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Likkutei Torah · Parshas Vayikra · Maamar 2

אדם כי יקריב מכם וגו׳

“A man, when he brings near of you”

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The big idea

Leviticus 1:2 describes two movements: “A man, when he brings near of you” is the Supernal Man, G‑d clothed in the Sefiros, drawing the G‑dly soul near with an arousal from above, and “from the animals you shall bring near your offering” is each person’s own refinement of his animal soul. Inspiration from above lasts only when it is answered at once by that work from below.

The maamar in brief

The maamar asks why Leviticus 1:2 moves from third person to second, from singular to plural, and places “of you” after “when he brings near.” Every Jew has two souls, the G‑dly soul rooted in the “Adam” on Ezekiel’s Throne and the animal soul rooted in the Chariot’s face of the ox, and the soul descends to refine the animal soul through its root. An arousal from below draws one from above and lasts; an arousal from above that comes first, like a sudden inspiration in prayer, fades when the light withdraws, as “when the man emits seed first, she bears a female.” So the verse’s singular first half is the Supernal Man bringing near “of you,” the G‑dly soul, while its plural second half is Israel’s offering from the “cattle” of anger and the “flock” of desire. “Draw me, we will run” teaches that one must respond at once. Torah, itself “Adam,” draws the arousal from above, and the mitzvos raise the animal soul. Pesach, the Omer and Shavuos follow the same order.

Outline

  1. Three questions and two soulsThe verse’s shifts of person and number and its placement of “of you” are questions. Every Jew has a G‑dly soul rooted in the “man” on the Throne and an animal soul rooted in the Chariot; refining the animal soul through its root, as the blessings before the Shema do, raises the G‑dly soul and draws an arousal from above.¶1–4
  2. When the arousal from above comes firstAs creation began in free kindness, G‑d also sends arousals from above to wake a person. A love won by toil endures; a sudden inspiration from above fades, “the man emits seed first, she bears a female,” which is why the devoted find their elation lasts only weeks.¶5–10
  3. The Supernal Man brings near “of you”“Adam” is the Ten Sefiros, in which the Infinite One clothes Himself. “A man, when he brings near,” singular, is the Supernal Man drawing the soul near; “you shall bring near,” plural, is Israel’s offering. One must answer the arousal at once, “Draw me, we will run,” and that answer, like the Amen, draws light from “not a man.”¶11–14
  4. The offering from the animalsThe arousal from above reveals the G‑dly soul’s hidden love but does not touch the animal soul, which only man’s own labor can refine. The work moves from subjugation to transformation; “cattle” is the angry nature and “flock” the desiring one, and each must subdue his own trait so that both souls “run.”¶15–21
  5. Torah and mitzvos“The King has brought me into His chambers,” the Torah taught to the soul before birth, makes “Draw me” possible. Torah, itself “Adam” and called “truth” and “peace,” draws G‑d near and brings the far near; the mitzvos then raise the animal soul, as “charity exalts.”¶22–24
  6. Pesach, the Omer and ShavuosPesach is an arousal from above to the G‑dly soul, so the people “fled”; the barley Omer and the counting refine the animal soul; Shavuos is the descent at Sinai. Torah study after this work draws a new light from “not a man” into “Adam.”¶25–28

Key concepts

Arousal from above (isarusa dile’eila)אתערותא דלעילא
A divine initiative, unprompted by man. When it comes first, as a sudden inspiration, it reaches only the G‑dly soul and fades when the light withdraws, unless it is answered at once.
Arousal from below (isarusa dilesata)אתערותא דלתתא
Man’s own initiative through toil, contemplation and a broken heart. It draws an arousal from above that is received inwardly and endures.
The Supernal Man (Adam HaElyon)אדם העליון
The Ten Sefiros as a human form, the “man” on Ezekiel’s Throne, in which G‑d, who is none of these attributes, clothes Himself. In the maamar He is the subject of “A man, when he brings near.”
Subjugation and transformation (iskafya and is’hapcha)אתכפיא ואתהפכא
The two stages of refining the animal soul: first controlling thought, speech and action, then changing its very nature so that it too loves G‑d.
Time of favor (eis ratzon)עת רצון
A moment when light from above shines unbidden. The maamar’s counsel is to begin one’s own work immediately at such a moment.
Ratzoרצוא
The soul’s yearning to run toward G‑d. On Pesach it is awakened from above in the G‑dly soul while the animal soul is not yet transformed.

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Three questions and two souls ¶1–4

1אדם כי יקריב מכם וגו׳. להבין החילו שלא לנוכח אדם כי יקריב לשון נסתר וסיים תקריבו את קרבנכם לשון נוכח.

“A man, when he brings near of you,” etc. To understand: [the verse] began not in direct address — “A man, when he brings near,” in the third person — and concluded, “you shall bring near your offering,” in the second person.

Explanation

The maamar opens with Leviticus 1:2, the first law of the offerings, and asks about its grammar. Yakriv means “bring near,” from the same root as korban, “offering,” and the verse begins in the third person (“when he brings near”) but ends by addressing the people directly (“you shall bring near your offering”).

וגם דכי יקריב לשון יחיד ותקריבו את קרבנכם לשון רבים. וגם דהל״ל מלת מכם קודם כי יקריב היינו אדם מכם כי יקריב כו׳.

Also, “when he brings near” is in the singular, and “you shall bring near your offering” is in the plural. And also, it should have said the word “of you” before “when he brings near,” that is, “A man of you, when he brings near,” etc.

Explanation

Two more questions follow. The verb at the start is singular and the one at the end plural, and the word mikem (“of you”) seems misplaced: the natural order would be “a man of you, when he brings near,” but the verse puts “of you” after the verb.

אך הנה נודע שיש בכל אחד ב׳ נפשות. נפש האלקית ונפש הבהמית. אשר נפש האלקית שרשה מבחי׳ אדם כמ״ש ויברא אלקים את האדם בצלמו.

But it is known that in each one there are two souls, the G‑dly soul and the animal soul. The G‑dly soul has its root in the level of “Adam” (man), as it is written, “And G‑d created man in His image.”

Explanation

The answer begins with a principle taught in Tanya: every Jew has two souls, a G‑dly soul and an animal soul. The G‑dly soul is rooted in the level called “Adam,” the divine image in which man was created (Genesis 1:27).

Paragraph 1 in brief

The opening raises three questions on Leviticus 1:2: the shift from third to second person, from singular to plural, and the placement of “of you.” It begins its answer with the two souls in every Jew, the G‑dly soul being rooted in the supernal “Adam.”

Deeper

According to the Kehot note, another transcript of this maamar is printed in Maamarei Admur HaZaken — Parshiyos (p. 506), from a manuscript in the Tzemach Tzedek’s hand that includes transcripts from 5571–5572 (1811–1812), and the Tzemach Tzedek’s Or HaTorah on Vayikra has other glosses on it.

Marei mekomos

  1. 1
    אדם כי יקריב · הנחה אחרת במאמרי אדה״ז-פרשיות ע׳ תקו (מגוכי״ק אדהצ״צ בבוך 1116 הכולל הנחות מהשנים תקע״א-ב ועוד). הגהות אחרות באוה״ת ויקרא-ג ע׳ תשכא. תשכח. וראה בהנסמן לעיל רד״ה ויקרא (א, א) למאמר זה מאדהאמ״צ. בלקו״ש-יז ע׳ 335 מבאר התחלת הלקו״ת והסיום. ע״ש.
  2. 2
    אדם כי יקריב מכם · Leviticus 1:2
  3. 3
    אדם מכם כי יקריב · ראה גם סה״מ תרס״ט ע׳ קנז.
  4. 4
    ב׳ נפשות · Tanya, Likkutei Amarim 1
  5. 5
    ויברא אלקים את האדם · Genesis 1:27

2וכתיב ועל דמות הכסא דמות כמראה אדם וכמ״ש במ״א בד״ה ותחת רגליו כמעשה לבנת כו׳,

And it is written, “And upon the likeness of the throne, a likeness like the appearance of a man,” as is explained elsewhere, in the discourse beginning “And under His feet, like the work of the brick,” etc.;

Explanation

The second proof-text is Ezekiel 1:26: above the Chariot the prophet saw a throne, and upon it “a likeness like the appearance of a man.” The Torah Ohr discourse on “And under His feet” (Exodus 24:10) explains how a human form can be spoken of in G‑dliness at all.

והשתלשלות שלה למטה הוא ע״י בחי׳ פני אדם שבמרכבה. ונפש הבהמית היא נלקחה משמרי האופנים ושרשה מבחי׳ פני שור.

and the chain of its descent below is through the level of the face of a man in the Chariot (Merkavah). And the animal soul was taken from the dregs of the Ofanim, and its root is from the level of the face of an ox.

Explanation

The G‑dly soul descends to this world by way of the “face of a man,” one of the four faces of the Chayos, the angels who bear Ezekiel’s Chariot (Ezekiel 1:10). The animal soul was taken from the “dregs,” the lowest residue, of the Ofanim, another order of angels, and its root is the “face of an ox.”

Paragraph 2 in brief

Both souls have roots in Ezekiel’s Chariot: the G‑dly soul in the “man” on the Throne and the face of a man, the animal soul in the face of the ox and the dregs of the Ofanim.

Deeper

The Torah Ohr passage cited in ¶11 (Mishpatim 4:2) identifies the world of the Throne with Beriah, where the Chayos are called “animals” (behemah), and the “man” in the Chariot with the Daas vested in Beriah.

Marei mekomos

  1. 1
    ועל דמות הכסא דמות כמראה אדם · Ezekiel 1:26
  2. 2
    בד״ה ותחת רגליו · תו״א עו, ד.
  3. 3
    ותחת רגליו כמעשה לבנת · Exodus 24:10
  4. 4
    פני שור · Ezekiel 1:10

3ותכלית ירידת הנשמה לעוה״ז הוא כדי לברר נה״ב להיות בבחי׳ אתכפייא ואתהפכא והיינו ע״י נפש האלקית המתלבשת בה ומתבוננת בה׳ אחד בק״ש שמע ישראל כו׳

The purpose of the soul’s descent into this world is to refine the animal soul, so that it be at the level of subjugation and transformation (iskafya and is’hapcha). This is through the G‑dly soul, which clothes itself in it and contemplates [that] G‑d is One, in the recital of the Shema, “Hear, O Israel,” etc.;

Explanation

The soul comes down into this world to refine the animal soul: first by subjugation (iskafya), overpowering it, and finally by transformation (is’hapcha), turning its drives themselves toward holiness. The tool is the G‑dly soul, which is clothed in the animal soul and contemplates G‑d’s oneness in the Shema.

ועי״ז ואהבת בכל לבבך בשני יצריך כו׳. אך קודם ק״ש תקנו חכמים שתים לפניה לקיום הק״ש.

and through this, “And you shall love… with all your heart” — with both your inclinations, etc. But before the Shema the Sages instituted “two [blessings] before it,” for the fulfillment of the Shema.

Explanation

Through that contemplation one fulfills “You shall love… with all your heart,” which the Mishnah reads as “with both your inclinations,” the good and the evil one. Yet the Sages placed two blessings before the Shema so that it could be fulfilled, and the next part explains why.

כי א״א להכניע ולכבוש את רוח הנה״ב תחת ממשלת הנה״א כ״א ע״י שרשה של הנה״ב שמקור חוצבה הוא מחיות הקדש שבמרכבה פני אריה פני שור כו׳

For it is impossible to subdue and conquer the spirit of the animal soul under the rule of the G‑dly soul except through the root of the animal soul, the source from which it is hewn, which is from the holy Chayos in the Chariot, “the face of a lion,” “the face of an ox,” etc.;

Explanation

The G‑dly soul cannot subdue the animal soul directly, only through the animal soul’s own root. That root is in the holy Chayos of Ezekiel’s Chariot, the face of the lion and the face of the ox, and these are the angels the blessings before the Shema describe (¶17).

כי אין הדינין נמתקין אלא בשרשן וכמ״ש מזה בד״ה כי תצא למלחמה על אויביך ובד״ה ונתתי לך מהלכים.

for severities (dinim) are sweetened only at their root, as is explained on this in the discourse beginning “When you go out to war against your enemies,” and in the discourse beginning “And I will give you places to walk.”

Explanation

This follows the Kabbalistic rule that severities (dinim) are sweetened only at their root: a harsh force is softened by being brought back to its source. The Alter Rebbe refers to two discourses where this is explained, on “When you go out to war” and on “And I will give you places to walk.”

Paragraph 3 in brief

The purpose of the soul’s descent is to refine the animal soul, and that can be done only through its root in the Chariot. Hence the blessings before the Shema, which describe the angels, prepare for the Shema’s love “with both your inclinations.”

Deeper

The Kehot note traces “severities are sweetened only at their root” to Pri Etz Chaim, Sha’ar HaShofar, ch. 1, and to the Arizal’s Likkutei Torah on Vayeshev (39a); Tanya, ch. 31, applies it to the animal soul.

Marei mekomos

  1. 1
    שמע ישראל . . ואהבת · Deuteronomy 6:4
  2. 2
    ואהבת בכל לבבך · Deuteronomy 6:5
  3. 3
    בכל לבבך בשני יצריך · ברכות פ״ט, מ״ה.
  4. 4
    בכל לבבך בשני יצריך · Mishnah Berakhot 9:5
  5. 5
    שתים לפניה · Mishnah Berakhot 1:4
  6. 6
    תקנו חכמים שתים לפניה לקיום הק״ש · ראה תניא פרק יב. ופרק מט.
  7. 7
    פני אריה פני שור · Ezekiel 1:10
  8. 8
    אין הדינין נמתקין אלא בשרשן · Tanya, Likkutei Amarim 31:7
  9. 9
    כי תצא למלחמה על אויביך · Deuteronomy 21:10
  10. 10
    ובד״ה ונתתי לך מהלכים · תו״א ל, ב.
  11. 11
    ונתתי לך מהלכים · Zechariah 3:7

4והנה עי״ז נעשה עלייה גם לנפש האלקית ע״ד והחיות נושאות את הכסא. וכמ״ש מזה בד״ה זכור ושמור בדבור אחד נאמרו.

Now, through this an ascent comes about for the G‑dly soul as well, in the manner of “and the Chayos carry the Throne,” as is explained on this in the discourse beginning “‘Remember’ and ‘Keep’ were said in a single utterance.”

Explanation

When the animal soul is refined, the G‑dly soul rises too. The image is “the Chayos carry the Throne”: the angels in whom the animal soul is rooted lift up the Throne and the “man” upon it, the root of the G‑dly soul (¶14 says this explicitly).

והנה ע״י העלאת מ״ן ואתעדל״ת נמשך אתעדל״ע וזהו ענין שנאמר בקרבנות ריח ניחוח להוי׳ וכמ״ש בד״ה והקרבתם עולה אשה.

And through the raising of mayin nukvin (feminine waters) and an arousal from below (isarusa dilesata), an arousal from above (isarusa dile’eila) is drawn down. This is the meaning of what is said of the offerings, “a pleasing fragrance to Havayah,” as is explained in the discourse beginning “And you shall bring near a burnt-offering, a fire-offering.”

Explanation

Raising mayin nukvin, “feminine waters,” is the Kabbalistic term for the arousal from below, the initiative of the receiver that calls forth the giver’s response. That response, the arousal from above, is what the Torah means when it calls an offering “a pleasing fragrance to Havayah” (Leviticus 1:9).

Paragraph 4 in brief

Refining the animal soul through its root lifts the G‑dly soul as well, and this arousal from below draws down an arousal from above, which the offerings’ “pleasing fragrance” expresses.

Deeper

The Kehot note cites Rabbeinu Bachya on Exodus 25:10 in the name of Pirkei DeRabbi Eliezer, the end of chapter 4 of Pirkei DeRabbi Eliezer, and Shemos Rabbah 23:15 for “the Chayos carry the Throne,” and refers back to Likkutei Torah, Pekudei 8a.

Marei mekomos

  1. 1
    והחיות נושאות את הכסא · Shemot Rabbah 23:15
  2. 2
    בד״ה זכור ושמור בדבור אחד · תו״א יתרו ע׳ תב.
  3. 3
    ריח ניחוח לה׳ · Leviticus 1:9
  4. 4
    בד״ה והקרבתם עולה אשה · לקו״ת שמע״צ צב, ד.

When the arousal from above comes first ¶5–10

5והנה בחינה זו זהו ענין מה שבאתעדל״ת אתעדל״ע אך יש ג״כ אתעדל״ע מלמעלה הנמשך לעורר אתעדל״ת

Now, this level is the matter of “through an arousal from below, an arousal from above.” But there is also an arousal from above, drawn from above to awaken an arousal from below,

Explanation

So far the pattern has been “through an arousal from below, an arousal from above”: man acts first and G‑d responds. But there is a second pattern, in which G‑d acts first, sending an arousal from above in order to awaken the person to respond.

דהיינו לעורר את האדם להקיצו משנתו בהבלי העולם דכמו שבתחלת בריאת העולם היה ההמשכה בחסד חנם כי חפץ חסד הוא.

that is, to awaken the person, to rouse him from his sleep in the vanities of the world. For as at the beginning of the creation of the world, the drawing-down was in gratuitous kindness, “for He desires kindness.”

Explanation

Such an arousal comes to wake a person from the “sleep” of absorption in the world’s vanities. Its model is creation itself, which flowed from free kindness before any creature had done anything, as Micah says, “for He desires kindness.”

Paragraph 5 in brief

Besides the arousal from below that draws one from above, there is an arousal from above that comes first in order to awaken a person, as creation began in unearned kindness.

Marei mekomos

  1. 1
    כי חפץ חסד הוא · Micah 7:18

6ואח״כ תולה במעשה התחתונים כמ״ש ויניחהו בג״ע לעבדה ולשמרה. אבל מ״מ עם היות שצ״ל אתעדל״ת דוקא

And afterwards it depends on the deeds of the lower beings, as it is written, “And He placed him in the Garden of Eden, to work it and to guard it.” But nevertheless, even though there must specifically be an arousal from below,

Explanation

After the first, unearned gift, the world’s continuation depends on the deeds of the lower beings: Adam was placed in Eden “to work it and to guard it” (Genesis 2:15). The part ends by conceding that an arousal from below is indeed required.

אבל עכ״ז נמשך אתעדל״ע לעורר אתעדל״ת וכמ״ש מזה בד״ה ועשית בגדי קדש ועמ״ש סד״ה ואתחנן אל הוי׳ וסד״ה וישכם לבן וסד״ה אני ישנה בענין שראשי נמלא טל.

yet even so an arousal from above is drawn down to awaken an arousal from below, as is explained on this in the discourse beginning “And you shall make holy garments.” And see what is written at the end of the discourse beginning “And I pleaded to Havayah,” and at the end of the discourse beginning “And Lavan rose early,” and at the end of the discourse beginning “I am asleep,” on the subject of “for my head is filled with dew.”

Explanation

Even so, G‑d still sends arousals from above to awaken a response. The Alter Rebbe points to four discourses on this: in Torah Ohr, on “And you shall make holy garments” and “And Lavan rose early,” and in Likkutei Torah, on “And I pleaded” and on “I am asleep,” the last on the dew that fills the head.

Paragraph 6 in brief

Creation began in free kindness and then was made to depend on human deeds; yet even within that order G‑d sends an arousal from above to awaken man.

Deeper

The Kehot note traces the teaching that after the beginning creation “depends on the deeds of the lower beings” to Etz Chaim, Sha’ar Derushei HaNekudos, at the end of chapter 6.

Marei mekomos

  1. 1
    ואח״כ תולה במעשה התחתונים · ע״ח שער דרושי הנקודות ספ״ו.
  2. 2
    ויניחהו בג״ע · Genesis 2:15
  3. 3
    וכמ״ש בד״ה ועשית בגדי קדש · תו״א פב, א.
  4. 4
    ועשית בגדי קדש · Exodus 28:2
  5. 5
    סד״ה ואתחנן אל ה׳ · לקו״ת ואתחנן ג, א.
  6. 6
    וסד״ה וישכם לבן · תו״א כד, ב.
  7. 7
    וישכם לבן · Genesis 32:1
  8. 8
    וסד״ה אני ישנה · לקו״ת שה״ש לה, א.
  9. 9
    שראשי נמלא טל · Song of Songs 5:2
  10. 10
    Deuteronomy 3:23

7ויובן זה בעבודת ה׳ דהנה אנו רואים שיש ב׳ מדרגות בעבודה. הא׳ בחי׳ אתעדל״ת ביגיעת נפש ויגיעת בשר בהעמקת הדעת בהתבוננות ולב נשבר שעי״ז יבא בנפשו גילוי אור קרבת אלקים והיינו באתעדל״ת אתעדל״ע.

This can be understood in the service of G‑d. For we see that there are two levels in divine service. The first is the level of an arousal from below, with toil of the soul and toil of the flesh, by deepening the mind (daas) in contemplation, and with a broken heart, through which there comes into his soul a revelation of the light of nearness to G‑d. This is “through an arousal from below, an arousal from above.”

Explanation

The two patterns are now shown in a person’s own divine service. In the first, the person works: he toils with soul and body, contemplates G‑d’s greatness deeply and has a broken heart, and in response a revelation of G‑d’s nearness enters his soul.

Paragraph 7 in brief

The first level of service is effort from below, contemplation and a broken heart, which draws a revelation from above.

8ומדרגה הב׳ היינו שלפעמים יוכל להיות התפעלות בנפש שלא ע״י הכנה ויגיעה כלל וכמו שאנו רואים שיש הרבה

The second level is that sometimes there can be an emotional stirring in the soul not through any preparation and toil at all, as we see that there are many

Explanation

The second level is a stirring that comes with no preparation or effort at all. The Alter Rebbe appeals to common experience.

אנשים שמתעוררים פתאום ויתלהב לבם ומוחם בתפלה משך זמן מה בלי נודע להם הסבה מאין בא אליהם התעוררות זאת ובמעט זמן יכלה כח התעוררות זאת.

people who are suddenly aroused, and their heart and mind are set aflame in prayer for some period of time, without their knowing the cause, from where this arousal came to them; and in a short time the force of this arousal is spent.

Explanation

Many people are suddenly moved in prayer, heart and mind aflame for a while, without knowing where it came from. In a short time the feeling fades.

Paragraph 8 in brief

The second level is a sudden, unprepared inspiration in prayer, whose source the person does not know and which soon fades.

9והיינו שהיא באמת הערה מלמעלה רק אתעדל״ע לעורר אתעדל״ת ועמ״ש בד״ה שיר השירים בענין פי׳ התהללו בשם קדשו.

That is, it is in truth an awakening from above, only an arousal from above to awaken an arousal from below. See what is written in the discourse beginning “The Song of Songs,” on the meaning of “Glory in His holy Name.”

Explanation

Such a sudden inspiration is really an awakening from above, sent to rouse the person to respond. The Shir HaShirim discourse referred to describes the same experience: sometimes prayer needs great toil, and sometimes the heart is drawn of itself and one wonders where it came from.

והנפקותא בין מה שבאתעדל״ת אתעדל״ע ובין האתעדל״ת הנמשך רק מצד אתעדל״ע שכאשר יש אתעדל״ת ממש ע״י יגיעת נפש

And the practical difference between “through an arousal from below, an arousal from above” and the arousal from below that is drawn forth only on account of an arousal from above is this: when there is a real arousal from below, through toil of the soul,

Explanation

The Alter Rebbe now states the practical difference between the two patterns. In the first, the arousal from below is genuine, the fruit of real toil of the soul.

אזי הוא דבר שיכול להתקיים לעד שהרי ע״י אתעדל״ת נתעורר אתעדל״ע והיא המאירה ומתגלה בנפש בבחי׳ פנימית כיון שהכין לבו לזה תחלה,

then it is something that can endure forever. For through the arousal from below the arousal from above was awakened, and it is what shines and is revealed in the soul, at an inward level (pnimiyus), since he prepared his heart for it beforehand;

Explanation

What comes from such toil can last forever. The light it drew from above is received at an inward level, absorbed into the person, because he prepared his heart for it beforehand.

ולכן עי״ז יתן כח ועוז בנפשו להיות עוד אתעדל״ת משא״כ כשאין יגיעת נפש ויגיעת בשר מלמטה רק מה שנתעורר נפשו ע״י ההערה מלמעלה ולא הכין לבו לעורר אח״כ נפשו

and therefore, through this, it will give strength and might in his soul for there to be a further arousal from below. Whereas when there is no toil of the soul and toil of the flesh from below, but only that his soul was aroused by the awakening from above, and he did not prepare his heart to arouse his soul afterwards,

Explanation

That lasting light in turn gives the person strength for further arousals from below. In the second case he did not toil, and did not afterwards make the effort to stir his own soul; he was simply moved from above.

הנה יוכל להיות חולף ועובר ההתפעלות ואין לה קיום כי בהסתלק הארה עליונה זו שאינה מאירה רק בעת רצון

then the stirring can pass and go away, and it has no permanence. For when this supernal illumination, which shines only at a time of favor (eis ratzon), departs,

Explanation

Then the feeling can pass and has no permanence. The illumination from above shines only at a “time of favor” (eis ratzon), a moment of special grace, and then it withdraws.

אזי היה כלא היה ההתפעלות מאחר שלא היתה רק בסיבת הערה והארה עליונה לכן בהסתלק האור בטילה האהבה שנסתעף ממנה, וזהו ענין איש מזריע תחלה יולדת נקבה.

then the stirring is as though it never was, since it came only by reason of an awakening and illumination from above. Therefore, when the light departs, the love that branched out from it ceases. And this is the meaning of “When the man emits seed first, she gives birth to a female.”

Explanation

When it withdraws, the feeling is as though it never existed, because it was caused only by the light from above, and the love that branched from that light ceases. The Talmud’s “if the man emits seed first, she bears a female” is the image: when the giver, here the arousal from above, initiates, what is born is the lesser, “female” love.

Paragraph 9 in brief

An arousal won by one’s own toil endures and produces more, while one that comes only from above vanishes when the light withdraws; this is the Talmud’s “when the man emits seed first, she bears a female.”

Deeper

In the Tazria discourse referred to in ¶10, the Community of Israel is the “woman” and the Holy One the “man.” When Israel initiates, by raising feminine waters, a “male” love is born, the great love that seeks to be wholly nullified in G‑d; when G‑d initiates, a “female” love is born, the lesser love that wants to remain itself while close to Him.

Marei mekomos

  1. 1
    בד״ה שיר השירים · לקו״ת שה״ש ב, ג.
  2. 2
    שיר השירים · Song of Songs 1:1
  3. 3
    איש מזריע תחלה . . אשה מזרעת תחלה · Berakhot 60a:14

10ונשים דעתן קלות ותוכל להתפתות אחר התפלה לתאוות העולם. אבל אם אשה מזרעת תחלה להיות באתעדל״ת אתעדל״ע אזי יולדת זכר שהוא דעת חזק בעבודה כו׳,

And “women’s minds are light,” and [this love] can be enticed after prayer by the desires of the world. But if “the woman emits seed first,” so that it is “through an arousal from below, an arousal from above,” then “she gives birth to a male,” which is a strong daas (knowledge) in divine service, etc.;

Explanation

Continuing the image, the Alter Rebbe applies the Talmud’s saying “women’s minds are light,” meaning easily swayed, to this “female” love: after prayer it can be drawn to worldly desires. When the soul initiates, as in “the woman emits seed first,” what is born is “male”: a strong, settled mind (daas) in divine service.

ועמ״ש מענין איש מזריע תחלה סד״ה והיה מספר בנ״י גבי בת קול מכרזת ומ״ש בד״ה שוש תשיש ותגל.

and see what is written on the subject of “the man emits seed first” at the end of the discourse beginning “And the number of the children of Israel shall be,” regarding the heavenly voice (bas kol) that proclaims, and what is written in the discourse beginning “Surely rejoice and exult.”

Explanation

Two discourses treat this theme further. One, on “And the number of the children of Israel shall be” (Hosea 2:1), speaks of the heavenly voice that calls people to return; the other, on “Surely rejoice and exult” (Sos tasis vesagel), explains how even the soul whose love was initiated from above can come to bear a “male.”

וזהו הסבה למה שקובלים א״ע בעלי העבודה על היות בהם רוח טהרה והתעוררות לעבודת ה׳ על כמה שבועות ואח״כ פוסקת לגמרי כו׳.

And this is the reason for what those devoted to divine service complain of in themselves: that there is in them a spirit of purity and an arousal to the service of G‑d for a number of weeks, and afterwards it stops completely, etc.

Explanation

This explains a common complaint of people devoted to divine service. For some weeks they feel a spirit of purity and a desire to serve G‑d, and then it stops completely.

והסבה לזה הוא לפי שהתעוררות זו היתה מלמעלה לבד לכן אחר הפסק והסתלקות אור האתעדל״ע נשאר על עמדו וטבעו. ועמ״ש ע״פ היינו כחולמים:

The reason for this is that this arousal was from above alone; therefore, after the light of the arousal from above stops and departs, he remains where he stood, and in his nature. And see what is written on the verse “We were like dreamers.”

Explanation

The reason is that the inspiration came from above alone, so when that light withdraws the person is left where he was, with his old nature. The Alter Rebbe refers to his discourse on “We were like dreamers” (Psalms 126:1).

Paragraph 10 in brief

The “female” love born of inspiration from above is easily swayed, which is why people find that spiritual elation lasts only weeks; the “male” love born of one’s own effort is strong and lasting.

Marei mekomos

  1. 1
    ונשים דעתן קלות · Shabbat 33b:6
  2. 2
    אשה מזרעת תחלה · Niddah 31a:23–24
  3. 3
    והיה מספר · Hosea 2:1
  4. 4
    סד״ה והיה מספר בנ״י · לקו״ת במדבר ו, ג.
  5. 5
    שו״ה מכרזת — א״ע · ראה הערת כ״ק אדמו״ר בהוספות — לעיל כ, ב.
  6. 6
    ע״פ היינו כחולמים · תו״א כח, ג.
  7. 7
    היינו כחולמים · Psalms 126:1

The Supernal Man brings near “of you” ¶11–14

11ב וזהו אדם כי יקריב מכם כי הנה בחי׳ אדם הוא כמ״ש ועל דמות הכסא דמות כמראה אדם

2. And this is [the meaning of] “A man, when he brings near of you.” For the level of “Adam” is as it is written, “And upon the likeness of the throne, a likeness like the appearance of a man”;

Explanation

Section 2 returns to the verse. “Adam” here is the “man” upon the Throne in Ezekiel’s vision, the divine order in the form of a man.

כי באמת לאו מכל אלין מדות איהו כלל אלא שמתלבש בע״ס ונק׳ רמ״ח אברים דמלכא כדי להאיר עי״ז לנש״י וכל העולמות

for in truth He is not of these attributes at all, but He clothes Himself in the Ten Sefiros, and they are called “the 248 limbs of the King,” in order to shine, through this, to the souls of Israel and all the worlds;

Explanation

In truth G‑d is not any of these attributes at all, as the Tikkunei Zohar says. He clothes Himself in the Ten Sefiros, which are then called “the King’s 248 limbs,” in order to shine through them to the souls of Israel and to all the worlds.

ואזי נקרא כמראה אדם וזהו ענין שיעור קומה ועמ״ש בד״ה צאינה וראינה בענין שיעור קומה חסד דרועא ימינא וגבורה דרועא שמאלא כו׳

and then He is called “like the appearance of a man.” This is the matter of shiur komah (the “measure of the stature”). And see what is written in the discourse beginning “Go out and gaze” on the subject of shiur komah: “Chesed is the right arm, and Gevurah the left arm,” etc.;

Explanation

Clothed in the Sefiros, He is called “like the appearance of a man,” and this is shiur komah, the “measure of the stature,” the Sefiros pictured as a body. The Tikkunei Zohar maps them in this way: Chesed is the right arm, Gevurah the left arm, and so on.

ועמ״ש בד״ה מה טוב חלקנו ובד״ה ואלה המשפטים בענין אדם אדמה לעליון ועמ״ש בד״ה ויאכילך את המן.

and see what is written in the discourse beginning “How good is our portion,” and in the discourse beginning “And these are the ordinances,” on the subject of “Adam,” [as in] “I will be like (adameh) the Most High”; and see what is written in the discourse beginning “And He fed you the manna.”

Explanation

Further references follow: Tanya’s Iggeres HaKodesh 7 (“How good is our portion”), the Torah Ohr discourse “And these are the ordinances,” and the Likkutei Torah discourse on the manna. The second reads Adam as adameh le’elyon, “I will be like the Most High” (Isaiah 14:14): the Adam of Atzilus is the hidden One made revealed.

Paragraph 11 in brief

“Adam” in the verse is the Supernal Man: the Ten Sefiros, in which the Infinite One, who is none of these attributes, clothes Himself to shine to souls and worlds.

Deeper

The Torah Ohr passage cited (Mishpatim 4:2) distinguishes two “men”: the “man” in the Chariot, the Daas vested in Beriah, and the Adam of Atzilus, adameh le’elyon, which is nothing but the Infinite One brought from concealment into revelation.

Marei mekomos

  1. 1
    ועל דמות הכסא דמות כמראה אדם · Ezekiel 1:26
  2. 2
    לאו מכל אלין מדות · ת״ז בהקדמה (פתח אלי׳).
  3. 3
    לאו מכל אלין מדות איהו כלל · Tikkunei Zohar 17b:5–7
  4. 4
    צאינה וראינה · Song of Songs 3:11
  5. 5
    חסד דרועא ימינא וגבורה דרועא שמאלא · Tikkunei Zohar 17a:16–17
  6. 6
    בד״ה מה טוב חלקנו · אגה״ק סי׳ ז. ראה הערת כ״ק אדמו״ר בהוספות — לעיל כ, ב.
  7. 7
    ובד״ה ואלה המשפטים · תו״א עו, ב.
  8. 8
    ואלה המשפטים · Exodus 21:1
  9. 9
    אדמה לעליון · Isaiah 14:14
  10. 10
    בד״ה ויאכילך את המן · לקו״ת עקב יד, א.
  11. 11
    ויאכילך את המן · Deuteronomy 8:3

12ועל זה נאמר אדם כי יקריב היינו המשכת אתעדל״ע מבחי׳ אדם העליון להקריב לב האדם שלמטה לה׳ וכמ״ש כמים הפנים לפנים כן לב האדם לאדם.

And of this it is said, “A man, when he brings near”: that is, the drawing-down of an arousal from above from the level of the Supernal Man (Adam HaElyon), to bring the heart of the man below near to G‑d, as it is written, “As water [reflects] face to face, so is the heart of man to man.”

Explanation

The first half of the verse is now read on the higher plane. “A man, when he brings near” is the Supernal Man drawing down an arousal from above to bring the heart of the man below close to G‑d; as Proverbs 27:19 says, the heart answers the heart as a face in water answers a face.

ועמ״ש סד״ה כי תצא. ועמ״ש בביאור ע״פ אחרי ה׳ אלקיכם תלכו בענין פי׳ שכפה עליהם הר שהוא המשכת אהבה רבה מלמעלה שעי״ז ממילא נתעוררו ג״כ באהבה רבה.

See what is written at the end of the discourse beginning “When you go out.” And see what is written in the explanation of the verse “After Havayah your G‑d shall you walk,” on the meaning of “He held the mountain over them”: that it is the drawing-down of a great love from above, through which they were, of themselves, also aroused with a great love.

Explanation

Two references develop this. One is the end of the Likkutei Torah discourse “When you go out [to war]”; the other explains the Talmud’s statement that at Sinai G‑d held the mountain over Israel as a great love drawn from above, which of itself aroused a great love in them.

וזהו ענין כי יקריב מכם. ועיין ברבות (סדר במדבר פ׳ ג׳) ע״פ אשרי תבחר ותקרב.

And this is the meaning of “when he brings near of you.” And see in the Midrash Rabbah (Seder Bamidbar, chapter 3) on the verse “Happy is the one You choose and bring near.”

Explanation

This is the meaning of “when he brings near of you.” The Midrash on Psalms 65:5, “Happy is the one You choose and bring near,” speaks of those G‑d chose and those He brought near (Bamidbar Rabbah 3:2).

וזהו כי יקריב מכם מכם ממש שיקריב את נפש האדם שלמטה לה׳. ולכן אמר תיבת מכם אחר אומרו כי יקריב.

And this is “when he brings near of you”: “of you” literally, that He will bring the soul of the man below near to G‑d. That is why it says the word “of you” after saying “when he brings near.”

Explanation

“Of you” is meant literally: the Supernal Man brings near something of you, your own soul. That is why “of you” stands after the verb, as the object of His bringing near.

ולא אמר אדם מכם כי יקריב שא״כ היה הפירוש רק כפשוטו לבד שאדם הגשמי שלמטה יקריב.

And it did not say, “A man of you, when he brings near,” for then the meaning would be only according to its plain sense alone: that the physical man below brings [an offering] near.

Explanation

Had the verse said “A man of you, when he brings near,” it could mean only the plain sense. A physical person would be bringing an animal offering.

אבל באומרו כי יקריב מכם בא לרמז אל ענין הנ״ל ולכן נאמר כי יקריב לשון יחיד דקאי על אדם העליון שהוא אחד, וע״ד מ״ש ברבות

But in saying “when he brings near of you,” it comes to allude to the matter mentioned above. That is why “when he brings near” is said in the singular: it refers to the Supernal Man, who is One. And it is along the lines of what is said in the Midrash Rabbah

Explanation

The verse’s word order hints at the deeper reading, and the singular verb fits it, since it refers to the Supernal Man, who is One. A Midrash, quoted in the next part, supports this.

(בראשית פכ״א) ע״פ הן האדם היה כאחד ממנו כיחידו של עולם דהיינו כמו בחי׳ אדם העליון.

(Bereishis, chapter 21) on the verse “Behold, the man has become like one of us”: “like the Only One of the world,” that is, like the level of the Supernal Man.

Explanation

Bereishis Rabbah 21:5 reads “Behold, the man has become like one of us” (Genesis 3:22) as “like the Only One of the world,” citing “Havayah is One.” The Alter Rebbe takes this as describing the Supernal Man.

ואח״כ נאמר מן הבהמה כו׳ תקריבו את קרבנכם זהו בחי׳ הקרבן שהאדם שלמטה יקריב, ולכן נאמר תקריבו לשון רבים לפי דקאי על בנ״י.

And afterwards it says, “from the animals, etc., you shall bring near your offering”: this is the level of the offering that the man below brings near. That is why “you shall bring near” is said in the plural, since it refers to the children of Israel.

Explanation

The second half of the verse, “from the animals… you shall bring near your offering,” is the offering that the person below brings: his own animal soul. It is plural because it refers to all the children of Israel.

Paragraph 12 in brief

The verse’s first half is the Supernal Man, singular and One, drawing the soul of man near through an arousal from above; its second half, in the plural, is the offering each Jew brings from below.

Deeper

Kehot notes that the Midrash “like the Only One of the world” is quoted in full later, in Shelach (40c), and is mentioned in Tzav (8c) and in Shir HaShirim (51d); in Tzav it is applied to Adam’s soul from Atzilus, the true “Adam,” adameh le’elyon.

Marei mekomos

  1. 1
    אדם כי יקריב · Leviticus 1:2
  2. 2
    כמים הפנים לפנים · Proverbs 27:19
  3. 3
    סד״ה כי תצא · לקו״ת תצא לה, ב.
  4. 4
    אחרי ה׳ אלקיכם תלכו · Deuteronomy 13:5
  5. 5
    שכפה עליהם הר · Shabbat 88a:5
  6. 6
    אשרי תבחר ותקרב · Psalms 65:5
  7. 7
    אשרי תבחר ותקרב · Bamidbar Rabbah 3:2
  8. 8
    שיקריב את נפש האדם שלמטה לה׳ · ראה לקו״ש חט״ז ע׳ 294 הע׳ 21.
  9. 9
    ברבות (בראשית פכ״א) · הלשון נעתק לקמן בפ׳ שלח מ, ג. ונזכר גם לקמן פ׳ צו ח, ג. שה״ש נא, ד.
  10. 10
    הן האדם היה כאחד ממנו · Genesis 3:22
  11. 11
    כיחידו של עולם · Bereshit Rabbah 21:5

13וזהו עצה טובה ממנו ית׳ שמיד בעת רצון זה אשר נמשך מלמעלה התעוררות להעיר את נפש האדם תומ״י תתחילו אתם ג״כ לעורר אתעדל״ת ג״כ

And this is good counsel from Him, may He be blessed: that at once, at this time of favor when an arousal is drawn from above to awaken the soul of man, immediately you too should begin to awaken an arousal from below as well,

Explanation

From this reading comes good counsel. At the very moment of favor when an inspiration comes from above, a person should immediately begin his own arousal from below.

דהיינו לאכפיא ולאהפכא את מדות נה״ב והוא ענין תקריבו את קרבנכם שהוא מן הבהמה מן הבקר כו׳ כדלקמן.

that is, to subdue and to transform the emotive attributes (middos) of the animal soul. This is the meaning of “you shall bring near your offering,” which is “from the animals, from the cattle,” etc., as [will be explained] below.

Explanation

That means subduing and transforming the emotive attributes of the animal soul. This is “you shall bring near your offering from the animals,” which the maamar goes on to explain.

Paragraph 13 in brief

The verse’s two halves become practical counsel: when inspiration comes from above, seize it at once and begin work on the animal soul.

Marei mekomos

  1. 1
    תקריבו את קרבנכם · Leviticus 1:2

14וזהו כמ״ש משכני אחריך נרוצה פי׳ כאשר תמשכני באתעדל״ע אזי מיד אחריך נרוצה, אבל אם לא יתאמץ לעבוד עבודתו לברר נה״ב

And this is as it is written, “Draw me, we will run after You.” The meaning is: when You draw me with an arousal from above, then at once “we will run after You.” But if one does not exert himself to do his work of refining the animal soul,

Explanation

Song of Songs 1:4 teaches the same: when G‑d draws the soul with an arousal from above, “we will run after You” should follow at once. The part ends by raising the case of a person who does not exert himself to refine his animal soul.

אזי אף שנמשך אתעדל״ע לעורר הנה״א לא יהיה לזה קיום והתמדה. אבל כאשר מיד שאדם העליון יקריב מכם קרבן דהיינו כשיהי׳ אתעדל״ע לעורר אתעדל״ת.

then, even though an arousal from above is drawn down to awaken the G‑dly soul, it will have no permanence and constancy. But when, as soon as the Supernal Man “brings near of you an offering,” that is, when there is an arousal from above to awaken an arousal from below,

Explanation

For such a person even an arousal from above that awakens the G‑dly soul will not last. The alternative is to respond the moment the Supernal Man “brings near of you,” that is, when the arousal from above comes to awaken one from below.

אזי תומ״י תתחילו גם אתם להקריב את קרבנכם מן ה

then immediately you too should begin to bring near your offering “from the animals,” etc.;

Explanation

The response is to begin at once to bring one’s own offering. The offering is “from the animals,” the work on the animal soul.

בהמה כו׳ אזי יהיה דבר המתקיים (ועמ״ש סד״ה משה ידבר בענין והאלקים יעננו שבחי׳ יחודא תתאה יענה להמשכה זו של משה שהמשיך מבחינת יחודא עילאה להיות מלמטה למעלה

then it will be something that endures. (See what is written at the end of the discourse beginning “Moshe would speak,” on the subject of “and Elokim would answer him”: that the level of the lower unity (yichuda tata’ah) answers this drawing-down of Moshe, who drew down from the level of the higher unity (yichuda ila’ah), so that it be from below to above

Explanation

Done this way, the inspiration becomes something lasting. A parenthesis compares Exodus 19:19, “Moshe would speak, and Elokim would answer him,” as Torah Ohr explains it: Moshe drew down from the higher unity, and the lower unity, the Name Elokim, “answered” it from below.

כמו מלמעלה למטה, ועד״ז יובן כאן ענין אדם כי יקריב הוא ההמשכה מלמעלה למטה מיחודא עילאה ומן הבהמה תקריבו הוא כענין יעננו כו׳ וגדול העונה אמן.

as from above to below. In the same way the matter here can be understood: “A man, when he brings near” is the drawing-down from above to below, from the higher unity, and “from the animals you shall bring near” is like “would answer him,” etc.; and “greater is the one who answers Amen.”

Explanation

So here “A man, when he brings near” is the drawing from above, from the higher unity, and “from the animals you shall bring near” is the answer from below. The Talmud says that the one who answers Amen is greater than the one who blesses, so the answer from below is the greater.

כי יתרון האור הוא מן החושך שע״י בירור נה״ב נמשך להיות והחיות נושאות את הכסא וכמראה אדם שעליו לבחי׳ כי לא אדם הוא וכמ״ש מזה בד״ה זכור ושמור הנ״ל).

For the advantage of light is from darkness: through the refinement of the animal soul it comes about that “the Chayos carry the Throne,” and “the appearance of a man” upon it, [rising] to the level of “for He is not a man,” as is explained on this in the discourse beginning “‘Remember’ and ‘Keep,’” mentioned above.)

Explanation

The reason is that light has an advantage when it comes out of darkness. Refining the animal soul, whose root is in the Chayos, makes the Chayos carry the Throne and the “man” on it up to the level of “He is not a man” (I Samuel 15:29), beyond the human-like order of the Sefiros.

והנה קרבן זה שתקריבו אתם הוא מן הבהמה כו׳. משא״כ אדם כי יקריב הנה הקרבן הוא מכם והיינו כמש״ל שבכל א׳ יש בחי׳ נפש האלקית ונפש הבהמית.

Now, this offering that you bring near is “from the animals,” etc. Whereas with “A man, when he brings near,” the offering is “of you.” That is as explained above: that in each one there is the level of the G‑dly soul and the animal soul.

Explanation

The offering you bring is “from the animals,” the animal soul. In “A man, when he brings near,” by contrast, the offering is “of you” itself; as said at the start, each person has both souls, and ¶16 identifies “of you” with the G‑dly soul.

והנה בענין אדם כי יקריב שהוא האתעדל״ע הנמשך מלמעלה לעורר ולהקריב נפש האדם שלמטה הנה הערה זו מגיע לנפש האלקית לבד

Now, as for “A man, when he brings near,” which is the arousal from above drawn down from above to awaken and to bring near the soul of the man below: this awakening reaches the G‑dly soul alone,

Explanation

The arousal from above that draws the soul near reaches only the G‑dly soul. It does not touch the animal soul, as ¶15 explains.

שהוא חלק אלוה ממעל ונק׳ נר הוי׳ נשמת אדם שהיא בחי׳ אדם נעשה אדם בצלמנו כדמותנו, עמ״ש בד״ה אלה מסעי.

which is “a part of G‑d above” and is called “the lamp of Havayah, the soul of man,” which is the level of “Adam”: “Let us make man in Our image, after Our likeness.” See what is written in the discourse beginning “These are the journeys.”

Explanation

The G‑dly soul is “a part of G‑d above” (Job 31:2) and “the lamp of Havayah, the soul of man” (Proverbs 20:27); it is the “Adam” of “Let us make man in Our image” (Genesis 1:26). The Alter Rebbe refers to his discourse on “These are the journeys” (Numbers 33:1).

Paragraph 14 in brief

Song of Songs 1:4 shows that an arousal from above must be answered at once by refining the animal soul; that answer from below, like the Amen that is greater than the blessing, draws light from beyond the order of “Adam.” The arousal from above itself reaches only the G‑dly soul.

Deeper

Kehot quotes the Rebbe (Likkutei Sichos, vol. 9, p. 28, n. 26): the arousal from below lasts longer not only because the person’s work makes him a vessel for the light, but also because the light it draws is from the level of “not a man,” where change does not apply (compare Torah Ohr 72c).

Marei mekomos

  1. 1
    משכני אחריך נרוצה · Song of Songs 1:4
  2. 2
    יקריב מכם קרבן · Leviticus 1:2
  3. 3
    סד״ה משה ידבר · תו״א סח, ג.
  4. 4
    והאלקים יעננו · Exodus 19:19
  5. 5
    וגדול העונה אמן · Berakhot 53b:27–28
  6. 6
    כי יתרון האור מן החושך · Ecclesiastes 2:13
  7. 7
    והחיות נושאות את הכסא · Shemot Rabbah 23:15
  8. 8
    וכמראה אדם שעליו · Ezekiel 1:26
  9. 9
    אזי יהיה דבר המתקיים . . שע״י בירור נה״ב נמשך . . בחי׳ כי לא אדם · לכאורה הכוונה שם [בלקו״ת כאן], שהטעם מה שבחי׳ אתעדל״ת יש לה קיום יותר, היא [לא רק שע״י העבודה, נעשה האדם כלי להאור, אלא] גם, מצד מעלת בחי׳ האור הנמשך על ידה (ראה לעיל [שם בלקו״ש ח״ט ע׳ 28] הערה 20), בחי׳ ”לא אדם” שאין שייך בו שינויים (ראה תו״א עב, ג. ובכ״מ) — לקו״ש ח״ט ע׳ 28 הערה 26.
  10. 10
    כי לא אדם הוא · I Samuel 15:29
  11. 11
    נר ה׳ נשמת אדם · Proverbs 20:27
  12. 12
    נעשה אדם בצלמנו · Genesis 1:26
  13. 13
    אלה מסעי · Numbers 33:1
  14. 14
    חלק אלו-ה ממעל · Job 31:2

The offering from the animals ¶15–21

15ויש בה אהבה טבעית מצד שרשה ומקור חוצבה רק שהיא מוסתרת וצריך להוציאה מן ההעלם אל הגילוי ע״כ ע״י הגילוי והאתערותא דלעילא תצא אהבה זו מההעלם אל הגילוי להיות בטל לה׳ כנר בפני האבוקה

And there is in it a natural love, by virtue of its root and the source from which it is hewn, only it is hidden and must be brought out from concealment into revelation. Therefore, through the revelation and the arousal from above, this love comes out from concealment into revelation, to be nullified (batel) to G‑d like a candle before a torch.

Explanation

The G‑dly soul has a natural love for G‑d because of its root and source, but the love is hidden. The arousal from above brings it into the open, and then the soul is nullified to G‑d “like a candle before a torch,” its small light lost in a great one.

אבל הנפש הבהמית שכבר ירדה וכלולה מטוב ורע רובה ככולה רע כו׳ לא שייך בה לומר כן

But the animal soul, which has already descended and is composed of good and evil, “its majority like its whole” being evil, etc. — this cannot be said of it.

Explanation

This cannot be said of the animal soul. It has already descended, it is a mixture of good and evil, and since its evil is the greater part it counts, by the legal rule that a majority is as the whole, as evil.

ולכן אף אם נמשך אתעדל״ע אין זה שייכות לנפש הבהמית והגוף כי הגם שרוח האדם העולה היא למעלה עכ״ז היא בהמה ויורדת למטה אלא שזהו עבודת האדם דוקא לברר נפשו הבהמית ונק׳ עובד אלקים

Therefore, even if an arousal from above is drawn down, this has no bearing on the animal soul and the body. For although “the spirit of man ascends upward,” nevertheless it [the animal soul] is an animal and “descends downward.” Rather, this is specifically the work of man: to refine his animal soul. And he is called “one who serves G‑d (oved Elokim),”

Explanation

So an arousal from above does not reach the animal soul and the body. Even if the human spirit rises, the animal soul is the animal spirit that goes down (Ecclesiastes 3:21), and refining it is the person’s own work; that is why he is called “one who serves (oved) G‑d” (Malachi 3:18).

כמו עורות עבודין שמעבד אותן ומתקנן וכמ״ש במ״א בביאור ע״פ אני ישנה בענין אחותי רעיתי ועמ״ש כה״ג כמ״ש כאן בד״ה וספרתם לכם בפ׳ אמור.

like tanned hides (oros avudin), which one works and makes fit; as is explained elsewhere, in the explanation of the verse “I am asleep,” on the subject of “my sister, my beloved.” And see what is written in a similar vein to what is written here, in the discourse beginning “And you shall count for yourselves,” in Parshas Emor.

Explanation

The word oved recalls the tanning of hides (oros avudin), in which raw skins are worked until they are usable; so the animal soul must be worked until it is fit. The Alter Rebbe refers to his explanation of “I am asleep” (Song of Songs 5:2) and to the Emor discourse “And you shall count for yourselves.”

Paragraph 15 in brief

The G‑dly soul’s hidden natural love is revealed by the arousal from above, but the animal soul, mostly evil, is untouched by it and must be refined by the person’s own labor, as hides are tanned.

Marei mekomos

  1. 1
    ככולה — כו׳ · ראה הערת כ״ק אדמו״ר בהוספות — לעיל כ, ב.
  2. 2
    שרוח האדם העולה היא למע׳ · Ecclesiastes 3:21
  3. 3
    עובד אלקים · Malachi 3:18
  4. 4
    בביאור ע״פ אני ישנה · לקו״ת שה״ש לה, א.
  5. 5
    אחותי רעיתי · Song of Songs 5:2
  6. 6
    וספרתם לכם · Leviticus 23:15
  7. 7
    בד״ה וספרתם לכם בפ׳ אמור · לקו״ת אמור לה, ד.

16וכמארז״ל במלאך הממונה על ההריון ששואל טפה זו מה תהא עליה כו׳ ואילו צדיק או רשע לא קאמר.

This is as our Sages, of blessed memory, said of the angel appointed over conception, who asks, “This drop — what will become of it?” etc., whereas “righteous or wicked” he does not say.

Explanation

The Talmud (Niddah 16b) says the angel appointed over conception asks of each drop, “What will become of it?” — strong or weak, wise or foolish, rich or poor — but does not ask whether it will be righteous or wicked. That, the Talmud explains, is left to man: “everything is in the hands of Heaven except the fear of Heaven.”

וזהו כי יקריב מכם, כלומר לשון מכם היינו הנה״א לבד. אבל קרבנכם הוא מן הבהמה כו׳

And this is “when he brings near of you”: that is, the expression “of you” means the G‑dly soul alone. But “your offering” is “from the animals,” etc.:

Explanation

So too here, “of you” refers to the G‑dly soul alone, which G‑d Himself draws near. But “your offering,” “from the animals,” is left to the person.

היינו לברר הנפש הבהמית להיות בבחי׳ אתכפיא ואתהפכא ע״י ההתבוננות בגדולת ה׳ כפי אשר שכלו יוכל שאת להוליד מזה אהבה עזה גם בנפש הבהמית.

that is, to refine the animal soul so that it be at the level of subjugation and transformation, through contemplating the greatness of G‑d as far as his intellect can bear, to give birth from this to a fierce love in the animal soul too.

Explanation

That offering is the refinement of the animal soul, subduing and then transforming it, by contemplating G‑d’s greatness as deeply as one’s mind can bear. The aim is to give birth to an intense love for G‑d even in the animal soul.

Paragraph 16 in brief

As whether a person will be righteous is left to him, so the refinement of the animal soul is man’s part; the arousal from above concerns the G‑dly soul alone.

Marei mekomos

  1. 1
    טפה זו מה תהא עלי׳ · Niddah 16b:12
  2. 2
    כי יקריב מכם · Leviticus 1:2

17ומתחלה צ״ל אתכפיא בשלשה לבושי הנפש מחשבה דבור ומעשה בסור מרע ועשה טוב ואח״כ יבוא לבחי׳ אתהפכא.

At first there must be subjugation (iskafya) in the three garments of the soul, thought, speech and action, in “turn from evil and do good”; and afterwards he will come to the level of transformation (is’hapcha).

Explanation

The work has an order. First comes subjugation, controlling the soul’s three garments, thought, speech and action, by “turning from evil and doing good”; transformation of the animal soul’s nature comes later.

גם פי׳ מן הבהמה היינו כמבואר לעיל שכדי להכניע ולברר נה״ב הוא דוקא ע״י שרשה ומקורה מבחי׳ פני שור שבמרכבה

Also, the meaning of “from the animals” is as explained above: that in order to subdue and refine the animal soul, it is specifically through its root and source, from the level of the face of the ox in the Chariot.

Explanation

“From the animals” also recalls ¶3: the animal soul can be subdued and refined only through its root, the “face of the ox” in the Chariot.

וזהו שמזכירים בשתים שלפניה דק״ש איך שהמלאכים וחיות הקודש מקדישים וממליכים כו׳ שמזה דוקא תתפעל הנה״ב.

And this is why, in the two [blessings] before the Shema, we mention how the angels and the holy Chayos sanctify and proclaim [His] kingship, etc.: for by this specifically the animal soul will be stirred.

Explanation

That is why the blessings before the Shema describe the angels and the holy Chayos sanctifying G‑d and accepting His kingship. Hearing of its own root standing in awe of G‑d, the animal soul is moved.

Paragraph 17 in brief

Refinement moves from subjugation in thought, speech and action to transformation, and it works through the animal soul’s root; this is why the blessings before the Shema describe the angels.

Marei mekomos

  1. 1
    בשתים שלפניה · Mishnah Berakhot 1:4

18וזהו מן הבהמה תקריבו היינו בחי׳ פני שור שבמרכבה. ופי׳ מן הבקר ומן הצאן היינו שני מדרגות חלוקות שיש ב נפשות הבהמיות.

And this is “from the animals you shall bring near”: that is, the level of the face of the ox in the Chariot. And the meaning of “from the cattle and from the flock” is two distinct levels that there are in animal souls.

Explanation

“From the animals” is the face of the ox in the Chariot. The two kinds the verse names, “cattle” and “flock,” are two types of animal soul.

יש מי שהוא מבחי׳ בקר כי שור נגח הוא בחי׳ גבורות קשות והיינו מי שהוא כעסן בטבעו שמדה רעה זו היא בו בתגבורת יותר ויכונה בשם בקר ע״ש הרתחנות כו׳.

There is one who is of the level of cattle, for a goring ox is the level of harsh severities (gevuros): that is, one who is irascible by nature, in whom this bad trait is more dominant. He is called by the name “cattle” on account of the hot temper, etc.

Explanation

The first type is like cattle, for “a goring ox” stands for harsh severities (gevuros): a person whose nature is anger, in whom that trait dominates. Such a person is called “cattle” because of his hot temper.

Paragraph 18 in brief

The verse’s “cattle” and “flock” are two kinds of animal soul; the first, the ox, is the angry, hot-tempered nature.

Marei mekomos

  1. 1
    מן הבקר ומן הצאן · Leviticus 1:2
  2. 2
    גבורות קשות · ועל״ק רד״ה והניף בפ׳ אמור [לז, א] ושם בביאור (ס״ד) בד״ה ועתה (לח, ד). [כ].

19ויש מי שאינו רתחן בטבעו וחלק הרע שבו הוא היותו בעל תאוה והוא שנפשו הבהמית היא מבחי׳ צאן שאינן נגחני׳ אדרבה קולם ברחמנות. אלא שהם בעלי תאות כו׳, הנה כל אלה צריך לאכפיא.

And there is one who is not hot-tempered by nature, and the evil part in him is his being a person of desire. That is, his animal soul is of the level of sheep, which do not gore; on the contrary, their voice is plaintive. But they are creatures of desire, etc. Now, all of these must be subdued.

Explanation

The second type is not hot-tempered; its evil is desire. Such an animal soul is like sheep, which do not gore and whose bleating evokes pity, but which are creatures of appetite; both types must be subdued.

Paragraph 19 in brief

The “flock” is the soul whose evil is desire rather than anger; both natures must be subdued.

20וז״ש מן הבקר ומן הצאן תקריבו את קרבנכם כל א׳ לפי מה דידע בנפשו מהותו וטבעו כך יראה לאכפיא מדה זו ואז יהי׳ דבר המתקיים כו׳.

And this is [the meaning of] what is written, “from the cattle and from the flock you shall bring near your offering”: each one, according to what he knows in his soul of his essential character and his nature, so should he see to subdue this trait. And then it will be something that endures, etc.

Explanation

So “from the cattle and from the flock you shall bring near your offering” is personal: each person must know his own nature and work to subdue its particular trait. That is what makes the result lasting.

וזהו משכני אחריך נרוצה. משכני לשון יחיד הוא אתעדל״ע לעורר האהבה הטבעית שבנפש האלקית.

And this is “Draw me, we will run after You.” “Draw me,” in the singular, is the arousal from above to awaken the natural love that is in the G‑dly soul.

Explanation

The maamar returns to Song of Songs 1:4. “Draw me” is singular because it is the arousal from above that awakens the natural love in the G‑dly soul alone.

Paragraph 20 in brief

Each person must subdue his own dominant trait; and “Draw me,” in the singular, is the arousal from above to the G‑dly soul alone.

Marei mekomos

  1. 1
    מן הבקר ומן הצאן תקריבו את קרבנכם · Leviticus 1:2
  2. 2
    וזהו משכני אחריך נרוצה · ראה סה״מ אתהלך ע׳ קסט. אוה״ת כתובים-ב ע׳ כט. אוה״ת שה״ש ג׳ ע׳ תתטז.
  3. 3
    משכני אחריך נרוצה · Song of Songs 1:4

21ועמ״ש מענין משיכה גבי בהמ״ז בפ׳ עקב בד״ה שייכות ברית ותורה לבהמ״ז, והנה עי״ז הנה״א מבררת ג״כ הנה״ב כנ״ל.

And see what is written on the subject of drawing (meshichah), regarding Grace after Meals, in Parshas Eikev, in the discourse beginning “The connection of covenant and Torah to Grace after Meals.” And through this the G‑dly soul also refines the animal soul, as mentioned above.

Explanation

The Eikev discourse on Grace after Meals compares this “drawing” (meshichah) to the way a buyer acquires an object, by drawing and lifting it into his own domain: so the soul is drawn and lifted up to G‑d, which is “Draw me, we will run after You.” Once drawn near, the G‑dly soul in turn refines the animal soul, as explained above.

וזהו אחריך נרוצה לשון רבים בשני הרצונות דנה״א ונה״ב, וזהו יפה את רעיתי כתרצה עמ״ש בד״ה הנך יפה רעיתי.

And this is “after You we will run,” in the plural: with the two wills (retzonos) of the G‑dly soul and the animal soul. And this is “You are beautiful, my beloved, as Tirtzah”; see what is written in the discourse beginning “Behold, you are beautiful, my beloved.”

Explanation

That is why “we will run” is plural: both souls run, each with its will (ratzon), a play on narutzah. Song of Songs 6:4, “You are beautiful, my beloved, as Tirtzah,” makes the same play, and the discourse on “Behold, you are beautiful” explains that the light is drawn by the will in the mind together with the desire of the heart.

Paragraph 21 in brief

Once drawn by G‑d, the G‑dly soul draws the animal soul with it, so that both “run” with their wills; hence the plural “we will run” and “as Tirtzah.”

Marei mekomos

  1. 1
    בפ׳ עקב בד״ה שייכות ברית ותורה לבהמ״ז · לקו״ת עקב טז, ג.
  2. 2
    אחריך נרוצה · Song of Songs 1:4
  3. 3
    בשני הרצונות דנה״א ונה״ב · ראה אוה״ת שה״ש ע׳ סד.
  4. 4
    יפה את רעיתי כתרצה · Song of Songs 6:4
  5. 5
    בד״ה הנך יפה רעיתי · לקו״ת שה״ש יג, ד.

Torah and mitzvos ¶22–24

22ואח״כ נאמר הביאני המלך חדריו לשון יחיד כי חדריו היינו שיתא סדרי משנה שהן בחי׳ חג״ת חסד דין רחמים ר״ת חדר שמהם נמשך כשר ופסול טמא וטהור חייב וזכאי, והביאני לשון עבר

And afterwards it says, “The King has brought me into His chambers,” in the singular. For “His chambers” are the six orders of the Mishnah, which are the level of Chesed, Gevurah and Tiferes — chesed, din, rachamim (kindness, judgment, compassion), the initials of cheder (chamber) — from which flow [the rulings of] fit and unfit, impure and pure, liable and innocent. And “has brought me” is in the past tense:

Explanation

The verse continues, “The King has brought me into His chambers,” in the singular and the past tense. “His chambers” (chadarav) are the six orders of the Mishnah, corresponding to Chesed, Gevurah and Tiferes, that is, chesed, din and rachamim, whose initials spell cheder; from them come the Mishnah’s rulings of fit and unfit, impure and pure, liable and innocent.

דהיינו כמארז״ל כשהתינוק בבטן אמו מלמדין אותו התורה כולה דהיינו בעוד הנשמה בבחי׳ עיבור למעלה, ועמ״ש מזה בד״ה והיה לכם לציצית ובד״ה ראה אנכי נותן,

that is, as our Sages, of blessed memory, said, when the infant is in its mother’s womb they teach it the entire Torah — that is, while the soul is still at the level of gestation above. And see what is written on this in the discourse beginning “And it shall be for you as tzitzis,” and in the discourse beginning “See, I set before you,”

Explanation

The past tense refers to the Talmud’s teaching that a child in the womb is taught the whole Torah (Niddah 30b), read here as the soul being taught while still “in gestation” above. Two more discourses discuss this: on tzitzis (Numbers 15:39) and on “See, I set before you” (Deuteronomy 11:26).

ומזה נמשך הכח אח״כ שיאיר לו אור ה׳ וכח האהבה ויראה להיות משכני דהיינו לפי שמכבר הביאני המלך חדריו.

and from this comes the power, afterwards, for the light of G‑d to shine for him, and the power of love and awe, so that there be “Draw me”: that is, because already “the King has brought me into His chambers.”

Explanation

Because the soul was already brought into the King’s chambers, it later has the power for G‑d’s light to shine upon it, with love and awe. This is what makes “Draw me” possible.

(ועיין מענין משכני אחריך נרוצה בפ׳ אחרי דנ״ט ע״א, ובפ׳ ויחי דרכ״ט ב׳. ומענין חדריו בפ׳ ויקרא דף ד׳ ע״א ובפ׳ לך לך ד״צ ע״א ועיין מענין משכני בגמרא חגיגה דט״ו סע״ב וברבות וישב ר״פ פ״ו בשלח ס״פ כ״ד. אמור פכ״ז כנרשם בספר בית אהרן).

(And see on the subject of “Draw me, we will run after You” in [the Zohar,] Parshas Acharei, 59a, and in Parshas Vayechi, 229b; and on the subject of “His chambers,” in Parshas Vayikra, 4a, and in Parshas Lech Lecha, 90a. And see on the subject of “Draw me” in the Gemara, Chagigah, at the end of 15b, and in the Midrash Rabbah: Vayeshev, at the beginning of chapter 86; Beshalach, at the end of chapter 24; Emor, chapter 27, as recorded in the book Beis Aharon.)

Explanation

A parenthesis lists further sources: the Zohar on “Draw me, we will run” (3:59a, 1:229b) and on “His chambers” (3:4a, 1:90a), the Talmud on Rabbi Akiva, of whom “Draw me” was said (Chagigah 15b), and three passages of Midrash Rabbah. The list is “as recorded in the book Beis Aharon.”

והנה להמשיך אתעדל״ע זו דאדם כי יקריב הוא ע״י עסק התורה שהיא בחינת אדם רמ״ח פקודין רמ״ח איברין ושס״ה ל״ת שס״ה גידים וכמ״ש בד״ה ויאכילך את המן. ולכן ע״י עסק התורה נמשך להיות כי יקריב.

Now, drawing down this arousal from above of “A man, when he brings near” is through engaging in the Torah, which is the level of “Adam”: 248 commands, 248 limbs, and 365 prohibitions, 365 sinews, as is explained in the discourse beginning “And He fed you the manna.” Therefore, through engaging in the Torah it comes about that “He brings near.”

Explanation

To draw down the arousal from above of “A man, when he brings near,” one engages in Torah. The Torah is itself “Adam”: its 248 positive commandments correspond to the body’s 248 limbs and its 365 prohibitions to the 365 sinews, so Torah study draws the Supernal Man’s bringing near.

Paragraph 22 in brief

“The King has brought me into His chambers,” the Torah taught to the soul before birth, is what makes “Draw me” possible later; and the arousal from above of “A man, when he brings near” is drawn through Torah study, the Torah being itself “Adam.”

Deeper

According to the Kehot note, most of the sources listed in the parenthesis are copied in the Tzemach Tzedek’s Or HaTorah on Shir HaShirim, vol. 1, p. 57 onward.

Marei mekomos

  1. 1
    הביאני המלך חדריו · Song of Songs 1:4
  2. 2
    חדריו · Zohar, Vayikra 2:29–3:41
  3. 3
    חדריו · Zohar, Lech Lecha 27:309–28:318
  4. 4
    כשהתינוק בבטן אמו · Niddah 30b
  5. 5
    בד״ה והיה לכם לציצית · לקו״ת שלח מד, א.
  6. 6
    והיה לכם לציצית · Numbers 15:39
  7. 7
    ובד״ה ראה אנכי · לקו״ת ראה יח, ג.
  8. 8
    ראה אנכי נותן · Deuteronomy 11:26
  9. 9
    Chagigah 15b:16
  10. 10
    משכני אחריך נרוצה · Zohar, Achrei Mot 6:48–8:57
  11. 11
    משכני אחריך נרוצה · Zohar, Vayechi 38:409–41:419
  12. 12
    משכני אחריך נרוצה · Bereshit Rabbah 86:1
  13. 13
    משכני אחריך נרוצה · Shemot Rabbah 24:3
  14. 14
    משכני אחריך נרוצה · Vayikra Rabbah 27:1
  15. 15
    (ועיין מענין משכני אחריך נרוצה . . כנרשם בספר בית אהרן) · רובם נעתקו באוה״ת שה״ש-א ע׳ נז ואילך.
  16. 16
    בד״ה ויאכילך את המן · לקו״ת עקב, יג, ג.
  17. 17
    ויאכילך את המן · Deuteronomy 8:3

23וכמ״ש קרוב ה׳ לכל קוראיו לכל אשר יקראוהו באמת ואין אמת אלא תורה. ועמ״ש בד״ה רני ושמחי גבי

As it is written, “Havayah is near to all who call upon Him, to all who call upon Him in truth,” and “truth” is nothing but Torah. And see what is written in the discourse beginning “Sing and rejoice,” regarding

Explanation

Torah study brings G‑d near, as Psalms 145:18 says: He is near to all who call upon Him “in truth,” and the Sages say “truth” means only Torah. The Alter Rebbe refers to his discourse “Sing and rejoice” (Zechariah 2:14).

כי אתה נרי א״ת הם בחינת אותיות התורה כו׳ ומ״ש מזה בד״ה ואתה תצוה גבי מאת בני ישראל

“For You (atah) are my lamp”: the letters alef-tav are the level of the letters of the Torah, etc.; and what is written on this in the discourse beginning “And you shall command,” regarding “from (me’es) the children of Israel.”

Explanation

There, “For You are my lamp” (II Samuel 22:29) is read through its word atah, “You”: its letters alef and tav, the first and last of the alphabet, stand for all the letters of the Torah. The Tetzaveh discourse reads me’es, “from” the children of Israel, which contains the same letters, in the same way.

וזהו שבעסק התורה נאמר או יחזק במעוזי יעשה שלום לי שלום יעשה לי ב׳ פעמים שלום והיינו כמ״ש שלום שלום לרחוק ולקרוב וכמ״ש במ״א בד״ה ביום השמע״צ.

And this is why, of engaging in the Torah, it is said, “Or let him take hold of My strength; he will make peace with Me, peace he will make with Me”: “peace” twice. That is as it is written, “Peace, peace, to the far and to the near,” as is explained elsewhere, in the discourse beginning “On the day of Shemini Atzeres.”

Explanation

That is why of Torah study it is said, “Let him take hold of My strength, that he may make peace with Me; peace he shall make with Me” (Isaiah 27:5), with “peace” twice. The two are the “peace, peace, to the far and to the near” of Isaiah 57:19, explained in the Shemini Atzeres discourse.

Paragraph 23 in brief

Torah, called “truth,” brings G‑d near to those who call upon Him; its double “peace” is peace for the near and for the far.

Deeper

Kehot adds that “there is no truth but Torah” appears also in Pesikta DeRav Kahana (Eichah), quoted in Yalkut Shimoni on Daniel (§1066), and, according to the glosses of Maharatz Chayes, in the reading of Berakhot 5b.

Marei mekomos

  1. 1
    קרוב ה׳ לכל קוראיו · Psalms 145:18
  2. 2
    ואין אמת אלא תורה · ירוש׳ ר״ה (ספ״ג, ה״ח). ובת״ז (תכ״א) נ, א. פסדר״כ פסק׳ איכה הובא בילקוט דניאל (ר׳ אלף סו) וכ״ה הגי׳ בברכות (ה, ב) להמעיין בהגמהר״ץ חיות. [כ].
  3. 3
    ואין אמת אלא תורה · Jerusalem Talmud Rosh Hashanah 3:9
  4. 4
    ואין אמת אלא תורה · Tikkunei Zohar 50a:20–22
  5. 5
    בד״ה רני ושמחי · תו״א לו, ג.
  6. 6
    רני ושמחי · Zechariah 2:14
  7. 7
    כי אתה נרי · II Samuel 22:29
  8. 8
    בד״ה ואתה תצוה · תו״א פא, ד.
  9. 9
    ואתה תצוה · Exodus 27:20
  10. 10
    או יחזק במעוזי · Isaiah 27:5
  11. 11
    שלום שלום לרחוק ולקרוב · Isaiah 57:19
  12. 12
    בד״ה ביום השמע״צ · לקו״ת שמע״צ פג, ד.

24וכיון שכן נמשך מזה ג״כ בחי׳ שלום דלרחוק שיהיה נעשה קרוב. וזהו אדם כי יקריב מכם

And since this is so, there is drawn from this also the level of the “peace” of “to the far,” so that he becomes near. And this is “A man, when he brings near of you.”

Explanation

The double peace means that the “peace” of “the far” is drawn down too, so that one who is far becomes near. That is “A man, when he brings near of you”: through the Torah, G‑d brings the distant soul close.

וזהו תשמרו להקריב לי שמור זו משנה שעי״ז נמשך להיות להקריב לי. ועמ״ש מזה סד״ה צו את בנ״י ואמרת אליהם את קרבני.

And this is “You shall guard to bring near to Me”: “guard” — this is Mishnah, through which it comes about that there be “to bring near to Me.” See what is written on this at the end of the discourse beginning “Command the children of Israel and say to them: My offering.”

Explanation

Numbers 28:2, “You shall guard to bring near to Me,” says the same: “guarding” is read as Mishnah study, and through it comes “to bring near to Me.” The Alter Rebbe refers to the end of the Pinchas discourse on the same verse.

וברבות בקהלת ע״פ אדם אחד מאלף מצאתי זה משה שבא לאלף דור כו׳. הה״ד דבר צוה לאלף דור. ועז״נ ג״כ אדם כי יקריב דהיינו ע״י התורה.

And in the Midrash Rabbah on Koheles, on the verse “One man (adam) in a thousand have I found”: this is Moshe, who came for a thousand generations, etc.; as it is written, “The word He commanded to a thousand generations.” And of this too it is said, “A man (adam), when he brings near”: that is, through the Torah.

Explanation

Koheles Rabbah reads “One man (adam) in a thousand have I found” (Ecclesiastes 7:28) as Moshe, who came for a thousand generations, with the verse “the word He commanded to a thousand generations.” So “A man (adam), when he brings near” refers to this too: the bringing near is through the Torah.

ועמש״ל בענין משה ידבר כו׳ (וע׳ עוד מענין אדם כי יקריב כו׳ ברבות סדר בא פי״ז ויקרא פ׳ ב׳ ור״פ בלק)

And see what is written above on the subject of “Moshe would speak,” etc. (And see further on the subject of “A man, when he brings near,” etc., in the Midrash Rabbah: Seder Bo, chapter 17; Vayikra, chapter 2; and the beginning of Parshas Balak.)

Explanation

The Alter Rebbe recalls the reading of “Moshe would speak” in ¶14 and lists three Midrashim on this verse: Shemos Rabbah 17:1, that G‑d created the animals on the sixth day for His glory, to be offered; Vayikra Rabbah 2:4, that Israel cleave to G‑d like a king’s garment to his body; and Bamidbar Rabbah 20:5, that G‑d asked offerings only from animals in one’s own possession.

וזהו דבר אל בני ישראל ואמרת אליהם אדם כי יקריב כו׳ ועי״ז ג״כ אח״כ מן הבהמה תקריבו וכנ״ל

And this is “Speak to the children of Israel and say to them: A man, when he brings near,” etc.; and through this, afterwards, also “from the animals you shall bring near,” as mentioned above.

Explanation

So the verse opens “Speak to the children of Israel… A man, when he brings near”: first G‑d draws the soul near through the Torah. Through this, afterwards, “from the animals you shall bring near” follows.

והוא ע״י קיום המצות שהמצוה יש לה סגולה פרטית להעלות את נה״ב ולקשרה באור א״ס ב״ה כי צדקה תרומם גוי. וכמ״ש במ״א בד״ה המגביהי לשבת:

And this is through fulfilling the mitzvos, for a mitzvah has a particular special power to raise up the animal soul and bind it to the Infinite Light (Or Ein Sof), blessed be He; for “charity (tzedakah) exalts a nation (goy).” As is explained elsewhere, in the discourse beginning “Who is enthroned on high.”

Explanation

That second stage is done by keeping the mitzvos, each of which has its own power to lift the animal soul and bind it to the Infinite Light. The maamar reads Proverbs 14:34, “Charity (tzedakah) exalts a nation (goy),” this way, and the Torah Ohr discourse “Who is enthroned on high” explains how a mitzvah turns tzedek into tzedakah and so raises it up into the Infinite Light.

Paragraph 24 in brief

The Torah, given through Moshe, the “one man in a thousand,” draws the distant soul near (“A man, when he brings near”); the mitzvos, each with its special power, then raise the animal soul (“from the animals you shall bring near”).

Marei mekomos

  1. 1
    אדם כי יקריב · Shemot Rabbah 17:1
  2. 2
    תשמרו להקריב לי · Numbers 28:2
  3. 3
    סד״ה צו את בנ״י · לקו״ת פנחס עו, ב.
  4. 4
    אדם אחד מאלף מצאתי · Ecclesiastes 7:28
  5. 5
    אדם אחד מאלף מצאתי זה משה שבא לאלף דור · Kohelet Rabbah 7:28:1
  6. 6
    משה ידבר · Exodus 19:19
  7. 7
    ברבות סדר בא פי״ז · ”ע״פ ולקחתם אגודת אזוב הה״ד כל פעל ה׳ למענהו אתה מוצא שכל מה שברא הקב״ה בשימ״ב לא ברא אלא לכבודו ולעשות בהם רצונו כו׳ ביום שישי ברא בהמות לכבודו וצוה להקריב מן קרבנות שנאמר אדם כי יקריב מכם קרבן להוי׳ מן הבהמה מן הבקר כו׳” — כך נעתק באוה״ת ויקרא-א ע׳ א.
  8. 8
    ויקרא פ׳ ב · ”קרוב לתחלתה ע״פ דבר אל בנ״י כו׳ מכל פרקסין שיש לך כו׳ שאני מדביקו וגופי כו׳ הה״ד כי כאשר ידבק האוזר על מתני איש כו׳” — אוה״ת ויקרא-א ע׳ א.
  9. 9
    ור״פ בלק · ”ע״פ עמי מה הלאתיך כו׳ לא צויתי אלא מבהמות שברשותך כו׳ מן הבהמה ומן הבקר ומן הצאן” — אוה״ת ויקרא-א ע׳ א.
  10. 10
    דבר אל בני ישראל ואמרת אליהם · Vayikra Rabbah 2:4
  11. 11
    דבר אל בני ישראל ואמרת אליהם אדם כי יקריב · Leviticus 1:2
  12. 12
    מן הבהמה תקריבו · Bamidbar Rabbah 20:5
  13. 13
    צדקה תרומם גוי · Proverbs 14:34
  14. 14
    בד״ה המגביהי לשבת · Exodus 14:5
  15. 15
    המגביהי לשבת · Psalms 113:5
  16. 16
    Leviticus 2
  17. 17
    Leviticus 7:23–25

Pesach, the Omer and Shavuos ¶25–28

25והנה ע״פ כל הנ״ל יובן ג״כ ענין פסח וספירת העומר כי בפסח הוא אתעדל״ע לעורר אתעדל״ת והאתעדל״ע הוא לעורר הרצוא בנפש האלקית אבל הנה״ב לא נתהפכה עדיין ולכן נאמר כי ברח העם וכמ״ש בסש״ב ס״פ ל״א.

Now, according to all the above, the matter of Pesach and the Counting of the Omer can also be understood. For on Pesach there is an arousal from above to awaken an arousal from below, and the arousal from above is to awaken the ratzo (running forth) in the G‑dly soul; but the animal soul has not yet been transformed. That is why it says, “that the people had fled,” as is explained in Sefer Shel Beinonim (Tanya), at the end of chapter 31.

Explanation

This explains Pesach and the Counting of the Omer. On Pesach G‑d initiated: an arousal from above stirred the G‑dly soul’s ratzo, its yearning to run toward G‑d, but the animal soul was not yet transformed, which is why Exodus 14:5 says “the people had fled,” as Tanya ch. 31 explains.

Paragraph 25 in brief

Pesach is an arousal from above that awakens the G‑dly soul’s ratzo while the animal soul is not yet transformed, which is why Israel had to “flee.”

Marei mekomos

  1. 1
    כי ברח העם · Exodus 14:5
  2. 2
    כי ברח העם · Tanya, Likkutei Amarim 31:14

26וזהו כענין אדם כי יקריב מכם וכמ״ש קול דודי כו׳ מדלג על ההרים שהוא בזכות התורה שנק׳ הר כמ״ש ישאו הרים שלום לעם כמ״ש במ״א,

And this is like the matter of “A man, when he brings near of you,” as it is written, “The voice of my beloved,” etc., “leaping over the mountains,” which is by the merit of the Torah, which is called a mountain, as it is written, “The mountains will bear peace to the people,” as is explained elsewhere;

Explanation

Pesach is “A man, when he brings near of you”: “The voice of my beloved… leaping over the mountains” (Song of Songs 2:8) is G‑d coming to Israel by the merit of the Torah, which is called “mountains,” as in “The mountains will bear peace to the people” (Psalms 72:3).

לכן אח״כ תומ״י ביום שני הוא קרבן העומר שעורים שהוא מאכל בהמה, להיות בירור נפש הבהמית וספירת העומר וספרתם לכם בחינת בירור ז׳ מדות דנה״ב.

therefore, afterwards, immediately, on the second day, there is the Omer offering of barley, which is animal food, so that there be the refinement of the animal soul. And the Counting of the Omer, “And you shall count for yourselves,” is the level of refining the seven emotive attributes (middos) of the animal soul.

Explanation

Therefore, immediately afterwards, on the second day of Pesach, the Omer offering is brought, of barley, which is animal fodder, for the refinement of the animal soul. The Counting of the Omer, “And you shall count for yourselves” (Leviticus 23:15), refines the seven emotive attributes of the animal soul.

Paragraph 26 in brief

Pesach, when G‑d “leaps” to Israel by the merit of the Torah, is “A man, when he brings near”; the barley Omer and the counting that follows are the refinement of the animal soul, “from the animals.”

Marei mekomos

  1. 1
    קול דודי . . מדלג על ההרים · Song of Songs 2:8
  2. 2
    ישאו הרים שלום לעם · Psalms 72:3
  3. 3
    בזכות התורה שנק׳ הר — כמ״ש במ״א · לקו״ת שה״ש טו, ד.
  4. 4
    וספרתם לכם · Leviticus 23:15

27והוא כענין מן הבהמה מן הבקר כו׳ תקריבו דהיינו אתעדל״ת ואזי עי״ז אח״כ בשבועות מתן תורה הוא בחי׳ אתעדל״ע שאחר אתעדל״ת התגלות רצונו וחכמתו למטה כי

And this is like the matter of “from the animals, from the cattle,” etc., “you shall bring near,” which is an arousal from below. And then, through this, afterwards on Shavuos, the Giving of the Torah is the level of an arousal from above that comes after an arousal from below: the revelation of His will and His wisdom below. For

Explanation

The Omer is like “from the animals… you shall bring near,” an arousal from below. Through it, on Shavuos, comes the Giving of the Torah, an arousal from above that follows an arousal from below: the revelation of G‑d’s will and wisdom below.

הנה בחינת כי יקריב ותקריבו זהו העלאה ממטה למעלה אבל במ״ת כתיב וירד ה׳ על הר סיני להיות המשכה למטה ועיין ברבות פ׳ ואתחנן ע״פ אשר לו אלקים קרובים אליו.

the level of “when he brings near” and “you shall bring near” is an elevation from below to above, whereas at the Giving of the Torah it is written, “And Havayah descended upon Mount Sinai,” so that there be a drawing-down below. And see in the Midrash Rabbah, Parshas Va’eschanan, on the verse “that has G‑d so near to it.”

Explanation

Bringing near, whether begun by G‑d or by man, raises things from below upward; at Sinai, by contrast, “Havayah descended upon Mount Sinai” (Exodus 19:20), a drawing-down. The Alter Rebbe refers to Devarim Rabbah on Va’eschanan, which expounds “that has G‑d so near to it” (Deuteronomy 4:7).

Paragraph 27 in brief

Pesach and the Omer are ascents from below; Shavuos is G‑d’s descent at Sinai, an arousal from above that follows the arousal from below.

Deeper

Devarim Rabbah (chapter 2) expounds “that has G‑d so near to it” in several passages; the maamar does not say which it means.

Marei mekomos

  1. 1
    מן הבהמה מן הבקר · Leviticus 1:2
  2. 2
    וירד ה׳ על הר סיני · Exodus 19:20
  3. 3
    קרובים אליו · Deuteronomy 4:7

28וההפרש שבין בחי׳ עסק התורה שקודם הרצוא דהיינו בחי׳ אדם כי יקריב לבחי׳ עסק התורה שאחר הרצוא ובירור נה״ב

And the difference between the level of engaging in the Torah that precedes the ratzo — that is, the level of “A man, when he brings near” — and the level of engaging in the Torah that comes after the ratzo and the refinement of the animal soul

Explanation

Finally, a distinction between two kinds of Torah study. One comes before the ratzo, at the level of “A man, when he brings near”; the other comes after the ratzo and the refinement of the animal soul.

היינו שע״י זה הרצוא ובירור נה״ב נמשך בעסק התורה מבחי׳ כי לא אדם הוא להמשיך משם המשכה חדשה בבחי׳ אדם וכמ״ש במ״א:

is that, through this ratzo and the refinement of the animal soul, there is drawn into the engagement in the Torah from the level of “for He is not a man,” to draw down from there a new drawing-down into the level of “Adam,” as is explained elsewhere.

Explanation

After that work, Torah study draws from the level of “for He is not a man” (I Samuel 15:29), beyond the human-like order of the Sefiros, and brings a new light from there into the level of “Adam.” This matches ¶14, where light that comes out of darkness reaches “not a man.”

Paragraph 28 in brief

Torah study after the work of refining the animal soul draws a new light from beyond “Adam” into “Adam.”

Marei mekomos

  1. 1
    כי לא אדם הוא · I Samuel 15:29

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In one’s avodah

When an unexpected inspiration comes in prayer, do not rest on it: at once begin your own work, subduing and then transforming your own dominant trait, anger or desire, so that the inspiration becomes something that endures. Prefer the steady toil of contemplation, whose love lasts, and draw G‑d near through Torah study and the mitzvos.

Questions for discussion

  1. Why does the maamar say that the arousal from above reaches only the G‑dly soul and not the animal soul?
  2. What is the difference between a love that comes from one’s own toil and a sudden inspiration in prayer, and why does only the first endure?
  3. How do the singular “when he brings near” and the plural “you shall bring near” map onto the Supernal Man and the people of Israel?
  4. Why must each person know whether his animal soul is of the “cattle” or of the “flock,” and what does that change in his service?
  5. How do Pesach, the Counting of the Omer and Shavuos follow the order of “A man, when he brings near” and “from the animals you shall bring near”?

Key terms in this maamar

The G‑dly soulנפש האלקית
The soul that is 'a part of G‑d above'. ×8
The animal soulנפש הבהמית
The soul that animates the body and its drives. ×8
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 Name Havayahהוי׳
The Tetragrammaton: G‑d as transcending time and bringing all into being.
Daas (knowledge)דעת
Deep connection to an idea, bridging intellect and emotion. ×2
The inner dimension (pnimiyus)פנימיות
The innermost core of a level.
The Sefirosספירות
The ten divine attributes through which G‑d relates to creation.
Chesed (kindness)חסד
Expansive giving. ×4
Gevurah (restraint)גבורה
Measure, limitation and judgment. ×1
The emotive attributes (middos)מדות
Love, awe, compassion and the rest. ×3
The lower unity (yichuda tata'ah)יחודא תתאה
G‑d is present within the world's existence. ×1
The higher unity (yichuda ila'ah)יחודא עילאה
The world is nothing next to G‑d. ×2
The Name Elokimאלקים
G‑d as concealed within nature, measuring and limiting. ×5
Willרצון
Desire; in G‑d, the level above intellect. ×2
Tiferes (beauty)תפארת
Harmony of kindness and restraint; associated with compassion.
The Infinite Light (Or Ein Sof)אור אין סוף
G‑d's light as it is, beyond all limits, before any contraction.
Chochmah (wisdom)חכמה
The first flash of insight.
Life-forceחיות
The divine vitality that sustains every creation. ×4
The chain of descending worlds (hishtalshelus)השתלשלות
The step-by-step descent of divine light from the highest level down to this world. ×1
Love and aweאהבה ויראה
The two 'wings' of divine service. ×1

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Contents

Likkutei Torahלקוטי תורה

Parshas Vayikraויקרא

  1. 1ויקרא אל משה וגו׳“And He called to Moshe”
  2. 2אדם כי יקריב מכם וגו׳“A man, when he brings near of you”
    1. Three questions and two souls ¶1–4
    2. When the arousal from above comes first ¶5–10
    3. The Supernal Man brings near “of you” ¶11–14
    4. The offering from the animals ¶15–21
    5. Torah and mitzvos ¶22–24
    6. Pesach, the Omer and Shavuos ¶25–28
    1. 1
    2. 2
    3. 3
    4. 4
    5. 5
    6. 6
    7. 7
    8. 8
    9. 9
    10. 10
    11. 11
    12. 12
    13. 13
    14. 14
    15. 15
    16. 16
    17. 17
    18. 18
    19. 19
    20. 20
    21. 21
    22. 22
    23. 23
    24. 24
    25. 25
    26. 26
    27. 27
    28. 28
  3. 3לבאר הדברים ענין אדם כי יקריב…
  4. 4ולא תשבית מלח וגו׳
  5. 5ביאור הדברים הנ״ל ע״פ ולא תשבית…