Likkutei Torah · Parshas V’Zos HaBerachah · Maamar 2
תורה צוה לנו משה מורשה קהלת יעקב
The Torah that Moshe commanded us is the inheritance of the congregation of Yaakov
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The big idea
The Torah's bond with Israel is a marriage in two stages: on the festivals, betrothal and the chuppah; on Shemini Atzeres, the inner union of the Written and Oral Torah. On that day even the simplest Jew receives the essence of the Torah as an unearned inheritance.
The maamar in brief
The Sages read morashah, “inheritance,” as me'orasah, “betrothed,” making the Torah a bride, yet they also call Sinai a wedding at which Israel is the bride. To resolve this, the Alter Rebbe explains two stages of marriage. The Written Torah, rooted in Supernal Chochmah, is the groom; the Oral Torah, which is Malchus, is the bride. In betrothal the groom gives only an outer glimmer, through the “fire” of contraction, and it is Israel, through self-nullification and the mitzvos, who draw it down; so toward the Oral Torah they are the groom. In marriage both partners rise to the chuppah, “the most hidden of all hidden,” before which Chochmah and Malchus are equal. This is revealed on the three festivals, “the season of our rejoicing.” Shemini Atzeres is the union after the chuppah: the inner dimension of the Written Torah flows into the Oral Torah and down to every Jew. The level of Yaakov, the servant, becomes one with Yisrael, the son, so all receive the essence of the Torah as an inheritance, prepared by the deep teshuvah of the Ten Days of Teshuvah.
Outline
- Bride or groom?The Sages call the Torah a bride (me'orasah) but also call Israel the bride at Sinai; a first resolution is tested, and the answer begins with the two stages of marriage, betrothal and marriage.¶1–3
- Heaven and earth: the two TorahsThe Oral Torah (Malchus) explains the Written Torah, which is rooted in Supernal Chochmah but reveals only a “pitcher” from its sea, from its “back,” like hair.¶4
- Betrothal: fire, children and buildersChochmah reaches the Oral Torah only through the “fire” of contraction, aroused by Israel's fiery self-nullification; as “children” with no will but G‑d's, Israel become “builders,” giving life to the Oral Torah, and so are its groom.¶5–8
- Marriage: the chuppah of the festivalsAbove Chochmah is “the most hidden of all hidden,” which surrounds groom and bride equally like a chuppah; it is revealed on the festivals, while Shemini Atzeres is the inner union after the chuppah.¶9–11
- An inheritance for the servantOn Shemini Atzeres the flow reaches as an unearned inheritance even the servant, the level of Yaakov, and so the joy of Simchas Torah is greatest for him.¶12
- Yaakov becomes one with YisraelInheritance means receiving the essence: on Shemini Atzeres Yaakov is joined to Yisrael, the son, and all receive the hidden light of Chochmah, not only its “testimony”; betrothal and marriage also apply to prayer.¶13–15
- From teshuvah to Shemini AtzeresThe deep teshuvah of the Ten Days of Teshuvah and Yom Kippur (the light of Imma, “your children”) prepares the union of Shemini Atzeres (the light of Abba, “your builders”), the “house” built after Sukkos for all the house of Yaakov.¶16
Key concepts
- Betrothal (erusin)אירוסין
- The first stage of marriage, made with the ring: the groom gives the bride a small, outer measure of life-force and sets her apart for himself. Here, the Oral Torah receiving from the outer dimension of the Written Torah.
- Marriage (nisuin)נשואין
- The second stage, under the chuppah, which surrounds groom and bride alike. It prepares the inner union in which the groom gives from his innermost self.
- The Written Torah and the Oral Torahתורה שבכתב ותורה שבעל פה
- The groom and the bride of the maamar: the Written Torah rooted in Supernal Chochmah (“heaven”), and the Oral Torah, which is Malchus, speech and revelation (“earth”).
- The most hidden of all hiddenסתימו דכל סתימין
- The level above Chochmah, the Supernal Will, before which Chochmah and Malchus are equal. It is the chuppah over groom and bride, revealed on the festivals.
- Son and servantבן ועבד
- The son has no will but his father's; the servant has his own will and sets it aside. On Shemini Atzeres the inheritance reaches even the servant, Yaakov.
- Inheritance (morashah)מורשה
- What an heir receives without toil, and in its essence. The Torah's essence comes to every Jew on Shemini Atzeres.
- The fallen fruit of Chochmahנובלות חכמה
- The outer glimmer of the Supernal Wisdom, called “testimony,” as distinct from its essence, the hidden light within Z'eir Anpin.
- Your children, your buildersבניך — בוניך
- The light of Imma received in the Ten Days of Teshuvah makes Israel “children”; through it, on Shemini Atzeres, they become “builders,” drawing down the light of Abba.
Bride or groom? ¶1–3
1תורה צוה1 לנו משה2 מורשה3 קהלת יעקב. (פסוק זה הובא בגמרא ברכות פ״ט נ״ז4 א׳ פסחים פ״ג מ״ט ב׳. סוטה פ״ג מ״ב.
“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;
The maamar opens with a verse from Moshe's final blessing (Deuteronomy 33:4), read in the portion of V'zos HaBerachah on Simchas Torah. The parenthesis lists where the verse is quoted in the Talmud, Midrash and Zohar. The Talmudic passage that fits “chapter 3, folio 42” is in tractate Sukkah (42a), where this is the first verse a father teaches a child who can speak.
סנהדרין פי״א צ״א סע״ב מכות פ״ג כ״ג סע״ב. רבות תרומה ס״פ ל״ג תשא פ״מ צו פ״ט. בשה״ש בפסוק ישקני מנשיקות פיהו.5 זח״ב יתרו פ״ג ב׳)6
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.)
The list continues. In Sanhedrin 91b the verse teaches that the Torah is the inheritance of every Jew, so that withholding a teaching from a student is like robbing him of his inheritance; in Makkos 23b the word “Torah” is counted as 611 in gematria, the commandments given through Moshe. The Midrash and Zohar passages build on the same verse.
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,
The Talmud reads morashah, “inheritance,” as if it were me'orasah, “betrothed”: the Torah is betrothed to the Jewish people. That makes the Torah the bride and Israel the groom. The Alter Rebbe now raises a difficulty with this picture.
דהא ארז״ל במשנה ספ״ד דתענית9 ביום חתונתו זו מתן תורה. ופי׳ ביום חתונתו משמע שכנס״י נק׳ כלה. וא״כ התורה נקרא חתן.
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.
The Mishnah applies “the day of his wedding” (Song of Songs 3:11) to the Giving of the Torah at Sinai. If Israel is the bride in that wedding, the Torah, which Israel receive, would be the groom. So the two teachings seem to contradict each other.
(הן אמת כי ברבות סדר אחרי ספ״כ מבואר משל למלך שהיה משיא בתו כו׳ בתו זו התורה הה״ד ביום חתונתו וכ״ה בסדר במדבר ספ״ב.
(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.
In a parenthesis the Alter Rebbe first notes the other side: the Midrash tells a parable of a king marrying off his daughter, and the daughter is the Torah. There the Torah is clearly the bride.
א״כ לפ״ז י״ל דגם בפי׳ ביום חתונתו היינו שישראל הם החתן והתורה שהיא בתו היא הכלה.
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.
On that reading, even “the day of his wedding” could mean that Israel is the groom and the Torah, G‑d's daughter, is the bride, which would agree with “betrothed.”
אך באמת בכמה דוכתי משמע ג״כ דפי׳ ביום חתונתו היינו שישראל הם הכלה וכדפירש״י ע״פ ה׳ מסיני בא10 יצא לקראתם כו׳ כחתן היוצא להקביל פני כלה11 והוא מהמכילתא פ׳ יתרו.
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.
But other sources plainly make Israel the bride at Sinai. Rashi on “G‑d came from Sinai” says that G‑d went out to meet the people like a groom going out to greet his bride, and Rashi takes this from the Mechilta on the portion of Yisro.
וכ״מ ג״כ ברבות נשא פי״ב ביום חתונתו זה סיני חיתונין היו שנאמר וקדשתם היום12 כו׳ משמע שישראל הם מקבלים הקדושין. וע׳ זח״ב) (נ״ח א׳ פ״ד א׳ כ״ב א׳) ח״ג (ס״א ב׳)13 בענין בעטרה שעטרה14 כו׳.
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.
The Midrash on Naso also calls Sinai a wedding, reading “sanctify them” (vekidashtam) as kiddushin, the betrothal that the bride receives. The Zohar passages he cites discuss “the crown with which his mother crowned him” from the same verse in Song of Songs.
גם ברבות ס״פ ואתחנן איתא א״ר ברכיה בעשר מקומות קרא הקב״ה לישראלכלה כו׳. ויש מתרצים דלגבי הקב״ה נק׳ ישראל כלה.
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,
The Midrash counts ten verses that call Israel a bride. Some resolve the contradiction by distinguishing relationships: toward the Holy One, blessed be He, Israel is the bride.
ולגבי התורה נק׳ ישראל חתן ועד״ז יש לפרש הפסוק ולא תתורו אחרי לבבכם וגו׳ אשר אתם זונים אחריהם למען תזכרו1516 כו׳
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.”
Toward the Torah, however, Israel is the groom. The Alter Rebbe shows that this reading fits the verses of tzitzis (Numbers 15:39–40).
פי׳ ע״י ולא תתורו ולא תהיו בבחי׳ זונה ח״ו כי אם ואל אישך תשוקתך17 ביום ההוא תקראי אישי.1819202122232425262728293031323334353637
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.’”
“You shall not wander” means being a faithful wife to G‑d, whose desire is for her husband alone and who calls Him “my Husband” (Genesis 3:16; Hosea 2:18). This is the “bride” side of Israel's relationship to G‑d.
The paragraph sets out the maamar's question. The Talmud reads morashah as “betrothed,” making the Torah the bride, while Sinai is described as a wedding in which Israel is the bride; the Alter Rebbe gathers the sources for each side and presents a first resolution: Israel is a bride toward G‑d but a groom toward the Torah.
The whole question turns on who gives and who receives: in the imagery of the Sages the groom is the one who gives and the bride the one who receives. The maamar will answer by showing that the relationship runs in both directions at different stages, betrothal and marriage.
Marei mekomos
- 1
On the words
תורה צוה
How it connects
Or HaTorah on V'zos HaBerachah has an additional explanation of this verse and a gloss on the explanation printed in this maamar, so it is a direct companion to this section.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהDevarim, V'zos HaBerachah, p. 1845 (a further explanation besides the printed one); p. 1847 (a gloss on the printed explanation)
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5635ספר המאמרים תרל״הvol. 2, p. 447, the maamar beginning “Bayom HaShemini Shalach”
Our explanationA later maamar that takes up this maamar; the Kehot notes quote it below on betrothal and marriage.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5638ספר המאמרים תרל״חthe maamar beginning “Chayav Adam Levarech,” chapter 26
Our explanationThe note points there for the subject of the Written Torah and the Oral Torah, the two levels this maamar calls groom and bride.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torah, Kehot edition: Additions (list of manuscripts)לקוטי תורה, הוספות (רשימת הכתבי־יד)the Additions at the end of the volume
Our explanationThe editors discuss there when this maamar was delivered.
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe Maharash’s maamar “זה ראה ד"ה ביום השמיני שלח” (5635)ד״ה זה ראה ד״ה ביום השמיני שלח תרל״הA maamar of the Rebbe Maharash, 5635
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
אודות תאריך אמירת מאמר זה — ראה להלן בהוספות ברשימת הכתבי-יד.
ראה ביאור נוסף (מלבד הנדפס להלן) באוה״ת ברכה ע׳ א׳תתמה. שם ע׳ א׳תתמז הגהה על הביאור הנדפס להלן.
לד״ה זה ראה ד״ה ביום השמיני שלח תרל״ה כרך ב ע׳ תמז. מענין תושב״כ ותושבע״פ ראה גם ד״ה חייב אדם לברך — תרל״ח פרק כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
תורה צוה לנו משה
How it connects
Moshe's blessing: the Torah is the inheritance of the congregation of Yaakov. The whole maamar is an interpretation of this verse, and especially of the word morashah.our note
The source
Deuteronomy 33:4דברים ל״ג:ד׳Sefaria (opens in a new tab)3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ: 4תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב: 5וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:
3… ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words. 4Moses commanded us a law, An inheritance of the congregation of Jacob. 5And there was a king in Jeshurun, When the heads of the people were gathered, All …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים לג, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
How it connects
The Talmud reads “Do not read morashah but me'orasah”: the Torah is betrothed to Israel. This is the teaching the maamar sets out to explain.our note
The source
Pesachim 49b:10פסחים מ״ט ב:י׳Sefaria (opens in a new tab)תָּנֵא רַבִּי חִיָּיא: כׇּל הָעוֹסֵק בַּתּוֹרָה לִפְנֵי עַם הָאָרֶץ, כְּאִילּוּ בּוֹעֵל אֲרוּסָתוֹ בְּפָנָיו, שֶׁנֶּאֱמַר: ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה״. אַל תִּקְרֵי: ״מוֹרָשָׁה״, אֶלָּא: מְאוֹרָסָה.
R. Ḥiyya taught: Anyone who studies Torah in the presence of an am-ha’aretz, it is as if he has intercourse with his betrothed in his presence. As it is said: Moses commanded us the Torah, the inheritance (morasha)… (Deut 33:4). Do not read “inheritance” (morasha) but rather “betrothed” (me’orasa).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
- 4
On the words
ברכות פ״ט נ״ז א׳
How it connects
The Talmud's discussion of dreams quotes this verse and reads morashah as me'orasah, “betrothed.”our note
The source
Berakhot 57a:9ברכות נ״ז א:ט׳Sefaria (opens in a new tab)אָמַר רַב יוֹסֵף, הָרוֹאֶה עֵז בַּחֲלוֹם — שָׁנָה מִתְבָּרֶכֶת לוֹ, עִזִּים — שָׁנִים מִתְבָּרְכוֹת לוֹ, שֶׁנֶּאֱמַר: ״וְדֵי חֲלֵב עִזִּים לְלַחְמְךָ״. הָרוֹאֶה הֲדַס בַּחֲלוֹם — נְכָסָיו מַצְלִיחִין לוֹ. וְאִם אֵין לוֹ נְכָסִים — יְרוּשָּׁה נוֹפֶלֶת לוֹ מִמָּקוֹם אַחֵר. אָמַר עוּלָּא, וְאָמְרִי לַהּ בְּמַתְנִיתָא תָּנָא: וְהוּא דַּחֲזָא בְּכַנַּיְיהוּ. הָרוֹאֶה אֶתְרוֹג בַּחֲלוֹם — הָדוּר הוּא לִפְנֵי קוֹנוֹ, שֶׁנֶּאֱמַר: ״פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים״. הָרוֹאֶה לוּלָב בַּחֲלוֹם — אֵין לוֹ אֶלָּא לֵב אֶחָד לְאָבִיו שֶׁבַּשָּׁמַיִם.
Rab Joseph said : Who dreams of a goat, the year will be blessed for him; of goats, years will be blessed for him ; as it is said, "And there will be goat's milk enough for thy food" (Prov. xxvii. 27). Who dreams of the myrtle, his business undertakings will prosper ; and if he has no business undertakings, an inheritance will fall to his lot from some other place. 'Ulla said (another version : It was taught in a Baraita) : This only applies when he sees [the myrtle] on its stem. Who dreams of a citron, will be honoured before his Maker; as it is said, "The fruit of goodly trees, branches of palm-trees" (Lev. xxiii. 40). Who dreams of a palm-branch has but one heart for his Father in Heaven.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
ישקני מנשיקות פיהו
How it connects
The Midrash on this verse, the opening of Song of Songs, also quotes the verse “Torah tzivah lanu Moshe.”our note
The source
Song of Songs 1:2שיר השירים א׳:ב׳Sefaria (opens in a new tab)1שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: 2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן: 3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ:
1THE song of songs, which is Solomon’s. 2Let him kiss me with the kisses of his mouth— For thy love is better than wine. 3Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש א, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
זח״ב יתרו פ״ג ב׳
How it connects
The Zohar on the portion of Yisro, at the Giving of the Torah, cites the same verse.our note
The source
Zohar, Yitro 20:343–355ספר הזהר, יתרו כ׳:שמ״ג-שנ״הSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
בפסחים שם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
וכ״ה ברבות שה״ש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
פ״ה, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
ספ״ד דתענית
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
כו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
ה׳ מסיני בא
How it connects
The opening of Moshe's blessing, describing G‑d's revelation at Sinai.our note
The source
Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:
1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
יצא לקראתם כו׳ כחתן היוצא להקביל פני כלה
How it connects
Rashi explains that G‑d went out toward Israel like a groom going to greet his bride, which makes Israel the bride.our note
The source
Rashi on Deuteronomy 33:3–4רש"י על דברים ל״ג:ג׳-ד׳Sefaria (opens in a new tab)אף חבב עמים. גַּם חִבָּה יְתֵרָה חָבַב אֶת הַשְּׁבָטִים; כָּל אֶחָד וְאֶחָד קָרוּי עַם, שֶׁהֲרֵי בִנְיָמִין לְבַדּוֹ הָיָה עָתִיד לְהִוָּלֵד כְּשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב (בראשית ל"ה), "גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ": כל קדשיו בידך. נַפְשׁוֹת הַצַּדִּיקִים גְּנוּזוֹת אִתּוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר (שמואל א כ"ה) "וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת ה' אֱלֹקֵיךָ" (ספרי): והם תכו לרגלך. וְהֵם רְאוּיִם לְכָךְ, שֶׁהֲרֵי תִּוְּכוּ עַצְמָן לְתוֹךְ תַּחְתִּית הָהָר לְרַגְלֶךָ בְּסִינַי: תכו. לְשׁוֹן פֻּעֲלוּ, הֻתַּוְּכוּ לְתוֹךְ מַרְגְּלוֹתֶיךָ: ישא מדברתיך. נָשְׂאוּ …
אף חבב עמים YEA, HE LOVED THE PEOPLES — Also He loved the tribes with exceeding love. — Each individual tribe may be termed עם (or גוי), “a people”, for, you see, Benjamin alone was yet to be born when the Holy One, blessed be He, said to Jacob, (Genesis 25:11, see Rashi thereon) “A nation and a congregation of nations shall be of you." כל קדשיו בידך ALL HIS SAINTS ARE IN THY HAND — the souls of the righteous are stored up with Him, just as it is said, (I Samuel 25:29) “And the soul of my lord shall be bound up in the bundle of life with the Lord thy God" (Sifrei Devarim 344:7). והם תכו לרגלך AND THEY SAT AT THY FOOT — And they are deserving of this, because they betook themselves right into …
Hebrew: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · English: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 12
On the words
וקדשתם היום
How it connects
G‑d's instruction to Moshe before the Giving of the Torah. The Midrash reads vekidashtam as kiddushin, the betrothal Israel receive at Sinai.our note
The source
Exodus 19:10שמות י״ט:י׳Sefaria (opens in a new tab)9… אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־ה׳ 10וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם: 11וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד ה׳ לְעֵינֵי כׇל־הָעָם עַל־הַר סִינָי:
9… also believe thee for ever.’ And Moses told the words of the people unto the LORD. 10And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, 11and be ready against the third day; for the third day the LORD will come down …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 13
On the words
וע׳ זח״ב . . ס״א ב׳
How it connects
This passage, from “And see Zohar II” to “61b,” is quoted there, in the commentary on Song of Songs, where the verse “on the day of his wedding” is discussed.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהShir HaShirim, vol. 2, p. 383 and on
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
הלשון נעתק באוה״ת שה״ש כרך ב ע׳ שפג ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 14
On the words
ח״ג (ס״א ב׳) בענין בעטרה שעטרה
How it connects
One of the Zohar passages the Alter Rebbe cites on “the crown with which his mother crowned him,” the verse of the wedding day.our note
The source
Zohar, Achrei Mot 14:94–15:102ספר הזהר, אחרי מות י״ד:צ״ד-ט״ו:ק״בSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 15
On the words
ולא תתורו אחרי לבבכם . . למען תזכרו
How it connects
The tzitzis passage warns against wandering after heart and eyes. Read here as the faithfulness of Israel, the bride, to G‑d.our note
The source
Numbers 15:39במדבר ט״ו:ל״טSefaria (opens in a new tab)38דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת: 39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם:
38… their garments, and that they put with the fringe of each corner a thread of blue. 39And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר טו, לט-מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
למען תזכרו
How it connects
“So that you will remember and do all My commandments.” In the next paragraph tizkeru is read as zachar, male: Israel as the groom toward the Torah.our note
The source
Numbers 15:40במדבר ט״ו:מ׳Sefaria (opens in a new tab)39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם: 41אֲנִי ה׳ אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹקִים אֲנִי ה׳ אֱלֹקֵיכֶם:
39… about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God. 41I am the LORD your God, who brought you out of the land of Egypt, to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 17
On the words
ואל אישך תשוקתך
How it connects
“Your desire shall be to your husband.” Used for Israel's single-minded longing for G‑d.our note
The source
Genesis 3:16בראשית ג׳:ט״זSefaria (opens in a new tab)15וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב: 16אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשׇׁל־בָּךְ: 17וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ …
15… thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ 16Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 17And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ג, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 18
On the words
ביום ההוא תקראי אישי
How it connects
“On that day you shall call [Me] ‘my Husband.’” The prophet's image of Israel as G‑d's faithful wife.our note
The source
Hosea 2:18הושע ב׳:י״חSefaria (opens in a new tab)17וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וּכְיוֹם עֲלוֹתָהּ מֵאֶרֶץ־מִצְרָיִם: 18וְהָיָה בַיּוֹם־הַהוּא נְאֻם־ה׳ תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי: 19וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם:
17… youth, And as in the day when she came up out of the land of Egypt. 18And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali. 19For I will take away the names of the Baalim out of her mouth, And they …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
הושע ב, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 19
On the words
התדבקות רוחא ברוחא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ע׳ סש״ב ח״א (פמ״ה). ובלקו״ת מהר״ש בתחלתו (א, ב-ג) [אוה״ת בראשית ח״ו תתרכד, א]. והוא בזח״א (כב, א. מב, א. קפד, א). ובח״ב (קכד, ב. רנו, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 20
On the words
באריכות ע״פ תורה צוה
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Megillas Esther, maamar 6לקמן צד, בpage 94b, ¶7
והנה כל מיני עליות והתקרבות כנס״י להקב״ה בשבת ויו״ט וכל מה שמתעלות בעילוי אחר עילוי עד רום המעלות נק׳ בשם נגיעה בראש השרביט כי שרביט הזהב הוא המשכת אור א״ס ב״ה והוא הוא חיות כל העולמות עליונים ותחתונים כמ״ש את שרביט הזהב וחיה ואינה יכולה לעלות ולראות ולקבל חיותה מכל השרביט. רק השרביט נשאר בידו ורק הארה מגיע אליה בראש השרביט והארה זו היא בחי׳ אהבה עזה כרשפי אש ושלהבת …
Open it on Sefaria (opens in a new tab)Kehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
On the words
התגלות פנימית טעמי תורה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
רש״י שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
נובלות חכמה שלמע׳ תורה
How it connects
The words here quote Bereshit Rabbah 17:5; the passage is shown below.
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)… נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ב״ר יז, [ה] ופמ״ד [יז] [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
On the words
ברכה קדושה יחוד
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · p. 1707
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת סוכות ע׳ א׳תשז שזהו בסדר ”בקי” מלמטה למעלה ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 24
On the words
אנת הוא חד ולא בחושבן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 25
On the words
ונגלה כבוד ה׳
How it connects
The words here quote Isaiah 40:5; the passage is shown below.
The source
Isaiah 40:5ישעיהו מ׳:ה׳Sefaria (opens in a new tab)4כׇּל־גֶּיא יִנָּשֵׂא וְכׇל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה: 5וְנִגְלָה כְּבוֹד ה׳ וְרָאוּ כׇל־בָּשָׂר יַחְדָּו כִּי פִּי ה׳ דִּבֵּר: 6קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כׇּל־הַבָּשָׂר חָצִיר וְכׇל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה:
4… be made low; and the rugged shall be made level, and the rough places a plain; 5And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’ 6Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מ, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 26
On the words
עין בעין יראו
How it connects
The words here quote Isaiah 52:8; the passage is shown below.
The source
Isaiah 52:8ישעיהו נ״ב:ח׳Sefaria (opens in a new tab)7מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹקָיִךְ: 8קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה׳ צִיּוֹן: 9פִּצְחוּ רַנְּנוּ יַחְדָּו חׇרְבוֹת יְרוּשָׁלָ͏ִם כִּי־נִחַם ה׳ עַמּוֹ גָּאַל יְרוּשָׁלָ͏ִם:
7… the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’ 8Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion. 9Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נב, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 27
On the words
בפרדס ערך יבק
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · Mishpatim, vol. 2, p. 1305
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Biurei HaZoharביאורי הזהרby the Mitteler Rebbe (and the Tzemach Tzedek) · vol. 2, p. 716
Chassidic explanations of passages of the Zohar, by parsha.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה גם אוה״ת משפטים ע׳ א׳שה ”יחוד מת״ת” ביאוה״ז להצ״צ כרך ב ע׳ תשטז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 28
On the words
ובמאורי אור אות ב׳ סעיף ס״ו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
”בקי נק׳ הקב״ה . . שהוא סוד יב״ק כללות כל האצילות”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 29
On the words
ובאות יו״ד סעי׳ כ״ג
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
צ״ל סכ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 30
On the words
וברע״מ פ׳ משפטים (דקי״ו סע״א
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · p. 1707
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
”יחוד קדושה וברכה וזהו ענין בקי” — אוה״ת סוכות ע׳ א׳תשז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 31
On the words
ובהרמ״ז פ׳ תצא (דרע״ז א׳)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · p. 1707
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
”בד״ה ומברך בה שכ׳ ה״ס יחוד היכל הרצון בקה״ק וברכה בינה וקדושה חכמה ויחוד בכתר עכ״ל. אוה״ת סוכות ע׳ א׳תשז. וראה גם באוה״ת פ׳ משפטים ע׳ א׳שה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 32
On the words
ע״פ מ״ש בזח״ג פ׳ בלק
How it connects
Kehot’s note points to where this is explained further: Biurei HaZohar.
Where the note points
Biurei HaZoharביאורי הזהרby the Mitteler Rebbe (and the Tzemach Tzedek)
Chassidic explanations of passages of the Zohar, by parsha.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ביאוה״ז לאדה״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 33
On the words
קדושתי למעלה מקדושתכם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ע״ל ליוהכ״פ (עא, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 34
On the words
לתבונתו אין מספר
How it connects
The words here quote Psalms 147:5; the passage is shown below.
The source
Psalms 147:5תהילים קמ״ז:ה׳Sefaria (opens in a new tab)4מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא: 5גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר: 6מְעוֹדֵד עֲנָוִים ה׳ מַשְׁפִּיל רְשָׁעִים עֲדֵי־אָרֶץ:
4He counteth the number of the stars; He giveth them all their names. 5Great is our Lord, and mighty in power; His understanding is infinite. 6The LORD upholdeth the humble; He bringeth the wicked down to the ground.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמז, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 35
How it connects
“Go out and see King Shlomo, with the crown with which his mother crowned him on the day of his wedding.” The Sages apply this verse to Sinai.our note
The source
Song of Songs 3:11שיר השירים ג׳:י״אSefaria (opens in a new tab)10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם: 11צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:
10… of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 11Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 36
How it connects
Kehot’s note points to Mishnah Sotah 3:2 for these words.
The source
Mishnah Sotah 3:2משנה סוטה ג׳:ב׳Sefaria (opens in a new tab)הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הָיָה מַשְׁקָהּ, שֶׁנֶּאֱמַר (במדבר ה) וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ, כְּשֵׁרָה:
He waves it, he brings it near [the altar], he takes a handful and he turns it into smoke, and then the remainder is eaten by the priests. He [first] gives [her the water] to drink, and then sacrifices her meal-offering. Rabbi Shimon says: he sacrifices her meal-offering and then gives her to drink, as it is said, “And afterward he shall make the woman drink the water” (Numbers 5:26), but if he gave her to drink and then sacrificed her meal-offering it is valid.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
- 37
How it connects
The Mishnah reads “the day of his wedding” as the Giving of the Torah. The Alter Rebbe infers from it that Israel is the bride.our note
The source
Mishnah Ta'anit 4:8משנה תענית ד׳:ח׳Sefaria (opens in a new tab)אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים …
Rabbon Simeon hen Gamaliel says, "Never were more joyous festivals in Israel than the 15th of Ab and the day of atonement, for on them the maidens of Jerusalem used to go out dressed in white garments—borrowed ones, in order not to cause shame to those who had them not of their own;—these clothes were also to be previously immersed, and thus they went out and danced in the vineyards, saying, Young men, look and observe well whom you are about to choose [as a spouse]; regard not beauty [alone], but rather look to a virtuous family, for 'Gracefulness is deceitful, and beauty is a vain thing, but the woman that feareth the Lord, she is worthy of praise' (Prov. 31:30); and it is also said (Prov. …
Hebrew: Torat Emet 357 (Public Domain) · English: Eighteen Treatises from the Mishna (Public Domain) · via Sefaria
2והיינו שיהיו בבחי׳ כלה לגבי הקב״ה להיות כלתה נפשי1 כלה שארי ולבבי2 אזי למען תזכרו3 שתהיו בחי׳ הזכרים ומשפיעים לגבי התורה וזהו ועשיתם את כל מצותי.
That 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.”
Being a bride toward G‑d means utter longing for Him; the Hebrew kalsah and kalah, “pine away,” echo kallah, “bride” (Psalms 84:3; 73:26). Toward the Torah, though, Israel are zecharim, “males,” read into tizkeru, “you will remember”: the givers, who act upon the Torah by doing its mitzvos.
אך עכ״ז אינו מיושב עם המאמר תלת קשרין מתקשרין דא בדא קודשא ב״ה אורייתא וישראל4 בזח״ג פ׳ אחרי (דע״ג א׳) משמע דישראל הם מקבלים מהתורה וא״כ התורה היא החתן המשפיע כו׳.
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.
The Zohar's “three bonds” links Israel to G‑d through the Torah, which suggests that Israel receive from the Torah. In that case the Torah is the giver, the groom, and the first resolution does not hold.
וכן משמע ממארז״ל פ״ק דברכות (דף ו׳ ע״ב) לענין המשמח את החתן שעי״ז זוכה לתורה5 שניתנה
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
A second difficulty comes from the Talmud: one who brings joy to a groom merits the Torah.
בחמשה קולות משמע דהוא מדה כנגד מדה לפי שהתורה נק׳ חתן וכתיב ביה ג״כ ה׳ קולות והגם שיש לדחות. עכ״ז כאן יתבאר בתירוץ מרווח יותר.
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.
The Torah was given with five “voices” (the word kolos appears five times at Sinai), matching the five “voices” of the wedding blessing. That reward is measure for measure only if the Torah itself is a groom. The Alter Rebbe grants that this proof could be deflected but promises a fuller answer.
The paragraph completes the first resolution (Israel a bride toward G‑d, a groom toward the Torah) and then challenges it from the Zohar and the Talmud, which suggest that the Torah is the groom; a more complete answer is promised.
The reading of tizkeru as zachar reflects the principle that the male is the giver (mashpia) and the female the receiver (mekabel). The maamar will show that both roles are true at different stages.
Marei mekomos
- 1
On the words
כלתה נפשי
How it connects
“My soul longs, even pines for the courts of G‑d.” Kalsah, “pines,” is read as related to kallah, the bride's longing.our note
The source
Psalms 84:3תהילים פ״ד:ג׳Sefaria (opens in a new tab)2מַה־יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ ה׳ צְבָאוֹת: 3נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת ה׳ לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל־חָי: 4גַּם־צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָׁתָה אֶפְרֹחֶיהָ אֶת־מִזְבְּחוֹתֶיךָ ה׳ צְבָאוֹת מַלְכִּי וֵאלֹקָי:
2How lovely are Thy tabernacles, O LORD of hosts! 3My soul yearneth, yea, even pineth for the courts of the LORD; my heart and my flesh sing for joy unto the living God. 4Yea, the sparrow hath found a house, and the swallow a nest for herself, Where she …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים פד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
כלה שארי ולבבי
How it connects
“My flesh and my heart pine away.” The same kalah as bride and as longing.our note
The source
Psalms 73:26תהילים ע״ג:כ״וSefaria (opens in a new tab)25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם: 27כִּי־הִנֵּה רְחֵקֶיךָ יֹאבֵדוּ הִצְמַתָּה כׇּל־זוֹנֶה מִמֶּךָּ:
25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my portion for ever. 27For, lo, they that go far from Thee shall perish; Thou dost destroy all them that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עג, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
למען תזכרו
How it connects
Tizkeru, “remember,” is read as zachar, male: toward the Torah Israel is the giver.our note
The source
Numbers 15:40במדבר ט״ו:מ׳Sefaria (opens in a new tab)39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם: 41אֲנִי ה׳ אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹקִים אֲנִי ה׳ אֱלֹקֵיכֶם:
39… about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God. 41I am the LORD your God, who brought you out of the land of Egypt, to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
תלת קשרין מתקשרין דא בדא קודשא ב״ה אורייתא וישראל
How it connects
The Zohar on Acharei: the Holy One, blessed be He, the Torah and Israel are bound together. Israel are joined to G‑d through the Torah, which suggests that they receive from it.our note
The source
Zohar, Achrei Mot 49:296–50:305ספר הזהר, אחרי מות מ״ט:רצ״ו-נ׳:ש״הSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
How it connects
Whoever gladdens a groom merits the Torah, which was given with five voices. The measure-for-measure reward suggests that the Torah is a groom.our note
The source
Berakhot 6b:30ברכות ו׳ ב:ל׳Sefaria (opens in a new tab)וְאִם מְשַׂמְּחוֹ מַה שְּׂכָרוֹ? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: זוֹכֶה לַתּוֹרָה שֶׁנִּתְּנָה בַּחֲמִשָּׁה קוֹלוֹת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שׁוֹפָר וְגוֹ׳. וַיְהִי קוֹל הַשֹּׁפָר וְגוֹ׳ וְהָאֱלֹקִים יַעֲנֶנּוּ בְקוֹל״.
If he does felicitate him, what is his reward ? R. Joshua b. Levi said : He is worthy of Torah which was given amidst five "voices"; as it is said, "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud... and when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice" (Exod. xix. 16 ff.).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
3ויובן זאת בהקדים ענין אירוסין ונשואין ומה שייכות זאת להתורה. אך הנה אירוסין הוא1 מה שהחתן נותן להכלה הטבעת קדושין2
This 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,
Jewish marriage has two stages: erusin (betrothal, also called kiddushin), made when the groom gives the bride a ring, and nisuin (marriage proper), under the chuppah. The Alter Rebbe will map these two stages onto the Torah.
ובזה הוא ממשיך לה חיות מועט3 להיות מקודשת לשון הפרשה לו כמ״ש הרי את מקודשת לי.
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.”
Through the ring the groom gives the bride only a small measure of his life-force, enough to make her mekudeshes, “set apart” for him. This limited, outward giving will be the key to what “betrothal” means with regard to the Torah.
The paragraph begins the answer by defining betrothal: the groom's gift of the ring, which gives the bride a small measure of life-force and sets her apart for him.
The Kehot notes quote a later maamar (Sefer HaMaamarim 5635) that spells out the two stages: betrothal forbids the bride to all the world, setting her apart for her groom, while marriage binds her to her husband entirely.
Marei mekomos
- 1
On the words
אך הנה אירוסין הוא
How it connects
A parallel discussion of betrothal (erusin) in the commentary on Tehillim.our note
Where the note points
Sefer HaMaamarim 5635ספר המאמרים תרל״הvol. 2, p. 449
Our explanationThe later maamar based on this one explains betrothal and marriage at this point.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה יהל אור ע׳ תנט. בסה״מ — תרל״ה ח״ב ע׳ תמט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
הטבעת קדושין
How it connects
It adds that through the ring “he forbids her to the whole world.”our note
Where the note points
Sefer HaMaamarim 5635ספר המאמרים תרל״הvol. 2, p. 449
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בסה״מ תרל״ה שם מוסיף ”ועי״ז אוסרה לכל העולם”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ממשיך לה חיות מועט
How it connects
It explains that betrothal forbids her to all the world so that she is separated and set apart for him, while through marriage she is bound entirely to her husband.our note
Where the note points
Sefer HaMaamarim 5635ספר המאמרים תרל״הvol. 2, p. 449
Look for it in the Lubavitch Library (opens in a new tab)Siddur Im Dach (the Siddur with Chassidic discourses)סידור עם דא״חp. 138d
Our explanationThe note points to a parallel discussion in the Siddur's discourses.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בסה״מ תרל״ה שם מפרש שע״י אירוסין אוסרה לכל העולם ותהי׳ מופרשת ומובדלת לו. וע״י נשואין ה״ה משועבדת לגמרי לבעלה. וראה בסידור קלח, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Heaven and earth: the two Torahs ¶4
4וכמ״כ למעלה הנה יש תורה שבכתב ותורה שבע״פ ונק׳ שמים וארץ כמשי״ת. כי הנה תושבע ״פ הוא הפירוש על תורה שבכתב
And 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,
The human picture of betrothal is now applied to the Torah above. The Written Torah and the Oral Torah are called “heaven” and “earth,” and the Oral Torah is first described as the explanation of the Written Torah.
כי בתשב״כ אינו מפורש היטב פרטי המצות רק התשבע״פ מבאר ומפרש כל פרטי תשב״כ כידוע שעל כל דבר ודבר שבתורה יש ששים רבוא פירושים בפשט
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),
The Written Torah states the mitzvos briefly; how they are actually done is spelled out only in the Oral Torah. The Alter Rebbe adds the known teaching that every matter in the Torah has six hundred thousand interpretations on the plain level (pshat).
וכן ברמז ובדרוש וכן בסוד והם ד׳ פעמים ששים רבוא (ע׳ מענין פשט רמז דרוש סוד בהרמ״ז בפ׳ בראשית)1
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
The same number holds on each of the four levels of interpretation: pshat (plain meaning), remez (allusion), drush (homiletic reading) and sod (the esoteric meaning), often called PaRDeS. The Ramaz, Rabbi Moshe Zacuto's commentary on the Zohar, discusses these four levels.
(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.
Because the Oral Torah reveals and expresses what is hidden in the Written Torah, it corresponds to Malchus, the Sefirah of expression and speech. The Tikkunei Zohar says: “Malchus is the mouth, and we call it the Oral Torah.”
והיינו בחי׳ דבור שבא בהתגלות לבחי׳ דבור כמארז״ל דבר ה׳ זו הלכה4 (שבת קל״ח ב׳)
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),
Malchus is speech that comes out into the open. The Sages call halachah, the practical ruling of the Oral Torah, “the word of G‑d”: it is G‑d's speech in revealed form.
ודבר מלך שלטון5 וישראל הם הממשיכים בחי׳ מלוכה עליהם ע״י שהם מקבלים עליהם עול מלכות שמים כמ״ש שום תשים עליך מלך6 כו׳.
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.”
A king rules by his word, so speech and kingship go together. Israel draw G‑d's kingship upon themselves when they accept the yoke of Heaven, as in the commandment to set a king over oneself.
אך כ״ז הוא במצות התורה שבתורה שבכתב אינו מפורש היטב ובתורה שבע״פ באה לידי גילוי על כל דבר ודבר ד״פ ס״ר.
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.
This revealing role of the Oral Torah applies to the mitzvos, whose details are hidden in the Written Torah and fully laid out in the Oral Torah.
אך יש עוד טנת״א שבתושב״כ דהיינו תמונת האותיות שהם הלמ״מ (כ״ה בפסקי מהרא״י סי׳ מ״ה) שנפסלו בשנוי התמונה ע״ד שארז״ל ואפילו כתב אחד מעכבן78 לא נצרכה
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
But part of the Written Torah is never unpacked by the Oral Torah: the cantillation marks, vowels, crowns and letters (the Hebrew acronym is TaNTA), including the exact shapes of the letters, which are a law given to Moshe at Sinai. A Torah scroll with a letter whose shape is changed is invalid, as the Talmud says in Menachos.
אלא לקוצו של יו״ד כו׳ וכל תמונה ותמונה מרמז לרבוא רבבות עולמות כידוע וגם הטעמים והנקודות והתגין כו׳
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.,
The Talmud says even the tiny “thorn” of a yud is essential. Each letter-shape alludes to countless worlds, and the same is true of the cantillation marks, vowels and crowns.
שכולם אינם באים כלל לידי גילוי בתורה שבעל פה והם הנק׳ עלמין סתימין דלא אתגליין9 (ועמ״ש מזה בפ׳ אמור בד״ה והניף הכהן אותם כו׳)
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.”)
These aspects of the Written Torah are never revealed in the Oral Torah; the Tikkunei Zohar calls such levels “hidden worlds that are not revealed.” The Alter Rebbe refers the reader to his maamar on the portion of Emor for more on this.
והנה תורה שבכתב שרשה מבחי׳ ח״ע כי אורייתא מחכמה נפקת10 שנקרא ים עילאה כי חכים ולא בחכמה ידיעא11 שהוא בבחי׳ א״ס כו׳
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.
Now he turns to the root of the Written Torah: Supernal Chochmah, from which, the Zohar says, the Torah comes forth. Supernal Chochmah is called the “Supernal Sea” because it is vast and boundless, one with the Infinite One (Ein Sof), “wise, but not with a knowable wisdom.”
ומשם נמשכה התושב״כ ולזאת נקרא תושב״כ שמים פי׳ שם מים1213 שנמשכה מבחי׳ ח״ע (וע׳ מ״ש בפ׳ יתרו בד״ה וכל העם רואים)14
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.”)
The Talmud reads shamayim, “heaven,” as sham mayim, “there is water.” The Written Torah is called “heaven” because it flows from the “sea” of Supernal Chochmah; the text refers to the maamar “And all the people saw” in Torah Ohr, Yisro.
אך אינו אלא הארה בעלמא ולזאת הם כ״ד ספרים דאורייתא שנקרא כ״ד שהוא כמו למשל שלוקחין כד מים מים הגדול שאינו אלא מעט מזעיר נגד הים הגדול.
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.
Yet the Written Torah holds only a glimmer of that sea. Scripture has twenty-four books, and twenty-four is written כ״ד, spelled like kad, “a pitcher”: a pitcher of water drawn from the ocean, a tiny amount compared with the sea itself.
כמ״כ כל כ״ד ספרים דאורייתא אינן אלא הארה בעלמא מבחי׳ ח״ע (ועמ״ש ע״פ ושמתי כדכד15 כ״ד כ״ד כו׳)
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.)
All of Scripture, then, is only a glimmer of Supernal Chochmah. Isaiah's “windows of kadkod” (kad kad, “twenty-four twenty-four”) is explained elsewhere along the same lines.
וגם זאת אינו אלא מבחי׳ אחוריים כמ״ש וכד״ה על שכמה16 שכמה הוא בחי׳ אחוריים וזהו וזרח משעיר למו.
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.”
Worse still, the glimmer comes only from the “back” (achorayim) of Chochmah, its external side, not its face. Rivkah carried her kad, her pitcher, “on her shoulder,” and the shoulder is on the back. The same idea is found in “He shone forth from Seir.”
שעיר הוא לשון שערות שהוא כמשל שערות שנמשכין מהראש שאין נמשך בהם רק הארה מועטת מאד עד שאינו מרגיש שום כאב בחתיכת השערכ כידוע מפני
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
Seir is read as se'ar, “hair.” Hair grows from the head but receives so little of its life that cutting it causes no pain.
שהם חיצוניות מאד כמ״כ כל בחי׳ תשב״כ מה שנתלבש בתורה גשמיות שלנו אינו אלא בחי׳ אחוריים וחיצוניות דח״ע ונקרא בחי׳ שערות אך בתוך השערות מאיר הארה מבחי׳ ח״ע.
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.
So too, the Written Torah as it is clothed in our physical scroll is only the back and outer dimension of Supernal Chochmah, like hair. Still, within that “hair” a glimmer of Supernal Chochmah shines.
וזהו היו״ד שבתוך שעיר. וזהו וזרח משעיר. שער י׳ כו׳ (ע׳ בלק״ת ר״פ תולדות) ואתה מרבבות קדש ואתא הוא לשון בא רק שהוא בלשון תרגום שהוא בחי׳ אחוריים כו׳.
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.
The word שעיר (Seir) is se'ar, “hair,” with a yud inside it; the yud, the letter of Chochmah, stands for the glimmer of Chochmah within the hair. The Aramaic word asa, “came,” in the next phrase also points to the “back,” because translation (Targum) is an outer form of the holy tongue.
והיינו כשבא לידי גילוי בתשבע״פ שנמשכה מתשב״כ שהם רבבות הנמשכים מבחי׳ קדש שהוא בחי׳ ח״ע הנקרא קדש [וע׳ מענין מסיני בא וזרח משעיר1718 בגמרא פ״ה דברכות (ל״ג א׳).
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),
The “myriads” are the countless interpretations of the Oral Torah, drawn from the Written Torah, whose root is Supernal Chochmah, called kodesh, “holiness.” The bracket then lists the Talmud and Midrash on “from Sinai He came and shone forth from Seir”; the Talmud's first chapter of Avodah Zarah tells how G‑d offered the Torah to other nations first.
ור״פ לפני אידיהן (ב׳ ב׳) רבות נשא ר״פ י״א (רמ״ג א׳) פי״ד בקרבן עשתי עשר
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]
The list of sources continues: the opening of Avodah Zarah and the Midrash on Naso, on the offerings of the princes.
(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.]
The list ends with the Midrash on Song of Songs and Lamentations and with passages in the Zohar.
The paragraph sets up the two partners of the maamar: the Written Torah, rooted in Supernal Chochmah (“heaven”), and the Oral Torah, which is Malchus (“earth”). It stresses how little of Chochmah the Written Torah reveals, only a “pitcher” from the sea and only its “back,” like hair, and that some of it, the letters' forms, marks and crowns, is never revealed in the Oral Torah at all.
The glimmer from the “back” of Chochmah prepares the maamar's distinction between betrothal, in which the Oral Torah receives only from the outer dimension of the Written Torah, and marriage, in which it receives from its inner dimension. The Kehot notes point to Likkutei Torah, Tzav, where the Ramaz is quoted: the four levels of PaRDeS correspond to the four worlds, with sod for Atzilus and pshat, remez and drush for Beriah, Yetzirah and Asiyah.
Marei mekomos
- 1
On the words
בהרמ״ז בפ׳ בראשית
How it connects
That passage quotes the Ramaz: PaRDeS corresponds to the four worlds, sod to Atzilus and pshat, remez and drush to Beriah, Yetzirah and Asiyah, the “worlds of separation,” which the Torah repairs so that they too become nullified before G‑d as Atzilus is.our note
Where the note points
Likkutei Torahלקוטי תורהTzav, 17c (above)
ע״פ כי כאשר השמים החדשים הנ״ל ובביאור ע״פ כי על כל כבוד חופה. ויש לומר ג״כ ע״פ מ״ש הרמ״ז פ׳ בראשית דף ד׳ סע״ב וז״ל נודע כי פרדס מתקן אבי״ע סוד מתקן אצילות פשט רמז דרוש מתקן בי״ע כו׳ שהם עולם הפירוד כו׳ עכ״ל ופי׳ מתקן בי״ע שלא יהיו בבחי׳ פירוד אלא שיהיו ג״כ בבחינת ביטול כמו באצילות. וגילוי תיקון זה יהיה לע״ל ע״י מעשינו עכשיו שאז כל בי״ע יתכלל בתוך האצי׳ (כמ״ש הרמ״ז פ׳ ואתחנן שם) וזהו ענין ונהר יוצא מעדן להשקות את הג״ן סדרים דאורייתא ומשם יפרד. פי׳ יפרד שזהו תיקון לעולם הפירוד. והיינו ע״י פר״ד פשט רמז דרוש שהם בי״ע שבאצילות הנמשכים מבחי׳ נהר הנ״ל והו״ע התורה שנאמר בה ולכבודי בראתיו יצרתיו אף עשיתיו כמש״ל בביאור ע״פ ולא תשבית מלח כו׳ ע״ש. אך ענין תיקון עולם האצי׳ …
Our explanationIt fills in the four levels of interpretation mentioned here.
Open it on Sefaria (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהBereishis, vol. 1, 11a
Our explanationThe same passage of the Ramaz on PaRDeS is quoted there.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
הלשון נעתק לעיל בפ׳ צו יז, ג. ובאוה״ת בראשית כרך א יא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
מלכות פה תושבע״פ
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
מלכות פה תשבע״פ
How it connects
The opening of Patach Eliyahu in the introduction to Tikkunei Zohar: “Malchus is the mouth, and we call it the Oral Torah.” The source of the pairing of the Oral Torah with Malchus.our note
The source
Tikkunei Zohar 17a:16–17תקוני הזהר י״ז א:ט״ז-י״זSefaria (opens in a new tab)ואתקריאו בתקונא דא. חסד דרועא ימינא. גבורה דרועא שמאלא. תפארת גופא. נצח והוד תרין שוקין. ויסוד סיומא דגופא אות ברית קדש. מלכות פה. תורה שבע"פ קרינן ליה. מוחא חכמה איהו מחשבה מלגו. בינה לבא ובה הלב מבין. ועל אלין תרין כתיב *הנסתרות ליי' אלקינו.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
How it connects
The Talmud reads “the word of G‑d” as halachah. Used here to show that the Oral Torah is G‑d's revealed speech.our note
The source
Shabbat 138b:11שבת קל״ח ב:י״אSefaria (opens in a new tab)״דְּבַר ה׳״ — זוֹ הֲלָכָה, ״דְּבַר ה׳״ — זֶה הַקֵּץ, ״דְּבַר ה׳״ — זוֹ נְבוּאָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 5
On the words
ודבר מלך שלטון
How it connects
“The word of the king is sovereign.” Speech is the instrument of kingship, linking the Oral Torah to Malchus.our note
The source
Ecclesiastes 8:4קהלת ח׳:ד׳Sefaria (opens in a new tab)3אַל־תִּבָּהֵל מִפָּנָיו תֵּלֵךְ אַל־תַּעֲמֹד בְּדָבָר רָע כִּי כׇּל־אֲשֶׁר יַחְפֹּץ יַעֲשֶׂה: 4בַּאֲשֶׁר דְּבַר־מֶלֶךְ שִׁלְטוֹן וּמִי יֹאמַר־לוֹ מַה־תַּעֲשֶׂה: 5שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם:
3… out of his presence; stand not in an evil thing; for he doeth whatsoever pleaseth him. 4Forasmuch as the king’s word hath power; and who may say unto him: ‘What doest thou?’ 5Whoso keepeth the commandment shall know no evil thing; And a wise man’s heart discerneth time and judgment.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ח, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
שוך תשים עליך מלך
How it connects
The commandment to appoint a king, read here as Israel's acceptance of G‑d's kingship.our note
The source
Deuteronomy 17:15דברים י״ז:ט״וSefaria (opens in a new tab)14כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר ה׳ אֱלֹקֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכׇל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי: 15שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נׇכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא: 16רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַה׳ אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד:
14… ‘I will set a king over me, like all the nations that are round about me’; 15thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 16Only he shall not multiply horses to himself, nor cause the people to return to Egypt, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יז, טו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
ואפי׳ כתב אחד מעכבן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מנחות (כט, א. לד, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
ואפילו כתב אחד מעכבן
How it connects
A single flawed letter invalidates tefillin or mezuzah; the Talmud says this teaches even the thorn of a yud. Used to show that the exact form of the letters is essential.our note
The source
Menachot 29a:16–18מנחות כ״ט א:ט״ז-י״חSefaria (opens in a new tab)שתי פרשיות שבמזוזה מעכבות זו את זו ואפילו כתב אחד מעכבן: פשיטא אמר רב יהודה אמר רב לא נצרכה אלא לקוצה של יוד והא נמי פשיטא אלא לכאידך דרב יהודה אמר רב דאמר רב יהודה אמר רב כל אות שאין גויל מוקף לה מארבע רוחותיה פסולה אמר אשיאן בר נדבך משמיה דרב יהודה ניקב תוכו של ה"י כשר יריכו פסול א"ר זירא לדידי מפרשה לי מיניה דרב הונא ורבי יעקב אמר לדידי מפרשה לי מיניה דרב יהודה ניקב תוכו של ה"י כשר יריכו אם נשתייר בו כשיעור אות קטנה כשר ואם לאו פסול
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
עלמין סתימין דלא אתגליין
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
אורייתא מחכמה נפקת
How it connects
The Zohar says the Torah comes forth from Chochmah, the root of the Written Torah.our note
The source
Zohar II, 121aזח״ב קכא, אSefaria (opens in a new tab)Kehot’s note
זח״ב קכא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
חכים ולא בחכמה ידיעה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
שמים פי׳ שם מים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
חגיגה יב, סע״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
שמים פי׳ שם מים
How it connects
The Talmud reads shamayim as sham mayim, “there is water.” The Written Torah, from the sea of Chochmah, is “heaven.”our note
The source
Chagigah 12a:5–6חגיגה י״ב א:ה׳-ו׳Sefaria (opens in a new tab)וְאָמַר רַב יְהוּדָה אָמַר רַב: עֲשָׂרָה דְּבָרִים נִבְרְאוּ בְּיוֹם רִאשׁוֹן, וְאֵלּוּ הֵן: שָׁמַיִם וָאָרֶץ, תֹּהוּ וָבֹהוּ, אוֹר וָחֹשֶׁךְ, רוּחַ וּמַיִם, מִדַּת יוֹם וּמִדַּת לַיְלָה. שָׁמַיִם וָאָרֶץ — דִּכְתִיב: ״בְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ״, תֹּהוּ וָבֹהוּ — דִּכְתִיב: ״וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ״, אוֹר וָחֹשֶׁךְ, חֹשֶׁךְ — דִּכְתִיב: ״וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם״, אוֹר — דִּכְתִיב: ״וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר״, רוּחַ וּמַיִם — דִּכְתִיב: ״וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם״, מִדַּת יוֹם וּמִדַּת לַיְלָה — דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם …
And R. Yehudah said in the name of Rav, Ten things were created on the first day, and they are these: Heaven and earth, chaos and desolation, light and darkness, wind and waters, the measure of the day and the measure of the night. "Heaven and earth", as it is written, (Genesis 1:1) "In the beginning God created the heaven and the earth." Chaos and desolation, as it is written, (Genesis 1:2) "And the earth was chaos and desolation." Light and darkness, darkness as it is written, (Genesis 1:2) "and darkness was upon the face of the deep," light as it is written, (Genesis 1:2) "And God said, Let there be light." Wind and water, as it is written, (Genesis 1:3) "and the wind of God floated upon …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
בד״ה וכל העם רואים
How it connects
The maamar the Alter Rebbe himself cites for shamayim as sham mayim, the Written Torah drawn from the sea of Chochmah.our note
Where the note points
Torah Ohrתורה אורYisro, 73d, the maamar beginning “Vechol ha'am ro'im” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Yisro, maamar 10תו״א עג, דpage 73d, ¶3
חנוך מתושלח כו׳. ואברהם קיים כל התורה גם עד שלא ניתנה. כמ״ש וישמר משמרתי רק שהיה זה ברוחניות כו׳. ואיזו שינוי היה בנתינת התורה בגשמיות. אך הנה מעלת אברהם היתה הלוך ונסוע הנגבה שנעשה בחי׳ מרכבה לבחי׳ נגבה. ועד שנעשה מרכבה היה תמיד בבחי׳ הלוך ונסוע דהיינו בחינת רצוא ושוב (רק דגבי חיות המרכבה כתיב והחיות רצוא ושוב. ומדרגת אברהם היתה למעלה מהם נקרא בשם הלוך ונסוע) ומהו ענין רצוא …
Open it on Sefaria (opens in a new tab)Kehot’s note
תו״א עג, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
ושמתי כדכד
How it connects
“I will make your windows of kadkod.” Read as kad kad, twenty-four twenty-four, the twenty-four books of Scripture.our note
The source
Isaiah 54:12ישעיהו נ״ד:י״בSefaria (opens in a new tab)11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ:
11… comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 12And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 13And all thy children shall be taught of the LORD; and great shall be the peace …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 16
On the words
וכד״ה על שכמה
How it connects
Rivkah came out “with her pitcher on her shoulder.” The pitcher (kad, twenty-four) on the shoulder, the back, shows that Scripture comes from the back of Chochmah.our note
The source
Genesis 24:15בראשית כ״ד:ט״וSefaria (opens in a new tab)14… הַטִּי־נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם־גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי־עָשִׂיתָ חֶסֶד עִם־אֲדֹנִי: 15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל:
14… even for Isaac; and thereby shall I know that Thou hast shown kindness unto my master.’ 15And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torah of the Arizalלקוטי תורה להאריז״לby Rabbi Chaim Vital, from the Arizal
The Arizal’s teachings on the Torah, by parsha.
Kehot’s note
בראשית כד, טו. וראה לקו״ת להאריז״ל על פסוק זה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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How it connects
“He shone forth from Seir to them,” in Moshe's blessing. Seir is read as se'ar, hair, with a yud inside.our note
The source
Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:
1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 18
How it connects
The Talmud reads “He shone forth from Seir” as G‑d offering the Torah to the children of Esav before giving it to Israel.our note
The source
Avodah Zarah 2b:12עבודה זרה ב׳ ב:י״בSefaria (opens in a new tab)אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם נָתַתָּ לָנוּ וְלֹא קִיבַּלְנוּהָ? וּמִי מָצֵי לְמֵימַר הָכִי? וְהָכְתִיב: ״וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ״, וּכְתִיב: ״אֱלוֹהַּ מִתֵּימָן יָבוֹא וְגוֹ׳״. מַאי בָּעֵי בְּשֵׂעִיר, וּמַאי בָּעֵי בְּפָארָן?
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 19
How it connects
“King Shlomo made himself a palanquin.” The Midrash on this verse is listed for the subject of Sinai and Seir.our note
The source
Song of Songs 3:9שיר השירים ג׳:ט׳Sefaria (opens in a new tab)8כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל־יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת: 9אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן: 10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם:
8… in war; Every man hath his sword upon his thigh, Because of dread in the night. 9King Solomon made himself a palanquin Of the wood of Lebanon. 10He made the pillars thereof of silver, The top thereof of gold, The seat of it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 20
How it connects
“I am the man who has seen affliction.” The Midrash on this verse is listed for the same subject.our note
The source
Lamentations 3:1איכה ג׳:א׳Sefaria (opens in a new tab)1אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ: 2אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר:
1I am the man that hath seen affliction By the rod of His wrath. 2He hath led me and caused me to walk in darkness and not in light.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 21
On the words
[וע׳ מענין מסיני . . ח״ג קצ״ב]
How it connects
Most of the sources listed in this bracket are copied there, in the commentary on V'zos HaBerachah.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהV'zos HaBerachah, p. 1842 and on
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת פ׳ ברכה ע׳ א׳תתמב ואילך דשם נעתקו רוב המ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
ח״ע הנק׳ קדש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מא״א אות ק, ס״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
How it connects
One of the places the bracket lists for further study of “from Sinai He came.”our note
The source
Berakhot 33aברכות ל״ג אSefaria (opens in a new tab)
Betrothal: fire, children and builders ¶5–8
5ב והנה ההמשכה מתשב״כ שהוא בחי׳ חכמה לבחי׳ תשבע״פ שהוא בחי׳ מלכות שאין ערוך כו׳
2. 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. —
Section 2 opens. Chochmah (the source of the Written Torah) and Malchus (the Oral Torah) are so far apart that no direct flow from one to the other is possible.
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.”
The bridge is restraint: gevuros and tzimtzumim, powers that contract and limit the light of Chochmah so that it can be received below. Moshe's blessing calls the Torah esh das, “a fiery law,” from G‑d's right hand.
ד״ת שהוא בחי׳ תשבע״פ שנמשכה מתשב״כ ע״י אש שהוא בחי׳ צמצום כווץ בהמים שהוא בחי׳ ים החכמה כמו שטבע האש לכווץ המים שטבע המים להתפשט והאש מכווץ כו׳
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.,
Das, “law,” is the Oral Torah, and it comes from the Written Torah by means of “fire.” Chochmah is like water, which by nature spreads without limit; fire is the force that contracts it, so the boundless sea of Chochmah is “condensed” into defined laws.
כמאמר גליד ברוחא וכביש באשא67 [וע׳ בגמרא ביצה (כ״ה ב׳) וע׳ עוד מענין מימינו אש דת בגמרא ברכות (ס״ב א׳) יומא (נ״ג ב׳).
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),
The Zohar's image “it congeals by wind and is pressed by fire” describes how something fluid is given firm form. The bracket then begins a list of places in the Talmud, Midrash and Zohar that discuss “a fiery law.”
סוטה (ד׳ סע״ב) רבות כי תשא פמ״א (קנ״ה ד׳) ויקרא רפ״ד (קס״ט א׳) נשא רפי״ב (רמ״ו ד׳) שופטים (רצ״ה ג׳). ס״פ מטות.
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;
The list continues with further Talmudic and Midrashic passages on the verse.
שה״ש בפסוק לסוסתי. ס״פ ראשו כתם פז. קהלת ס״פ מה שהיה זח״א רמ״ג א׳ ח״ב פ״א א׳ פ״ד א׳.
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;
More passages are listed in the Midrash on Song of Songs and Koheles and in the Zohar.
צ״ב קל״ה א׳ קס״ו ב׳ ח״ג קע״ו א׳ קפ״ב א׳] אך מי הם המעוררים האש שלמעלה
[II,] 135a, 166b; III, 176a, 182a.] But who are the ones who arouse the fire Above,
After the list closes, the Alter Rebbe asks what sets this fire above in motion: who causes Chochmah to be contracted into the Oral Torah?
להיות כווץ וצמצום בבחי׳ ח״ע הם נשמות ישראל ע״י בחי׳ רשפי אש8 מלמטה בביטול הרצון ועי״ז מעוררים למעלה ג״כ בחי׳ אש שהוא בחי׳ גבורות וצמצומים
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.
The answer is the souls of Israel. When a person sets aside his own will before G‑d, a fiery yearning burns in him, the “flashes of fire” of Song of Songs, and this fire below arouses the corresponding fire above, the contracting forces that shape Chochmah into Oral Torah.
שהוא כדוגמת אש שעל המזבח שאף שאש בא9 מלמעלה מצוה להביא מן ההדיוט כמ״ש ונתנו בני אהרן הכהנים10 אש על המזבח מזבח נקרא כללות נשמות ישראל כל אחד זובח את יטצרו להיות אתכפייא ואתהפכא כו׳
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.
The Talmud teaches that although fire descended from heaven onto the altar, there is still a mitzvah to bring ordinary, human fire. The altar stands for the souls of Israel, each of whom “offers up” his own evil inclination, first subduing it (iskafya) and then transforming it (is'hapcha). The Kehot note points out that the verse reads “the kohen,” not “the kohanim,” as the text quotes it correctly further on.
והוא כמו שהיו מקריבין ע״ג המזבח פרים שהוא בהמה לעלות למעלה כמ״כ בכל נפש מישראל להיות ביטול ואתכפייא של הנפש הבהמית ע״י רשפי אש ועי״ז מעוררים האש למעלה כו׳
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.
Offering a bull, an animal, on the altar parallels subduing the animal soul through fiery devotion. That inner fire is what calls forth the fire above.
אך התעוררות בחי׳ רשפי אש בכל נפש מישראל הי׳ ע״י אהרן כמ״ש ונתנו בני אהרן הכהן אש11 כו׳
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.”
The power to kindle this fire in every Jew came through Aharon the kohen, whose sons placed the fire on the altar.
(ויקרא א׳ ז׳) (ועמ״ש בד״ה והיה לכם לציצית גבי לזאת יקרא אשה12 אש ה׳ כי מאיש אש יו״ד לוקחה) כמ״כ כתיב וימינו תחבקני13 שהוא בחי׳ המשכת מקיפים שנמשכו בסוכות להיות תחבקני.
(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.”
The Alter Rebbe refers to another maamar where ishah (woman) and ish (man) are both read as esh, fire, with a hei and a yud added; the fire is shared by both. He then adds a second source of strength: “His right hand embraces me,” the encompassing lights (makifim) that are drawn down on Sukkos.
כמו שחובקין את האדם ואין מניחין אותו להפוך לאחוריו כמ״כ ההמשכת המקיפים מלמעלה נעשה כח לכל נפש מישראל לאכפיטיא לסט״א כו׳.
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.
An embrace holds a person so that he cannot turn away; so too the encompassing light of Sukkos surrounds each Jew and gives him the strength to subdue the sitra achra, the side opposed to holiness.
The paragraph explains how the Written Torah (Chochmah) can flow into the Oral Torah (Malchus): through “fire,” the contracting forces above, which are aroused by the fire of self-nullification in the souls of Israel, kindled through Aharon and strengthened by the encompassing light of Sukkos.
This is an arousal from below drawing an arousal from above: the fire of the altar descended from heaven, yet a human fire was also required. The Kehot note on the Zohar's phrase observes that the Idra Zuta reads it in the reverse order, “pressed by fire, congealed by wind.”
Marei mekomos
- 1
How it connects
One of the Talmudic passages the text lists on “from His right hand, a fiery law.”our note
The source
Sotah 4b:16סוטה ד׳ ב:ט״זSefaria (opens in a new tab)אֶלָּא אָמְרִי דְּבֵי רַבִּי שֵׁילָא: אֲפִילּוּ קִיבֵּל תּוֹרָה כְּמֹשֶׁה רַבֵּינוּ, דִּכְתִיב בֵּקהּ ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״ — לֹא יִנָּקֶה מִדִּינָהּ שֶׁל גֵּיהִנָּם.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 2
How it connects
One of the Talmudic passages the text lists on “from His right hand, a fiery law.”our note
The source
Yoma 53b:3יומא נ״ג ב:ג׳Sefaria (opens in a new tab)תַּנְיָא נָמֵי הָכִי: הַמִּתְפַּלֵּל, צָרִיךְ שֶׁיַּפְסִיעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו וְאַחַר כָּךְ יִתֵּן שָׁלוֹם, וְאִם לֹא עָשָׂה כֵּן רָאוּי לוֹ שֶׁלֹּא הִתְפַּלֵּל. וּמִשּׁוּם שְׁמַעְיָה אָמְרוּ: שֶׁנּוֹתֵן שָׁלוֹם לְיָמִין, וְאַחַר כָּךְ לִשְׂמֹאל, שֶׁנֶּאֱמַר: ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״, וְאוֹמֵר: ״יִפּוֹל מִצִּדְּךָ אֶלֶף וּרְבָבָה מִימִינֶךָ״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 3
How it connects
One of the Talmudic passages the text lists on “from His right hand, a fiery law.”our note
The source
Berakhot 62a:4ברכות ס״ב א:ד׳Sefaria (opens in a new tab)מִפְּנֵי מָה אֵין מְקַנְּחִין בְּיָמִין אֶלָּא בִּשְׂמֹאל? אָמַר רָבָא: מִפְּנֵי שֶׁהַתּוֹרָה נִיתְּנָה בְּיָמִין, שֶׁנֶּאֱמַר: ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״. רַבָּה בַּר בַּר חָנָה אָמַר: מִפְּנֵי שֶׁהִיא קְרוֹבָה לַפֶּה. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: מִפְּנֵי שֶׁקּוֹשֵׁר בָּהּ תְּפִילִּין. רַב נַחְמָן בַּר יִצְחָק אָמַר: מִפְּנֵי שֶׁמַּרְאֶה בָּהּ טַעֲמֵי תוֹרָה.
Why should we not wipe with the right hand but only with the left? Raba said : Because the Torah was given with the right hand ; as it is said, "At His right hand was a fiery law unto them" (Deut. xxxiii. 2). Rabbah b. Bar Hannah said : Because it is near the mouths. R. Simeon b. Lakish said : Because he binds the Tefillin with it. Rab Nahman b. Isaac said: Because he points to the accents of the Torah with it.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
- 4
How it connects
The Talmud explains why the Torah was given to Israel, reading “from His right hand, a fiery law for them.”our note
The source
Beitzah 25b:7ביצה כ״ה ב:ז׳Sefaria (opens in a new tab)תָּנָא מִשְּׁמֵיהּ דְּרַבִּי מֵאִיר: מִפְּנֵי מָה נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל — מִפְּנֵי שֶׁהֵן עַזִּין. תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״מִימִינוֹ אֵשׁ דָּת לָמוֹ״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: רְאוּיִין הַלָּלוּ שֶׁתִּנָּתֵן לָהֶם דָּת אֵשׁ. אִיכָּא דְּאָמְרִי: דָּתֵיהֶם שֶׁל אֵלּוּ — אֵשׁ. שֶׁאִלְמָלֵא (לֹא) נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל — אֵין כׇּל אוּמָּה וְלָשׁוֹן יְכוֹלִין לַעֲמוֹד בִּפְנֵיהֶם.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 5
On the words
מימינו אש דת
How it connects
“From His right hand, a fiery law for them.” Read here as the Oral Torah (das) drawn from Chochmah through fire, the power of contraction.our note
The source
Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:
1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
גליד ברוחא וכביש באשא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
זח״ג באדר״ז (רצה, ב). שם הל׳ ”כביש באשא גליד ברוחא”. וצ״ל כי לפני א׳ הל׳ כמ״ש כאן [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
גליד ברוחא וכביש באשא
How it connects
The Idra Zuta describes something that congeals by wind and is pressed by fire. It illustrates how fire gives the fluid “water” of Chochmah a fixed form.our note
The source
Zohar, Idra Zuta 36:172–39:183ספר הזהר, האדרא זוטא ל״ו:קע״ב-ל״ט:קפ״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
רשפי אש
How it connects
“Its flashes are flashes of fire,” said of love that is strong as death. The fiery love of the soul below that arouses the fire above.our note
The source
Song of Songs 8:6שיר השירים ח׳:ו׳Sefaria (opens in a new tab)5מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ: 6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ:
5… thy mother was in travail with thee; There was she in travail and brought thee forth. 6Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
שאף שאש בא מלמע׳ מצוה להביא מן ההדיוט
How it connects
Although fire came down from heaven onto the altar, it is a mitzvah to bring ordinary fire as well. A model of the human effort that draws the response from above.our note
The source
Eruvin 63a:15עירובין ס״ג א:ט״וSefaria (opens in a new tab)וְשֶׁלֹּא בְּפָנָיו לָא? וְהָא תַּנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא מֵתוּ בְּנֵי אַהֲרֹן עַד שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן. מַאי דְּרוּשׁ: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, אָמְרוּ: אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
עירובין סג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
ונתנו בני אהרן הכהנים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ויקרא (א, ז) וצ״ל ”הכהן” ולא הכהנים — וכמ״ש כאן בשורה ששית שורה הכהן]. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
How it connects
“And the sons of Aharon the kohen shall put fire on the altar.” The fire kindled in every Jew comes through Aharon.our note
The source
Leviticus 1:7ויקרא א׳:ז׳Sefaria (opens in a new tab)6וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ: 7וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ: 8וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ:
6And he shall flay the burnt-offering, and cut it into its pieces. 7And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. 8And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 12
On the words
לזאת יקרא אשה
How it connects
“This one shall be called ishah, for from ish she was taken.” The cited maamar reads both words as esh, fire, with a hei or a yud.our note
The source
Genesis 2:23בראשית ב׳:כ״גSefaria (opens in a new tab)22וַיִּבֶן ה׳ אֱלֹקִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם: 23וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקְחָה־זֹּאת: 24עַל־כֵּן יַעֲזׇב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד:
22… God had taken from the man, made He a woman, and brought her unto the man. 23And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’ 24Therefore shall a man leave his father and his mother, and shall cleave unto his wife, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 13
On the words
וימינו תחבקני
How it connects
“And His right hand embraces me.” Read as the encompassing light of Sukkos that holds the soul fast.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)5סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי: 6שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: 7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:
5’Stay ye me with dainties, refresh me with apples; For I am love-sick.’ 6Let his left hand be under my head, And his right hand embrace me. 7’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ב, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
And 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.”
The Talmud reads Isaiah's banayich, “your children,” as bonayich, “your builders.” The Alter Rebbe explains why Israel as “children” become “builders.”
כי ברא כרעא דאבוהי34 שהוא כמשל הרגל שבטלה בתכלית להראש ואין לה רצון אחר כלל. כמ״כ הבן אין לו רצון אחר כלל רק עושה רצון אביו.
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.
The saying “a son is his father's leg” means that a son is as completely at one with his father as a leg is with the head: the leg has no will of its own and simply does what the head wants.
משא״כ העבד יש לו רצון אחר ג״כ רק שמבטל רצונו ולזאת נקרא הבן כרעא דאבוהי כו׳
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.
A servant, by contrast, has a will of his own and only sets it aside to obey. The son has no separate will at all; this is the difference between the two kinds of service that returns later in the maamar.
(ועמ״ש מזה בד״ה שיר המעלות ממעמקים) כמ״כ למעלה כללות נשמות ישראל כשהם בבחי׳ ביטול רצון לגמרי כמ״ש ועמך לא חפצתי5 כו׳
(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.,”
The Alter Rebbe points to his maamar “A song of ascents: From the depths” for more on this. The souls of Israel are “children” when they want nothing besides G‑d, as the Psalmist says.
שאין להם רצון אחר כלל נקראו בנים כו׳ ואזי על ידי זה נעשים בונים כמשל הרגל אף שבטלים בתכלית להראש עכ״ז הם מוליכים את הראש מלמטה למעלה ומלמעלה למטה.
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.
Having no will of their own, they become “builders.” Legs are wholly subordinate to the head, yet they are what carry the head from place to place, up and down.
כמ״כ כללות נש״י ע״י ביטול הרצון שנק׳ בנים נעשים בונים שהם מוליכים וממשיכים את הראש שהוא בחי׳ ח״ע שנק׳ ראש מלמעלה למטה ומלמטה למעלה
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;
So too the souls of Israel, by their total self-nullification, “carry” the Head, Supernal Chochmah, drawing it down and raising it up.
והיינו לעלות בחי׳ תורה שבעל פה שהוא בחי׳ מלכות שנקרא כלה לבחי׳ תורה שבכתב שהוא ח״ע שנק׳ חתן.
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.
Raising means lifting the Oral Torah (Malchus, the bride) up to the Written Torah (Supernal Chochmah, the groom). Israel's role is to bring the two together.
The paragraph explains “your children … your builders”: Israel, when they are like a son with no will but the Father's, become the “legs” that carry Supernal Chochmah, raising the Oral Torah (the bride) to the Written Torah (the groom).
The son/servant distinction here prepares the maamar's later point that on Shemini Atzeres the flow reaches even the “servant,” the level of Yaakov, as an inheritance.
Marei mekomos
- 1
On the words
א״ת בניך אלא בוניך
How it connects
The Talmud reads “all your children (banayich) shall be taught of G‑d” as bonayich, your builders: Torah scholars build the world.our note
The source
Berakhot 64a:14ברכות ס״ד א:י״דSefaria (opens in a new tab)אַל תִּקְרֵי ״בָּנָיִךְ״ אֶלָּא ״בּוֹנָיִךְ״. ״שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל״. ״יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָיִךְ״. ״לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ. לְמַעַן בֵּית ה׳ אֱלֹקֵינוּ אֲבַקְשָׁה טוֹב לָךְ״. ״ה׳ עֹז לְעַמּוֹ יִתֵּן ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם״.
"Great peace have they that love Thy law; and there is no stumbling for them" (Ps. cxix. 165). "Peace be within thy walls, and prosperity within thy palaces" (ibid, cxxii. 7). "For my brethren and companions' sakes, I will now say, Peace be within thee" (ibid. v. 8). "For the sake of the house of the Lord our God, I will seek thy good" (ibid. v. 9). "The Lord will give strength unto His people ; the Lord will bless His people with peace" (ibid. xxix. 11)[2]
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות סד, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בנים אתם לה״א
How it connects
“You are children to G‑d your G‑d.” The proof that Israel are called “children.”our note
The source
Deuteronomy 14:1דברים י״ד:א׳Sefaria (opens in a new tab)1בָּנִים אַתֶּם לַה׳ אֱלֹקֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קׇרְחָה בֵּין עֵינֵיכֶם לָמֵת: 2כִּי עַם קָדוֹשׁ אַתָּה לַHavayah אֱלֹקֶיךָ וּבְךָ בָּחַר Havayah לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה:
1Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. 2For thou art a holy people unto the LORD thy God, and the LORD hath chosen …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ברא כרעא דאבוהי
How it connects
The Kehot note gives this Kabbalistic work as a source for the saying “a son is his father's leg.”our note
The source
Yevamot 3a:2–4יבמות ג׳ א:ב׳-ד׳Sefaria (opens in a new tab)דְּאָמַר רָבָא: אֲמַר לִי רַב יִצְחָק בַּר אַבְדִּימִי: אָתְיָא ״הֵנָּה״ ״הֵנָּה״, אָתְיָא ״זִמָּה״ ״זִמָּה״. הַשְׁתָּא דְּאָמְרַתְּ כׇּל מִלְּתָא דְּאָתְיָא מִדְּרָשָׁא חַבִּיבָא לֵקהּ, לִיתְנֵי לַאֲחוֹת אִשָּׁה לְבַסּוֹף! אַיְּידֵי דְּאַיְירִי בְּאִיסּוּר אַחְווֹתָא, תְּנָא אֲחוֹת אִשְׁתּוֹ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Yonas Elem, by Rabbi Menachem Azariah of Fanoיונת אלםbeginning of chapter 2
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהDevarim, 12c (above) · not yet checked
Our explanationAn earlier maamar in Likkutei Torah uses the same saying; the note refers there and to the sources cited there.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
יונת אלם רפ״ב. וראה יבמות ג, א תוד״ה מקמי.
ע״ל דברים (יב, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
ברא כרעא דאבוהי
How it connects
The Kehot note points to Tosafos here for the saying “a son is his father's leg,” the complete bond of son to father.our note
The source
Tosafot on Yevamot 3aתוספות על יבמות ג׳ אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
ועמך לא חפצתי
How it connects
“Whom do I have in heaven, and besides You I desire nothing on earth.” The complete nullification of will that makes Israel “children.”our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)Kehot’s note has עג, כד; the words are in עג, כה.
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עג, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7וכן להמשיך מלמעלה למטה מבחי׳ תוררה שבכתב לבחי׳ תורה שבעל פה כו׳. וזהו שנק׳ תורה שבעל פה מאורסה
And 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”:
Israel's service works both ways: raising the Oral Torah up and drawing the Written Torah down into it. This is why the Oral Torah is called me'orasah, “betrothed.”
שהיא בחי׳ כלה שהחתן נותן הטבעת קדושין ובזה ממשיך לה חיות להיות מקודשת לשון הבדלה והפרשה אליו.
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.
It is the bride, and the groom's ring draws life-force to her and makes her mekudeshes, “set apart” for him. The human picture of paragraph 3 is now applied to the Torah.
כמ״כ כתיב אלה המצות אשר יעשה אותם האדם1 וחי בהם היינו שממשיכים חיות לבחי׳ תורה שבעל פה
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,
The verse “which a person shall do and live by them” is read as “give life to them”: by doing the mitzvos, people draw life-force into the Oral Torah. The Kehot note observes that the verse in Leviticus does not actually begin “These are the commandments.”
שהוא בחי׳ מלכות בחי׳ כלה להעלותה למעלה לבחי׳ תורה שבכתב שהוא בחי׳ קדש העליון שהוא בחי׳ ח״ע.
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.
The life-force given to the Oral Torah (Malchus, the bride) raises her to the Written Torah, Supernal Kodesh, which is Supernal Chochmah.
The paragraph explains why the Oral Torah is “betrothed”: through the mitzvos Israel draw life-force from the Written Torah into the Oral Torah, as a groom's ring gives life to the bride and sets her apart for him.
Marei mekomos
- 1
On the words
אלה המצות אשר יעשה אותם האדם
How it connects
“Which a person shall do and live by them.” Read as the mitzvos giving life to the Oral Torah.our note
The source
Leviticus 18:5ויקרא י״ח:ה׳Sefaria (opens in a new tab)4אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי ה׳ אֱלֹקֵיכֶם: 5וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי Havayah 6אִישׁ אִישׁ אֶל־כׇּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי Havayah
4… do, and My statutes shall ye keep, to walk therein: I am the LORD your God. 5Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am the LORD. 6None of you shall approach to any that is near of kin to him, to uncover …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא יח, ה. ושם לא כתיב ”אלה המצוות” בתי׳ אלו. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8וזהו מאורסה כו׳ שבחינת תשבע״פ שנק׳ כלה מאורסת ומקודשת לבחי׳ תשב״כ בחי׳ ח״ע שהוא בחי׳ חתן כנ״ל ע״י החיות שנמשך לה כנ״ל
And 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.
This sums up the reading of me'orasah: the Oral Torah, the bride, is betrothed to the Written Torah, Supernal Chochmah, the groom, through the life-force drawn into her.
והוא דוגמת בחי׳ אירוסין שהחתן נותן להכלה הטבעת ולפי שישראל ממשיכים הקדושין ע״כ נק׳ חתן לגבי תשבע״פ שנק׳ כלה:
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.
This answers the question of the opening: because it is Israel who draw down the kiddushin through their service, they are the groom in relation to the Oral Torah, the bride.
The paragraph concludes the first answer: the Oral Torah is “betrothed” to the Written Torah, and Israel, who bring about this betrothal, are therefore called the groom in relation to it.
Marriage: the chuppah of the festivals ¶9–11
9ג אך כל זה הוא בחי׳ אירוסין שהוא בבחי׳ חיצוניות לבד שהחתן שהוא בחי׳ תשב״כ ממשיך חיות להכלה שהיא בחי׳ תשבע״פ בבחי׳ חיצוניות
3. 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.
Section 3 opens with a limitation: all that has been described is only betrothal, a connection on the outer level. What reaches the Oral Torah is only the external flow of the Written Torah.
אך כדי שיומשך מבחינת חתן לכלה מבחי׳ פנימיות תשב״כ לזה צריך מקודם בחי׳ נשואין כי אחר אירוסין הוא בחי׳ נשואין
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.
For the inner dimension of the Written Torah to flow into the Oral Torah, there must first be marriage (nisuin), the second stage that follows betrothal.
והיינו בחי׳ חופה שהחתן והכלה שניהם עומדים תחת החופה והחופה מקפת שניהם וזהו שאנו אומרים בתפלת יו״ט והשיאנו שהוא בחי׳ נשואין1 להחתן והכלה כי
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
Marriage is made under the chuppah, which surrounds groom and bride together. The festival prayer's “Vehasi'enu” (“bestow upon us”) shares its root with nisuin, marriage, and so the festivals are a time of “marriage.”
הנה מבואר למעלה שבחי׳ אירוסין היינו שבחי׳ תשבע״פ שהיא בחי׳ מל׳ שנקרא כלה מקבלת מהארת בחי׳ ח״ע שהוא בחי׳ תשב״כ שנק׳ חתן שנק׳ שמים שהוא בחי׳ ים החכמה.
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.
A recap: in betrothal the Oral Torah (Malchus, the bride) receives only a glimmer of Supernal Chochmah (the Written Torah, the groom, “heaven,” the sea of Chochmah).
אך יש עוד למעלה מן החכמה והוא הנק׳ סתימו דכל סתימין2 שהוא בחי׳ ישת חשך סתרו3 עד שבחי׳ חכמה אינה נחשבת
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
But there is a level higher than Chochmah, which the Zohar calls “the most hidden of all hidden” and the Psalmist describes as “He made darkness His hiding place.” Compared to it, even Chochmah is only a small glimmer.
רק בחי׳ הארה בעלמא ונחשבת לעשי׳ גשמיות לגבי בחי׳ סתיטמו דכל סתימין הנ״ל כמ״ש כולם בחכמה עשית4 כו׳.
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.”
Next to that hidden level, Chochmah counts as mere physical “making”; this is why the Psalmist says, “You made them all with Chochmah.” From that height, Chochmah and Malchus stand on the same plane.
The paragraph moves from betrothal to marriage: the inner flow of the Written Torah into the Oral Torah needs the chuppah, which corresponds to “the most hidden of all hidden,” a level so high that even Chochmah is like physical making beside it.
In Kabbalistic terms, “the most hidden of all hidden” refers to the level above Chochmah, the Crown, which relates to all lower levels equally; this is why it can serve as a chuppah over groom and bride together.
Marei mekomos
- 1
On the words
והשיאנו שהוא בחי׳ נישואין
How it connects
The note refers there for the reading of “Vehasi'enu” as nisuin, marriage.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVayishlach, 248b; Devarim, p. 25
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת פ׳ וישלח רמח, ב. דברים ע׳ כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
סתימו דכל סתימין
How it connects
The Zohar speaks of “the most hidden of all hidden,” the concealed level above Chochmah. Here it is the chuppah over groom and bride.our note
The source
Zohar I, 2aזח״א ב, אSefaria (opens in a new tab)Kehot’s note
זח״א ב, א. ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ישת חשך סתרו
How it connects
“He made darkness His hiding place.” The level so concealed that even Chochmah is only a glimmer of it.our note
The source
Psalms 18:12תהילים י״ח:י״בSefaria (opens in a new tab)11וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ: 12יָשֶׁת־חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים: 13מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ:
11… a cherub, and did fly; yea, He did swoop down upon the wings of the wind. 12He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. 13At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יח, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
כולם בחכמה עשית
How it connects
“You made them all with wisdom.” Read as Chochmah counting only as “making” relative to the level above it.our note
The source
Psalms 104:24תהילים ק״ד:כ״דSefaria (opens in a new tab)23יֵצֵא אָדָם לְפׇעֳלוֹ וְלַעֲבֹדָתוֹ עֲדֵי־עָרֶב: 24מָה־רַבּוּ מַעֲשֶׂיךָ ה׳ כֻּלָּם בְּחׇכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ: 25זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת:
23Man goeth forth unto his work And to his labour until the evening. 24How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures. 25Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10ושם בחי׳ חכמה עילאה שהוא בחי׳ חתן ובחי׳ מל׳ שהיא בחי׳ כלה שניהם שוים בתכלית מאחר שגם בחי׳ חכמה נחשבת לעשייה גשמיות
And 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.
At the level of “the most hidden of all hidden,” Supernal Chochmah (the groom) and Malchus (the bride) are completely equal, because from that height even Chochmah counts only as physical “making.”
ולכן נקרא בחי׳ זו בחי׳ חופה שכמו שחופה מקפת על החתן והכלה בשוה כמ״כ בחי׳ סתימו דכל סתימין הנ״ל הוא בחי׳ מקיף על בחי׳ ח״ע ובחי׳ מלכות בשוה.
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.
This is why that level is the “chuppah”: the wedding canopy covers groom and bride alike, and this hidden level encompasses Chochmah and Malchus alike. An encompassing light (makif) is one that relates to everything beneath it equally.
וזהו והשיאנו שהוא בחי׳ נשואין להחתן והכלה אחר בחי׳ ארוסין שהכלה מתעלית לבחי׳ חתן אח״כ מתעלים שניהם לבחי׳ חופה הנ״ל.
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.
Now the two stages are clear. In betrothal the bride is raised to the level of the groom; in marriage both are raised together to the chuppah, and this is what the festival prayer's “Vehasi'enu” asks for.
(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.”)
The Alter Rebbe refers to two other maamarim on the chuppah, one on Isaiah's “For over all the glory, a canopy (chuppah)” and one on “As the groom rejoices over the bride.”
וזהו שאומרים ברגל זמן שמחתנו שהוא בחי׳ שמחה ע״י גילוי בחי׳ סתימו דכל סתימין הנ״ל שמעלה ומטה שוים ממש
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.
The festivals are called “the season of our rejoicing” because on them this hidden level, at which high and low are equal, is revealed. Joy comes from that revelation.
והוא כמשל שמחת המלך שבשעת השמחה יוצא המלך מהעלם לגילוי ומגלה ומשפיל עצמו לכל השרים והעבדים בשוה.
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.
At a celebration a king comes out of his seclusion and shows himself to everyone, ministers and servants alike, stepping down to their level. So too at the chuppah, the hidden level reveals itself equally to all.
כמ״כ בחי׳ חופה הנ״ל הוא בחי׳ שמחה (ועמ״ש מענין שמחה בד״ה ביום השמע״צ גבי אשר קדשנו כו׳ אשר נשבעת כו׳).
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.”)
The chuppah, then, is joy. The text points to another maamar on joy, on the Shemini Atzeres prayer.
וזהו כאשר רצית ואמרת כו׳ רצית היינו בחי׳ רצון העליון שהוא מקיף הנ״ל ולהיות כי סוף מעשה במחשבה תחלה4 נעוץ סופן
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
The festival prayer says “as You desired and said to bless us.” “You desired” refers to the Supernal Will, the encompassing level above Chochmah; and the well-known phrase “the end of the deed was first in thought” (from the Lecha Dodi hymn) together with Sefer Yetzirah's “their end is wedged in their beginning” teaches that the highest level is bound to the lowest.
בתחלתן5 לזה אומרים כאשר רצית כו ואמרת היינו שבא אז מהעלם לגילוי בבחי׳ אמירה והתגלות כנ״ל להיות כי נעוץ תחלתן בסופן.6
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.”
So “You desired” is the hidden Will, and “said” is its coming out into revelation, like speech. Because beginning and end are joined, the highest Will is revealed at the lowest level.
וזהו כאשר רצית ואמרת כו׳ לברכנו היינו שיהי׳ תוספת ברכה והתגלות כנ״ל את ברכת מועדיך.
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.”
“To bless us” is the extra blessing and revelation that the festivals bring, “the blessing of Your appointed festivals.”
The paragraph explains marriage: groom and bride (Chochmah and Malchus) are raised together to the chuppah, the encompassing Supernal Will before which they are equal. This is revealed on the festivals and is the source of their joy, as the festival prayer “Vehasi'enu … as You desired and said” expresses.
Sefer Yetzirah's “their end is wedged in their beginning, and their beginning in their end” describes the Sefiros as a circle in which the highest and the lowest touch. This is how the Supernal Will, above Chochmah, can be revealed in Malchus, the lowest level.
Marei mekomos
- 1
On the words
ע״פ כי על כל כבוד חופה
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim, 47b and on (below) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Vayechi, maamar 4לקמן שה״ש מז, בpage 47b, ¶4
בגוף ממש להחיותו. כי הוא ית׳ קדוש ומובדל כו׳. רק התפשטות בחי׳ שם בלבד. דהיינו מחמת כי מלך שמו נק׳ עליהם.
Open it on Sefaria (opens in a new tab)Kehot’s note
לקמן שה״ש מז, ב ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
כי על כל כבוד חופה
How it connects
“For over all the glory there shall be a canopy (chuppah).” The subject of another maamar on the chuppah as an encompassing level.our note
The source
Isaiah 4:5ישעיהו ד׳:ה׳Sefaria (opens in a new tab)4אִם רָחַץ אֲדֹ־נָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלַ͏ִם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר: 5וּבָרָא ה׳ עַל כׇּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כׇּל־כָּבוֹד חֻפָּה: 6וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר:
4… Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction. 5And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. 6And there shall be a pavilion for a shadow in the day-time from the heat, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
כמשוש חתן על כלה
How it connects
“As the groom rejoices over the bride, so will your G‑d rejoice over you.” The subject of another maamar on the chuppah.our note
The source
Isaiah 62:5ישעיהו ס״ב:ה׳Sefaria (opens in a new tab)4… עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ ה׳ בָּךְ וְאַרְצֵךְ תִּבָּעֵל: 5כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹקָיִךְ: 6עַל־חוֹמֹתַיִךְ יְרוּשָׁלַ͏ִם הִפְקַדְתִּי שֹׁמְרִים כׇּל־הַיּוֹם וְכׇל־הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת־ה׳ אַל־דֳּמִי לָכֶם:
4… And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. 5For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee. 6I have set watchmen Upon thy walls, O Jerusalem, They shall never hold their peace Day …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
סוף מעשה במחשבה תחלה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
פיוט לכה דודי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
נעוץ סופן בתחלתן
How it connects
“Their end is wedged in their beginning, and their beginning in their end.” Used to show that the highest Will is revealed in the lowest level.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
נעוץ סופן בתחלתן . . תחלתן בסופן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״א, מ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11והנה בכל שלש רגלים אומרים והשיאנו וזמן שמחתנו להיות בכל הרגלים הוא בחי׳ גילוי בחי׳ סתימו דכל סתימין הנ״ל.
Now, 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.
On all three pilgrim festivals (Pesach, Shavuos and Sukkos) the prayers include “Vehasi'enu” and “the season of our rejoicing,” because on each of them the hidden level of the chuppah is revealed.
וזהו שנק׳ רגלים שגם הרגלים שהוא בחי׳ ומדריגה היותר תחתונה מתעלה ועולה בשוה כמו הראש לפי ששם מעלה ומטה שום ממש כנ״ל ונחלקים לג׳ רגלים
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,
The festivals are called regalim, “feet.” On them even the feet, the lowest level, are raised to be equal with the head, because at the level of the chuppah high and low are the same. They are three, for a reason given next.
שהוא בחי׳ ג׳ קוין ימין ושמאל ואמצע שהם תור ה ועבודה וגמ״ח1 שתורה הוא בחי׳ קו האמצעי שמבריח מן הקצה אל הקצה23
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.”
The three festivals match the three “lines” of the Sefiros: right, left and middle, which correspond in man's service to Torah, avodah (prayer and divine service) and acts of kindness, the three things on which the world stands. Torah is the middle line, which “runs through from end to end” like the central bar of the Mishkan.
(וע׳ בד״ה מזמור שיר חנוכת הבית וע׳ בלקת ס״פ תשא בד״ה מצות ראי׳ בג׳ רגלים). והנה כ״ז הוא בכל השלשה רגלים שהוא בחי׳ נשואין.
(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.
The Alter Rebbe refers to two further maamarim on the festivals. All three festivals, he concludes, are “marriage,” the chuppah.
אך שמיני עצרת הוא ענין היחוד חתן וכלה שאחר החופה שהחתן משפיע להכלה מבחי׳ פנימיות ועיין בזח״א ויגש (דר״ח ע״ב).4
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).
Shemini Atzeres goes further. After the chuppah comes the union of groom and bride, in which the groom gives from his innermost self; so on Shemini Atzeres the inner dimension of the Written Torah flows into the Oral Torah.
כמ״כ למעלה אחר שהחתן והכלה שהם בחי׳ תשב״כ ותשבע״פ שניהם עולים עד בחי׳ סתימו דכל סתימין כו׳
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.,
Applied above: first the Written Torah and the Oral Torah, groom and bride, both rise to “the most hidden of all hidden.”
הנ״ל שמתגלה עליהם אזי אח״כ נמשך ההשפעה מבחי׳ פנימי׳ תשב״כ לבחי׳ תשבע״פ שהוא בחי׳ מלכולת דאצי׳
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.
Once that level is revealed over them, the inner flow of the Written Torah comes down into the Oral Torah, which is Malchus of Atzilus, the lowest Sefirah of the highest world.
ואזי ממילא ממשיכין אח״כ מבחי׳ מל׳ לבי״ע להיות גילוי למטה בכ״א מישראל ע״י שמקבלים עליהם עול מלכות שמים וממשיכים עליהם בחינה זו ועמ״ש סד״ה ביום השמיני שלח.
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.”
From Malchus it then flows naturally down into the lower worlds of Beriah, Yetzirah and Asiyah, and is revealed in every Jew who accepts the yoke of Heaven. The text refers to the end of its maamar “On the eighth day he sent.”
The paragraph distinguishes the three festivals, which are “marriage” (the chuppah revealed over groom and bride), from Shemini Atzeres, which is the union after the chuppah, when the inner dimension of the Written Torah flows into the Oral Torah and from there to every Jew.
The reading of regalim as “feet” connects to the son as his father's “leg” in paragraph 6: on the festivals the lowest level is raised to the height of the head.
Marei mekomos
- 1
On the words
תור ה ועבודה וגמ״ח
How it connects
“The world stands on three things: Torah, avodah and acts of kindness.” Here they are the three lines, matching the three festivals.our note
The source
Pirkei Avot 1:2משנה אבות א׳:ב׳Sefaria (opens in a new tab)שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
שמבריח מן הקצה אל הקצה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
זח״ב (קעה, רע״ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
שמבריח מן הקצה אל הקצה
How it connects
The middle bar of the Mishkan “runs through from end to end.” Applied to Torah as the middle line.our note
The source
Exodus 26:28שמות כ״ו:כ״חSefaria (opens in a new tab)27וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע־הַמִּשְׁכָּן הַשֵּׁנִית וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה: 28וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן־הַקָּצֶה אֶל־הַקָּצֶה: 29וְאֶת־הַקְּרָשִׁים תְּצַפֶּה זָהָב וְאֶת־טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב בָּתִּים לַבְּרִיחִם וְצִפִּיתָ אֶת־הַבְּרִיחִם זָהָב:
27… five bars for the boards of the side of the tabernacle, for the hinder part westward; 28and the middle bar in the midst of the boards, which shall pass through from end to end. 29And thou shalt overlay the boards with gold, and make their rings of gold for holders …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
זח״א ויגש (דר״ח ע״ב)
How it connects
The Zohar passage the text cites for the union of groom and bride after the chuppah.our note
The source
Zohar, Vayigash 6:57–7:67ספר הזהר, ויגש ו׳:נ״ז-ז׳:ס״זSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
An inheritance for the servant ¶12
12והיינו אף מי שאינו בבחי׳ בן שהוא בחי׳ ביטול הרצון בתכלית שאין לו רצון אחר כלל
That 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,
The flow of Shemini Atzeres reaches even someone who is not a “son,” who has not reached complete nullification of his own will.
רק הוא בבחי׳ עבד שהוא בחי׳ קבלת עול בבחי׳ סור מרע ועשה טוב1 ג״כ יכולים להמשיך השפע מלמעלה.
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.
Even a “servant,” whose service is accepting the yoke of Heaven, keeping away from evil and doing good while still having a will of his own, 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,
This is the meaning of the opening verse: morashah means inheritance. An heir receives without toil what his father worked for.
רק בא לו ממילא בירושה שכבר הכין אביו כמ״כ בשמ״ע הוא בחי׳ ירידת והמשכת השפע בבחי׳ ירושה לכל א׳ מישרל (ע׳ בסנהדרין דצ״א סע״ב וברבות סדר צו פ״ט)
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)
On Shemini Atzeres the flow comes down to every Jew as an inheritance, already prepared. The Talmud in Sanhedrin 91b likewise reads the verse as meaning that the Torah is the inheritance of all Israel.
שמקבלים עליהם עול מלכות שמים אף שהוא בבחי׳ עבד כנ״ל מאחר שכבר הוכן ונמשך מבחי׳ תשב״כ שהוא בחי׳ ח״ע.
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.
It reaches everyone who accepts the yoke of Heaven, even at the level of a servant, because it has already been prepared and drawn down from the Written Torah, Supernal Chochmah.
וזהו קהלת יעקב שבא השפע גם לבחי׳ עקביים שהוא בחי׳ עבד שמתחלה היה נמשך רק בבחי׳ ישראל שהוא בחי׳ בן ואח״כ נמשך גם למי שהוא בחי׳ עבד שהוא בחי׳ יעקב.
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.
“The congregation of Yaakov”: the name Yaakov contains akev, “heel,” the lowest part of the body, and stands for the servant. Yisrael, the higher name, stands for the son; the flow that first reached only the “son” now reaches the “servant” too.
וזהו עצרת תהיה לכם שנמשך לכם דוקא וזהו שמחת תורה שכולם הם בשמחה הנ״ל מי שהוא בחי׳ עבד לבד השמחה אצלו גדולה ביותר:4
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.
“It shall be an Atzeres for you”: “for you,” all of you. This is the joy of Simchas Torah, shared by all; and the servant, who receives what he could not have reached on his own, rejoices most of all.
The paragraph reads the opening verse: on Shemini Atzeres the inner flow of the Torah comes as an “inheritance,” unearned, to every Jew, even one at the level of a servant (Yaakov) and not only the son (Yisrael); this is the joy of Simchas Torah.
Here the maamar returns to morashah in its plain sense of “inheritance,” the gift of Shemini Atzeres, beyond me'orasah, “betrothed.” The next section adds a further reading of “inheritance.”
Marei mekomos
- 1
On the words
סור מרע ועשה טוב
How it connects
“Turn away from evil and do good.” The service of the servant, who accepts the yoke of Heaven.our note
The source
Psalms 34:15תהילים ל״ד:ט״וSefaria (opens in a new tab)14נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה: 15סוּר מֵרָע וַעֲשֵׂה־טוֹב בַּקֵּשׁ שָׁלוֹם וְרׇדְפֵהוּ: 16עֵינֵי ה׳ אֶל־צַדִּיקִים וְאׇזְנָיו אֶל־שַׁוְעָתָם:
14Keep thy tongue from evil, And thy lips from speaking guile. 15Depart from evil, and do good; Seek peace, and pursue it. 16The eyes of the LORD are toward the righteous, And His ears are open unto their cry.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
How it connects
The Talmud reads the verse as the Torah being the inheritance of all Israel.our note
The source
Sanhedrin 91b:18סנהדרין צ״א ב:י״חSefaria (opens in a new tab)אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמּוֹנֵעַ הֲלָכָה מִפִּי תַלְמִיד, כְּאִילּוּ גּוֹזְלוֹ מִנַּחֲלַת אֲבוֹתָיו, שֶׁנֶּאֱמַר: ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב״. מוֹרָשָׁה הִיא לְכׇל יִשְׂרָאֵל מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית. אָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: כׇּל הַמּוֹנֵעַ הֲלָכָה מִפִּי תַּלְמִיד, אֲפִילּוּ עוּבָּרִין שֶׁבִּמְעֵי אִמָּן מְקַלְּלִין אוֹתוֹ, שֶׁנֶּאֱמַר: ״מֹנֵעַ בָּר
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
- 3
On the words
תורה צוה לנו משה מורשה קהלת יעקב
How it connects
The opening verse, now read as the Torah coming as an inheritance even to the “congregation of Yaakov.”our note
The source
Deuteronomy 33:4דברים ל״ג:ד׳Sefaria (opens in a new tab)3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ: 4תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב: 5וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:
3… ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words. 4Moses commanded us a law, An inheritance of the congregation of Jacob. 5And there was a king in Jeshurun, When the heads of the people were gathered, All …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
עצרת תהי׳ לכם
How it connects
“On the eighth day it shall be an Atzeres for you.” “For you” is read as the flow reaching every Jew.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר כט, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Yaakov becomes one with Yisrael ¶13–15
13ד (והנה ענין פי׳ מורשה לשון ירושה יש לפרש עוד בענין אחר והוא ע״ד מ״ש בזהר אמור)
4. (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)
Section 4 opens with a second, deeper reading of morashah as “inheritance,” based on a passage in the Zohar on the portion of Emor.
(דף צ״ד) גבי שבת ירותא דקדש הוא ירית ולאו זמינו כו׳ לברא דעאל לביתיה דאו״א כו׳ והיינו
(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,
The Zohar says Shabbos is an “inheritance of holiness”: a Jew receives it not as a guest who is invited but as a son who comes into his parents' home by right.
כי ירושה שייך לבחי׳ בן דייקא והוא בחי׳ שבת וע״ש במק״מ דשבת היינו שז״א הנקרא ישראל מלביש לעצמיות אבא וז״ש ירותא ממש שיורש עצמות אבא משא״כ ביו״ט שהוא רק הארת אבא לא נק׳ ירותא כו׳
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.
Inheritance belongs only to a son. The Mikdash Melech, a commentary on the Zohar, explains that on Shabbos Z'eir Anpin (the emotive attributes, called Yisrael) takes in the very essence of Abba (Chochmah), and so “inherits” it; on the festivals it receives only a glimmer of Abba, which is not called inheritance.
ע״ש וכמ״ש במ״א ועד״ז פי׳ בספר1 מאורי אור אות יו״ד סכ״ט ענין ירושה ועד״ז יובן כאן בפי׳ מורשה דתורה שבשמע״צ זוכים כל נש״י לקבל מעצמיות בחינת התורה
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;
The Kabbalistic lexicon Me'orei Or explains inheritance in the same way. Applied here, morashah means that on Shemini Atzeres every Jewish soul receives from the very essence of the Torah, not just a glimmer.
והיינו שגם בחי׳ יעקב הוא מתאחד ממש עם בחי׳ ישראל שנק׳ בן והיו לאחדים ממש וכמ״ש בנים אתם2 להיות בחי׳ מורשה גם לבחי׳ יעקב כו׳
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.
This happens because on that day Yaakov, the lower level, becomes truly one with Yisrael, the “son.” As they are one, the inheritance of the son reaches Yaakov too, as in “You are children to G‑d.”
והענין דאיתא בלק״ת3 (בתהלים סי׳ ע״ח) ע״פ ויקם עדות ביעקב4 כו׳ שבחי׳ יעקב מקבל מבחי׳ נובלות חכמה שלמעלה תורה56 שהוא הנקרא עדות שאינו ממשות ועצמיות התורה שהיא יסוד אבא
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,
Likkutei Torah here is the Arizal's collection (the Kehot note says so). On “He established a testimony in Yaakov” it teaches that Yaakov receives from the “fallen fruit” of the Supernal Wisdom, which the Midrash identifies as the Torah: a testimony, not the essence of Torah, which is Yesod of Abba, the channel through which Chochmah's essence flows.
אלא עדות לבד דהיינו הארה בעלמא כמו העדות על הדבר שאינו מהות הדבר ועצמיותו ממש.
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.
Testimony about something is not the thing itself; it only tells of it. So Yaakov's level receives only a glimmer.
אך תורה שהיא עצמיות יסוד אבא הוא בפנימיות ז״א הנקרא ישראל זהו תוכן הדברים בשינוי לשון לתוספת ביאור וכ״ה עוד בלק״ת פ׳ וזאת הברכה ע״פ תורה צוה כו׳ ע״ש
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.
The essential Torah, Yesod of Abba, is found within the inner dimension of Z'eir Anpin, called Yisrael. The author notes that he has paraphrased the Arizal for clarity and that the Arizal says the same on this very verse in the portion of V'zos HaBerachah.
וביאור הדברים מובן ממש״ל בענין ההפרש בין ההמשכה לתשבע״פ מבחינת חיצוניות דתשב״כ שהמשכה זו היא מבחי׳ נובלות חכמה לבד כנ״ל ונק׳ אירוסין ובין ההמשכה מבחי׳ פנימי׳ תשב״כ לתשבע״פ
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,
This fits the earlier distinction. The Oral Torah's receiving from the outer dimension of the Written Torah is the “fallen fruit” of Chochmah, and it is betrothal; its receiving from the inner dimension of the Written Torah is another matter.
שהיא עצמיות חכמה עלאה הגנוז בז״א ועיין ממעלת בחי׳ זו הנק׳ אור הגנוז בהרמ״ז פ׳ פקודי7 (דר״כ ע״ב)
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),
The inner dimension is the very essence of Supernal Chochmah, hidden within Z'eir Anpin; the Ramaz (Rabbi Moshe Zacuto, on the Zohar) calls it the “hidden light” and describes its greatness.
שע״ז נאמר מה רב טובך8 כו׳ וע״ש והנה בחי׳ זו הוא הנמשך ומתגלה במל׳ דאצילות בשמע״צ.
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.
Of this hidden light the Psalmist says, “How great is Your goodness, which You have hidden away for those who fear You.” On Shemini Atzeres it is drawn down and revealed in Malchus of Atzilus, the level of the Oral Torah.
וכמ״ש בזח״ג פ׳ פנחס (דרי״ד ע״ב)9 לבתר ביומא תמינאה חדותא דאורייתא היא כו׳ למהוי כולא חד כו׳ דישראל הוא עכ״ל.
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.
The Zohar on Pinchas confirms this: the eighth day is “the joy of the Torah,” when everything becomes one.
ופי׳ הרמ״ז שם שאז מקבלת המל׳ אור החכמה כו׳ ובחי׳ יעקב וישראל נעשים אחד כו׳ עכ״ל ועיין עוד בהרמ״ז (פ׳ אמור דק״ד ע״ב) בד״ה ביום השמיני כו׳ ע״ש.
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.
The Ramaz explains that on that day Malchus receives the light of Chochmah, and Yaakov and Yisrael become one.
וזהו ענין מורשה קהלת יעקב שהרי בחי׳ יעקב וישראל נעשים אחד ממש בשמע״צ כנ״ל ולכן גם למטה בנש״י מקבלים כולם מבחי׳ עצמיות התורה. ולכן נקרא מורשה לשון ירושה דייקא ולא מאורסה לבד.
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.
This is “the inheritance of the congregation of Yaakov”: since Yaakov and Yisrael are one on Shemini Atzeres, all Jewish souls receive from the essence of the Torah. So the verse says morashah, a true inheritance, and not only me'orasah, a betrothal.
The paragraph gives a deeper reading of morashah: inheritance means receiving the very essence of what one inherits. On Shemini Atzeres Yaakov (the lower level) becomes one with Yisrael (the son), so every Jew receives from the essence of the Torah, the “hidden light” of Supernal Chochmah, and not merely its “testimony” or glimmer.
Two pairs line up here: the “fallen fruit” or “testimony” of Chochmah matches the outer dimension of the Written Torah and betrothal, while the essence of Chochmah, Yesod of Abba within Z'eir Anpin, matches its inner dimension and the union of Shemini Atzeres. The Kehot note quotes Me'orei Or: inheritance is Chochmah and Binah of Z'eir Anpin, and the rise of one partzuf into the place of another is also called inheritance.
Marei mekomos
- 1
On the words
ועד״ז פי׳ בספר מאו״א אות י׳ סכ״ט
How it connects
Or HaTorah quotes Me'orei Or: inheritance is Chochmah and Binah of Z'eir Anpin; an heir “enters in his place,” and so the rise of one partzuf into the place of another is also called inheritance.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהDevarim, p. 26; Re'eh, p. 662; Bamidbar, p. 72
Our explanationIt refers to the Idra Zuta for the first point.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
”ירושה נק׳ חו״ב דז״א, ירושה נק׳ הנכנס תחתיו ויורש מקומו, וכן עליית פרצוף במקום חבירו נק׳ ירושה כו׳ עכ״ל, ומ״ש שירושה נק׳ חו״ב דז״א עיין באדר״ז דרצ״א ע״א” — אוה״ת דברים ע׳ כו. וראה פ׳ ראה ע׳ תרסב. במדבר ע׳ עב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בנים אתם
How it connects
“You are children to G‑d your G‑d.” All Israel, Yaakov included, share the son's inheritance.our note
The source
Deuteronomy 14:1דברים י״ד:א׳Sefaria (opens in a new tab)1בָּנִים אַתֶּם לַה׳ אֱלֹקֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קׇרְחָה בֵּין עֵינֵיכֶם לָמֵת: 2כִּי עַם קָדוֹשׁ אַתָּה לַHavayah אֱלֹקֶיךָ וּבְךָ בָּחַר Havayah לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה:
1Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. 2For thou art a holy people unto the LORD thy God, and the LORD hath chosen …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
והענין דאיתא בלק״ת
How it connects
Or HaTorah discusses the Arizal's teaching on “He established a testimony in Yaakov,” and quotes part of this passage in Devarim.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVayeitzei, 214b (copied in Vayakhel, p. 2125); Balak, p. 1036; Devarim, p. 37 (a section from here quoted)
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
להאריז״ל. ראה אוה״ת ויצא ריד, ב. נעתק באוה״ת ויקהל ע׳ ב׳קכה. וראה גם אוה״ת בלק ע׳ א׳לו. קטע מכאן מובא באוה״ת דברים ע׳ לז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
ויקם עדות ביעקב
How it connects
“He established a testimony in Yaakov and set a Torah in Yisrael.” The Arizal reads “testimony” as a mere glimmer, given to Yaakov, and “Torah” as the essence, given to Yisrael.our note
The source
Psalms 78:5תהילים ע״ח:ה׳Sefaria (opens in a new tab)4לֹא נְכַחֵד מִבְּנֵיהֶם לְדוֹר אַחֲרוֹן מְסַפְּרִים תְּהִלּוֹת ה׳ וֶעֱזוּזוֹ וְנִפְלְאֹתָיו אֲשֶׁר עָשָׂה: 5וַיָּקֶם עֵדוּת בְּיַעֲקֹב וְתוֹרָה שָׂם בְּיִשְׂרָאֵל אֲשֶׁר צִוָּה אֶת־אֲבוֹתֵינוּ לְהוֹדִיעָם לִבְנֵיהֶם: 6לְמַעַן יֵדְעוּ דּוֹר אַחֲרוֹן בָּנִים יִוָּלֵדוּ יָקֻמוּ וִיסַפְּרוּ לִבְנֵיהֶם:
4… praises of the LORD, And His strength, and His wondrous works that He hath done. . 5For He established a testimony in Jacob, And appointed a law in Israel, Which He commanded our fathers, That they should make them known to their children; 6That the generation to come might know them, even the children that should be born; Who …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
נובלות חכמה שלמעלה תורה
How it connects
The Midrash says the Torah is the “fallen fruit” of the Supernal Wisdom: only an unripe, lesser part of it.our note
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)… נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
נובלות חכמה שלמעלה תורה
How it connects
The second place in the Midrash, given in the Kehot note, where this saying appears.our note
The source
Bereshit Rabbah 44:17בראשית רבה מ״ד:י״זSefaria (opens in a new tab)… נובלות מיתה - שינה, נובלות נבואה - חלום, נובלות העוה"ב - שבת. ר' אבין מוסיף תרתין: נובלות אורה של מעלה - גלגל חמה, נובלות חכמה של מעלה - תורה. והנה אימה חשיכה גדולה נופלת עליו אימה, זו בבל, דכתיב (דניאל ג): באדין נבוכדנצר התמלי חמא. חשיכה, זו מדי, שהחשיכה עיניהם של ישראל, בצום ובתענית. גדולה, זו יון. ר' סימון ורבנן רבי סימון אמר: מאה ועשרים דוכסים, מאה ועשרים אפרכון, מאה ועשרים אסטרטליטין. ורבנן אמרי: משישים שישים, דכתיב (דברים א): נחש שרף ועקרב. נחש, זו בבל. שרף, זו מדי. עקרב, זה יון. מה עקרב זו יולדת לס' ס', כך העמידה מלכות יון מס' ס'. נופלת עליו, זו אדום, שנאמר: מקול נפלם רעשה הארץ. ויש שמחלפין. נופלת עליו, …
“It was as the sun was setting, and a slumber fell upon Abram, and, behold, dread, a great darkness, fell upon him” (Genesis 15:12). “It was as the sun was setting, [and a slumber fell]” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall is sleep, as when one sleeps one does not toil in Torah study, when one sleeps one does not do any work. Rav said: There are three kinds of slumber – the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “The Lord God cast a slumber upon the man, and he slept” (Genesis 2:21). The slumber of prophecy – “It was as the sun was setting, and a slumber fell upon Abram” (Genesis 15:12). …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
בהרמ״ז פ׳ פקודי
How it connects
The content of the Ramaz on the hidden light is set out there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהBalak, p. 1036; Vayikra, vol. 2, p. 679
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהVa'eschanan, 3a (above)
והסתכלות (ועמ״ש בד״ה לבבתני גבי באחד מעיניך וע״פ לעשות הישר בעיני ה׳ וזהו אתה החילות להראת את עבדך דלפי פשוטו אינו מובן מהו לעבדך דייקא והרי גם לכל ישראל הראה הוא ית׳ כל האותות והמופתים ובמ״ת פב״פ דבר ה׳ עמכם כתיב אלא כי פי׳ להראות הוא כמ״ש וירא ראשית לו שמשה זכה לבחי׳ ראיה הנ״ל שהיא הנמשכת מבחי׳ אתה החילות כו׳ כנ״ל וע״כ אעברה נא ואראה את הארץ להמשיך בה ג״כ בחי׳ ראיה זו כנ״ל) וכדי להמשיך בחינה זהו הקדים משה ואמר ואתחנן אל הוי׳ והענין כי הנה בשלמה כשבנה בהמ״ק כתיב אשר התחננתי לפני הוי׳ וכאן כתיב אל הוי׳. והענין כי הנה כתיב ה׳ אל רחום וחנון כו׳ וכתיב חנון ורחום ה׳ אך הנה פי׳ הוי׳ אל רחום וחנון שמבחי׳ הוי׳ מקור כל ההתהוות נמשכו המדות להיות חנון ורחום. …
Our explanationThe same Ramaz is mentioned in a maamar on Va'eschanan, which speaks of the higher level of “sight” that Moshe merited and sought to draw into the Land.
Open it on Sefaria (opens in a new tab)Torah Ohr, Bereishis, maamar 3לעיל פ׳ ואתחנן ג, אpage 3a, ¶4
מאור פניו ית׳ עד שנתלבשו בעניני׳ גשמיי׳ וחומריים שלכן בקשו המלאכים אשר תנה הודך על השמים כו׳. ובמה יהיה יתרון מעלתן ממעלת אהוי״ר של הנשמה. וגם הרי אמרו כי אורייתא בלא דו״ר לא פרחת לעילא שאהוי״ר הן הגדפין המעלות ומנשאות את התורה. והרי אדרבה נראה שמעלת אהוי״ר גדלה מאד ביתר שאת ממעלת התורה:
for the Torah and the mitzvos that are before us are also [the product] of descents and the chaining-down of levels from the light of His countenance, may He be blessed, until they were clothed in physical and material matters — which is why the angels requested, “[You] Who set Your majesty upon the heavens,” etc. So in what will their superiority over the level of the soul’s love and awe consist?
Read it hereKehot’s note
ראה באוה״ת פ׳ בלק ע׳ א׳לו תוכן דבריו. וראה גם אוה״ת ויקרא כרך ב ע׳ תרעט. נזכר גם לעיל פ׳ ואתחנן ג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
מה רב טובך
How it connects
“How great is Your goodness, which You have hidden away.” Applied to the hidden light, the essence of Chochmah revealed on Shemini Atzeres.our note
The source
Psalms 31:20תהילים ל״א:כ׳Sefaria (opens in a new tab)19תֵּאָלַמְנָה שִׂפְתֵי־שָׁקֶר הַדֹּבְרוֹת עַל־צַדִּיק עָתָק בְּגַאֲוָה וָבוּז: 20מָה רַב־טוּבְךָ אֲשֶׁר־צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם: 21תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי־אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת:
19Let the lying lips be dumb, Which speak arrogantly against the righteous, With pride and contempt. 20Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee; Which Thou hast wrought for them that take their refuge in Thee, in the sight of the sons of men! 21Thou hidest them in the covert of Thy presence from the plottings of man; Thou concealest …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
בזח״ג פ׳ פנחס (דרי״ד ע״ב)
How it connects
The Zohar: on the eighth day is the joy of the Torah, when everything is one in Yisrael.our note
The source
Zohar, Pinchas 7:26–9:34ספר הזהר, פנחס ז׳:כ״ו-ט׳:ל״דSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14ועל דרך זה יש לפרש מ״ש בזהר אמור שם והאי יומא יעקב הוא רישא לחדותא כו׳.
And 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.”
The same idea explains the Zohar's saying that on this day “Yaakov is the head of the joy”: on Shemini Atzeres the lower level, Yaakov, is joined to Yisrael and leads the rejoicing.
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.
The text points to other discussions of betrothal and marriage: the explanation of “For over all the glory, a canopy” and the end of the portion of Vayigash.
The paragraph applies the reading of the previous one to a saying of the Zohar, that Yaakov leads the joy of Shemini Atzeres, and lists further places on betrothal and marriage.
Marei mekomos
- 1
On the words
כי על כל כבוד חופה
How it connects
“For over all the glory, a canopy.” The subject of another maamar on betrothal and marriage.our note
The source
Isaiah 4:5ישעיהו ד׳:ה׳Sefaria (opens in a new tab)4אִם רָחַץ אֲדֹ־נָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלַ͏ִם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר: 5וּבָרָא ה׳ עַל כׇּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כׇּל־כָּבוֹד חֻפָּה: 6וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר:
4… Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction. 5And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. 6And there shall be a pavilion for a shadow in the day-time from the heat, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
How it connects
The Zohar says that on this day Yaakov is at the head of the joy. Explained here by Yaakov becoming one with Yisrael.our note
The source
Zohar, Emor 45:289ספר הזהר, אמור מ״ה:רפ״טSefaria (opens in a new tab)
And 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.”
More references: maamarim on “I will betroth you to Me” (Hosea's verse of betrothal between G‑d and Israel), “It is better to take refuge,” “For the fragrance of your oils” and “The eyes of all look to You.”
ומשם יובן דכמ״כ בעבודת ה׳ באדם בעבודה שבלב זו תפלה5 שייך ב׳ בחי׳ אלו דאירוסין ונשואין
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,
From those places one learns that betrothal and marriage also apply to a person's own service in prayer, which the Sages call “the service of the heart.”
שהרי גם נש״י נק׳ כלה כו׳ ע״ש ובפ׳ מטות ע״פ ואשה כי תדור נדר בנעוריה6 כו׳.
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.”
This is because each Jewish soul is also called a bride in relation to G‑d. The text adds a reference to a maamar on the vows of a young woman in the portion of Matos.
The paragraph gathers further references and notes that the two stages of betrothal and marriage apply also to prayer, since each soul is a bride before G‑d; the next paragraph develops this.
Marei mekomos
- 1
On the words
וארשתיך לי
How it connects
“And I will betroth you to Me forever.” The subject of another maamar on betrothal.our note
The source
Hosea 2:21הושע ב׳:כ״אSefaria (opens in a new tab)20וְכָרַתִּי לָהֶם בְּרִית בַּיּוֹם הַהוּא עִם־חַיַּת הַשָּׂדֶה וְעִם־עוֹף הַשָּׁמַיִם וְרֶמֶשׂ הָאֲדָמָה וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה אֶשְׁבּוֹר מִן־הָאָרֶץ וְהִשְׁכַּבְתִּים לָבֶטַח: 21וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים: 22וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־Havayah
20… sword and the battle out of the land, And will make them to lie down safely. 21And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion. 22And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
טוב לחסות
How it connects
“It is better to take refuge in G‑d than to trust in man.” The opening words of another maamar cited here.our note
The source
Psalms 118:8תהילים קי״ח:ח׳Sefaria (opens in a new tab)7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם: 9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים:
7The LORD is for me as my helper; And I shall gaze upon them that hate me. 8It is better to take refuge in the LORD Than to trust in man. 9It is better to take refuge in the LORD Than to trust in princes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
לריח שמניך
How it connects
“For the fragrance of your good oils.” The opening words of another maamar cited here.our note
The source
Song of Songs 1:3שיר השירים א׳:ג׳Sefaria (opens in a new tab)2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן: 3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ: 4מׇשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ:
2Let him kiss me with the kisses of his mouth— For thy love is better than wine. 3Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee. 4Draw me, we will run after thee; The king hath brought me into his chambers; We …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
עיני כל אליך
How it connects
“The eyes of all look to You.” The opening words of another maamar cited here.our note
The source
Psalms 145:15תהילים קמ״ה:ט״וSefaria (opens in a new tab)14סוֹמֵךְ ה׳ לְכׇל־הַנֹּפְלִים וְזוֹקֵף לְכׇל־הַכְּפוּפִים: 15עֵינֵי־כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אׇכְלָם בְּעִתּוֹ: 16פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן:
14The LORD upholdeth all that fall, And raiseth up all those that are bowed down. 15The eyes of all wait for Thee, And Thou givest them their food in due season. 16Thou openest Thy hand, And satisfiest every living thing with favour.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
בעבודה שבלב זו תפלה
How it connects
The Sages call prayer “the service of the heart.” Here betrothal and marriage are applied to prayer.our note
The source
Taanit 2a:11תענית ב׳ א:י״אSefaria (opens in a new tab)וּמְנָא לַן דְּבִתְפִלָּה — דְּתַנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹקֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם״, אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב — הֱוֵי אוֹמֵר: זוֹ תְּפִלָּה. וּכְתִיב בָּתְרֵיהּ: ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.
And from where do we know [that one should ask for rain] in Davening? Since we learnt in a Baraisa "To love Hashem your G-D, and to serve Him with all your heart" what's the service that is done with the heart? You must say davening. And it is written afterwards, "and I will give rain for your land in the proper time, the early, and the late rains."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
תענית ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
ואשה כי תדור נדר בנעוריה
How it connects
The law of a young woman's vows. The subject of a maamar in the portion of Matos cited here.our note
The source
Numbers 30:4במדבר ל׳:ד׳Sefaria (opens in a new tab)3אִישׁ כִּי־יִדֹּר נֶדֶר לַה׳ אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכׇל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה: 4וְאִשָּׁה כִּי־תִדֹּר נֶדֶר לַה׳ וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ בִּנְעֻרֶיהָ: 5וְשָׁמַע אָבִיהָ אֶת־נִדְרָהּ וֶאֱסָרָהּ אֲשֶׁר אָסְרָה עַל־נַפְשָׁהּ וְהֶחֱרִישׁ לָהּ אָבִיהָ וְקָמוּ כׇּל־נְדָרֶיהָ וְכׇל־אִסָּר אֲשֶׁר־אָסְרָה עַל־נַפְשָׁהּ יָקוּם:
3… not break his word; he shall do according to all that proceedeth out of his mouth. 4Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, being in her father’s house, in her youth, 5and her father heareth her vow, or her bond wherewith she hath bound her soul, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
From teshuvah to Shemini Atzeres ¶16
16ועפ״ז יובן היטב מה שבשמיני עצרת דייקא ממשיכי׳ נש״י בחי׳ יחוד דחתן וכלה תשב״כ ותשבע״פ שזהו ענין בוניך.
And 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).
The last paragraph asks why the union of groom and bride, the Written Torah and the Oral Torah, happens precisely on Shemini Atzeres, and what it has to do with “your builders.”
והענין שזהו ע״י התשובה דעשי״ת ממעמקים קראתיך1 עומקא דליבא שזהו ענין שנמשך התפעלות האלקית בבחי׳ פנימי׳ ותוכיות הלב שבחי׳ זו היא הנק׳ נשואין בעבודה שבלב וידעת את2 הוי׳ וכמ״ש במ״א ע״פ
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
It is prepared by the teshuvah of the Ten Days of Teshuvah, which comes “from the depths,” the depth of the heart, when the G‑dly arousal reaches a person's innermost core. That is “marriage” in the service of the heart; Hosea's “you shall know G‑d” concludes his verses of betrothal, and “knowing” means intimate union.
כי תצא כו׳ וראית בשביה אשת יפ״ת3 כו׳ דקאי על הנשמה עד ואח״כ תבוא אליה ובעלתה4 זהו בחי׳ נעילה דיוהכ״פ ודרך פרט בכל יום הו״ע נפילת אפים
“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),
Another maamar reads the Torah's law of the “beautiful captive” as a parable of the soul, held captive in the body. Its last stage, “afterward you shall come to her and be her husband,” is Ne'ilah, the closing prayer of Yom Kippur; in daily prayer it is nefilas apayim, the prayer said with the face lowered.
והיינו לומר שזהו כשנמשך ההתפעלות מגדולת ה׳ בעומק הלב וכמ״ש בכל בלי דרשתיך והיינו להיות אליך ה׳ נפשי אשא5 כו׳ תשובה עילאה כו׳ וכיון שכן
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,
This is when contemplating G‑d's greatness stirs the depth of the heart, “with all my heart I have sought You,” and the soul is given over entirely, “To You, G‑d, I lift up my soul” (the psalm said at nefilas apayim). This is the higher teshuvah.
לכן עי״ז יש בכח נש״י להמשיך אח״כ בסוכות ושמע״צ ג״כ בחי׳ נשואין ויחוד פנימי׳ תשב״כ בתשבע״פ ועמ״ש מזה בד״ה והיה כמשוש חתן על כלה ע״ש ועמש״ל בפי׳ ולא תתורו כו׳
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.,
Because of this teshuvah, Israel have the power on Sukkos and Shemini Atzeres to draw down “marriage” and the inner union of the Written Torah with the Oral Torah. The text refers to another maamar and back to its own reading of “you shall not wander … so that you will remember” at the opening.
למען תזכרו כו׳ ויחוד זה הוא בחי׳ גילוי אור אבא כו׳ וגילוי זה דאור אבא נמשך ג״כ בכל נש״י כנ״ל וזהו אל תקרי בניך
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)
This union is the revelation of the light of Abba (Chochmah), and it reaches every Jewish soul. Now the wordplay of banayich and bonayich is explained in these terms.
אלא בוניך כי מתחלה בעשי״ת קבלו מאור אימא וכנודע מענין שמאלו תחת לראשי6 קו השמאל בג״ה
During the Ten Days of Teshuvah the souls received from the light of Imma (Binah). This is the left side, the line of Binah, Gevurah and Hod, as in “His left hand is under my head.”
וכן ביוהכ״פ כל העליות ע״י אימא כו׳ (עיין בזהר אמור ד״ק ע״ב)7 וזהו בחינת בניך
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),
On Yom Kippur too, according to the Zohar, all the ascents come through Imma. This stage is banayich, “your children.”
כי בינה בן89 י״ה וכענין תשובה תשוב1011 ה׳ במילוי יו״ד וכו׳ וגם בינה ליבא1213 היינו להיות עומקא דליבא וזהו ג״כ בניך ע״ד ברא כרעא כו׳
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.,”
The name Binah contains ben yah, “son of Yah,” so Binah is the level of the “son”; the Zohar reads teshuvah as tashuv hei, the return of the hei, which stands for Binah. The Tikkunei Zohar says “Binah is the heart,” so it is the depth of the heart, and it is also the son who is like his father's leg.
להיות בטל כביטול הרגל לגבי הראש כו׳ ועי״ז אח״כ בשמע״צ בוניך והיינו המשכת אור אבא כמ״ש בחכמה יבנה בית.14
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.”
The “son” is nullified before the Father as the leg is before the head. Through this, on Shemini Atzeres, comes bonayich, “your builders”: the light of Abba, Chochmah, as “with Chochmah a house is built.”
ועמ״ש מזה בד״ה וכל בניך וזהו ויעקב נסע סכותה15 ועי״ז אח״כ ויבן לו בית הוא בחי׳ תשבע״פ שנק׳ בית שבשמ״ע ממשיכים בה מעצמיות ח״ע כנ״ל ועיין בזח״א וישלח (דקע״ב)
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),
“Yaakov journeyed to Sukkos” and then “built himself a house.” After Sukkos comes the “house,” the Oral Torah (Malchus), into which the essence of Supernal Chochmah is drawn on Shemini Atzeres.
ושם פי׳ ויבן לו בית כד״א בית יעקב. דהיינו שגילוי זה נמשך ג״כ בכל נש״י שמקבלים כולם מגילוי אור זה כו׳.
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.
The Zohar reads Yaakov's “house” as “the house of Yaakov,” all of Israel: this revelation reaches every Jewish soul.
וזהו מורשה קהלת יעקב ועיין באדרא (דק״ל ע״א) ע״פ בית יעקב לכו ונלכה16 באור ה׳ ועייחן מ״ש עוד מענין נובלות חכמה שלמעלה תורה17 באגה״ק בד״ה עוטה אור כשלמה בשם הלק״ת פ׳
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
This brings the maamar back to its verse: “the inheritance of the congregation of Yaakov.” It also points to the Idra on “House of Yaakov, come, let us walk in the light of G‑d,” and to Iggeres HaKodesh, part of the Tanya, which discusses “the fallen fruit of the Supernal Wisdom is Torah”, citing Likkutei Torah on Ki Sisa.
כי תשא וע״ש דהוא בענין אחר קצת ממשנ״ת לעיל ע״פ הלק״ת (בתהלים סי׳ ע״ח) ובפ׳ וזאת הברכה. אך קרובים הדברים ועולים בסגנון א׳ וע׳ לקמן עוד מענין זה:18
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.
The author notes that Iggeres HaKodesh uses the idea in a somewhat different sense from the one taken above from the Arizal on Tehillim and V'zos HaBerachah, but the two are close and point the same way.
The closing paragraph links the maamar to the season: the deep teshuvah of the Ten Days of Teshuvah and Yom Kippur (the light of Imma, “your children”) makes possible the union of Shemini Atzeres (the light of Abba, “your builders”), in which the essence of Chochmah is built into the “house,” the Oral Torah, and reaches every Jew as “the inheritance of the congregation of Yaakov.”
The progression runs through the season: Imma (Binah) in the Ten Days of Teshuvah and Yom Kippur, the chuppah on Sukkos, and the union with the light of Abba (Chochmah) on Shemini Atzeres. The Kehot note on “with yuds” reports that Me'orei Or speaks of tashuv hei in relation to the yud, but that the exact wording given here was not found.
Marei mekomos
- 1
On the words
ממעמקים קראתיך
How it connects
“From the depths I call You, G‑d.” Read as prayer from the depth of the heart, the teshuvah of the Ten Days of Teshuvah.our note
The source
Psalms 130:1תהילים ק״ל:א׳Sefaria (opens in a new tab)1שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ ה׳ 2אֲדֹ־נָי שִׁמְעָה בְקוֹלִי תִּהְיֶינָה אׇזְנֶיךָ קַשֻּׁבוֹת לְקוֹל תַּחֲנוּנָי:
1A Song of Ascents. Out of the depths have I called Thee, O LORD. 2Lord, hearken unto my voice; let Thine ears be attentive to the voice of my supplications.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
וידעת את הוי׳
How it connects
“And you shall know G‑d,” which follows “I will betroth you to Me.” Knowledge as the intimate bond of marriage.our note
The source
Hosea 2:22הושע ב׳:כ״בSefaria (opens in a new tab)21וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים: 22וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־Havayah 23וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־ה׳ אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ:
21… will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion. 22And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD. 23And it shall come to pass in that day, I will respond, saith the LORD, I …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
וראית בשביה אשת יפ״ת
How it connects
“And you see among the captives a woman of beautiful form.” Read in another maamar as the soul captive in the body.our note
The source
Deuteronomy 21:11דברים כ״א:י״אSefaria (opens in a new tab)10כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ ה׳ אֱלֹקֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ: 11וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה: 12וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפׇּרְנֶיהָ:
10… and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 11and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 12then thou shalt bring her home to thy house; and she shall shave her head, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
ואח״כ תבוא אליה ובעלתה
How it connects
“Afterward you shall come to her and be her husband.” The stage of marriage, Ne'ilah and nefilas apayim.our note
The source
Deuteronomy 21:13דברים כ״א:י״גSefaria (opens in a new tab)12וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפׇּרְנֶיהָ: 13וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה: 14וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ:
12… bring her home to thy house; and she shall shave her head, and pare her nails; 13and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. 14And it shall be, if thou have no delight in her, then thou shalt let her …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
אליך ה׳ נפשי אשא
How it connects
“To You, G‑d, I lift up my soul,” the psalm of nefilas apayim. The soul given over entirely, the higher teshuvah.our note
The source
Psalms 25:1תהילים כ״ה:א׳Sefaria (opens in a new tab)1לְדָוִד אֵלֶיךָ ה׳ נַפְשִׁי אֶשָּׂא: 2אֱלֹקַי בְּךָ בָטַחְתִּי אַל־אֵבוֹשָׁה אַל־יַעַלְצוּ אוֹיְבַי לִי:
1[A Psalm] of David. Unto Thee, O LORD, do I lift up my soul. 2O my God, in Thee have I trusted, let me not be ashamed; Let not mine …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
שמאלו תחת לראשי
How it connects
“His left hand is under my head.” The left side, the light of Imma, in the Ten Days of Teshuvah.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)5סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי: 6שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: 7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:
5’Stay ye me with dainties, refresh me with apples; For I am love-sick.’ 6Let his left hand be under my head, And his right hand embrace me. 7’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
עיין בזהר אמור ד״ק ע״ב
How it connects
The Zohar: on Yom Kippur all the ascents are through Imma.our note
The source
Zohar, Emor 38:202–40:226ספר הזהר, אמור ל״ח:ר״ב-מ׳:רכ״וSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
בינה בן י-ה
How it connects
A Kabbalistic lexicon, cited by the note with the Zohar as a source for reading Binah as ben yah, “son of Yah.”our note
Where the note points
Kehot’s note
מא״א אות ב, סי״ט.
זח״ג (קכג, סע״א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
בינה בן י״ה
How it connects
Binah is read as ben yah, “son of Yah.” The level of the “son” in teshuvah.our note
The source
Zohar, Nasso 5:60–63ספר הזהר, נשא ה׳:ס׳-ס״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 10
On the words
תשובה תשוב ה׳
How it connects
The Zohar reads teshuvah as tashuv hei, “the hei returns.”our note
The source
Zohar III, 122aזח״ג קכב, אSefaria (opens in a new tab)Kehot’s note
זח״ג קכב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
תשובה תשוב ה׳ במילוי יו״ד
How it connects
It speaks of tashuv hei in relation to the yud; the note says the wording given here was not found there.our note
Where the note points
Me'orei Orמאורי אורthe entry Teshuvah, end of section
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהend of Balak, 75b · not yet checked
Our explanationAnother place in Likkutei Torah on tashuv hei, which the note refers to along with the sources cited there.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ע׳ במאו״א מערכת תשובה (ס״ס) תשוב ה׳ לגבי יו״ד, והל׳ כמ״ש כאן ל״מ. וע׳ ס״פ בלק (עה, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
בינה ליבא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה בד״ה פתח אלי׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
בינה ליבא
How it connects
Patach Eliyahu: “Binah is the heart.” The depth of the heart as the level of Binah.our note
The source
Tikkunei Zohar 17a:17–19תקוני הזהר י״ז א:י״ז-י״טSefaria (opens in a new tab)מוחא חכמה איהו מחשבה מלגו. בינה לבא ובה הלב מבין. ועל אלין תרין כתיב *הנסתרות ליי' אלקינו. כתר עליון איהו כתר מלכות. ועליה *אתמר מגיד מראשית אחרית. ואיהו קרקפתא דתפלי (נ"א קרקפתא דלא מנח תפלי). *מלגו איהו יוד קא ואו קא דאיהו ארח אצילות. איהו שקיו דאילנא בדרועוי וענפוי (נ"א ואנפוי). כמיא דאשקי לאילנא ואתרבי בההוא שקיו.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
בחכמה יבנה בית
How it connects
“With wisdom a house is built.” The light of Abba (Chochmah) building the “house,” the Oral Torah, on Shemini Atzeres.our note
The source
Proverbs 24:3משלי כ״ד:ג׳Sefaria (opens in a new tab)2כִּי־שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה: 3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים:
2For their heart studieth destruction, And their lips talk of mischief. 3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
ויעקב נסע סכותה
How it connects
“Yaakov journeyed to Sukkos and built himself a house.” First Sukkos, then the house: Shemini Atzeres.our note
The source
Genesis 33:17בראשית ל״ג:י״זSefaria (opens in a new tab)16וַיָּשׇׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה: 17וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל־כֵּן קָרָא שֵׁם־הַמָּקוֹם סֻכּוֹת: 18וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר:
16So Esau returned that day on his way unto Seir. 17And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle. Therefore the name of the place is called Succoth. 18And Jacob came in peace to the city of Shechem, which is in the land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לג, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
בית יעקב לכו ונלכה
How it connects
“House of Yaakov, come, let us walk in the light of G‑d.” The light reaching the whole “house of Yaakov.”our note
The source
Isaiah 2:5ישעיהו ב׳:ה׳Sefaria (opens in a new tab)4וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה: 5בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר ה׳ 6כִּי נָטַשְׁתָּה עַמְּךָ בֵּית יַעֲקֹב כִּי מָלְאוּ מִקֶּדֶם וְעֹנְנִים כַּפְּלִשְׁתִּים וּבְיַלְדֵי נׇכְרִים יַשְׂפִּיקוּ:
4… pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. 5O house of Jacob, come ye, and let us walk In the light of the LORD. 6For Thou hast forsaken Thy people the house of Jacob; For they are replenished from the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ב, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
נובלות חכמה שלמעלה תורה
How it connects
The Midrash calls the Torah the “fallen fruit” of the Supernal Wisdom. Discussed in Iggeres HaKodesh.our note
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)… נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 18
On the words
בכל לבי דרשתיך
How it connects
“With all my heart I have sought You.” The arousal that reaches the depth of the heart.our note
The source
Psalms 119:10תהילים קי״ט:י׳Sefaria (opens in a new tab)9בַּמֶּה יְזַכֶּה־נַּעַר אֶת־אׇרְחוֹ לִשְׁמֹר כִּדְבָרֶךָ: 10בְּכׇל־לִבִּי דְרַשְׁתִּיךָ אַל־תַּשְׁגֵּנִי מִמִּצְוֺתֶיךָ: 11בְּלִבִּי צָפַנְתִּי אִמְרָתֶךָ לְמַעַן לֹא אֶחֱטָא־לָךְ:
9BETH. Wherewithal shall a young man keep his way pure? By taking heed thereto according to Thy word. 10With my whole heart have I sought Thee; O let me not err from Thy commandments. 11Thy word have I laid up in my heart, that I might not sin against Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיט, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
A Jew draws the Written Torah into the Oral Torah by nullifying his own will before G‑d and by the fiery devotion this kindles, as a son who wants nothing but his Father's will. Prayer too has its betrothal and its marriage, when the arousal from G‑d's greatness reaches the depth of the heart, as in the teshuvah of the Ten Days of Teshuvah and the Ne'ilah of Yom Kippur. And one who is only a servant, who accepts the yoke of Heaven and turns from evil and does good, should know that on Shemini Atzeres the Torah's essence comes to him too as an inheritance, and his joy on Simchas Torah should be all the greater.
Questions for discussion
- Why does the maamar need both images, the Torah as bride and the Torah as groom? What does each say about who gives and who receives?
- What is the difference between betrothal and marriage, and why does the inner flow of the Written Torah need the chuppah first?
- How can a leg, wholly subordinate to the head, be the one that “carries” the head? What does this say about the power of self-nullification?
- Why should the joy of Simchas Torah be greatest for one who is only at the level of a servant?
- How do the Ten Days of Teshuvah and Yom Kippur prepare for Shemini Atzeres, according to the last paragraph?
Key terms in this maamar
- The Holy One, blessed be Heקב״ה
- Life-forceחיות
- The divine vitality that sustains every creation. ×5
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×9
- Chochmah (wisdom)חכמה
- The first flash of insight. ×17
- The Infinite One (Ein Sof)אין סוף
- G‑d's own boundless essence.
- The outer dimension (chitzoniyus)חיצוניות
- The external, expressive aspect. ×5
- Gevurah (restraint)גבורה
- Measure, limitation and judgment.
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×2
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×6
- Willרצון
- Desire; in G‑d, the level above intellect. ×11
- The animal soulנפש הבהמית
- The soul that animates the body and its drives. ×1
- The sitra achra (the other side)סטרא אחרא
- The realm opposed to holiness.
- The inner dimension (pnimiyus)פנימיות
- The innermost core of a level. ×3
- The World of Atzilus (Emanation)אצילות
- The highest world, still one with G‑d. ×1
- The World of Beriah (Creation)בריאה
- The first world of separate existence.
- The World of Yetzirah (Formation)יצירה
- The world of the angels and emotions.
- The World of Asiyah (Action)עשיה
- The lowest world, including our physical one.
- Accepting the yoke (kabbalas ol)קבלת עול
- Submission to G‑d's will beyond understanding. ×1
- Z'eir Anpin (the emotive attributes)ז״א
- The six emotive Sefiros as one configuration.
- Yesod (foundation)יסוד
- The channel that connects and transmits. ×2
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×3
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×2
- Hod (splendor)הוד
- Acknowledgment and yielding.
- The kav (line of light)קו
- The thin ray of light drawn into the space left after the tzimtzum. ×2