Likkutei Torah · Parshas V’Zos HaBerachah · Maamar 6

מזמור שיר חנכת הבית לדוד

A psalm, a song of the dedication of the House, of David

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The big idea

What is lowest in the world has the highest root: food, clothing and houses correspond to the inner light, the encompassing light, and the "encompassing of the encompassing," so the stone house, like Malchus and the self-effacing soul, draws from a level above will itself, and joy must be brought into it from outside.

The maamar in brief

The maamar asks why a house's dedication is celebrated with a feast. It sets out three human needs: food, which becomes one with the body; clothing, which surrounds it closely; and a house, which surrounds it from a distance. Their prices rise in that order because the lower a thing descends, the higher its root. Food comes from the inner light that fills all worlds; clothing from Arich Anpin, the encompassing light of Keser; the house from Atik, the "encompassing of the encompassing," which is why it is built of inanimate stone. The same three levels appear in Torah (food for the soul) and mitzvos (garments), and within the mitzvos: those done by choice draw from the supreme will, while those that come only without one's knowledge, like the forgotten sheaf, draw from above will. Since joy belongs to will, the dedication of the stone Temple needed joy to be drawn in, hence "a song" and the feast. The principle explains why stone Shiloh is called "rest," why protruding wood was forbidden in the Temple, why the Shema's words are "stones," and why Malchus is "the stone the builders rejected" that became the cornerstone.

Outline

The question and the three needsWhy a house's dedication is celebrated; food, clothing and houses as inner, near-encompassing and far-encompassing, and why the lower is dearer.¶1–2
Three levels in the divineFood from the inner light of Malchus (memalei kol almin); clothing from Arich Anpin; houses from Atik, the encompassing of the encompassing, hence built of inanimate stone.¶3–5
Torah, mitzvos and mitzvos beyond willTorah is the soul's food and mitzvos its garments; mitzvos done by will come from Arich Anpin, those beyond will (the forgotten sheaf, "we will do," fleeing honor) from Atik; Malchus as David's "house."¶6–9
Joy at the dedication; children as a "house"The Temple's root is above will, so joy had to be drawn in, hence "a song" and the feast; offspring, from mazal above reason, are also a "house."¶10
Shiloh, the Temple and prayerStone Shiloh is "rest" and protruding wood is forbidden in the Temple; Pesukei Dezimra as wood, the Shema's 248 words as stones; Yaakov's stones and pillar.¶11–14
The rejected stone and the wife as "house"Malchus, the lowest, is the rejected stone that became the cornerstone through David's refinement; a man's blessing and livelihood come through his wife, his "house."¶15–16

Key concepts

Inner light and encompassing light (pnimi and makif)אור פנימי ומקיף: Divine light that enters and becomes one with what it enlivens (like food) versus light that surrounds it from beyond (like clothing).
Encompassing of the encompassingמקיף דמקיף: A level so far beyond the worlds that even "surrounding" is too close a relation; the root of the house, of stone, and of mitzvos beyond will.
Arich Anpin and Atikאריך אנפין ועתיק: The two sides of Keser: Arich Anpin, the supreme will and first of the emanated; Atik, the lowest level of the Emanator, above will.
The inanimate (domem)דומם: The lowest kingdom of nature, stone and earth, whose root is the highest; also David's stilling of himself (domamti) and Malchus as "stone."
Mitzvos without one's knowledgeמצוה שלא לדעתנו: Mitzvos, like the forgotten sheaf, that can only come about unintentionally; a gift from above, rooted beyond human will.
The filling of the heiמילוי הה״א: The lowest part of Malchus, which descends into the lower worlds; the "maidservant" and the rejected stone that becomes the cornerstone.

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The question and the three needs ¶1–2

1מזמור שיר חנכת1 הבית לדוד2. להבין הטעם שעושים משתה ושמחה בחנוכת הבית הנה יש ג׳ בחי׳ מזון ולבושים ובתים.

"A psalm, a song of the dedication of the House, of David." To understand the reason that a feast and rejoicing are made at the dedication of a house: now, there are three levels: food, garments and houses.

Explanation

The maamar opens with the heading of Psalm 30, the psalm for the dedication (chanukah) of the House, and asks why the dedication of a house is marked with a feast and celebration. To answer, it first sets out three things a person needs, food, clothing and a home, which will later stand for three levels of divine light.

מזון הוא חיות פנימי לגוף האדם שנעשה פנימית וחיות לו ע״י הכרס והקיבה שהם מבשלים את המזון והמובחר עולה למוח ונעשה פנימית וחיות למוחין ואברים שמחזק את כל אבריו.

Food is inner life-force (chayus) for a person's body. It becomes internal to him and life-force for him by means of the belly and the stomach, which cook the food, and the choicest part rises to the brain and becomes internal [nourishment] and life-force for the mind and the limbs, strengthening all his limbs.

Explanation

Food is the most inward of the three: it is digested and becomes the person's own flesh and vitality, its finest part even nourishing the brain. It is the model of an inner light that enters and becomes one with what it enlivens.

ולבושין הם מקיפים על האדם שמקיפו ומלבישו ומציל אותו מקור וחום לבד ואין נעשה פנימית וחיות כמו המזון אך הוא מקיף עליו ממש.

And garments are encompassing [things] upon a person: they encompass him and clothe him and protect him from cold and heat only, and they do not become internal [to him] and life-force like food; yet it encompasses him right upon him.

Explanation

Clothing does not become part of the person; it surrounds him and protects him from outside. Still, it lies directly on his body, so it is a close, touching kind of "encompassing" (makif).

בתים הם ג״כ מקיפים3 על האדם רק לא כמו הלבושים שהם עליו ממש. משא״כ הבתים הן מרוחקים מן האדם בתכלית.

Houses are also encompassing [things] upon a person, only not like garments, which are right upon him. Houses, by contrast, are entirely removed from the person.

Explanation

A house also surrounds a person, but at a distance: it does not touch him at all. So we have three degrees: inner (food), close encompassing (clothing) and distant encompassing (a house).

Paragraph 1 in brief

The paragraph poses the question of the maamar (why a house's dedication calls for celebration) and lays out the three-part analogy of food, clothing and houses as inner, near-encompassing and far-encompassing.

Deeper

The pair pnimi and makif (inner light and encompassing light) is basic to Chassidus; the maamar will refine it into three grades, inner light, makif, and a makif of a makif, and tie the last to Keser's highest aspect.

Marei mekomos

1
On the words
מזמור שיר חנוכת
How it connects
The note records that this maamar was delivered in the year 5567 (1806–1807) and points to the list of that year's maamarim, where it is catalogued.our note
Where the note points
Sefer HaMaamarim 5567ספר המאמרים תקס״ז
list of maamarim at the beginning of the volume, note *25
Look for it in the Lubavitch Library (opens in a new tab)
Siddur (with Chassidic discourses), transcript by the Mitteler Rebbeסידור (עם דא״ח), הנחת כ״ק אדמו״ר האמצעי
p. 19d
Our explanationAccording to the note, the Mitteler Rebbe's own transcript of this discourse appears in the Siddur. It is a parallel record of the same maamar and can be compared for fuller or variant wording.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer Hanachos HaRap (transcripts by Rabbi Pinchas Reizes)ספר הנחות הר״פ
p. 79, with the additions to the notes and references there; part of the maamar is also printed there on p. 81, beginning "Ana Okir"
Our explanationAnother contemporary transcript of this maamar. The part printed separately beginning "Ana Okir" corresponds to the closing section here on the kesubah's words "I will honor and sustain."
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 19d
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
נאמר בשנת תקס״ז. ראה רשימת המאמרים בריש ס׳ תקס״ז הע׳ *25. הנחת כ״ק אדמו״ר האמצעי בסידור יט, ד. ועוד הנחה בס׳ הנחות הר״פ ע׳ עט. וראה הוספות להערות וציונים שם. חלק מהמאמר נדפס ג״כ שם ע׳ פא ומתחיל: אנא אוקיר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
How it connects
The heading of Psalm 30, "A psalm, a song of the dedication of the House, of David." The maamar asks why the dedication of the House is linked with song and joy.our note
The source
Psalms 30:1תהילים ל׳:א׳Sefaria (opens in a new tab)
1מִזְמוֹר שִׁיר־חֲנֻכַּת הַבַּיִת לְדָוִד: 2אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי:
1A Psalm; a Song at the Dedication of the House; of David. 2I will extol thee, O LORD, for Thou hast raised me up, and hast not suffered …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
3
On the words
ולבושין הם מקיפים . . בתים הם ג״כ מקיפים
How it connects
The note points to a later discussion of garments and houses as two kinds of encompassing, parallel to the distinction drawn here.our note
Where the note points
Sefer HaMaamarim 5704ספר המאמרים תש״ד
p. 113 and on
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בסה״מ תש״ד ע׳ 113 ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2והנה אנו רואים שהמזון נקנה יותר בזול מן הלבושים ולבושים יותר בזול מן הבתים. ולכאורה היה נצרך להיות בהפך שהמזון הוא פנימי וחיות לו

Now we see that food is bought more cheaply than garments, and garments more cheaply than houses. Seemingly it ought to have been the reverse, since food is internal and life-force for him,

Explanation

An observation from ordinary life: food is the cheapest of the three, clothing costs more, and a house most of all. One would expect the reverse, since food is the most vital.

שנכלל ונתבטל עמו והיו לאחדים ממש וחיות נפשו שא״א לחיות כלל בלי מזון והיה נצרך להיות ביוקר מלבושים שהם אינם חיות לו רק מקיפים עליו.

absorbed and dissolved within him so that they become truly one, and it is the life of his soul, for it is impossible to live at all without food; so it ought to have been dearer than garments, which are not life-force for him but only encompass him.

Explanation

Food becomes one with the person and keeps him alive, so by rights it should be the most precious; clothing, which only surrounds him, should cost less.

וכן לבושים נגד הבתים ג״כ כמו ערך המזון לנגד הלבושים (אך הטעם ע״פ פשוט הוא מפני שהמזון אינו מתקיים הרבה שתיכף אחר שיעור עיכול המזון חוזר ונעשה רעב.

And likewise garments compared to houses, in the same proportion as food compared to garments. (But the reason, according to the plain sense, is that food does not last long, for immediately after the time it takes to digest the food, one becomes hungry again.

Explanation

The same question applies to clothing versus houses. The parenthesis then gives the everyday explanation: food is used up quickly, since one is hungry again soon after digesting.

משא״כ הלבושים הם מתקיימים לערך שנה ויותר והבתים הם יותר מתקיימים גם מן הלבושים ולכן הבתים דמיהם יקרים מן הלבושים מפני שהם מתקיימים יותר וכן הלבושים יקרים מן המזון כנ״ל).1

Garments, by contrast, last about a year or more, and houses last longer even than garments. Therefore the price of houses is dearer than that of garments, because they last longer; and likewise garments are dearer than food, as said above.)

Explanation

Clothing lasts a year or more and a house longer still, so on the simple level price follows durability. The Kehot edition notes that this parenthesis is found in the manuscript of the Alter Rebbe's maamarim.

אך באמת שרש ג׳ בחי׳ הנ״ל למעלה הבתים שרשם למעלה יותר גבוהים מן הלבושים והלבושים מן המזון כנודע שכל שנפל למטה במדרגה שרשו מבחי׳ ומדרגה יותר גבוה.

But in truth, as to the root above of the three above-mentioned levels: houses have their root higher above than garments, and garments than food, as is known that whatever has fallen lower in level has its root in a higher level and rank.

Explanation

The deeper reason: the higher a thing's spiritual root, the lower it descends. Houses have the highest root and clothing a higher root than food, which is why they are dearer and longer-lasting.

Paragraph 2 in brief

Using prices and durability, the paragraph states the principle that will drive the maamar: what comes lower down in physical form has a higher spiritual root, so houses are rooted above clothing, and clothing above food.

Deeper

The rule that "whatever has fallen lower has a higher root" is a common Chassidic principle; it will explain why stone (the lowest, inanimate kingdom) and Malchus (the last Sefirah) are tied to the highest source.

Marei mekomos

1
On the words
[אך הטעם . . מן המזון כנ״ל]
How it connects
The note says this parenthetical remark on the plain reason for prices appears in the manuscript of the Alter Rebbe's maamarim, i.e. it is part of the text as transmitted in manuscript.our note
Where the note points
Manuscript of the Alter Rebbe's maamarimכתב יד מאמרי אדמו״ר הזקן
the parenthesis "But the reason... than food, as said above"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מוסגר זה נמצא בכת״י מאמרי אדה״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Three levels in the divine ¶3–5

3והענין כי הנה ג׳ מדרגות הללו יש בבחי׳ עולם שנה נפש1 בבריאת העולמות וגם בתורה ומצות כי

The explanation is that these three levels are found in the dimensions of World, Year and Soul in the creation of the worlds, and also in Torah and mitzvos. For

Explanation

The three levels are said to appear in all three dimensions of existence that Sefer Yetzirah names, World (space), Year (time) and Soul (the person), and also in Torah and mitzvos.

הנה נודע שיש בחי׳ ממכ״ע ובחי׳ סוכ״ע ממכ״ע הוא כח הפועל בנפעל שבחי׳ מל׳ דאצילות מחיה עולמות בי״ע אזי מתלבשת ממש בבי״ע בבחי׳ פנימיות וחיות

it is known that there is the level of the light that fills all worlds (memalei kol almin) and the level of the light that encompasses all worlds (sovev kol almin). The light that fills all worlds is the power of the Maker within the thing made: when the level of Malchus of Atzilus gives life to the worlds of Beriah, Yetzirah and Asiyah, it then actually clothes itself in Beriah, Yetzirah and Asiyah as inwardness and life-force,

Explanation

Memalei kol almin, the light that fills all worlds, works like a craftsman's power that is inside what he makes. Malchus, the last Sefirah of Atzilus, enters the lower worlds of Beriah, Yetzirah and Asiyah and becomes their inner life.

כמו הנפש המחיה את הגוף בכל פרטי אופני הגוף כח הראיה שמיעה ריח דיבור בראש וידים והלב והכרס והקיבה והרגלים כפי סדר ההשתלשלות

like the soul that gives life to the body in all the particular modes of the body: the power of sight, hearing, smell and speech in the head, and the hands and the heart and the belly and the stomach and the feet, according to the order of the chain of descent (hishtalshelus).

Explanation

The analogy is the soul in the body: one soul gives each organ its own specific power, sight to the eye, hearing to the ear and so on, each according to its place.

וכמו כן למעלה בחי׳ מל׳ דאצילות שמתלבשת בבי״ע להחיות העולמות הוא ג״כ בבחינת פנימיות החיות בכל פרטי ההשתלשלות

And likewise above: the level of Malchus of Atzilus that clothes itself in Beriah, Yetzirah and Asiyah to give life to the worlds is also in the manner of the inner dimension of the life-force in all the particulars of the chain of descending worlds.

Explanation

So too Malchus of Atzilus gives life to every detail of the lower worlds from within, adapting itself to each one. This inner, particularized life corresponds to food.

וזהו כבוד מלכותך יאמרו2 וגבורתך ידברו להודיע כו׳ גבורותיו3 שנקראו גבורות וצמצומים להתהוות עולמות נפרדים בהתחלקות לכמה פרטים עד אין קץ.

This is [the meaning of] "They will speak of the glory of Your kingdom and tell of Your might, to make known etc. His mighty acts": [His] mighty acts are what are called gevuros and contractions (tzimtzumim), so that separate worlds come into being, divided into many particulars without end.

Explanation

The verse speaks of "Your kingdom" (Malchus) together with "might" (gevuros): it is through contractions and limitations that the one divine life is divided into countless separate creations.

Paragraph 3 in brief

The paragraph begins to map the analogy onto the divine: the inner light that fills all worlds, which comes from Malchus of Atzilus and enlivens each creature from within and in a limited, divided way, corresponds to food.

Deeper

Malchus is linked with gevuros and tzimtzumim because a king's rule requires distinct, separate subjects; the division into endless particulars is the mark of the inner, limited light.

Marei mekomos

1
On the words
בבחי׳ עולם שנה נפש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״ג, מ״ג ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כבוד מלכותך יאמרו גו׳ להודיע גו׳
How it connects
The words here quote Psalms 145:11; the passage is shown below.
The source
Psalms 145:11תהילים קמ״ה:י״אSefaria (opens in a new tab)
10יוֹדוּךָ ה׳ כׇּל־מַעֲשֶׂיךָ וַחֲסִידֶיךָ יְבָרְכוּכָה: 11כְּבוֹד מַלְכוּתְךָ יֹאמֵרוּ וּגְבוּרָתְךָ יְדַבֵּרוּ: 12לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ:
10All Thy works shall praise Thee, O LORD; And Thy saints shall bless Thee. 11They shall speak of the glory of Thy kingdom, And talk of Thy might; 12To make known to the sons of men His mighty acts, And the glory of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, יא-יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כבוד מלכותך יאמרו וגבורתך ידברו להודיע כו׳ גבורותיו
How it connects
"They will speak of the glory of Your kingdom and tell of Your might, to make known to people His mighty acts." The Alter Rebbe reads it as linking Malchus with the gevuros, the contractions that produce many separate worlds.our note
The source
Psalms 145:11–12תהילים קמ״ה:י״א-י״בSefaria (opens in a new tab)
כְּבוֹד מַלְכוּתְךָ יֹאמֵרוּ וּגְבוּרָתְךָ יְדַבֵּרוּ: לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ:
They shall speak of the glory of Thy kingdom, And talk of Thy might; To make known to the sons of men His mighty acts, And the glory of the majesty of His kingdom.
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.

4ולכן נקרא ממכ״ע שהוא בבחי׳ חיות פנימי כח הפועל בנפעל כו׳. ובחי׳ סוכ״ע הוא שאינו מתלבש בתוך עלמין כלל בבחינת פנימי

Therefore it is called the light that fills all worlds (memalei kol almin), for it is in the manner of inner life-force, the power of the Maker within the thing made, etc. And the level of the light that encompasses all worlds (sovev kol almin) is that which does not clothe itself within the worlds at all in an inner manner,

Explanation

Because Malchus enlivens each creature from inside, like the soul in the body, it is called the light that "fills" all worlds. The other kind of divine light, the one that "encompasses" all worlds, never enters them as their inner life.

רק סובב ומקיף עליהם כמ״ש בסש״ב להחיותן שעיקר החיות הוא בבחי׳ מקיף שלמעלה מי״ס דאצילות שהם מתלבשים בתוך י״ס דבי״ע חסד דאצילות בחסד דבריאה כנ״ל ונקר א כתר עליון

but only surrounds and encompasses them, as is written in Sefer Shel Beinonim, to give them life. For the main life-force is from the level of the encompassing [light] that is above the ten Sefiros of Atzilus, which clothe themselves within the ten Sefiros of Beriah, Yetzirah and Asiyah, Chesed of Atzilus in Chesed of Beriah, as above; and it is called Keser Elyon (the Supreme Crown).

Explanation

Sefer Shel Beinonim is the Tanya. The Alter Rebbe adds that the main life of the worlds actually comes from the encompassing light above the ten Sefiros of Atzilus; the Sefiros themselves are drawn down level by level, each into its counterpart below (Chesed of Atzilus into Chesed of Beriah). That higher, surrounding source is called Keser Elyon, the Supreme Crown.

(וזהו כל אשר חפץ1 ה׳ עשה שעיקר ההתהוות הוא מבחי׳ חפץ ה׳ ורצונו העליון וכמשנ״ת בביאור ע״פ2 יביאו לבוש מלכות שבכל נברא יש המשכת החיות מבחי׳ ממכ״ע וסוכ״ע ושעיקר ההתהוות הוא מבחי׳ סוכ״ע ע״ש)

(And this is [the meaning of] "Whatever G‑d desired, He did," for the main [act of] bringing into being is from the level of G‑d's desire and His supernal will; and as is explained in the Explanation on "They shall bring a royal garment," that in every creature there is a drawing of life-force from the level of memalei kol almin and of sovev kol almin, and that the main bringing into being is from the level of sovev kol almin; see there.)

Explanation

A parenthetical proof: "Whatever G‑d desired, He did" places creation in G‑d's will, which is Keser, above the Sefiros. The Explanation on "They shall bring a royal garment" (in Torah Ohr) shows that every creature receives from both the filling and the encompassing light, but its very coming into being is from the encompassing light.

אך יש בכתר ב׳ בחי׳ היינו בחי׳ התחתונה שבמאציל וראש וראשון לנאצלים כנודע3 שכתר הוא הממוצע בין המאציל לנאצלים. וכנודע שכל דבר הממוצע צריך להיות כלול משניהם וכמ״ש בע״ח (שמ״א פ״ג).4

But in Keser there are two levels, namely, the lowest level of the Emanator and the very first of the emanated, as is known that Keser is the intermediary between the Emanator and the emanated. And it is known that every intermediary must comprise both of them, as is written in Etz Chaim (Sha'ar 41, chapter 3).

Explanation

Keser has two sides because it stands between the Emanator (G‑d Himself) and the emanated Sefiros, and a true intermediary must share in both. Its upper side is the lowest level of the Emanator; its lower side is the first of what is emanated. The Etz Chaim reference is, according to the Kehot edition, Sha'ar 41, chapter 3 in the Shklov 1800 printing, which in current editions is Sha'ar 42, chapter 1.

והנה ראש וראשון לנאצלים הוא הנקרא א״א שהוא מקור שממנו נמשכים התהוות עשר תיקונין י״ס דאצילות בבחי׳ השתלשלות חד אריך5 כו׳6 משא״כ א״א עצמו הוא מקיף סוכ״ע בהשוואה אחת.

Now, the very first of the emanated is what is called Arich Anpin, which is the source from which is drawn the coming into being of the ten tikkunim, the ten Sefiros of Atzilus, in the manner of a chain of descent (hishtalshelus): "one long," etc. Arich Anpin itself, by contrast, is an encompassing [light], sovev kol almin, equally [over all].

Explanation

The lower side of Keser is Arich Anpin (the "Long Countenance"), the source from which the ten Sefiros of Atzilus unfold in order, as in the Tikkunei Zohar's words "one long, one short" describing the lines of the Sefiros. Yet Arich Anpin in itself surrounds everything equally, like a garment around the whole body.

אמנם בחי׳ התחתונה שבמאציל הוא הנקרא עתיק מלשון המעתיק הרים7 שאין ערוך כלל לי״ס הנאצלים ואין שייך לקרוא אף בשם מקיף שכל מקיף הוא שיש לו איזה שייכות רק נקרא מקיף דמקיף כו׳

However, the lowest level of the Emanator is what is called Atik, from the expression "He who removes (ha-ma'tik) mountains," for it bears no comparison at all to the ten emanated Sefiros, and it is not even fitting to call it by the name "encompassing," for every encompassing [light] is one that has some relation [to what it encompasses]; rather it is called "an encompassing of an encompassing," etc.

Explanation

The upper side of Keser is Atik (the "Ancient One"), named from a root meaning "removed, detached," as in the verse about G‑d removing mountains. It is so far beyond the Sefiros that even "surrounding" is too close a word, since whatever surrounds something still relates to it; so it is called a "makif of a makif," an encompassing of the encompassing.

וזהו כמו בית שאינו בחי׳ מקיף הסמוך וקרוב לגוף כמו הלבוש רק הוא מקיף רחוק מגוף האדם והיינו

And this is like a house, which is not the level of an encompassing that is adjacent and close to the body, like a garment, but is an encompassing that is distant from a person's body; that is,

Explanation

Here the analogy returns: a garment touches the body and is like Arich Anpin; a house surrounds the person from a distance and is like Atik.

כמו בחי׳ מקיף למקיף (ועמ״ש סד״ה השמים כסאי8 בענין איזה בית אשר תבנו לי.9 ועמ״ש בפ׳ פנחס סד״ה צו את בנ״י כו׳ את קרבני לחמי בענין הטעם שאין הקרבנות נוהגין אלא בפני הבית ע״ש)

like the level of an encompassing of an encompassing. (And see what is written at the end of the discourse beginning "The heavens are My throne," on the subject of "What house could you build for Me?" And see what is written in Parshas Pinchas at the end of the discourse beginning "Command the children of Israel... My offering, My bread," on the subject of the reason that the offerings are practiced only when the Temple stands; see there.)

Explanation

The two cross-references point to discussions of the Temple as G‑d's "house": the verse "What house could you build for Me?" and the rule that the offerings apply only when the Temple stands, both consistent with the house being rooted in the most transcendent level.

והנה נגד ג׳ בחינות הנ״ל נשתלשלו למטה ג׳ בחי׳ מזון ולבושים והיכלות10 וכל דבר היותר גבוה ירידתו והתלבשותו למטה ביותר.

Now, corresponding to the three levels above-mentioned, three levels came down below: food, garments and dwellings; and the higher anything is, the lower is its descent and its enclothement below.

Explanation

So the three levels above (the inner light, Arich Anpin and Atik) come down as food, clothing and houses. By the principle already stated, the higher the source, the lower and more physical its expression.

והנה מזון שהוא חיות פנימי נמשך מבחי׳ ממכ״ע ולכן יש כמה טעמים וכמה גוונין כמו מר מתוק כו׳

Now food, which is inner life-force, is drawn from the level of memalei kol almin; therefore there are many tastes and many varieties, such as bitter, sweet, etc.,

Explanation

Food comes from the inner, filling light, which is divided and particular. That is why food comes in so many tastes and kinds, bitter, sweet and so on.

ורבוי התחלקות פרטי המאכלים היינו שכל התכללות הי״ס חסד שבחסד גבורה שבגבורה כו׳ ולכן המזון יש לו כליון מאור פנימי המלובש ומוגבל בכלים כו׳

and the great division into particular foods, that is, the whole inter-inclusion of the ten Sefiros, Chesed of Chesed, Gevurah of Gevurah, etc. Therefore food is subject to being used up, [coming] from the inner light that is clothed and limited in vessels, etc.

Explanation

The many kinds of food reflect how every Sefirah contains all the others (kindness within kindness, restraint within restraint, and so on). And because this light is held in "vessels" that limit it, food is finite and gets used up.

(ועמ״ש בד״ה המגיד מראשית אחרית11 12 בענין שארה כסותה13 כו׳ דבחי׳ שארה שהוא המזון נמשך משם אלקים דהיינו מבחי׳ הכלים כו׳ ע״ש)

(And see what is written in the discourse beginning "Declaring the end from the beginning," on the subject of "her food, her clothing," etc.: that the level of "her food," which is food, is drawn from the Name Elokim, that is, from the level of the vessels, etc.; see there.)

Explanation

The verse on a husband's duties to his wife, "her food, her clothing and her conjugal rights," is elsewhere read to show that food comes from the Name Elokim, the Name of limitation, that is, from the vessels rather than the lights.

ולכן הם למטה מתאחדים לאחדים עם האדם בחיות פנימי לפי ששרשו בבחי׳ ממלא כל עלמין כח הפועל כו׳.

Therefore, below, they become united as one with the person as inner life-force, because its root is in the level of memalei kol almin, the power of the Maker, etc.

Explanation

This is why food becomes one with the person: its root is the inner light that enters and enlivens from within.

ולכן הם יותר בזול ואינם הכרחים14 כ״כ במיני מטעמים שאפשר בפת חריבה כו׳. שיכולים לחיות מפת במלח

And therefore they are cheaper, and they are not so necessary in the matter of various delicacies, since it is possible [to manage] with dry bread, etc., for one can live on bread with salt,

Explanation

Food is cheaper because variety in food is not essential: one can survive on bread and salt, as the Mishnah in Avos describes the life of Torah study. According to the Kehot note (quoting Likkutei Sichos), "not so necessary" refers only to fancy foods, not to food as such.

וגם יכולים לאכול מיני מטעמים מפני ששרשו מבחי׳ כח הפועל כו׳ שהוא מבחי׳ גבול וכלי שמוגבל בכלי

and one can also eat various delicacies, because its root is from the level of the power of the Maker, etc., which is from the level of limit and vessel, limited in a vessel;

Explanation

Its great range, from bare bread to delicacies, again reflects its root in the limited, divided power that works within things.

ולכן גם במזון הוא כן משא״כ הלבושים שרשם למעלה הוא מבחי׳ כתר ראש לנאצלים בחי׳ מקיף

therefore it is so with food as well. Garments, by contrast, have their root above in the level of Keser, the head of the emanated, the level of an encompassing [light];

Explanation

Clothing, by contrast, comes from Keser in its role as "head of the emanated," that is, Arich Anpin, an encompassing light.

ולכן הם למטה ג״כ מקיפים על האדם ולא בחיות פנימי ונצרכים יותר לאדם כי א״א בחורף בלי מלבוש כו׳ וכן בקיף כו׳

therefore below, too, they encompass the person and are not inner life-force, and they are more needed by a person, for it is impossible [to be] in winter without clothing, etc., and likewise in summer, etc.;

Explanation

So clothing surrounds the body and is in a sense more necessary: one cannot go without it in winter, nor in summer. The printed text reads "בקיף", which apparently should read "בקיץ" (summer); the Kehot note quotes the line as "וכן בקיץ".

ולכן הם יותר ביוקר ומתקיים יותר לפי ששרשו למעלה גבוה יותר ממזון כנ״ל שהוא מאור המוגבל בכלים משא״כ לבושים שרשם מבחי׳ סובב שאינו מוגבל בכלים

therefore they are dearer and last longer, because their root above is higher than food, which, as above, is from the light that is limited in vessels, whereas garments have their root in the level of sovev, which is not limited in vessels;

Explanation

Clothing costs more and lasts longer than food because its root, the encompassing light, is not confined in vessels.

ולכן אין לו כליון כ״כ [וע מ״ש בביאור ע״פ באתי לגני בענין אריתי מורי15 שעד״ז הוא ג״כ ההפרש בין טעם לריח ע״ש וז״ש ריח בגדיו16

therefore it is not so subject to being used up. [And see what is written in the Explanation on "I have come into My garden," on the subject of "I have gathered My myrrh," that the difference between taste and smell is also along these lines; see there. And this is [the meaning of] "the smell of his garments,"

Explanation

Because it is not confined, clothing does not wear out so fast. The bracket adds that the same contrast holds between taste (inner, like food) and smell (more surrounding, like clothing), as explained on "I have come into My garden," and connects it with Yitzchak smelling "the smell of his garments."

וזהו גם כן ענין בריחא דלבושייכו בזהר פ׳ בלק דקפ״ו ע״א]17 18 ובתים שהם רחוקים יותר מגוף האדם שרשם למעלה הוא מבחי׳ תחתונה שבמאציל שהוא בחי׳ מקיף דמקיף כנ״ל.19 20

and this is also the meaning of "with the fragrance of your garments" in the Zohar, Parshas Balak (186a).] And houses, which are further from a person's body, have their root above in the lowest level of the Emanator, which is the level of an encompassing of an encompassing, as above.

Explanation

The Zohar likewise speaks of the fragrance of garments. Houses, furthest from the body, come from the lowest level of the Emanator, Atik, the encompassing of the encompassing.

Paragraph 4 in brief

The paragraph maps the three analogies onto three divine levels: food onto the inner light of the Sefiros (memalei kol almin), clothing onto Arich Anpin, the lower side of Keser, and houses onto Atik, the upper side of Keser, which transcends even the category of encompassing.

Deeper

The two sides of Keser, Atik as the lowest of the Emanator and Arich Anpin as the first of the emanated, are the Arizal's framework; the Alter Rebbe uses them to distinguish two grades of makif. The Kehot note from Likkutei Sichos explains that food is more vital for staying alive, while clothing and above all a house are more "needed" for a person's completeness, as the Sages say one without a home is not a complete person.

Marei mekomos

1
On the words
כל אשר חפץ ה׳ עשה
How it connects
"Whatever G‑d desired, He did, in heaven and on earth." Cited to show that creation flows from G‑d's will, the level of Keser, the encompassing light.our note
The source
Psalms 135:6תהילים קל״ה:ו׳Sefaria (opens in a new tab)
5כִּי אֲנִי יָדַעְתִּי כִּי־גָדוֹל ה׳ וַאֲדֹנֵינוּ מִכׇּל־אֱלֹקִים: 6כֹּל אֲשֶׁר־חָפֵץ ה׳ עָשָׂה בַּשָּׁמַיִם וּבָאָרֶץ בַּיַּמִּים וְכׇל־תְּהֹמוֹת: 7מַעֲלֶה נְשִׂאִים מִקְצֵה הָאָרֶץ בְּרָקִים לַמָּטָר עָשָׂה מוֹצֵא־רוּחַ מֵאוֹצְרוֹתָיו:
5For I know that the LORD is great, And that our Lord is above all gods. 6Whatsoever the LORD pleased, that hath He done, In heaven and in earth, in the seas and in all deeps; 7Who causeth the vapours to ascend from the ends of the earth; He maketh lightnings for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלה, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בביאור ע״פ יביאור לבוש מל׳
How it connects
The text itself summarizes that Explanation: every creature receives life-force from both memalei and sovev kol almin, but its coming into being is mainly from sovev.our note
Where the note points
Torah Ohrתורה אור
Megillas Esther, the Explanation on "Yavi'u levush malchus", 92b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Megillas Esther, maamar 3תו״א צב, ב
page 92b, ¶1
תוספת ביאור ע״פ יביאו לבוש מלכות
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א צב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שו״ה בחי׳ — כנודע
How it connects
The note points to an earlier Likkutei Torah discussion of Keser as the intermediary, both the lowest of the Emanator and the first of the emanated.our note
Where the note points
Likkutei Torahלקוטי תורה
Bechukosai, 46c, and the sources noted there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ל בחקותי (מו, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שמ״א פ״ג
How it connects
That passage describes how Malchus of Atzilus becomes the "Atik" of Beriah and Chochmah becomes the "Atik" of Atzilus: the lowest of a higher level becomes the transcendent source of the next.our note
The source
Song of Songs 7:4שיר השירים ז׳:ד׳Sefaria (opens in a new tab)
3שׇׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים: 4שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תׇּאֳמֵי צְבִיָּה: 5צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק:
3… mingled wine is wanting; Thy belly is like a heap of wheat Set about with lilies. 4Thy two breasts are like two fawns that are twins of a gazelle. 5Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 7d
לי פי׳ ענין שלום הוא התחברות ב׳ הפכיים דהיינו אורות עליונים שטבעם לעלות ולהסתלק למעלה יאירו למטה וב״פ שלום בפמליא של מעלה ושל מטה פמליא של מטה התחברות מל׳ דאצילות להיות עתיק לבריאה ופמליא של מעלה להיות המשכה והתחברות מבחינת א״ס דכולם בחכמה עשית שהחכמה נקרא עשייה גשמיות לפניו ית׳ להיות עתיק לאצילות (ועמ״ש מזה בד״ה צאינה וראינה במלך שלמה) וכל העוסק בתורה לשמה ע״י קריאה באותיות התורה ממשיך זאת. וזהו אשר יקראוהו באמת. באמת זו התורה כי חכמה נקרא אמת אורייתא מחכמה נפקת כו׳ ויקראוהו באמת פי׳ בתוך אמת יקראוהו וימשיכוהו כו׳ ונקרא יריעות שלמה בה׳ ה׳ עילאה ה׳ תתאה. והנה ענין שלום ושלמה עצמן היינו בבחינת התלבשותו בעולמות ועושה שלום ביניהם. אבל כיריעות שלמה היינו מקיפים עליונים ואין לעומתם בקליפות כלל כי אהלי קדר בחינת לבונה נגד בחינת …
Our explanationIt illustrates the intermediary that contains both sides.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Bereishis, maamar 8לקמן שה״ש ז, ד
page 7d, ¶4
וזהו ענין יובל אבי כל תופש כנור כו׳ פי׳ יובל לשון הולכה שמוביל וממשיך למעלה ע״י כנור ועוגב בחי׳ שיר כנ״ל שע״י השיר הוא העלייה יוצאין בשיר כו׳.
And this is the meaning of “Yuval, the father of all who handle the harp,” etc. The meaning: Yuval is a term of conveying, for he conveys and draws upward through the harp and the pipe, the level of song mentioned above; for through song there is the ascent — “they go out with song,” etc.
Read it here
Kehot’s note
בדפוס שקלאוו תק״ס.
לפננו [שמ״ב] פ״א. [כ]. ראה לקמן שה״ש ז, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
חד אריך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
חד אריך כו׳
How it connects
In the introduction to Tikkunei Zohar (Patach Eliyahu), the ten Sefiros are described as "one long, one short and one in between." The Alter Rebbe cites it for the ordered unfolding of the Sefiros from Arich Anpin.our note
The source
Tikkunei Zohar 17a:13–15תקוני הזהר י״ז א:י״ג-ט״וSefaria (opens in a new tab)
ואלין עשר ספירן. אינון אזלין כסדרן. חד אריך וחד קצר וחד בינוני ואנת הוא דאנהיג לון. ולית מאן דאנהיג לך לא לעילא ולא לתתא ולא מכל סטרא. *לבושין תקינת לון דמנייהו פרחין נשמתין לבני (נ"א דבני) נשא וכמה גופין תקינת לון דאתקריאו גופא לגבי לבושין דמכסיין עליהון.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
המעתיק הרים
How it connects
"He who removes mountains and they know it not." The word ma'tik (removes) is used to explain the name Atik: a level removed from and beyond the Sefiros.our note
The source
Job 9:5איוב ט׳:ה׳Sefaria (opens in a new tab)
4חֲכַם לֵבָב וְאַמִּיץ כֹּחַ מִי־הִקְשָׁה אֵלָיו וַיִּשְׁלָם: 5הַמַּעְתִּיק הָרִים וְלֹא יָדָעוּ אֲשֶׁר הֲפָכָם בְּאַפּוֹ: 6הַמַּרְגִּיז אֶרֶץ מִמְּקוֹמָהּ וְעַמּוּדֶיהָ יִתְפַּלָּצוּן:
4He is wise in heart, and mighty in strength; Who hath hardened himself against Him, and prospered? 5Who removeth the mountains, and they know it not, When He overturneth them in His anger. 6Who shaketh the earth out of her place, And the pillars thereof tremble.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב ט, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
סד״ה השמים כסאי
How it connects
The text refers there for the subject of "What house could you build for Me?", the house as the level beyond all encompassing.our note
Where the note points
Torah Ohrתורה אור
Bereishis, 1c, end of the discourse beginning "HaShamayim kis'i" · not yet checked
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Torah Ohr, Bereishis, maamar 1תו״א א, ג
page 1c, ¶10
בחינת מוחין וזהו בכל נפשך דהיינו בכל כחות הנפש אפילו בבחינת רגל שגם בחינת הרגל תרום ותגביה:
whereas when they are interincluded, etc., then there is an elevation of the attributes with surpassing excellence, for they have become the level of intellect (mochin). And this is “with all your soul,” that is, with all the powers of the soul, even the level of the foot — that even the level of the foot be exalted and raised.
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Kehot’s note
תו״א א, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
השמים כסאי בענין איזה בית אשר תבנו לי
How it connects
"The heavens are My throne and the earth My footstool; what house could you build for Me?" The text refers to a discourse on this verse about the Temple as G‑d's house.our note
The source
Isaiah 66:1ישעיהו ס״ו:א׳Sefaria (opens in a new tab)
1כֹּה אָמַר ה׳ הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי: 2וְאֶת־כׇּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כׇל־אֵלֶּה נְאֻם־ה׳ וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי:
1Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? 2For all these things hath My hand made, and so all these things came to be, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ג׳|בחי׳ מזון ולבושים והיכלות
How it connects
The note says the three levels of food, clothing and dwellings are explained at length there.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 9, p. 138, note 31
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Kehot’s note
נתבאר בלקו״ש ח״ט ע׳ 138 בהערה 31 בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
בד״ה המגיד מראשית אחרית
How it connects
This is where the discourse referred to in the text is printed: on "her food, her clothing," with food drawn from the Name Elokim, the level of vessels.our note
Where the note points
Sefer HaMaamarim 5568ספר המאמרים תקס״ח
the discourse beginning "HaMaggid mereishis acharis"
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Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, p. 1302
Our explanationAnother printing or treatment of the same discourse, in the Tzemach Tzedek's Or HaTorah on Mishpatim, where the verse "her food, her clothing" appears.
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Kehot’s note
סה״מ תקס״ח ובאוה״ת משפטים ע׳ א׳שב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
המגיד מראשית אחרית
How it connects
"Declaring the end from the beginning." The opening words of the discourse the text refers to.our note
The source
Isaiah 46:10ישעיהו מ״ו:י׳Sefaria (opens in a new tab)
9זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹקִים וְאֶפֶס כָּמוֹנִי: 10מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכׇל־חֶפְצִי אֶעֱשֶׂה: 11קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עֲצָתִי אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה:
9… am God, and there is none else; I am God, and there is none like Me; 10Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’; 11Calling a bird of prey from the east, the man of My counsel from a far …
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
שארה כסותה
How it connects
"Her food, her clothing and her conjugal rights he shall not diminish." That discourse reads "her food" as drawn from the Name Elokim, the level of vessels.our note
The source
Exodus 21:10שמות כ״א:י׳Sefaria (opens in a new tab)
9וְאִם־לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה־לָּהּ: 10אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע: 11וְאִם־שְׁלׇשׁ־אֵלֶּה לֹא יַעֲשֶׂה לָהּ וְיָצְאָה חִנָּם אֵין כָּסֶף:
9And if he espouse her unto his son, he shall deal with her after the manner of daughters. 10If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. 11And if he do not these three unto her, then shall she go out for nothing, without money.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
שו״ה כל — ואינם הכרחים
How it connects
The note, quoted from there, answers why food is called less necessary than clothing: it means the variety of foods, which belongs to food itself, while fine and plain clothes are equally "clothing"; and a person needs clothing constantly but eats only at times.our note
The source
Yevamot 63a:4יבמות ס״ג א:ד׳Sefaria (opens in a new tab)
אַשְׁכְּחֵיהּ רַבִּי יוֹסֵי לְאֵלִיָּהוּ, אֲמַר לֵקהּ, כְּתִיב: ״אֶעֱשֶׂה לוֹ עֵזֶר״, בַּמָּה אִשָּׁה עוֹזַרְתּוֹ לָאָדָם? אֲמַר לֵקהּ: אָדָם מֵבִיא חִיטִּין — חִיטִּין כּוֹסֵס? פִּשְׁתָּן — פִּשְׁתָּן לוֹבֵשׁ? לֹא נִמְצֵאת מְאִירָה עֵינָיו וּמַעֲמִידָתוֹ עַל רַגְלָיו?!
Rabbi Yosi found Elijah. He said to him:... It is written "make for him a support," with what is a woman a support for a man? He said to him: A man brings wheat, is wheat sustaining? Linen, is linen wearable?... No. It is found that she brightens his eyes and stands him on his feet.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 9, p. 139
Our explanationFor survival food is more needed than clothing and clothing than a house; clothing and a house are more "needed" for a person's completeness.
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Likkutei Torahלקוטי תורה
Berachah 99a, end, and on
ג׳ בחי׳ הנ״ל למעלה הבתים שרשם למעלה יותר גבוהים מן הלבושים והלבושים מן המזון כנודע שכל שנפל למטה במדרגה שרשו מבחי׳ ומדרגה יותר גבוה. והענין כי הנה ג׳ מדרגות הללו יש בבחי׳ עולם שנה נפש בבריאת העולמות וגם בתורה ומצות כי הנה נודע שיש בחי׳ ממכ״ע ובחי׳ סוכ״ע ממכ״ע הוא כח הפועל בנפעל שבחי׳ מל׳ דאצילות מחיה עולמות בי״ע אזי מתלבשת ממש בבי״ע בבחי׳ פנימיות וחיות כמו הנפש המחיה את הגוף בכל פרטי אופני הגוף כח הראיה שמיעה ריח דיבור בראש וידים והלב והכרס והקיבה והרגלים כפי סדר ההשתלשלות וכמו כן למעלה בחי׳ מל׳ דאצילות שמתלבשת בבי״ע להחיות העולמות הוא ג״כ בבחינת פנימיות החיות בכל פרטי ההשתלשלות וזהו כבוד מלכותך יאמרו וגבורתך ידברו להודיע כו׳ גבורותיו שנקראו גבורות וצמצומים להתהוות עולמות נפרדים בהתחלקות לכמה פרטים עד אין קץ. ולכן נקרא …
Now we see that food is bought more cheaply than garments, and garments more cheaply than houses. Seemingly it ought to have been the reverse, since food is internal and life-force for him,
Our explanationThe note shows there is no contradiction with this very passage, which says houses are rooted higher than clothing and clothing than food.
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Likkutei Torahלקוטי תורה
Berachah 98d, end
יחד הוא בב׳ פנים או שהעליון יורד למטה או התחתון מתעלה למעלה ולכך כשנאמר מזמור שיר הוא בחי׳ ההעלאה של המזמור ליכלל בהשיר ולהתחבר בו. ושיר מזמור הוא כשהעליון השיר יורד למטה להתחבר אליו (ובזח״ג ר״פ אחרי) (דנ״ח ע״ב) מאי שיר מזמור כו׳ שיר דאיהו כפול כו׳. וכן מזמור שיר ליום השבת. ופי׳ במק״מ שם בשם הרח״ו דפי׳ שיר דאיהו כפול היינו יחוד זו״נ וע״ש ס״פ (דע״ט ב׳) מענין מזמור שיר ליום השבת ובמק״מ שם דהמזמור שיר הוא כמ״ש במשנה סוף תמיד ליום שכולו שבת כו׳ ואליו מזמרים בחי׳ מזמור שיר והבן ועד״ז הוא ענין מזמור שיר דחנוכת הבית כו׳ גם מזמור הוא לשון זמר והתחלקות כמ״ש וכרמך לא תזמור שהוא לשון פירוד והתחלקות של הניגון שנחתך לחלקים קטנים בתוך הכלי זמר משא״כ השיר וכמ״כ הוא למעלה. ופי׳ כי דליתני …
As for what is written sometimes the other way round, “A song, a psalm, of the sons of Korach…”: since the mizmor is in the outer dimension, clothed in a vessel, and the shir in the inner dimension, without a vessel, therefore, when they need to join together, it is in two ways: either the higher descends below, or the lower rises above. Therefore, when it says “A psalm, a song,” it is the level of the elevation of the mizmor to be absorbed in the shir and to join with it. And “A song, a psalm” is when the higher, the shir, descends below to join with it. (And in Zohar, part 3, beginning of Parshas Acharei) (folio 58b): “What is ‘A song, a psalm’?… a song that is doubled….” And so too “A psalm, a song for the Shabbos day.” And the Mikdash Melech there explains in the name of Rabbi Chaim Vital that the meaning of “a song that is doubled” is the union of Z'eir Anpin and Nukva. And see there, at the end of the parsha (folio 79b), concerning “A psalm, a song for the Shabbos day”; and in the Mikdash Melech there, that the “psalm, song” is as it says in the Mishnah at the end of Tamid, “for the day that is entirely Shabbos…,” and to Him they sing the level of “a psalm, a song”; and …
Our explanationThe preceding maamar discusses "Mizmor shir" and "Shir mizmor" as ascent and descent, and applies it to the "Mizmor shir" of the dedication of the House; the note refers to it alongside the present passage.
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Siddur (with Chassidic discourses)סידור (עם דא״ח)
20c
Our explanationCited in the note for the point that clothing is needed constantly, while a person can eat only at intervals.
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Torah Chaim, by the Mitteler Rebbeתורה חיים
Vayakhel, 627b
Our explanationCited for the saying that a person without a house is not a complete person, i.e. a home brings a person's completeness.
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Beis HaOtzar, by Rabbi Yosef Engelבית האוצר
part 1, klal 14
Our explanationA halachic work cited in the note in connection with the definition of a dwelling, alongside the Talmud's remarks on land and residence.
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Toras Chaimתורת חיים
by the Mitteler Rebbe · Vayakhel
The Mitteler Rebbe’s long maamarim on Bereishis and Shemos, which expand many maamarim of Torah Ohr.
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Kehot’s note
ואין סתירה לזה ממ״ש בלקו״ת ברכה צט, סע״א ואילך. כי הכוונה שם במ״ש שהמזון אינו מוכרח כ״כ כלבוש, הוא כמפורש שם להדיא ”ואינם הכרחים כ״כ במיני מטעמים כו׳” [ואף שגם בנוגע ללבושים, מה ש”א״א בחורף בלי מלבוש כו׳ וכן בקיץ כו׳” א״צ לזה ללבושים נאים דוקא — יש לומר: ענין ההתחלקות הוא (בעיקר) מבחינת פנימי. ולכן, מכיון ש”הלבושים שרשם למעלה הוא מבחי׳ כתר . . בחי׳ מקיף”. פרטי הלבושים והחילוק שבין בגדים פשוטים לבגדים נאים אי״ז בעצם ענין הלבושים (משא״כ המזון, מכיון ש”נמשך מבחי׳ ממכ״ע”, הרי ”ריבוי התחלקות פרטי המאכלים” הם פרטים בענין המזון עצמו), ונמצא שהלבושים (שבעצם ענין הלבוש, לא ישנו חילוק בין בגד אחד לשני) ”נצרכים יותר לאדם” מהמזון], [ונוסף לזה: לבוש נצרך תמיד להאדם, משא״כ מזון יכול לאכול לעתים רחוקים, כמבואר בסדור כ, ג]־ וכן מ״ש שם בנוגע לבית ”והם יותר נצרכים לאדם גם מהלבושים” הוא כמו שמבאר שם ”כי א״א לדור בלא בית אף רגע” [ויש לומר שהכוונה היא לענין השלימות שבאדם שבא ע״י דירה דוקא, כמרז״ל [ראה יבמות סג, א: כל אדם שאין לו קרקע כו׳, ובתוספות שם ד״ה שאין: קרקע לבנות עליו שידור בו. וכבר העירו מעירובין (סב, א) דדירת עכו״ם לא שמה דירה. ולהעיר מס׳ בית האוצר (להגר״י ענגל) ח״א כלל יד] כל אדם שאין לו בית אינו אדם — ראה תו״ח ויקהל (תרכז, ב) ובכ״מ בדא״ח], אבל בנוגע לחיות וקיום האדם, המזון נצרך לו יותר מלבוש, והלבוש יותר מבית. וראה לקו״ת שם (צח, סע״ד). — לקו״ש ח״ט ע׳ 139.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
באתי לגני בענין אריתי מורי
How it connects
"I have come into My garden... I have gathered My myrrh with My spice." The text refers to the discourse on this verse, which contrasts taste and smell.our note
The source
Song of Songs 5:1שיר השירים ה׳:א׳Sefaria (opens in a new tab)
1בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים: 2אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻצּוֹתַי רְסִיסֵי לָיְלָה:
1I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 2I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
ריח בגדיו
How it connects
"And he smelled the smell of his garments and blessed him." Garments are linked with smell, the more encompassing sense.our note
The source
Genesis 27:27בראשית כ״ז:כ״זSefaria (opens in a new tab)
26וַיֹּאמֶר אֵלָיו יִצְחָק אָבִיו גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי: 27וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרְכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳ 28וְיִתֶּן־לְךָ הָאֱלֹקִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ:
26And his father Isaac said unto him: ‘Come near now, and kiss me, my son.’ 27And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed. 28So God give thee of the dew of heaven, And of the fat places of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כז, כז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
בזהר פ׳ בלק דקפ״ו ע״א
How it connects
Other places in Likkutei Torah where the Zohar on "the fragrance of your garments" is discussed.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 51d; Masei 89b · not yet checked
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Torah Ohr, Shemos, maamar 2לעיל פ׳ שלח נא, ד
page 51d, ¶28
בענין תקוני המדות אהוי״ר שבין אדם למקום. הן בבחי׳ סור מרע הן בבחי׳ וע״ט צריך הוא לשנות רגילותו וטבעו. ופי׳ הב׳ הוא לשון פה רך. וזה ישים האדם ללבו כמו כעס וקנאה וגדלות והתרוממות אחד על חבירו. זה הכלל מענה רך ישיב חימה. ולא חימה של חבירו בלבד אלא אף חימה שבו. דהיינו כל המדות רעות שבין אדם לחבירו שיסודם היא בחי׳ גבורות. והמ״י:
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה גם לעיל פ׳ שלח נא, ד. מסעי פט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
בריחא דלבושייכו בזהר פ׳ בלק דקפ״ו ע״א
How it connects
The Zohar in Balak speaks of "the fragrance of your garments." Cited as a further link between garments and fragrance.our note
The source
Zohar, Balak 4:24–6:33ספר הזהר, בלק ד׳:כ״ד-ו׳:ל״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19
On the words
ולכן נק׳ ממכ״ע . . כח הפועל בנפעל
How it connects
The Tzemach Tzedek brings the content of this passage there, on memalei kol almin as the inner power of the Maker in the thing made.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayikra, vol. 1, p. 296
Our explanationIt shows the idea was taken up in his own discussions.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה באוה״ת ויקרא כרך א ע׳ רצו שמביא תוכן הדברים מכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
How it connects
"Command the children of Israel and say to them: My offering, My bread." The text refers to a discourse on this verse about why offerings apply only when the Temple stands.our note
The source
Numbers 28:2במדבר כ״ח:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 2צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קׇרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ: 3וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַה׳ כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד:
1And the LORD spoke unto Moses, saying: 2Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 3And thou shalt say unto them: This is the offering made by fire which ye shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

5ולכן ירדה למטה במדרגה היותר תחתונה אבנים ועפר בחי׳ דומם מה שאין כן הלבושים הן מבחי׳ צומח

Therefore it came down below to the very lowest level, stones and earth, the level of the inanimate, whereas garments are from the level of the vegetative.

Explanation

Because the house is rooted in the highest level, Atik, it is made from the lowest kind of matter, stone and earth, the inanimate. Clothing, from a lower root, belongs to the vegetative level.

ולכן הם למטה גם כן מרוחקים מגוף האדם והם יותר נצרכים לאדם גם מהלבושים כי א״א לדור בלא בית אף רגע1 והוא יותר ביוקר ומתקיים ביותר מפני ששרשם למעלה מעלה מבחי׳ מקיף דמקיף וד״ל:

Therefore they, below, are also distant from a person's body, and they are more needed by a person even than garments, for it is impossible to live without a house even for a moment; and it is dearer and lasts the longest, because their root above is exceedingly high, from the level of an encompassing of an encompassing. And this suffices for one who understands.

Explanation

A house stands apart from the body, yet a person cannot live without one even for a moment; it costs most and lasts longest, all because its root is the highest, the encompassing of the encompassing.

Paragraph 5 in brief

The paragraph completes the analogy: the house, rooted in the highest level, is built from the lowest matter, stone and earth, and is the dearest and most enduring of the three.

Deeper

The inverse correspondence (inanimate matter from the highest root, plants from a lower one) prepares the later argument that a stone Temple, and Malchus as "stone," draw from Atik.

Marei mekomos

1
On the words
כי א״א לדור בלא בית אף רגע
How it connects
The Kehot edition refers to Tosafos on the Talmud's statement there about a man without land, which Tosafos explains as land to build a home to live in. It supports the idea that a home is essential to a person.our note
The source
Yevamot 63aיבמות ס״ג אSefaria (opens in a new tab)
Vayikra Rabbah 22:1ויקרא רבה כ״ב:א׳Sefaria (opens in a new tab)
Kehot’s note
ראה יבמות סג, א תוד״ה שאין. ויק״ר פכ״ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Torah, mitzvos and mitzvos beyond will ¶6–9

6ב וכן יש ג׳ בחי׳ הנ״ל בתורה ומצות כנודע דאורייתא היא בחי׳ מזון לנשמה ומצות הם לבושים לנשמה (וכמ״ש בד״ה אלה מסעי1 ובד״ה אני לדודי ובד״ה יונתי כו׳ ושאר דוכתי)

2. And likewise the three above-mentioned levels are found in Torah and mitzvos. As is known, the Torah is the level of food for the soul and the mitzvos are garments for the soul (as is written in the discourse beginning "These are the journeys," and in the discourse beginning "I am my Beloved's," and in the discourse beginning "My dove," etc., and in other places).

Explanation

The second section applies the three levels to Torah and mitzvos. Torah study is "food" for the soul, because the soul absorbs and unites with what it understands; the mitzvos are its "garments," surrounding it rather than entering it. The text refers to other discourses where this is developed.

והנה אף שלמטה בהשתלשלות המצות הם במדרגה יותר תחתונה מהתורה שהם במעשה גשמיות אעפ״כ אנו רואים שגבוהים הם יותר בשרשן

Now, although below, in the chain of descent (hishtalshelus), the mitzvos are on a lower level than the Torah, since they are in physical action, nevertheless we see that they are higher in their root.

Explanation

The same paradox as with food and clothing: mitzvos are physical deeds and so seem lower than study, yet by the rule already given, what descends lower has the higher root.

ולכן כל התורה היא פי׳ המצות הן בנגלה הן בנסתר כמו ספר הזהר וכן ארז״ל גדול תלמוד שמביא לידי מעשה2 וכן לא המדרד עיקר אלא המעשה3 כו׳ וכן ארז״ל (בכתובות דפ״ו)15

Therefore the whole Torah is an explanation of the mitzvos, both in the revealed [part] and in the hidden [part], such as the book of the Zohar. And so our Sages said, "Great is study, for it leads to action"; and likewise, "Not study is the main thing, but action," etc. And likewise our Sages said (in Kesubos 86a):

Explanation

Evidence that the mitzvos are the higher: all of Torah, both the revealed law and the Kabbalah of the Zohar, serves to explain the mitzvos. The Sages praise study because it leads to action, and state that action, not study, is the main thing.

אבל במצות עשה כגון שאומרים לו עשה סוכה ואינו עושה4 כו׳ היו מכין אותו עד שתצא נפשו

"But with positive commandments, for example when they tell him, 'Make a sukkah,' and he does not make it, etc., they would beat him until his soul departs."

Explanation

A further proof from the Talmud: a court would compel a person who refused to perform a positive commandment such as building a sukkah, even by lashes without limit. Such force shows how essential the deed is.

ואף שאמרו שמי שתורתו אומנתו כגון רשב״י וחביריו אין מפסיקין לתפלה5 ובירושלמי פ״ק דשבת6 אמרו שפי׳ לק״ש אין מפסיקין היינו דוקא לק״ש

And although they said that one whose Torah is his occupation, such as Rabbi Shimon bar Yochai and his colleagues, does not interrupt [his study] for prayer, and in the Jerusalem Talmud, chapter 1 of Shabbos, they said that the meaning is that for the recitation of the Shema they do not interrupt, that is only for the recitation of the Shema;

Explanation

An objection: Rabbi Shimon bar Yochai and his colleagues, whose whole occupation was Torah, did not interrupt their study even for prayer. But the Jerusalem Talmud limits this to the recitation of the Shema.

אבל למ״ע כמו לסוכה ולולב7 מחוייב להפסיק כמבואר בירושלמי שם הובא בבעל המאור פ״ק דשבת ולא מודה רשב״י שמפסיקין8 לעשות סוכה כו׳ טעמיה דרשב״י שזה שנון

but for a positive commandment, such as for sukkah and lulav, he is obligated to interrupt, as is explained in the Jerusalem Talmud there, cited by the Baal HaMaor on chapter 1 of Shabbos: "Does not Rabbi Shimon bar Yochai concede that one interrupts to make a sukkah, etc.? The reason of Rabbi Shimon bar Yochai is: this is study

Explanation

For a mitzvah that requires action, such as sukkah or lulav, even they would stop learning. The Jerusalem Talmud asks rhetorically whether Rabbi Shimon would not stop to make a sukkah, and the Baal HaMaor (a medieval commentator on the Talmud) quotes this. According to a note from Likkutei Sichos, sukkah and lulav are chosen because both are bound up with Daas, knowledge ("so that your generations will know").

וזה שנון אין מבטלין שנון מפני שנון וכל הנ״ל הוא שאף שלמטה בהשתלשלות הם יותר תחתונים שהמה בחי׳ לבושים מקורם ושרשם למעלה הוא יותר גבוה שהתורה

and that is study, and one does not set aside study for study." And all the above [shows] that although below, in the chain of descent, they are lower, being the level of garments, their source and root above is higher. For the Torah,

Explanation

Rabbi Shimon's reason for not stopping for the Shema: the Shema is itself Torah recitation, so one study is not set aside for another. A deed, however, does override study, which shows its higher root even though, as a "garment," it is lower in its outward form.

שהיא בחי׳ מזון שרשו מבחי׳ פנימית י״ס דאצילות אורייתא מחכמה נפקת9 10 11 12 כו׳ ולכן לימוד התורה אין לה שיעור

which is the level of food, has its root in the level of the inner dimension (pnimiyus) of the ten Sefiros of Atzilus: "The Torah comes forth from Chochmah," etc. Therefore the study of the Torah has no fixed measure,

Explanation

Torah, the soul's "food," comes from Chochmah (wisdom), the inner dimension of the Sefiros, as the Zohar says, "The Torah comes forth from Chochmah." Like food, it therefore has no fixed quantity.

כי גם בפרק אחד שחרית13 ופרק אחד ערבית יצא ידי חובת ת״ת וגם והגית בו יומם ולילה14

for even with one chapter in the morning and one chapter in the evening one has fulfilled the obligation of Torah study, and [yet] also, "You shall meditate in it day and night."

Explanation

The Talmud rules that even one chapter morning and evening fulfills the duty of Torah study, yet the verse asks us to meditate in it day and night. The range, from minimum to without limit, matches food.

והיינו שהוא בחי׳ מזון שדי לו בפת חריבה וגם יכול לאכול מיני מטעמים ששרשם ומקורם הוא מבחינת ממלא

That is, it is the level of food, for which dry bread suffices and one can also eat various delicacies, for their root and source is from the level of memalei.

Explanation

Just as one can live on dry bread or enjoy many delicacies, Torah study can be minimal or vast, because its root is the inner, filling light (memalei), which is divided into many particulars.

אבל המצות הם מבחינת מקיף העליון בחי׳ כתר אחד כו׳ שהוא למעלה מהחכמה דאצילות ולכן נעשים לבושים לנשמה כנ״ל בלבושים.16

But the mitzvos are from the level of the supreme encompassing [light], the level of Keser, "one," etc., which is above the Chochmah of Atzilus; therefore they become garments for the soul, as said above about garments.

Explanation

The mitzvos come from Keser, the encompassing light above Chochmah. That is why they are garments for the soul: they surround it with G‑d's will, which is above intellect. The abbreviated words "one, etc." are not spelled out in the text.

Paragraph 6 in brief

The paragraph applies the analogy to Torah and mitzvos: Torah, from Chochmah, is the soul's food; the mitzvos, from Keser, are its garments, lower in form but higher in root, as shown by the halachic precedence of deed over study.

Deeper

The later argument will split the mitzvos themselves into two grades, matching the two levels of Keser, Arich Anpin and Atik.

Marei mekomos

1
On the words
בד״ה אלה מסעי
How it connects
"These are the journeys of the children of Israel." The opening of a discourse the text refers to, where Torah as food and mitzvos as garments is discussed.our note
The source
Numbers 33:1במדבר ל״ג:א׳Sefaria (opens in a new tab)
1אֵלֶּה מַסְעֵי בְנֵי־יִשְׂרָאֵל אֲשֶׁר יָצְאוּ מֵאֶרֶץ מִצְרַיִם לְצִבְאֹתָם בְּיַד־מֹשֶׁה וְאַהֲרֹן: 2וַיִּכְתֹּב מֹשֶׁה אֶת־מוֹצָאֵיהֶם לְמַסְעֵיהֶם עַל־פִּי ה׳ וְאֵלֶּה מַסְעֵיהֶם לְמוֹצָאֵיהֶם:
1These are the stages of the children of Israel, by which they went forth out of the land of Egypt by their hosts under the hand of Moses and Aaron. 2And Moses wrote their goings forth, stage by stage, by the commandment of the LORD; 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
On the words
גדול תלמוד שמביא לידי מעשה
How it connects
The Sages conclude that study is greater because it leads to action. The Alter Rebbe reads this as showing that action is the goal of study.our note
The source
Kiddushin 40b:8–9קידושין מ׳ ב:ח׳-ט׳Sefaria (opens in a new tab)
וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד. נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם: תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל? נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר: מַעֲשֶׂה גָּדוֹל. נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר: תַּלְמוּד גָּדוֹל. נַעֲנוּ כּוּלָּם וְאָמְרוּ: תַּלְמוּד גָּדוֹל, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: גָּדוֹל תַּלְמוּד שֶׁקָּדַם לְחַלָּה אַרְבָּעִים שָׁנָה, לִתְרוּמוֹת וּלְמַעַשְׂרוֹת חֲמִשִּׁים וְאַרְבַּע, לִשְׁמִיטִּים שִׁשִּׁים וְאַחַת, לְיוֹבְלוֹת מֵאָה וְשָׁלֹשׁ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
קידושין מ, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
לא המדרד עיקר אלא המעשה
How it connects
"Not study is the main thing, but action." The printed word "המדרד" apparently reads "המדרש", as in the Mishnah.our note
The source
Pirkei Avot 1:17משנה אבות א׳:י״זSefaria (opens in a new tab)
שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא:
Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.
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.
4
How it connects
The Talmud rules that a court compels one who refuses a positive commandment, such as making a sukkah, by lashes "until his soul departs." It shows how central the act of a mitzvah is.our note
The source
Ketubot 86a:10כתובות פ״ו א:י׳Sefaria (opens in a new tab)
אֲמַר לֵקהּ רַב כָּהֲנָא לְרַב פָּפָּא: לְדִידָךְ דְּאָמְרַתְּ פְּרִיעַת בַּעַל חוֹב מִצְוָה, אָמַר: ״לָא נִיחָא לִי דְּאֶיעְבֵּיד מִצְוָה״, מַאי? אֲמַר לֵקהּ, תְּנֵינָא: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּמִצְוַת לֹא תַעֲשֶׂה, אֲבָל בְּמִצְוַת עֲשֵׂה, כְּגוֹן שֶׁאוֹמְרִין לוֹ עֲשֵׂה סוּכָּה וְאֵינוֹ עוֹשֶׂה, לוּלָב וְאֵינוֹ עוֹשֶׂה —
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
5
On the words
מי שתורתו אומנתו כגון רשב״י וחביריו אין מפסיקין לתפלה
How it connects
The Talmud says that those whose Torah is their occupation, like Rabbi Shimon bar Yochai and his colleagues, do not interrupt their study for prayer.our note
The source
Shabbat 11a:8שבת י״א א:ח׳Sefaria (opens in a new tab)
וְאִם הִתְחִילוּ אֵין מַפְסִיקִין, מַפְסִיקִין לִקְרִיאַת שְׁמַע. הָא תְּנָא לֵקהּ רֵישָׁא אֵין מַפְסִיקִין? סֵיפָא אֲתָאן לְדִבְרֵי תוֹרָה. דְּתַנְיָא: חֲבֵרִים שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה — מַפְסִיקִין לִקְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִין לִתְפִלָּה. אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא כְּגוֹן רַבִּי שִׁמְעוֹן בֶּן יוֹחַי וַחֲבֵירָיו שֶׁתּוֹרָתָן אוּמָּנוּתָן. אֲבָל כְּגוֹן אָנוּ, מַפְסִיקִין לִקְרִיאַת שְׁמַע וְלִתְפִלָּה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת יא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ובירוש׳ פ״ק דשבת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ה״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
שו״ה למ״ע — לסוכה ולולב
How it connects
The note, quoted from there, explains why sukkah and lulav are the examples: both are about Daas, knowledge.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 15, p. 261
Our explanationOf the sukkah it says "so that your generations will know," so one must intend not only the mitzvah but its meaning; and lulav draws down Daas.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הטעם שתפס ב׳ מצות אלו י״ל כי במצות אלו תוכנם וענינם הו״ע הדעת: בסוכה נאמר (אמור כג, מג) ”למען ידעו דורתיכם כי בסוכות” (ולכן הכוונה במצות סוכה היא לא רק כוונת המצוה אלא גם החלק מקיום המצוה כתיקונה*. — ראה ב״ח או״ח ר״ס תרכ״ה שו״ע אדה״ז שם): ו”לולב ומיניו הוא המשכת הדעת כו׳”.
*)ֿאף שכ״ה גם בתפילין וציצית כבב״ח שם, הרי בהנ״ל הוא כפי שנאמר ”למען תזכרו גו׳”, ”למען תהי׳ תורת ה׳ בפיך” ולא כבסוכה למען ידעו גו׳” — לקו״ש חט״ו ע׳ 261.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ולא מודה רשב״י שמפסיקין כו׳ טעמי׳ דרשב״י שזה שנון כו׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ירושלמי שבת פ״א סוף ה״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
אורייתא מחכמה נפקת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
זח״ב (סב, א. פה, א). זח״ג (קפב, א). וע׳ זח״א (קנו, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
אורייתא מחכמה נפקת
How it connects
"The Torah comes forth from Chochmah." The Kehot edition gives this Zohar passage (and parallels) for the principle that Torah is rooted in divine wisdom.our note
The source
Zohar, Beshalach 28:377–388ספר הזהר, בשלח כ״ח:שע״ז-שפ״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
אורייתא מחכמה נפקת
How it connects
A parallel Zohar passage for "The Torah comes forth from Chochmah."our note
The source
Zohar, Yitro 21:378–22:389ספר הזהר, יתרו כ״א:שע״ח-כ״ב:שפ״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
אורייתא מחכמה נפקת
How it connects
A further parallel given by the Kehot edition for the Torah's root in Chochmah.our note
The source
Zohar, Chukat 6:43–9:54ספר הזהר, חקת ו׳:מ״ג-ט׳:נ״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
גם בפרק אחד שחרית ופ״א ערבית יצא ידי חובת ת״ת
How it connects
The Talmud says that one who learns one chapter in the morning and one in the evening has fulfilled "it shall not depart from your mouth." The Kehot edition also cites the Alter Rebbe's Shulchan Aruch, Laws of Torah Study 3:4.our note
The source
Menachot 99b:16–17מנחות צ״ט ב:ט״ז-י״זSefaria (opens in a new tab)
אמר ר' אמי מדבריו של ר' יוסי נלמוד אפילו לא שנה אדם אלא פרק אחד שחרית ופרק אחד ערבית קיים מצות (יהושע א, ח) לא ימוש (את) ספר התורה הזה מפיך אמר רבי יוחנן משום רבי שמעון בן יוחי אפילו לא קרא אדם אלא קרית שמע שחרית וערבית קיים לא ימוש ודבר זה אסור לאומרו בפני עמי הארץ ורבא אמר מצוה לאומרו בפני עמי הארץ
From the words of R. Jose, we can learn that even one who only studies one chapter in the morning and one chapter in the evening has kept the commandment "These words of Torah shall never depart your mouth" (Joshua 1:8). R. Johanan said in the name of R. Shimon b. Yochai, even one who only recites the Shema in the morning and evening [prayers] has kept the commandment of "never depart your mouth", but it is forbidden to teach this law to common people. And Raba said: It is obligatory to teach this to common people!
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
מנחות צט, ב. שו״ע אדה״ז הל׳ ת״ת פ״ג ה״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
והגית בו יומם ולילה
How it connects
"You shall meditate in it day and night." The other extreme of the duty of study, showing that Torah, like food, has no fixed measure.our note
The source
Joshua 1:8יהושע א׳:ח׳Sefaria (opens in a new tab)
7… לִשְׁמֹר לַעֲשׂוֹת כְּכׇל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ: 8לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכׇל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל: 9הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל־תַּעֲרֹץ וְאַל־תֵּחָת כִּי עִמְּךָ ה׳ אֱלֹקֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ:
7… the right hand or to the left, that thou mayest have good success whithersoever thou goest. 8This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success. 9Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יהושע א, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
לא המדרש עיקר אלא המעשה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות פ״א, מי״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
How it connects
The Jerusalem Talmud explains that Rabbi Shimon did not stop for the Shema because both are Torah recitation, but he would stop to make a sukkah or take a lulav.our note
The source
Jerusalem Talmud Shabbat 1:2:11תלמוד ירושלמי שבת א׳:ב׳:י״אSefaria (opens in a new tab)
רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּגוֹן אָנוּ שֶׁעֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לְקִרִיַת שְׁמַע אֵין אָנוּ מַפְסִיקִין. רִבִּי יוֹחָנָן אָמְרָהּ עַל גַּרְמֵיהּ. כְּגוֹן אָנוּ שֶׁאֵין אָנוּ עֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לִתְפִילָּה אָנוּ מַפְסִיקִין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דְּרִבִּי יוֹחָנָן אָמַר. הַלְוַאי מִתְפָּלְלִין כָּל הַיּוֹם. לָמָּה. שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְדַעְתֵּיהּ. דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. אִילּוּ הֲוֵינָא קָאִים עַל טוּרָא דְסִינַי בְּשַׁעְתָּא …
Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ.” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the …
Hebrew: The Jerusalem Talmud, edition by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · English: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · via Sefaria

7והנה כמו שבכתר עליון הממוצע בין מאציל לנאצלים יש בו שני בחי׳ כנ״ל מקיף ומקיף דמקיף כנ״ל כך המצות יש ב׳ מיני מצות1 הא׳ סתם כל המצות שהם ברצונו של אדם לעשותם

Now, just as in Keser Elyon, the intermediary between the Emanator and the emanated, there are two levels, as above, an encompassing and an encompassing of an encompassing, as above, so with the mitzvos there are two kinds of mitzvos. The first: ordinary mitzvos, all those that are [done] by a person's will to do them,

Explanation

Keser has two levels, the encompassing (Arich Anpin) and the encompassing of the encompassing (Atik). Likewise there are two kinds of mitzvos. The first kind, most mitzvos, are done by a person's own will and decision.

כמו סוכה ולולב וכה״ג ויש מצות שהם אינם תלוים ברצונו כלל רק דוקא שלא בדעתו כמו מצות שכחה וכה״ג.2

such as sukkah and lulav and the like. And there are mitzvos that do not depend on his will at all, but [come about] specifically without his knowledge, such as the mitzvah of the forgotten sheaf and the like.

Explanation

The second kind cannot be done by choice at all, only when they happen without one's knowledge. The classic case is shich'chah: a sheaf forgotten in the field must be left for the poor, and one can fulfill this only by genuinely forgetting.

Paragraph 7 in brief

The paragraph divides the mitzvos into two kinds, those done by will and those that happen only without one's knowledge, matching the two levels of Keser.

Deeper

The Kehot note points to Sha'arei Kedushah, which ranks mitzvos by how they come to a person, the last group being those a person cannot seek out at all unless the Holy One, blessed be He, brings them to him.

Marei mekomos

1
On the words
יש ב׳ מיני מצות
How it connects
A parallel discussion of the two kinds of mitzvos, those done by will and those beyond it.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Pinchas, p. 1063
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת פנחס ע׳ א׳סג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כמו מצות שכחה וכה״ג
How it connects
According to the note, Sha'arei Kedushah divides the mitzvos into five groups: those done at prayer every weekday, those bound to a time, those that may happen to come a person's way, those one must seek out, and those one cannot seek unless the Holy One, blessed be He, brings them.our note
Where the note points
Sha'arei Kedushah, by Rabbi Chaim Vitalשערי קדושה
Gate 4, at its beginning
Our explanationShich'chah belongs to the last group.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5668ספר המאמרים תרס״ח
at its end, addition 3 (glosses on Sha'arei Kedushah), p. 247 (1989 edition)
Our explanationGlosses on the same passage of Sha'arei Kedushah about the five kinds of mitzvos.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בשערי קדושה להרח״ו שער ד׳ בתחלתו שמחלק המצות לה׳ חלקים: א׳, מצות הנוהגות בזמן התפלה בכל ימי החול. ב׳, מצות התלויות בזמן. ג׳, מצות האפשריות להזדמן ליד האדם. ד׳, מצות שצריך האדם לחפש אחריהן לקיימן. ה׳, מצות שאין ביד האדם לחפש אחריהן אא״כ יזמינם הקב״ה, וראה בסה״מ תרס״ח בסופו בהוספה ג׳ (הגהות על שעה״ק להרח״ו) ע׳ רמז (בהוצאת תשמ״ט).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8וכמו שמצינו בתוספתא פ״ג דפאה1 מעשה בחסיד2 א׳ ששכח עומר בתוך שדהו ואמר לבנו צא והקריב עלי פר לעולה ופר לשלמים אמר לו אבא מה

As we find in the Tosefta, chapter 3 of Pe'ah: It once happened that a certain pious man forgot a sheaf in the midst of his field, and he said to his son, "Go and offer on my behalf a bull as a burnt-offering and a bull as a peace-offering." He said to him, "Father, what

Explanation

The Tosefta tells of a pious man who, on discovering that he had forgotten a sheaf in his field, celebrated by offering two bulls, one a burnt-offering and one a peace-offering.

ראית לשמוח בשמחת מצוה זו מכל מצות שבתורה אמר לו כל מצות שבתורה נתן להם המקום לדעתנו זו שלא לדעתנו שאלו עשינוהו ברצון לפני המקום לא באת מצוה זו לידינו

did you see to rejoice in the joy of this mitzvah more than all the mitzvos in the Torah?" He said to him, "All the mitzvos in the Torah the Omnipresent gave to us [to fulfill] with our knowledge; this one [is] without our knowledge. For had we done it willingly before the Omnipresent, this mitzvah would not have come into our hands.

Explanation

His son asks why this mitzvah deserved more celebration than any other. The father answers that every other mitzvah is given to our conscious choice; this one can only come about unintentionally, so it is a mitzvah we could never have arranged for ourselves.

אלא הרי הוא אומר כי תקצור וגו׳3 קבע לו הכתוב ברכה עכ״ל התוספתא ור״ל שא״כ קיום מצוה זו היא בחי׳ מתנה מלמעלה לכן אני מקריב פר.

Rather, it says, 'When you reap,' etc.; Scripture set a blessing for it." [Thus far] the words of the Tosefta. And he meant: if so, the fulfillment of this mitzvah is a gift from above; therefore I offer a bull.

Explanation

The Torah attaches a blessing to it ("so that the L‑rd your G‑d may bless you"). The Alter Rebbe explains the father's meaning: such a mitzvah is a gift from Above, and that is why he offered a bull in thanks.

Paragraph 8 in brief

The Tosefta's story shows the special joy of a mitzvah that comes without one's knowledge: it is a gift from Above, rooted beyond human will.

Marei mekomos

1
On the words
פ״ג דפאה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
(הי״ג). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בתוספתא פ״ג דפאה מעשה בחסיד א׳ ששכח עומר בתוך שדהו
How it connects
The story of the pious man who celebrated the mitzvah of the forgotten sheaf with offerings, because it alone comes without our knowledge.our note
The source
Tosefta Peah 3:13תוספתא פאה ג׳:י״גSefaria (opens in a new tab)
… המעמר מפני הדליקה ומפני אמת המים אין להם שכחה מפני [שעתיד] לאבדן מעשה בחסיד אחד ששכח עומר בתוך שדהו ואמר לבנו צא והקריב עלי פר לעולה ופר לשלמים אמר לו אבא מה ראית לשמוח בשמחת מצוה זו [יותר] מכל מצות שבתורה אמר לו כל מצות שבתורה נתן [להם המקום] לדעתנו זו שלא לדעתנו שאילו [עשינוהו ברצון לפני המקום לא באת מצוה זו לידינו [אלא] הרי הוא אומר (דברים כד) כי תקצור וגו' קבע לו הכתוב ברכה והלא דברים קל וחומר מה אדם שלא נתכוין לזכות וזכה מעלין עליו כאילו זכה המתכוין לזכות וזכה על אחת כו"כ כיוצא בו (ויקרא ה׳:י״ז) ואם נפש כי תחטא ועשתה וגו' והביא איל תמים וגו' והלא דברים קל וחומר מה אם מי שלא נתכוין לחטוא וחטא מעלין עליו …
[A person] who is cutting gavels [of grain, with intention] to bundle them into sheaves later [and not right away], and also [a person who is piling up] heaps of garlic [with intention to make from the heaps] bundles of garlic, or [spread out] onions, [later and not right away, if any of these gavels of grain or heaps of garlic, or spread out onions, have been forgotten in the field, the law of] Shikcha (forgotten sheaves) does not apply to them, [and therefore they still belong to the owner, who can go back and retrieve them.] [A person] who is binding sheaves, because of [an approaching] fire or because of an irrigation canal [that broke through and is about to flood the field, if any of …
Hebrew: Tosefta Pei'ah - Machon Mamre (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
כי תקצור וגו׳
How it connects
"When you reap your harvest in your field and forget a sheaf in the field, do not go back to take it... so that the L‑rd your G‑d may bless you." The verse sets a blessing for this mitzvah.our note
The source
Deuteronomy 24:19דברים כ״ד:י״טSefaria (opens in a new tab)
18וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּמִצְרַיִם וַיִּפְדְּךָ Havayah אֱלֹקֶיךָ מִשָּׁם עַל־כֵּן אָנֹכִי מְצַוְּךָ לַעֲשׂוֹת אֶת־הַדָּבָר הַזֶּה: 19כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ: 20כִּי תַחְבֹּט זֵיתְךָ לֹא תְפַאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה:
18… and the LORD thy God redeemed thee thence; therefore I command thee to do this thing. 19When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands. 20When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

9והיינו שהמצות שהם תלוים בדעתו ורצונו של אדם שרשם למעלה ג״כ בכתר מבחי׳ א״א שהוא בחי׳ רצון העליון שהוא שרש הנאצלים אנת הוא דאפיקת1 כו׳2

That is, the mitzvos that depend on a person's knowledge and will have their root above, likewise, in Keser, from the level of Arich Anpin, which is the level of the supreme will (ratzon), the root of the emanated: "You are He who brought forth," etc.

Explanation

Mitzvos done by conscious choice come from Arich Anpin, the lower side of Keser. Arich Anpin is the supreme will, the source from which the Sefiros emerge, as the Tikkunei Zohar says, "You are He who brought forth [the ten Sefiros]."

ולכן הם למטה ג״כ תלויים ברצונו ובעשותם ממשיך מבחי׳ רצון העליון וזהו אשר קדשנו במצותיו ויכול לעשותם בשמחה גדולה שממשיך בחי׳ רצון העליון בבחי׳ מקיף עליו משא״כ המצות שהם דייקא שלא מדעת ורצון

Therefore below, too, they depend on his will, and by doing them he draws down from the level of the supreme will. And this is [the meaning of] "Who has sanctified us with His commandments." And he can do them with great joy, for he draws down the level of the supreme will as an encompassing [light] upon him. By contrast, the mitzvos that are specifically without knowledge and will,

Explanation

Because they come from G‑d's will, such mitzvos are done with a person's will, and doing them draws that will down upon him like a surrounding garment. This is why the blessing says "Who has sanctified us with His commandments," and why they can be done with great joy. The mitzvos that happen without one's will are different.

כמו מצות שכחה הנ״ל שרשה מבחי׳ תחתונה שבמאציל שהוא למעלה מן הרצון ונקרא מקיף דמקיף

such as the above-mentioned mitzvah of the forgotten sheaf, have their root in the lowest level of the Emanator, which is above will and is called an encompassing of an encompassing

Explanation

A mitzvah like the forgotten sheaf comes from Atik, the lowest level of the Emanator, which is above will altogether: the "encompassing of the encompassing," the house of the analogy.

(ואפשר זהו בחי׳ רעוא דכל רעוין דהיינו רצון לרצון כו׳) ולכן הוא למטה ג״כ למעלה מן הדעת ורצון האדם.

(and possibly this is the level of "the Will of all wills," that is, a will for will, etc.); therefore below, too, it is above a person's knowledge and will.

Explanation

The Alter Rebbe suggests, tentatively ("possibly"), that this is "the Will of all wills," the source of will itself. Because its root is above will, such a mitzvah can come only when it bypasses a person's knowledge and will.

וכה״ג מצינו כמה מצות שהם דוקא שלא מרצון כמו ר״ש בן שטח שברח למצרים על שרצו למנותו נשיא ולא היה ברצונו לקבל בחי׳ הנשיאות וברח כו׳

And similarly we find several mitzvos that are specifically not by will, such as Rabbi Shimon ben Shetach, who fled to Egypt because they wanted to appoint him Nasi, and it was not his will to accept the office of Nasi, and he fled, etc.;

Explanation

A second example: a sage who fled to avoid appointment as Nasi (head of the Sanhedrin). The Jerusalem Talmud tells this story of Yehudah ben Tabbai; the Rebbe's note on this passage records that Likkutei Torah has Shimon ben Shetach and leaves it for further study, suggesting it may follow the view that Shimon ben Shetach was the Nasi.

ורדפו אחריו ונעשה נשיא3 ואם לא היה בורח והיה ברצונו לקבל הנשיאות לא היו ממנים אותו להיות נשיא

and they pursued him, and he became Nasi. Had he not fled, and had it been his will to accept the office of Nasi, they would not have appointed him to be Nasi,

Explanation

His flight is exactly what made him Nasi: had he wanted the office, he would not have been given it.

כי כל הרודף אחר הכבוד4 כו׳ והיינו שמצוה הזאת היא גם כן שרשה מבחי׳ מקיף דמקיף למעלה כנ״ל

for whoever pursues honor, etc. That is, this mitzvah too has its root above in the level of an encompassing of an encompassing, as above.

Explanation

As the Talmud says, honor flees from one who pursues it and pursues one who flees from it. Accepting leadership in this way is a mitzvah that comes against one's will, and so it too is rooted in the encompassing of the encompassing.

(ועמ״ש בד״ה צאינה וראינה5 6 בענין נעשה ונשמע שבחי׳ נעשה זהו ביטול רצון לגמרי למעלה מהדעת והשכל ואפשר זהו בחי׳ הנמשך מרעוא דכל רעוין שהוא בחי׳ הנ״ל

(And see what is written in the discourse beginning "Go forth and see" on the subject of "We will do and we will hear": that the level of "we will do" is a complete nullification (bittul) of will, above knowledge and intellect; and possibly this is the level drawn from "the Will of all wills," which is the above-mentioned level.

Explanation

The parenthesis refers to a discourse on "Go forth and see" (in Likkutei Torah, Shir HaShirim) about Israel's words at Sinai, "We will do and we will hear." "We will do" means committing before understanding, a total setting aside of one's own will, above intellect; this may be what draws from "the Will of all wills."

ולכן קשרו להן ב׳ כתרים אחד כנגד נעשה7 ואחד כנגד נשמע היינו ב׳ בחי׳ שבכתר עליון שהם בחי׳ מקיף הנמשך ע״י נשמע ובחי׳ מקיף למקיף הנמשך ע״י נעשה שהוא בטול הרצון שמבטל דעתו ורצונו לגמרי.

And therefore they tied on them two crowns, one corresponding to "we will do" and one corresponding to "we will hear": that is, the two levels in Keser Elyon, which are the level of an encompassing, drawn down through "we will hear," and the level of an encompassing of an encompassing, drawn down through "we will do," which is the nullification of will, in which one sets aside his knowledge and will entirely.

Explanation

The Talmud says that when Israel said "We will do and we will hear," angels tied two crowns on each of them. The two crowns are the two levels of Keser: "we will hear" (understanding and accepting) draws the encompassing light, Arich Anpin; "we will do" (self-surrender beyond understanding) draws the encompassing of the encompassing, Atik.

וע״כ הקדימו נעשה לנשמע. כי כן בחי׳ עתיק הוא מבחי׳ א״ס קדמון לכל הקדומים וממנו נמשך בחי׳ א״א ועד״ז הוא משארז״ל רפ״ו דברכות8 כמ״ש ואספת דגנך מיירי

And therefore they put "we will do" before "we will hear." For so the level of Atik is from the level of the Infinite One (Ein Sof), prior to all that is prior, and from it the level of Arich Anpin is drawn. And along these lines is what our Sages said at the beginning of chapter 6 of Berachos, that [the verse] "and you shall gather in your grain" speaks

Explanation

"We will do" came first because Atik, directly from the Infinite One, precedes Arich Anpin. The same idea explains a passage in Berachos 35b, where the verse "you shall gather in your grain," which implies working for a living, is said to describe those who do not do G‑d's will.

כשאין עושין רצונו של מקום9 אע״פ דקאי על והיה אם שמוע תשמעו אל מצותי10 כו׳ כי פי׳ עושין רצונו להמשיך בחינת הרצון מבחי׳ רעוא דכל רעוין וזהו ע״י בכל מאדך11 שהוא ביטול רצון למעלה מהדעת.

of when they do not do the will of the Omnipresent, even though it stands on [the passage] "And it will be, if you will diligently listen to My commandments," etc. For the meaning of "doing His will" is to draw down the level of will from the level of "the Will of all wills," and this is through "with all your might," which is the nullification of will above knowledge.

Explanation

That is surprising, since the verse belongs to the passage about those who do keep the commandments. The answer: "doing G‑d's will" in the full sense means drawing from "the Will of all wills," which requires loving G‑d "with all your might" (me'odecha), a love beyond measure and beyond one's own will and understanding.

משא״כ ע״י בכל לבבבכם ובכל נפשכם כו׳. ולכן לגבי ההמשכה שמבחי׳ עתיק שהוא א״ס ממש לא נק׳ עדיין עושים רצונו של מקום כו׳.

Not so through "with all your heart and with all your soul," etc. Therefore, relative to the drawing down from the level of Atik, which is the Infinite One Himself, they are not yet called "doing the will of the Omnipresent," etc.

Explanation

The second paragraph of the Shema says only "with all your heart and with all your soul," without "with all your might." So, measured against the level of Atik, those who serve at that level are not yet called "doing G‑d's will." (The printed "לבבבכם" apparently reads "לבבכם".)

וקרוב לזה י״ל ג״כ מעלת מצות ל״ת על מ״ע שבקיום מצות ל״ת הוא בחי׳ אתכפיא סט״א וכמארז״ל אל יאמר אדם12 אי אפשי כו׳

And close to this, one may also explain the superiority of the prohibitive commandments over the positive commandments: in fulfilling the prohibitive commandments there is the level of subduing (iskafya) the sitra achra (the other side), as our Sages said: "A person should not say, 'I have no desire for it,' etc.,

Explanation

A related point: prohibitions can be higher than positive commands, because keeping them means subduing the sitra achra (the forces opposed to holiness) against one's own desire. The Sages teach that one should not say "I dislike forbidden food"...

אלא אפשי ומה אעשה אבי שבבשמים גזר עלי ועי״ז אסתלק יקרא דקוב״ה לעילא13 ועמ״ש בביאור ע״פ שחורה אני14 ונאוה15 וע״פ שימני כחותם.16 17 וע״פ ראיתי והנה מנורת זהב18 כו׳ מענין מצות ל״ת.

but rather, 'I do desire it, but what can I do? My Father in heaven has decreed upon me.'" And through this, the glory of the Holy One, blessed be He, is exalted above. And see what is written in the Explanation on "I am black yet comely," and on "Set me as a seal," and on "I saw, and behold, a menorah all of gold," etc., on the subject of the prohibitive commandments.

Explanation

...but "I would like it, yet my Father in heaven forbade it." Refraining purely because of G‑d's decree, beyond one's own will, is what the Zohar says causes G‑d's glory to be exalted in all the worlds. (The printed "שבבשמים" apparently reads "שבשמים", "in heaven".) The cross-references are to discourses in Likkutei Torah on these themes.

ועד״ז יובן ג״כ מ״ש במ״א סד״ה ראה ריח בני19 20 בענין הברכות שקבל יעקב מיצחק שהיו דייקא בלי דעתו של יצחק רק בא אחיך במרמה21 כו׳

And along these lines one will also understand what is written elsewhere, at the end of the discourse beginning "See, the smell of my son," on the subject of the blessings that Yaakov received from Yitzchak, which were specifically without Yitzchak's knowledge, but rather "your brother came with guile," etc.,

Explanation

Another case: Yitzchak's blessings reached Yaakov without Yitzchak's knowledge ("your brother came with guile"). This is discussed in Torah Ohr, at the end of the discourse on "See, the smell of my son."

שא״א להתלבש בבחינת הדעת כו׳ ע״ש שזהו ע״ד הנ״ל בשם התוספתא זו שלא לדעתנו כו׳ והיינו לפי ששרש ברכות אלו הוא ג״כ מבחי׳ טלא דנטיף מעתיקא.

for it is impossible [for them] to be clothed in the level of knowledge (Daas), etc.; see there. For this is along the lines of what was said above in the name of the Tosefta, "this one without our knowledge," etc. That is, because the root of these blessings too is from the level of "the dew that drips from Atika."

Explanation

Those blessings could not pass through conscious knowledge (Daas), just as the forgotten sheaf comes "without our knowledge." Their root is the "dew that drips from Atik," a Kabbalistic image for blessing from the highest level.

וז״ש במדרש ריח בגדיו ריח בוגדיו22 23 24 שהוא בחי׳ תשובה שלמעלה מבחי׳ ריח בגדיו שהם בחי׳ לבושים וכנ״ל שהלבוש הוא מקיף הקרוב כו׳.

And this is what is said in the Midrash: "'The smell of his garments' (begadav): the smell of his rebels (bogdav)," which is the level of teshuvah (return), which is above the level of "the smell of his garments," which are the level of garments; and, as above, the garment is the close encompassing [light], etc.

Explanation

The Midrash reads "the smell of his garments (begadav)" as "the smell of his rebels (bogdav)," meaning those who sinned and returned. Teshuvah, return from the depths, reaches higher than "garments," which are the close encompassing light (Arich Anpin).

ועמ״ש בד״ה וישלח יעקב25 26 בפי׳ עובר לסוחר.27 ועמ״ש בביאור ע״פ כי תצא28 29 בענין ב׳ מקיפים ל׳ מ׳ ע״ש)

And see what is written in the discourse beginning "And Yaakov sent," on the explanation of "current with the merchant." And see what is written in the Explanation on "When you go out," on the subject of the two encompassing [lights], lamed and mem; see there.)

Explanation

Two more cross-references: a discourse in Torah Ohr on "current with the merchant," and one in Likkutei Torah on the two encompassing lights symbolized by the letters lamed and final mem (the lamed can sometimes enter the vessels; the mem, the encompassing of the encompassing, never does).

ולכן נאמר בדוד והקמותי לך בית נאמן30 31 הרי נק׳ בחי׳ מלכות בשם בית והיינו מפני שאמר לא גבה לבי32 כו׳ ודוממתי33

Therefore it is said of David, "And I will establish for you a faithful house." Thus the level of Malchus is called by the name "house." And this is because he said, "My heart was not haughty," etc., "and I stilled (domamti) [my soul]."

Explanation

Back to the main thread: David's kingship (Malchus) is called a "faithful house." David earned this because he said "My heart was not haughty... I stilled my soul"; the word for "stilled" (domamti) shares its root with domem, the inanimate, the stone of which a house is built.

וכמו הבית נעשה מבחי׳ אבנים ועפר שהוא בחי׳ דומם ושרשו מבחי׳ מקיף דמקיף כך המל׳ היא בחי׳ הספירה האחרונה שבע״ס דאצי׳ ושרשה הוא מאד נעלה מבחי׳ מקיף דמקיף כנ״ל.34 35

And just as a house is made from the level of stones and earth, which is the level of the inanimate (domem), and its root is from the level of an encompassing of an encompassing, so Malchus is the level of the last Sefirah of the ten Sefiros of Atzilus, and its root is very exalted, from the level of an encompassing of an encompassing, as above.

Explanation

Just as a house, made of inanimate stone and earth, is rooted in the encompassing of the encompassing, so Malchus, the last and lowest Sefirah, is rooted very high, in that same level. David's self-effacement, like the silence of stone, is what connects Malchus to it.

Paragraph 9 in brief

The paragraph develops the two kinds of mitzvos: those done by will draw from Arich Anpin, and those beyond will (the forgotten sheaf, fleeing leadership, "we will do," prohibitions kept by submission, blessings received unknowingly) draw from Atik. It ends by linking the "house" to Malchus and to David's self-nullification.

Deeper

The pairing of "we will hear" with Arich Anpin and "we will do" with Atik, and the reading of "doing G‑d's will" as requiring "with all your might," set self-nullification beyond reason as the channel to the highest level. The Kehot note from Likkutei Sichos adds that all leadership is tied to self-nullification, since "By Me kings reign."

Marei mekomos

1
On the words
אנת הוא דאפיקת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אנת הוא דאפיקת כו׳
How it connects
From Patach Eliyahu in the introduction to Tikkunei Zohar: "You are He who brought forth ten tikkunim, and we call them ten Sefiros." Cited for Arich Anpin as the source of the emanated Sefiros.our note
The source
Tikkunei Zohar 17a:11–12תקוני הזהר י״ז א:י״א-י״בSefaria (opens in a new tab)
אנת הוא דאפיקת עשר תקונין. וקרינן לון עשר ספירן. לאנהגא בהון עלמין סתימין דלא אתגליין. ועלמין דאתגליין. ובהון אתכסיאת (נ"א אתכסייא) מבני נשא. ואנת הוא דקשיר לון ומיחד לון. ובגין דאנת מלגאו. כל מאן דאפריש חד מן חבריה מאלין עשר. אתחשיב ליה כאלו אפריש בך.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ר״ש בן שטח שברח למצרים . . ורדפו אחריו ונעשה נשיא
How it connects
The Rebbe's note there says the same name appears in Likkutei Torah, points to the Jerusalem Talmud, Chagigah 2:2 (cited in Tosafos, Chagigah 16b), where the story is told of Yehudah ben Tabbai, and leaves it for further study; a possible resolution is that it follows the view that Shimon ben Shetach was the Nasi.our note
The source
Chagigah 16bחגיגה ט״ז בSefaria (opens in a new tab)
Where the note points
Hanachos HaRap, with the Rebbe's notes and referencesהנחות הר״פ, הערות וציונים מכ״ק אדמו״ר
on p. 80 (printed on p. 193)
Look for it in the Lubavitch Library (opens in a new tab)
Siddur (with Chassidic discourses)סידור (עם דא״ח)
on "Mizmor shir" before the prayer, 21a
Our explanationAccording to the note, the Siddur's discourse on this same psalm tells the story of Rabbi Yehudah ben Tabbai, matching the Jerusalem Talmud.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בהערות וציונים מכ״ק אדמו״ר להנחות הר״פ לע׳ פ׳ (נדפס בע׳ קצג): ”וכן הוא גם בלקו״ת. וראה ירושלמי חגיגה פ״ב ה״ב (הובא בתוס׳ חגיגה טז, ב). וצע״ג” עכ״ל. ראה גם בהערות וציונים לעיל.
ראה ירוש׳ חגיגה פ״ב, ה״ב. ר׳ יהודא בן טבאי כמ״ש בסידור שלו עזה״פ קודם התפלה ד״ה מזמור [כא, א]. וע׳ בסה״ד בשם הירושלמי (פ״ב דחגיגה ה״ב). ואפ״ל דה״ק כאן לפי״ד חכמים שם (טז, ב) במשנה ובפ׳ גמר הדין (ה״ט [ה״ו]) שר׳ שמעון בן שטח הי׳ נשיא. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כל הרודף אחר הכבוד
How it connects
"Whoever pursues honor, honor flees from him; whoever flees from honor, honor pursues him." Cited to explain why the sage who fled was made Nasi.our note
The source
Eruvin 13bעירובין י״ג בSefaria (opens in a new tab)
Kehot’s note
ראה עירובין יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בד״ה צאינה וראינה
How it connects
That discourse explains the crown as above the king's body, made of precious stones that are inanimate yet become a crown, and explains the two crowns for "we will do" and "we will hear," with "we will hear" as nullification before the words of Torah.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 22a
ד אך בעטרה שעטרה לו אמו עטרה היא בחינת כתר מלכות שהיא למעלה מגוף המלך (כמ״ש בע״ח שכ״ב ספ״ו שהכתר אינו מכלל גופו כו׳) עד״מ שמכתירין אותו באבנים טובות שעם היות שהאבנים הן דומם מכל מקום לפי שהן טובות ומאירות נעשין לו כתר על ראשו. וכך עד״מ על ידי אותיות התורה המלובשות בגשמיות תרומות ומעשרות כו׳ נעשה בחי׳ כתר למעלה (ועמ״ש מענין זה בד״ה נר חנוכה מצוה להניחה כו׳ משמאל כדי שתהא מזוזה מימין בפ׳ מקץ) והענין כי הנה ארז״ל בשעה שהקדימו ישראל נעשה לנשמע באו מלאכי השרת וקשרו להם שני כתרים א׳ כנגד נעשה ואחד כנגד נשמע. וביאור הדבר כי הנה פי׳ וביאור מלת נשמע הוא להיות בטל לדבר תורה המדברת בפיו שהיא רצונו וחכמתו יתברך כאלו שומע שהשכינה מדברת מתוך גרונו כמ״ש תען לשוני אמרתך וזהו השמע לאזניך …
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Torah Ohr, Vayeitzei, maamar 2לקמן שה״ש כב, א
page 22a, ¶2
צוה ישועות יעקב בחי׳ יעקב נקרא ישועות וביאור מלת ישועות הנה שרש התיבה הוא ש״ע ושאר אותיות הם נוספות בתיבה כלומר שע״י בחינת יעקב מתגלין ש״ע נהורין עילאין וגם ש״ע הוא מלשון וישע ה׳ אל הבל שהוא לשון הפנה דהיינו שכל פינות והמשכות עליונות פונות ונמשכות ע״י בחי׳ יעקב יו״ד עקב.
we must understand the meaning of the whole portion, “And Yaakov went out,” etc. The matter [is this]: it is written, “Command the salvations of Yaakov.” The level of Yaakov is called “salvations” (yeshuos).
Read it here
Kehot’s note
לקמן שה״ש כב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
בד״ה צאינה וראינה
How it connects
"Go forth and see, daughters of Zion, King Shlomo, with the crown with which his mother crowned him." The opening of the discourse the text refers to.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
קשרו להן ב׳ כתרים אחד כנגד נעשה כו׳
How it connects
When Israel put "we will do" before "we will hear," ministering angels tied two crowns on each of them. The Alter Rebbe reads the two crowns as the two levels of Keser.our note
The source
Shabbat 88a:7שבת פ״ח א:ז׳Sefaria (opens in a new tab)
דָּרַשׁ רַבִּי סִימַאי: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ בָּאוּ שִׁשִּׁים רִיבּוֹא שֶׁל מַלְאֲכֵי הַשָּׁרֵת, לְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל קָשְׁרוּ לוֹ שְׁנֵי כְתָרִים, אֶחָד כְּנֶגֶד ״נַעֲשֶׂה״ וְאֶחָד כְּנֶגֶד ״נִשְׁמָע״. וְכֵיוָן שֶׁחָטְאוּ יִשְׂרָאֵל, יָרְדוּ מֵאָה וְעֶשְׂרִים רִיבּוֹא מַלְאֲכֵי חַבָּלָה וּפֵירְקוּם, שֶׁנֶּאֱמַר: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: בְּחוֹרֵב טָעֲנוּ, בְּחוֹרֵב פֵּרְקוּ. בְּחוֹרֵב טָעֲנוּ — כְּדַאֲמַרַן, בְּחוֹרֵב פֵּרְקוּ — דִּכְתִיב: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל וְגוֹ׳״. אָמַר …
At the time when Israel put "We will do" before "We will hear" 600,000 ministering angels came to each and everyone from Israel and tied two crowns [one each] — one for "We will do" and one for "We will hear." As soon as Israel sinned [with the Golden Calf], 1,200,000 destroying angels descended and removed [the crowns from them], As it says: (Exodus 33:6) The Children of Israel had their ornaments from Mount Horev removed.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
שבת פח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
רפ״ו דברכות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
(לה, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
How it connects
The Talmud says "and you shall gather in your grain" refers to a time when Israel does not do G‑d's will, since when they do, their work is done by others.our note
The source
Berakhot 35b:7ברכות ל״ה ב:ז׳Sefaria (opens in a new tab)
רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: אֶפְשָׁר אָדָם חוֹרֵשׁ בִּשְׁעַת חֲרִישָׁה, וְזוֹרֵעַ בִּשְׁעַת זְרִיעָה, וְקוֹצֵר בִּשְׁעַת קְצִירָה, וְדָשׁ בִּשְׁעַת דִּישָׁה, וְזוֹרֶה בִּשְׁעַת הָרוּחַ, תּוֹרָה מַה תְּהֵא עָלֶיהָ? אֶלָּא בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם — מְלַאכְתָּן נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, שֶׁנֶּאֱמַר: ״וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְגוֹ׳״, וּבִזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם — מְלַאכְתָּן נַעֲשֵׂית עַל יְדֵי עַצְמָן, שֶׁנֶּאֱמַר: ״וְאָסַפְתָּ דְגָנֶךָ״. וְלֹא עוֹד אֶלָּא שֶׁמְּלֶאכֶת אֲחֵרִים נַעֲשֵׂית עַל יָדָן, שֶׁנֶּאֱמַר: ״וְעָבַדְתָּ אֶת …
R. Simeon b. Johai says : Is it possible for a man to plough at the time of ploughing, sow at seed-time, reap at harvest-time, thresh at the time of threshing, and winnow at the time of wind — what is to become of Torah? But when Israel perform the will of the All-present, their work is done by others; as it is said, "And strangers shall stand and feed your flocks," etc. (Is. Ixi. 5) ; and at the time when Israel perform not the will of the All-present, their work has to be done by themselves ; as it is said, "And thou shalt gather in thy corn." Not that alone, but the work of others will be done by them ; as it is said, "And thou shalt serve thine enemy" etc. (Deut. xxviii. 48).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
10
On the words
והיה אם שמוע תשמעו אל מצותי
How it connects
The second paragraph of the Shema, which includes "with all your heart and with all your soul" but not "with all your might," and continues "and you shall gather in your grain" (11:14).our note
The source
Deuteronomy 11:13דברים י״א:י״גSefaria (opens in a new tab)
12אֶרֶץ אֲשֶׁר־Havayah אֱלֹקֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי Havayah אֱלֹקֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה: 13וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־ה׳ אֱלֹקֵיכֶם וּלְעׇבְדוֹ בְּכׇל־לְבַבְכֶם וּבְכׇל־נַפְשְׁכֶם: 14וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ:
12… upon it, from the beginning of the year even unto the end of the year. . 13And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 14that I will give the rain of your land in its season, the former rain 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.
11
On the words
בכל מאדך
How it connects
"And you shall love the L‑rd your G‑d with all your heart, with all your soul and with all your might." "With all your might" is read as love beyond one's own measure and will.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
אל יאמר אדם אי אפשי
How it connects
Another place where the saying "A person should not say, 'I have no desire for it'" is discussed.our note
Where the note points
Likkutei Torahלקוטי תורה
Haazinu 74a, and the sources noted there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ל האזינו (ע״ד, א). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
אתכפיא סט״א . . אסתלק יקרא דקוב״ה לעילא
How it connects
The Zohar says that when the sitra achra is subdued, the glory of the Holy One, blessed be He, is exalted in all the worlds. Applied to keeping the prohibitions out of submission.our note
The source
Zohar II, 128bזח״ב קכח, בSefaria (opens in a new tab)
Kehot’s note
זח״ב קכח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
בביאור ע״פ שחורה אני
How it connects
There the positive mitzvos make the soul's garments, while keeping the prohibitions ("I am black") draws the revelation of G‑d's essence, which cannot even be called sovev kol almin.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 10b
לעלמין. וזהו ענין הלבושים הנעשים ממעשה המצות והוא בקיום מ״ע אמנם ע״י שחורה אני בקום מצות ל״ת שהוא בחינת שחורות כעורב עי״ז ונאוה כאהלי קדר שנמשך גילוי עצמותו ומהותו שאין שייך לקרותו אפילו סובב לעלמין כנ״ל (והיינו דכמו שהמקיף המחיה הסט״א הרי רחוק הוא בערך מהם וכמ״ש בע״ח שער עשירי פרק י״א כי אין קדש מתערב בחול כו׳ כמ״כ לגבי עצמות א״ס ב״ה הרי גםהעולמות היותר עליונים כלא ממש חשיבי ורחוקים יותר בערך לגבי אור א״ס ב״ה יותר לאין קץ מערך ריחוק שבמשל דלעומת זה לגבי בחינת המקיף שלהם דאהלי קדר. ולכן נמשל מקיף זה העליון הנמשך מאור א״ס ב״ה ממש. למשל אהלי קדר כו׳ דוקא. ועמ״ש ע״פ מזמור שיר חנוכת הבית מענין ב׳ מקיפים אלו דלבוש ובית כו׳ ועוד יש להטעים הענין שנמשל לאהלי קדר דוקא כי הנה בקדושה …
Our explanationIt refers back to this maamar on the two encompassing lights of garment and house.
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Torah Ohr, Noach, maamar 3לקמן שה״ש י, ב
page 10b, ¶20
לקבל פרס היינו עוה״ב ג״ע העליון וכו׳ כ״א ועמך למהותו ועצמותו ית׳ אליו ולא למדותיו.
not for the sake of receiving a reward, that is, the World to Come, the higher Gan Eden, etc., but rather “with You,” to His essence and being, blessed be He: to Him and not to His attributes.
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Kehot’s note
לקמן שה״ש י, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
בביאור ע״פ שחורה אני ונאוה
How it connects
"I am black yet comely." The opening of the Explanation the text refers to, on the prohibitive commandments.our note
The source
Song of Songs 1:5שיר השירים א׳:ה׳Sefaria (opens in a new tab)
4מׇשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ: 5שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָ͏ִם כְּאׇהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה: 6אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי:
4… in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 5’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 6Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s …
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
וע״פ שימני כחותם
How it connects
That discourse speaks of lights clothed in vessels as a "sunken seal" and of how love from below draws down the Infinite Light into the ten Sefiros; the text sends the reader there for the subject of the prohibitive commandments.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 46b
אורות בכלים אשר הכלים מלבישים להאורות וזהו בחי׳ חותם שוקע שמלמעלה כנ״ל. וזהו זוכר חסדי אבות אבות היינו או״א ומביא גואל לבני בניהם היינו נה״י כי בניהם היינו חג״ת ובני בניהם היינו נה״י (עיין בזהר ר״פ שמיני דל״ו סע״א ובמק״מ שם) למען שמו היינו מל׳ נמצא זהו ענין התלבשות אור א״ס בע״ס דאצי׳ מאו״א עד מלכות. וזהו באהבה ב׳ אהבה דהיינו שע״י האהבה מלמטה למעלה נמשך מלמעלה ג״כ אהבה להיות האהבה דוחקת שיומשך אור א״ס להתלבש בע״ס. וזהו כמים הפנים כ׳ו וזהו ואהבת ב״פ אור שע״י גילוי אור האהבה המסותרת מלמטה למעלה נמשך מלמעלה אור אהבה עליונה וכן ע״י קיום מ״ע כמו שע״י צדקה מעורר מלמעלה ג״כ רחמנות וצדקה כל המרחם על הבריות מרחמין עליו מן השמים שמצד עצמות המאציל אין שייך שום מדה כי לאו דאית לך צדק ידיעא …
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Torah Ohr, Vayechi, maamar 3לקמן שה״ש מו, ב
page 46b, ¶3
שהי׳ אז בחי׳ היום לעשותם בתכלית השלימות אלא שאח״כ ויגרש את האדם וגו׳. ואח״כ נכנסו אבותינו לארץ ג״כ בשביל קיום מעשה המצות שכמה מצות התלוים בארץ דוקא כמעט ארבע הידות ואחר כך גלו משם ולא נתקיימו בידם עד ימות המשיח שיהיה במהרה בימינו שאז יהי׳ בחי׳ היום לעשותם בתכלית השלימות.
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Kehot’s note
לקמן שה״ש מו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
וע״פ שימני כחותם
How it connects
"Set me as a seal upon your heart." The opening of another discourse the text refers to.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.
18
On the words
וע״פ ראיתי והנה מנורת זהב
How it connects
"I saw, and behold, a menorah all of gold." The opening of a third discourse the text refers to.our note
The source
Zechariah 4:2זכריה ד׳:ב׳Sefaria (opens in a new tab)
1וַיָּשׇׁב הַמַּלְאָךְ הַדֹּבֵר בִּי וַיְעִירֵנִי כְּאִישׁ אֲשֶׁר־יֵעוֹר מִשְּׁנָתוֹ: 2וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ: 3וּשְׁנַיִם זֵיתִים עָלֶיהָ אֶחָד מִימִין הַגֻּלָּה וְאֶחָד עַל־שְׂמֹאלָהּ:
1… with me returned, and waked me, as a man that is wakened out of his sleep. 2And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof; 3and two olive-trees by it, one upon the right side of the bowl, and the other …
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.
19
On the words
סד״ה ראה ריח בני
How it connects
The discourse on Yitzchak's blessings, which came without his knowledge because they could not be clothed in Daas.our note
Where the note points
Torah Ohrתורה אור
Toldos, 21a · not yet checked
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Torah Ohr, Toldos, maamar 5תו״א כא, א
page 21a, ¶15
וסדר השתלשלות בעשי׳ החיות מצומצם מאד ובכדי שיאיר אור רב מאא״ס ב״ה בעצמו ובכבודו הוא ע״י יצחק דייקא שהוא שרש הגבורות בוצינא דקרדוניתא שהוא קו המדה שמודד להיות חכם כו׳ ומשם נמשך תוס׳ אור וגילוי גם בעשי׳ הגשמי׳.
that through a physical sukkah and lulav, tzitzis and tefillin there will be a drawing-down of the Infinite Light (Or Ein Sof), blessed be He, which is above, higher than hishtalshelus. For according to the measure and order of hishtalshelus, the life-force (chayus) in Asiyah is very contracted; and for a great light to shine from the Infinite One, blessed be He, Himself, in His essence and His glory, it is
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Kehot’s note
תו״א כא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
סד״ה ראה ריח בני
How it connects
"See, the smell of my son is like the smell of a field." Yitzchak's words as he blessed Yaakov; also the verse of "the smell of his garments."our note
The source
Genesis 27:27בראשית כ״ז:כ״זSefaria (opens in a new tab)
26וַיֹּאמֶר אֵלָיו יִצְחָק אָבִיו גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי: 27וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרְכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳ 28וְיִתֶּן־לְךָ הָאֱלֹקִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ:
26And his father Isaac said unto him: ‘Come near now, and kiss me, my son.’ 27And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed. 28So God give thee of the dew of heaven, And of the fat places 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.
21
On the words
רק בא אחיך במרמה
How it connects
"Your brother came with guile and took your blessing." Shows the blessings came without Yitzchak's knowledge.our note
The source
Genesis 27:35בראשית כ״ז:ל״הSefaria (opens in a new tab)
34כִּשְׁמֹעַ עֵשָׂו אֶת־דִּבְרֵי אָבִיו וַיִּצְעַק צְעָקָה גְּדֹלָה וּמָרָה עַד־מְאֹד וַיֹּאמֶר לְאָבִיו בָּרְכֵנִי גַם־אָנִי אָבִי: 35וַיֹּאמֶר בָּא אָחִיךָ בְּמִרְמָה וַיִּקַּח בִּרְכָתֶךָ: 36וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִם אֶת־בְּכֹרָתִי לָקָח וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וַיֹּאמַר הֲלֹא־אָצַלְתָּ לִּי בְּרָכָה:
34… and bitter cry, and said unto his father: ‘Bless me, even me also, O my father.’ 35And he said: ‘Thy brother came with guile, and hath taken away thy blessing.’ 36And he said: ‘Is not he rightly named Jacob? for he hath supplanted me these two …
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.
22
On the words
ריח בגדיו ריח בוגדיו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ב״ר (פס״ה [כב וברש״י שם]). ובילקוט ר׳ (קטו). וע׳ סנהדרין (לז, א). וכ״ה במדרש אגדה פ׳ תולדות א״ת בגדיו אלא בוגדיו. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
On the words
וז״ש במדרש ריח בגדיו ריח בוגדיו
How it connects
The Midrash reads begadav (his garments) as bogdav (his rebels), referring to sinners of Yaakov's line who returned. The Kehot edition also points to Sanhedrin 37a.our note
The source
Bereshit Rabbah 65:22בראשית רבה ס״ה:כ״בSefaria (opens in a new tab)
… את נושקני בקבורה, ואין אחר נושקני בקבורה. ויגש וישק לו וירח את ריח בגדיו אמר רבי יוחנן: אין לך דבר שריחו קשה מן השטף הזה של עזים, ואת אמרת וירח את ריח בגדיו ויברכהו?! אלא, בשעה שנכנס אבינו יעקב אצל אביו, נכנסה עמו גן עדן, הדא הוא דאמר לו: ראה ריח בני כריח שדה. ובשעה שנכנס עשו אצל אביו, נכנסה עמו גיהינום, היך מה דאת אמר: (משלי כ): בא זדון ויבא קלון. דבר אחר: וירח את ריח בגדיו ויברכהו, כגון יוסף משיתא, ויקום איש צרורות יוסף משיתא. בשעה שבקשו שונאים להכנס להר הבית, אמרו: יכנס מהם ובהם תחלה. אמרין ליה: עול, ומה דאת מפיק, דידך! נכנס והוציא מנורה של זהב. אמרו לו: אין דרכו של הדיוט להשתמש בזו, אלא עול זמן תנינות, ומה …
“He did not recognize him, because his hands were hairy like the hands of his brother Esau, and he blessed him” (Genesis 27:23). “He did not recognize him” – when wicked people were produced from him, he [Isaac] did not recognize them. “His father Isaac said to him: Approach and kiss me, my son” (Genesis 27:26). “Approach and kiss me” – he said to him: ‘You will be adjacent to me in burial, but no other will be adjacent to me in burial.’ “He approached and kissed him, and he smelled the scent of his garments, and blessed him, and said: See, the scent of my son is as the scent of a field that the Lord blessed” (Genesis 27:27). “He approached and kissed him, and he smelled the scent of his …
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.
24
On the words
וז״ש במדרש ריח בגדיו ריח בוגדיו
How it connects
The Talmud also expounds "his garments" (begadav) as "his rebels" (bogdav), cited by the Kehot edition as a parallel.our note
The source
Sanhedrin 37a:7–8סנהדרין ל״ז א:ז׳-ח׳Sefaria (opens in a new tab)
רֵישׁ לָקִישׁ אָמַר: מֵהָכָא, ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״ – אֲפִילּוּ רֵיקָנִין שֶׁבָּךְ מְלֵאִין מִצְוֹת כְּרִמּוֹן. רַבִּי זֵירָא אָמַר: מֵהָכָא, ״וַיָּרַח אֶת רֵיחַ בְּגָדָיו״. אַל תִּיקְרֵי ״בְּגָדָיו״ אֶלָּא ״בּוֹגְדָיו״. הָנְהוּ בִּרְיוֹנֵי דַּהֲווֹ בְּשִׁיבָבוּתֵיהּ דְּרַבִּי זֵירָא, דַּהֲוָה מְקָרֵב לְהוּ כִּי הֵיכִי דְּנֶיהְדְּרוּ לְהוּ בִּתְיוּבְתָּא, וַהֲווֹ קָפְדִי רַבָּנַן. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי זֵירָא, אָמְרִי: עַד הָאִידָּנָא הֲוָה חֲרִיכָא קַטִּין שָׁקֵיהּ דַּהֲוָה בָּעֵי עֲלַן רַחֲמֵי, הַשְׁתָּא מַאן בָּעֵי עֲלַן רַחֲמֵי? הַרְהֲרוּ בְּלִבַּיְיהוּ וַעֲבַדוּ תְּשׁוּבָה.
like the seeds of a pomegranate are the empty ones, even the people you think aren't s religious are full of mitzvos like a pomegranate ...... ...there were thugs in r' zayras town and he befriended them so that ultimately he can help them be better people ...the rabanon were not happy about this ...when r' zayra died they said ...until now r'zayra was davening for us? whats going to protect us now? ...so they had a change of heart and did teshiva
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.
25
On the words
בד״ה וישלח יעקב
How it connects
The discourse the text cites for its explanation of "current with the merchant."our note
Where the note points
Torah Ohrתורה אור
Vayishlach, 24c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayishlach, maamar 1תו״א כד, ג
page 24c, ¶2
וחזר לשרשו הנעלה בחי׳ המקיפים דתהו שלפני התקון. לכך שלח יעקב מלאכים לפניו לפניו ממש דהיינו אל בחי׳ שלמעלה ממנו במדרגה אל עשו אחיו שעירה שהוא בחי׳ מלכין קדמאין דתהו בחי׳ מקיפים כנ״ל כדי להמשיך בחי׳ המקיפים דתהו אליו למטה בתקון שהוא בחי׳ האו״פ ויאיר המקיף בפנימי ויתייחדו יחד.
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Kehot’s note
תו״א כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26
On the words
בד״ה וישלח יעקב
How it connects
"And Yaakov sent messengers." The opening of the discourse the text refers to.our note
The source
Genesis 32:4בראשית ל״ב:ד׳Sefaria (opens in a new tab)
3וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹקִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מַחֲנָיִם: 4וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם: 5וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָתָּה:
3… he saw them: ‘This is God’s camp.’ And he called the name of that place Mahanaim. 4And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom. 5And he commanded them, saying: ‘Thus shall ye say unto my lord Esau: Thus saith thy …
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.
27
On the words
עובר לסוחר
How it connects
"Four hundred shekels of silver, current with the merchant." The phrase explained in that discourse.our note
The source
Genesis 23:16בראשית כ״ג:ט״זSefaria (opens in a new tab)
15אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר: 16וַיִּשְׁמַע אַבְרָהָם אֶל־עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאׇזְנֵי בְנֵי־חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר: 17וַיָּקׇם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ וְכׇל־הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכׇל־גְּבֻלוֹ סָבִיב:
15… four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’ 16And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant. 17So the field of Ephron, which was in Machpelah, which was before Mamre, the field, 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.
28
On the words
בביאור ע״פ כי תצא
How it connects
There the lamed is the encompassing light that can at times enter the vessels, and the final mem is the encompassing of the encompassing, which cannot; it refers back to this maamar on garment and house.our note
Where the note points
Likkutei Torahלקוטי תורה
Ki Seitzei, 36d
דאצי׳ אשר כל א׳ כלול מעשר עולה למ״ד אשר הוא בחי׳ מקיף לכללות הא״פ דט״ס דז״א שהיא בחי׳ צ׳ ועמ״ש בביאור ע״פ ועשית ציץ גבי קדש למ״ד מלמטה. והמ״ם הוא בחי׳ כתר מקיף הכללי כולל כל הד׳ בחי׳ כחב״ד (ע׳ בכוונת ברכת כהנים ובקידוש דשבת) והוא בחי׳ מקיף למקיף שהמקיף הראשון שהוא בחי׳ ל׳ יוכל להתלבש לפעמים ליכנס בתוך הא״פ והכלים משא״כ המ׳ שהוא בחי׳ מקיף למקיף כו׳ ומ״מ ב׳ מקיפים אלו דל׳ מ׳ הם לבד ענין הכתר דז״א ומאירים עליו מרחוק יותר מבחי׳ הכתר דז״א כמ״ש במ״ח שם פ״ו (ועיין מענין מקיף ומקיף למקיף בפ׳ שמות בביאור ע״פ הבאים ישרש יעקב ובמ״ש במ״א ע״פ חנכת הבית לדוד בענין לבוש ובית כו׳ וע׳ לקמן פ׳ נצבים בפי׳ לא בשמים היא ולא מעבר לים היא כו׳ בחי׳ מקיף ומקיף דמקיף כו׳ …
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Torah Ohr, Mikeitz, maamar 7לעיל לו, ד
page 36d, ¶22
טוב לרע. וכמ״ש להבדיל בין החיה הנאכלת ובין כו׳.
Open it on Sefaria (opens in a new tab)
Kehot’s note
לעיל לו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
29
On the words
בביאור ע״פ כי תצא
How it connects
"When you go out to war." The opening of the Explanation in Likkutei Torah on the two encompassing lights, lamed and mem.our note
The source
Deuteronomy 21:10דברים כ״א:י׳Sefaria (opens in a new tab)
9וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי Havayah 10כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ ה׳ אֱלֹקֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ: 11וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה:
9… of thee, when thou shalt do that which is right in the eyes of the LORD. 10When thou goest forth to battle against thine enemies, 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 …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
30
On the words
והקימותי לך בית נאמן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ש״א כא, כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
On the words
והקמותי לך בית נאמן
How it connects
Abigail tells David, "The L‑rd will surely make my lord a faithful house." The Kehot note gives the place as I Samuel 21:28, apparently a slip for 25:28. The Alter Rebbe reads "house" as David's Malchus.our note
The source
I Samuel 25:28שמואל א כ״ה:כ״חSefaria (opens in a new tab)
27וְעַתָּה הַבְּרָכָה הַזֹּאת אֲשֶׁר־הֵבִיא שִׁפְחָתְךָ לַאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּתְהַלְּכִים בְּרַגְלֵי אֲדֹנִי: 28שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה־יַעֲשֶׂה ה׳ לַאדֹנִי בַּיִת נֶאֱמָן כִּי־מִלְחֲמוֹת ה׳ אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶיךָ: 29וַיָּקׇם אָדָם לִרְדׇפְךָ וּלְבַקֵּשׁ אֶת־נַפְשֶׁךָ וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת ה׳ אֱלֹקֶיךָ וְאֵת נֶפֶשׁ …
27… brought unto my lord, let it be given unto the young men that follow my lord. 28Forgive, I pray thee, the trespass of thy handmaid; for the LORD will certainly make my lord a sure house, because my lord fighteth the battles of the LORD; and evil is not found in thee all thy days. 29And though man be risen up to pursue thee, and to seek thy soul, yet 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.
32
On the words
לא גבה לבי גו׳ ודוממתי
How it connects
The words here quote Psalms 131:1; the passage is shown below.
The source
Psalms 131:1תהילים קל״א:א׳Sefaria (opens in a new tab)
1שִׁיר הַמַּעֲלוֹת לְדָוִד ה׳ לֹא־גָבַהּ לִבִּי וְלֹא־רָמוּ עֵינַי וְלֹא־הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי: 2אִם־לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ כַּגָּמֻל עָלַי נַפְשִׁי:
1A Song of Ascents; of David. LORD, my heart is not haughty, nor mine eyes lofty; Neither do I exercise myself in things too great, or in things too wonderful for me. 2Surely I have stilled and quieted my soul; Like a weaned child with his mother; My …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלא, א-ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
33
On the words
לא גבה לבי כו׳ ודוממתי
How it connects
"My heart was not haughty... I stilled and quieted my soul." David's self-effacement, "stilled" (domamti) echoing domem, the inanimate.our note
The source
Psalms 131:1–2תהילים קל״א:א׳-ב׳Sefaria (opens in a new tab)
שִׁיר הַמַּעֲלוֹת לְדָוִד ה׳ לֹא־גָבַהּ לִבִּי וְלֹא־רָמוּ עֵינַי וְלֹא־הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי: אִם־לֹא שִׁוִּיתִי וְדוֹמַמְתִּי נַפְשִׁי כְּגָמֻל עֲלֵי אִמּוֹ כַּגָּמֻל עָלַי נַפְשִׁי:
A Song of Ascents; of David. LORD, my heart is not haughty, nor mine eyes lofty; Neither do I exercise myself in things too great, or in things too wonderful for me. Surely I have stilled and quieted my soul; Like a weaned child with his mother; My soul is with me like a weaned child.
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.
34
On the words
בלקו״ת מבאר
How it connects
It notes that Likkutei Torah treats leadership as a whole as beyond reason (fleeing honor) and links it with putting "we will do" before "we will hear"; since "By Me kings reign," all leadership is bound up with self-nullification.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 33, p. 46, note 40
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”שגם כללות ענין הנשיאות הוא ענין שלא ע״פ טעם ודעת (הבורח מן הכבוד כו׳) ומקשר זה עם ענין הקדמת נעשה לנשמע, עיי״ש, וי״ל, שכיון ש”בי מלכים ימלוכו” לכן כל נשיאות קשורה דוקא עם ענין הביטול (הבורח מן הכבוד כו׳)” — לקו״ש חל״ג ע׳ 46 הערה 40.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
35
How it connects
Kehot’s note points to Deuteronomy 21:10–25:19 for these words.
The source
Deuteronomy 21:10–25:19דברים כ״א:י׳-כ״ה:י״טSefaria (opens in a new tab)

Joy at the dedication; children as a "house" ¶10

10ולכן בחנוכת הבהמ״ק שנמשך לשם מבחי׳ מקיף דמקיף כנ״ל שהוא למעלה מן הרצון בחי׳ כתר כו׳.

Therefore, at the dedication of the Holy Temple, when there is drawn there from the level of an encompassing of an encompassing, as above, which is above will, the level of Keser, etc.,

Explanation

Now the opening question is answered. At the dedication of the Temple, the light drawn down is from Atik, the "encompassing of the encompassing," which is above will, the highest level of Keser.

ואין שייך שם שמחה כלל כמו במצות שהוא ברצון האדם דכתיב אשר לא עבדת בשמחה1 כו׳ אשר קדשנו במצותיו כו׳

joy does not apply there at all, as it does with the mitzvos, which are by a person's will, as it is written, "[Because] you did not serve with joy," etc., [and] "Who has sanctified us with His commandments," etc.,

Explanation

Joy belongs naturally to what a person does by choice: ordinary mitzvos are done willingly and so with joy, as the Torah rebukes those who "did not serve with joy," and as the blessing "Who has sanctified us with His commandments" expresses.

מפני ששרשה הוא מבחי׳ רצון העליון כנ״ל משא״כ חנוכת הבית חומה בחינת דומם ששרשם למעלה מן הרצון כנ״ל אין שייך כלל שמחה

because its root is from the level of the supreme will, as above. The dedication of the House, by contrast, a wall, the level of the inanimate, whose root is above will, as above: joy does not apply to it at all.

Explanation

Those mitzvos come from the supreme will, so joy, an expression of will, fits them. A house, made of stone walls, the inanimate, comes from a level above will, so joy does not arise there by itself. (The word "חומה", a wall, apparently refers to the stone walls of the House.)

לכן היו נצרכים להמשיך שם בחי׳ שמחה (ועמ״ש ע״פ ושאבתם מים בששון2 3 שלפי שניסוך המים הוא מבחי׳ שלמעלה מבחי׳ ניסוך היין שהיין משמח כו׳ ע״כ צריך לחברו עם בחי׳ שמחה. וזהו ענין ושאבתם מים דייקא בששון ע״ש)

Therefore it was necessary to draw down the level of joy there. (And see what is written on "You shall draw water with joy": that because the water libation is from a level that is above the level of the wine libation, for wine gladdens, etc., therefore it must be joined with the level of joy. And this is the meaning of "You shall draw water" specifically "with joy"; see there.)

Explanation

So joy had to be deliberately brought into the dedication. The parallel is the water libation on Sukkos: water is from a higher source than wine, and wine by nature gladdens while water does not, so the drawing of the water had to be done "with joy."

וזהו מזמור שיר חנוכת הית להמשיך בחנוכת הבית בחינת שמחה ולכן עושים משתה ושמחה בעת חנוכת הבית

And this is [the meaning of] "A psalm, a song of the dedication of the House": to draw down the level of joy into the dedication of the House. And therefore a feast and rejoicing are made at the time of the dedication of a house.

Explanation

That is why the psalm of the dedication of the House is called "a song": song brings joy into the dedication. And this is why people make a feast and celebrate when they dedicate a house, the question with which the maamar opened. (The printed "הית" apparently reads "הבית", the House.)

(וזהו ג״כ ענין מזמור שיר שהוא נראה כפל ענין כמ״ש באלשיך.4 והיינו ע״ד הנ״ל במעשה דחסיד א׳ כו׳ מה ראית לשמוח בשמחת מצוה זו מכל מצות כו׳ וכנ״ל וכ״ש בחנוכת בית המקדש שזהו כללות בחינה זו ועמש״ל מזה לעיל)

(And this is also the meaning of "a psalm, a song," which seems a doubling of the matter, as the Alshich writes. That is, along the lines of what was said above in the story of a certain pious man, etc., "What did you see to rejoice in the joy of this mitzvah more than all the mitzvos," etc., and as above; and all the more so at the dedication of the Holy Temple, which is the sum of this level. And see what has been written about this above.)

Explanation

The Alshich notes that "a psalm, a song" seems redundant. The double expression fits the special joy of the pious man over the forgotten sheaf, a mitzvah from above will; how much more so the Temple's dedication, the whole of this level.

וזהו ויהי ביתך כבית פרץ5 אשר כינה הולדת הולד לבחי׳ בית כי בני לאו בזכותא תליא מלתא

And this is [the meaning of] "And may your house be like the house of Peretz," where [the verse] called the birth of a child by the term "house." For [with] children, the matter does not depend on merit

Explanation

The blessing to Boaz, "may your house be like the house of Peretz," uses "house" for having children. The Sages say that children do not depend on merit but on mazal.

אלא במזלא כו׳ זכות הוא בחינת התפשטות י״ס דאצילות שהם בבחי׳ אור פנימי השכלה שכל לזכות כו׳

but on mazal, etc. Merit is the level of the spreading forth of the ten Sefiros of Atzilus, which are in the level of inner light, intellectual understanding, reasoning to find merit, etc.;

Explanation

"Merit" belongs to the inner light of the Sefiros, the realm of reason and judgment, where one weighs whether a person deserves something.

אבל בני שרשם למעלה מן השכל ובחי׳ מזלא שהוא בחי׳ מקיף העליון כי פי׳ מזלא היינו המקור שהוא המשפיע ומזיל להיות יזל מים6 כו׳ ונוזלים מן לבנון7 כו׳

but children have their root above intellect, in the level of mazal, which is the level of the supreme encompassing [light]. For the meaning of mazal is the source, which is what bestows and makes flow (mazil), so that "water shall flow," etc., and "flowing from Lebanon," etc.

Explanation

Children come from mazal, which here means not "luck" but the source that "flows" (the root nazal): an encompassing light above reason. The verses about water flowing illustrate the word.

ולכן נקרא בשם בית ששרשו ג״כ מבחי׳ מקיף עליון כו׳ וז״ש והתקין לו ממנו בנין עדי עד כו׳

And therefore it is called by the name "house," whose root is also from the level of the supreme encompassing [light], etc. And this is what is said, "and prepared for him from him an everlasting edifice," etc.

Explanation

So offspring are called a "house," since both come from the supreme encompassing light. The wedding blessing "and prepared for him from him an everlasting edifice" likewise speaks of the family as a "building."

ועמ״ש בפ׳ ואתחנן בד״ה וזאת המצוה8 דתורה שבעל פה נקרא בית אל תקרי בניך אלא בוניך כו׳ ע״ש:

And see what is written in Parshas Va'eschanan, in the discourse beginning "And this is the commandment," that the Oral Torah is called a "house": "Do not read 'your children' (banayich) but 'your builders' (bonayich)," etc.; see there.

Explanation

A cross-reference: in Likkutei Torah, Va'eschanan, the Oral Torah is called a "house," based on the Sages' reading "your children" (banayich) as "your builders" (bonayich).

Paragraph 10 in brief

The paragraph answers the opening question: the Temple's dedication draws from a level above will, where joy does not arise by itself, so joy must be brought in, hence "a song" and the feast at a house's dedication. It adds that children, from mazal above reason, are also called a "house."

Deeper

The link between joy and will (and the need to "add" joy where the source is above will) parallels the Sukkos water libation. The word mazal as the flowing source above the intellect is a common Chassidic reading of the Talmud's "children depend on mazal."

Marei mekomos

1
On the words
תחת אשר לא עבדת בשמחה
How it connects
"Because you did not serve the L‑rd your G‑d with joy." Shows that the mitzvos, done by will, call for joy.our note
The source
Deuteronomy 28:47דברים כ״ח:מ״זSefaria (opens in a new tab)
46וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם: 47תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־ה׳ אֱלֹקֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל: 48וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ ה׳ בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ:
46… be upon thee for a sign and for a wonder, and upon thy seed for ever; 47because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 48therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כח, מז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ע״פ ושאבתם מים בששון
How it connects
That discourse contrasts the wine libation, explicit in the Written Torah, with the water libation, a law given to Moshe at Sinai, and explains why the water was drawn with great joy.our note
Where the note points
Likkutei Torahלקוטי תורה
Sukkos, 79d and on
הנ״ל הן בחי׳ מ״נ ומ״ד ושרשן מב׳ יסודות דאו״א והם מקבלים מב׳ מזלות ונוצר ונקה וע׳ במ״ח דכ״א א׳ ב׳: ושאבתם מים בששון ממעיני הישועה (בישעיה י״ב). הנה בכל השנה היה ניסוך היין ע״ג מזבח והוא מפורש בתשב״כ בהדיא בכמה מקומות. ובחג הסוכות היה עוד גם ניסוך המים ע״ג המזבח כל שבעת ימי החג. והוא הלכה למשה מסיני (סוכה ל״ד א׳ זבחים ק״י ע״ב) שאינו מפורש בהדיא בתשב״כ רק דרבנן סמכוה אקראי ושאיבת המים היה בשמחה גדולה ע״ש ושאבתם מים בששון כו׳ כמבואר במסכת סוכה ספ״ד ורפ״ה. ויש להבין הטעם למה אינו מפורש בתושב״כ כו׳ (ועיין מזה בזהר בסוף חלק א׳ בהשמטות די״א ע״ב ודי״ב ע״א וע״ב). והנה בתחלה צ״ל ענין ניסוך היין כי הנה ביין כתיב (שופטים ט׳) החדלתי את תירושי המשמח אלקים ואנשים בהיות ידוע דבינה אם הבנים …
This is what is said: “And let my soul be like dust to all; open my heart to Your Torah” — the one depends on the other, for “their end is embedded in their beginning.”
Our explanationIt is the source for the point here that a level above will must be joined with joy.
Read it here
Torah Ohr, Mishpatim, maamar 7לעיל עט, ד
page 79d, ¶19
עדיין איזה שמץ מזוהמת הנחש שלא יכלו להסירו מכל וכל.
Open it on Sefaria (opens in a new tab)
Kehot’s note
לעיל עט, ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ע״פ ושאבתם מים בששון
How it connects
"You shall draw water with joy from the wellsprings of salvation." The verse of the Sukkos water-drawing, which had to be joined with joy.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
מזמור שיר שהוא נראה כפל ענין כמ״ש באלשיך
How it connects
The heading of the psalm of the dedication of the House; the Alshich comments on the seeming redundancy of "a psalm, a song."our note
The source
Psalms 30:1תהילים ל׳:א׳Sefaria (opens in a new tab)
1מִזְמוֹר שִׁיר־חֲנֻכַּת הַבַּיִת לְדָוִד: 2אֲרוֹמִמְךָ ה׳ כִּי דִלִּיתָנִי וְלֹא־שִׂמַּחְתָּ אֹיְבַי לִי:
1A Psalm; a Song at the Dedication of the House; of David. 2I will extol thee, O LORD, for Thou hast raised me up, and hast not suffered …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים ל, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ויהי ביתך כבית פרץ
How it connects
"May your house be like the house of Peretz." The blessing to Boaz, where "house" means offspring.our note
The source
Ruth 4:12רות ד׳:י״בSefaria (opens in a new tab)
11… ה׳ אֶת־הָאִשָּׁה הַבָּאָה אֶל־בֵּיתֶךָ כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת־בֵּית יִשְׂרָאֵל וַעֲשֵׂה־חַיִל בְּאֶפְרָתָה וּקְרָא־שֵׁם בְּבֵית לָחֶם: 12וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן ה׳ לְךָ מִן־הַנַּעֲרָה הַזֹּאת: 13וַיִּקַּח בֹּעַז אֶת־רוּת וַתְּהִי־לוֹ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ וַיִּתֵּן ה׳ לָהּ הֵרָיוֹן וַתֵּלֶד בֵּן:
11… build the house of Israel; and do thou worthily in Ephrath, and be famous in Beth-lehem; 12and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.’ 13So Boaz took Ruth, and she became his wife; and he went in unto her, 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.
6
On the words
יזל מים
How it connects
"Water shall flow from his buckets." Illustrates the root nazal (to flow) in mazal.our note
The source
Numbers 24:7במדבר כ״ד:ז׳Sefaria (opens in a new tab)
6כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע ה׳ כַּאֲרָזִים עֲלֵי־מָיִם: 7יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ: 8אֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ:
6… As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters; 7Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted. 8God who brought him forth out of Egypt Is for him like the lofty horns of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
ונוזלים מן לבנון
How it connects
"And flowing streams from Lebanon." Another use of the root nazal.our note
The source
Song of Songs 4:15שיר השירים ד׳:ט״וSefaria (opens in a new tab)
14נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כׇּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כׇּל־רָאשֵׁי בְשָׂמִים: 15מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן: 16עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו:
14… calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. 15Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon. 16Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
בד״ה וזאת המצוה
How it connects
"And this is the commandment, the statutes and the ordinances." The opening of the discourse in Va'eschanan the text refers to.our note
The source
Deuteronomy 6:1דברים ו׳:א׳Sefaria (opens in a new tab)
1וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה ה׳ אֱלֹקֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ: 2לְמַעַן תִּירָא אֶת־ה׳ אֱלֹקֶיךָ לִשְׁמֹר אֶת־כׇּל־חֻקֹּתָיו וּמִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ אַתָּה וּבִנְךָ וּבֶן־בִּנְךָ כֹּל יְמֵי חַיֶּיךָ …
1Now this is the commandment, the statutes, and the ordinances, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it— 2that thou mightest fear the LORD thy God, to keep all His statutes and His commandments, …
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.

Shiloh, the Temple and prayer ¶11–14

11ג והנה עפ״ז יובן מ״ש כי לא באתם עד עתה אל המנוחה ואל הנחלה1 מנוחה זו בנין שילה כו׳.

3. Now, according to this one will understand what is written, "For you have not yet come to the rest and to the inheritance": "the rest" is the building of Shiloh, etc.

Explanation

The third section applies the same principle to the Sanctuaries. Moshe tells Israel they have not yet come "to the rest and to the inheritance," and the Sages read "the rest" as the Sanctuary at Shiloh.

ולהבין ההפרש שבין בנין המשכן לבין בנין שילה כי לכאורה הם שוין ממש בארכן וברחבן ובכל פרטים כמו צורת המשכן כן נעשה בנין שילה

And [we need] to understand the difference between the building of the Mishkan and the building of Shiloh, for seemingly they were exactly equal in their length and in their width and in all details: as the form of the Mishkan, so was the building of Shiloh made.

Explanation

The question: Shiloh was built to the same dimensions and plan as the Mishkan in the desert. Why then is only Shiloh called "rest"?

אך ההפרש שבמשכן היו הקרשים עצי ארז ומצופים זהב ובבנין שילה היו היריעות מאבנים דוקא.

But the difference is that in the Mishkan the boards were cedar wood overlaid with gold, whereas in the building of Shiloh the curtains were specifically of stones.

Explanation

The one difference: the Mishkan's walls were gold-plated cedar boards (wood), while Shiloh's walls were of stone.

Paragraph 11 in brief

The paragraph opens the third section with a question: why is Shiloh, not the Mishkan, called "the rest," when the only difference between them is that Shiloh's walls were stone rather than wood?

Marei mekomos

1
On the words
כי לא באתם עד עתה אל המנוחה ואל הנחלה
How it connects
"For you have not yet come to the rest and to the inheritance." The Sages read "the rest" as Shiloh.our note
The source
Deuteronomy 12:9דברים י״ב:ט׳Sefaria (opens in a new tab)
8לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כׇּל־הַיָּשָׁר בְּעֵינָיו: 9כִּי לֹא־בָאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־ה׳ אֱלֹקֶיךָ נֹתֵן לָךְ: 10וַעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר־ה׳ אֱלֹקֵיכֶם מַנְחִיל אֶתְכֶם וְהֵנִיחַ לָכֶם מִכׇּל־אֹיְבֵיכֶם מִסָּבִיב וִישַׁבְתֶּם־בֶּטַח:
8… all that we do here this day, every man whatsoever is right in his own eyes; 9for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee. 10But when ye go over the Jordan, and dwell in the land which the LORD your …
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.

12ולהבין זאת הלא הקרשים שבמשכן היו יקרים הרבה יותר מן היריעות שבשילה שהיו מאבנים ומדוע המשכן לא נקרא מנוחה ובנין שילה נקרא מנוחה.

And to understand this: surely the boards of the Mishkan were far more precious than the curtains in Shiloh, which were of stones; so why is the Mishkan not called "rest," while the building of Shiloh is called "rest"?

Explanation

Cedar overlaid with gold is far costlier than stone, so why is the stone Shiloh called "rest"?

והטעם כנ״ל כי אבנים שהוא בחי׳ דומם ממש בחי׳ היותר תחתונה שרשם מבחי׳ היותר גבוה מקיף דמקיף כנ״ל.

The reason is as above: stones, which are the level of the truly inanimate, the lowest level, have their root in the highest level, an encompassing of an encompassing, as above.

Explanation

The answer follows the principle already given: stone, the inanimate and lowest, has the highest root, the encompassing of the encompassing (Atik).

משא״כ עצי ארז כו׳ הוא בחי׳ צומח שרשה הוא מבחי׳ מקיף כנ״ל ולכן מנוחה זו שילה שהיה בנין

Cedar wood, etc., by contrast, is the level of the vegetative, whose root is from the level of an encompassing, as above. Therefore "the rest" is Shiloh, which was a building

Explanation

Wood, the vegetative, is rooted only in the ordinary encompassing light (Arich Anpin). So "rest" means Shiloh.

אבנים בחי׳ דומם שלא היה בו שום עץ בולט בחי׳ צומח והיה שורה בו בחי׳ מקיף דמקיף כנ״ל (ועמ״ש מזה ע״פ ויגש אליו יהודה1 ע״ש)

of stones, the level of the inanimate, in which there was no protruding wood at all, the level of the vegetative, and the level of an encompassing of an encompassing rested in it, as above. (And see what is written about this on "And Yehudah approached him"; see there.)

Explanation

Shiloh was of stone with no protruding wood, and so the highest level, the encompassing of the encompassing, rested there. "Rest" (menuchah) is where that level settles.

ולכן מנה הרמב״ם ז״ל וספר החניוך סי׳ תצ״ב2 בלאוין לא תטע לך אשרה כו׳3 שאסור לעשות בבנין בהמ״ק שום עץ בולט ועובר על לאו לא תטע כו׳

And therefore the Rambam, of blessed memory, and Sefer HaChinuch (section 492) counted among the prohibitions "You shall not plant for yourself an asherah," etc., that it is forbidden to make any protruding wood in the building of the Holy Temple, and one transgresses the prohibition "You shall not plant," etc.;

Explanation

This is why the Rambam and Sefer HaChinuch count as a prohibition, under "Do not plant for yourself an asherah... beside the altar," any wooden beam protruding in the Temple building.

רק עץ שקוע מותר כמו התקרות כו׳ מפני שהיה דוקא מאבנים בחי׳ דומם ששרשם למעלה מעלה כו׳

only sunken wood is permitted, such as the ceilings, etc., because it was specifically of stones, the level of the inanimate, whose root is exceedingly high, etc.

Explanation

Wood set flush into the stone, such as ceiling beams, is allowed. The building had to be of stone, whose root is highest.

(וההפרש בין בולט לשוקע עמ״ש ע״פ שימני כחותם) ולכן ארז״ל על כורש שהחמיץ כי ציוה לעשות תלתא די אבן וחד דאעא כו׳

(And for the difference between protruding and sunken, see what is written on "Set me as a seal.") And therefore our Sages said of Cyrus that he turned sour, for he commanded to make three [rows] of stone and one of wood, etc.;

Explanation

For the difference between protruding and sunken, the text refers to its discourse on "Set me as a seal" (a seal can be raised or engraved). The Sages faulted Cyrus, whose decree for the Second Temple called for three rows of stone and one of wood, saying he "turned sour."

וזה אסור כנ״ל להיות בו שום עץ בולט רק עץ שוקע שהוא בחי׳ פנימי ולא בולט שהוא בחי׳ מיקף היה דוקא מאבנים כנ״ל.

and this is forbidden, as above, to have any protruding wood in it, only sunken wood, which is the inner level, and not protruding, which is the encompassing level; it had to be specifically of stones, as above.

Explanation

Protruding wood stands out like an encompassing light; wood sunk into the wall is inward. The Temple had to be of stone only, with no protruding wood. (The printed "מיקף" apparently reads "מקיף", encompassing.)

Paragraph 12 in brief

The paragraph explains why the stone Sanctuary of Shiloh is called "rest": stone, the inanimate, has the highest root, so the highest level could rest there; this is also why protruding wood was forbidden in the Temple.

Deeper

"Rest" (menuchah) is where the most transcendent level settles: not in the most precious materials, but in the lowest, whose root is highest.

Marei mekomos

1
On the words
ע״פ ויגש אליו יהודה
How it connects
"And Yehudah approached him." The opening of the discourse the text refers to on this subject.our note
The source
Genesis 44:18בראשית מ״ד:י״חSefaria (opens in a new tab)
17וַיֹּאמֶר חָלִילָה לִּי מֵעֲשׂוֹת זֹאת הָאִישׁ אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ הוּא יִהְיֶה־לִּי עָבֶד וְאַתֶּם עֲלוּ לְשָׁלוֹם אֶל־אֲבִיכֶם: 18וַיִּגַּשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר בִּי אֲדֹנִי יְדַבֶּר־נָא עַבְדְּךָ דָבָר בְּאׇזְנֵי אֲדֹנִי וְאַל־יִחַר אַפְּךָ בְּעַבְדֶּךָ כִּי כָמוֹךָ כְּפַרְעֹה: 19אֲדֹנִי שָׁאַל אֶת־עֲבָדָיו לֵאמֹר הֲיֵשׁ־לָכֶם אָב אוֹ־אָח:
17… shall be my bondman; but as for you, get you up in peace unto your father.’ 18Then Judah came near unto him, and said: ‘Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh. 19My lord asked his servants, saying: Have ye a father, or a brother?
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
וספר החניוך סי׳ תצ״ב
How it connects
Sefer HaChinuch's commandment 492, the prohibition of planting a tree by the altar, which includes wooden structures in the Temple. The printed "החניוך" apparently reads "החינוך".our note
The source
Sefer HaChinukh 492ספר החינוך תצ״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
לא תטע לך אשרה כו׳
How it connects
"You shall not plant for yourself an asherah, any tree, beside the altar of the L‑rd your G‑d." Counted as the source of the ban on protruding wood in the Temple.our note
The source
Deuteronomy 16:21דברים ט״ז:כ״אSefaria (opens in a new tab)
20צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־Havayah אֱלֹקֶיךָ נֹתֵן לָךְ: 21לֹא־תִטַּע לְךָ אֲשֵׁרָה כׇּל־עֵץ אֵצֶל מִזְבַּח ה׳ אֱלֹקֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ: 22וְלֹא־תָקִים לְךָ מַצֵּבָה אֲשֶׁר שָׂנֵא Havayah אֱלֹקֶיךָ:
20… follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee. 21Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee. 22Neither shalt thou set thee up a pillar, which the LORD thy God hateth.
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.

13וזהו עצי שטים עומדים1 קרשים עומדים שרפים עומדים2 והאופנים וחיות הקדש ברעש גדול כו׳ והיינו פסוקי דזמרה עד

And this is [the meaning of] "acacia wood, standing": boards standing, seraphim standing; and "the ofanim and the holy chayos with a great noise," etc. That is, Pesukei Dezimra until

Explanation

The Mishkan's boards are described as "acacia wood, standing," and the seraphim are also "standing" above Him. The morning prayer says the ofanim and holy chayos (kinds of angels) rise "with a great noise." All this is applied to the order of prayer: the Pesukei Dezimra (the psalms of praise)...

ק״ש הוא בחי׳ עצי שטים עומדים הוא בחי׳ צומח כנ״ל וחיות הקדש ברעש גדול על שמרגישים היש מן העולם

the recitation of the Shema is the level of "acacia wood, standing," the level of the vegetative, as above. And the holy chayos are "with a great noise" because they sense the existence (yesh) of the world;

Explanation

...up to the Shema, correspond to the "standing" wood boards, the vegetative level. The holy chayos make a great noise because they still sense the world as a real existence (yesh).

ולכן כשמשיגים את ביטול ה׳ צבאות קדוש כו׳3 הם ברעש גדול משא״כ שרפים שהם אינם מרגישים את היש כמו האופנים

and therefore, when they grasp the self-nullification (bittul) of "Holy... is the G‑d of hosts," etc., they are in a great noise. Not so the seraphim, who do not sense the yesh as the ofanim do;

Explanation

When they grasp that all is nullified before G‑d, "Holy, holy, holy," they are shaken with a great noise. The seraphim do not sense the world's existence at all.

לכן הם עומדים ממעל לו ממעל לשכינתא וזהו עד ק״ש אבל הרמ״ח תיבין שבק״ש נקרא רמ״ח אבנים בחי׳ דומם כנ״ל.

therefore they stand "above Him," above the Shechinah (Divine Presence). And this is until the recitation of the Shema; but the 248 words in the recitation of the Shema are called 248 stones, the level of the inanimate, as above.

Explanation

So the seraphim stand "above Him," above the Shechinah. This is the level of prayer until the Shema. The 248 words of the Shema, however, are called "248 stones," the inanimate level, which is higher still.

Paragraph 13 in brief

The paragraph maps the Temple's materials onto prayer: the Pesukei Dezimra, like the wooden boards, correspond to the vegetative level, while the Shema's 248 words are "stones," the inanimate level with the highest root.

Deeper

The contrast between the angels who make a "great noise" (feeling their own existence) and the seraphim who stand silent, followed by the silent "stones" of the Shema, echoes the theme of domem: stillness as the channel for the highest level.

Marei mekomos

1
On the words
עצי שטים עומדים
How it connects
"And you shall make the boards for the Mishkan of acacia wood, standing." The wooden boards represent the vegetative level.our note
The source
Exodus 26:15שמות כ״ו:ט״וSefaria (opens in a new tab)
14וְעָשִׂיתָ מִכְסֶה לָאֹהֶל עֹרֹת אֵילִם מְאׇדָּמִים וּמִכְסֵה עֹרֹת תְּחָשִׁים מִלְמָעְלָה: 15וְעָשִׂיתָ אֶת־הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים: 16עֶשֶׂר אַמּוֹת אֹרֶךְ הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה רֹחַב הַקֶּרֶשׁ הָאֶחָד:
14… make a covering for the tent of rams’skins dyed red and a covering of sealskins above. 15And thou shalt make the boards for the tabernacle of acacia-wood, standing up. 16Ten cubits shall be the length of a board, and a cubit and a half 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.
2
On the words
שרפים עומדים
How it connects
"Seraphim stood above Him." Read here as the seraphim standing above the Shechinah.our note
The source
Isaiah 6:2ישעיהו ו׳:ב׳Sefaria (opens in a new tab)
1בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹ־נָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל: 2שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף: 3וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת מְלֹא כׇל־הָאָרֶץ כְּבוֹדוֹ:
1… the Lord sitting upon a throne high and lifted up, and His train filled the temple. 2Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 3And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; 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.
3
On the words
קדוש כו׳
How it connects
"Holy, holy, holy is the L‑rd of hosts; the whole earth is full of His glory." The angels' proclamation of G‑d's holiness.our note
The source
Isaiah 6:3ישעיהו ו׳:ג׳Sefaria (opens in a new tab)
2שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף: 3וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת מְלֹא כׇל־הָאָרֶץ כְּבוֹדוֹ: 4וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן:
2… covered his face and with twain he covered his feet, and with twain he did fly. 3And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 4And the posts of the door were moved at the voice of them that called, 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.

14וזהו ויקח מאבני המקום רמ״ח תיבין שבק״ש בחינת מל׳ שהיא מדרג׳ היותר תחתונה וישם מראשותיו1 לא תימא תחת מראשותיו

And this is [the meaning of] "And he took of the stones of the place": the 248 words of the Shema, the level of Malchus, which is the lowest level. "And he put [them] at his head (mera'ashosav)": do not say "under his head," but "mera'ashosav,"

Explanation

Yaakov at Beis El "took of the stones of the place": these stones are the 248 words of the Shema, the level of Malchus, the lowest Sefirah. He placed them mera'ashosav, which the text reads not as "under his head"...

אלא מראשותיו ששרשה מבחי׳ היותר גבוה למעלה מבחי׳ מוחין שהוא מראשותיו וזהו וישם אותה מצבה ויצוק שמן2 שמתחלה הוא

[meaning] that its root is from the highest level, above the level of the intellect (mochin), which is "his head." And this is [the meaning of] "And he set it up as a pillar, and poured oil": for at first it is

Explanation

...but as "from above his head": the stones' root is higher than the head, that is, above the intellect. Then he set the stone up as a pillar and poured oil on it.

רק נקודה תחת היסוד ויעקב הרימה ועשאה מצבה ויצוק עליה שמן המשיך בחי׳ מוחין עליונים שמן משחת קדש3 בחי׳ חכמה עילאה.

only a point beneath Yesod, and Yaakov raised it and made it a pillar, "and poured oil upon it": he drew down the level of the supernal intellect, "oil of holy anointing," the level of supernal Chochmah.

Explanation

Malchus begins as a mere "point" beneath Yesod, the Sefirah above it. Yaakov raised it into a standing pillar and anointed it with oil, drawing into it the supernal intellect, the level of supernal Chochmah, symbolized by the holy anointing oil.

Paragraph 14 in brief

The paragraph reads Yaakov's stones as the words of the Shema, the level of Malchus, rooted above the intellect, and his anointing of the pillar as raising Malchus and drawing into it supernal Chochmah.

Deeper

The "point beneath Yesod" is a standard Kabbalistic description of Malchus in its diminished state; raising it into a pillar and anointing it prepares for the next paragraph, "the stone the builders rejected."

Marei mekomos

1
On the words
ויקח מאבני המקום ... וישם מראשותיו
How it connects
"And he took of the stones of the place and put them at his head." Read as the words of the Shema, rooted above the head.our note
The source
Genesis 28:11בראשית כ״ח:י״אSefaria (opens in a new tab)
10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא: 12וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְדִים בּוֹ:
10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12And he dreamed, and behold a ladder set up on the earth, and the top of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
וישם אותה מצבה ויצוק שמן
How it connects
"And he set it up as a pillar and poured oil on its top." Read as raising Malchus and drawing supernal Chochmah into it.our note
The source
Genesis 28:18בראשית כ״ח:י״חSefaria (opens in a new tab)
17וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹקִים וְזֶה שַׁעַר הַשָּׁמָיִם: 18וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ: 19וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה:
17… this is none other than the house of God, and this is the gate of heaven.’ 18And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 19And he called the name of that place Beth-el, but the name of the city was …
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
שמן משחת קדש
How it connects
"This shall be a holy anointing oil to Me." Oil symbolizes supernal Chochmah.our note
The source
Exodus 30:31שמות ל׳:ל״אSefaria (opens in a new tab)
30וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי: 31וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר שֶׁמֶן מִשְׁחַת־קֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם: 32עַל־בְּשַׂר אָדָם לֹא יִיסָךְ וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשׂוּ כָּמֹהוּ קֹדֶשׁ הוּא קֹדֶשׁ יִהְיֶה לָכֶם:
30… and his sons, and sanctify them, that they may minister unto Me in the priest’s office. 31And thou shalt speak unto the children of Israel, saying: This shall be a holy anointing oil unto Me throughout your generations. 32Upon the flesh of man shall it not be poured, neither shall ye make any like …
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.

The rejected stone and the wife as "house" ¶15–16

15וזהו אבן מאסו הבונים היתה לראש פינה1 שבחי׳ מל׳ נק׳ בחי׳ אבן2 בחי׳ דומם בחי׳ אותיות שתי אבנים כו׳3 שהן בחי׳ דומם והיינו שבחי׳ מל׳ הוא בחי׳ התחתונה מכל הי״ס

And this is [the meaning of] "The stone the builders rejected has become the cornerstone." For the level of Malchus is called the level of "stone," the level of the inanimate, the level of letters: "two stones," etc., which are the level of the inanimate. That is, the level of Malchus is the lowest level of all the ten Sefiros,

Explanation

The psalm's "stone the builders rejected" is read as Malchus. Malchus is called "stone" because it is the level of speech, the letters, which Sefer Yetzirah calls "stones" ("two stones build two houses"): like stone, it is the inanimate level, the lowest of the Sefiros.

כמו דומם שהוא יותר תחתון מכל הד׳ יסודות עכ״ז היתה לראש פינה ששרש בחי׳ דומם הנ״ל הוא למעלה מעלה מכל הי״ס דאצילות בחי׳ כתר עליון (ועמ״ש מזה בביאור ע״פ זאת חקת התורה).4

like the inanimate, which is lower than all the four elements; nevertheless it "has become the cornerstone," for the root of the above-mentioned inanimate level is exceedingly high above all the ten Sefiros of Atzilus, the level of Keser Elyon (and see what is written about this in the Explanation on "This is the statute of the Torah").

Explanation

Stone is even lower than the four elements (fire, air, water, earth) in their pure form. Yet it becomes "the cornerstone," because its root is the highest, above all the Sefiros, in Keser Elyon. The text refers to its Explanation on "This is the statute of the Torah" for more on this.

וענין מאסו הבונים כי הנה שרה נתנה את שפחתה הגר לאברהם ואמרה אולי אבנה ממנה5 וכן רחל את שפחתה בלהה ואמרה אולי אבנה גם אנכי ממנה6 7 היינו מילוי הה״א

And the meaning of "the builders rejected": for behold, Sarah gave her maidservant Hagar to Avraham and said, "Perhaps I will be built up through her"; and likewise Rachel [gave] her maidservant Bilhah and said, "Perhaps I too will be built up through her." That is, the filling of the hei.

Explanation

Who are "the builders" who rejected it? Sarah and Rachel each gave their maidservant to their husband, saying "perhaps I will be built up through her." This "building" through a maidservant is linked to the "filling" of the letter hei, the extra letters used when the letter hei is spelled out in full.

כי יש ה׳ עילאה בחי׳ בינה ה״א תתאה בחי׳ מל׳ ויש מילוי הה״א והוא בחי׳ התחתונה שבמל׳ שיורדת ומתלבשת בבי״ע להיות ראש לשועלים8 9 ונקרא בחי׳ שפחה נגד עצמיות מל׳

For there is the upper hei, the level of Binah, [and] the lower hei, the level of Malchus; and there is the filling of the hei, which is the lowest level within Malchus, which descends and clothes itself in Beriah, Yetzirah and Asiyah to become "a head to foxes," and it is called the level of a "maidservant" relative to the essence of Malchus.

Explanation

In the Name Havayah, the first hei stands for Binah and the last hei for Malchus. The "filling" of the hei is the lowest part of Malchus, which descends into the lower worlds and becomes "a head to foxes" (a ruler among lesser beings). Compared to Malchus itself, this part is like a maidservant compared to her mistress.

(ועמ״ש מענין מילוי הה״א בד״ה יגלה לן טעמיה10 וע׳ בזהר פ׳ בראשית דכ״ז ע״ב)11 ועד״ז יובן מ״ש בספר עשרה מאמרות במאמר חקור דין פ״י שאמרו באגדה בענין דוד

(And see what is written on the subject of the filling of the hei in the discourse beginning "May He reveal to us its reasons," and see the Zohar, Parshas Bereishis, 27b.) And along these lines will be understood what is written in the book Asarah Maamaros, in the Maamar Chakor Din, chapter 10, that they said in the Aggadah concerning David

Explanation

After cross-references on the filling of the hei (a Torah Ohr discourse and the Zohar), the Alter Rebbe cites Asarah Maamaros, a Kabbalistic work, which quotes an Aggadah about David's birth.

כי ישי חשב שבא על שפחתו המשוחררת ובאמת השפחה מסרה סימנין לאשתו ע״ד רחל ללאה וע״ש

that Yishai thought he was coming to his emancipated maidservant, but in truth the maidservant had passed the signs to his wife, in the manner of Rachel to Leah; see there.

Explanation

According to that Aggadah, Yishai (Jesse) believed he was with his freed maidservant, but the maidservant had secretly given his wife the signs, just as Rachel gave Leah the signs so she could marry Yaakov; so David was born of Yishai's wife.

(ובגמרא וברבות לא נמצא אגדה זו ואדרבה ממ״ש ברבות תזריע פי״ד כלום נתוין אבא ישי12 כו׳ משמע דלא כדרשה זו)

(And in the Gemara and in the Midrash Rabbah this Aggadah is not found; on the contrary, from what is said in the Midrash Rabbah on Tazria, chapter 14, "Did father Yishai intend...," etc., the implication is not like this exposition.)

Explanation

The Alter Rebbe notes that he did not find this Aggadah in the Talmud or the Midrash Rabbah, and that a Midrash on Tazria, where David says his father did not intend [to bring him into being], seems to imply otherwise. (The printed "נתוין" apparently reads "נתכוין", "intend.")

ועכ״פ פי׳ וענין שפחה זו היינו בחי׳ מילוי הה״א כנ״ל שהוא בחי׳ התחתונה שבמל׳ בחי׳ דומם ונקרא אבן

In any case, the meaning and subject of this maidservant is the level of the filling of the hei, as above, which is the lowest level within Malchus, the level of the inanimate, and is called "stone."

Explanation

Whatever the historical account, the meaning of the "maidservant" is the lowest level of Malchus, the inanimate, called "stone."

ולכן אמר אבן מאסו הבונים שהבונים הנ״ל מאסו אותה להיותה ראש לשועלים רגליה יורדות13 והיא בחי׳ התחתונה בחי׳ דומם ממש

Therefore he said, "The stone the builders rejected": the above-mentioned builders rejected it because it is "a head to foxes," "her feet go down," and it is the lowest level, the level of the truly inanimate.

Explanation

The "builders" rejected this stone because it descends so low, to where "her feet go down," into the lowest realms: the truly inanimate.

ולא יוכל להבנות בחינה זו רק בבחי׳ דוד מטעם המבואר בספר הגלגולים ומטעם המבואר בספר ע״מ שם ומ״מ כשנבנה בנין זה

And this level can be built only through the level of David, for the reason explained in Sefer HaGilgulim and for the reason explained in the book Asarah Maamaros there. Nevertheless, when this building is built,

Explanation

Only through David could this lowest level be "built" into holiness; for the reasons, the text refers to Sefer HaGilgulim and Asarah Maamaros. When this is achieved...

אזי היה עלייה יתירה בה ועל ידה לבחי׳ המל׳ שבאצילות שתהיה היא עי״ז לראש פנה והיינו כמ״ש הרמ״ז פ׳

then there is an extra elevation in it, and through it to the level of Malchus of Atzilus, so that thereby it becomes the cornerstone. That is, as the Ramaz writes on Parshas

Explanation

...it raises not only the lowest Malchus but also Malchus of Atzilus, so that it becomes "the cornerstone." The Ramaz (Rabbi Moshe Zacuto, a commentator on the Zohar) explains why.

כי תשא (דקפ״ט ע״ב) מפני שכל הבירורים המתעלים מלמטה ע״י מלכות החתתונה עולים עד מלכות דאצילות והיא מעלה הבירורים למעלה ובכח זה היתה לראש פנה והיינו כי באצילות מתבררים בירור נעלה יותר

Ki Sisa (189b): because all the refinements (beirurim) that are raised up from below by the lower Malchus rise up to Malchus of Atzilus, and it raises the refinements above, and by this power it became the cornerstone. That is, in Atzilus they are refined with a higher refinement.

Explanation

All the sparks refined (beirurim) from below are raised by the lower Malchus to Malchus of Atzilus, which lifts them higher still and refines them at a higher level. That power is what makes it the cornerstone. (The printed "החתתונה" apparently reads "התחתונה", "the lower.")

והנה הבירורים הם מעולם התהו שלמעלה מעולם התיקון (וכמ״ש מזה בביאור ע״פ שחורה אני ונאוה הנזכר לעיל) ועיקר הבנין הוא דוקא על ידי הבירורים

Now, the refinements are from the World of Tohu, which is above the World of Tikkun (and as is written about this in the Explanation on "I am black yet comely," mentioned above), and the main building is specifically through the refinements,

Explanation

The sparks being refined come from the World of Tohu (chaos), which was higher than the World of Tikkun (order). The whole "building" of holiness is made by raising them.

כי נעוץ תחלתן בסופן14 וסופן בתחלתן15 ויש כמה בחי׳ אבנים אבנים מפולמים אבנים נקובים16 כו׳.

for "their beginning is wedged in their end and their end in their beginning." And there are several levels of stones: kneaded stones, perforated stones, etc.

Explanation

As Sefer Yetzirah says, the end is wedged into the beginning: the lowest is joined to the highest. The kinds of "stones" named (kneaded, perforated) are listed without elaboration here.

ובכל זה יובן מארז״ל (ביבמות דס״ב ע״ב) ע״פ להניח ברכה אל ביתך17 18 [יחזקאל סי׳ מ״ד] שהברכה לאדם היא בשביל אשתו.

And with all this will be understood what our Sages said (in Yevamos 62b) on "to bring a blessing to rest upon your house" [Ezekiel, chapter 44], that a man's blessing is on account of his wife.

Explanation

This explains the Talmud's teaching, based on Ezekiel's words "to bring a blessing to rest upon your house," that a man is blessed on account of his wife.

וזהו מימי לא קראתי לאשתי אשתי אלא לאשתי ביתי19 (בשבת קי״ח ב׳) וצ״ל דהרי בכתובה כותב האיש לאשתו אנא אוקיר ואוזין כו׳

And this is [the meaning of] "In all my days I did not call my wife 'my wife,' but [I called] my wife 'my house'" (in Shabbos 118b). And it needs to be explained, for in the kesubah the man writes to his wife, "I will honor and sustain," etc.

Explanation

A sage said he never called his wife "my wife" but "my house," identifying wife and home. Yet the marriage contract (kesubah) has the husband write to his wife, "I will honor and sustain," as though he provides for her.

ולכאורה תמוה איך כותב אנא אוקיר ואוזין הלא אמרו אין אדם ניזון20 אלא בשביל אשתו

And seemingly it is puzzling: how does he write, "I will honor and sustain"? Surely they said, "A man is sustained only on account of his wife."

Explanation

That seems to contradict the saying that a man is sustained only because of his wife. The Kehot note records that the Tzemach Tzedek, in Or HaTorah, also cites a saying of this kind and notes that he did not find its source.

אך באמת שניהם אמת כי העיקר העבודה להמשיך בחי׳ חסדים העליונים הוא מבחי׳ דוכרא רק שיכול להיות שיהיו החסדים רק בגילוי אלהות וכדומה

But in truth both are true. For the main work of drawing down the level of the supernal kindnesses (chasadim) is from the level of the male; except that it could be that the kindnesses would be only in a revelation of G‑dliness and the like,

Explanation

Both are true. On the spiritual level, the drawing down of the supernal kindnesses comes from the "male" side (the giving Sefiros). But those kindnesses might remain only as spiritual revelation of G‑dliness...

ולא ישתלשל למטה כלל בפרנסה גשמי ושיומשך מ בחי׳ חסד ורחמים דאצילות למטה נותן לחם לכל בשר21 גשמי זהו בשביל אשתו בחי׳ נוק׳ מל׳ דאצי׳ המחיה בי״ע

and would not descend below at all into physical livelihood. That there be drawn from the level of Chesed and compassion of Atzilus below, "He gives bread to all flesh," physical [bread], this is on account of his wife, the level of Nukva, Malchus of Atzilus, which gives life to Beriah, Yetzirah and Asiyah,

Explanation

...without ever reaching physical livelihood. For G‑d's kindness to reach down as actual bread, "He gives bread to all flesh," requires the "wife," Nukva, Malchus of Atzilus, which gives life to the lower worlds. (The printed "מ בחי׳" apparently reads "מבחי׳".)

שהיא נק׳ ביתי שהוא המשכת מקיף העליון שהוא הנותן כח להיות ההמשכה למטה בגשמיות ועמ״ש בפ׳ קרח ע״פ ויגמול שקדים22 ועמ״ש סד״ה ועשית בגדי קדש:23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40

which is called "my house," which is the drawing down of the supreme encompassing [light], which gives the power for the drawing down to be below in physicality. And see what is written in Parshas Korach on "And it bore ripe almonds," and see what is written at the end of the discourse beginning "And you shall make garments of holiness."

Explanation

Malchus is called "my house" because it draws down the supreme encompassing light (the house-level), which gives the power for divine blessing to reach the physical world. So the man provides the spiritual kindness, but the physical blessing comes through the wife. Two final cross-references close the maamar.

Paragraph 15 in brief

The final paragraph applies the maamar's principle to Malchus as "the stone the builders rejected": the lowest level, rooted in the highest, becomes the cornerstone through the refinement achieved by David. It ends by explaining why a man's blessing and livelihood come through his wife, his "house."

Deeper

The "filling" of the hei as the "maidservant" of Malchus, and David as the one who could build it, connect the theme of house, stone and domem with the Davidic kingship. The closing reconciliation of "I will sustain" with "sustained on account of his wife" shows that the house-level (Malchus rooted in the encompassing of the encompassing) is what carries divine kindness into physical reality.

Marei mekomos

1
On the words
אבן מאסו הבונים היתה לראש פינה
How it connects
"The stone the builders rejected has become the cornerstone." Read as Malchus, the lowest level, rooted in the highest.our note
The source
Psalms 118:22תהילים קי״ח:כ״בSefaria (opens in a new tab)
21אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי־לִי לִישׁוּעָה: 22אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה: 23מֵאֵת ה׳ הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ:
21I will give thanks unto Thee, for Thou hast answered me, And art become my salvation. 22The stone which the builders rejected Is become the chief corner-stone. 23This is the LORD’S doing; It is marvellous in our eyes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיח, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מל׳ נק׳ בחי׳ אבן
How it connects
A parallel discussion of Malchus as "stone."our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayechi, vol. 2, 394b
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “וישלח” (5673)ד״ה וישלח תרע״ג
A maamar of the Rebbe Rashab, 5673
Our explanationA later discourse the note points to for Malchus as "stone."
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת פ׳ ויחי כרך ב שצד, ב. וראה בד״ה וישלח תרע״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שתי אבנים כו׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״ד, מט״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בביאור ע״פ זאת חקת התורה
How it connects
"This is the statute of the Torah." The opening of the Explanation the text refers to.our note
The source
Numbers 19:2במדבר י״ט:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר: 2זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה ה׳ לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל: 3וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו:
1And the LORD spoke unto Moses and unto Aaron, saying: 2This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 3And ye shall give her unto Eleazar the priest, and she shall be brought forth without …
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
אולי אבנה ממנה
How it connects
Sarah: "Perhaps I will be built up through her." "Building" through a maidservant is linked to the lowest level of Malchus.our note
The source
Genesis 16:2בראשית ט״ז:ב׳Sefaria (opens in a new tab)
1וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר: 2וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי ה׳ מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי: 3וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם …
1… wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 2And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 3And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית טז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
אולי אבנה גם אנכי ממנה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה שם ל, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
וכן רחל את שפחתה בלהה ואמרה אולי אבנה גם אנכי ממנה
How it connects
Rachel: "that I too may be built up through her." A parallel to Sarah's words.our note
The source
Genesis 30:3בראשית ל׳:ג׳Sefaria (opens in a new tab)
2וַיִּחַר־אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹקִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן: 3וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה: 4וַתִּתֶּן־לוֹ אֶת־בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ יַעֲקֹב:
2… said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’ 3And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’ 4And she gave him Bilhah her handmaid to wife; and Jacob went in unto 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.
8
On the words
ראש לשועלים
How it connects
The Kehot edition points to the Zohar here for the expression "a head to foxes" applied to the lowest level of Malchus as it rules over lower realms.our note
The source
Zohar II, 148bזח״ב קמח, בSefaria (opens in a new tab)
Kehot’s note
ראה זח״ב קמח, ב (אבות פ״ד, מט״ו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
להיות ראש לשועלים
How it connects
"Be a tail to lions rather than a head to foxes." The source of the expression.our note
The source
Pirkei Avot 4:15משנה אבות ד׳:ט״וSefaria (opens in a new tab)
רַבִּי יַנַּאי אוֹמֵר, אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים. רַבִּי מַתְיָא בֶן חָרָשׁ אוֹמֵר, הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם. וֶהֱוֵי זָנָב לָאֲרָיוֹת, וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים:
Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous. Rabbi Mathia ben Harash said: Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.
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.
10
On the words
בד״ה יגלה לן טעמי׳
How it connects
The discourse the text refers to for the "filling" of the hei, the lowest level of Malchus.our note
Where the note points
Torah Ohrתורה אור
Vayechi, 15c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayeira, maamar 2תו״א טו, ג
page 15c, ¶18
(ועמ״ש במ״א ע״פ לעשות הישר בעיני ה׳ אלקיך). וזהו פי׳ ארדה נא. כי צעקתה היא הבאה מלמטה למעלה שהוא בחי׳ גבורות ואו״ח ולזה נאמר ארדה נא לשון ירידה הוא מלמעלה למטה דהיינו בחי׳ או״י שהוא בחי׳ חסד להשגיח במדת החסד ללמד זכות. ואראה הכצעקתה הבאה אלי עשו דהיינו אם עוונם גדול מנשוא כ״כ עד שגם ע״פ החסד לא יוכל למצוא זכות אז כלה. ואם לא. פי׳ אולי ע״י החסד יוכל …
And this is the difference between the two levels of providence mentioned above. (And see what is written elsewhere on the verse "to do what is right in the eyes of G‑d your G‑d.") And this is the meaning of "I will go down now":
Read it here
Kehot’s note
תו״א טו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
וע׳ בזהר פ׳ בראשית דכ״ז ע״ב
How it connects
The Zohar passage the text refers to for the "filling" of the hei, the maidservant level of Malchus.our note
The source
Zohar, Bereshit 24:264–25:273ספר הזהר, בראשית כ״ד:רס״ד-כ״ה:ער״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
ממ״ש ברבות תזריע פי״ד כלום נתוין אבא ישי
How it connects
David says, "Did father Yishai intend [to bring me into being]?" The Alter Rebbe notes that this implies the Aggadah of the maidservant is not followed there.our note
The source
Vayikra Rabbah 14:5ויקרא רבה י״ד:ה׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
רגלי׳ יורדות
How it connects
"Her feet go down to death." Describes the lowest level, which descends into the lower worlds.our note
The source
Proverbs 5:5משלי ה׳:ה׳Sefaria (opens in a new tab)
4וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה חַדָּה כְּחֶרֶב פִּיּוֹת: 5רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ: 6אֹרַח חַיִּים פֶּן־תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע:
4But her end is bitter as wormwood, Sharp as a two-edged sword. 5Her feet go down to death; Her steps take hold on the nether-world; 6Lest she should walk the even path of life, Her ways wander, but she knoweth it not.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ה, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
נעוץ 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.
15
On the words
כי נעוץ תחלתן בסופן וסופן בתחלתן
How it connects
"Their end is wedged in their beginning and their beginning in their end." The lowest is bound to the highest.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.
16
On the words
אבנים מפולמים אבנים נקובים
How it connects
A discourse on the difference between the Shema and the Amidah, where the kinds of "stones" are discussed; it fits the reading here of the Shema's words as stones.our note
Where the note points
Siddur (with Chassidic discourses)סידור (עם דא״ח)
the discourse beginning "Lehavin hahefresh bein kerias Shema litefillah"
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר
44c and on
Our explanationA parallel explanation of the "kneaded" and "perforated" stones.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
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Kehot’s note
ראה סידור ד״ה להבין ההפרש בין ק״ש לתפלה.
ראה ביאוה״ז לאדה״א מד, ג. ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
How it connects
The Talmud derives from Ezekiel's words that blessing rests on a man's home only on account of his wife.our note
The source
Yevamot 62b:13יבמות ס״ב ב:י״גSefaria (opens in a new tab)
אָמַר רַבִּי תַּנְחוּם אָמַר רַבִּי חֲנִילַאי: כׇּל אָדָם שֶׁאֵין לוֹ אִשָּׁה — שָׁרוּי בְּלֹא שִׂמְחָה, בְּלֹא בְּרָכָה, בְּלֹא טוֹבָה. בְּלֹא שִׂמְחָה, דִּכְתִיב: ״וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ״. בְּלֹא בְּרָכָה, דִּכְתִיב: ״לְהָנִיחַ בְּרָכָה אֶל בֵּיתֶךָ״. בְּלֹא טוֹבָה, דִּכְתִיב: ״לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ״.
Rabbi Tanchum said in the name of Rabbi Chanilai Any person who does not possess a wife is not fitting to enjoy simcha, blessing or goodness (from above). Not to enjoy simcha: (Deuteronomy 14:26) "You and your household (family) will have joy."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
18
On the words
להניח ברכה אל ביתך
How it connects
"To bring a blessing to rest upon your house." The verse the Talmud expounds.our note
The source
Ezekiel 44:30יחזקאל מ״ד:ל׳Sefaria (opens in a new tab)
29הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכׇל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה: 30וְרֵאשִׁית כׇּל־בִּכּוּרֵי כֹל וְכׇל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ: 31כׇּל־נְבֵלָה וּטְרֵפָה מִן־הָעוֹף וּמִן־הַבְּהֵמָה לֹא יֹאכְלוּ הַכֹּהֲנִים:
29… the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs. 30And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house. 31The priests shall not eat of any thing that dieth of itself, or is torn, whether …
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.
19
How it connects
Rabbi Yosei: "I never called my wife 'my wife,' but 'my house.'" Identifies the wife with the "house."our note
The source
Shabbat 118b:10שבת קי״ח ב:י׳Sefaria (opens in a new tab)
אָמַר רַבִּי יוֹסֵי: מִיָּמַי לֹא קָרִיתִי לְאִשְׁתִּי ״אִשְׁתִּי״ וּלְשׁוֹרִי ״שׁוֹרִי״, אֶלָּא לְאִשְׁתִּי — ״בֵּיתִי״, וּלְשׁוֹרִי — ״שָׂדִי״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
20
On the words
אין אדם ניזון
How it connects
The Tzemach Tzedek there quotes the Sages' saying that a person is given livelihood [only on account of his wife] and remarks that he too did not find its source.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayeitzei, discourse beginning "Vayar vehinei be'er", section 5; also Bereishis, discourse beginning "BeMidrash Rabbah Bereishis vayevarech" (45a)
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Kehot’s note
ע׳ בס׳ אור התורה מאדמו״ר הצ״צ נ״ע בפ׳ ויצא ד״ה וירא והנה באר סי׳ ה׳ בזה״ל הביא מארז״ל אין נותנין לאדם פרנסה כו׳ (וג״ז ל״מ). עו״ש בפ׳ בראשית ד״ה במ״ר בראשית ויברך (מה, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
נותן לחם לכל בשר
How it connects
"He gives bread to all flesh." Physical sustenance drawn down from divine kindness.our note
The source
Psalms 136:25תהילים קל״ו:כ״הSefaria (opens in a new tab)
24וַיִּפְרְקֵנוּ מִצָּרֵינוּ כִּי לְעוֹלָם חַסְדּוֹ: 25נֹתֵן לֶחֶם לְכׇל־בָּשָׂר כִּי לְעוֹלָם חַסְדּוֹ: 26הוֹדוּ לְאֵל הַשָּׁמָיִם כִּי לְעוֹלָם חַסְדּוֹ:
24And hath delivered us from our adversaries, For His mercy endureth for ever. 25Who giveth food to all flesh, For His mercy endureth for ever. 26O give thanks unto the God of heaven, For His mercy endureth for ever.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלו, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
On the words
בפ׳ קרח ע״פ ויגמול שקדים
How it connects
"And it bore ripe almonds." The opening of the discourse in Korach the text refers to.our note
The source
Numbers 17:23במדבר י״ז:כ״גSefaria (opens in a new tab)
22וַיַּנַּח מֹשֶׁה אֶת־הַמַּטֹּת לִפְנֵי ה׳ בְּאֹהֶל הָעֵדֻת: 23וַיְהִי מִמׇּחֳרָת וַיָּבֹא מֹשֶׁה אֶל־אֹהֶל הָעֵדוּת וְהִנֵּה פָּרַח מַטֵּה־אַהֲרֹן לְבֵית לֵוִי וַיֹּצֵא פֶרַח וַיָּצֵץ צִיץ וַיִּגְמֹל שְׁקֵדִים: 24וַיֹּצֵא מֹשֶׁה אֶת־כׇּל־הַמַּטֹּת מִלִּפְנֵי ה׳ אֶל־כׇּל־בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ וַיִּקְחוּ אִישׁ מַטֵּהוּ:
22And Moses laid up the rods before the LORD in the tent of the testimony. 23And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi was budded, and put forth buds, and bloomed blossoms, and bore ripe almonds. 24And Moses brought out all the rods from before the LORD unto all the children of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
23
On the words
סד״ה ועשית בגדי קדש
How it connects
"And you shall make garments of holiness." The opening of the discourse the text refers to.our note
The source
Exodus 28:2שמות כ״ח:ב׳Sefaria (opens in a new tab)
1וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן: 2וְעָשִׂיתָ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת: 3וְאַתָּה תְּדַבֵּר אֶל־כׇּל־חַכְמֵי־לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חׇכְמָה וְעָשׂוּ אֶת־בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ־לִי:
1… unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 2And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty. 3And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit …
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.
24
On the words
בד״ה מנורת זהב
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Mikeitz, maamar 4לעיל פ׳ בהעלותך לד, א
page 34a, ¶38
מהפנימי כי המקיפים שרשן מסוכ״ע והפנימים מבחי׳ ממכ״ע. וכעד״ז ארז״ל גדולה שמושה יותר מלימודה. הגם שהלימוד הוא השפעה פנימית והשימוש הוא חיצונית אעפ״כ מקבל עי״ז יותר יראת שמים כו׳. והוא כענין המשכה בבחי׳ מקיף (כי מה שיכול להיות נמשך בשכל התלמיד בבחי׳ פנימיות אינו רק הארה לבד משכל הרב. ולכן לא קאים אינש אדעתא דרביה כו׳) ולכן נאמר אשור כי יבא כו׳ והקמונו עליו שבעה רועים ושמונה נסיכי אדם שע״י …
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Kehot’s note
לעיל פ׳ בהעלותך לד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
25
On the words
אור זרוע לצדיק
How it connects
The words here quote Psalms 97:11; the passage is shown below.
The source
Psalms 97:11תהילים צ״ז:י״אSefaria (opens in a new tab)
10אֹהֲבֵי ה׳ שִׂנְאוּ־רָע שֹׁמֵר נַפְשׁוֹת חֲסִידָיו מִיַּד רְשָׁעִים יַצִּילֵם: 11אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי־לֵב שִׂמְחָה: 12שִׂמְחוּ צַדִּיקִים בַּHavayah וְהוֹדוּ לְזֵכֶר קׇדְשׁוֹ:
10… preserveth the souls of His saints; He delivered them out of the hand of the wicked. 11Light is sown for the righteous, And gladness for the upright in heart. 12Be glad in the LORD, ye righteous; And give thanks to His holy name.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צז, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26
On the words
ופי׳ ברבות תרומה פל״ה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
הלשון נעתק ביהל אור ע׳ שנב
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
ובזהר תרומה (קס״ו סע״ב)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Nach, vol. 1, p. 289
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
”שזהו״ע מ״ש אור זרוע לצדיק, דהיינו אור שנברא ביום ראשון שזרעו הקב״ה בג״ע ע״י צדיק יסו״א שהוא גננא דגנתא ואוליד ואצמח ועביד פירין וזהו וכגנה זרועיה תצמיח” — אוה״ת נ״ך כרך א ע׳ רפט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
28
On the words
וכ״מ ברבות ס״פ שלח
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Nach, vol. 1
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
”ע״פ ועשו להם ציצית הה״ד אור זרוע לצדיק, וכתיב ה׳ חפץ למען צדקו וגו׳ זרע הקב״ה את התורה ואת המצות להנחילם לישראל לחיי העוה״ב ולא הניח דבר בעולם שלא נתן בו מצוה לישראל יצא לחרוש לא תחרוש בשור ובחמור כו׳ עכ״ל. לפי״ז פי׳ אור זרוע אור היינו התורה ומצות, זרוע מה שנתלבשו בכל פרטי הענינים שבעוה״ז בחרישה וזריעה כו׳, ולבושי׳ כמו ציצית, ובבתים מזוזה וכן בכל שא״ד” — יהל אור ע׳ שנב. וראה אוה״ת נ״ך כרך א ס״ע רפט ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
29
On the words
ואור החמה יהי׳ שבעתיים כאור שבעת הימים
How it connects
The words here quote Isaiah 30:26; the passage is shown below.
The source
Isaiah 30:26ישעיהו ל׳:כ״וSefaria (opens in a new tab)
25וְהָיָה עַל־כׇּל־הַר גָּבֹהַּ וְעַל כׇּל־גִּבְעָה נִשָּׂאָה פְּלָגִים יִבְלֵי־מָיִם בְּיוֹם הֶרֶג רָב בִּנְפֹל מִגְדָּלִים: 26וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ ה׳ אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא: 27הִנֵּה שֵׁם־ה׳ בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָהֿ שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת:
25… high hill Streams and watercourses, In the day of the great slaughter, when the towers fall. 26Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound. 27Behold, the name of the LORD cometh from far, With His anger burning, and in thick …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ל, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
30
On the words
ברבות נשא פי״ג . . תרי״ג אותיות
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Vayechi, maamar 3לעיל פ׳ בחקותי מו, ד
page 46d, ¶18
הנ״ל צריך לשית עצות בנפשו להיות בבחינת ונפשי כעפר לכל תהיה מן הרגליות וכו׳. ועל ידי דריכה ברגלים בגת שהיא בחינת לב נשבר ונדכה כו׳.
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Kehot’s note
ראה גם לעיל פ׳ בחקותי מו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
On the words
וזהו שפי׳ בזהר ויקרא (די״ב ע״א)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Bereishis, vol. 7, p. 1160b
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת בראשית כרך ז תתשס, ב מביא לשון המדרש ומקשה ”(קשה איך דבור זכור את יום השבת לקדשו מכוון נגד תדשא הארץ דשא, אדרבה זהו עשיית מלאכה וא״כ זהו הפך לקדשו, לכאורה)”.
וראה גם באוה״ת נ״ך ע׳ רצ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
32
On the words
יוצר משרתים ואשר משרתיו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת יוצר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
33
On the words
וגילוי זה זהו בשבת
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Nach, p. 290
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 באוה״ת נ״ך ע׳ רצ בסעי׳ ב בענין נשמה יתירה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
34
On the words
בד״ה ראה כי ה׳ נתן לכם השבת
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Bereishis, maamar 2לעיל פ׳ בשלח ב, א
page 2a, ¶8
והוא בחי׳ רצוא הנ״ל לבחי׳ סוכ״ע לדבקה בעצמות אלקות וכמאמר מי לי בשמים כו׳. וזהו ענין ואהבת שבק״ש ופי׳ וענין הרצוא היינו כמ״ש בכה ארוץ גדוד בכה דוקא בעצמותך וארוץ גדוד היינו בחי׳ אלף אלפין ישמשוניה ורבו רבבן קדמוהי יקומון (ועמ״ש במ״א ע״פ ורב כח לתבונתו אין מספר איך ששרש כל גדוד הוא בו״ק דאצי׳ יעו״ש) שבכולם לא יחפוץ רק בה׳ לבדו. ואדלג שור היינו גם בחי׳ כל המקיפים עליונים …
only one will — to cleave to Him, blessed be He. This is the above-mentioned level of ratzo toward the level of sovev kol almin, to cleave to the very essence of G‑dliness, as in the saying, “Whom do I have in heaven,” etc.
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Kehot’s note
לעיל פ׳ בשלח ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
35
On the words
קדושתי למע׳ מקדושתכם
How it connects
Kehot’s note points to Vayikra Rabbah 24:9 for these words.
The source
Vayikra Rabbah 24:9ויקרא רבה כ״ד:ט׳Sefaria (opens in a new tab)
Kehot’s note
ויק״ר כד, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
36
On the words
שמש צדקה ומרפא
How it connects
The words here quote Malachi 3:20; the passage is shown below.
The source
Malachi 3:20מלאכי ג׳:כ׳Sefaria (opens in a new tab)
19… כׇל־זֵדִים וְכׇל־עֹשֵׂה רִשְׁעָה קַשׁ וְלִהַט אֹתָם הַיּוֹם הַבָּא אָמַר ה׳ צְבָאוֹת אֲשֶׁר לֹא־יַעֲזֹב לָהֶם שֹׁרֶשׁ וְעָנָף: 20וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק: 21וְעַסּוֹתֶם רְשָׁעִים כִּי־יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם בַּיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה אָמַר ה׳ צְבָאוֹת:
19… them ablaze, Saith the LORD of hosts, that it shall leave them neither root nor branch. 20But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall. 21And ye shall tread down the wicked; for they shall be ashes under the soles of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מלאכי ג, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
37
On the words
ברבות בא פט״ו (דקל״א ע״ד)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Torah Ohr, Vayishlach, maamar 4לעיל פ׳ ראה כה, ג
page 25c, ¶10
ויקח מן הבא בידו מנחה לעשו אחיו כו׳. הנה כל הקרבנות נק׳ בשם מנחה כמ״ש והבל הביא גם הוא מבכורות צאנו ומחלבהן וישע ה׳ אל הבל ואל מנחתו כו׳ (הגם שהיה קרבן מנחה בפ״ע כמו מנחת סלת ומחבת כו׳. אך כל התורה היא כלל ופרט וכן תפלה שכנגד קרבנות כל התפלות בכלל נק׳ מנחה ותפלת מנחה בפ״ע היא פרט ועיין בתשו׳ אמונת שמואל סי׳ כ׳) הרי שהיו בכורות צאנו נק׳ …
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Or HaTorahאור התורה
by the Tzemach Tzedek · Vayeira, vol. 1
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 לעיל פ׳ ראה כה, ג. ל, ד. ובאוה״ת פ׳ וירא כרך א פח, ב: ”ובסדר בא פט״ו מבואר ענין שמש צדקה היינו מה שיהי׳ ואור החמה שבעתים כאור שבעת הימים, והוא ענין אור ג״ר דעתיק, ולכן הוא מרפא כי משם מקור החיים”. ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
38
On the words
ותהלתי אחטם לך
How it connects
The words here quote Isaiah 48:9; the passage is shown below.
The source
Isaiah 48:9ישעיהו מ״ח:ט׳Sefaria (opens in a new tab)
8גַּם לֹא־שָׁמַעְתָּ גַּם לֹא יָדַעְתָּ גַּם מֵאָז לֹא־פִתְּחָה אׇזְנֶךָ כִּי יָדַעְתִּי בָּגוֹד תִּבְגּוֹד וּפֹשֵׁעַ מִבֶּטֶן קֹרָא לָךְ: 9לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטׇם־לָךְ לְבִלְתִּי הַכְרִיתֶךָ: 10הִנֵּה צְרַפְתִּיךָ וְלֹא בְכָסֶף בְּחַרְתִּיךָ בְּכוּר עֹנִי:
8… I knew that thou wouldest deal very treacherously, And wast called a transgressor from the womb. 9For My name’s sake will I defer Mine anger, And for My praise will I refrain for thee, that I cut thee not off. 10Behold, I have refined thee, but not as silver; I have tried thee in the furnace of affliction.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מח, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
39
On the words
וברבות במדבר פרשה ה׳
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Nach, vol. 1, p. 179
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)
Torah Ohr, Shemos, maamar 2לעיל פ׳ שלח נא, ד
page 51d, ¶28
בענין תקוני המדות אהוי״ר שבין אדם למקום. הן בבחי׳ סור מרע הן בבחי׳ וע״ט צריך הוא לשנות רגילותו וטבעו. ופי׳ הב׳ הוא לשון פה רך. וזה ישים האדם ללבו כמו כעס וקנאה וגדלות והתרוממות אחד על חבירו. זה הכלל מענה רך ישיב חימה. ולא חימה של חבירו בלבד אלא אף חימה שבו. דהיינו כל המדות רעות שבין אדם לחבירו שיסודם היא בחי׳ גבורות. והמ״י:
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Kehot’s note
”דורש אחתם לשון חותם קץ הגאולה החתום . . גם חותמה לטובה” — אוה״ת נ״ך כרך א ע׳ קעט. וראה לעיל פ׳ שלח נא, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
40
On the words
בספד״צ פ״ב
How it connects
Kehot’s note points to Zohar II, 177a for these words.
The source
Zohar II, 177aזח״ב קעז, אSefaria (opens in a new tab)
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Vayikra, vol. 1, p. 84
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)
Torah Ohr, Mishpatim, maamar 5לעיל פ׳ האזינו עז, א
page 77a, ¶9
ומוליכים אותו ממקום למקום משא״כ בכח הראש לבדו בלתי הרגל ולכן ארז״ל והוי שפל רוח בפני כל אדם כו׳.
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Kehot’s note
זח״ב קעז, א. ”בזמנא דמטא תשרי ירחא שביעה משתכחי אילין תליסר בעלמא עילאה ומתפתחין תליסר תרעא דרחמי בההוא זמנא דרשו ה׳ בהמצאו כתיב ויאמר אלקים תדשא הארץ דשא עשב מזריע זרע עץ פרי וגו׳ היינו דכתיב ועניתם את נפשותיכם בתשעה לחודש בערב” — אוה״ת ויקרא כרך א ע׳ פד. וראה לעיל פ׳ האזינו עז, א ג״כ חלק מהלשון שבסד״צ. וראה גם אוה״ת בראשית כרך א לד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

16סליק

Concluded.

Explanation

"Concluded": the customary word marking the end of the maamar.

Paragraph 16 in brief

The closing word of the maamar.

Finished the maamar?

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

Parshas V’Zos HaBerachahAll 6 maamarim

In one’s avodah

The maamar draws its lessons from how a person serves: mitzvos done by choice are done with joy, but the highest service is self-surrender beyond one's own will and understanding ("we will do" before "we will hear," "with all your might," keeping the prohibitions because G‑d decreed them, fleeing honor). Like David, who stilled himself like stone, one who sets aside his own sense of self becomes a "house" for the highest level, and joy must then be consciously brought into that service.

Questions for discussion

Why, according to the maamar, is a house dearer than clothing and clothing dearer than food, and what principle does this illustrate?
How do the two sides of Keser, Arich Anpin and Atik, correspond to clothing and houses, and to the two kinds of mitzvos?
Why did the dedication of the Temple need joy to be drawn into it, when ordinary mitzvos are naturally done with joy?
What makes the stone Sanctuary of Shiloh "rest," and how does this connect to the words of the Shema as "stones"?
How does the maamar reconcile "I will honor and sustain" in the kesubah with the saying that a man is sustained on account of his wife?

Key terms in this maamar

Life-forceחיות: The divine vitality that sustains every creation. ×20
The World of Beriah (Creation)בריאה: The first world of separate existence. ×1
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
The light that fills all worlds (memalei kol almin)ממלא כל עלמין: Divine light that enters each world and gives it life according to its measure. ×1
The light that encompasses all worlds (sovev kol almin)סובב כל עלמין: Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond.
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×4
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×13
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×5
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×2
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
Chesed (kindness)חסד: Expansive giving. ×5
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×10
Willרצון: Desire; in G‑d, the level above intellect. ×18
Gevurah (restraint)גבורה: Measure, limitation and judgment. ×2
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×1
Chochmah (wisdom)חכמה: The first flash of insight. ×3
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×5
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×3
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The sitra achra (the other side)סטרא אחרא: The realm opposed to holiness.
The Holy One, blessed be Heקב״ה
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×1
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world.
The intellect (mochin)מוחין: Chochmah, Binah and Daas as a whole. ×3
Yesod (foundation)יסוד: The channel that connects and transmits. ×1
Binah (understanding)בינה: Developing and grasping an insight in detail. ×1
Nukva (the feminine / Malchus)נוקבא: Malchus as the receiving configuration.

מזמור שיר חנכת הבית לדוד

The big idea

The maamar in brief

Outline

Key concepts

The question and the three needs ¶1–2

Three levels in the divine ¶3–5

Torah, mitzvos and mitzvos beyond will ¶6–9

Joy at the dedication; children as a "house" ¶10

Shiloh, the Temple and prayer ¶11–14

The rejected stone and the wife as "house" ¶15–16

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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