it bursts out into singing, dancing and clapping. The difference is one of intensity; a big enough joy cannot be contained.

כך כל השנה אף שנתפעל מאלהות א״ס ב״ה הממכ״ע וסוכ״ע עאפ״כ הוא בהעלם אצלו שאור השמחה מתעלם בהכלי והכלי מגבילתו

So [too] all year long: even though one is stirred by the G‑dliness of the Infinite One (Ein Sof), blessed be He, who fills all worlds and encompasses all worlds (memalei kol almin and sovev kol almin), nevertheless it is hidden within him, for the light of joy is concealed in the vessel, and the vessel limits it.

Explanation

Applied to the service of G‑d: all year a person may be moved by G‑d's greatness, both as He fills every world from within and as He surrounds them all from beyond. Still, the feeling stays inside; the "light" of joy is held within the "vessel" of the person's ordinary composure, and the vessel keeps it within bounds.

אבל בחג הסוכות נראה שמחתו לעין כל שהאור בוקע הכלי מחמת רוב גדולת אור השמחה וריבוי גילוי ההעלם

But on the festival of Sukkos his joy is seen by every eye, for the light breaks through the vessel, because of the sheer greatness of the light of joy and the abundant revealing of what is hidden.

Explanation

On Sukkos the light of joy is so abundant that it breaks through the vessel and shows openly. That is the festival's added dimension beyond the everyday wine libation.

(ועמ״ש בד״ה ה׳ לי בעוזרי19 ועמ״ש ר״פ שלח בד״ה ענין המרגלים20 בפי׳ זבת חלב ודבש שהוא מחמת תוספת האור והגילוי לא יוכלו הכלים להעלים כו׳)

(And see what is written in the maamar beginning “Havayah is for me among my helpers,” and what is written at the beginning of Parshas Shelach, in the maamar beginning “The matter of the spies,” on the explanation of “flowing with milk and honey”: that because of the added light and revelation, the vessels will not be able to conceal, etc.)

Explanation

Two cross-references: a maamar later in Likkutei Torah (for Shemini Atzeres) and one in Parshas Shelach on "a land flowing with milk and honey." There the "flowing" is explained the same way: when light and revelation increase, the vessels can no longer hold it in.

ושמחה זו היא הרעש הגדול כמו שמרנן ומרקד כשנשמח בגשמי כן ויותר מכן הוא הרנון והרקוד ברוחניות בשירות ותשבחות לפני ה׳ כמ״ש והאופנים בראש גדול.

And this joy is “the great noise”: just as one sings and dances when gladdened by something physical, so, and even more than that, is the singing and dancing in spirituality, in songs and praises before G‑d, as it is written, “And the Ofanim, with a great noise.”

Explanation

This overflowing joy is called "the great noise" (the printed "בראש" apparently reads "ברעש," as in the Kehot note and the morning prayers). In the prayers, the Ofanim, a class of angels, rise "with a great noise"; spiritual joy, like physical joy, expresses itself in song and movement, and even more so.

זהו ענין ניסוך היין של כל הנשנ וגם בסוכות היו מנסכים גם יין. וניסוך המים הוא היה בחג הסוכות לבד היו מנסכים יין בספל זה ומטם בספל זה מערבי של מים21 כו׳.22

This is the matter of the wine libation of the whole year; and on Sukkos too they would also pour a libation of wine. And the water libation was on the festival of Sukkos alone: they would pour wine into this bowl and water into that bowl—“the western one of water,” etc.

Explanation

Summing up: that is the wine libation of the year. On Sukkos both were poured, wine in one silver bowl and water in the other; the Mishnah says the western bowl was for water. (The printed "הנשנ" and "ומטם" apparently read "השנה" and "ומים.")

וניסוך היין הוא בחינת בינה וניסוך המים הוא23 בחינת חכמה והוא גבוה מאד נעלה מניסוך היין.

And the wine libation is the level of Binah, and the water libation is the level of Chochmah, and it is far higher and loftier than the wine libation.

Explanation

The key equation of the maamar: wine corresponds to Binah, water to Chochmah. Since Chochmah stands above Binah, the water libation is the loftier of the two.

והענין כי זהו בחיד כהנים ולוים כמ״ש בזהר (ח״ג דל״ט ע״א) דיין מסטרא דליואי אתי כו׳ וסטרא דכהנא מיין צלילן נהירין.

The explanation is that this is the level of Kohanim and Levites, as is written in the Zohar (Part III, 39a): “Wine comes from the side of the Levites,” etc., “and the side of the Kohen [is] from clear, shining water.”

Explanation

The Zohar ties wine to the Levites and "clear, shining water" to the Kohen. (The printed "בחיד" apparently reads "בחי׳," "the level of.")

כי טבע המים שיורדים ממקום גבוה למקום נמוך והוא בחי׳ כהן שההשפעה יורדת לכה״ג ומשם לכל ההנים כמארז״ל כה״ג נוטל חלק בראש24 25 מדת ראש הוא משפיע ויין הוא בחינת לוים

For the nature of water is to descend from a high place to a low place, and this is the level of the Kohen: the flow descends to the High Priest and from there to all the Kohanim, as our Sages said, “The High Priest takes a portion first”; by the measure of a head, he bestows. And wine is the level of the Levites,

Explanation

Water flows downward, and so does the Kohen's role: blessing and influence come down to the High Priest first and through him to the other Kohanim, like a head that sends life to the body. The Talmud's rule that the High Priest takes the first portion shows that he is the "head" through whom the flow comes down. Wine, by contrast, belongs to the Levites.

שהוא ההעלאה ממקום נמוך למקום גבוה מאד והוא ג״כ לארמא קלא ברעש ושיר שהוא בחי׳ התגלות כמארז״ל כל בעלי השיר יוצאים בשיר.26

which is ascent from a low place to a very high place; and it is also “to raise the voice,” with noise and song, which is the level of revelation, as our Sages said, “All that wear a shir (a chain) may go out with a shir.”

Explanation

The Levites' service moves upward, from below to above, and it is loud: raising the voice in song, which is revelation. The Alter Rebbe plays on the Mishnah about Shabbos, where "shir" means an animal's chain or collar; he reads it as "song" (also "shir"), the Levites' hallmark.

משא״כ מים הוא בחשאי כמו בחי׳ כהנים דעובדוי בחשאי אינון כו׳ וכמו שבחי׳ כהנים גבוה מבחי׳ לוים כמ״ש וילוו עליך וישרתוך27 כך ניסוך המים גבוה מאד נעלה מניסוך היין

Whereas water is in silence, like the level of the Kohanim, “whose service is in silence,” etc. And just as the level of the Kohanim is higher than the level of the Levites, as it is written, “And they shall be joined to you and serve you,” so the water libation is far higher and loftier than the wine libation

Explanation

Water is silent, like the Kohanim, whose service, in the Aramaic phrase quoted here, is done in silence. The Torah says the Levites "shall be joined to" and serve the Kohanim (Aaron), showing that the Kohanim are the higher rank; so too water stands above wine.

(ובפרט שהיה מים חיים שנודע מדרגתם הגבה מאד נעלה בבחינת חכמה כמ״ש במ״א גבי מים חיים דקידוש מי חטאת28 כו׳ גם כמ״ש בדרוש והגדת לבנך

(and especially since it was living water, whose level is known to be very high and lofty, in the level of Chochmah, as is written elsewhere regarding the living water of the sanctification of the waters of purification, etc.; and also as is written in the discourse “And you shall tell your son,”

Explanation

The Sukkos water was "living water" from the Shiloach spring, which is associated with Chochmah; the same term is used for the spring water mixed with the ashes of the red heifer. He also refers to his discourse "And you shall tell your son," which discusses Yom Tov and Shabbos. ("הגבה" apparently reads "הגבוה," "high.")

בענין ההפרש שבין יו״ט לשבת זהו ג״כ מוחין דאימא ומוחין דאבא ובמ״א נת׳ שזהו ג״כ ההפרש בין ברכה לקדושה גם לכן בכהנים נאמר וקדשתו ובלוים כתיב לטהרם כמ״ש במ״א בד״ה שבת שבתון וע״פ ושמתי כדכד):29 30 31

on the difference between Yom Tov and Shabbos: that this too is the intellect of Imma and the intellect of Abba (mochin d’Imma and mochin d’Abba). And elsewhere it is explained that this is also the difference between blessing and holiness. Also, that is why of the Kohanim it is said, “And you shall sanctify him,” while of the Levites it is written, “to purify them,” as is written elsewhere, in the maamar beginning “A Shabbos of complete rest” and on [the verse] “And I will make … of kadkod”).

Explanation

That discourse explains that Yom Tov reflects mochin d'Imma (the intellect of Binah, understanding that can be grasped) and Shabbos mochin d'Abba (the intellect of Chochmah, above grasp), and elsewhere this is the difference between "blessing" and "holiness." The Torah speaks of the Kohanim being "sanctified" (holiness, Chochmah) but of the Levites being "purified" (Binah), which fits the same pattern.

Paragraph 1 in brief

The paragraph states the question (why is the Sukkos water libation not written in the Torah?) and lays the groundwork: wine is Binah, understanding that brings joy by revealing what is hidden, and on Sukkos that joy overflows; water is Chochmah, the silent, downward-flowing level of the Kohanim, higher than the wine of the Levites.

Deeper

The Levites' "hu" is the hidden Atika (the inner delight of Keser) enclothed in Binah, so the wine-song brings out something higher than Binah itself, yet by way of Binah. The pairings wine/water, Levite/Kohen, Imma/Abba, Yom Tov/Shabbos, purity/holiness all express the one contrast between comprehended and supra-rational intellect that the rest of the maamar develops.

Marei mekomos

1
On the words
ושאבתם מים
How it connects
The note records that a transcript of this maamar by the Mitteler Rebbe is printed there, and that the maamar was said on the night after Shabbos Chol HaMoed Sukkos 5565 (1804).our note
Where the note points
Siddur with Chassidic discourses (Siddur im Dach), transcript by the Mitteler Rebbeסידור עם דברי אלקים חיים
268a
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Sefer HaMaamarim 5564, list of maamarim at the endספר המאמרים תקס״ד, רשימת המאמרים שבסוף הספר
note 100
Our explanationThe source for the date on which this maamar was said.
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Maamarei Admur HaZaken, Nevi'imמאמרי אדמו״ר הזקן, נביאים
p. 79 ff.
Our explanationAnother transcript of this maamar.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Devarim, vol. 5, p. 2147
Our explanationAbridgments of this maamar and glosses on it are printed there.
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Sefer HaMaamarim 5633ספר המאמרים תרל״ג
vol. 2, p. 539: the maamar "Ushavtem" of 5634
Our explanationA later maamar of 5634 on the same verse, built on this one.
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Sefer HaMaamarim Eshalech LeLioznaספר המאמרים אתהלך לאזניא
p. 47, maamar "Lehavin inyan nisuch hamayim"
Our explanationA related maamar on the meaning of the water libation.
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Sefer HaMaamarim 5635ספר המאמרים תרל״ה
vol. 2, p. 441
Our explanationA parallel discussion of these themes.
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Sefer HaMaamarim 5654ספר המאמרים תרנ״ד
p. 21
Our explanationCited for the maamar as a whole.
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Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 268a
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
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Kehot’s note
הנחת כ״ק אדמו״ר האמצעי בסידור רסח, א. נאמר בליל מוצאי שבת חוה״מ סוכות תקס״ה — ראה רשימת המאמרים שבסו״ס תקס״ד הערה 100.
עוד הנחה במאמרי אדה״ז נביאים ע׳ עט ואילך.
קיצורים והגהות נדפסו באוה״ת דברים כרך ה ע׳ ב׳קמז.
ד״ה ושאבתם — תרל״ד [נדפס בסה״מ תרל״ג ח״ב ע׳ תקלט] מיוסד על מאמר זה.
ראה הענינים בסה״מ אתהלך ע׳ מז ד״ה להבין ענין ניסוך המים. ובסה״מ תרל״ה ח״ב ע׳ תמא.
לכללות המאמר ראה גם סה״מ תרנ״ד ע׳ כא. ועוד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
How it connects
Kehot’s note points to Sukkah 50b:1 for these words.
The source
Sukkah 50b:1סוכה נ׳ ב:א׳Sefaria (opens in a new tab)
גְּמָ׳ אִיתְּמַר: רַב יְהוּדָה וְרַב עֵינָא, חַד תָּנֵי: שׁוֹאֵבָה, וְחַד תָּנֵי: חֲשׁוּבָה. אָמַר מָר זוּטְרָא: מַאן דְּתָנֵי שׁוֹאֵבָה לָא מִשְׁתַּבַּשׁ, וּמַאן דְּתָנֵי חֲשׁוּבָה לָא מִשְׁתַּבַּשׁ. מַאן דְּתָנֵי שׁוֹאֵבָה לָא מִשְׁתַּבַּשׁ, דִּכְתִיב: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן״. וּמַאן דְּתָנֵי חֲשׁוּבָה לָא מִשְׁתַּבַּשׁ, דְּאָמַר רַב נַחְמָן: מִצְוָה חֲשׁוּבָה הִיא, וּבָאָה מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית.
Gemara: It was stated: Rav Judah and R. Ina: One of them taught Shoevah and the other taught Hashuvah Mar Zutra said: He who teaches, Shoevah is not in error, and he who teaches Hashuvah is not in error. He who teaches Shoevah is not in error, since it is written, “And you shall draw water in joy” (Isaiah 12:3) and he who teaches Hashuvah is not in error, since R. Nahman stated: It is an important mitzvah, dating from the very creation.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
3
How it connects
Kehot’s note points to Sukkah 48b:4 for these words.
The source
Sukkah 48b:4סוכה מ״ח ב:ד׳Sefaria (opens in a new tab)
גְּמָ׳ מְנָא הָנֵי מִילֵּי? אָמַר רַב עֵינָא, דְּאָמַר קְרָא: ״וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן וְגוֹ׳״.
GEMARA. From where do we know this? R. Ena said, As the verse says, “You shall draw water with rejoicing” (Isaiah 12:3).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
4
How it connects
Isaiah's prophecy of joy in the days of redemption; the Sages connected it to the Sukkos water drawing, and the maamar interprets each of its words.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
5
How it connects
The Talmud lists the water libation among the laws given orally to Moses at Sinai.our note
The source
Sukkah 34a:2סוכה ל״ד א:ב׳Sefaria (opens in a new tab)
וְרַבָּנַן, לַמִּקְדָּשׁ מְנָא לְהוּ? הִלְכְתָא גְּמִירִי לְהוּ. דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.
And the rabbis from where to they derive [the law of the willow] for the Temple? They learned a received tradition; for R. Asi said in the name of R. Yohanan, the laws of ten plants, the aravah and the water libation—are all a halakhah from Moses from Sinai.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
6
How it connects
A second Talmudic statement that the water libation is a law given to Moses at Sinai.our note
The source
Zevachim 110b:6זבחים ק״י ב:ו׳Sefaria (opens in a new tab)
אִישְׁתְּמִיטְתֵּיהּ הָא דְּאָמַר רַבִּי אַסִּי; דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה וְנִיסּוּךְ הַמַּיִם – הֲלָכָה לְמֹשֶׁה מִסִּינַי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
7
On the words
והוא הלכה למשה מסיני
How it connects
Cited by the Kehot note: the water libation is listed with the willow among the laws given to Moses at Sinai.our note
The source
Sukkah 44a:5סוכה מ״ד א:ה׳Sefaria (opens in a new tab)
לְמַאן? אִילֵימָא אַבָּא שָׁאוּל, הָאָמַר ״עַרְבֵי נַחַל״ כְּתִיב — שְׁתַּיִם, אַחַת לַלּוּלָב וְאַחַת לַמִּקְדָּשׁ. אִי לְרַבָּנַן, הִלְכְתָא גְּמִירִי לַהּ, דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.
According to whom? If you will say, According to Abba Shaul,did he not say: It is written, “willows of the brook” implying two, one referring to the [aravah in the] lulav and the other to [the aravah for use in] the Temple? If you will say it is according to the rabbis, did they not have it as an accepted tradition, since R. Assi said in the name of R. Yohanan who said it in the name of R. Nehunya of the Valley of Beth Hovartan: The laws of the ten plants, the aravah and water libation were given to Moses upon Mount Sinai.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
סוכה ל״ד א׳ זבחים ק״י ע״ב
How it connects
The Talmud's discussion of where the water libation is hinted at in the Torah's verses, cited by the Kehot note; this is the "support on a verse" the Alter Rebbe mentions.our note
The source
Taanit 3a:7–8תענית ג׳ א:ז׳-ח׳Sefaria (opens in a new tab)
דְּאָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח — הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Moed Katan 3b:11–12מועד קטן ג׳ ב:י״א-י״בSefaria (opens in a new tab)
דִּידְהוּ הִיא? הֲלָכָה לְמֹשֶׁה מִסִּינַי הִיא! דְּאָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם, הֲלָכָה לְמֹשֶׁה מִסִּינַי! אָמַר רַבִּי יִצְחָק: כִּי גְּמִירִי הִלְכְתָא, שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה, וַאֲתוֹ הָנֵי תַּקּוּן מִפֶּסַח וּמֵעֲצֶרֶת, וְאַתְנוֹ בְּדִידְהוּ: כָּל הָרוֹצֶה לְבַטֵּל יָבוֹא וִיבַטֵּל.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Likkutei Sichos, by the Rebbeלקוטי שיחות
vol. 29, p. 226, footnote
Our explanationCited in connection with Moed Katan 3b and the status of the water libation as a law given to Moses at Sinai.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
וכ״ה בסוכה מד, א. תענית ג, א (בסוגיא דניסוך המים). מו״ק ג, ב — לקו״ש חכ״ט ע׳ 226 בשולי העמוד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
How it connects
In Jotham's parable the vine refuses to leave its wine, which gladdens G‑d and men. The Alter Rebbe reads this as Binah revealing G‑dliness to people.our note
The source
Judges 9:13שופטים ט׳:י״גSefaria (opens in a new tab)
12וַיֹּאמְרוּ הָעֵצִים לַגָּפֶן לְכִי־אַתְּ מׇלְכִי עָלֵינוּ: 13וַתֹּאמֶר לָהֶם הַגֶּפֶן הֶחֳדַלְתִּי אֶת־תִּירוֹשִׁי הַמְשַׂמֵּחַ אֱלֹקִים וַאֲנָשִׁים וְהָלַכְתִּי לָנוּעַ עַל־הָעֵצִים: 14וַיֹּאמְרוּ כׇל־הָעֵצִים אֶל־הָאָטָד לֵךְ אַתָּה מְלׇךְ־עָלֵינוּ:
12And the trees said unto the vine: Come thou, and reign over us. 13And the vine said unto them: Should I leave my wine, which cheereth God and man, and go to hold sway over the trees? 14Then said all the trees unto the bramble: Come thou, and reign over us.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
10
On the words
אם הבנים שמחה
How it connects
"A joyful mother of children"; Kabbalah reads "the mother" as Binah, and so links Binah with joy.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיג, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ועבד הלוי הוא
How it connects
"And the Levite, he shall perform the service"; the word "hu" (he) is read as the hidden level the Levites draw into revelation.our note
The source
Numbers 18:23במדבר י״ח:כ״גSefaria (opens in a new tab)
22וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת: 23וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה: 24כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה׳ תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל …
22… of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 23But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 24For the tithe of the children of Israel, which they set apart as a gift unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר יח, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
הוא דא עתיקא
How it connects
An explanation of the Zohar's teaching that "He" (hu) refers to Atika.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
p. 520 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
זח״ג (קעח, ב). [כ].
ראה ביאוה״ז להצ״צ ע׳ תקכ ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
הוא דא עתיקא
How it connects
The Zohar's teaching that "He" (hu) refers to Atika, the concealed level; the Kehot note gives this location.our note
The source
Zohar, Korach 8:37–41ספר הזהר, קרח ח׳:ל״ז-מ״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
השיר שהיו אומרים על היין שהוא בחי׳ בינה
How it connects
An encyclopedic collection of Chassidic teachings; the entry on wine gathers sources on wine as Binah and the Levites' song.our note
The source
Zohar III, 127aזח״ג קכז, אSefaria (opens in a new tab)
Where the note points
Sefer HaLikkutim, Dach, by the Tzemach Tzedekספר הליקוטים דא״ח
entry "Yayin" (wine), section 1
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה זח״ג קכז, א. וראה ספר הליקוטים — דא״ח להצ״צ ערך יין סעי׳ א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
השיר שהיו אומרים על היין שהוא בחי׳ בינה
How it connects
The Kehot note refers here for the Levites' song over the wine and its connection to Binah.our note
The source
Zohar, Nasso 13:137–15:145ספר הזהר, נשא י״ג:קל״ז-ט״ו:קמ״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
נכנס יין כו׳
How it connects
"Wine enters, a secret comes out": the Talmud's wordplay (the numerical value of yayin equals that of sod, secret), used here for wine revealing what is hidden.our note
The source
Sanhedrin 38aסנהדרין ל״ח אSefaria (opens in a new tab)
Kehot’s note
סנהדרין לח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
בד״ה אז ישיר
How it connects
The maamar the Alter Rebbe points to for more on "And the Levite, he shall perform the service."our note
Where the note points
Torah Ohrתורה אור
62c, maamar "Az Yashir" · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Beshalach, maamar 3תו״א סב, ג
page 62c, ¶6
הנפש כו׳ וכן הנשמה בפ״ע בג״ע יש כמה בחי׳ ומדרגות שונות. אך יש מהן בבחי׳ עלמא דאתגליא שנראים המדרגות מופרדים בגילוי.
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א סב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
בד״ה לך לך
How it connects
The maamar that explains "hu" (He) in "He made us."our note
Where the note points
Torah Ohrתורה אור
11b, maamar "Lech Lecha" · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Noach, maamar 4תו״א יא, ב
page 11b, ¶14
לקבל מעולם התקון הוא ע״י בטול היש כנ״ל בענין התקון ע״י שם מ״ה והם לא רצו בזה וכמ״ש בלק״ת להרח״ו ז״ל שרצו לילך בשרירות לבם ושאעפ״כ יומשך להם השפעת טובה כו׳ ע״כ נתחכמו לעשות המגדל והעיר.
However, they knew that to receive from the World of Tikkun is through the nullification of the “something,” as [explained] above concerning the Tikkun through the Name Mah; and they did not want this.
Read it here
Kehot’s note
תו״א יא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
בד״ה ה׳ לי בעוזרי
How it connects
That maamar opens by explaining that G‑d both fills all worlds and encompasses them, the same pair named here; it discusses how the light is too much for the vessels to contain.our note
Where the note points
Likkutei Torahלקוטי תורה
Shemini Atzeres, 88b, maamar "Havayah li be'ozrai"
לברר בירורים בחי׳ שלח את העם ועד״ז יובן ענין ח׳ ימי חנוכה א״ז שהנס היה שהדליקו שמונה ימים: ה׳ לי בעוזרי ואני אראה בשנאי. הנה לשון הפסוק אין לו הבנה לכאורה דמשמע שיש עוזרים אחרים והקב״ה הוא ג״כ עמהם ובאמת הוא הוא העוזר ב״ה. ולהבין זה וגם להבין מארז״ל הבא לטהר מסייעין לו. מהו מסייעין לו לשון רבים והלא אין עוזר ומסייע רק הקב״ה לבדו וגם י״ל לשון לטהר שהוא פועל יוצא דמשמע לטהר את אחרים והל״ל ליטהר. אך הנה נודע כי הקב״ה ממכ״ע וסוכ״ע. פי׳ ממכ״ע שמתלבש בתוך עלמין להחיותם ולקיימם ולהוות אותם מאין ליש ואעפ״כ אינו נתפס ומתלבש ממש בתוכם כדמיון הנשמה שמתלבשת בתוך הגוף להחיותו שהרי הנשמה מתפעלת ממקרי הגוף משא״כ אצלו ית׳ כתיב אם צדקת מה תתן לו כו׳ ואני הוי׳ לא שניתי כתיב כי אתה …
(3) From this there is drawn on Sukkos “and His right hand embraces me”: great love. “G‑d is your shade”; and the four kinds in the lulav, to draw the Name Havayah into the heart. And this is “He gives snow like wool,” the level of Yom Kippur; and afterwards “He casts forth His ice,” that is, the level of great love mentioned above, which congealed and became ice. (And it is like the matter of “a firmament like the color of ice.”) Parsa; curtain; three thousand parables. And likewise the level of shov, the clothing in the performance of the mitzvos; and this is “For I desire kindness, and not sacrifice.” (And see what is explained at the end of the maamar beginning “For you shall hearken,” on the matter of “for in these I delight”; and what is explained in the maamar in the section on libations.) But “before His cold, who can stand?” Therefore there must be “He sends forth His word and melts them”; and this is the matter of Shemini Atzeres. (And these two levels, of ice and of “the waters flow,” are also distance and nearness.) (4) And in this level, “he sent the people away,” for there is no king without a people. (“He sends forth springs.” And see what is explained on “when …
Read it here
Torah Ohr, Vayakhel, maamar 1לקמן פח, ב
page 88b, ¶36
שונות בחי׳ העלייה מלמטה למעלה ובחי׳ הירידה מלמעלה למטה. והיינו בחי׳ התפלה כו׳ שמחברת בחינת קדושת השבת עם ו׳ יומין דחול להיות מאיר הארת רצה״ע שבשבת בכל יומין דחול להיות חולין שנעשו עטה״ק. והיינו על ידי עלייה וירידה (ועבמ״ש בפסוק יונתי כו׳ איך שיש בחי׳ נשמה שבגוף ויש בחי׳ שרש הנשמה ושם נתבאר דשרש הנשמה היא בבחי׳ מחשבה הקדומה שלמעלה אפי׳ מבחי׳ תורה והיא בחי׳ רצה״ע הנ״ל וגם נתבאר דע״י …
Open it on Sefaria (opens in a new tab)
Kehot’s note
לקמן פח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
בד״ה ענין המרגלים
How it connects
Explains "flowing with milk and honey" as light so abundant that the vessels cannot conceal it, the image used here for Sukkos joy.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach, 36d, maamar "Inyan HaMeraglim" · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mikeitz, maamar 7לעיל שלח לו, ד
page 36d, ¶22
טוב לרע. וכמ״ש להבדיל בין החיה הנאכלת ובין כו׳.
Open it on Sefaria (opens in a new tab)
Kehot’s note
לעיל שלח לו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
How it connects
The Mishnah describing the water libation: the golden flask filled at the Shiloach and the two silver bowls, the western one for water.our note
The source
Mishnah Sukkah 4:9משנה סוכה ד׳:ט׳Sefaria (opens in a new tab)
נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג …
How are the water libations done? A golden flask, that could hold three logim [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at the Gate of Water, they would blow a tekiyah, and a teruah, and a tekiyah. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The …
Hebrew: Torat Emet 357 (Public Domain) · English: Eighteen Treatises from the Mishna (Public Domain) · via Sefaria
22
On the words
מערבי של מים כו׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
סוכה פרק ד משנה ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
On the words
וניסוך המים הוא בחי׳ חכמה
How it connects
A long series of maamarim that develops the water libation as Chochmah.our note
Where the note points
Hemshech VeKachah 5637המשך וככה תרל״ז
chapter 97 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5669ספר המאמרים תרס״ט
maamar "Ushavtem" 5669
Our explanationA later maamar on the same verse that takes up the water libation as Chochmah.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “ושאבתם” (5669)ד״ה ושאבתם תרס״ט
A maamar of the Rebbe Rashab, 5669
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה המשך וככה תרל״ז פרק צז ואילך. ד״ה ושאבתם תרס״ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
כה״ג נוטל חלק בראש
How it connects
The High Priest offers first and takes his portion first; the Alter Rebbe reads this as the flow of blessing reaching him first.our note
The source
Yoma 14a:3יומא י״ד א:ג׳Sefaria (opens in a new tab)
מַתְנִי׳ כׇּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם, וּמַקְטִיר אֶת הַקְּטוֹרֶת, וּמֵיטִיב אֶת הַנֵּרוֹת, וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כׇּל הַיָּמִים אִם רָצָה לְהַקְרִיב — מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ, וְנוֹטֵל חֵלֶק בָּרֹאשׁ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא יד, א.
ע׳ נדרים (סב, סע״א). ובזח״א (קמז, סע״א) אי׳ כה״ג. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
25
On the words
נוטל חלק בראש
How it connects
Cited in the Kehot note: the Kohanim are given precedence, including taking the first portion.our note
The source
Nedarim 62a:12נדרים ס״ב א:י״בSefaria (opens in a new tab)
אָמַר רָבָא: שְׁרֵי לֵקהּ לְצוּרְבָּא מֵרַבָּנַן לְמֵימַר ״צוּרְבָּא מֵרַבָּנַן אֲנָא, שְׁרוֹ לִי תִּיגְרַאי בְּרֵישָׁא״, דִּכְתִיב: ״וּבְנֵי דָוִד כֹּהֲנִים הָיוּ״ — מָה כֹּהֵן נוֹטֵל בָּרֹאשׁ, אַף תַּלְמִיד חָכָם נוֹטֵל בָּרֹאשׁ. וְכֹהֵן מְנָא לַן? דִּכְתִיב: ״וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם (ה׳) אֱלֹקֶיךָ הוּא מַקְרִיב״, וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְקִדַּשְׁתּוֹ״ — לְכׇל דָּבָר שֶׁבִּקְדוּשָּׁה,
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
26
On the words
כל בעלי השיר יוצאים בשיר
How it connects
The Mishnah: animals that wear a chain (shir) may go out with it on Shabbos. The Alter Rebbe plays on shir as song, the Levites' service.our note
The source
Shabbat 51b:8–10שבת נ״א ב:ח׳-י׳Sefaria (opens in a new tab)
וְכָל בַּעֲלֵי הַשֵּׁיר יוֹצְאִין בְּשֵׁיר וְנִמְשָׁכִין בְּשֵׁיר. וּמַזִּין עֲלֵיהֶן, וְטוֹבְלָן בִּמְקוֹמָן. גְּמָ׳ מַאי ״נָאקָה בַּחֲטָם״? אָמַר רַבָּה בַּר בַּר חָנָה: נָאקְתָּא חִיוָּרְתִּי בִּזְמָמָא דְפַרְזְלָא. ״וְלוּבְדְּקִים בִּפְרוּמְבְּיָא״ — אָמַר רַב הוּנָא: חֲמָרָא לוּבָא בְּפַגֵּי דְפַרְזְלָא.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת נא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
וילוו עליך וישרתוך
How it connects
The Levites are to be joined to Aaron and serve him, showing that the Kohanim rank above the Levites.our note
The source
Numbers 18:2במדבר י״ח:ב׳Sefaria (opens in a new tab)
1וַיֹּאמֶר ה׳ אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם: 2וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת: 3וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כׇּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם:
1… the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. 2And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. 3And they shall keep thy charge, and the charge of all the Tent; only they shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר יח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
28
On the words
מים חיים דקידוש מי חטאת
How it connects
Living water is placed with the ashes of the red heifer to make the waters of purification.our note
The source
Numbers 19:17במדבר י״ט:י״זSefaria (opens in a new tab)
16וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים: 17וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי: 18וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כׇּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל …
16… of himself, or a bone of a man, or a grave, shall be unclean seven days. 17And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel. 18And a clean person shall take hyssop, and dip it in the water, and sprinkle it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
29
On the words
וע״פ ושמתי כדכד
How it connects
"And I will make your windows of kadkod"; a maamar on this verse also treats the difference between these levels.our note
The source
Isaiah 54:12ישעיהו נ״ד:י״בSefaria (opens in a new tab)
11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ:
11… comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 12And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 13And all thy children shall be taught of the LORD; and great shall be the peace …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
30
On the words
והאופנים ברעש גדול
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת יוצר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
How it connects
The Zohar in Shemini: wine comes from the side of the Levites, and the Kohen's side is clear, shining water.our note
The source
Zohar, Shmini 5:59–6:70ספר הזהר, שמיני ה׳:נ״ט-ו׳:ע׳Sefaria (opens in a new tab)

Written Torah and Oral Torah ¶2–3

2ב והנה נודע ענין תורה שבכתב ותורה שבעל פה שתורה שבכתב הוא רק בחינת אותיות וצירופיהן וכמארז״ל כל התורה שמותיו של הקב״ה.1

2. Now, the matter of the Written Torah and the Oral Torah is known: the Written Torah is only the level of letters and their combinations, as our Sages said, “The whole Torah is the Names of the Holy One, blessed be He.”

Explanation

Section 2 begins the answer to the opening question by contrasting the two Torahs. The Written Torah is defined by its letters and their combinations; the Sages even say the whole Torah is made of G‑d's Names, meaning that its very letters are holy.

ולכן כל אותיותיה מנויות2 לבל יעדיף ויחסיר וכל אות צ״ל בדמותו ותבניתו והנגיעה פוסלת3 והנה האותיות הן בבחינת בינה וכמ״ש במ״א ע״פ ופתחת עליו פתוחי4 חותם וע׳ בהרמ״ז ר״פ ויקרא.

Therefore all its letters are counted, so that one may neither add nor subtract, and every letter must be in its [proper] form and shape, and [letters] touching disqualifies. Now, the letters are in the level of Binah (understanding), as is written elsewhere on [the verse] “And you shall engrave upon it the engravings of a signet”; and see the Ramaz at the beginning of Parshas Vayikra.

Explanation

That is why a Torah scroll is judged letter by letter: not one may be added or missing, each must have its correct shape, and letters that touch make the scroll unfit. Letters, he says, belong to Binah, and he refers to a discussion elsewhere on the verse about engraving the High Priest's gold plate, and to the Ramaz (Rabbi Moshe Zacuto, a Kabbalist who annotated the Zohar).

וכנראה בחוש שכשבא השכל לכלל הבנה והשגה מתגלים בו בחי׳ אותיות במחשבה. אבל בבחי׳ חכמה שהוא למעלה משכל המושג אין בו בחי׳ אותיות עדיין.

As is seen by experience: when an idea comes to the point of understanding and comprehension, the level of letters in thought becomes revealed in it. But in the level of Chochmah (wisdom), which is above comprehended intellect, there is not yet the level of letters.

Explanation

An experience anyone can check: while an idea is only a flash of insight (Chochmah), it has no words yet; once it is worked out and understood (Binah), it takes shape as words, "letters," in the mind. So letters are the mark of Binah.

וזהו ענין אותיות התורה שהתשב״כ היא בבחי׳ בינה ובינה נקרא ספר תורה כמ״ש בזהר (ויקהל5 רף רי״ש).

And this is the matter of the letters of the Torah: that the Written Torah is in the level of Binah, and Binah is called a Torah scroll, as is written in the Zohar (Vayakhel, folio 210).

Explanation

Hence the Written Torah, the Torah of letters, belongs to Binah, and the Zohar calls Binah itself "a Torah scroll."

והיינו בחינת אותיות המחשבה ואע״ג דאורייתא מחכמה נפקת6 לגבי המאציל היא בחי׳ חכמה אבל לגבי הנבראים היא בחי׳ בינה [ולכן חמשים יום מיצ״מ עד מתן

That is, the level of the letters of thought. And although “the Torah comes forth from Chochmah,” [that is,] in relation to the Emanator it is the level of Chochmah, but in relation to the created beings it is the level of Binah. (Therefore [there are] fifty days from the Exodus from Egypt until the Giving of

Explanation

He meets an objection: the Zohar says the Torah comes from Chochmah. The answer: from G‑d's side, the Emanator's, it is Chochmah; but as it reaches created beings it takes the form of Binah. He adds an illustration in brackets that runs into the next part.

תורה כנגד חמשים שערי בינה7 וביום החמשים שער הנ׳ ניתנה תורה וע׳ בזהר תצוה דקפ״ג ע״א ותשבע״פ היא בחי׳8 חכמה ושם אין האותיות עיקר כל כך

the Torah, corresponding to the fifty gates of Binah, and on the fiftieth day, the fiftieth gate, the Torah was given; and see the Zohar, Tetzaveh, 183a.) And the Oral Torah is the level of Chochmah, and there the letters are not so much the main thing,

Explanation

The Torah was given after fifty days, matching the "fifty gates of Binah" the Talmud speaks of; this shows that the Written Torah is Binah. The Oral Torah, by contrast, is Chochmah, and in it the letters are less essential.

אלא השכל וההשכלה היא העיקרית המתגלית בתוך האותיות ולכן אין מדקדקין באותיותיה כ״כ כי בתשבע״פ העיקר היא החכמה וההשכלה

but rather the idea and the intellection are the main thing, revealed within the letters. Therefore one is not so exacting with its letters, for in the Oral Torah the main thing is the wisdom and the intellection,

Explanation

In the Oral Torah what matters is the idea that the words carry, not the exact wording. That is why it is not held to the letter-by-letter exactness of a Torah scroll.

וכמו שאמרו בגמ׳ מאי טעמא דר׳ מאיר כו׳ שהוא בחי׳ טעמים והוא בחי׳ חכמה כנודע

as they say in the Gemara, “What is the reason of Rabbi Meir?” etc., which is the level of reasons (te’amim), and that is the level of Chochmah, as is known.

Explanation

The Talmud's constant question, "What is the reason of Rabbi Meir?", shows that the Oral Torah is about reasons (te'amim, literally "tastes"), and in Kabbalah the te'amim belong to Chochmah.

(ואף שלמטה הרי תשב״כ הוא בחינת ז״א ותשבע״פ היא בחינת מל׳ הרי אדרבה באמת בחכמה יסד ארץ9 שהיא מל׳10 תושבע״פ וכונן שמים ז״א תשב״כ הוא בתבונה וע׳ מ״ש ע״פ השמים כסאי והארץ הדום רגלי11 כו׳)

(And although below, the Written Torah is the level of Z’eir Anpin and the Oral Torah is the level of Malchus, on the contrary, in truth, “With Chochmah He founded the earth,” which is Malchus, the Oral Torah; and “He established the heavens,” Z’eir Anpin, the Written Torah, is “with understanding” (tevunah). And see what is written on [the verse] “The heavens are My throne and the earth is My footstool,” etc.)

Explanation

An objection: the Kabbalah usually pairs the Written Torah with Z'eir Anpin (the emotive attributes, "heaven") and the Oral Torah with Malchus ("earth"), which seems to put the Oral Torah lower. He answers from Proverbs: the earth (Malchus, the Oral Torah) was founded "with Chochmah," while the heavens (Z'eir Anpin, the Written Torah) were established "with understanding," Binah. So at their roots the Oral Torah comes from Chochmah and the Written Torah from Binah.

ובזה יובן ענין הנ״ל שניסוך היין כתיב בתורה וניסוך המים לא נכתב בתורה רק הלכה למשה מסיני.

And with this the matter mentioned above will be understood: that the wine libation is written in the Torah, while the water libation is not written in the Torah but is only a law [given] to Moses at Sinai.

Explanation

Now the opening question is answered: the wine libation is written in the Torah, and the water libation is only an oral law from Sinai.

והיינו כי יין הוא בחי׳ בינה תשב״כ וזהו פי׳ יינה של תורה וכדלקמן ולכן יכולה להכתב בתשב״כ.

That is, because wine is the level of Binah, the Written Torah; and this is the meaning of “the wine of the Torah,” as [explained] below. Therefore it can be written in the Written Torah.

Explanation

Wine is Binah, the same level as the Written Torah; hence the Sages' phrase "the wine of the Torah," which will be explained soon. What belongs to Binah can be put into letters, so the wine libation could be written.

משא״כ ניסוך המים שהוא בחי׳ חכמה אינה יכולה להיות כתוב בתשב״כ שתתפשט בבחי׳ כתב אותיות והוא בחי׳ מוחין דאבא ומוחין דאימא

Whereas the water libation, which is the level of Chochmah, cannot be written in the Written Torah, to spread out in the form of written letters. And this is the level of the intellect of Abba and the intellect of Imma (mochin d’Abba and mochin d’Imma).

Explanation

Water is Chochmah, which is above letters, so it could not be spread out into written words. Water and wine thus correspond to mochin d'Abba and mochin d'Imma, the intellect of Chochmah and of Binah.

(ולפמ״ש בע״ח שכ״ו ספ״א12 מובן שכערך האצי׳ למעלה מהבריאה כך ערך החכמה למעלה מהבינה באצילות עצמו והיינו שבינה היא בריאה שבאצילות משא״כ חכמה ובפרטות בחי׳ חכמה שנקרא מים חיים היא בחי׳ אצילות שבאצילות

(And according to what is written in Etz Chaim, Sha’ar 26, end of chapter 1, it is understood that as Atzilus is above Beriah, so Chochmah is above Binah within Atzilus itself; that is, Binah is Beriah of Atzilus, whereas Chochmah, and in particular the level of Chochmah that is called “living water,” is the level of Atzilus of Atzilus.

Explanation

A long parenthesis. Based on Etz Chaim (the Arizal's teachings as recorded by Rabbi Chaim Vital), the gap between Chochmah and Binah within Atzilus is like the gap between Atzilus and Beriah: Binah is the "Beriah" of Atzilus, and Chochmah, especially the Chochmah called "living water," is the "Atzilus" of Atzilus. (The Kehot note says Sha'ar 26 is the numbering of the Shklov 1800 edition; in current editions it is the sha'ar on the four worlds, end of chapter 2.)

והיינו שבחי׳ בינה13 נקרא מי דקיימא לשאלה שעם היותו בחי׳ העלם הוא ההעלם של הגילוי וכענין דכתיב יוצר אור ובורא חושך14 יצי׳ הוא גילוי ובריאה העלם והיינו ההעלם השייך להגילוי מחשבה ודבור משא״כ בחי׳ חכמה שהוא אצילות

That is, the level of Binah is called Mi (“Who?”), which stands to be asked about; for though it is a level of concealment, it is the concealment of revelation. As in the matter of what is written, “He forms light and creates darkness”: Yetzirah (formation) is revelation, and Beriah (creation) is concealment; that is, the concealment that pertains to revelation, [to] thought and speech. Whereas the level of Chochmah, which is Atzilus—

Explanation

Binah is called "Mi," "Who?": it is hidden, but it is the kind of hiddenness one can ask about, a concealment on its way to revelation. Isaiah's "forms light and creates darkness" pairs Yetzirah (formation) with light, revelation, and Beriah (creation) with darkness, concealment; and that concealment is the kind that leads to thought and speech.

הנה לגבי אצילות שוה בריאה ויצירה וכחשכה כאורה15 כמ״ש במ״א. והיינו לפי שבחינת אצי׳ הוא למעלה מסדר ההשתלשלות דבי״ע

in relation to Atzilus, Beriah and Yetzirah are equal, and “darkness is as light,” as is written elsewhere. That is, because the level of Atzilus is above the order of the chain of descent (hishtalshelus) of Beriah, Yetzirah and Asiyah.

Explanation

From the standpoint of Chochmah/Atzilus, however, concealment and revelation make no difference: "darkness is as light," as the Psalm says. That is because Atzilus stands above the whole ordered descent of the lower worlds.

ולכן ההעלם והגילוי שבסדר השתלשלות שהוא בחי׳ בריאה ויצירה שניהם שוין ממש לגבי אצילות וה נה על ידי ניסוך המים בחג ממשיכים גילוי ההעלם שלמעלה מסדר ההשתלשלות דהיינו בחי׳ חכמה שהוא אצילות בחי׳ מוחין דאבא

Therefore the concealment and the revelation within the order of hishtalshelus, which are the levels of Beriah and Yetzirah, are both truly equal in relation to Atzilus. And so, through the water libation on the festival, one draws down the revealing of the concealment that is above the order of hishtalshelus, that is, the level of Chochmah, which is Atzilus, the level of mochin d’Abba.

Explanation

Within the chain of worlds, concealment and revelation are real opposites; from Atzilus they are equal. The water libation draws down a revelation of what is hidden above that entire order: Chochmah, Atzilus, mochin d'Abba.

לכן הוא גבוה מאד נעלה מניסוך היין מוחין דאימא שהוא גילוי ההעלם שבסדר ההשתלשלות. ועמ״ש בד״ה שיר השירים בפי׳ כי טובים דודיך מיין16 והוא ע״ד קריעת ים סוף

Therefore it is far higher and loftier than the wine libation, mochin d’Imma, which is the revealing of the concealment within the order of hishtalshelus. And see what is written in the maamar beginning “The Song of Songs,” on the explanation of “For your love is better than wine.” And this is like the splitting of the Sea of Reeds:

Explanation

The wine libation, mochin d'Imma, reveals what is hidden only within the order of worlds, so water stands far above it. He refers to his maamar on "Song of Songs" ("your love is better than wine") and brings the splitting of the sea as an illustration.

כי ים ויבשה הם העלם וגילוי של סדר ההשתלשלות עלמא דאתכסיא ועלמא דאתגלייא אך ע״י רוח קדים17 קדמונו של עולם שלמעלה מסדר השתלשלות העולמות אזי הפך ים ליבשה18 כי שם שניהם שוין וכחשכה כאורה כנ״ל).

for sea and dry land are the concealment and revelation of the order of hishtalshelus, the hidden world and the revealed world (alma d’iskasya and alma d’isgalya). But through “the east wind” (ruach kadim), the Primordial One (Kadmono) of the world, who is above the order of the hishtalshelus of the worlds, then “He turned the sea into dry land,” for there both are equal, and “darkness is as light,” as [explained] above.)

Explanation

Sea (whose creatures are covered by water) stands for the hidden world, and dry land for the revealed world. The "east wind" (ruach kadim) is read as coming from the "Primordial One" (kadmono), a level above the order of worlds; from there sea and land are equal, so the sea could become dry land. The same principle as Chochmah, for which darkness and light are alike.

ובזה יובן מארז״ל ע״פ כי טובים דודיך מיין ערבים עלי19 דברי סופרים יותר מיינה של תורה.20 וצ״ל מהו סופרים ומהו יינה של תורה.

And with this will be understood what our Sages said on [the verse] “For your love is better than wine”: “The words of the Scribes (soferim) are more pleasing to Me than the wine of the Torah.” And it must be explained: what are “Scribes,” and what is “the wine of the Torah”?

Explanation

Back to the main line: the Midrash says G‑d holds the "words of the Scribes" (the Rabbinic teachings of the Oral Torah) dearer than "the wine of the Torah." The maamar asks what exactly "Scribes" and "wine of the Torah" refer to.

והענין דהנה מבואר בספר יצירה בשלשה דברים ברא הקב״ה את עולמו21 בסופר וספר וסיפור. סופר הוא בחי׳ חכמה המשפיע לספר שהיא בינה בחי׳ מחשבה.22 23 24

The explanation is that it is explained in Sefer Yetzirah: “With three things the Holy One, blessed be He, created His world: with sofer, sefer and sippur” (scribe, book and telling). Sofer is the level of Chochmah, which bestows upon sefer, which is Binah, the level of thought.

Explanation

Sefer Yetzirah, an ancient Kabbalistic work, names three instruments of creation: sofer (writer), sefer (book) and sippur (telling). The Alter Rebbe maps them onto the soul's faculties: the writer is Chochmah, which pours into the book, Binah, the faculty of thought.

Paragraph 2 in brief

The paragraph answers the opening question: the Written Torah, made of letters, belongs to Binah, so the wine libation (Binah) could be written in it; the water libation belongs to Chochmah, which is above letters and above the whole order of worlds, and so it stayed an oral law from Sinai.

Deeper

The long parenthesis sharpens the contrast: Binah is a concealment "of revelation," inside the order of worlds, while Chochmah as Atzilus of Atzilus is beyond the very contrast of hidden and revealed. The splitting of the sea is the model for such a revelation from above the order, and the water libation draws down that kind of light.

Marei mekomos

1
On the words
כל התורה שמותיו של הקב״ה
How it connects
An earlier passage in Likkutei Torah that also discusses the Torah as the Names of G‑d, with further sources.our note
The source
Zohar III, 19aזח״ג יט, אSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Pinchas, 76b, and the sources noted there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה זח״ב קכד, א. זח״ג יט, א. פט, ב. קנט, א. רסה, ב.
ע״ל בפינחס (עו, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כל אותיותיה מנויות
How it connects
The early Sages were called soferim because they counted all the letters of the Torah.our note
The source
Kiddushin 30a:11קידושין ל׳ א:י״אSefaria (opens in a new tab)
לְפִיכָךְ נִקְרְאוּ רִאשׁוֹנִים ״סוֹפְרִים״, שֶׁהָיוּ סוֹפְרִים כׇּל הָאוֹתִיּוֹת שֶׁבַּתּוֹרָה, שֶׁהָיוּ אוֹמְרִים: וָא״ו דְּ״גָחוֹן״– חֶצְיָין שֶׁל אוֹתִיּוֹת שֶׁל סֵפֶר תּוֹרָה. ״דָּרֹשׁ דָּרַשׁ״ – חֶצְיָין שֶׁל תֵּיבוֹת. ״וְהִתְגַּלָּח״ – שֶׁל פְּסוּקִים. ״יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר״ – עַיִ״ן דְּיַעַר חֶצְיָין שֶׁל תְּהִלִּים. ״וְהוּא רַחוּם יְכַפֵּר עָוֹן״ – חֶצְיוֹ דִּפְסוּקִים.
Therefor the earlier ones were called Soferim because they would count (soferim) all the letters in the Torah, for they would say: The 'vav' of "belly" is the halfway point of the letters of a Torah scroll; "investigated thoroughly" is the halfway point of words; "and he shaved" is the halfway point of verses
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ראה קידושין ל, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכל אות צ״ל בדמותו ותבניתו והנגיעה פוסלת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שו״ע יו״ד סרע״ד, סד״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
How it connects
The engraving of the High Priest's gold plate; a maamar on this verse explains why letters belong to Binah.our note
The source
Exodus 28:36שמות כ״ח:ל״וSefaria (opens in a new tab)
35וְהָיָה עַל־אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לִפְנֵי Havayah וּבְצֵאתוֹ וְלֹא יָמוּת: 36וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַה׳ 37וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה:
35… unto the holy place before the LORD, and when he cometh out, that he die not. 36And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. 37And thou shalt put it on a thread of blue, and it shall be upon the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
5
On the words
כמ״ש בזהר (ויקהל דף רי״ש)
How it connects
The same Zohar passage on Binah as a Torah scroll is cited there too.our note
Where the note points
Likkutei Torahלקוטי תורה
Chukas, 59d · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Va’eira, maamar 5לעיל פ׳ חקת נט, ד
page 59d, ¶36
הוא בתושבע״פ דוקא. והוא מפני שסוף מעשה הוא דוקא במחשבה תחלה ונעוץ תחלתן בסופן ולכן נק׳ המלכות א״ח עטרת בעלה ונק׳ ג״כ ארץ חפץ ע״ש גילוי הרצון בה דוקא (וכמו בארץ הגשמית גילוי כח הצומח שהוא בחי׳ א״ס לברוא מאין כו׳ כמ״ש באגה״ק איהו וחיוהי ובמאמ׳ א״ח עט״ב. והנה בתושבע״פ ג״כ יש אגדות ופסקי דינין ובאגדות ג״כ רק מלובש ח״ע. אבל בהלכות ופסקי דינין מלובש רצה״ע ולכן לימוד דהלכות נעלה …
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Kehot’s note
נזכר גם לעיל פ׳ חקת נט, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
דאורייתא מחכמה נפקת
How it connects
"The Torah comes forth from Chochmah": the Zohar's teaching, given in the Kehot note, which the Alter Rebbe reconciles with the Written Torah being Binah.our note
The source
Zohar II, 121aזח״ב קכא, אSefaria (opens in a new tab)
Zohar III, 81aזח״ג פא, אSefaria (opens in a new tab)
Kehot’s note
זח״ב קכא, א. וראה שם פה, א. זח״ג פא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
חמשים שערי בינה
How it connects
"Fifty gates of understanding were created in the world": the source for the fifty gates of Binah.our note
The source
Rosh Hashanah 21b:11–12ראש השנה כ״א ב:י״א-י״בSefaria (opens in a new tab)
רַב וּשְׁמוּאֵל. חַד אָמַר: חֲמִשִּׁים שַׁעֲרֵי בִינָה נִבְרְאוּ בָּעוֹלָם, וְכוּלָּן נִיתְּנוּ לְמֹשֶׁה, חָסֵר אֶחָד, שֶׁנֶּאֱמַר: ״וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹקִים״. ״בִּקֵּשׁ קֹהֶלֶת לִמְצוֹא דִּבְרֵי חֵפֶץ״ — בִּקֵּשׁ קֹהֶלֶת לִהְיוֹת כְּמֹשֶׁה, יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: ״וְכָתוּב יוֹשֶׁר דִּבְרֵי אֱמֶת״ — ״וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ר״ה כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ותושבע״פ היא בחי׳ מל׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
בחכמה יסד ארץ
How it connects
"Havayah founded the earth with wisdom, established the heavens with understanding": read as the Oral Torah (earth) rooted in Chochmah and the Written Torah (heaven) in Binah.our note
The source
Proverbs 3:19משלי ג׳:י״טSefaria (opens in a new tab)
18עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר: 19ה׳ בְּחׇכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה: 20בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ וּשְׁחָקִים יִרְעֲפוּ־טָל:
18… to them that lay hold upon her, And happy is every one that holdest her fast. 19The LORD by wisdom founded the earth; By understanding He established the heavens. 20By His knowledge the depths were broken up, And the skies drop down the dew.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ג, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
שהיא מל׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מא״א אות א, סקכ״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
השמים כסאי והארץ הדום רגלי
How it connects
The verse on which another maamar explains the relation of heaven and earth to the two Torahs.our note
The source
Isaiah 66:1ישעיהו ס״ו:א׳Sefaria (opens in a new tab)
1כֹּה אָמַר ה׳ הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי: 2וְאֶת־כׇּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כׇל־אֵלֶּה נְאֻם־ה׳ וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי:
1Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? 2For all these things hath My hand made, and so all these things came to be, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
בע״ח שכ״ו ספ״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בדפוס שקלאוו תק״ס.
לפננו ש׳ ס׳ אבי״ע ספ״ב, ובזה יובן כאן דה״ק. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
שבחי׳ בינה נק׳ מי
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מא״א אות מ, סס״ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
יוצר אור ובורא חושך
How it connects
"He forms light and creates darkness": Yetzirah is linked to light (revelation) and Beriah to darkness (concealment).our note
The source
Isaiah 45:7ישעיהו מ״ה:ז׳Sefaria (opens in a new tab)
6לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהֿ כִּי־אֶפֶס בִּלְעָדָי אֲנִי ה׳ וְאֵין עוֹד: 7יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי ה׳ עֹשֶׂה כׇל־אֵלֶּה: 8הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי ה׳ בְּרָאתִיו:
6… west, that there is none beside Me; I am the LORD; and there is none else; 7I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things. 8Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מה, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
וכחשכה כאורה
How it connects
"Darkness is as light" to G‑d: before Atzilus, concealment and revelation are equal.our note
The source
Psalms 139:12תהילים קל״ט:י״בSefaria (opens in a new tab)
11וָאֹמַר אַךְ־חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי: 12גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה: 13כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי:
11And if I say: ‘Surely the darkness shall envelop me, And the light about me shall be night'; 12Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light. 13For Thou hast made my reins; Thou hast knit me together in my mother's womb.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלט, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
כי טובים דודיך מיין
How it connects
"Your love is better than wine": the verse on which the Midrash builds its teaching about the words of the Scribes.our note
The source
Song of Songs 1:2שיר השירים א׳:ב׳Sefaria (opens in a new tab)
1שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: 2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן: 3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ:
1THE song of songs, which is Solomon’s. 2Let him kiss me with the kisses of his mouth— For thy love is better than wine. 3Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
17
On the words
רוח קדים
How it connects
The east wind that divided the sea; ruach kadim is read as coming from the "Primordial One" above the order of worlds.our note
The source
Exodus 14:21שמות י״ד:כ״אSefaria (opens in a new tab)
Kehot’s note
שמות יד, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
הפך ים ליבשה
How it connects
"He turned the sea into dry land": from above the order of worlds, hidden (sea) and revealed (land) are interchangeable.our note
The source
Psalms 66:6תהילים ס״ו:ו׳Sefaria (opens in a new tab)
5לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹקִים נוֹרָא עֲלִילָה עַל־בְּנֵי אָדָם: 6הָפַךְ יָם לְיַבָּשָׁה בַּנָּהָר יַעַבְרוּ בְרָגֶל שָׁם נִשְׂמְחָה־בּוֹ: 7מֹשֵׁל בִּגְבוּרָתוֹ עוֹלָם עֵינָיו בַּגּוֹיִם תִּצְפֶּינָה הַסּוֹרְרִים אַל־[יָרוּמוּ] (ירימו) לָמוֹ סֶלָה:
5Come, and see the works of God; He is terrible in His doing toward the children of men. 6He turned the sea into dry land; They went through the river on foot; There let us rejoice in Him! 7Who ruleth by His might for ever; His eyes keep watch upon the nations; Let not …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים סו, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
ערבים עלי ד״ס
How it connects
The Talmud's version of the same teaching, which the Kehot note also cites.our note
The source
Avodah Zarah 35a:6עבודה זרה ל״ה א:ו׳Sefaria (opens in a new tab)
הִשִּׂיאוֹ לְדָבָר אַחֵר וְכוּ׳. מַאי ״כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן״? כִּי אֲתָא רַב דִּימִי אָמַר: אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עֲרֵיבִים עָלַי דִּבְרֵי דוֹדֶיךָ יוֹתֵר מִיֵּינָהּ שֶׁל תּוֹרָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Matos, 85a, and the sources noted there · not yet checked
Our explanationAnother maamar that explains the Sages' saying that the words of the Scribes are dearer than the wine of the Torah.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
שהש״ר א ע״פ כי טובים דודיך (ב). וראה ע״ז לה, א.
ע״ל מטות (פה, רע״א). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
ערבים עלי דברי סופרים יותר מיינה של תורה
How it connects
The Midrash: the words of the Scribes are dearer than the wine of the Torah. The Alter Rebbe reads "Scribes" as Chochmah and "wine of the Torah" as Binah.our note
The source
Shir HaShirim Rabbah 1:8–9שיר השירים רבה א׳:ח׳-ט׳Sefaria (opens in a new tab)
… לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דָּרַשׁ רַבִּי פַּפִּיס (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, דָּן יְחִידִי לְכָל בָּאֵי עוֹלָם וְאֵין לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס שֶׁלֹא לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, לְפִי שֶׁהַכֹּל בֶּאֱמֶת וְהַכֹּל בַּדִּין, שֶׁכֵּן כְּתִיב (ישעיה ו, א): וָאֶרְאֶה אֶת ה' ישֵׁב עַל כִּסֵּא רָם וְנִשָֹּׂא. אָמַר רַבִּי סִימוֹן כִּסֵּא שֶׁמַּפְרִישׁ בֵּין מִיתָה לְחַיִּים, (מלכים א כב, יט): וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְׂמֹאלוֹ, וְכִי יֵשׁ שְׂמֹאל לְמַעְלָה, וַהֲלֹא …
“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8). “Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev]. in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in …
Hebrew: Midrash Rabbah -- TE (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
21
How it connects
Sefer Yetzirah's opening: the world was created through sefer, sofer and sippur, which the Alter Rebbe maps onto Chochmah, Binah and speech.our note
The source
Sefer Yetzirah 1:1ספר יצירה א׳:א׳Sefaria (opens in a new tab)
בשלשים ושתים נתיבות פליאות חכמה חקק יה ה׳ צבאות אלקי ישראל אלקים חיים ומלך עולם אל שדי רחום וחנון רם ונשא שוכן עד מרום וקדוש שמו וברא את עולמו בשלשה ספרים בספר וספר וספור:
YAH, ADONAI of Hosts, God of Israel, Living God and King of the World, EL SHADDAI, Merciful and Gracious, High and Exalted, Dwelling Ever Above, Holy Is His Name—He carved 'Work of Creation' is not the abstract verb בָּרָא bara 'to create' used in [Genesis 1:1]. Instead, the SY prefers verbs relating to the processes of craftsman and artisans, in particular stonemasons: חָקַק chaqaq 'to carve, chisel', חָצַב chatzav 'to hew', שקל shaqal 'to weigh', יָסַד yasad 'to found',יָצַר yatzar 'to form, shape, fashion'—the latter providing the name of the book, סֵפֶר יְצִירָה Sefer Yetzirah, literally the 'Book of Forming' but conventionally rendered the 'Book of Creation'. and created His World 'and …
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
22
On the words
לספר שהיא בינה בחי׳ מחשבה וסיפור הוא בחי׳ דיבור
How it connects
The Tzemach Tzedek refers there to this passage on sefer as thought (Binah) and sippur as speech.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vezos HaBerachah, p. 1906
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת פ׳ וזאת הברכה ע׳ א׳תתקו מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
On the words
מבואר בס״י . . בסופר וספר וסיפור
How it connects
The other transcript of this maamar (listed in the note on the opening words), cited here for the sofer, sefer and sippur passage.our note
The source
Zohar II, 137bזח״ב קלז, בSefaria (opens in a new tab)
Where the note points
Maamarei Admur HaZaken, Nevi'imמאמרי אדמו״ר הזקן, נביאים
p. 79
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ס״י פ״א מ״א. וראה זח״ב קלז, ב ועוד. מאמרי אדה״ז נביאים ע׳ עט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
How it connects
The Zohar in Tetzaveh on the fifty days from the Exodus to Sinai.our note
The source
Zohar, Tetzaveh 7:64–9:73ספר הזהר, תצוה ז׳:ס״ד-ט׳:ע״גSefaria (opens in a new tab)

3וסיפור הוא בחינת דיבור המקבל מספר שהוא בינה שהרי בלתי מחשבה א״א לדבר וזהו שבשלשה דברים אלו ברא הקב״ה עולמו

And sippur is the level of speech, which receives from sefer, which is Binah (understanding), for without thought it is impossible to speak. And this is [why] with these three things the Holy One, blessed be He, created His world:

Explanation

The third term, sippur (telling), is speech. Speech draws on thought (Binah), since one cannot speak without first thinking. Together the three form one chain: Chochmah, thought, speech.

כי התהוות העולמות הוא מבחי׳ דבר1 ה׳ שהיא בחי׳ ספור והדבור מקבל ממחשבה שנק׳ ספר שהוא נמשך מבחי׳ חכמה2 איה סופר וזהו בראשית ברא והיינו ע״י שמחכמה3 נמשך לבחי׳ מחשבה וממחשבה לדבור.4

for the coming into being of the worlds is from the level of “the word of G‑d,” which is the level of sippur; and speech receives from thought, which is called sefer, which is drawn from the level of Chochmah (wisdom), “Where is the sofer?” And this is “Bereishis bara” (“In the beginning He created”): that is, through [the flow] being drawn from Chochmah to the level of thought, and from thought to speech.

Explanation

The worlds are created by G‑d's speech ("By the word of G‑d the heavens were made"), which is sippur. That speech is drawn from thought (sefer), and thought from Chochmah, called sofer (Isaiah's "Where is the sofer?"). "Bereishis bara" is read as "with Chochmah He created," since reishis, "beginning," stands for Chochmah.

Paragraph 3 in brief

The paragraph completes the Sefer Yetzirah triad: creation flows from Chochmah (sofer) into thought (sefer, Binah) and from there into speech (sippur), which brings the worlds into being.

Deeper

This chain sets up the next paragraph: if Chochmah is the sofer and Binah the sefer, then "the words of the Scribes" are Chochmah, the root of the Oral Torah and of the water libation, and "the wine of the Torah" is Binah.

Marei mekomos

1
On the words
התהוות העולמות הוא מבחי׳ דבר ה׳
How it connects
"By the word of G‑d the heavens were made": creation comes through divine speech.our note
The source
Psalms 33:6תהילים ל״ג:ו׳Sefaria (opens in a new tab)
5אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ: 6בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כׇּל־צְבָאָם: 7כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת:
5He loveth righteousness and justice; The earth is full of the lovingkindness of the LORD. 6By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 7He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה תהלים לג, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מבחי׳ חכמה אי׳ סופר
How it connects
"Where is the sofer (scribe)?": the Alter Rebbe uses the verse for Chochmah as the level called sofer.our note
The source
Isaiah 33:18ישעיהו ל״ג:י״חSefaria (opens in a new tab)
Kehot’s note
ישעי׳ לג, יח. וראה לקוטי הש״ס להאריז״ל לר״ה טז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בראשית ברא . . שמחכמה
How it connects
"In the beginning He created": reishis is read as Chochmah, the first stage from which creation is drawn.our note
The source
Genesis 1:1בראשית א׳:א׳Sefaria (opens in a new tab)
1בְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: 2וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם:
1In the beginning God created the heaven and the earth. 2Now the earth was unformed and void, and darkness was upon the face of the deep; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ת״י בראשית א, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
לספר שהיא בינה בחי׳ מחשבה וסיפור הוא בחי׳ דיבור
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · p. 1906
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת פ׳ וזאת הברכה ע׳ א׳תתקו מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

“The words of the Scribes”, and joining Chochmah and Binah ¶4

4וזהו ערבים עלי דברי סופרים1 בחי׳ סופר שהוא חכמה ושם הוא שרש תורה שבעל פה וניסוך המי׳ יותר מיינה של תורה והיא בחי׳ תשב״כ שנק׳ ספר

And this is “The words of the Scribes (soferim) are more pleasing to Me”: the level of sofer, which is Chochmah (wisdom), and there is the root of the Oral Torah and of the water libation, “more than the wine of the Torah,” which is the level of the Written Torah, called sefer,

Explanation

Now the Midrash is decoded. "Scribes" (soferim) points to the sofer, Chochmah, which is the root of the Oral Torah and also of the water libation. "The wine of the Torah" is the Written Torah, the sefer.

והוא בחי׳ בינה וניסוך היין שבחי׳ חכמה שהוא בחי׳ סופר הוא גבוה מאד נעלה מבחי׳ בינה שהוא בחי׳ ספר (ועמ״ש בד״ה איה סופר2 וע״פ שחורה אני3 כו׳ מענין סופר וד״ס כו׳)

which is the level of Binah (understanding) and the wine libation. For the level of Chochmah, which is the level of sofer, is far higher and loftier than the level of Binah, which is the level of sefer. (And see what is written in the maamar beginning “Where is the sofer?” and on [the verse] “I am black,” etc., on the matter of sofer and the words of the Scribes, etc.)

Explanation

The Written Torah, sefer, is Binah, and so is the wine libation; the list of equivalents ends there. Then comes the reason: Chochmah (sofer) is far above Binah (sefer), so "the words of the Scribes" and the water libation are dearer than "the wine of the Torah." He refers to two maamarim, "Where is the sofer?" in Torah Ohr and "I am black" in Likkutei Torah on Song of Songs.

אך עם היות שהחכמה היא למעלה מבחי׳ בינה אעפ״כ חו״ב הם תרין ריעין4 5 דלא מתפרשין ואם כן צריך לחברם תמיד למטה ובאתעדל״ת אתערותא דלעילא

However, although Chochmah is above the level of Binah, nevertheless Chochmah and Binah are “two companions that never part,” and if so, they must always be joined below; and through an arousal from below [comes] an arousal from above.

Explanation

A qualification: Chochmah is higher, but the Zohar calls Chochmah and Binah "two companions that never part"; above they are always together. So below, too, they must be joined, since an initiative from below (an arousal from below) calls forth the matching response from above.

וזהו ושאבתם מים בששון6 מים הוא בחי׳ חכמה תשאבו בששון שהוא בחי׳ בינה ובזה יתחברו בחי׳ חו״ב7 להיות תרין ריעין דלא מתפרשין

And this is “And you shall draw water with joy (sasson)”: water is the level of Chochmah; “you shall draw” it “with joy,” which is the level of Binah. And through this the levels of Chochmah and Binah will be joined, to be “two companions that never part.”

Explanation

This is how the verse is read: "water" is Chochmah and "with joy" is Binah (joy comes from Binah, as explained in section 1). Drawing water with joy joins the two, so that Chochmah and Binah are united below as they are above.

(וע׳ מ״ש במ״א בד״ה ראה אנכי8 נותן כו׳ מענין זה איך שגם בעבודת ה׳ למטה באדם צ״ל ב׳ הבחי׳ דחו״ב יחד תמיד בחי׳ נקודה בהיכלי׳9 וא״א להיות קיום בבחי׳ א׳ לבד כו׳ ע״ש.

(And see what is written elsewhere, in the maamar beginning “See, I set before you,” etc., on this matter: how also in the service of G‑d below, in man, the two levels of Chochmah and Binah must always be together, the level of “a point in its palace,” and it is impossible to have endurance with one level alone, etc.; see there.

Explanation

He points to the maamar "See, I set before you" (in Likkutei Torah, Re'eh), which shows that in a person's own service of G‑d Chochmah and Binah must work together; one alone cannot last. "A point in its palace" is a Zohar image for Chochmah (the point) held within Binah (the palace).

ועמ״ש בד״ה וידעת היום10 גבי שלום שלום לרחוק ולקרוב).11 ולזה היו אנשי מעשה מרננים ומרקדים12 בעת ניסוך המים

And see what is written in the maamar beginning “Know this day,” regarding “Peace, peace, to the far and to the near.”) And for this [reason] the men of deeds would sing and dance at the time of the water libation.

Explanation

A second reference, to a maamar on "Know this day," on the "peace" between the far and the near. Then the conclusion: because the water libation joins Chochmah (water) with Binah (joy), the "men of deeds" sang and danced at the time of the water celebration, as the Mishnah describes.

(גם לכן היו מנסכין המים בשעת ניסוך היין כמ״ש בהרמב״ם סוף הלכות תמידין ומוספין. וזהו ג״כ ענין הנז׳ בזהר) (פ׳ בלק דקפ״ט סע״א) ע״פ ויבא לו יין דארמי מיא בההוא יין:13

(Also, that is why they would pour the water at the time of the wine libation, as is written in the Rambam, end of Hilchos Temidin uMusafin. And this is also the matter mentioned in the Zohar) (Parshas Balak, 189a, bottom) on [the verse] “And he brought him wine”: that he cast water into that wine.

Explanation

Two more signs of the joining: the water was poured at the same time as the wine, as recorded by the Rambam (Maimonides) in his laws of the daily and additional offerings; and the Zohar reads "he brought him wine" (Jacob bringing Isaac wine) as wine mixed with water.

Paragraph 4 in brief

The paragraph decodes the Midrash ("Scribes" = Chochmah = water; "wine of the Torah" = Binah = wine) and then reads Isaiah's verse as a joining of the two: water (Chochmah) is drawn "with joy" (Binah), because Chochmah and Binah must always be united.

Deeper

The Zohar's phrase "two companions that never part" describes Abba and Imma above; the maamar makes it a task below, where the water drawing with joy, the dancing, and the mixing of water with wine all act out that union through an arousal from below.

Marei mekomos

1
On the words
ערבים עלי דברי סופרים
How it connects
The Midrash that the words of the Scribes are dearer than the wine of the Torah, now explained as Chochmah above Binah.our note
The source
Shir HaShirim Rabbah 1:8שיר השירים רבה א׳:ח׳Sefaria (opens in a new tab)
צְאִי לָךְ בְּעִקְבֵי הַצֹּאן, רַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא וְרַבָּנָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר מֵחֲרָרָה שֶׁנָּטְלוּ יִשְׂרָאֵל בְּיָדָם מִמִצְרַיִם אָכְלוּ מִמֶּנָּה שְׁלשִׁים וְאֶחָד יָמִים, דְּאָמַר רַבִּי שִׁילָא שִׁשִּׁים וּשְׁתַּיִם סְעוּדוֹת אַתְּ יוֹדֵעַ שֶׁהָיוּ לְיִשְׂרָאֵל מֵחֲרָרָה זוֹ, מָה אֲנִי עוֹשֶׂה לָהֶם בַּסּוֹף בְּעָקֵב, הֲדָא הוּא דִכְתִיב (תהלים עב, טז): יְהִי פִסַּת בַּר בָּאָרֶץ. רַבִּי עֲקִיבָא אוֹמֵר מִמַּה שֶּׁהִקַפְתִּי אוֹתָם בְּעַנְנֵי כָבוֹד, הָאֵיךְ מָה דְאַתְּ אָמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם, אַתְּ יוֹדֵעַ מָה אֲנִי …
“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8). “Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev]. in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in …
Hebrew: Midrash Rabbah -- TE (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ועמ״ש בד״ה איה סופר
How it connects
The maamar that explains sofer as Chochmah, above sefer.our note
Where the note points
Torah Ohrתורה אור
53c, maamar "Ayeh Sofer" · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Shemos, maamar 5תו״א נג, ג
page 53c, ¶1
א״ע כ״כ למדוד הספי׳ בצמצום והתחלקות כו׳ שמדה וצמצום זה נמשך דוקא מן הסובב העיגול הגדול שנק׳ אי״ה (שלהיותו מגביה לשבת לכך יכול להשפיל א״ע כ״כ למדוד כל פרטי הבחי׳ שבהעולמות כו׳. וכמ״ש כי רם ה׳ ושפל יראה) וכעין מ״ש ועברתי בארץ מצרים אני ולא מלאך שבבחי׳ מצרים לא הי׳ יכול לירד שום מלאך זולת הקב״ה בכבודו ובעצמו כביכול כמ״ש במ״א:
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א נג, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וע״פ שחורה אני
How it connects
That passage explains "the words of the Scribes are dearer than the wine of the Torah" through sefer, sofer and sippur, and itself refers to a maamar on "And you shall draw water with joy." There the sofer is set above the sefer as the Oral Torah above the Written Torah.our note
The source
Song of Songs 7:1שיר השירים ז׳:א׳Sefaria (opens in a new tab)
1שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה־בָּךְ מַה־תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם: 2מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אׇמָּן:
1Return, return, O Shulammite; Return, return, that we may look upon thee. What will ye see in the Shulammite? As it were a dance of two companies. 2How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 7a (which refers back here); see also there 46c
לזרע השדה שבזמן הגלות הכל הוא רק בבחינת זריעה אור זרוע לצדיק כו׳ כמ״ש במדרש: ג ובבחי׳ התורה שהיא בבחי׳ שחורה והלכות ודקדוקי סופרים שבמצו׳ ל״ת שהן בבחינת שחורות כעורב הנ״ל. הנה אמרו ז״ל ערבים עלי ד״ס יותר מיינה של תורה. והענין כי הנה בשלשה דברים ברא הקב״ה את עולמו בספר וסופר וסיפור. ספר זו תורה שבכתב וסופר למעלה מבחי׳ ספר היא בחי׳ תורה שבעל פה כי לכן נקרא דברי חכמים דברי סופרים שהן למעלה מבחי׳ ספר (ועמ״ש מזה בד״ה זה שמי וד״ה לבך יהגה אימה איה סופר ובמ״א על פסוק ושאבתם מים בששון) הוא בחי׳ תורה שבכתב שמח״ע שהוא בחי׳ נר מצוה ותורה אור. והנה אור הנר המאיר הוא מגוון הסמוך לפתילה אבל הגוון לבן המקיף עליו הוא אינו מאיר בעצמו אלא הוא מקור האור שממנו נמשך ומתפשט האור …
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Torah Ohr, Bereishis, maamar 7לקמן שה״ש ז, א
page 7a, ¶17
בדרך פרט מה שהיו כלולים בח״ע בהעלם בדרך כלל הנה האור שבה הוא מצומצם ומלובש בכמה מיני צמצומים והתלבשות שונות כדי להאיר ולהתגלות בכל מדרגה ומדרגה לפי מה שהיא להיות המדרגות ההם נראים ונגלים ולא יתבטלו במציאות.
Only, since in it there were particularized and divided, in a multitude of levels, in particular form, what had been included in supernal Chochmah in concealment, in general form,
Read it here
Kehot’s note
לקמן שה״ש ז, א. ושם מציין לכאן. וראה שם מו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
חו״ב הם תרין רעין
How it connects
One of the Zohar passages the Kehot note gives for Chochmah and Binah as "two companions that never part."our note
The source
Zohar II, 56aזח״ב נו, אSefaria (opens in a new tab)
Zohar III, 4aזח״ג ד, אSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
beginning of Re'eh, and the sources noted there · not yet checked
Our explanationThe maamar at the start of Re'eh, the same one the text cites, discusses Chochmah and Binah as inseparable companions.
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Kehot’s note
ראה זח״ב נו, א. זח״ג ד, א.
ע״ל ר״פ ראה. וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
חו״ב הם תרין ריעין
How it connects
A further Zohar source for the same phrase, given in the Kehot note.our note
The source
Zohar, Beshalach 18:262–19:274ספר הזהר, בשלח י״ח:רס״ב-י״ט:ער״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ושאבתם מים בששון
How it connects
Read here as "water" (Chochmah) drawn "with joy" (Binah), joining the two.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
ובזה יתחברו בחי׳ חו״ב
How it connects
A later series of maamarim that develops how the water drawing joins Chochmah and Binah.our note
Where the note points
Hemshech VeKachah 5637המשך וככה תרל״ז
p. 157 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בהמשך וככה — תרל״ז ע׳ קנז ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
How it connects
The opening of Parshas Re'eh; the maamar on it discusses the need for Chochmah and Binah together in divine service.our note
The source
Deuteronomy 11:26דברים י״א:כ״וSefaria (opens in a new tab)
25לֹא־יִתְיַצֵּב אִישׁ בִּפְנֵיכֶם פַּחְדְּכֶם וּמוֹרַאֲכֶם יִתֵּן ה׳ אֱלֹקֵיכֶם עַל־פְּנֵי כׇל־הָאָרֶץ אֲשֶׁר תִּדְרְכוּ־בָהּ כַּאֲשֶׁר דִּבֶּר לָכֶם: 26רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה: 27אֶת־הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל־מִצְוֺת ה׳ אֱלֹקֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם:
25… you upon all the land that ye shall tread upon, as He hath spoken unto you. 26Behold, I set before you this day a blessing and a curse: 27the blessing, if ye shall hearken unto the commandments of the LORD your God, which I …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
9
On the words
נקודה בהיכלי׳
How it connects
Where the image of "a point in its palace" is explained.our note
Where the note points
Likkutei Torahלקוטי תורה
beginning of Re'eh · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
[עי׳ לעיל] (ר״פ ראה) נ׳ [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
וידעת היום
How it connects
"Know this day": the verse of another maamar cited for the same theme.our note
The source
Deuteronomy 4:39דברים ד׳:ל״טSefaria (opens in a new tab)
38לְהוֹרִישׁ גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמְּךָ מִפָּנֶיךָ לַהֲבִיאֲךָ לָתֶת־לְךָ אֶת־אַרְצָם נַחֲלָה כַּיּוֹם הַזֶּה: 39וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד: 40וְשָׁמַרְתָּ אֶת־חֻקָּיו וְאֶת־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל־הָאֲדָמָה …
38… bring thee in, to give thee their land for an inheritance, as it is this day; 39know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else. 40And thou shalt keep His statutes, and His commandments, which I command thee this day, that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
שלום שלום לרחוק ולקרוב
How it connects
"Peace, peace to the far and to the near", discussed in that maamar.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)
18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
אנשי מעשה מרננים ומרקדים
How it connects
The Mishnah's description of the pious and the men of deeds dancing with torches at the Simchas Beis HaShoevah.our note
The source
Sukkah 51a:16–17סוכה נ״א א:ט״ז-י״זSefaria (opens in a new tab)
… מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָינֵיהֶן, מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין. וְלֹא הָיָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מְאוֹר בֵּית הַשּׁוֹאֵבָה. חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִין בִּפְנֵיהֶם
Mishnah: They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life 1) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. 2) And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls. 1) From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. 2) And there was not a courtyard in Jerusalem that was not …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
סוכה נא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ובאתעדל״ת אתעדל״ע
How it connects
Cited by the Kehot note for the principle that an arousal from below brings an arousal from above.our note
The source
Zohar I, 239bזח״א רלט, בSefaria (opens in a new tab)
Kehot’s note
ראה זח״א רלט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The cup and the wellsprings of salvation ¶5

5ג ובכדי להבין ענין ממעיני הישועה צ״ל תחלה פסוק כוס ישועות אשא.1 שזה אמר דהע״ה על מדתו שהוא בחי׳ מל׳ דאצילות שנק׳ כוס ישועות.

3. And in order to understand the matter of “from the wellsprings of salvation,” one must first [explain] the verse “I will raise the cup of salvations.” For King David, peace be upon him, said this about his attribute, which is the level of Malchus (sovereignty) of Atzilus (Emanation), which is called “the cup of salvations.”

Explanation

Section 3 turns to the verse's last words, "from the wellsprings of salvation." First the Psalm "I will raise the cup of salvations": King David, the model king, spoke of his own attribute, Malchus (kingship), and Malchus of Atzilus is called the "cup" of salvations.

וכמ״ש בזהר (ויחי דר״נ ע״א) דהא בהאי כוס אתנגידו ברכאן מאינון ישועות דלעילא והוא נטל לון וכניש לון לגביה כו׳

As is written in the Zohar (Vayechi, 250a): “For into this cup blessings are drawn from those salvations above, and it takes them and gathers them to itself,” etc.

Explanation

The Zohar explains the image: the cup receives blessings from the "salvations" above and gathers them in. Malchus is the receiving vessel at the end of the Sefiros.

כמו הדבור עד״מ הוא הכלי שבו נמשכים ומתלבשים כחות הנפש שכל ומדות כו׳ כך המל׳ היא הכלי שבו נמשך השפע מכל הע״ס כו׳

Just as speech, by way of analogy, is the vessel into which the powers of the soul, intellect and emotive attributes, etc., are drawn and enclothed, so Malchus is the vessel into which the flow from all the ten Sefiros is drawn, etc.

Explanation

An analogy from the soul: speech is the vessel in which thought and feeling come out and take form. So Malchus, G‑d's "speech," is the vessel that gathers and conveys the flow of all ten Sefiros.

וז״ש הלל בשמחת בית השואבה אם אני כאן הכל כאן2 וכדפי׳ בזהר (בהשמטות דשייך לחלק ראשון דף י״ב ע״א) אי שכינתא דאקרי אני שריא כאן הכל כאן כו׳ וע״ש.

And this is what Hillel said at the rejoicing of the Beis HaShoevah: “If I am here, all is here,” as the Zohar explains (in the Hashmatos belonging to Part I, folio 12a): “If the Shechinah, which is called ‘I,’ dwells here, all is here,” etc.; see there.

Explanation

Hillel's saying at the water-drawing celebration, "If I am here, all is here," is read by the Zohar as spoken by the Shechinah, which is called "I" (Malchus): where the Shechinah dwells, everything is present, since Malchus gathers all the Sefiros.

וישועות פי׳ בזהר (תרומה דקס״ט א׳) מאן ישועות דא ימינא דכתיב ותושע לו ימינו3 4 כו׳

And “salvations” is explained in the Zohar (Terumah, 169a): “What are ‘salvations’? This is the right, as it is written, ‘His right hand saved for Him,’” etc.

Explanation

What are the "salvations" that fill the cup? The Zohar says they are "the right," that is, Chesed, as in "His right hand saved for Him."

ובפ׳ בראשית (דף א׳) פי׳ שהם חמש עלין תקיפין דסחרין לשושנה5 שהם ה״ג והענין שהם ה״ג ממותקות מה״ח כ׳ו כמבואר בזהר הרקיע ר״פ בראשית שם.

And in Parshas Bereishis (folio 1) it explains that they are the “five strong leaves that surround the rose,” which are the five Gevuros; and the point is that they are the five Gevuros sweetened by the five Chasadim, etc., as explained in the Zohar HaRakia at the beginning of Bereishis, there.

Explanation

The Zohar's opening passage speaks of five strong leaves surrounding the rose (the Congregation of Israel, Malchus), and these are called salvations; they are the five Gevuros (powers of restraint). The Zohar HaRakia (the Arizal's commentary on the Zohar) explains that they are Gevuros "sweetened" by the five Chasadim, restraint softened by kindness, so both readings meet.

וענין הישועה הוא כי מל׳ דאצילות יורדת להחיות בי״ע כמ״ש רגליה יורדות מות6 ע״כ צריכה לבחי׳ ישועות להושיעה שלא יהיה יניקת החיצונים.

And the matter of the salvation is that Malchus of Atzilus descends to give life to Beriah, Yetzirah and Asiyah, as it is written, “Her feet go down to death”; therefore it needs the level of “salvations” to save it, so that there be no nurture of the external forces.

Explanation

Why does Malchus need "salvation"? Because it goes down to give life to the lower worlds, Beriah, Yetzirah and Asiyah, and as Proverbs says, "her feet go down to death." Down there the external forces could draw nourishment from it, so it needs protection.

וע״ז אמר דוד כוס ישועות אשא שיוגבה בחי׳ הכוס להעלותה באצי׳ אשר שם לא יגורך רע7 (ועיין בהרמ״ז ר״פ בראשית דפי׳ שנשיאת הכוס הוא להמשישך לבחי׳ מל׳ מה״ג דע״י כו׳).

And about this David said, “I will raise the cup of salvations”: that the level of the cup be raised, to lift it up into Atzilus, where “evil shall not dwell with You.” (And see the Ramaz at the beginning of Bereishis, who explains that the raising of the cup is to draw down to the level of Malchus from the five Gevuros of Atik Yomin, etc.)

Explanation

"I will raise the cup" means raising Malchus back up into Atzilus, where no evil can reach. The Ramaz adds that raising the cup draws into Malchus from the five Gevuros of Atik Yomin, the innermost level of Keser. ("להמשישך" apparently reads "להמשיך.")

וזהו ענין ממעיני הישועה שהוא המעין שממנו נמשך הישועות לכוס של ברכה כו׳ ע״ד מ״ש במ״א בענין פי׳ נברך דברכת הזימון שהוא כמ״ש ברע״מ פ׳ בא

And this is the meaning of “from the wellsprings of salvation”: it is the wellspring from which the salvations are drawn to the cup of blessing, etc., in the manner of what is written elsewhere on the explanation of “Let us bless” (nevarech) in the blessing of the zimmun, which is as is written in the Raaya Mehemna, Parshas Bo

Explanation

So "the wellsprings of salvation" is the spring from which the salvations flow into the cup of blessing. He compares the word "nevarech" ("let us bless") of the zimmun, the invitation before Grace after Meals, which is explained in the Raaya Mehemna (a section of the Zohar).

(דמ״ב ב׳) בענין מקור ומעין וחפירה והיא בחי׳ בריכה שנמשך לשם המעין הנובע מהמקור ע״ש

(42b), on the matter of source, wellspring and excavation; and this is the level of a pool (berechah), to which the wellspring that flows from the source is drawn; see there.

Explanation

The Raaya Mehemna describes a chain of water: the source, the spring that flows from it, and a dug-out pool (berechah) that collects the spring's water. Berechah, pool, shares its letters with berachah, blessing.

וזהו נברך להמשיך בחי׳ הריכה זו להמשיך ממנה לכוס של ברכה שמקבל מבחינת בריכה הנ״ל.

And this is “Let us bless” (nevarech): to draw down this level of a pool, to draw from it to the cup of blessing, which receives from the level of the pool mentioned above.

Explanation

"Nevarech" is read as drawing that "pool" (berechah) down, so that the cup of blessing can be filled from it. (The printed "הריכה" apparently reads "בריכה," "pool.")

וזהו ענין מעייני הישועה (והיינו בחינת יסודות דאו״א. וכמ״ש בזהר) (ס״פ בלק דרי״ב סע״ב) ממעיני הישועה אלין או״א8 כו׳

And this is the meaning of “the wellsprings of salvation” (and that is the level of the Yesodos of Abba and Imma. And as is written in the Zohar) (end of Parshas Balak, 212b, bottom): “‘From the wellsprings of salvation’: these are Abba and Imma,” etc.,

Explanation

The "wellsprings of salvation" are the Yesodos (channels of transmission) of Abba and Imma, Chochmah and Binah. The Zohar at the end of Balak says so explicitly.

וכולא ממבועי נביעין עמיקין כו׳ וע׳ מ״ש בביאור ע״פ ששים המה מלכות9 בענין מ״ש לע״ל ומעין מבית10 ה׳ יצא והשקה כו׳

“and all of it is from the deep flowing springs,” etc. And see what is written in the explanation on [the verse] “There are sixty queens,” on the matter of what is written of the Time to Come, “And a wellspring shall come forth from the House of G‑d and shall water,” etc.

Explanation

The Zohar adds that all of it comes from "deep flowing springs." He refers to his explanation of "There are sixty queens," which discusses Joel's prophecy that in the future a spring will flow from G‑d's House and water the land.

כי עכשיו שההמשכה מבחי׳ ונהר יוצא מעדן11 שהוא בחי׳ בינה אזי בהשתלשלות למטה נאמר ומשם יפרד שנעשה בחי׳ יש ודבר נפרד

For now, when the flow is drawn from the level of “And a river goes forth from Eden,” which is the level of Binah, then in the descent below it is said, “and from there it separates,” so that it becomes the level of a “something” (yesh) and a separate thing.

Explanation

At present the flow comes through "the river that goes forth from Eden," Binah, and as it descends "it separates," becoming the separate, self-aware existence (yesh) of created things. Binah's flow can lead to a sense of separateness.

אבל כשיהי גילוי בחי׳ מעין שהוא בחי׳ והכחמה מאין תמצא12 אזי והשקה גם אפי׳ בחי׳ נחל השטים כו׳ שגם למטה יהיה גילוי הביטול כו׳

But when there will be the revelation of the level of a wellspring, which is the level of “And wisdom (Chochmah), from nothingness (ayin) it is found,” then it will “water” even the level of “the Valley of Shittim,” etc.: that below too there will be the revelation of self-nullification (bittul), etc.

Explanation

In the future the flow will come from the "wellspring," Chochmah, which Job calls "from nothingness" (ayin). Then even the lowest place, "the Valley of Shittim," will be watered: self-nullification (bittul) before G‑d will be revealed even below. ("והכחמה" apparently reads "והחכמה.")

ומזה ג״כ יובן בתוספת ביאור ענין מעלת ניסוך המים שהוא מבחי׳ מעין בחי׳ חכמה שגבוה מאד נעלה מניסוך היין שמבחי׳ בינה בחי׳ ונהר יוצא כו׳ (וע׳ בזהר ל״ג דל״ט ע״א הנ״ל).

And from this too will be understood, with added explanation, the matter of the superiority of the water libation: that it is from the level of a wellspring, the level of Chochmah, which is far higher and loftier than the wine libation, which is from the level of Binah, the level of “And a river goes forth,” etc. (And see the Zohar, Part III, 39a, mentioned above.)

Explanation

This adds to the reason the water libation is higher: it comes from the "wellspring," Chochmah, while wine comes from the "river," Binah. He refers again to the Zohar on the Kohanim and Levites cited in section 1. ("ל״ג" apparently reads "ח״ג," Part III.)

וי״ל ג״כ דמבועי נביעין עמיקין היינו ב׳ מזלות ונוצר ונקה13 שמהם מקבלים או״א ולפי׳ הרמ״ז בכוס ישועות אשא שהישועות נמשכים מיסוד דע״י המלובש בא״א א״כ מעיני הישועה הם ע״י וא״א כו׳

And one may also say that “the deep flowing springs” are the two mazalos, “He preserves” (notzer) and “He cleanses” (venakeh), from which Abba and Imma receive. And according to the Ramaz’s explanation of “I will raise the cup of salvations,” that the salvations are drawn from the Yesod of Atik Yomin, which is enclothed in Arich Anpin, if so, the wellsprings of salvation are Atik Yomin and Arich Anpin, etc.

Explanation

Two further readings. The "deep springs" may be two of the Thirteen Attributes of Mercy, called mazalos, "He preserves [kindness]" and "He cleanses," from which Abba and Imma draw. And by the Ramaz's reading of "the cup of salvations," the salvations come from the Yesod of Atik Yomin enclothed in Arich Anpin, so the wellsprings would be those two levels of Keser.

עוד פי׳ שם בזהר בלק דמעיני הישועה הם נו״ה ובפרדס עמד ע״ז מה שייך לנו״ה שיהיה נק׳ מעייני הישועה. אך עפמ״ש במ״א בענין והנצח זו ירושלים14 יובן זה כו׳.15

It is further explained there in the Zohar, Balak, that the wellsprings of salvation are Netzach (victory) and Hod (splendor); and in the Pardes he raised a question on this: how does [the name] “wellsprings of salvation” pertain to Netzach and Hod? But according to what is written elsewhere on the matter of “And the Netzach: this is Jerusalem,” this will be understood, etc.

Explanation

The Zohar in Balak also says the wellsprings are Netzach and Hod, and the Pardes (Pardes Rimonim of Rabbi Moshe Cordovero) asked what these have to do with "wellsprings of salvation." He answers briefly: the explanation elsewhere of the Talmud's "Netzach is Jerusalem" resolves it.

Paragraph 5 in brief

The paragraph explains "the wellsprings of salvation": Malchus is the "cup" that receives salvations and must be raised and protected, and the wellsprings that fill it are the channels of Chochmah and Binah (or higher levels still), with the wellspring of Chochmah above the river of Binah, which again shows why water is higher than wine.

Deeper

The contrast of "river" (Binah, which leads to separate existence) and "wellspring" (Chochmah, the ayin that reveals bittul) adds a new side to the water libation: it brings a foretaste of the future, when G‑dliness will be seen even in the lowest places. The alternative readings (Yesodos of Abba and Imma; the mazalos of Arich Anpin; Atik and Arich; Netzach and Hod) are different readings, which the Alter Rebbe presents side by side.

Marei mekomos

1
On the words
כוס ישועות אשא
How it connects
"I will raise the cup of salvations": read as raising Malchus, the cup, into Atzilus.our note
The source
Psalms 116:13תהילים קט״ז:י״גSefaria (opens in a new tab)
12מָה־אָשִׁיב לַה׳ כׇּל־תַּגְמוּלוֹהִי עָלָי: 13כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא: 14נְדָרַי לַה׳ אֲשַׁלֵּם נֶגְדָה־נָּא לְכׇל־עַמּוֹ:
12How can I repay unto the LORD All His bountiful dealings toward me? 13I will lift up the cup of salvation, And call upon the name of the LORD. 14My vows will I pay unto the LORD, Yea, in the presence of all His people.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אם אני כאן הכל כאן
How it connects
Hillel's words at the Simchas Beis HaShoevah, which the Zohar reads as the Shechinah's "I."our note
The source
Sukkah 53a:3סוכה נ״ג א:ג׳Sefaria (opens in a new tab)
תַּנְיָא: אָמְרוּ עָלָיו עַל הִלֵּל הַזָּקֵן, כְּשֶׁהָיָה שָׂמֵחַ בְּשִׂמְחַת בֵּית הַשּׁוֹאֵבָה, אָמַר כֵּן: אִם אֲנִי כָּאן — הַכֹּל כָּאן, וְאִם אֵינִי כָּאן — מִי כָּאן. הוּא הָיָה אוֹמֵר כֵּן: מָקוֹם שֶׁאֲנִי אוֹהֵב — שָׁם רַגְלַי מוֹלִיכוֹת אוֹתִי. אִם תָּבֹא אֶל בֵּיתִי — אֲנִי אָבֹא אֶל בֵּיתֶךָ, אִם אַתָּה לֹא תָּבֹא אֶל בֵּיתִי — אֲנִי לֹא אָבֹא אֶל בֵּיתֶךָ, שֶׁנֶּאֱמַר: ״בְּכׇל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ״.
It was taught: They said about Hillel the Elder that when he used to rejoice at the Simchat Bet Hashoevah, he used to say: If I am here, everyone is here; but if I am not here, who is here?’ He also used to say: “To the place that I love, there my feet take me. If you will come into my House, I will come into your house. If you will not come to my House, I will not come to your house, as it is said, “In every place where I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ותושע לו ימינו
How it connects
"His right hand has saved for Him", one of the verses the Kehot note gives for the Zohar's quotation.our note
The source
Psalms 98:1תהילים צ״ח:א׳Sefaria (opens in a new tab)
1מִזְמוֹר שִׁירוּ לַה׳ שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קׇדְשׁוֹ: 2הוֹדִיעַ ה׳ יְשׁוּעָתוֹ לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ:
1A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him. 2The LORD hath made known His salvation; His righteousness hath He revealed in the sight of the nations.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ותושע לו ימינו
How it connects
"Your right hand can save you", the other verse the Kehot note gives.our note
The source
Job 40:14איוב מ׳:י״דSefaria (opens in a new tab)
13טׇמְנֵם בֶּעָפָר יָחַד פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן: 14וְגַם־אֲנִי אוֹדֶךָּ כִּי־תוֹשִׁעַ לְךָ יְמִינֶךָ: 15הִנֵּה־נָא בְהֵמוֹת אֲשֶׁר־עָשִׂיתִי עִמָּךְ חָצִיר כַּבָּקָר יֹאכֵל:
13Hide them in the dust together; Bind their faces in the hidden place. 14Then will I also confess unto thee That thine own right hand can save thee. 15Behold now behemoth, which I made with thee; He eateth grass as an ox.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
חמש עלין תקיפין דסחרין לשושנה
How it connects
The Zohar's opening: five strong leaves surround the rose, and they are called salvations.our note
The source
Zohar, Introduction 1:1–2:4ספר הזהר, הקדמה א׳:א׳-ב׳:ד׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
רגליה יורדות מות
How it connects
"Her feet go down to death": said of Malchus descending into the lower worlds.our note
The source
Proverbs 5:5משלי ה׳:ה׳Sefaria (opens in a new tab)
4וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה חַדָּה כְּחֶרֶב פִּיּוֹת: 5רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ: 6אֹרַח חַיִּים פֶּן־תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע:
4But her end is bitter as wormwood, Sharp as a two-edged sword. 5Her feet go down to death; Her steps take hold on the nether-world; 6Lest she should walk the even path of life, Her ways wander, but she knoweth it not.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
לא יגורך רע
How it connects
"Evil shall not dwell with You": in Atzilus there is no hold for evil.our note
The source
Psalms 5:5תהילים ה׳:ה׳Sefaria (opens in a new tab)
4ה׳ בֹּקֶר תִּשְׁמַע קוֹלִי בֹּקֶר אֶעֱרׇךְ־לְךָ וַאֲצַפֶּה: 5כִּי לֹא אֵל־חָפֵץ־רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע: 6לֹא־יִתְיַצְּבוּ הוֹלְלִים לְנֶגֶד עֵינֶיךָ שָׂנֵאתָ כׇּל־פֹּעֲלֵי אָוֶן:
4… my voice; In the morning will I order my prayer unto Thee, and will look forward. 5For Thou art not a God that hath pleasure in wickedness; Evil shall not sojourn with Thee. 6The boasters shall not stand in Thy sight; Thou hatest all workers of iniquity.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
(ס״פ בלק דרי״ב סע״ב) ממעיני הישועה אלין או״א
How it connects
The Zohar at the end of Balak: the wellsprings of salvation are Abba and Imma, from deep flowing springs; it also mentions Netzach and Hod.our note
The source
Zohar, Balak 46:497–47:507ספר הזהר, בלק מ״ו:תצ״ז-מ״ז:תק״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ששים המה מלכות
How it connects
The verse of the maamar referred to for the future revelation of the wellspring.our note
The source
Song of Songs 6:8שיר השירים ו׳:ח׳Sefaria (opens in a new tab)
7כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: 8שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: 9אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ:
7Thy temples are like a pomegranate split open Behind thy veil. 8There are threescore queens, And fourscore concubines, And maidens without number. 9My dove, my undefiled, is but one; She is the only one of her mother; She …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ומעין מבית ה׳ יצא והשקה
How it connects
The prophecy that a spring will come from G‑d's House and water the Valley of Shittim.our note
The source
Joel 4:18יואל ד׳:י״חSefaria (opens in a new tab)
17וִידַעְתֶּם כִּי אֲנִי ה׳ אֱלֹקֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קׇדְשִׁי וְהָיְתָה יְרוּשָׁלַ͏ִם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד: 18וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס וְהַגְּבָעוֹת תֵּלַכְנָה חָלָב וְכׇל־אֲפִיקֵי יְהוּדָה יֵלְכוּ מָיִם וּמַעְיָן מִבֵּית ה׳ יֵצֵא וְהִשְׁקָה אֶת־נַחַל הַשִּׁטִּים: 19מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר־שָׁפְכוּ דָם־נָקִיא בְּאַרְצָם:
17… mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more. 18And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk, And all the brooks of Judah shall flow with waters; And a fountain shall come forth of the house of the LORD, And shall water the valley of Shittim. 19Egypt shall be a desolation, And Edom shall be a desolate wilderness, For the violence against …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
ונהר יוצא מעדן
How it connects
"A river goes forth from Eden... and from there it separates": the river is Binah, whose flow leads to separateness.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
והחכמה מאין תמצא
How it connects
"Wisdom, from where (me'ayin) is it found?" read as "from nothingness": Chochmah is the level of ayin, of bittul.our note
The source
Job 28:12איוב כ״ח:י״בSefaria (opens in a new tab)
11מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר: 12וְהַחׇכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה: 13לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים:
11… streams that they trickle not; And the thing that is hid bringeth he forth to light. 12But wisdom, where shall it be found? And where is the place of understanding? 13Man knoweth not the price thereof; Neither is it found in the land of the living.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
ונוצר ונקה
How it connects
Two of the Thirteen Attributes of Mercy, "He preserves kindness" and "He cleanses," read here as the deep springs.our note
The source
Exodus 34:7שמות ל״ד:ז׳Sefaria (opens in a new tab)
6וַיַּעֲבֹר ה׳ עַל־פָּנָיו וַיִּקְרָא ה׳ ה׳ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: 7נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים: 8וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ:
6… proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 7keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’ 8And Moses made haste, and bowed his head toward the earth, and worshipped.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
והנצח זו ירושלים
How it connects
The Talmud's reading of "and the Netzach" as Jerusalem, which the Alter Rebbe says explains why Netzach and Hod are wellsprings.our note
The source
Berakhot 58a:17ברכות נ״ח א:י״זSefaria (opens in a new tab)
בְּמַתְנִיתָא תַּנָּא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: ״לְךָ ה׳ הַגְּדֻלָּה״ — זוֹ קְרִיעַת יַם סוּף. ״וְהַגְּבוּרָה״ — זוֹ מַכַּת בְּכוֹרוֹת. ״וְהַתִּפְאֶרֶת״ — זוֹ מַתַּן תּוֹרָה. ״וְהַנֵּצַח״ — זוֹ יְרוּשָׁלַיִם. ״וְהַהוֹד״ — זוֹ בֵּית הַמִּקְדָּשׁ.
In a Baraita it is taught in the name of R. 'Akiba : "Thine, O Lord, is the greatness" — that refers to the division of the Red Sea. "And the power" — that refers to the smiting of the first-born. "And the glory" — that refers to the giving of the Torah, "And the victory" — that refers to Jerusalem. "And the majesty" — that refers to the Temple.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
15
How it connects
Kehot’s note points to Zohar, Terumah 79:781–80:791 for these words.
The source
Zohar, Terumah 79:781–80:791ספר הזהר, תרומה ע״ט:תשפ״א-פ׳:תשצ״אSefaria (opens in a new tab)

Hakafos and the distance of Chochmah ¶6

6והנה ע״פ המבואר למעלה בענין ניסוך המים שלא ניתן לכתוב בתשב״כ מפני שהוא מבחי׳ סופר שלמעלה מבחי׳ ספר כנ״ל

Now, according to what was explained above about the water libation, that it was not given to be written in the Written Torah because it is from the level of sofer, which is above the level of sefer, as [explained] above,

Explanation

He recalls the main answer: the water libation could not be written in the Written Torah because it comes from sofer (Chochmah), which is above sefer (Binah).

הנה עד״ז יובן עוד ענין הקפות שבשמע״צ שלא נכתבו אפילו בתשבע״פ ואינו אלא מנהג1 כי

in this way one will further understand the matter of the hakafos on Shemini Atzeres, which were not written even in the Oral Torah and are only a custom. For

Explanation

The same principle explains a further step: the hakafos, the circuits with the Torah scrolls on Shemini Atzeres (in the Diaspora, Simchas Torah), are not recorded even in the Oral Torah; they are only a custom.

הנה המה מקיפים דאבא ולכן לא ניתנו לכתוב אפילו בתשבע״פ שהיא בחי׳ א״פ דחכמה כו׳

they are the encompassing lights (makifim) of Abba, and therefore they were not given to be written even in the Oral Torah, which is the level of the inner light of Chochmah (wisdom), etc.

Explanation

The hakafos draw down the makifim (encompassing lights) of Abba, a level that surrounds Chochmah from above. The Oral Torah is the inner light of Chochmah, so even it cannot contain what is above it; the practice remained a custom.

וקרוב לזה נתבאר במ״א בענין תפלת ערבית רשות2 שהוא מפני שהמשכה זו היא ממקום עליון מאד עד שאין אתעדל״ת מגעת שם כ״כ לכן הוא רשות שאינו חובה ממש מטעם הנ״ל עיין בזהר ח״א דקל״ג ע״א.3

And something close to this is explained elsewhere, on the matter of the evening prayer being optional: this is because this drawing-down is from a very high place, so high that the arousal from below does not reach there so much; therefore it is optional, not truly obligatory, for the reason mentioned above. See the Zohar, Part I, 133a.

Explanation

A parallel: the Talmud rules that the evening prayer is optional (reshus). This is explained elsewhere as coming from so high a place that human effort from below cannot fully reach it, and so it could not be made a strict obligation. The Zohar in Chayei Sarah discusses this.

(ועוד י״ל בענין ושאבתם מים בששון שהיה שמחה גדולה בשאיבת המים והוא מובן ממ״ש במ״א ע״פ ביום השמיני עצרת4 שבחינת חכמה מאירה בבחי׳ ריחוק. כמ״ש אמרתי אחכמה והיא רחוקה ממני.5

And one may further say, on the matter of “And you shall draw water with joy,” that there was great joy at the drawing of the water: this is understood from what is written elsewhere on [the verse] “On the eighth day, Atzeres,” that the level of Chochmah shines in a state of distance, as it is written, “I said, ‘I will become wise,’ but it is far from me.”

Explanation

A further explanation of the great joy at the water drawing. He first recalls, from his maamar on "On the eighth day, Atzeres," that Chochmah by nature shines "from afar": as King Solomon says, "I said I would become wise, but it is far from me."

וזהו ג״כ ענין ותתצב אחותו מרחוק6 וכתיב אמור לחכמה אחותי7 א ת וע׳ במק״מ פ׳ תולדות) (קמ״ב א׳) בפי׳ מרחוק ה׳ נראה לי.

And this is also the meaning of “And his sister stood from afar,” and it is written, “Say to Chochmah, ‘You are my sister.’” And see the Mikdash Melech, Parshas Toldos (142a), on the explanation of “From afar G‑d appeared to me.”

Explanation

More verses that tie Chochmah to distance: Miriam, Moses' sister, stood "from afar," and Proverbs calls Chochmah "my sister." He also refers to the Mikdash Melech (a commentary on the Zohar) on "From afar G‑d appeared to me."

אבל מבחי׳ בינה נמשך בבחי׳ קירוב וזהו כאיש אשר אמו תנחמנו8 כו׳ ולכן אם הבנים דייקא שמחה9 שהשמחה היא בחי׳ גילוי אשר זה נמשך מבחי׳ בינה דייקא.10

But from the level of Binah (understanding) it is drawn in a state of closeness; and this is “As a man whom his mother comforts,” etc. Therefore specifically “the mother of the children” is “joyful,” for joy is the level of revelation, which is drawn specifically from the level of Binah.

Explanation

Binah, by contrast, comes close, like a mother who comforts her child. That is why joy, which is revelation, belongs to Binah, "the mother of the children."

Paragraph 6 in brief

The paragraph extends the principle (what is higher cannot be written) to the hakafos, which are not even in the Oral Torah, and to the optional evening prayer; then it begins a new explanation of the joy: Chochmah normally shines from afar, and only Binah is close and brings joy.

Deeper

The scale is: Written Torah (Binah), Oral Torah (the inner light of Chochmah), custom (the encompassing lights of Abba). The higher the source, the less it can be fixed in writing or made obligatory. The evening prayer parallel (from Zohar 1:133a) is developed in Likkutei Torah on Song of Songs, where Yaakov's evening prayer comes from a level that the arousal from below does not reach.

Marei mekomos

1
On the words
ענין הקפות שבשמע״צ שלא נכתבו אפילו בתשבע״פ ואינו אלא מנהג
How it connects
The Rema's gloss records the custom of circling the bimah with the Torah scrolls on Simchas Torah; the Kehot note cites it for the hakafos being a custom.our note
The source
Shulchan Arukh, Orach Chayim 669:1שולחן ערוך, אורח חיים תרס״ט:א׳Sefaria (opens in a new tab)
… עוד נהגו לסיים התורה אף על קטן העולה אע"ג דיש אומרים דדוקא תלמיד חכם צריך לסיים [מרדכי הגהות קטנות] בזמן הזה שהחזן קורא אין לחוש [ד"ע] במקום שאין להם רק שני ספרי תורות קורין בראשונה וזאת הברכה ובשניה בראשית וחוזרין ולוקחין הראשונה לעניינו של יום וכן עושין כל מקום דבעינן שלשה ספרי תורות ואין להם רק שתים (מצא כתוב):
The Order of Simchat Torah: In places where they do two days of Yom Tov, Kiddush on the ninth night includes Shehecheyanu. The next day, we take out three Torah scrolls. From the first, we read "And this is the blessing" [Deuteronomy 33:1] until the end of the Torah. From the second, we read from "In the beginning" [Genesis 1:1] until "that God made" [2:3]. From the third, the maftir reads the same as the previous day. The haftarah is "After Moses died" [Joshua 1:1]. Rema: The last day of Yom Tov is called "Simchat Torah" because we rejoice on it, making a festive meal in honor of the finishing of the Torah. It is customary for the person who finishes the Torah and the one who starts Genesis …
Hebrew: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
תפלת ערבית רשות
How it connects
The Talmud's ruling that the evening prayer is optional.our note
The source
Berakhot 27b:14–15ברכות כ״ז ב:י״ד-ט״וSefaria (opens in a new tab)
כְּמַאן דְּאָמַר, תְּפִלַּת עַרְבִית רְשׁוּת. דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: תְּפִלַּת עַרְבִית: רַבָּן גַּמְלִיאֵל אוֹמֵר חוֹבָה, רַבִּי יְהוֹשֻׁעַ אוֹמֵר רְשׁוּת. אָמַר אַבָּיֵי: הֲלָכָה כְּדִבְרֵי הָאוֹמֵר חוֹבָה. וְרָבָא אָמַר: הֲלָכָה כְּדִבְרֵי הָאוֹמֵר רְשׁוּת. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁבָּא לִפְנֵי רַבִּי יְהוֹשֻׁעַ. אָמַר לוֹ: תְּפִלַּת עַרְבִית רְשׁוּת אוֹ חוֹבָה? אָמַר לֵקהּ: רְשׁוּת.
It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said : The Halakah is in agreement with him who declares it to be obligatory ; but Raba said : The Halakah is in agreement with him who declares it to be voluntary. Our Rabbis have taught : It happened that a disciple came before R. Joshua and asked him, "Is the evening-Tefillah voluntary or obligatory?" He replied, "It is voluntary."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
עיין בזהר ח״א דקל״ג ע״א
How it connects
The Zohar in Chayei Sarah on why the evening prayer, instituted by Yaakov, is optional.our note
The source
Zohar, Chayei Sara 23:232–243ספר הזהר, חיי שרה כ״ג:רל״ב-רמ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ביום השמיני עצרת
How it connects
The verse of the Shemini Atzeres maamar referred to here.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)
34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
אמרתי אחכמה והיא רחוקה ממני
How it connects
Solomon's words: Chochmah remains "far" even from the wisest.our note
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)
22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ותתצב אחותו מרחוק
How it connects
Moses' sister stood from afar; "sister" and "afar" together point to Chochmah.our note
The source
Exodus 2:4שמות ב׳:ד׳Sefaria (opens in a new tab)
3וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָהֿ בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר: 4וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ: 5וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ:
3… and she put the child therein, and laid it in the flags by the river’s brink. 4And his sister stood afar off, to know what would be done to him. 5And the daughter of Pharaoh came down to bathe in the river; and her maidens walked …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
אמור לחכמה אחותי א ת
How it connects
"Say to wisdom, 'You are my sister'": Chochmah is called "sister."our note
The source
Proverbs 7:4משלי ז׳:ד׳Sefaria (opens in a new tab)
3קׇשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל־לוּחַ לִבֶּךָ: 4אֱמֹר לַחׇכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא: 5לִשְׁמׇרְךָ מֵאִשָּׁה זָרָה מִנׇּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה:
3Bind them upon thy fingers, Write them upon the table of thy heart. 4Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman; 5That they may keep thee from the strange woman, From the alien woman that maketh smooth her words.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
כאיש אשר אמו תנחמנו
How it connects
"As a man whom his mother comforts": the mother, Binah, is close.our note
The source
Isaiah 66:13ישעיהו ס״ו:י״גSefaria (opens in a new tab)
12כִּי־כֹה אָמַר ה׳ הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשׇׁעֳשָׁעוּ: 13כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַ͏ִם תְּנֻחָמוּ: 14וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־Havayah אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו:
12… suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees. 13As one whom his mother comforteth, So will I comfort you; and ye shall be comforted in Jerusalem. 14And when ye see this, your heart shall rejoice, and your bones shall flourish like young …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
אם הבנים דייקא שמחה
How it connects
The mother of the children is joyful: joy comes from Binah.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
How it connects
Kehot’s note points to Zohar, Chayei Sara 23:243–24:254 for these words.
The source
Zohar, Chayei Sara 23:243–24:254ספר הזהר, חיי שרה כ״ג:רמ״ג-כ״ד:רנ״דSefaria (opens in a new tab)

How Sukkos brings Chochmah close ¶7–10

7וזהו ענין יין המשמח1 כו׳. אך בחג הסוכות יש כח לנש״י להמשיך בחי׳ חכמה שיהיה החכמה מאיר ג״כ בבחי׳ קירוב וגילוי כמו הבינה ממש.

And this is the meaning of “wine that gladdens,” etc. But on the festival of Sukkos the souls of Israel have the power to draw down the level of Chochmah (wisdom), so that Chochmah too will shine in a state of closeness and revelation, exactly like Binah (understanding).

Explanation

That is why wine, Binah, is the one that "gladdens." On Sukkos, however, the Jewish people are empowered to bring Chochmah itself close and revealed, just like Binah, so that Chochmah too gives joy.

וע״ז נאמר בן חכם ישמח אב2 בן חכפ דוקא וע׳ מזה בד״ה ביום השמע״צ וזהו ענין השמחה דבית השואבה שבחי׳ מים חיים חכמה עילאה נמשך בבחי׳ גילוי וקירוב ע״ד אם הבנים שמחה שהשמחה היא הגילוי

And about this it is said, “A wise son gladdens a father”: specifically “a wise son.” And see on this in the maamar beginning “On the eighth day, Atzeres.” And this is the matter of the joy of the Beis HaShoevah: that the level of “living water,” supernal Chochmah (Chochmah Ila’ah), is drawn in a state of revelation and closeness, in the manner of “the mother of the children is joyful,” for joy is revelation.

Explanation

Proverbs says "a wise son gladdens a father," and the stress is on "wise": Chochmah itself becomes a source of joy. The Simchas Beis HaShoevah is this: the "living water," supernal Chochmah, is revealed and brought close, and so it brings joy the way Binah does.

והיינו שאז נמשכים ומתגלים מוחין דאבא כ״כ כמו הגילוי דמוחין דאימא כו׳ והכח הזה הוא ע״י התשובה ביוהכ״פ לפני הוי׳ תטהרו וכו׳ ע״ש

That is, that then the intellect of Abba (mochin d’Abba) is drawn down and revealed as much as the revelation of the intellect of Imma (mochin d’Imma), etc. And this power comes through the teshuvah of Yom Kippur, “before Havayah you shall be purified,” etc.; see there.

Explanation

On Sukkos mochin d'Abba (the intellect of Chochmah) become as revealed as mochin d'Imma (the intellect of Binah) usually are. The power for this comes from the teshuvah (return to G‑d) of Yom Kippur, of which the Torah says "before Havayah you shall be purified."

והיינו שע״י התשובה מעורר בחי׳ הכתר שלמעלה מהחכמה ואז ע״י התגלות הכתר בחכמה נמשך שיהיה החכמה בבחי׳ גילוי.3

That is, through teshuvah one arouses the level of Keser (the Crown), which is above Chochmah; and then, through the revelation of Keser in Chochmah, it is drawn down that Chochmah be in a state of revelation.

Explanation

The mechanism: teshuvah reaches Keser, G‑d's will, which is above Chochmah. When Keser shines into Chochmah, Chochmah itself comes out into revelation.

Paragraph 7 in brief

The paragraph gives the new explanation of the joy: on Sukkos, empowered by the teshuvah of Yom Kippur, which reaches Keser, the normally distant Chochmah shines close and revealed like Binah, and so the water drawing is joyful.

Deeper

A level can be brought down only from a level above it: to bring Chochmah close, one must reach Keser. That is why the service of Yom Kippur is the prerequisite for the joy of the water drawing five days later.

Marei mekomos

1
On the words
יין המשמח
How it connects
Wine that gladdens: Binah is the source of joy.our note
The source
Judges 9:13שופטים ט׳:י״גSefaria (opens in a new tab)
12וַיֹּאמְרוּ הָעֵצִים לַגָּפֶן לְכִי־אַתְּ מׇלְכִי עָלֵינוּ: 13וַתֹּאמֶר לָהֶם הַגֶּפֶן הֶחֳדַלְתִּי אֶת־תִּירוֹשִׁי הַמְשַׂמֵּחַ אֱלֹקִים וַאֲנָשִׁים וְהָלַכְתִּי לָנוּעַ עַל־הָעֵצִים: 14וַיֹּאמְרוּ כׇל־הָעֵצִים אֶל־הָאָטָד לֵךְ אַתָּה מְלׇךְ־עָלֵינוּ:
12And the trees said unto the vine: Come thou, and reign over us. 13And the vine said unto them: Should I leave my wine, which cheereth God and man, and go to hold sway over the trees? 14Then said all the trees unto the bramble: Come thou, and reign over us.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בן חכם ישמח אב
How it connects
"A wise son gladdens a father": read as Chochmah revealed and giving joy.our note
The source
Proverbs 10:1משלי י׳:א׳Sefaria (opens in a new tab)
1מִשְׁלֵי שְׁלֹמֹה בֵּן חָכָם יְשַׂמַּח־אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ: 2לֹא־יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת:
1The proverbs of Solomon. A wise son maketh a glad father; but a foolish son is the grief of his mother. 2Treasures of wickedness profit nothing; but righteousness delivereth from death.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
לפני הוי׳ תטהרו
How it connects
"Before Havayah you shall be purified": the teshuvah of Yom Kippur, which reaches Keser.our note
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)
29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

8ועמ״ש ע״פ אריתי מורי1 והוא עד״מ החכם כשנופל לו שכליים חדשים הרבה מאד מוכרח לגלות מעט מחכמתו

And see what is written on [the verse] “I have gathered my myrrh.” And this is, by way of analogy, [like] a wise man: when very many new ideas occur to him, he is compelled to reveal a little of his wisdom,

Explanation

He refers to his maamar on "I have gathered my myrrh" and gives an analogy: a thinker flooded with many new ideas at once must let some of them out.

כי לא יכול לסבול מרבוי האור וכענין מ״ש במ״א ע״פ אז יבקע כשחר אורך2 כו׳ ועמ״ש במ״א ע״פ ארוממך ה׳

because he cannot bear the abundance of light. And it is like the matter of what is written elsewhere on [the verse] “Then your light shall break forth like the dawn,” etc. And see what is written elsewhere on [the verse] “I will exalt You, G‑d,

Explanation

The sheer abundance of light is too much to hold in, so it breaks out into revelation. He refers to discussions on "Then your light shall break forth like the dawn" and on the Psalm "I will exalt You, G‑d."

כי דליתני3 כו׳ שם נת׳ ענין זה וע׳ מ״ש בפ׳ שמות סד״ה מי שם פה לאדם4 וזהו ענין וחסידיך ירננו5 שבזהר ר״פ ויצא (דקמ״ח ע״ב).6

for You have drawn me up,” etc.; this matter is explained there. And see what is written in Parshas Shemos, at the end of the maamar beginning “Who gave man a mouth?” And this is the matter of “And Your pious ones shall sing for joy” in the Zohar, at the beginning of Parshas Vayeitzei (148b).

Explanation

Further references: to Parshas Shemos ("Who gave man a mouth?") and to the Zohar at the start of Vayeitzei on "Your pious ones shall sing for joy." All describe the same thing: light so great that it must come out into song and revelation.

גם כמו שענין התשובה הוא בחינת לרחוק שנעשה קרוב7 כך עי״ז נמשך מלמעלה מה שהוא בחי׳ אחכמה והיא רחוקה ממני8 יהיה מאיר בבחי׳ קירוב ממש. ועמ״ש בביאור ע״פ ואתחנן9 כו׳.

Also, just as teshuvah is the level of “to the far one who has become near,” so through this there is drawn from above that what is the level of “I said, ‘I will become wise,’ but it is far from me” will shine in a state of true closeness. And see what is written in the explanation on [the verse] “And I pleaded,” etc.

Explanation

A second way teshuvah does this: teshuvah itself turns "the far one" into "the near one," so it draws from above the same effect, making Chochmah, normally "far from me," shine truly close. He refers to his explanation of "And I pleaded" (Va'eschanan).

Paragraph 8 in brief

The paragraph adds two illustrations of how Sukkos brings Chochmah into revelation: an abundance of light that cannot be contained, and teshuvah, which makes the far near and so draws the distant Chochmah close.

Marei mekomos

1
On the words
אריתי מורי
How it connects
"I have gathered my myrrh", the verse of another maamar on the same theme.our note
The source
Song of Songs 5:1שיר השירים ה׳:א׳Sefaria (opens in a new tab)
1בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים: 2אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻצּוֹתַי רְסִיסֵי לָיְלָה:
1I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 2I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אז יבקע כשחר אורך
How it connects
"Then your light shall break forth like the dawn": light that bursts out.our note
The source
Isaiah 58:8ישעיהו נ״ח:ח׳Sefaria (opens in a new tab)
7הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם: 8אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה׳ יַאַסְפֶךָ: 9אָז תִּקְרָא וַה׳ יַעֲנֶה תְּשַׁוַּע וְיֹאמַר הִנֵּנִי אִם־תָּסִיר מִתּוֹכְךָ מוֹטָה שְׁלַח אֶצְבַּע וְדַבֶּר־אָוֶן:
7… the naked, that thou cover him, And that thou hide not thyself from thine own flesh? 8Then shall thy light break forth as the morning, And thy healing shall spring forth speedily; And thy righteousness shall go before thee, The glory of the LORD shall be thy rearward. 9Then shalt thou call, and the LORD will answer; Thou shalt cry, and He will say: …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ארוממך ה׳ כי דליתני
How it connects
"I will exalt You, G‑d, for You have drawn me up", the verse of a related maamar.our note
The source
Psalms 30:2תהילים ל׳:ב׳Sefaria (opens in a new tab)
1מִזְמוֹר שִׁיר־חֲנֻכַּת הַבַּיִת לְדָוִד: 2אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי: 3ה׳ אֱלֹקָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי:
1A Psalm; a Song at the Dedication of the House; of David. 2I will extol thee, O LORD, for Thou hast raised me up, and hast not suffered mine enemies to rejoice over me. 3O LORD my God, I cried unto Thee, and Thou didst heal me;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
מי שם פה לאדם
How it connects
"Who gave man a mouth?", the verse of a maamar in Torah Ohr, Shemos.our note
The source
Exodus 4:11שמות ד׳:י״אSefaria (opens in a new tab)
10… אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי: 11וַיֹּאמֶר ה׳ אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה׳ 12וְעַתָּה לֵךְ וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר:
10… hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’ 11And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD? 12Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
וחסידיך ירננו
How it connects
"And Your pious ones shall sing for joy", discussed in the Zohar.our note
The source
Psalms 132:9תהילים קל״ב:ט׳Sefaria (opens in a new tab)
8קוּמָה ה׳ לִמְנוּחָתֶךָ אַתָּה וַאֲרוֹן עֻזֶּךָ: 9כֹּהֲנֶיךָ יִלְבְּשׁוּ־צֶדֶק וַחֲסִידֶיךָ יְרַנֵּנוּ: 10בַּעֲבוּר דָּוִד עַבְדֶּךָ אַל־תָּשֵׁב פְּנֵי מְשִׁיחֶךָ:
8Arise, O LORD, unto Thy resting-place; Thou, and the ark of Thy strength. 9Let Thy priests be clothed with righteousness; And let Thy saints shout for joy. 10For Thy servant David's sake Turn not away the face of Thine anointed.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
שבזהר ר״פ ויצא (דקמ״ח ע״ב)
How it connects
The Zohar at the beginning of Vayeitzei, which the Alter Rebbe cites on "Your pious ones shall sing for joy."our note
The source
Zohar, Vayetzei 1:11–6:36ספר הזהר, ויצא א׳:י״א-ו׳:ל״וSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
לרחוק שנעשה קרוב
How it connects
The Talmud reads "peace to the far and to the near" as putting first the one who was far and came near, the penitent.our note
The source
Berakhot 34b:17–18ברכות ל״ד ב:י״ז-י״חSefaria (opens in a new tab)
אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא וְכוּ׳: מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: דְּאָמַר קְרָא: ״בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה׳ וּרְפָאתִיו״. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְלָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם, וְלַמְהַנֶּה תַּלְמִיד חָכָם מִנְּכָסָיו. אֲבָל תַּלְמִידֵי חֲכָמִים עַצְמָן — ״עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ״.
They declared concerning R. Hannina b. Dosa, etc. Whence is this? R. Joshua b. Levi said :For the Scriptures state, "Peace, peace to him that is far off and to him that is near, saith the Lord that createth the fruit of the lips; and I will heal him" (Is.lvii. 19). R. Hiyya b. Abba said in the name of R. Johanan : Every prophet prophesied only to marry his daughter to a disciple of the wise, and for him who transacts the affairs of a disciple of the wise and allows him to enjoy his possessions ; but as for the disciples of the wise themselves, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him" (Is. Ixiv. 3).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
אחכמה והיא רחוקה ממני
How it connects
Chochmah that is "far from me" is made to shine close.our note
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)
22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ואתחנן
How it connects
"And I pleaded", the verse of the maamar referred to at the end.our note
The source
Deuteronomy 3:23דברים ג׳:כ״גSefaria (opens in a new tab)
22לֹא תִּירָאוּם כִּי Havayah אֱלֹקֵיכֶם הוּא הַנִּלְחָם לָכֶם: 23וָאֶתְחַנַּן אֶל־ה׳ בָּעֵת הַהִוא לֵאמֹר: 24אֲדֹ־נָי ה׳ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ:
22Ye shall not fear them; for the LORD your God, He it is that fighteth for you.’ 23And I besought the LORD at that time, saying: 24’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

9ועוי״ל דמבואר בד״ה והגדת לבנך1 שביו״ט נ ז׳ שמחה לפי שהוא מוחין דאימא בחי׳ השגה

And one may further say: it is explained in the maamar beginning “And you shall tell your son” that on Yom Tov joy is mentioned, because it is the intellect of Imma (mochin d’Imma), the level of comprehension;

Explanation

A third explanation, drawing on his maamar "And you shall tell your son": the Torah speaks of joy on the festivals because a festival reflects mochin d'Imma, understanding that can be grasped.

אבל בשבת מוחין דאבא שהוא מה שלמעלה מההשגה לא שייך שמחה כ״א ביטול ועד״ז בחי׳ מים צלילין דח״ע לא שייך שמחה.

but on Shabbos, [which is] the intellect of Abba (mochin d’Abba), which is what is above comprehension, joy does not apply, only self-nullification (bittul). And in the same way, [with] the level of the “clear water” of supernal Chochmah (Chochmah Ila’ah), joy does not apply.

Explanation

Shabbos reflects mochin d'Abba, which is beyond grasp, so its mode is self-nullification (bittul) rather than joy. The same is true of the "clear water" of supernal Chochmah: on its own it produces bittul, not joy.

אך על ידי שבת שבתון דיוהכ״פ2 שהוא בחי׳ שלמעלה מהשבת ומחכמה עילאה לכן נמשך בסוכות שיהיה חכמה מאיר בקירוב בבחי׳ השגה ולכן היה שמחה בניסוך המים.

But through the “Shabbos of complete rest” of Yom Kippur, which is a level above Shabbos and above supernal Chochmah, therefore it is drawn down on Sukkos that Chochmah shine in closeness, in the level of comprehension; and therefore there was joy at the water libation.

Explanation

Yom Kippur is called "a Shabbos of complete rest," a level higher than Shabbos and higher than Chochmah. Drawing from there, Sukkos makes Chochmah shine close and graspable, and so the water libation could be joyful.

Paragraph 9 in brief

The paragraph gives a third angle: Chochmah, like Shabbos, ordinarily brings bittul and not joy; Yom Kippur, higher than both, empowers Sukkos to bring Chochmah into comprehension, and so the water libation brings joy.

Deeper

This picks up the parenthesis at the end of section 1: Yom Tov and Shabbos match mochin d'Imma and mochin d'Abba, as do blessing and holiness, Levites and Kohanim, wine and water.

Marei mekomos

1
On the words
והגדת לבנך
How it connects
"And you shall tell your son", the verse of the maamar on the difference between Yom Tov and Shabbos.our note
The source
Exodus 13:8שמות י״ג:ח׳Sefaria (opens in a new tab)
7מַצּוֹת יֵאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא־יֵרָאֶה לְךָ חָמֵץ וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכׇל־גְּבֻלֶךָ: 8וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרָיִם: 9וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת ה׳ בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ ה׳ מִמִּצְרָיִם:
7… be seen with thee, neither shall there be leaven seen with thee, in all thy borders. 8And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt. 9And it shall be for a sign unto thee upon thy hand, and for a memorial …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
שבת שבתון דיוהכ״פ
How it connects
Yom Kippur is called "a Shabbos of complete rest," read as a level above Shabbos.our note
The source
Leviticus 23:32ויקרא כ״ג:ל״בSefaria (opens in a new tab)
31כׇּל־מְלָאכָה לֹא תַעֲשׂוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מֹשְׁבֹתֵיכֶם: 32שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב מֵעֶרֶב עַד־עֶרֶב תִּשְׁבְּתוּ שַׁבַּתְּכֶם: 33וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר:
31… manner of work; it is a statute for ever throughout your generations in all your dwellings. 32It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your sabbath. 33And the LORD spoke unto Moses, saying:
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

10והוא שמחה שבבחינת ביטול ע״ד מ״ש סד״ה בשלח פרעה גבי ולא נחם1 כו׳ בענין ארץ כנען

And it is a joy that is in the level of self-nullification (bittul), in the manner of what is written at the end of the maamar beginning “And it came to pass, when Pharaoh sent,” regarding “And [G‑d] did not lead them,” etc., on the matter of the land of Canaan.

Explanation

The joy of the water drawing is a joy of bittul, not a self-satisfied joy. He refers to the end of the maamar on "When Pharaoh sent the people," on G‑d not leading them by way of the land of the Philistines, and the matter of the land of Canaan.

ולכן זהו מעייני הישועה שלא יהיה יניקת החיצונים כי החכמה דוחה אותם וכן השמחה שבבחינת ביטול כו׳:

And therefore this is “the wellsprings of salvation”: that there be no nurture of the external forces, for Chochmah (wisdom) repels them, and so [does] the joy that is in the level of bittul, etc.

Explanation

This closes the circle with the verse's last words, "the wellsprings of salvation": salvation means that the external forces draw no nourishment (as in section 3). Chochmah, whose nature is bittul, repels them, and so does a joy rooted in bittul.

Paragraph 10 in brief

The maamar ends by tying the joy of the water drawing, a joy of self-nullification, to the "salvation" of the verse: Chochmah and bittul keep the external forces away.

Deeper

This links the joy of section 1, the salvation of section 3 and the wellspring of Chochmah: the Chochmah that is revealed with joy on Sukkos is the same Chochmah that keeps the external forces away.

Marei mekomos

1
On the words
בשלח פרעה גבי ולא נחם
How it connects
"When Pharaoh sent the people, G‑d did not lead them by way of the land of the Philistines", the verse of the maamar referred to.our note
The source
Exodus 13:17שמות י״ג:י״זSefaria (opens in a new tab)
16וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ Havayah מִמִּצְרָיִם: 17וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹקִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹקִים פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה: 18וַיַּסֵּב אֱלֹקִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם:
16… between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’ 17And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said: 'Lest the people regret when they see war, and they return to Egypt.’ 18But God led the people about, by the way of the wilderness by the Red Sea; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Finished the maamar?

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

Next: maamar 3להבין מ״ש ביום השמיני עצרת תהיה לכם

In one’s avodah

In a person's own service of G‑d, Chochmah and Binah must always work together: the insight ("water") has to be drawn "with joy," through understanding, or it cannot last. The teshuvah of Yom Kippur gives the power to make even what is beyond understanding shine close on Sukkos, and the right joy is one of self-nullification (bittul), which keeps away the forces of concealment.

Questions for discussion

Why does the maamar say that anything that can be put into letters belongs to Binah? What does this imply about the difference between the Written and the Oral Torah?
Wine is linked with the Levites' song and water with the Kohanim's silence. Why is the silent level the higher one?
If Chochmah by nature brings bittul and not joy, how can the water drawing be the greatest joy of the year?
What role does the teshuvah of Yom Kippur play in the joy of Sukkos, according to the maamar?
How does a "joy of bittul" differ from ordinary joy, and why does it keep the external forces away?

Key terms in this maamar

Binah (understanding)בינה: Developing and grasping an insight in detail. ×27
Chochmah (wisdom)חכמה: The first flash of insight. ×36
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
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.
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.
The intellect (mochin)מוחין: Chochmah, Binah and Daas as a whole. ×10
The Holy One, blessed be Heקב״ה
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×1
Z'eir Anpin (the emotive attributes)ז״א: The six emotive Sefiros as one configuration.
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×10
The World of Beriah (Creation)בריאה: The first world of separate existence. ×5
Abba and Imma (Chochmah and Binah)אבא ואמא: The intellectual configurations.
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions. ×3
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×7
An arousal from belowאתערותא דלתתא: Human initiative that draws down a divine response.
An arousal from aboveאתערותא דלעילא: Divine initiative, unprompted by us. ×1
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×1
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world.
Chesed (kindness)חסד: Expansive giving.
Gevurah (restraint)גבורה: Measure, limitation and judgment.
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×4
Yesod (foundation)יסוד: The channel that connects and transmits. ×1
Netzach (victory)נצח: Perseverance, the drive to overcome. ×1
Hod (splendor)הוד: Acknowledgment and yielding.
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×3
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×2
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×2

ושאבתם מים בששון ממעיני הישועה (בישעיה י״ב)

The big idea

The maamar in brief

Outline

Key concepts

The question, and wine as Binah ¶1

Written Torah and Oral Torah ¶2–3

“The words of the Scribes”, and joining Chochmah and Binah ¶4

The cup and the wellsprings of salvation ¶5

Hakafos and the distance of Chochmah ¶6

How Sukkos brings Chochmah close ¶7–10

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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