תורה צוה לנו משה מורשה קהלת יעקב

1“The Torah that Moshe commanded us is the inheritance (morashah) of the congregation of Yaakov.” (This verse is cited in the Gemara: Berachos, chapter 9, 57a; Pesachim, chapter 3, 49b; Sotah, chapter 3, 42;

Sanhedrin, chapter 11, at the end of 91b; Makkos, chapter 3, at the end of 23b; [in Midrash] Rabbah: Terumah, at the end of chapter 33; Tisa, chapter 40; Tzav, chapter 9; in Shir HaShirim [Rabbah] on the verse “Let him kiss me with the kisses of his mouth”; Zohar II, Yisro, 83b.)

Now, our Sages, of blessed memory, said in Pesachim there: “Do not read morashah (inheritance) but me’orasah (betrothed),” for the Torah is called a bride; and so it is in Rabbah, Terumah, there. And this needs to be understood,

for our Sages, of blessed memory, said in the Mishnah at the end of chapter 4 of Taanis: “‘On the day of his wedding’ — this is the Giving of the Torah.” And the meaning of “on the day of his wedding” implies that the Community of Israel is called the bride; and if so, the Torah is called the groom.

(It is true that in Rabbah, on the portion of Acharei, at the end of chapter 20, a parable is set out of a king who was marrying off his daughter, etc.: “His daughter — this is the Torah,” as it is written, “on the day of his wedding”; and so it is in the portion of Bamidbar, at the end of chapter 2.

If so, according to this one may say that in the meaning of “on the day of his wedding” as well, Israel is the groom, and the Torah, which is His daughter, is the bride.

But in truth, in several places it is also implied that the meaning of “on the day of his wedding” is that Israel is the bride, as Rashi explains on the verse “G‑d came from Sinai”: “He went out toward them, etc., like a groom who goes out to greet the bride”; and this is from the Mechilta on the portion of Yisro.

And so it is also implied in Rabbah, Naso, chapter 12: “‘On the day of his wedding’ — this is Sinai; it was a wedding, as it is said, ‘And sanctify them today, etc.’” — which implies that Israel are the ones who receive the kiddushin. And see Zohar II) (58a, 84a, 22a), [and Zohar] III (61b), on the subject of “with the crown with which [she] crowned [him],” etc.

Also in Rabbah, at the end of Va’eschanan, it says: “Rabbi Berechyah said: In ten places the Holy One, blessed be He, called Israel ‘bride,’ etc.” And some resolve [this by saying] that in relation to the Holy One, blessed be He, Israel is called the bride,

and in relation to the Torah, Israel is called the groom. And in this way one can interpret the verse, “And you shall not wander after your heart, etc., after which you go astray, so that you will remember, etc.”

Meaning: through “you shall not wander,” you will not be in the state of a zonah [a faithless woman], G‑d forbid, but rather [in the state of] “and your desire shall be to your husband,” [and] “on that day you shall call [Me] ‘my Husband.’”

2That is, that they be in the state of a bride (kallah) in relation to the Holy One, blessed be He, to be [in the state of] “my soul longs, even pines (kalsah)” [and] “my flesh and my heart pine away (kalah)”; then, “so that you will remember (tizkeru)” — that you will be in the state of males (zecharim) and givers in relation to the Torah. And this is “and you shall do all My commandments.”

Yet even so, this does not sit well with the saying “Three bonds are bound one to the other: the Holy One, blessed be He, the Torah, and Israel,” in Zohar III, the portion of Acharei (73a), which implies that Israel receive from the Torah; and if so, the Torah is the groom, the one who gives, etc.

And so, too, it is implied by the saying of our Sages, of blessed memory, in the first chapter of Berachos (folio 6b), concerning one who gladdens the groom, that through this he merits the Torah, which was given

with five voices — which implies that it is measure for measure, because the Torah is called a groom, and of it too “five voices” is written. And although one could deflect [this proof], nevertheless, here it will be explained with a more ample resolution.

3This will be understood by first introducing the matter of erusin (betrothal) and nisuin (marriage), and what connection this has to the Torah. Now, erusin is when the groom gives the bride the ring of kiddushin,

and through this he draws to her a small measure of life-force, so that she becomes mekudeshes, a term meaning “set apart” for him, as it is said: “Behold, you are consecrated to me.”

4And similarly Above: there is the Written Torah and the Oral Torah, and they are called heaven and earth, as will be explained. For the Oral Torah is the explanation of the Written Torah,

since in the Written Torah the details of the mitzvos are not clearly spelled out; only the Oral Torah clarifies and explains all the details of the Written Torah. As is known, on each and every matter in the Torah there are six hundred thousand interpretations in pshat (the plain meaning),

and likewise in remez (allusion) and in drush (homiletic interpretation), and likewise in sod (the esoteric meaning); and these are four times six hundred thousand. (See on the subject of pshat, remez, drush and sod in the Ramaz on the portion of Bereishis

(folio 4b and folio 5a), and at the beginning of the portion of Shemini.) Therefore the Oral Torah is called the level of Malchus, as in the saying, “Malchus is the mouth, the Oral Torah,” etc.

That is, the level of speech, which comes out into revelation at the level of speech, as our Sages, of blessed memory, said: “‘The word of G‑d’ — this is halachah” (Shabbos 138b),

and “the word of the king is sovereign.” And Israel are the ones who draw the level of kingship down upon themselves, by accepting upon themselves the yoke of the kingdom of Heaven, as it is written, “You shall surely set a king over yourself, etc.”

But all this concerns the mitzvos of the Torah, which in the Written Torah are not clearly spelled out, and in the Oral Torah come into revelation, four times six hundred thousand [interpretations] on each and every matter.

But there are, besides, the cantillation marks, vowels, crowns and letters (ta’amim, nekudos, tagin, osiyos) of the Written Torah, that is, the form of the letters, which is a law given to Moshe at Sinai (so it is in the Rulings of the Maharai, section 45), for [the letters] are invalidated by a change in their form, in the manner of what our Sages, of blessed memory, said: “‘And even one letter holds them back’ — this was needed only

for the thorn of the yud, etc.” And each and every form alludes to myriads upon myriads of worlds, as is known; and also the cantillation marks, the vowels, the crowns, etc.,

none of which come into revelation at all in the Oral Torah; and they are what are called “hidden worlds that are not revealed.” (And see what is explained on this in the portion of Emor, in the maamar beginning “And the kohen shall wave them, etc.”)

Now, the Written Torah is rooted in the level of Supernal Chochmah, for “the Torah comes forth from Chochmah,” which is called the Supernal Sea, for “He is wise, but not with a knowable wisdom,” which is at the level of the Infinite One (Ein Sof), etc.

And from there the Written Torah was drawn down; and therefore the Written Torah is called shamayim, “heaven,” meaning sham mayim, “there is water,” for it was drawn down from the level of Supernal Chochmah. (And see what is explained in the portion of Yisro, in the maamar beginning “And all the people saw.”)

But it is only a mere glimmer; and therefore there are the twenty-four books of the Torah, called kad (twenty-four), which is, by way of analogy, like drawing a kad, a pitcher, of water from the great sea, which is only a tiny bit compared to the great sea.

So too, all twenty-four books of the Torah are only a mere glimmer from the level of Supernal Chochmah. (And see what is explained on the verse “And I will make your windows of kadkod,” kad kad, twenty-four twenty-four, etc.)

And even this is only from the level of the back (achorayim), as it is written, “with her pitcher (kadah) on her shoulder”: the shoulder is the level of the back. And this is “and He shone forth from Seir to them.”

Seir is related to se’aros, hairs: that is, by way of analogy, the hairs that grow out from the head, into which only a very small glimmer [of life] is drawn, so much so that one feels no pain at all when a hair is cut, as is known, because

they are very external. So too, the whole level of the Written Torah, as it is clothed in our physical Torah, is only the level of the back and the outer dimension of Supernal Chochmah, and is called the level of hairs; yet within the hairs there shines a glimmer from the level of Supernal Chochmah.

And this is the yud inside שעיר (Seir). And this is “and He shone forth from Seir”: se’ar (hair) [and] yud, etc. (See Likkutei Torah, beginning of Toldos.) “And He came (ve’asa) from the myriads of holiness”: asa means “came,” only it is in the language of the Targum, which is the level of the back, etc.

That is, when it comes into revelation in the Oral Torah, which is drawn from the Written Torah: these are the myriads drawn from the level of kodesh, which is the level of Supernal Chochmah, called kodesh (holiness). [And see on the subject of “from Sinai He came, and He shone forth from Seir” in the Gemara, chapter 5 of Berachos (33a),

and the beginning of [the chapter] Lifnei Eideihen (2b); Rabbah, Naso, beginning of chapter 11 (243a), [and] chapter 14, on the offering of the eleventh [day]

(beginning of column 4); Shir HaShirim [Rabbah], on the verse “He made a palanquin”; in Eichah [Rabbah], on the verse “I am the man”; Zohar II, 131a; III, 192.]

52. Now, the drawing down from the Written Torah, which is the level of Chochmah, to the level of the Oral Torah, which is the level of Malchus — there being no comparison [between them], etc. —

is impossible except through gevuros and tzimtzumim (restraints and contractions), to contract the light drawn from the level of Chochmah, etc. And this is “from His right hand, a fiery law (esh das), etc.”

Das (law), which is the level of the Oral Torah, is drawn from the Written Torah through fire, which is the level of tzimtzum: a contracting of the water, which is the level of the sea of Chochmah; just as it is the nature of fire to contract water, for the nature of water is to spread out, and fire contracts [it], etc.,

as in the saying, “It congeals by wind and is pressed by fire.” [And see in the Gemara, Beitzah (25b); and see further on the subject of “from His right hand, a fiery law” in the Gemara, Berachos (62a), Yoma (53b),

Sotah (end of 4b); Rabbah, Ki Sisa, chapter 41 (155d); Vayikra, beginning of chapter 4 (169a); Naso, beginning of chapter 12 (246d); Shoftim (295c); end of Matos;

Shir HaShirim [Rabbah], on the verse “To my mare”; end of “His head is finest gold”; Koheles [Rabbah], end of “What has been”; Zohar I, 243a; II, 81a, 84a;

[II,] 135a, 166b; III, 176a, 182a.] But who are the ones who arouse the fire Above,

so that there be contraction and tzimtzum in the level of Supernal Chochmah? It is the souls of Israel, through the level of “flashes of fire” from below, in self-nullification (bittul) of the will; and through this they arouse Above as well the level of fire, which is the level of gevuros and tzimtzumim.

This is like the fire on the altar: although fire came down from Above, it is a mitzvah to bring [fire] from an ordinary source, as it is written, “And the sons of Aharon the kohanim shall put fire on the altar.” The altar is the collective of the souls of Israel, each of whom slaughters his [evil] inclination, so that there be subjugation and transformation (iskafya and is’hapcha), etc.

It is like the bulls they used to offer upon the altar, a beast, to go up on high; so too in every soul of Israel, that there be self-nullification and subjugation of the animal soul through “flashes of fire,” and through this they arouse the fire Above, etc.

But the arousal of the level of “flashes of fire” in every soul of Israel was through Aharon, as it is written, “And the sons of Aharon the kohen shall put fire, etc.”

(Vayikra 1:7). (And see what is explained in the maamar beginning “And it shall be for you as tzitzis,” regarding “This one shall be called ishah (woman), for from ish (man) she was taken”: [ishah is] esh (fire) [and] hei; for from ish, esh [and] yud, she was taken.) So too it is written, “And His right hand embraces me,” which is the level of the drawing down of the encompassing lights (makifim), drawn down on Sukkos, so that there be “embraces me.”

Just as one embraces a person and does not let him turn backward, so too the drawing down of the encompassing lights from Above becomes a power for every soul of Israel to subdue the sitra achra, etc.

6And this is “Do not read banayich (your children) but bonayich (your builders), etc.” “Your children” are Israel, as it is written, “You are children to G‑d your G‑d, etc.”

For “a son is his father’s leg”: that is, like the leg, which is utterly nullified to the head and has no other will at all. So too, the son has no other will at all; he only does his father’s will.

Not so the servant: he has another will as well, only he sets his will aside. Therefore the son is called “his father’s leg,” etc.

(And see what is explained on this in the maamar beginning “A song of ascents: From the depths.”) So too Above: the collective of the souls of Israel, when they are in the state of complete nullification of the will, as it is written, “And besides You I desire nothing, etc.,”

so that they have no other will at all, are called children, etc.; and then, through this, they become builders. As in the analogy of the leg: although [the legs] are utterly nullified to the head, nevertheless they carry the head from below to above and from above to below.

So too the collective of the souls of Israel, called children through the nullification of the will, become builders: they carry and draw the head, which is the level of Supernal Chochmah, called the head, from above to below and from below to above;

that is, to raise the level of the Oral Torah, which is the level of Malchus, called the bride, to the level of the Written Torah, which is Supernal Chochmah, called the groom.

7And likewise to draw down from above to below, from the level of the Written Torah to the level of the Oral Torah, etc. And this is why the Oral Torah is called me’orasah, “betrothed”:

for it is the level of the bride, to whom the groom gives the ring of kiddushin, and through this he draws life-force to her, so that she becomes mekudeshes, a term meaning separation and setting apart for him.

So too it is written, “These are the commandments which a person shall do and live by them”: that is, they draw life-force to the level of the Oral Torah,

which is the level of Malchus, the level of the bride, to raise her upward to the level of the Written Torah, which is the level of Supernal Kodesh, the level of Supernal Chochmah.

8And this is me’orasah, etc.: that the level of the Oral Torah, called the bride, is betrothed and consecrated to the level of the Written Torah, the level of Supernal Chochmah, which is the level of the groom, as explained above, through the life-force drawn to her, as explained above.

And this is like the level of erusin, in which the groom gives the bride the ring. And because Israel draw down the kiddushin, they are therefore called the groom in relation to the Oral Torah, which is called the bride.

93. But all this is the level of erusin, which is in the outer dimension alone: the groom, who is the level of the Written Torah, draws life-force to the bride, who is the level of the Oral Torah, in the outer dimension.

But in order that there be drawn from the level of the groom to the bride from the inner dimension of the Written Torah, for this there must first be the level of nisuin; for after erusin comes the level of nisuin.

That is, the level of the chuppah, where the groom and the bride both stand under the chuppah, and the chuppah surrounds them both. And this is what we say in the Yom Tov prayer, “Vehasi’enu” (“bestow upon us”), which is the level of nisuin (marriage) of the groom and the bride. For

it was explained above that the level of erusin is that the level of the Oral Torah, which is the level of Malchus, called the bride, receives from the glimmer of the level of Supernal Chochmah, which is the level of the Written Torah, called the groom, called heaven, which is the level of the sea of Chochmah.

But there is yet [a level] higher than Chochmah, which is called “the most hidden of all hidden,” which is the level of “He made darkness His hiding place,” so much so that the level of Chochmah is considered

only a mere glimmer, and is considered physical asiyah (making) in relation to the level of “the most hidden of all hidden” mentioned above, as it is written, “You made them all with Chochmah, etc.”

10And there, the level of Supernal Chochmah, which is the level of the groom, and the level of Malchus, which is the level of the bride, are both entirely equal, since the level of Chochmah too is considered physical asiyah.

Therefore this level is called the level of the chuppah: just as the chuppah surrounds the groom and the bride equally, so too the level of “the most hidden of all hidden” mentioned above is the level of an encompassing [light] over the level of Supernal Chochmah and the level of Malchus equally.

And this is “Vehasi’enu,” which is the level of nisuin of the groom and the bride: after the level of erusin, in which the bride is raised to the level of the groom, afterward both of them are raised to the level of the chuppah mentioned above.

(And see what is explained on the subject of the chuppah on the verse “For over all the glory, a canopy,” and in the maamar beginning “And as the groom rejoices over the bride.”)

And this is why we say on the festival, “the season of our rejoicing”: this is the level of joy through the revelation of the level of “the most hidden of all hidden” mentioned above, where above and below are truly equal.

It is like the analogy of the king’s rejoicing: at the time of the celebration the king goes out from concealment to revelation, and reveals himself and lowers himself to all the ministers and servants equally.

So too the level of the chuppah mentioned above is the level of joy. (And see what is explained on the subject of joy in the maamar beginning “On the day of Shemini Atzeres,” regarding “Who sanctified us, etc., as You swore, etc.”)

And this is “As You desired and said, etc.”: “You desired” means the level of the Supernal Will, which is the encompassing [level] mentioned above; and because “the end of the deed was first in thought,” [and] “their end is wedged

in their beginning,” therefore we say “As You desired, etc.” And “said” means that it then comes from concealment into revelation, at the level of saying and revelation, as mentioned above, since “their beginning is wedged in their end.”

And this is “As You desired and said, etc., to bless us”: that is, that there be an added blessing and revelation, as mentioned above, [of] “the blessing of Your appointed festivals.”

11Now, on all three pilgrim festivals we say “Vehasi’enu” and “the season of our rejoicing,” because on all the festivals there is the level of the revelation of “the most hidden of all hidden” mentioned above.

And this is why they are called regalim (literally, “feet”): for even the feet, which are the lowest level and rung, are raised and ascend equally with the head, since there above and below are truly equal, as mentioned above. And they are divided into three festivals,

which are the level of the three lines, right, left and middle, which are Torah, avodah (divine service) and gemilus chassadim (acts of kindness); Torah is the level of the middle line, which “runs through from end to end.”

(And see the maamar beginning “A psalm, a song for the dedication of the House,” and see Likkutei Torah, end of Tisa, in the maamar beginning “The mitzvah of appearing on the three festivals.”) Now, all this is on all three festivals, which are the level of nisuin.

But Shemini Atzeres is the matter of the union of groom and bride after the chuppah, in which the groom gives to the bride from the inner dimension. And see Zohar I, Vayigash (208b).

So too Above: after the groom and the bride, which are the level of the Written Torah and the Oral Torah, both ascend to the level of “the most hidden of all hidden,” etc.,

mentioned above, which is revealed over them, then afterward the flow is drawn from the level of the inner dimension of the Written Torah to the level of the Oral Torah, which is the level of Malchus of Atzilus.

And then, as a matter of course, it is drawn afterward from the level of Malchus to Beriah, Yetzirah and Asiyah, so that there be revelation below in each and every one of Israel, through their accepting upon themselves the yoke of the kingdom of Heaven and drawing this level upon themselves. And see what is explained at the end of the maamar beginning “On the eighth day he sent.”

12That is, even one who is not at the level of a son, which is the level of complete nullification of the will, having no other will at all,

but is only at the level of a servant, which is the level of accepting the yoke, in “turn away from evil and do good” — they too can draw down the flow from Above.

And this is “The Torah that Moshe commanded us is the inheritance (morashah) of the congregation of Yaakov.” Morashah is related to yerushah, inheritance: like a person who inherits his father, who did not toil and labor,

but it came to him of itself by inheritance, for his father had already prepared it. So too on Shemini Atzeres there is the level of the descent and drawing down of the flow, in the manner of an inheritance, to every one of Israel (see Sanhedrin, at the end of 91b, and Rabbah, the portion of Tzav, chapter 9)

who accept upon themselves the yoke of the kingdom of Heaven, even though he is at the level of a servant, as mentioned above, since it has already been prepared and drawn down from the level of the Written Torah, which is the level of Supernal Chochmah.

And this is “the congregation of Yaakov”: that the flow comes even to the level of the heels (akeivayim), which is the level of a servant. For at first it was drawn only to the level of Yisrael, which is the level of a son, and afterward it is drawn also to one who is at the level of a servant, which is the level of Yaakov.

And this is “It shall be an Atzeres for you”: that it is drawn “for you” specifically. And this is Simchas Torah, when all are in the joy mentioned above; and for one who is only at the level of a servant, the joy is all the greater.

134. (Now, the interpretation of morashah as a term of yerushah, inheritance, can be explained further in another way, and it is along the lines of what is said in the Zohar, Emor)

(folio 94), concerning Shabbos: “It is an inheritance of holiness; he inherits it, and not by invitation, etc., like a son who enters the house of his father and mother, etc.” That is,

inheritance belongs specifically to the level of a son, and this is the level of Shabbos. And see there in the Mikdash Melech, that Shabbos means that Z’eir Anpin, called Yisrael, clothes the very essence of Abba; and this is why it says “an inheritance” in the full sense, for he inherits the essence of Abba — which is not so on Yom Tov, which is only a glimmer of Abba, [and] is not called an inheritance, etc.

See there; and as is explained elsewhere. And along these lines the matter of inheritance is explained in the book Me’orei Or, letter yud, section 29. And along these lines one can understand here the interpretation of morashah: that on Shemini Atzeres all the souls of Israel merit to receive from the very essence of the level of the Torah;

that is, that even the level of Yaakov becomes truly united with the level of Yisrael, called a son, and they become truly one, as it is written, “You are children,” so that there be the level of morashah even for the level of Yaakov, etc.

And the matter is [as] it says in Likkutei Torah (on Tehillim, section 78), on the verse “He established a testimony in Yaakov, etc.”: that the level of Yaakov receives from the level of “the fallen fruit of the Supernal Wisdom is Torah,” which is called testimony (edus), for it is not the substance and essence of the Torah, which is Yesod of Abba,

but only a testimony, that is, a mere glimmer, like testimony about a thing, which is not the actual substance and essence of the thing.

But the Torah that is the essence of Yesod of Abba is in the inner dimension of Z’eir Anpin, called Yisrael. This is the gist of the words, with a change of wording for added explanation. And so it is also in Likkutei Torah, the portion of V’zos HaBerachah, on the verse “The Torah that [Moshe] commanded, etc.”; see there.

And the explanation of the matter is understood from what was explained above on the difference between the drawing down to the Oral Torah from the outer dimension of the Written Torah — this drawing down being from the level of the fallen fruit of Chochmah alone, as explained above, and called erusin — and the drawing down from the inner dimension of the Written Torah to the Oral Torah,

which is the very essence of Supernal Chochmah, hidden in Z’eir Anpin. And see on the superiority of this level, called the hidden light, in the Ramaz on the portion of Pekudei (folio 220b),

of which it is said, “How great is Your goodness, etc.”; see there. And this level is what is drawn down and revealed in Malchus of Atzilus on Shemini Atzeres.

As it is said in Zohar III, the portion of Pinchas (folio 214b): “Afterward, on the eighth day, it is the joy of the Torah, etc., so that all be one, etc., which is Yisrael,” end of quote.

And the Ramaz explains there that then Malchus receives the light of Chochmah, etc., and the levels of Yaakov and Yisrael become one, etc., end of quote. And see further in the Ramaz (portion of Emor, folio 104b), in the passage beginning “On the eighth day, etc.”; see there.

And this is the meaning of “the inheritance (morashah) of the congregation of Yaakov”: for the levels of Yaakov and Yisrael become truly one on Shemini Atzeres, as explained above; and therefore below as well, among the souls of Israel, all receive from the level of the essence of the Torah. And therefore it is called morashah, specifically a term of inheritance, and not only me’orasah.

14And along these lines one can interpret what is said in the Zohar, Emor, there: “And this day, Yaakov is the head of the joy, etc.”

And see further on the subject of erusin and nisuin in the explanation on the verse “For over all the glory, a canopy, etc.,” and at the end of Vayigash.

15And in the maamar beginning “And I will betroth you to Me, etc.,” and in the maamar beginning “It is better to take refuge”; and see further on the verse “For the fragrance of your oils, etc.,” and on the verse “The eyes of all look to You, etc.”

And from there it will be understood that likewise, in a person’s service of G‑d, in the service of the heart, which is prayer, these two levels of erusin and nisuin apply,

for the souls of Israel too are called a bride, etc.; see there. And in the portion of Matos, on the verse “And if a woman vows a vow in her youth, etc.”

16And according to this, it will be well understood why specifically on Shemini Atzeres the souls of Israel draw down the level of the union of groom and bride, the Written Torah and the Oral Torah, which is the matter of bonayich (your builders).

And the matter is that this is through the teshuvah of the Ten Days of Teshuvah, [of] “From the depths I call You,” the depth of the heart: this is the matter of the G‑dly arousal being drawn into the inner dimension and innermost core of the heart; and this level is what is called nisuin in the service of the heart, [as in] “And you shall know G‑d.” And as is explained elsewhere on the verse

“When you go out, etc.,” [and] “and you see among the captives a woman of beautiful form, etc.,” which refers to the soul, until “and afterward you shall come to her and be her husband”: this is the level of Ne’ilah of Yom Kippur; and in particular, every day, it is the matter of nefilas apayim (falling on the face),

that is to say, this is when the arousal from the greatness of G‑d is drawn into the depth of the heart, as it is written, “With all my heart I have sought You”; that is, to be [in the state of] “To You, G‑d, I lift up my soul, etc.,” the higher teshuvah, etc. And since this is so,

therefore, through this, the souls of Israel have the power to draw down afterward, on Sukkos and Shemini Atzeres, the level of nisuin as well, and the union of the inner dimension of the Written Torah with the Oral Torah. And see what is explained on this in the maamar beginning “And as the groom rejoices over the bride”; see there. And see what was explained above in the interpretation of “And you shall not wander, etc.,

so that you will remember, etc.” And this union is the level of the revelation of the light of Abba, etc.; and this revelation of the light of Abba is drawn also into all the souls of Israel, as explained above. And this is “Do not read banayich (your children)

but bonayich (your builders)”: for at first, in the Ten Days of Teshuvah, they received from the light of Imma, as is known from the matter of “His left hand is under my head,” the left line, Binah, Gevurah, Hod;

and likewise on Yom Kippur all the ascents are through Imma, etc. (see Zohar, Emor, folio 100b); and this is the level of banayich (your children),

for Binah is ben yah (son of Yah), and as in the matter of teshuvah, tashuv hei (the hei returns), [the Name] spelled out with yuds, etc.; and also “Binah is the heart,” that is, to be [in] the depth of the heart; and this too is banayich, in the manner of “a son is [his father’s] leg, etc.,”

to be nullified as the leg is nullified to the head, etc.; and through this, afterward, on Shemini Atzeres, [comes] bonayich, that is, the drawing down of the light of Abba, as it is written, “With Chochmah a house is built.”

And see what is explained on this in the maamar beginning “And all your children.” And this is “And Yaakov journeyed to Sukkos,” and through this, afterward, “and he built himself a house”: this is the level of the Oral Torah, called a house, into which on Shemini Atzeres they draw from the essence of Supernal Chochmah, as explained above. And see Zohar I, Vayishlach (folio 172),

and there it explains “and he built himself a house” as in “the house of Yaakov”; that is, this revelation is drawn also into all the souls of Israel, who all receive from the revelation of this light, etc.

And this is “the inheritance of the congregation of Yaakov.” And see in the Idra (folio 130a) on the verse “House of Yaakov, come, let us walk in the light of G‑d.” And see further what is explained on the subject of “the fallen fruit of the Supernal Wisdom is Torah” in Iggeres HaKodesh, in the section beginning “He wraps Himself in light as a garment,” in the name of Likkutei Torah, the portion of

Ki Sisa; and see there, that it is on a matter somewhat different from what was explained above according to Likkutei Torah (on Tehillim, section 78) and in the portion of V’zos HaBerachah. But the matters are close and go in one direction. And see below further on this subject.