Torah Ohr · Parshas Bereishis · Maamar 2

כי כאשר השמים החדשים והארץ החדשה וגו׳

“For as the new heavens and the new earth”

28 paragraphs · 119 sections
about 1 h 5 min of study
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The big idea

The world’s heaven and earth are sustained by a spiritual “earth” and “heaven” — the soul’s upward rush of longing (ratzo) and the drawing down of G‑dliness through Torah and mitzvos (shov). In the future, the pulse of ratzo and shov will flow from G‑d’s own essence, heaven first, and Israel’s service will be raised to stand before Him with it.

The maamar in brief

The Sages say that heaven and earth were created for the sake of Israel and the Torah; the Alter Rebbe infers that Israel and the Torah contain a spiritual heaven and earth that keep the physical ones in being. Eretz (earth) is linked to ratzon and ratz: the “running” of longing, like the chayos who “ran and returned.” This ratzo is the love of the Shema, prepared for by Pesukei deZimra, a single-minded desire for G‑d’s essence beyond all the worlds that live from His mere “kingship.” The “return” (shov) comes in the Shemoneh Esreh, Torah study and above all the practical mitzvos, which encompass the soul like the heavens around the earth. Now, amid concealment, earth must precede heaven: an arousal from below must precede the response from above. In the Time to Come, with no concealment, the “new heavens and new earth” will come from G‑d alone, heaven first — as the pulse of G‑d’s own flow, like a heartbeat, reaches and withdraws. Yet “your seed and your name” — Israel’s mitzvos and acceptance of G‑d’s yoke — will also stand before Him.

Outline

Heaven and earth in Torah and IsraelSince the world exists for Israel and the Torah, they must contain a spiritual heaven and earth; eretz means both running and will.¶1–2
Ratzo: the running of longingThe angels’ and souls’ yearning to be absorbed in G‑d; in prayer it is the love of the Shema, prepared by Pesukei deZimra, reaching past the worlds that live from G‑d’s “kingship” to His essence.¶3–8
Shov: drawing G‑dliness downThe Shemoneh Esreh, Torah study and practical mitzvos draw the light into vessels; the soul “lives against its will” in the body for this purpose.¶9–11
Shov is heaven, ratzo is earthTorah and mitzvos encompass the soul as heaven encompasses earth; the throne and footstool, the ladder of prayer, and why earth preceded heaven in creation.¶12–15
Why the world exists for Torah and IsraelThe Torah (shov) and Israel’s self-sacrifice (ratzo) are the spiritual heaven and earth that sustain the physical ones.¶16
The new earth of the Time to ComePresent ratzo is a struggle out of concealment; in the future, without kelipah, the revelation will come from above alone, heaven before earth, not through the contractions of Elokim.¶17–21
Ratzo and shov within the divine flowLike a heartbeat or a flame, G‑d’s own flow expands and withdraws (“reaching and not reaching”); here expansion (heaven) precedes withdrawal (earth).¶22–26
“So shall your seed and your name stand”Israel’s mitzvos and acceptance of G‑d’s yoke will not be eclipsed by the future revelation but raised to stand before Him.¶27–28

Key concepts

Ratzo and shovרצוא ושוב: “Running and returning”: the upward rush of longing to cleave to G‑d, and the return downward to draw G‑dliness into the world. Here ratzo is “earth” and shov is “heaven.”
Arousal from below and from aboveאתערותא דלתתא ואתערותא דלעילא: Human initiative that draws a divine response, and divine revelation unprompted by us. Now the first must precede the second; the new heavens and earth come from above alone.
“King” and “Unique One”מלך ויחיד: G‑d as “King” — His kingship, merely a “name” and radiance — gives life to all worlds (memalei); as “Unique” He is His essence, unchanged by creation (sovev), and it is to this that Israel is bound.
Encompassing lightsמקיפים: Light that surrounds rather than enters; the mitzvos become the soul’s encompassing garments, so the shov of Torah and mitzvos is “heaven” around the “earth” of ratzo.
Reaching and not reachingמטי ולא מטי: The Arizal’s term for the pulse of divine light that reaches into the vessels and withdraws, like a heartbeat or a flame; expansion comes first.
The Name Elokimשם אלקים: The Name of contraction and concealment through which the present world was made; the soul’s ratzo “sweetens” it until it merges with Havayah.

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Heaven and earth in Torah and Israel ¶1–2

1כי כאשר השמים1 2 החדשים והארץ החדשה וגו׳. הנה כתיב בראשית ברא אלקי׳ את השמים ואת הארץ וארז״ל בראשית בשביל ישראל שנקראו ראשית.3

“For as the new heavens and the new earth,” etc. Now, it is written, “In the beginning (Bereshis) G‑d created the heavens and the earth,” and our Sages, of blessed memory, said: “Bereshis — for the sake of Israel, who are called ‘beginning’ (reishis).”

Explanation

The maamar opens with Isaiah’s promise that the “new heavens and new earth” that G‑d will make will endure before Him, and so will Israel’s offspring and name. Before explaining it, the Alter Rebbe turns to the Torah’s first verse and the Sages’ reading of Bereshis as “for the sake of reishis (the first)”: the world was created for the sake of Israel, who are called “first.”

וגם אמרו בשביל התורה שנק׳ ראשית.4 וא״כ כיון ששמים וארץ נבראו בשביל תורה וישראל מוכרח לומר שיש בחי׳ שמים וארץ בתורה ובעבודת ישראל שבהן ועל ידן יתקיימו שמים וארץ הגשמיים.5

They also said: for the sake of the Torah, which is called ‘beginning.’ If so, since heaven and earth were created for the sake of the Torah and Israel, we are compelled to say that there is a level of heaven and earth in the Torah and in the service of Israel, by which and through which the physical heaven and earth are sustained.

Explanation

The Sages also read it as “for the sake of the Torah,” which is likewise called “first.” The Alter Rebbe draws the conclusion: if the physical heaven and earth exist for the Torah and for Israel, then the Torah and Israel’s divine service must themselves contain a spiritual “heaven” and “earth,” and it is these that keep the physical ones in existence. The maamar now sets out to identify them.

Paragraph 1 in brief

The paragraph states the maamar’s verse and its first question: since creation exists for the Torah and for Israel, there must be a spiritual “heaven and earth” within them that sustains the physical heaven and earth.

Deeper

Rashi on Genesis 1:1 brings both readings with their prooftexts: the Torah is “the first (reishis) of His way” (Proverbs 8:22) and Israel is “the first of His produce” (Jeremiah 2:3). The Alter Rebbe takes the Midrash literally as a statement about what holds the world in being.

Marei mekomos

1
On the words
כי כאשר השמים
How it connects
The note identifies an earlier transcript of this same discourse, recorded by the Mitteler Rebbe when the Alter Rebbe delivered it on Shabbos Parshas Va’eira; it lets the reader compare the wording of the maamar as first taken down.our note
Where the note points
Sefer HaMaamarim 5567, maamarim of the Alter Rebbeספר המאמרים תקס״ז
p. 27; transcribed by the Mitteler Rebbe, delivered Shabbos Parshas Va’eira
Look for it in the Lubavitch Library (opens in a new tab)
Source notes (tziyunim) of the Lubavitcher Rebbeציונים לכבוד קדושת אדמו״ר
above, in the Rebbe’s source notes
Our explanationThe note refers the reader to the Rebbe’s own source notes printed earlier in this edition for further references on this maamar.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit vol. 3, 478a (glosses, explanations and abridgments); their conclusion in vol. 6, 1842b; an explanation in vol. 3, 481b and 685a; vol. 6, 1843a, 1844b, 1849a; Nach vol. 3, p. 1251
Our explanationThe Tzemach Tzedek wrote glosses, explanations and abridgments on this maamar in Or HaTorah; the note lists where they appear. Among them is the gloss (cited in note 1:91) that clarifies how Pesukei deZimra prepares for the Shema.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Shir HaShirim 50c
כנ״ל. ובחי׳ כי כארץ תוציא צמחה כו׳ זהו האתעדל״ת והאתעדל״ע מקיום המעשה המצות שבכל השנה כולה וזהו ע״ד מ״ש כי כאשר השמים החדשים כו׳ כן יעמוד זרעכם כו׳ וכנ״ל: ביאור ע״פ כי כאשר השמים כו׳. הנה השמים בחינת תשובה עילאה כסאי הוא השפלת הגוף והמדות. הנה איתא בתיקונים שבאצילות איהו וחיוהי וגרמוהי חד בהון. הנה נפש רוח נשמה יש להם בחי׳ כלים היינו שהם בחי׳ אור פנימי שמתלבש בכלי נשמה במוח ורוח בלב כו׳ ובחי׳ חיה יחדה אין להם בחי׳ כלים כ״א הם בבחי׳ מקיף לבד והם ב׳ מקיפים למ״ד מ״ם דצלם. ויובן עד״מ באדם אנו רואים שיש בחי׳ אור וכלי בחכמה שבמוחו וגם לבוש דהנה כח השכלי המשכיל על כל דבר חכמה אינו מעצמות הנפש ממש כ״א הוא בחי׳ התפשטות הנפש ולכן יש בו שינויים פעם הוא בגדלות ופעם …
Our explanationThe note says the Tzemach Tzedek’s glosses on this maamar are what is printed in Likkutei Torah at this place: a “biur” on “For as the new heavens,” which reads “the heavens” as the higher teshuvah and “My throne” as the humbling of the body and the emotions, and goes on to discuss inner lights and encompassing lights (makifim) in the soul. Just before it, the passage links “as the earth brings forth its growth” to the arousal from below through the mitzvos, “as in ‘For as the new heavens… so shall your seed stand.’”
Open it on Sefaria (opens in a new tab)
Likkutei Torah L’Gimmel Parshiyosלקוטי תורה לג׳ פרשיות
the explanation reproduced in Or HaTorah vol. 3, 481b
Our explanationThe note records that the explanation printed in Or HaTorah at 481b is taken from Likkutei Torah L’Gimmel Parshiyos, a further collection of the Alter Rebbe’s discourses.
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Kehot’s note
הנחת כ״ק אדה״א — בסה״מ תקס״ז ע׳ כז, נאמרה שבת פ׳ וארא.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
הגהות ביאורים וקיצורים באוה״ת כרך ג תעח, א (זהו הנדפס בלקו״ת שה״ש נ, ג). הסיום להגהות הנ״ל בכרך ו תתרמב, ב. ביאור בכרך ג תפא, ב (מלקו״ת לג״פ) תרפה, א. כרך ו תתרמג, א. תתרמד, ב. תתרמט, א. ראה נ״ך כרך ג׳ ע׳ א׳רנא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כי כאשר השמים
How it connects
“For as the new heavens and the new earth that I make stand before Me… so shall your seed and your name stand.” The whole maamar interprets this verse, which it returns to in its closing paragraphs.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בשביל ישראל שנקראו ראשית
How it connects
Rashi, following the Sages, explains that the world was created for the sake of the Torah, “the first of His way,” and for the sake of Israel, “the first of His produce.”our note
The source
Rashi on Genesis 1:1:2רש"י על בראשית א׳:א׳:ב׳Sefaria (opens in a new tab)
בראשית ברא אֵין הַמִּקְרָא הַזֶּה אוֹמֵר אֶלָּא דָּרְשֵׁנִי, כְּמוֹ שֶׁדְּרָשׁוּהוּ רַבּוֹתֵינוּ בִּשְׁבִיל הַתּוֹרָה שֶׁנִקְרֵאת רֵאשִׁית דַּרְכּוֹ (משלי ח'), וּבִשְׁבִיל יִשְׂרָאֵל שֶׁנִקְרְאוּ רֵאשִׁית תְּבוּאָתוֹ (ירמיה ב'); וְאִם בָּאתָ לְפָרְשׁוֹ כִּפְשׁוּטוֹ, כָּךְ פָּרְשֵׁהוּ בְּרֵאשִׁית בְּרִיאַת שָׁמַיִם וָאָרֶץ, וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וְלֹא בָא הַמִּקְרָא לְהוֹרוֹת סֵדֶר הַבְּרִיאָה לוֹמַר שֶׁאֵלּוּ קָדְמוּ, שֶׁאִם בָּא לְהוֹרוֹת כָּךְ, הָיָה לוֹ לִכְתֹּב בָּרִאשׁוֹנָה בָּרָא אֶת הַשָּׁמַיִם וְגוֹ' שֶׁאֵין לְךָ רֵאשִׁית בַּמִּקְרָא שֶׁאֵינוֹ דָבוּק …
בראשית ברא IN THE BEGINNING GOD CREATED — This verse calls aloud for explanation in the manner that our Rabbis explained it: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’. If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were …
Hebrew: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · English: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
בראשית . . וארז״ל . . בשביל ישראל . . התורה שנק׳ ראשית
How it connects
The Torah’s opening verse; the maamar reads its first word through the Midrash as “for the sake of reishis.”our note
The source
Genesis 1:1בראשית א׳:א׳Sefaria (opens in a new tab)
1בְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: 2וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם:
1In the beginning God created the heaven and the earth. 2Now the earth was unformed and void, and darkness was upon the face of the deep; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Bereshit Rabbah 1:4בראשית רבה א׳:ד׳Sefaria (opens in a new tab)
"בְּרֵאשִׁית בָּרָא אֱלֹקִים" ששה דברים קדמו לבריאת העולם יש מהן שנבראו ויש מהן שעלו במחשבה להבראות. התורה והכסא הכבוד נבראו תורה מנין שנאמר (משלי ח, כב): "ה' קנני ראשית דרכו" כסא הכבוד מנין דכתיב (תהלים צג, ב): "נכון כסאך מאז וגו'". האבות וישראל ובית המקדש ושמו של משיח, עלו במחשבה להבראות האבות מנין שנאמר (הושע ט, י): "כענבים במדבר וגו'" ישראל מנין שנאמר (תהלים עד, ב): "זכור עדתך קנית קדם" בית המקדש מנין שנאמר (ירמיה יז, יב): "כסא כבוד מרום מראשון וגו'" שמו של משיח מנין שנאמר (תהלים עב, יז): "יהי שמו לעולם וגו' [לפני שמש ינון שמו]" רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם צ, ב) "בטרם הרים יולדו" ואותה השעה …
“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Vayikra Rabbah 36:4ויקרא רבה ל״ו:ד׳Sefaria (opens in a new tab)
Where the note points
The Previous Rebbe’s maamar “Ki Imcha Mekor Chaim” (5700)ד״ה כי עמך מקור חיים ת״ש
A maamar of the Previous Rebbe, 5700
Our explanationThe note says the Sages’ teaching that the world was created for the sake of Israel and the Torah is explained in this maamar; it is a later discussion of the same idea.
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Kehot’s note
בראשית א, א. ראה ב״ר פ״א, ד. ויק״ר פל״ו, ד. רש״י ורמב״ן בראשית א, א. נתבאר בד״ה כי עמך מקור חיים ת״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שמים וארץ הגשמיים
How it connects
The Tzemach Tzedek has a gloss on these very words (“the physical heaven and earth”) in Or HaTorah.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
vol. 6, 1844b
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת כרך ו תתרמד, ב יש הגה״ה לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2והענין הוא כי הנה אמרז״ל למה נק׳ שמה ארץ שרצתה לעשות רצון קונה.1 פי׳ שרצתה היינו ל׳ רץ וגם ל׳ רצון.2 4

The explanation is this: our Sages, of blessed memory, said, “Why is it called by the name eretz (earth)? Because it ran (ratzsah) to do the will (ratzon) of its Maker.” That is, ratzsah is a term of running (ratz) and also a term of will (ratzon).

Explanation

The Midrash explains the name eretz (earth) by wordplay: the earth “ran” (ratzsah) to do its Maker’s will. The Alter Rebbe points out that ratzsah carries two meanings at once — running (ratz) and wanting (ratzon) — and both will matter in what follows.

וכמ״ש בכה ארוץ גדוד3 שהוא ג״כ ל׳ רץ וגם יש בו ג״כ ענין רצון וכמשי״ת.

As it is written, “For by You I run (arutz) through a troop,” which is also a term of running and also contains the idea of will, as will be explained.

Explanation

David’s words “by You I run through a troop” use the same root for running. The Alter Rebbe adds that the verse also carries the sense of will, which he explains later (paragraph 8), where “by You” is read as “in Your very essence.”

Paragraph 2 in brief

The paragraph links “earth” (eretz) with running and with will (ratzon), preparing to identify “earth” with the soul’s rush of desire toward G‑d.

Deeper

The verse appears in II Samuel 22:30 with the spelling בכה and in Psalms 18:30 as בך; the maamar quotes the Samuel spelling, which it later expounds (“bechah — in Your essence”).

Marei mekomos

1
On the words
למה נק׳ שמה ארץ שרצתה לעשות רצון קונה
How it connects
On “G‑d called the dry land eretz,” the Midrash asks why it is called eretz and answers: because it ran (ratzsah) to do the will (ratzon) of its Maker.our note
The source
Bereshit Rabbah 5:8בראשית רבה ה׳:ח׳Sefaria (opens in a new tab)
ויקרא אלקים ליבשה ארץ - למה נקרא שמה ארץ שרצתה לעשות רצון קונה רבי נתן בשם ר' אחא ור' ברכיה בשם רבי יצחק אמר אני אל שדי אני שאמרתי לשמים וארץ די שאלמלא כן היו מותחים והולכין עד עכשיו ולמקוה המים קרא ימים א"ר יוסי ב"ר חלפתא והלא ים אחד הוא ומה ת"ל ימים אלא אינו דומה טעם דג העולה מעכו לעולה מצידון ולעולה מאספמיא:
“God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good” (Genesis 1:10). “God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened [ratzeta] to perform the will of its Maker. Rabbi Natan in the name of Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) – I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so, they would have continually stretched out until now. “And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it not only one sea? Why does the verse state “Seas”? However, …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ל׳ רץ וגם ל׳ רצון
How it connects
The note points to another discourse of the Alter Rebbe where ratzsah is likewise read as both running and will; it is a parallel treatment of the wordplay.our note
Where the note points
Sefer HaMaamarim 5565, maamarim of the Alter Rebbeספר המאמרים תקס״ה
vol. 2, p. 712
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
vol. 3, 481b
Our explanationThe Tzemach Tzedek’s explanation of this maamar in Or HaTorah (the one taken from Likkutei Torah L’Gimmel Parshiyos) also treats the double meaning of ratzsah.
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Kehot’s note
ראה סה״מ תקס״ה ח״ב ע׳ תשיב. אוה״ת כרך ג תפא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בכה ארוץ גדוד
How it connects
In David’s song: “For by You I run through a troop; by my G‑d I leap over a wall.” The maamar will read both halves of the verse as stages of the soul’s ratzo.our note
The source
II Samuel 22:30שמואל ב כ״ב:ל׳Sefaria (opens in a new tab)
29כִּי־אַתָּה נֵירִי Havayah וַHavayah יַגִּיהַּ חׇשְׁכִּי: 30כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹקַי אֲדַלֶּג־שׁוּר: 31הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת ה׳ צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ:
29For Thou art my lamp, O LORD; And the LORD doth lighten my darkness. 30For by Thee I run upon a troop; By my God do I scale a wall. 31As for God, His way is perfect; The word of the LORD is tried; He is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמואל-ב כב, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
למה נקרא שמה ארץ
How it connects
The note points to the preceding maamar in Torah Ohr, which also cites this Midrash about the name eretz.our note
The source
Bereshit Rabbah 5:7בראשית רבה ה׳:ז׳Sefaria (opens in a new tab)
… א"ל הקדוש ברוך הוא אמר לה האריכי הרחיבי קבלי אוכלוסיך הה"ד (ישעיה נד) הרחיבי מקום אהלך למה כי ימין ושמאל תפרוצי וגו':
The way of the world is that a person empties a full vessel into an empty vessel. Can one, perhaps, pour a full vessel into a full vessel? The world in its entirety is all water, and yet you say “to one place”? But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Kohelet and in Vayikra Rabba 19:9>. Similarly, “Moses and Aaron gathered the assembly [to the front of the rock]” (Numbers 20:10). It [the front of the rock] was the size of a small sieve, and yet all of Israel was standing before it? But from here [we see] that a smaller space was able to contain a greater amount [than its size]. Similarly, “the Lord said to Moses and Aaron: Take for …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Where the note points
Torah Ohrתורה אור
the previous maamar (Bereshit, “HaShamayim Kis’i”) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ב״ר ה, ז. וראה לעיל בהמאמר הקודם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Ratzo: the running of longing ¶3–8

3והענין דהנה כתיב והחיות רצוא ושוב1 בחי׳ רצוא זה הוא ענין תשוקה בלב לדבקה בו יתברך והוא ג״כ ל׳ מרוצה

The explanation: it is written, “And the chayos ran and returned (ratzo vashov).” This level of ratzo is a longing in the heart to cleave to Him, blessed be He, and it is also a term of running (merutzah):

Explanation

Ezekiel’s vision describes the chayos — the angelic “living creatures” who bear the divine chariot — as “running and returning” (ratzo vashov). The Alter Rebbe defines ratzo, the “running,” as the heart’s longing to cleave to G‑d, and notes that it shares the root of merutzah, a run.

כמו הרץ ממקומו להלאה כך הוא ענין תשוקה זו של החיות להיות יוצאים ועולים ממקומם וליבטל וליכלל בא״ס ב״ה וכעין מ״ש שרפים עומדי׳ ממעל לו ופי׳ ממעל לשכינת׳.2 3

just as one who runs from his place onward, so is this longing of the chayos — to go out and rise up from their place, to be nullified and absorbed into the Infinite One (Ein Sof), blessed be He. It is akin to what is written, “Seraphim stood above Him (mima’al lo),” which is explained [as] “above His Shechinah.”

Explanation

As a runner leaves his place and moves beyond it, the angels’ longing drives them out of their own level, rising to be nullified and absorbed in the Infinite. Isaiah’s seraphim who “stand above Him” are similar: they are explained as standing above the Shechinah, rising beyond the level of the Divine Presence that rests upon them.

Paragraph 3 in brief

The paragraph defines ratzo as a longing that carries a being out of its own place and up toward absorption in G‑d, illustrated by the angels in the visions of Ezekiel and Isaiah.

Deeper

The Talmud (Chagigah 13b) explains “ratzo vashov” as “like the light that comes out of the mouth of a furnace,” a flame that surges and recoils; the maamar later compares the divine flow itself to fire and to the heartbeat (paragraphs 23–24).

Marei mekomos

1
On the words
והחיות רצוא ושוב
How it connects
In the vision of the chariot, “the chayos ran and returned, like the appearance of a flash.” The maamar’s entire discussion is built on this pair of movements.our note
The source
Ezekiel 1:14יחזקאל א׳:י״דSefaria (opens in a new tab)
13וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק: 14וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק: 15וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו:
13… creatures; and there was brightness to the fire, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15Now as I beheld the living creatures, behold one wheel at the bottom hard by the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל א, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ממעל לשכינת׳
How it connects
The passage the note points to (it begins near this column) treats a level above will, called “the encompassing of the encompassing,” which below too is above a person’s knowledge and will.our note
Where the note points
Likkutei Torahלקוטי תורה
V’Zos HaBerachah 99d
שהוא למעלה מן הרצון ונקרא מקיף דמקיף (ואפשר זהו בחי׳ רעוא דכל רעוין דהיינו רצון לרצון כו׳) ולכן הוא למטה ג״כ למעלה מן הדעת ורצון האדם. 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׳ ורדפו אחריו ונעשה נשיא ואם לא היה בורח והיה ברצונו לקבל הנשיאות לא היו ממנים אותו להיות נשיא כי כל הרודף אחר הכבוד כו׳ והיינו שמצוה הזאת היא גם כן שרשה מבחי׳ מקיף דמקיף למעלה כנ״ל (ועמ״ש בד״ה צאינה וראינה בענין נעשה ונשמע שבחי׳ נעשה זהו ביטול רצון לגמרי למעלה מהדעת והשכל ואפשר זהו בחי׳ הנמשך מרעוא דכל רעוין שהוא בחי׳ הנ״ל ולכן קשרו להן ב׳ כתרים אחד כנגד נעשה ואחד כנגד נשמע היינו ב׳ בחי׳ שבכתר עליון …
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.
Our explanationThe note sends the reader there for a parallel discussion of the seraphim standing “above His Shechinah.”
Read it here
Maamarei Admur HaZaken 5568מאמרי אדמו״ר הזקן תקס״ח
p. 216
Our explanationAnother discourse of the Alter Rebbe where the reading “above His Shechinah” is discussed; a parallel passage.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, Isaiah, p. 159 ff.
Our explanationThe Tzemach Tzedek discusses the verse “seraphim stood above Him” at length in his commentary on Isaiah in Or HaTorah.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר לאדמו״ר האמצעי
Acharei 79b (on 78a)
Our explanationThe Mitteler Rebbe’s explanations of the Zohar discuss this reading in the section on Parshas Acharei.
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Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר לאדמו״ר הצמח צדק
p. 357
Our explanationThe Tzemach Tzedek’s explanations of the Zohar also treat this reading.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5567, maamarim of the Alter Rebbeספר המאמרים תקס״ז
p. 28
Our explanationA textual variant: in the earlier transcript of this maamar the verse about the seraphim is not quoted, and the text from here is missing until the words “And this level of ratzo is in the reading of the Shema” (paragraph 5).
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Kehot’s note
ראה לקו״ת ברכה צט, ד. מאמרי אדמו״ר הזקן תקס״ח ע׳ רטז. ובארוכה באוה״ת על נ״ך ישעי׳ ע׳ קנט ואילך. ובביאורי הזהר לכ״ק אדמו״ר האמצעי לפ׳ אחרי עט, ב (בדף עח, א). ובביאורי הזהר לכ״ק אדמו״ר הצ״צ ע׳ שנז. בסה״מ תקס״ז ע׳ כח אינו מביא פסוק זה. וליתא עד שו״ה ית׳ — והנה בחי׳ הרצוא הזה הוא בק״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שרפים עומדים ממעל לו
How it connects
In Isaiah’s vision, “seraphim stood above Him.” The Alter Rebbe cites the reading “above His Shechinah” as another example of angels rising beyond their place.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
Kehot’s note
ישעי׳ ו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4והיינו שתשוקתם להכלל שם כו׳. וכן בחי׳ כללות נש״י במקורן ושרשן יש בהן בחי׳ רצוא ברצון ותשוקה לדבקה בו בא״ס ב״ה וכמ״ש ואל אישך תשוקתך.1

That is, their longing is to be absorbed there, etc. Likewise, the souls of Israel as a whole, in their source and root, have a level of ratzo, with will and longing to cleave to Him, to the Infinite One, blessed be He, as it is written, “And your longing shall be for your husband.”

Explanation

The same yearning exists in the source of all Jewish souls, the Community of Israel, which longs to cleave to the Infinite. The words said to Eve, “your longing shall be for your husband,” are read as the longing of this collective soul, the “bride,” for G‑d.

והיינו מפני השגתה בהיותה בבחי׳ ארץ שהיא בחי׳ המדרגה התחתונה להיות עם ודבר נפרד2 כו׳

This is because of her apprehension, being on the level of “earth,” which is the lowest level — to be a “people” and a separate thing, etc.

Explanation

Her longing comes from what she perceives in her position as “earth,” the lowest divine level (Malchus), through which there comes to be a “people” — beings who exist as separate from their King. From that lowest place she yearns to be reunited with Him.

וכן הוא ג״כ בנפש האדם למטה המשכלת ומתבוננת בה׳ אחד איך שהוא יתברך מחדש בטובו3 כו׳

So too with the soul of man below, which reasons and contemplates the One G‑d: how He, blessed be He, renews in His goodness, etc.,

Explanation

The same pattern repeats in the individual soul below: a person reflects with his intellect on G‑d’s oneness and on how He “in His goodness renews [each day the work of creation]” (from the first blessing before the Shema)…

ומהווה כל העולמות מאין ליש ממש אשר ע״כ הוא ג״כ בחי׳ ארץ בבחי׳ רצוא ורצון לדבקה בו ית׳ ולאהבה את4 ה׳ כי הוא חייך.

and brings all the worlds into being from nothing into actual something. Therefore it too is on the level of “earth,” in a state of ratzo and will to cleave to Him, blessed be He, and “to love G‑d, for He is your life.”

Explanation

…bringing all worlds from nothing into real existence. Through such reflection his soul too becomes “earth”: it is stirred to run toward G‑d with desire and love. The verse “to love G‑d, for He is your life” shows that the love grows from recognizing that G‑d is one’s very life.

Paragraph 4 in brief

The quality of “earth” — a running desire to cleave to G‑d — is found both in the collective root of Israel’s souls and, through contemplation, in each individual soul.

Deeper

A parallel passage in Likkutei Torah (Bamidbar 5b) explains that Malchus is the lowest level, through which the worlds come into being from nothing, since “there is no king without a people” and a people is separate from its king; therefore Malchus is called “earth,” and from it the souls are drawn.

Marei mekomos

1
On the words
ואל אישך תשוקתך
How it connects
Said to Eve: “and your longing shall be for your husband.” The maamar applies it to the longing of the Community of Israel for G‑d.our note
The source
Genesis 3:16בראשית ג׳:ט״זSefaria (opens in a new tab)
15וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב: 16אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשׇׁל־בָּךְ: 17וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ …
15… thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’ 16Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 17And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ג, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכן בחי׳ כללות נש״י . . להיות עם ודבר נפרד
How it connects
The note says this passage is copied in Likkutei Torah.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 5b
כמו קודם שנברא העולם רק מה שהעולמות חיים וקיימים שנתהוו מאין ליש היינו בבחי׳ מלכותו ית׳ שאין מלך בלא עם שלהיות עם בבחי׳ נפרד הוא מבחי׳ מלך משא״כ בשאר מדותיו ית׳ כמו חכים ולא כו׳ שהרי הוא לבדו כמו קודם שנברא העולם ואחר שנברא. והנה בחי׳ מלכותו ית׳ הוא בחינה ומדרגה התחתונה להחיות ולהוות מאין ליש והוא בחי׳ עלמא דאתגליא ונק׳ עולם הדבור כי דבר מלך שלטון שהנהגת המלך הוא ע״פ דבורו שהוא הנראה והנגלה לזולתו. משא״כ המחשבה סתומה. ודבור מלשון ידבר עמים שע״י הדבור הוא מנהיג ולכן נקרא בחי׳ מלכותו ית׳ בשם ארץ שהיא המדרגה התחתונה להיות עם (עמ״ש בפ׳ מקץ ד״ה ענין חנוכה כארץ הלזו השפלה כו׳, ועמ״ש בד״ה אחרי ה׳ אלקיכם תלכו בפי׳ וענין שהבריאה היא מאין ליש דהיינו מבחינה שהיא כאין ואפס ע״ש). וממנה נמשכים הנשמות …
Our explanationThere Malchus is described as the lowest level, which gives life and existence from nothing, since “there is no king without a people” and a people is separate from the king; Malchus is therefore called “earth,” and from it the souls are drawn.
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Likkutei Torah, Bamidbar, maamar 6בלקו״ת במדבר ה, ב
page 5b, ¶1
ד׳ יסודות אש רוח מים עפר כך יש בנפש האדם ד׳ יסודות. (ועיין בע״ח שמ״א פ״ג שד׳ יסודות הם ד׳ אותיות הוי׳ וכ״כ במא״א אות ד׳ סכ״ד ושהם ג״כ ד׳ עולמות אבי״ע). וכמ״ש גם את העולם נתן בלבם מבלי אשר לא ימצא האדם את המעשה אשר עשה האלהים מראש ועד סוף (בקהלת סי׳ ג׳ י״א) פי׳ שהעולם הוא נתן בלבם של בני האדם דהיינו ד׳ יסודות שלו וכל העולם תלוי …
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Kehot’s note
נעתק גם בלקו״ת במדבר ה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
מחדש בטובו
How it connects
The blessing before the Shema says that G‑d “in His goodness renews each day, continually, the work of creation”; the Alter Rebbe cites these words as a theme of contemplation.our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, First Blessing before Shema 8סידור אשכנז, ימי חול, תפילת שחרית, ברכות קריאת שמע, יוצר אור ח׳Sefaria (opens in a new tab)
לְאֵל בָּרוּךְ נְעִימוֹת יִתֵּנוּ. לְמֶלֶךְ אֵל חַי וְקַיָּם זְמִרוֹת יֹאמֵרוּ וְתִשְׁבָּחוֹת יַשְׁמִיעוּ. כִּי הוּא לְבַדּוֹ פּוֹעֵל גְּבוּרוֹת. עוֹשֶׂה חֲדָשׁוֹת. בַּעַל מִלְחָמוֹת. זוֹרֵעַ צְדָקוֹת. מַצְמִיחַ יְשׁוּעוֹת. בּוֹרֵא רְפוּאוֹת. נוֹרָא תְהִלּוֹת. אֲדוֹן הַנִּפְלָאוֹת: הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל־יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית: כָּאָמוּר לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ: אוֹר חָדָשׁ עַל־צִיּוֹן תָּאִיר וְנִזְכֶּה כֻלָּנוּ מְהֵרָה לְאוֹרוֹ: בָּרוּךְ אַתָּה ה׳ יוֹצֵר הַמְּאוֹרוֹת:
To the Blessed Almighty, they offer pleasant melodies; to the King, the Almighty, [Who is] living and enduring, they utter hymns and make praises heard. For He alone is the Performer of mighty deeds, Maker of new things; Master of battles, Sower of acts of righteousness,Deuteronomy 3:6 Causer of deliverance to sprout forth; Creator of cures. Awesome in praise, Master of wonders, He renews in His goodness, each day, continuously, the work of creation, as it is said: “[Give thanks to Him] Who makes the great luminaries,” for His kindness is everlasting.” Shine a new light upon Zion, and may we all soon be privileged to [enjoy] its brightness. Blessed are You, Adonoy, Former of the luminaries.
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ולאהבה את ה׳
How it connects
“To love G‑d… and to cleave to Him, for He is your life.” It shows that love and cleaving grow from recognizing G‑d as one’s life.our note
The source
Deuteronomy 30:20דברים ל׳:כ׳Sefaria (opens in a new tab)
19הַעִדֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ: 20לְאַהֲבָה אֶת־ה׳ אֱלֹקֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדׇבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע ה׳ לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם:
19… the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; 20to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ל, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

5והנה בחי׳ הרצוא הזה הוא בק״ש ובחי׳ השוב הוא בתפלת שמ״ע ובת״ת שהוא בחי׳ גילוי אלקות מלמעלה למטה כנודע.

Now, this level of ratzo is in the reading of the Shema, and the level of shov (return) is in the Shemoneh Esreh prayer and in Torah study, which is the level of the revelation of G‑dliness from above to below, as is known.

Explanation

The Alter Rebbe now maps ratzo and shov onto the morning prayers. The Shema, with its declaration of G‑d’s oneness and its command to love Him, is the soul’s running upward; the Shemoneh Esreh and the Torah study that follows are the “return,” in which G‑dliness is drawn down and revealed below.

ופסוד״ז שקודם ק״ש היינו לספר בשבחו של מקום כמ״ש רוממות אל בגרונם1 ועי״ז נעשה כמו חרב פיפיות לעשות נקמה2 כו׳ דהיינו לקרוע המסכים המבדילים גילוי אלקות.

The Verses of Praise (Pesukei deZimra), which precede the Shema, are to recount the praise of the Omnipresent, as it is written, “The exaltations of G‑d are in their throat,” and through this it becomes like “a double-edged sword, to execute vengeance,” etc. — that is, to tear apart the partitions that screen off the revelation of G‑dliness.

Explanation

Pesukei deZimra, the psalms and verses of praise said before the Shema, recount G‑d’s greatness. Psalm 149 speaks of “exaltations of G‑d in their throat and a double-edged sword in their hand to execute vengeance”; the Alter Rebbe reads the praise itself as the sword, cutting through the screens that hide G‑dliness.

וכ״ז הכנה בלבד לשמ״ע כי בשמ״ע הוא המשכת גילוי אלקות באמרו ברוך אתה הוי״ה אלקינו שהוא בחי׳ גילוי סוכ״ע בממכ״ע.

All this is only a preparation for the Shemoneh Esreh, for in the Shemoneh Esreh there is the drawing down of the revelation of G‑dliness, when one says, “Blessed are You, Havayah, our G‑d,” which is the revelation of the light that encompasses all worlds (sovev kol almin) within the light that fills all worlds (memalei kol almin).

Explanation

Everything before it prepares for the Shemoneh Esreh, where the drawing down is explicit in each blessing’s formula. “Blessed are You, Havayah, our G‑d” means that the transcendent light (Havayah, sovev) becomes revealed within the light invested in the worlds (“our G‑d,” memalei).

אך כדי שיבא לזה צריך הוא3 לסדר שבחו של מקום תחלה בפסוד״ז כמו בברוך שאמר והיה העולם4

But in order to come to this, one must first set out the praise of the Omnipresent in the Verses of Praise, as in “Blessed is He who spoke and the world came into being”

Explanation

Before this can happen, one must first set out G‑d’s praise in Pesukei deZimra, beginning with Baruch She’amar. As the Tzemach Tzedek observes, this seems to repeat the previous point; but here the point is that Pesukei deZimra prepares for the Shema, where the ratzo takes place. A long parenthesis follows, and the sentence resumes in part 9.

(כי עם היות שהנה״א היא בחי׳ ארץ שהוא בחי׳ רצוא אך היינו מצד שורשה יש בה בחי׳ השתוקקות תמיד לדבקה בו ית׳

(For although the G‑dly soul is on the level of “earth,” which is the level of ratzo, this is only from the standpoint of its root, [where] it has a constant yearning to cleave to Him, blessed be He.

Explanation

The parenthesis explains why preparation is needed: the G‑dly soul is by nature “earth,” always yearning to cleave to G‑d — but that is its state in its root, above.

אבל בירידתה למטה להתלבש בגוף ונה״ב אשר הן מסתירי׳ על אורה כו׳ וממשיכים אותה אחריהם להמשך בקדרות אופל עניני עוה״ז ואז נסתר ונעלם בה התשוקה והרצוא לאלקות כנודע שלאום מלאום יאמץ וכשזה קם5 6 כו׳.

But in its descent below, to be clothed in the body and the animal soul, which conceal its light, etc., and draw it after them to be drawn into the murky darkness of the affairs of this world, then the longing and the ratzo for G‑dliness become concealed and hidden within it, as is known: “one nation shall prevail over the other nation,” and when this one rises, etc.

Explanation

Once it descends into a body and an animal soul, they hide its light and draw it into the darkness of worldly concerns, and its yearning for G‑dliness becomes hidden. The verse about Jacob and Esau, “one nation shall prevail over the other,” read by the Sages as “when one rises, the other falls,” describes this contest: when the animal soul is strong, the G‑dly soul’s longing is concealed.

ואי לזאת כדי שתוכל לבא לבחי׳ הרצוא בשעת ק״ש צריכה הכנה רבה לזה והוא ענין פסוד״ז בסידור שבחו של מקום כו׳ והכל הכנה לבחי׳ השוב דשמ״ע7 כי גם הרצוא הוא בשביל להיות שוב כנודע.

Therefore, in order that it be able to come to the level of ratzo at the time of the Shema, it needs great preparation for this, and that is [the purpose of] the Verses of Praise, in setting out the praise of the Omnipresent, etc. And all of it is a preparation for the level of shov of the Shemoneh Esreh, for the ratzo, too, is for the sake of there being shov, as is known,

Explanation

To reach the ratzo of the Shema, then, the soul needs considerable preparation, and this is the task of Pesukei deZimra. Yet the ratzo itself is not the goal: it exists for the sake of the shov, the drawing down that takes place in the Shemoneh Esreh.

כמו שהלוים היו טפלים לכהנים כו׳ וגם דרך פרט פסוד״ז הוא הכנה לשמ״ע ג״כ שהוא המשכה וגילוי למטה שמתחלה צריך לקרוע המסכים המבדילים ע״י פסוד״ז בכדי שיוכל להיות הגילוי למטה)

just as the Levites were subordinate to the Kohanim, etc. And also, in particular, the Verses of Praise are a preparation for the Shemoneh Esreh, which is a drawing down and revelation below, for first one must tear apart the separating partitions through the Verses of Praise, so that the revelation below can take place.)

Explanation

The ascent serves the descent the way the Levites served as assistants to the Kohanim. More specifically, Pesukei deZimra also serves the Shemoneh Esreh directly: its cutting away of the separating screens is what allows the revelation below to happen.

איך שבדבור א׳ בלבד נתהוו שמים וארץ8 וכל צבאם9 כו׳ וכמו שמסיים בברכה זו בישתבח מלך יחיד חי העולמים10 ובב״ש אומרים ג״כ יחיד חי העולמים מלך.

[It recounts] how by a single utterance alone heaven and earth and all their host came into being, etc., and as one concludes this blessing in Yishtabach: “King, Unique One, Life of the worlds,” and in “Blessed is He who spoke” one likewise says, “Unique One, Life of the worlds, King.”

Explanation

Back to the main sentence: Pesukei deZimra praises G‑d by describing how heaven, earth and all their hosts came into being through a single utterance. Both Yishtabach, which closes this section, and Baruch She’amar, which opens it, call G‑d “Unique One, Life of the worlds” together with “King.”

פי׳ שהוא ית׳ הוא יחיד ומיוחד כמו קודם בריאת העולם וחי העולמים הוא רק מבחי׳ מלך שבחי׳ מלוכה היא

This means that He, blessed be He, is single and unique just as before the creation of the world, and [being] “Life of the worlds” is only from the level of “King,” for the level of kingship is

Explanation

The Alter Rebbe explains the phrase: G‑d is “Unique” — alone and unchanged, exactly as before creation — while being “Life of the worlds” belongs only to His aspect of “King.”

רק הארה בלבד ממנו יתב׳ שהארה זו נמשכת ממנו יתב׳ להיות חיות כל העולמות עליונים ותחתונים.11

only a mere radiance from Him, blessed be He; this radiance is drawn forth from Him, blessed be He, to be the life-force of all the worlds, higher and lower.

Explanation

Kingship is only a faint radiance of G‑d. It is this radiance, not His essence, that is drawn down to be the life-force of all the worlds. The contrast between “Unique” (G‑d Himself) and “King” (a mere radiance) prepares for the next paragraphs.

Paragraph 5 in brief

The paragraph places ratzo in the Shema and shov in the Shemoneh Esreh and Torah study, and shows how Pesukei deZimra prepares for both: it cuts through the concealment, and it teaches that all worlds live only from G‑d’s “kingship,” a mere radiance of Him.

Deeper

The distinction between G‑d as “Unique” and as “King” reflects the Kabbalistic teaching that Malchus, the last of the Sefiros, is the source of the worlds’ existence: the worlds relate only to this outermost radiance, while G‑d Himself remains “as before creation.”

Marei mekomos

1
On the words
רוממות אל בגרונם
How it connects
“The exaltations of G‑d are in their throat, and a double-edged sword in their hand.” The maamar reads the praises of Pesukei deZimra as the “sword.”our note
The source
Psalms 149:6תהילים קמ״ט:ו׳Sefaria (opens in a new tab)
5יַעְלְזוּ חֲסִידִים בְּכָבוֹד יְרַנְּנוּ עַל־מִשְׁכְּבוֹתָם: 6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים:
5Let the saints exult in glory; Let them sing for joy upon their beds. 6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמט, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
לעשות נקמה
How it connects
“To execute vengeance upon the nations” — understood here as cutting through the screens that conceal G‑dliness (later, in paragraph 17, as subduing the animal soul and the body).our note
The source
Psalms 149:7תהילים קמ״ט:ז׳Sefaria (opens in a new tab)
6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים: 8לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל:
6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples; 8To bind their kings with chains, And their nobles with fetters of iron;
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
אך כדי . . צריך הוא
How it connects
The Tzemach Tzedek notes that “But in order to come to this” seems to repeat what was just said (that Pesukei deZimra prepares for the Shemoneh Esreh by tearing the screens), and explains that here the Alter Rebbe adds that Pesukei deZimra prepares for the Shema, since the ratzo is in the Shema.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, glosses on the maamar “Ki ka’asher hashamayim,” section 1
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת פ׳ בראשית כרך ו הגהות לד״ה כי כאשר השמים סעי׳ א׳ שלכאורה יש כאן כפל לשון דכבר אמר שפסוד״ז הוא הכנה בלבד לשמו״ע לקרוע המסכים כו׳, אם כן מה בא לחדש שנית באמרו אך כדי כו׳ צריך הוא כו׳, אך הענין הוא דכאן בא לומר, שפסוד״ז הוא הכנה לק״ש כי בחי׳ הרצוא הוא בק״ש כנ״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ברוך שאמר והיה העולם
How it connects
The blessing that opens Pesukei deZimra, praising G‑d “who spoke and the world came into being”; it includes the words “Unique One, Life of the worlds, King.”our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Pesukei Dezimra, Barukh She'amar 2סידור אשכנז, ימי חול, תפילת שחרית, פסוקי דזמרה, ברוך שאמר ב׳Sefaria (opens in a new tab)
בָּרוּךְ שֶׁאָמַר וְהָיָה הָעוֹלָם. בָּרוּךְ הוּא. בָּרוּךְ עוֹשֶׂה בְרֵאשִׁית. בָּרוּךְ אוֹמֵר וְעוֹשֶׂה. בָּרוּךְ גּוֹזֵר וּמְקַיֵּם. בָּרוּךְ מְרַחֵם עַל־הָאָרֶץ. בָּרוּךְ מְרַחֵם עַל־הַבְּרִיּוֹת. בָּרוּךְ מְשַׁלֵּם שָׂכָר טוֹב לִירֵאָיו. בָּרוּךְ חַי לָעַד וְקַיָּם לָנֶצַח. בָּרוּךְ פּוֹדֶה וּמַצִּיל. בָּרוּךְ שְׁמוֹ. בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם הָאֵל הָאָב הָרַחֲמָן הַמְהֻלָּל בְּפִי עַמּוֹ מְשֻׁבָּח וּמְפֹאָר בִּלְשׁוֹן חֲסִידָיו וַעֲבָדָיו וּבְשִׁירֵי דָוִד עַבְדֶּךָ. נְהַלֶּלְךָ ה׳ אֱלֹקֵינוּ בִּשְׁבָחוֹת וּבִזְמִירוֹת נְגַדֶּלְךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וְנַזְכִּיר שִׁמְךָ …
Blessed is He Who spoke, and the world came into being, blessed is He; blessed is He Who maintains the creation; blessed is He Who says and does; blessed is He Who decrees and fulfills; blessed is He Who has compassion on the earth; blessed is He Who has compassion on the creatures; blessed is He Who rewards well those who fear Him, blessed is He Who lives forever and exists eternally; blessed is He Who redeems and saves blessed is His Name. Blessed are You, Adonoy, our God, King of the Universe, the Almighty, the merciful Father, Who is verbally extolled by His people, praised and glorified by the tongue of His pious ones, and His servants, and through the songs of David Your servant. We …
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
שלאום מלאום יאמץ וכשזה קם
How it connects
Rebecca is told of the twins in her womb, “one nation shall prevail over the other nation”; the maamar applies it to the G‑dly soul and the animal soul.our note
The source
Genesis 25:23בראשית כ״ה:כ״גSefaria (opens in a new tab)
22וַיִּתְרֹצְצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־ה׳ 23וַיֹּאמֶר ה׳ לָהּ שְׁנֵי גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר: 24וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָהּ:
22… ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD. 23And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger. 24And when her days to be delivered were fulfilled, behold, there were twins in her womb.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Megillah 6a:17–18מגילה ו׳ א:י״ז-י״חSefaria (opens in a new tab)
רַב נַחְמָן בַּר יִצְחָק אָמַר מֵהָכָא: ״וּלְאוֹם מִלְאוֹם יֶאֱמָץ״. וְאָמַר רַבִּי יִצְחָק, מַאי דִּכְתִיב: ״יוּחַן רָשָׁע בַּל לָמַד צֶדֶק״. אָמַר יִצְחָק לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יוּחַן עֵשָׂו. אָמַר לוֹ: רָשָׁע הוּא! אָמַר לוֹ: ״בַּל לָמַד צֶדֶק״. אָמַר לוֹ: ״בְּאֶרֶץ נְכוֹחוֹת יְעַוֵּל״. אָמַר לוֹ: אִם כֵּן, ״בַּל יִרְאֶה גֵּאוּת ה׳״.
R. Nahman b. Yitzchak derived the same lesson from here: “And the one nation shall be stronger than the other nation” (Genesis 25:23). R. Yitzchak also said: What is the meaning of what is written, “Let favor be shown to the wicked, yet will he not learn righteousness” (Isaiah 26:10)? Isaac said before the Holy One, blessed be He: Master of the Universe, let mercy be shown to Esau. He replied: He is wicked. He said to Him: “He has not learned righteousness.” He replied: “In the land of uprightness will he deal wrongfully” (Isaiah 26:10). He said: If so, “Let him not behold the majesty of the Lord” (Isaiah 26:10).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
בראשית כה, כג. מגילה ו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
וכשזה קם
How it connects
Rashi explains that the two will never be great at the same time: “when this one rises, that one falls.”our note
The source
Rashi on Genesis 25:23:5רש"י על בראשית כ״ה:כ״ג:ה׳Sefaria (opens in a new tab)
מלאם יאמץ. לֹא יִשְׁווּ בִּגְדֻלָּה, כְּשֶׁזֶּה קָם זֶה נוֹפֵל, וְכֵן הוּא אוֹמֵר אִמָּלְאָה הָחֳרָבָה (יחזקאל כ"ו), לֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחֻרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם:
מלאם יאמץ SHALL BE STRONGER THAN THE OTHER RACE —They will never be equally great at the same time: when one rises the other will fall. Thus it says, (Ezekiel 26:2) “[Because Tyre (colonised by Esau) says about Jerusalem] I shall be filled with her that is laid waste” — Tyre became full (powerful) only through the ruin of Jerusalem (Megillah 6a).
Hebrew: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · English: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
הרצוא בשעת ק״ש . . השוב דשמ״ע
How it connects
The passage the note points to (it begins near this column) explains “Set me as a seal upon your heart” through the straps of the tefillin, which stand for the supernal emotive attributes: they are drawn through the intellect but rooted above it.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 47a
ד ועתה יובן ענין כחותם על לבך דקאי על תש״ר ונקרא על לבך כי רצועות תש״ר תליין על ליבא כי הנה הרצועות נעשים ג״כ מעור שהוא ג״כ כמו קלף וגם כשרים כשנעשים הרצועות מקלף כי הרצועות הם המדות עליונות (עיין בזהר פ׳ פנחס דרל״ו ע״ב) שהם נמשכין ג״כ מבחי׳ לבנונית דגלגלתא שזהו ענין הגויל כנ״ל ואף שאנו רואין שהמדות נמשכים מן השכל והתינוק ששכלו קטן אהבתו ג״כ בדברים קטנים אעפ״כ יש במדות מקור ג״כ מלמעלה מהשכל וכמו שאיתא באדרא זוטא (דף רצ״ב ע״א) ז״א בעתיקא קדישא תלייא ואחיד ששרש המדות דאצי׳ מבחינת עתיקא וגלגלתא רק ההמשכה הוא דרך השכל וכמכו שאנו רואים בחוש שהתפעלות המדות נעשה התחלתן מן השכל. אבל אח״כ כשנתפעל גדלה ההתפעלות למעלה מן השכל כמו שאם אדם רואה אוהבו שלא ראה אותו מזמן כביר נעשה השמחה והתפעלות …
Our explanationThe note sends the reader there for a parallel treatment of ratzo in the Shema and shov in the Shemoneh Esreh.
Open it on Sefaria (opens in a new tab)
Shaar HaEmunah, by the Mitteler Rebbeשער האמונה לאדמו״ר האמצעי
77b
Our explanationThe Mitteler Rebbe’s work on faith has a parallel discussion of the ratzo in the Shema and the shov in the Shemoneh Esreh.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת שה״ש מז, א. שער האמונה לאדה״א עז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
שבדבור א׳ בלבד נתהוו שמים וארץ
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
שמים וארץ וכל צבאם
How it connects
“And the heavens and the earth and all their host were completed.”our note
The source
Genesis 2:1בראשית ב׳:א׳Sefaria (opens in a new tab)
1וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכׇל־צְבָאָם: 2וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:
1And the heaven and the earth were finished, and all the host of them. 2And on the seventh day God finished His work which He had made; and He rested …
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
בישתבח מלך יחיד חי העולמים
How it connects
Yishtabach, which closes Pesukei deZimra, ends with G‑d as “King… Life of the worlds” (the Alter Rebbe’s text reads “King, Unique One, Life of the worlds”).our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Pesukei Dezimra, Yishtabachסידור אשכנז, ימי חול, תפילת שחרית, פסוקי דזמרה, ישתבחSefaria (opens in a new tab)
יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ. הָאֵל הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ. כִּי לְךָ נָאֶה ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ. שִׁיר וּשְׁבָחָה הַלֵּל וְזִמְרָה. עֹז וּמֶמְשָׁלָה. נֶצַח גְּדֻלָּה וּגְבוּרָה. תְּהִלָּה וְתִפְאֶרֶת. קְדֻשָּׁה וּמַלְכוּת. בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד־עוֹלָם. בָּרוּךְ אַתָּה ה׳ אֵל מֶלֶךְ גָּדוֹל בַּתִּשְׁבָּחוֹת. אֵל הַהוֹדָאוֹת אֲדוֹן הַנִּפְלָאוֹת הַבּוֹחֵר בְּשִׁירֵי זִמְרָה. מֶלֶךְ אֵל חֵי הָעוֹלָמִים.
Praised be Your Name forever, our King, Almighty the great and holy King in heaven and on earth. For to You it is fitting [to offer] Adonoy, our God, and God of our fathers, song and praise, glorification and hymns, [to proclaim Your] strength and dominion, victory, grandeur, and might, praise and glory, holiness and sovereignty, blessings and thanksgivings, from now and forever. Blessed are You, Adonoy, Almighty, King [Who is] great in [our] praise Almighty, of [to Whom we offer our] thanksgiving, Master of [Whom we praise for His] wonders, the Selector of song-hymns, You are the King, Almighty, Life of [all] the worlds.
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
ממנו ית׳
How it connects
A manuscript variant: after “from Him, blessed be He” this manuscript adds the word “bishvil” (“for the sake of”).our note
Where the note points
Manuscript volume (“Buch”) of the Alter Rebbe’s discourses: Biur al HaTorah, “Lachen Emor LiVnei Yisrael”בבוך ביאור על התורה, לכן אמור לבני ישראל
103b
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך ביאור על התורה לכן אמור לבנ״י קג, ב נוסף אח״כ תי׳: בשביל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6ונודע שיש רבוי עולמות למעלה עד אין קץ ולמטה עד אין תכלית. וזהו פי׳ בשכמל״ו כי ועד אין לו הפסק.1

It is known that there is a multitude of worlds, above without end and below without limit. This is the meaning of “Blessed be the Name of the glory of His kingdom forever and ever (le’olam va’ed)”: for va’ed has no break.

Explanation

Kabbalah teaches that there is an endless multitude of worlds, both above and below. The Alter Rebbe finds this in the response to the Shema, “Blessed be the Name of the glory of His kingdom forever and ever”: the Talmud teaches that wherever va’ed is used it means without interruption, so G‑d’s kingdom extends endlessly.

והיינו שבחי׳ כבוד מלכותו נמשך להחיות עולמות ונבראים אין קץ וכמ״ש היש מספר לגדודיו2 כו׳ וכתיב אלף אלפין3 ישמשוניה ורבו רבבן קדמוהי יקומון וזהו מספר גדוד4 א׳ כו׳.

That is, the glory of His kingdom is drawn forth to give life to worlds and creations without end, as it is written, “Is there any number to His troops?” etc., and it is written, “A thousand thousands serve Him, and myriads of myriads stand before Him” — and this is the number of one troop, etc.

Explanation

It is His kingship, “the glory of His kingdom,” that flows into all these endless worlds and creatures to give them life. Job speaks of G‑d’s countless “troops,” and Daniel of “a thousand thousands” and “myriads of myriads” of angels — yet the Talmud says Daniel’s staggering figure is only the count of a single troop.

Paragraph 6 in brief

The paragraph describes the endless extent of creation, all of which lives from G‑d’s “kingship.”

Deeper

The words of “Blessed be the Name of the glory of His kingdom” — “Name” and “kingdom” — are exactly the levels the next paragraph calls “merely a name.”

Marei mekomos

1
On the words
ועד אין לו הפסק
How it connects
Rabbi Eliezer ben Yaakov teaches that wherever the Torah says netzach, selah or va’ed, it means “without interruption, forever.”our note
The source
Eruvin 54a:14–15עירובין נ״ד א:י״ד-ט״וSefaria (opens in a new tab)
תָּנָא דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״נֶצַח״ ״סֶלָה״ ״וָעֶד״ — אֵין לוֹ הֶפְסֵק עוֹלָמִית. נֶצַח, דִּכְתִיב: ״כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף״. סֶלָה, דִּכְתִיב: ״כַּאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ בְּעִיר ה׳ צְבָאוֹת בְּעִיר אֱלֹקֵינוּ אֱלֹקִים יְכוֹנְנֶהָ עַד עוֹלָם סֶלָה״. וָעֶד, דִּכְתִיב: ״ה׳ יִמְלוֹךְ לְעוֹלָם וָעֶד״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
עירובין נד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
היש מספר לגדודיו
How it connects
“Is there any number to His troops?” — the angelic hosts are beyond counting.our note
The source
Job 25:3איוב כ״ה:ג׳Sefaria (opens in a new tab)
2הַמְשֵׁל וָפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו: 3הֲיֵשׁ מִסְפָּר לִגְדוּדָיו וְעַל־מִי לֹא־יָקוּם אוֹרֵהוּ: 4וּמַה־יִּצְדַּק אֱנוֹשׁ עִם־אֵל וּמַה־יִּזְכֶּה יְלוּד אִשָּׁה:
2Dominion and fear are with Him; He maketh peace in His high places. 3Is there any number of His armies? And upon whom doth not His light arise? 4How then can man be just with God? Or how can he be clean that is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב כה, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אלף אלפין
How it connects
In Daniel’s vision, a thousand thousands serve G‑d and myriads of myriads stand before Him.our note
The source
Daniel 7:10דניאל ז׳:י׳Sefaria (opens in a new tab)
9… וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ: 11חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד …
9… his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 11I beheld at that time because of the voice of the great words which the horn …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דניאל ז, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
מספר גדוד אחד
How it connects
The Talmud reconciles Daniel and Job: “a thousand thousands” is the number of one troop, but His troops are without number.our note
The source
Chagigah 13b:13חגיגה י״ג ב:י״גSefaria (opens in a new tab)
תַּנְיָא, רַבִּי אוֹמֵר מִשּׁוּם אַבָּא יוֹסֵי בֶּן דּוֹסַאי: ״אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּיהּ״ — מִסְפַּר גְּדוּד אֶחָד, ״וְלִגְדוּדָיו אֵין מִסְפָּר״. וְרַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: ״אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּיהּ״, לִנְהַר דִּינוּר, שֶׁנֶּאֱמַר: ״נְהַר דִּינוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּיהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן״.
It was taught: Rabbi [Yehudah HaNasi] says in the name of Abba Yose the son of Dosai, "'Thousands of thousands serve him-' the number of one troop. And the troops are infinite." Rav Yirmiyah the son of Abba said, "Thousands of thousands serve him at the stream of fire, as it is said, "A stream of fire went out and came before Him; Thousands of thousands served him, and myriads of myriads in front of him get up."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חגיגה יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

7ועם כל הרבוי הזה מ״מ כולם נמשכים רק מבחי׳ מלך שהוא בחי׳ שם לבד כמאמר למען שמו באהבה מלך1 כו׳.

Yet with all this multitude, they are nonetheless all drawn only from the level of “King,” which is merely the level of a “name,” as the saying goes, “for the sake of His Name, with love. King,” etc.

Explanation

Yet this entire endless multitude draws its life only from the level of “King,” which is merely G‑d’s “Name.” A name exists for others to call a person by and does not touch his essence; so too kingship is how G‑d relates to others, not what He is. The first blessing of the Shemoneh Esreh places “for the sake of His Name, with love” directly beside “King.”

והוא בחי׳ ממכ״ע ומזה נולדה בחי׳ התפעלות האהבה בלבבו באמרו ואהבת את2 ה׳ אלקיך פי׳ את ה׳ אלקיך היינו כמש״ל שמע ישראל3 ה׳ אלהינו כו׳

This is the level of memalei kol almin. And from this is born the stirring of love in one’s heart when he says, “And you shall love Havayah your G‑d.” The meaning of “Havayah your G‑d” is as stated above, “Hear, O Israel, Havayah is our G‑d,” etc.

Explanation

This life-giving kingship is the light that fills all worlds (memalei), the divine energy within each creature. Contemplating this arouses love when one says “And you shall love Havayah your G‑d,” and “Havayah your G‑d” means what was explained for “Havayah is our G‑d”: the transcendent Havayah revealed within “your G‑d.”

והוא מה שמעלה יתירה נודע׳ לנו מכל גדודי מעלה שקרבנו לשמו הגדול שהוא בחי׳ סוכ״ע ועצמיות אלקותו יתברך הוא בחי׳ יחיד שלמעלה מעלה מבחי׳ חי העולמים שהוא רק מבחי׳ מלך כו׳

And this is the added superiority that is known to us over all the troops on high: that He has brought us near to His great Name, which is the level of sovev kol almin and the very essence of His G‑dliness, blessed be He — the level of “Unique One,” which is far, far above the level of “Life of the worlds,” which is only from the level of “King,” etc.

Explanation

Israel’s special advantage over all the angelic hosts is that G‑d “brought us near to His great Name” (from the blessing before the Shema): to sovev, His very essence, the level of “Unique One,” far above “Life of the worlds,” the mere level of “King” from which the angels draw.

וזהו שנק׳ כנ״י אחת כמ״ש אחת היא יונתי4 כו׳ שהיא מקבלת מבחי׳ ה׳ אחד ממש.

And this is why the Community of Israel is called “one,” as it is written, “One is she, My dove,” etc., for she receives from the level of “Havayah is One” in the fullest sense.

Explanation

That is why the Community of Israel is called “one,” as in the Song of Songs, “One is she, My dove”: she receives from “Havayah is One” — from G‑d’s oneness itself, not merely from His kingship.

Paragraph 7 in brief

All the endless worlds live from G‑d’s “kingship,” merely His “Name” (memalei); Israel is bound to His essence, the “Unique One” (sovev), and is therefore called “one” — and this is what arouses the love of G‑d in the Shema.

Deeper

The verse from the Song of Songs continues, “she is one to her mother,” which the next paragraph reads as the soul’s single-minded will to cleave to G‑d.

Marei mekomos

1
On the words
למען שמו באהבה מלך
How it connects
The first blessing of the Shemoneh Esreh: “…for the sake of His Name, with love. King, Helper, Savior and Shield.” The maamar reads the juxtaposition as “King” being the level of “Name.”our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Amidah, Patriarchs 3סידור אשכנז, ימי חול, תפילת שחרית, עמידה, אבות ג׳Sefaria (opens in a new tab)
בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ אֱלֹקֵי אַבְרָהָם אֱלֹקֵי יִצְחָק וֵאלֹקֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמוֹ בְּאַהֲבָה:
Blessed contains eighteen expressions of praise which parallel the Eighteen Benedictions. are You, Adonoy, our God, and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneficent kindness, Who possesses everything, Who remembers the piety of the Patriarchs, and Who brings a redeemer to their children’s children, for the sake of His Name, with love.
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ואהבת את ה׳
How it connects
The command to love G‑d, said in the Shema; love is aroused by the contemplation described here.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
Kehot’s note
דברים ו, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שמע ישראל ה׳ אלהינו
How it connects
The first verse of the Shema, whose “Havayah our G‑d” was explained as sovev revealed in memalei.our note
The source
Deuteronomy 6:4דברים ו׳:ד׳Sefaria (opens in a new tab)
3… אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר ה׳ אֱלֹקֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ: 4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ:
3… LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey. 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 …
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
אחת היא יונתי
How it connects
“One is she, My dove, My perfect one; one is she to her mother.” The Community of Israel is called “one” because she receives from G‑d’s oneness.our note
The source
Song of Songs 6:9שיר השירים ו׳:ט׳Sefaria (opens in a new tab)
8שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: 9אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ: 10מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת:
8There are threescore queens, And fourscore concubines, And maidens without number. 9My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 10Who is she that looketh forth as the dawn, Fair as the moon, Clear as the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ו, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8והיינו ע״י שתהי׳ בבחי׳ אחת היא לאמה1 2 להיות שע״י ההתבוננות תבא לבחי׳ אחת להיות לה

That is, by her being in the state of “She is one to her mother”: that through contemplation she comes to a state of oneness, having

Explanation

The verse “One is she, My dove” continues, “she is one to her mother.” The Alter Rebbe explains how the soul reaches this oneness: through contemplation it comes to have a single will.

רק רצון א׳ לדבקה בו יתב׳ והוא בחי׳ רצוא הנ״ל לבחי׳ סוכ״ע לדבקה בעצמות אלקות וכמאמר מי לי בשמים כו׳.

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.

Explanation

That single will is to cleave to G‑d Himself. This is the ratzo described above, now directed to sovev — G‑d’s transcendent essence — rather than to the life-force within the worlds; as the Psalmist says, “Whom do I have in heaven [but You]?”

וזהו ענין ואהבת שבק״ש ופי׳ וענין הרצוא היינו כמ״ש בכה ארוץ גדוד3 בכה דוקא בעצמותך וארוץ גדוד היינו בחי׳ אלף אלפין ישמשוניה ורבו רבבן קדמוהי יקומון4

And this is the meaning of “And you shall love” in the Shema. The meaning and nature of the ratzo is as it is written, “For by You (bechah) I run through a troop”: “bechah” specifically — in Your very essence; and “I run through a troop” refers to the level of “A thousand thousands serve Him, and myriads of myriads stand before Him”

Explanation

This is the love of “And you shall love” in the Shema. David’s verse “by You I run through a troop” now receives its full meaning: bechah, “by You,” means in G‑d’s very essence, and the “troop” is the countless angelic hosts of Daniel’s vision.

(ועמ״ש במ״א ע״פ ורב כח לתבונתו אין מספר5 6 איך ששרש כל גדוד הוא בו״ק דאצי׳ יעו״ש) שבכולם לא יחפוץ רק בה׳ לבדו.

(and see what is explained elsewhere on the verse “Great in power, His understanding is beyond number,” how the root of every troop is in the six extremities (vav ketzavos) of Atzilus; see there) — that among all of them he desires nothing but G‑d alone.

Explanation

In a parenthesis, the Alter Rebbe refers to another discourse that traces the root of every angelic “troop” to the six emotive Sefiros of Atzilus. The soul runs past all these hosts because it desires nothing but G‑d alone.

ואדלג שור היינו גם בחי׳ כל המקיפים עליונים כי שור הוא חומה כמ״ש בנות צעדה7 עלי שור.

“I leap over a wall (shur)” refers also to the level of all the supernal encompassing lights (makifim), for shur means a wall, as it is written, “Daughters strode upon the wall (shur).”

Explanation

The second half of David’s verse, “by my G‑d I leap over a wall,” refers to something higher still: the encompassing lights (makifim), levels too lofty to enter the worlds, which surround them as a wall surrounds a city. Shur means “wall,” as in Jacob’s blessing of Joseph.

ועד״מ החומה הוא מקיף לעיר גם הם אדלג כי התשוקה היא רק למהו״ע ית׳ ממש

By way of analogy, a wall encompasses a city; these too “I leap over,” for the longing is only for His very essence and being, blessed be He

Explanation

Even these lofty surrounding levels the soul “leaps over,” because its longing is not for any revelation, however high, but for G‑d’s essence itself.

(שגם כל המקיפים כלא חשיב אצלו ית׳ וכמ״ש במ״א בפי׳ אדון הנפלאות8 כו׳ ולכן נק׳ שור כמו שהחומה נעשית מאבני׳ שהם רק בחי׳ דומם כך כתיב עשה פלא9 שבחי׳ פלא ומקיפי׳ עליונים הוא רק כמו בחי׳ עשייה אצלו ית׳)

(for all the encompassing lights, too, are considered as nothing before Him, blessed be He, as is explained elsewhere on the meaning of “Master of wonders,” etc. That is why they are called “wall”: just as a wall is made of stones, which are merely inanimate, so it is written, “He does (oseh) wonders,” for the level of “wonder” and the supernal encompassing lights are only like the level of “doing” (asiyah) before Him, blessed be He).

Explanation

A second parenthesis: before G‑d even the highest encompassing lights count as nothing. That is why they are called a “wall” — a wall is built of stones, inanimate matter — and why the verse says “He does wonders”: from G‑d’s perspective even the “wonders,” the supernal makifim, are a mere “doing,” the lowest kind of activity.

וז״ש מי לי בשמים10 11 ועמך לא חפצתי בארץ כו׳ שמים הם בחי׳ מקיפים וארץ הם בחי׳ פנימיים שזהו בחי׳ שור ובחי׳ גדוד הנ״ל וארוץ ואדלג אותם בכח התשוקה שלי בכה ממש בעצמותך:12

This is the meaning of “Whom do I have in heaven? And besides You I desire nothing on earth,” etc.: “heaven” is the level of the encompassing lights and “earth” is the level of the inner lights — that is, the level of “wall” and the level of “troop” mentioned above — and I run past them and leap over them by the power of my longing, “bechah,” truly in Your essence.

Explanation

The Psalm verse sums it up: “heaven” stands for the encompassing lights (the “wall”) and “earth” for the inner lights that enter the worlds (the “troop”). The soul runs past both by the strength of its longing for bechah — G‑d’s very essence.

Paragraph 8 in brief

The ratzo of the Shema is a single-minded longing for G‑d’s essence, which runs past all the angelic hosts (the “troop”) and leaps over even the lofty encompassing lights (the “wall”), as in “Whom do I have in heaven.”

Deeper

Or HaTorah on the Song of Songs cites this passage, summarizing that here “leaping over a wall” is explained through “Whom do I have in heaven.” The soul’s desire reaches past every level of light, inner or encompassing, to G‑d’s essence itself.

Marei mekomos

1
On the words
אחת היא לאמה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
המשך הפסוק אחת היא יונתי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אחת היא לאמה
How it connects
The continuation of “One is she, My dove”: “she is one to her mother.” The maamar reads it as the soul’s single will to cleave to G‑d.our note
The source
Song of Songs 6:9שיר השירים ו׳:ט׳Sefaria (opens in a new tab)
8שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: 9אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ: 10מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת:
8There are threescore queens, And fourscore concubines, And maidens without number. 9My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 10Who is she that looketh forth as the dawn, Fair as the moon, Clear as 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
בכה ארוץ גדוד
How it connects
“For by You I run through a troop; by my G‑d I leap over a wall.” Both halves are now interpreted as the two stages of the soul’s ratzo.our note
The source
II Samuel 22:30שמואל ב כ״ב:ל׳Sefaria (opens in a new tab)
29כִּי־אַתָּה נֵירִי Havayah וַHavayah יַגִּיהַּ חׇשְׁכִּי: 30כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹקַי אֲדַלֶּג־שׁוּר: 31הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת ה׳ צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ:
29For Thou art my lamp, O LORD; And the LORD doth lighten my darkness. 30For by Thee I run upon a troop; By my God do I scale a wall. 31As for God, His way is perfect; The word of the LORD is tried; He is …
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
אלף אלפין ישמשוניה ורבו רבבן קדמוהי יקומון
How it connects
Daniel’s vision of the countless angels serving G‑d, identified here with the “troop” the soul runs past.our note
The source
Daniel 7:10דניאל ז׳:י׳Sefaria (opens in a new tab)
9… וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ: 11חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד …
9… his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 11I beheld at that time because of the voice of the great words which the horn …
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
ע״פ ורב כח ולתבונתו אין מספר
How it connects
This is the discourse on “great in power, His understanding is beyond number” that the Alter Rebbe mentions here, where the root of every angelic troop is traced to the six emotive Sefiros of Atzilus.our note
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים
60a ff.
Look for it in the Lubavitch Library (opens in a new tab)
Likkut Perushim on the Tanyaליקוט פירושים לתניא
on Iggeres HaKodesh, section 20, at its beginning
Our explanationA collection of explanations on the Tanya; the note points to its comments at the start of Iggeres HaKodesh 20 as related material on the root of the angelic hosts.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 60a
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
סידור עם דא״ח ס, א ואילך. וראה בליקוט פי׳ לאגה״ק סי׳ כ בתחלתו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ורב כח לתבונתו אין מספר
How it connects
“Great is our Lord and great in power; His understanding is beyond number.” Another discourse on this verse, the Alter Rebbe notes, traces the root of the angelic troops to Atzilus.our note
The source
Psalms 147:5תהילים קמ״ז:ה׳Sefaria (opens in a new tab)
4מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא: 5גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר: 6מְעוֹדֵד עֲנָוִים ה׳ מַשְׁפִּיל רְשָׁעִים עֲדֵי־אָרֶץ:
4He counteth the number of the stars; He giveth them all their names. 5Great is our Lord, and mighty in power; His understanding is infinite. 6The LORD upholdeth the humble; He bringeth the wicked down to the ground.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
בנות צעדה
How it connects
In Jacob’s blessing of Joseph: “daughters strode upon the wall (shur).” It shows that shur means “wall.”our note
The source
Genesis 49:22בראשית מ״ט:כ״בSefaria (opens in a new tab)
21נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר: 22בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר: 23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים:
21Naphtali is a hind let loose: He giveth goodly words. 22Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. . 23The archers have dealt bitterly with him, And shot at him, and hated him;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מט, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
אדון הנפלאות
How it connects
Yishtabach calls G‑d “Master of wonders”; the Alter Rebbe refers to his explanation of this phrase elsewhere.our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Pesukei Dezimra, Yishtabachסידור אשכנז, ימי חול, תפילת שחרית, פסוקי דזמרה, ישתבחSefaria (opens in a new tab)
יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ. הָאֵל הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ. כִּי לְךָ נָאֶה ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ. שִׁיר וּשְׁבָחָה הַלֵּל וְזִמְרָה. עֹז וּמֶמְשָׁלָה. נֶצַח גְּדֻלָּה וּגְבוּרָה. תְּהִלָּה וְתִפְאֶרֶת. קְדֻשָּׁה וּמַלְכוּת. בְּרָכוֹת וְהוֹדָאוֹת מֵעַתָּה וְעַד־עוֹלָם. בָּרוּךְ אַתָּה ה׳ אֵל מֶלֶךְ גָּדוֹל בַּתִּשְׁבָּחוֹת. אֵל הַהוֹדָאוֹת אֲדוֹן הַנִּפְלָאוֹת הַבּוֹחֵר בְּשִׁירֵי זִמְרָה. מֶלֶךְ אֵל חֵי הָעוֹלָמִים.
Praised be Your Name forever, our King, Almighty the great and holy King in heaven and on earth. For to You it is fitting [to offer] Adonoy, our God, and God of our fathers, song and praise, glorification and hymns, [to proclaim Your] strength and dominion, victory, grandeur, and might, praise and glory, holiness and sovereignty, blessings and thanksgivings, from now and forever. Blessed are You, Adonoy, Almighty, King [Who is] great in [our] praise Almighty, of [to Whom we offer our] thanksgiving, Master of [Whom we praise for His] wonders, the Selector of song-hymns, You are the King, Almighty, Life of [all] the worlds.
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
עשה פלא
How it connects
“Who is like You… doing wonders?” — the “wonders” are only a “doing” before G‑d.our note
The source
Exodus 15:11שמות ט״ו:י״אSefaria (opens in a new tab)
10נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלְלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים: 11מִי־כָמֹכָה בָּאֵלִם Havayah מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא: 12נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ:
10Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters. 11Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? 12Thou stretchedst out Thy right hand— The earth swallowed them.
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
ואדלג שור . . וז״ש מי לי בשמים
How it connects
The Tzemach Tzedek refers to this passage there, noting that in the maamar “Ki ka’asher hashamayim hachadashim” (which he cites as Likkutei Torah, Parshas Bereshit) “leaping over a wall” is explained as “Whom do I have in heaven.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shir HaShirim, vol. 1, p. 107
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת שה״ש כרך א ע׳ 107 מציין לכאן. ושם ”ובד״ה כי כאשר השמים החדשים בלקו״ת פ׳ בראשית פי׳ מדלג שור היינו כמ״ש מי לי בשמים”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
מי לי בשמים
How it connects
“Whom do I have in heaven? And besides You I desire nothing on earth.” The maamar reads “heaven” and “earth” as the encompassing and inner lights, both of which the soul passes by.our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עג, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
שו״ה אותם — ממש בעצמותך
How it connects
The Tzemach Tzedek has a gloss on the words from “them” to “truly in Your essence.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
vol. 6, 1845a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת כרך ו תתרמה, א. יש הגה״ה לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Shov: drawing G‑dliness down ¶9–11

9והנה מבחינת רצוא הנ״ל בק״ש נעשה שוב אח״כ בתפלה. ולכן גם בסוף הק״ש הוא מסיים אני ה׳ אלהיכם

Now, from the above-mentioned level of ratzo in the Shema, there afterward comes about shov in the prayer. Therefore at the end of the Shema, too, one concludes, “I am Havayah your G‑d,”

Explanation

The Shema’s upward ratzo leads into the shov of the Amidah prayer. That is why even the Shema itself ends with a descent: “I am Havayah your G‑d.”

פי׳ אלקיכם ממש להיות בחי׳ גילוי אלקות בכל או״א מלמעלה למטה למהוי אחד באחד1 כו׳.2

meaning literally “your G‑d”: that there be a revelation of G‑dliness in each and every one, from above to below, “to become one with the One,” etc.

Explanation

“Your G‑d” is meant literally: G‑dliness is to be revealed within each individual, from above to below. The Zohar’s phrase “to become one with the One” describes this unity, when the One above is revealed within the one below.

Paragraph 9 in brief

The closing words of the Shema already point to the shov: G‑d revealed as “your G‑d,” within each person.

Deeper

The Zohar phrase comes from the passage on the mystery of Shabbos (Zohar 2:135a), which describes the unity below that parallels the unity above so that they become “one with the One.”

Marei mekomos

1
On the words
למהוי אחד באחד
How it connects
In the Zohar’s passage on the mystery of Shabbos, the unity below joins the unity above, “to become one with the One.”our note
The source
Zohar II, 135aזח״ב קלה, אSefaria (opens in a new tab)
Kehot’s note
זח״ב קלה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אני ה׳ אלהיכם
How it connects
The last verse of the Shema: “I am Havayah your G‑d.”our note
The source
Numbers 15:41במדבר ט״ו:מ״אSefaria (opens in a new tab)
40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם: 41אֲנִי ה׳ אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹקִים אֲנִי ה׳ אֱלֹקֵיכֶם:
40that ye may remember and do all My commandments, and be holy unto your God. 41I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’
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.

10ואח״כ בשמ״ע בח״י ברכאן נמשך זה הגילוי אור בבחי׳ שוב ממש בח״י ברכות באמרו בא״י מברוך לאתה בגילוי לנוכח כידוע.

Afterward, in the Shemoneh Esreh, in the eighteen blessings, this revelation of light is drawn down in a state of actual shov — in the eighteen blessings, when one says, “Blessed are You, Havayah”: from “Blessed” to “You,” in revelation, in direct address, as is known.

Explanation

In the Shemoneh Esreh the revelation is drawn down in full shov through its eighteen blessings. Each begins “Blessed are You”: the movement from “Blessed” (understood in Chassidus as a drawing down) to “You” addresses G‑d directly, as present and revealed.

ואחר שמ״ע בלימוד התורה נמשך גילוי זה בתורה כמ״ש ותורה אור1 כו׳ כי רוח אייתי רוח כו׳

After the Shemoneh Esreh, in the study of Torah, this revelation is drawn into the Torah, as it is written, “and the Torah is light,” etc., for “spirit brings spirit,” etc.

Explanation

After prayer comes Torah study, and the same revelation is drawn into the Torah, which Proverbs calls “light.” The principle “spirit brings spirit” explains the link: the spirit a person arouses in prayer brings a corresponding spirit from above into his learning.

וע״י בחי׳ הרצוא הנ״ל נמשך בחי׳ רוח המשכה מלמעלה למטה וכמ״ש אם ישים אליו לבו רוחו ונשמתו אליו יאסף2 כו׳

Through the above-mentioned level of ratzo, the level of “spirit” is drawn down — a drawing from above to below — as it is written, “If he sets his heart toward Him, His spirit and His soul He gathers to him,” etc.

Explanation

It is the ratzo of the Shema that draws this “spirit” down. Job’s words “If he sets his heart toward Him, His spirit and His soul He gathers to him” are read as: when a person turns his heart to G‑d, G‑d’s spirit is drawn to him.

ואח״כ במעשה המצות נמשך בחי׳ שוב זה יותר וכידוע בשרש ענין המצות שהוא להמשיך האור בכלי דוקא וכמ״ש כי נר מצוה כו׳.

Afterward, in the practical performance of the mitzvos, this level of shov is drawn down further, as is known concerning the root of the mitzvos: it is to draw the light into a vessel specifically, as it is written, “For a mitzvah is a lamp,” etc.

Explanation

The shov goes further still in the practical mitzvos. The root purpose of the mitzvos is to draw the divine light into a vessel — physical objects and deeds — as “a mitzvah is a lamp” suggests: a lamp is the vessel that holds the light.

Paragraph 10 in brief

The shov unfolds in stages: in the Shemoneh Esreh, then in Torah study, and most fully in the practical mitzvos, which bring the light into a physical vessel.

Deeper

The verse “For a mitzvah is a lamp and the Torah is light” pairs the two: the mitzvah is the vessel (the lamp) and the Torah is the light within it, matching the maamar’s point that the mitzvos draw the light into a vessel.

Marei mekomos

1
On the words
ותורה אור
How it connects
“For a mitzvah is a lamp and the Torah is light.” The Torah is the light, the mitzvah its vessel.our note
The source
Proverbs 6:23משלי ו׳:כ״גSefaria (opens in a new tab)
22בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשׇׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ: 23כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר: 24לִשְׁמׇרְךָ מֵאֵשֶׁת רָע מֵחֶלְקַת לָשׁוֹן נׇכְרִיָּה:
22… liest down, it shall watch over thee; And when thou awakest, it shall talk with thee. 23For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life; 24To keep thee from the evil woman, From the smoothness of the alien tongue.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ו, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אם ישים אליו לבו רוחו ונשמתו אליו יאסף
How it connects
Read in Chassidus as: when a person sets his heart toward G‑d (arousal from below), G‑d draws His spirit to him (arousal from above).our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)
13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
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.

11ועל קיום המצות ארז״ל בע״כ אתה חי1 2 פי׳ לפי שאחר האהבה והתשוקה במס״נ בבחי׳ רצוא הנ״ל אח״כ נעשה בחי׳ שוב להיות בע״כ אתה חי בגוף כדי להיות גילוי אור האלקי מלמעלה למטה במעשה המצות.

Concerning the fulfillment of the mitzvos, our Sages, of blessed memory, said, “Against your will you live.” That is: after the love and longing with self-sacrifice (mesirus nefesh), in the above-mentioned state of ratzo, there afterward comes about the state of shov — “against your will you live” in the body — so that there be a revelation of the G‑dly light from above to below through the performance of the mitzvos.

Explanation

The Mishnah’s “Against your will you live” is applied to the mitzvos. After the soul’s ratzo — a love so intense that it would give itself up entirely — it must “return” and go on living in the body against its will, because only there can the G‑dly light be revealed below through the practical mitzvos.

וזהו פי׳ בכל לבבך3 במס״נ תחילה בבחי׳ הרצוא ואח״כ ובכל נפשך היא בחי׳ שוב לקשר מחדו״מ במחדו״מ של התורה ומצות כו׳.

This is the meaning of “with all your heart” — with self-sacrifice first, in the state of ratzo — and afterward, “and with all your soul,” which is the level of shov: to bind thought, speech and action with the thought, speech and action of the Torah and mitzvos, etc.

Explanation

Two phrases of the Shema match the two movements: “with all your heart” is the self-sacrificing ratzo, and “with all your soul” is the shov, in which a person binds his thought, speech and action to the thought, speech and action of the Torah and its commandments.

Paragraph 11 in brief

The soul’s longing to leave the body in ratzo must give way to a willing “return” to life in the body, since the mitzvos, which reveal G‑d below, can only be done there.

Deeper

The Mishnah (Avos 4:22) lists “against your will you were created… against your will you live”; the Alter Rebbe reads the second phrase as describing the soul after its ratzo, which remains in the body for the sake of the mitzvos.

Marei mekomos

1
On the words
בע״כ אתה חי
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בע״כ אתה חי
How it connects
“Against your will you live” — read here as the soul’s return to the body after its ratzo, for the sake of the mitzvos.our note
The source
Pirkei Avot 4:22משנה אבות ד׳:כ״בSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן …
He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you …
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.
3
On the words
בכל לבבך
How it connects
“With all your heart and with all your soul” — read as ratzo and shov respectively.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.

Shov is heaven, ratzo is earth ¶12–15

12והנה בחי׳ השוב נק׳ שמים כי הנה בבחי׳ השוב הזה בתומ״צ נמשך האור למעלה בבחי׳ מקיף כידוע שהמצות הן בחי׳ מקיפי׳ וע״כ נעשו המצות לבושים לנשמה בג״ע כי הלבושים והמקיפי׳ ענין א׳ הם כו׳.

Now, the level of shov is called “heaven,” for in this level of shov, through Torah and mitzvos, the light is drawn above in the manner of an encompassing light, as is known that the mitzvos are encompassing lights (makifim). Therefore the mitzvos become garments for the soul in the Garden of Eden, for garments and encompassing lights are one thing, etc.

Explanation

Now the shov is identified with “heaven.” Through Torah and mitzvos a light is drawn that encompasses the soul (a makif), as the heavens encompass the earth. This is why the mitzvos become the soul’s “garments” in the Garden of Eden: a garment is a kind of encompassing.

וז״ש צרורה בצרור החיים1 2 כו׳ צרור זה היינו המצות כידוע והתורה אע״פ שנק׳ מזון3 מ״מ היא ג״כ בחי׳ לבוש

This is the meaning of “bound up in the bond of life,” etc.: this “bond” is the mitzvos, as is known. And the Torah, although it is called “food,” is nevertheless also a garment,

Explanation

Abigail’s blessing that David’s soul be “bound up in the bond of life” is read as referring to the mitzvos, which wrap the soul. The Torah is called “food,” which is absorbed within like an inner light; yet it too is a garment.

כמ״ש עטה אור כשלמה4 (ועיין דבר זה במ״א ע״פ כי ביום הזה יכפר5 6 כו׳ בענין כך היא דרכה של תורה כו׳ אשריך וטוב לך.7 וע״פ וראיתם אותו וזכרתם8 9 כו׳ וע״פ את שבתותי תשמרו)10

as it is written, “He wraps [Himself in] light as a garment” (and see this matter elsewhere, on the verse “For on this day He shall atone,” etc., on the theme “This is the way of the Torah… happy are you, and it is good for you”; and on the verse “And you shall see it and remember,” etc.; and on the verse “My Sabbaths you shall keep”).

Explanation

The verse “He wraps [Himself in] light as a garment” shows light — the Torah — as a garment. The parenthesis points to other discourses (on Yom Kippur’s atonement, on the tzitzis, and on keeping Shabbos) where this is developed.

ע״כ נק׳ בחי׳ שוב זה ע״י תומ״צ בשם שמים כי כמו שהשמים מקיפי׳ לארץ כך בחי׳ השוב הזה הוא בחי׳ מקיף לבחי׳ הרצוא דארץ הנ״ל.

Therefore this level of shov, through Torah and mitzvos, is called by the name “heaven”: for just as the heavens encompass the earth, so this level of shov encompasses the above-mentioned level of the ratzo of “earth.”

Explanation

So the shov achieved through Torah and mitzvos is called “heaven”: it surrounds the “earth” of the soul’s ratzo as the heavens surround the earth.

ועוד זאת עד״מ מארץ ושמים הגשמיים הרי אנו רואים שהארץ אינה רק כגרגיר חרדל לגבי מרחב הכדור של השמים המקיפי׳ עליה מכל צדדיה בהשואה אחת.

Moreover, by way of analogy from the physical earth and heavens, we see that the earth is only like a mustard seed compared with the expanse of the sphere of the heavens, which surround it on all sides equally.

Explanation

A second point from the physical world: compared with the vast sphere of the heavens surrounding it equally on every side, the whole earth is no larger than a mustard seed.

כך ערך בחי׳ הרצוא הזה דארץ לגבי בחי׳ השוב דתומ״צ שנק׳ רצונו וחכמתו ית׳ הוא רק כערך גרגיר חרדל לגבי מרחב הגדול דשמי׳.

So the proportion of this level of ratzo of “earth” to the level of shov of Torah and mitzvos — which are called His will and His wisdom, blessed be He — is only as the proportion of a mustard seed to the great expanse of the heavens.

Explanation

The same proportion holds spiritually. The soul’s ratzo, however intense, is tiny compared with the shov of Torah and mitzvos, because Torah and mitzvos are G‑d’s own will and wisdom, while the ratzo is only a creature’s longing.

Paragraph 12 in brief

The shov of Torah and mitzvos is called “heaven” because, like the heavens, it surrounds the “earth” of the soul’s ratzo and vastly exceeds it: the Torah and mitzvos are G‑d’s will and wisdom and become the soul’s encompassing garments.

Deeper

The Talmud (Shabbos 152b) reads “bound up in the bond of life” as the souls of the righteous stored beneath the Throne of Glory; the Alter Rebbe identifies the “bond” itself with the mitzvos that clothe the soul there.

Marei mekomos

1
On the words
צרורה בצרור החיים
How it connects
Abigail blesses David that his soul be “bound up in the bond of life”; here the “bond” is the mitzvos that clothe the soul.our note
The source
I Samuel 25:29שמואל א כ״ה:כ״טSefaria (opens in a new tab)
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 אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע: 30וְהָיָה כִּי־יַעֲשֶׂה ה׳ לַאדֹנִי כְּכֹל אֲשֶׁר־דִּבֶּר אֶת־הַטּוֹבָה עָלֶיךָ וְצִוְּךָ לְנָגִיד עַל־יִשְׂרָאֵל:
28… 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 soul of my lord shall be bound in the bundle of life with the LORD thy God; and the souls of thine enemies, them shall he sling out, as from the hollow of a sling. 30And it shall come to pass, when the LORD shall have done to my lord according …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמואל-א כה, כט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
צרורה בצרור החיים
How it connects
The Talmud applies this verse to the souls of the righteous, which are stored beneath the Throne of Glory.our note
The source
Shabbat 152b:6–7שבת קנ״ב ב:ו׳-ז׳Sefaria (opens in a new tab)
אַף הַקָּדוֹשׁ בָּרוּךְ הוּא, עַל גּוּפָן שֶׁל צַדִּיקִים אוֹמֵר: ״יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם״, וְעַל נִשְׁמָתָן הוּא אוֹמֵר: ״וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים״. עַל גּוּפָן שֶׁל רְשָׁעִים הוּא אוֹמֵר: ״אֵין שָׁלוֹם אָמַר ה׳ לָרְשָׁעִים״, וְעַל נִשְׁמָתָן הוּא אוֹמֵר: ״וְאֵת נֶפֶשׁ אוֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע״. תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: נִשְׁמָתָן שֶׁל צַדִּיקִים גְּנוּזוֹת תַּחַת כִּסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר: ״וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים״. וְשֶׁל רְשָׁעִים זוֹמְמוֹת וְהוֹלְכוֹת, [וּמַלְאָךְ אֶחָד עוֹמֵד בְּסוֹף …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
התורה . . שנק׳ מזון
How it connects
The Talmud interprets “the support of bread” (Isaiah 3:1) as the masters of Talmud, an example of the Torah being called food.our note
The source
Chagigah 14aחגיגה י״ד אSefaria (opens in a new tab)
Bereshit Rabbah 43:7בראשית רבה מ״ג:ז׳Sefaria (opens in a new tab)
ויברכהו ויאמר ברוך אברם לאל עליון קונה שמים וארץ ממי קנאן? רבי אבא בשם רב כהנא ור' יצחק רבי אבא אמר: כאינש דאמר: פלן, עינוהי יאי, שעריה יאי. אמר רבי יצחק: היה מקבל את העוברים ואת השבים, ומשהיו אוכלים ושותין היה אומר להן: ברכו! והן אומרים לו: מה נאמר? והוא אומר להם: אמרו, ברוך אל עולם שאכלנו משלו! אמר לו הקב"ה: אני, לא היה שמי ניכר לבריותי, והכרת אותי בבריותי, מעלה אני עליך כאילו אתה שותף עמי בברייתו של עולם, הה"ד (בראשית יד): קונה שמים וארץ:
“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens and earth” (Genesis 14:19). “He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair, his hair is fair.does not refer to acquisition, but to one’s fixing and perfecting something that already belongs to him. Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ראה חגיגה יד, א. ב״ר מג, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
עוטה אור כשלמה
How it connects
“He wraps [Himself in] light as a garment” — light, the Torah, as a garment.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)
1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ע״פ כי ביום הזה יכפר
How it connects
This is the discourse on “For on this day He shall atone” that the Alter Rebbe cites.our note
Where the note points
Likkutei Torahלקוטי תורה
Acharei 27c
כלל, ואף שהתורה הוא פי׳ המצות מ״מ במחשבה ודבור עדיין הוא בבחי׳ רוחניות אבל המצות הם במעשה הגוף בפו״מ: ד והנה זה לעומת זה עשה אלהים שכמו שנפש האלהית מתחלקת לעשר כחות שלשה שכליים ושבע מדות דקדושה, כך יש ג״כ בקליפה כמו חכמה דקדושה יש כנגדה חכמה דקליפה חרטומי מצרים וכן חכמים המה להרע (בירמיה סי׳ ד׳) וכיוצא בשאר כחות הנפש. וזהו כלל שבסטרא דקדושה הכל בבחי׳ ביטול אליו ית׳ חכמה כח מה משא״כ חכמה דקליפה היא בחי׳ יש. וכמ״ש ע״פ בעלי במות ארנון. וזהו מארז״ל ישראל שבחו״ל כו׳, כי ארץ ישראל נק׳ ארץ כנען לשון הכנעה וביטול (עמ״ש סד״ה ויהי בשלח פרעה) משא״כ כשהוא בבחי׳ גסות הרוח ויש הוא כמו עובדי עבודת כוכבים בטהרה הם שענין עובדי כוכבים ומזלות הוא כמ״ש וראית את השמש ואת הירח כו׳ והשתחוית להם …
Our explanationNear this column it contrasts Torah, which remains in thought and speech, with the mitzvos, performed with the body, and describes holiness as self-nullification over against kelipah as self-assertion.
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Kehot’s note
לקו״ת אחרי כז, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כי ביום הזה יכפר
How it connects
“For on this day He shall atone for you” — the verse on which the Alter Rebbe’s other discourse is based.our note
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)
29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
כך היא דרכה של תורה כו׳ אשריך וטוב לך
How it connects
“This is the way of the Torah… happy are you in this world, and it is good for you in the World to Come.”our note
The source
Pirkei Avot 6:4משנה אבות ו׳:ד׳Sefaria (opens in a new tab)
כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בְּמֶלַח תֹּאכַל, וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל, אִם אַתָּה עֹשֶׂה כֵן, (תהלים קכח) אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא:
Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come.
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.
8
On the words
ע״פ וראיתם אותו וזכרתם
How it connects
The discourse on the tzitzis (“And you shall see it and remember”) cited here as a further treatment of the mitzvos as encompassing garments.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 44b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah, Shelach, maamar 9לקו״ת שלח מד, ב
page 44b, ¶19
את כל מצותי והייתם קדושים פי׳ שגם בחי׳ האהבה והיראה שבכם יתעלו בעילוי עד שתהיינה ג״כ נכללות באור המקיף בחינת קדש העליון:
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Kehot’s note
ראה לקו״ת שלח מד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
וראיתם אותו וזכרתם
How it connects
The command of tzitzis, “and you shall see it and remember,” the subject of another discourse cited here.our note
The source
Numbers 15:39במדבר ט״ו:ל״טSefaria (opens in a new tab)
38דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת: 39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם:
38… their garments, and that they put with the fringe of each corner a thread of blue. 39And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
את שבתותי תשמרו
How it connects
“My Sabbaths you shall keep,” the verse of a further discourse cited here.our note
The source
Leviticus 19:30ויקרא י״ט:ל׳Sefaria (opens in a new tab)
29אַל־תְּחַלֵּל אֶת־בִּתְּךָ לְהַזְנוֹתָהּ וְלֹא־תִזְנֶה הָאָרֶץ וּמָלְאָה הָאָרֶץ זִמָּה: 30אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי ה׳ 31אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטׇמְאָה בָהֶם אֲנִי ה׳ אֱלֹקֵיכֶם:
29… her a harlot, lest the land fall into harlotry, and the land become full of lewdness. 30Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD. 31Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, 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.

13וזהו השמים כסאי1 והארץ הדום רגלי פי׳ הדום רגלי הוא ע״ד השרפרף לכסא שמגביה הרגלים כך הנשמות שנק׳ ברא כרעא דאבוה2 3 מתעלים ע״י בחי׳ ארץ הוא בחי׳ הרצוא.

This is [the meaning of] “The heavens are My throne and the earth is My footstool.” The meaning: “My footstool” is like the footrest of a throne, which raises the feet; so the souls, which are called “the son is the leg of his father,” are elevated through the level of “earth,” which is the level of ratzo.

Explanation

Isaiah’s verse, “The heavens are My throne and the earth is My footstool,” is now read through ratzo and shov. A footstool raises the feet; the souls are called G‑d’s “feet” (“a son is his father’s leg”), and they are raised through “earth,” the upward ratzo.

ודרך פרט כל זמן שיש עליי׳ לבחי׳ ארץ העליונה היא כנס״י כמו בשבת ויו״ט דכתיב אם תשיב משבת רגלך4 וכן הג׳ י״ט נק׳ ג׳ רגלים.5 6 7

And in particular, whenever there is an elevation for the level of the supernal “earth,” which is the Community of Israel — as on Shabbos and festivals, as it is written, “If you turn away your foot (raglecha) because of the Shabbos,” and likewise the three festivals are called the three regalim (“feet”).

Explanation

In particular, the supernal “earth” is the Community of Israel, and it ascends at special times: on Shabbos, as in “If you turn away your foot because of the Shabbos,” and on the three festivals, which are called regalim, “feet.”

Paragraph 13 in brief

“The earth is My footstool” refers to the ratzo that raises the souls — G‑d’s “feet” — especially on Shabbos and the festivals.

Deeper

The previous maamar in Torah Ohr develops why the Community of Israel is called G‑d’s “foot”: the feet carry the head, and in the upward return of light (or chozer) the lowest becomes the highest.

Marei mekomos

1
On the words
השמים כסאי
How it connects
“The heavens are My throne and the earth is My footstool,” the verse at the heart of the previous maamar, read here as shov and ratzo.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
Kehot’s note
ישעי׳ סו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ברא כרעא דאבוה
How it connects
In the previous maamar the Community of Israel is called G‑d’s “foot” (“the son is his father’s leg”): the feet carry the head where it wants to go, and in the returning light that rises from below, the lowest level becomes the highest, “their end wedged in their beginning.”our note
Where the note points
Torah Ohrתורה אור
above, 1b (the previous maamar)
עליו ושרפרף הוא הקטן שמעמידין תחת הרגלים. והענין כי הנה כנסת ישראל נקרא רגל כמ״ש בנים אתם לה׳ אלהיכם וברא כרעא דאבוה והנה כמו ע״ד משל שנמצא מעלה יתירה ברגל מה שאין בראש שהרגלים הם המהלכים והם נושאים את הראש ומוליכין אותו למחוז חפצו ונמצא הראש צריך להרגל וגם גידי הראש וחיותו שהדם הוא הנפש הם ברגלים וכשמקיזין דם מהרגל מתרפא הראש ומתקיים וכן כמה רפואות יש שעושין ברגלים ומתרפא הראש ובבחינה זו נקרא הרגל ראש והראש רגל שהוא למטה מהרגל במדרגה זו. וכך הוא למעלה על ידי התכללות המשכות המדרגות נעוץ תחילתן בסופן וסופן בתחילתן אור ישר ואור חוזר אור ישר נקרא מלמעלה למטה כל מה שלמעלה הוא העליון ואור חוזר ממטה למעלה כל מה שלמטה הוא העליון וזהו נעוץ תחילתן בסופן שסופן הוא תחילתן שבחינת הרגל נקרא ראש. …
“And the earth is My footstool.” Hadom (footstool) in the language of the verse is like shrafraf in the language of the Gemara, which is also a small seat. It is what is set beneath the feet of one who sits, to raise the foot above the ground. And about this they said in the Gemara, on the verse “thrones were set up”: one for a throne and one for a footstool. The throne is the large one on which one sits, and the footstool is the small one set beneath the feet.
Read it here
Torah Ohr, Bereishis, maamar 1לעיל א, ב
page 1b, ¶4
א״ס ב״ה בתורה.
And through this, “and you shall speak of them”: vedibarta (“and you shall speak”) is an expression of leading and drawing, that is, that there be a drawing down of the Infinite Light, blessed be He, into the Torah.
Read it here
Kehot’s note
נסמן לעיל א, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כרעא דאבוה
How it connects
The Talmud calls an heir “his father’s leg,” the source of the saying that a son is his father’s leg.our note
The source
Eruvin 70b:2–3עירובין ע׳ ב:ב׳-ג׳Sefaria (opens in a new tab)
אוֹ דִּלְמָא: יוֹרֵשׁ כַּרְעֵיהּ דַּאֲבוּהּ הוּא? אֲמַר לֵקהּ: אֲנִי אוֹמֵר מְבַטֵּל, וְהָנֵי דְּבֵי שְׁמוּאֵל תָּנוּ אֵין מְבַטֵּל. אֵיתִיבֵיהּ: זֶה הַכְּלָל, כׇּל שֶׁמּוּתָּר לְמִקְצָת שַׁבָּת — הוּתַּר לְכׇל הַשַּׁבָּת, וְכׇל שֶׁנֶּאְסַר לְמִקְצָת שַׁבָּת — נֶאְסַר לְכׇל הַשַּׁבָּת חוּץ מִמְּבַטֵּל רְשׁוּת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
אם תשיב משבת רגלך
How it connects
“If you turn away your foot because of the Shabbos” — Shabbos associated with the “foot.”our note
The source
Isaiah 58:13ישעיהו נ״ח:י״גSefaria (opens in a new tab)
12וּבָנוּ מִמְּךָ חׇרְבוֹת עוֹלָם מוֹסְדֵי דוֹר־וָדוֹר תְּקוֹמֵם וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת: 13אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קׇדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה׳ מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר: 14אָז תִּתְעַנַּג עַל־Havayah וְהִרְכַּבְתִּיךָ עַל־[בָּמֳתֵי] (במותי) אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי Havayah דִּבֵּר:
12… thou shalt be called The repairer of the breach, The restorer of paths to dwell in. 13If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof; 14Then shalt thou delight thyself in the LORD, And I will make thee to ride upon …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נח, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
הג׳ יו״ט נק׳ ג׳ רגלים
How it connects
There the souls of Israel, called “children” (banim), become “builders” (bonim) like feet that carry the head from below upward and from above downward, raising the Oral Torah (Malchus, the “bride”) to the Written Torah (Chochmah, the “groom”).our note
Where the note points
Likkutei Torahלקוטי תורה
V’Zos HaBerachah 94c
בונים כמשל הרגל אף שבטלים בתכלית להראש עכ״ז הם מוליכים את הראש מלמטה למעלה ומלמעלה למטה. כמ״כ כללות נש״י ע״י ביטול הרצון שנק׳ בנים נעשים בונים שהם מוליכים וממשיכים את הראש שהוא בחי׳ ח״ע שנק׳ ראש מלמעלה למטה ומלמטה למעלה והיינו לעלות בחי׳ תורה שבעל פה שהוא בחי׳ מלכות שנקרא כלה לבחי׳ תורה שבכתב שהוא ח״ע שנק׳ חתן. וכן להמשיך מלמעלה למטה מבחי׳ תוררה שבכתב לבחי׳ תורה שבעל פה כו׳. וזהו שנק׳ תורה שבעל פה מאורסה שהיא בחי׳ כלה שהחתן נותן הטבעת קדושין ובזה ממשיך לה חיות להיות מקודשת לשון הבדלה והפרשה אליו. כמ״כ כתיב אלה המצות אשר יעשה אותם האדם וחי בהם היינו שממשיכים חיות לבחי׳ תורה שבעל פה שהוא בחי׳ מלכות בחי׳ כלה להעלותה למעלה לבחי׳ תורה שבכתב שהוא בחי׳ קדש העליון שהוא בחי׳ ח״ע. וזהו מאורסה כו׳ …
And this is “Do not read banayich (your children) but bonayich (your builders), etc.” “Your children” are Israel, as it is written, “You are children to G‑d your G‑d, etc.”
Read it here
Sefer HaMaamarim 5626, by the Rebbe Maharashספר המאמרים תרכ״ו
the maamar beginning “Nachamu nachamu,” 5626
Our explanationA later maamar where the festivals’ name regalim, “feet,” is discussed; the note cites it as a parallel treatment.
Look for it in the Lubavitch Library (opens in a new tab)
The Tzemach Tzedek’s maamar “נחמו נחמו” (5626)ד״ה נחמו נחמו תרכ״ו
A maamar of the Tzemach Tzedek, 5626
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת להאריז״ל ס״פ משפטים, לקו״ת פ׳ ברכה צד, ג. ד״ה נחמו נחמו תרכ״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ג׳ רגלים
How it connects
“Three regalim you shall celebrate for Me in the year” — the festivals are called “feet.”our note
The source
Exodus 23:14שמות כ״ג:י״דSefaria (opens in a new tab)
13וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹקִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ: 14שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה: 15אֶת־חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי־בוֹ יָצָאתָ מִמִּצְרָיִם וְלֹא־יֵרָאוּ פָנַי רֵיקָם:
13… of the name of other gods, neither let it be heard out of thy mouth. . 14Three times thou shalt keep a feast unto Me in the year. 15The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as …
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
דארץ . . גרגיר חרדל . . לגבי השמים
How it connects
The Mitteler Rebbe’s Torah Chaim discusses the comparison of the earth to a mustard seed against the heavens; the note points there for a parallel treatment of the analogy in paragraph 12.our note
Where the note points
Torah Chaim, by the Mitteler Rebbeתורת חיים
Bereshit 51d, and the references in the notes there
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה תו״ח בראשית נא, ד ובהנסמן במ״מ שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

14והשמים כסאי היינו בחי׳ שוב שהוא ירידה והמשכה ה״ז כמו היושב על הכסא שמשפיל קומתו. וזהו ואתה קדוש1 יושב תהלות ישראל.

And “The heavens are My throne” is the level of shov, which is descent and drawing down; this is like one who sits on a throne, who lowers his stature. This is [the meaning of] “And You, Holy One, sit [enthroned] upon the praises of Israel.”

Explanation

“The heavens are My throne” refers to the shov, the descent: one who sits on a throne lowers his height. So too “You, Holy One, sit upon the praises of Israel.”

פי׳ שהוא ית׳ קדוש ומובדל מכל העולמות רק ע״י תהלות ישראל נמשך להיות יושב ונשפל למטה וכמאמר שהקב״ה יושב ועוסק בתורה2 כו׳.

The meaning: He, blessed be He, is holy and separate from all the worlds; only through the praises of Israel is He drawn to be “sitting,” lowered below, as in the saying that the Holy One, blessed be He, sits and occupies Himself with Torah, etc.

Explanation

G‑d is “holy” — separate and beyond all worlds; only through Israel’s praises is He drawn to “sit,” lowering Himself to be revealed below. The Talmud’s image of G‑d “sitting and occupying Himself with Torah” reflects this same descent into the Torah.

Paragraph 14 in brief

The heavens as G‑d’s “throne” stand for the shov: G‑d’s descent into the worlds, brought about by Israel’s praises and Torah.

Marei mekomos

1
On the words
ואתה קדוש
How it connects
“And You, Holy One, sit [enthroned] upon the praises of Israel” — G‑d “sits,” descends, through Israel’s praises.our note
The source
Psalms 22:4תהילים כ״ב:ד׳Sefaria (opens in a new tab)
3אֱלֹקַי אֶקְרָא יוֹמָם וְלֹא תַעֲנֶה וְלַיְלָה וְלֹא־דֻמִיָּה לִי: 4וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל: 5בְּךָ בָּטְחוּ אֲבֹתֵינוּ בָּטְחוּ וַתְּפַלְּטֵמוֹ:
3… by day, but Thou answerest not; and at night, and there is no surcease for me. 4Yet Thou art holy, O Thou that art enthroned upon the praises of Israel. 5In Thee did our fathers trust; they trusted, and Thou didst deliver them.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שהקב״ה יושב ועוסק בתורה
How it connects
The Talmud describes the first three hours of G‑d’s day: the Holy One, blessed be He, sits and occupies Himself with Torah.our note
The source
Avodah Zarah 3b:7עבודה זרה ג׳ ב:ז׳Sefaria (opens in a new tab)
אִינִי? וְהָא אָמַר רַב יְהוּדָה אָמַר רַב: שְׁתֵּים עֶשְׂרֵה שָׁעוֹת הָוֵי הַיּוֹם, שָׁלֹשׁ הָרִאשׁוֹנוֹת — הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שְׁנִיּוֹת — יוֹשֵׁב וְדָן אֶת כָּל הָעוֹלָם כּוּלּוֹ, כֵּיוָן שֶׁרוֹאֶה שֶׁנִּתְחַיֵּיב עוֹלָם כְּלָיָיה — עוֹמֵד מִכִּסֵּא הַדִּין וְיוֹשֵׁב עַל כִּסֵּא רַחֲמִים,
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ע״ז ג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15וזהו שנק׳ התפלה סולם1 מוצב ארצה וראשו מגיע השמימה.2 פי׳ הסולם הוא העליי׳ בבחי׳ רצוא

This is why prayer is called “a ladder set upon the earth, and its top reaches to heaven.” The meaning: the ladder is the ascent in the state of ratzo,

Explanation

The Zohar calls prayer the ladder of Jacob’s dream, “set upon the earth with its top reaching heaven.” The ladder itself — the climb upward — is the ratzo.

אך ראשו מגיע השמימה שבשמו״ע מתחיל השוב כנ״ל ועיקרו אח״כ ע״י תומ״צ. וזשארז״ל לחד מ״ד דארץ קדמה3 לשמים בבריא׳.

but “its top reaches to heaven,” for in the Shemoneh Esreh the shov begins, as mentioned above, and its main part comes afterward through Torah and mitzvos. This is what our Sages, of blessed memory, said, according to one opinion, that the earth preceded the heavens in creation.

Explanation

But “its top reaches heaven”: the shov begins at the peak of prayer, in the Shemoneh Esreh, and is completed through Torah and mitzvos. This explains the Talmudic view that the earth was created before the heavens.

כי הרי מבואר למעלה בענין ק״ש וש״ע ותורה דבחי׳ הרצוא צ״ל קודם לבחי׳ השוב וכך היא המדה כי מאתעדל״ת דוקא נעשה אתעדל״ע

For it has been explained above, concerning the Shema, the Shemoneh Esreh and Torah, that the level of ratzo must come before the level of shov. And this is the rule: specifically from an arousal from below is an arousal from above brought about,

Explanation

As shown above, in the order of the Shema, the Shemoneh Esreh and Torah study the ratzo comes before the shov. This is a general rule: an arousal from above (the divine response) comes about only through an arousal from below (human initiative).

וכמ״ש אם ישים אליו לבו4 ואז אח״כ רוחו ונשמתו אליו יאסף וע״כ ארץ שהוא ל׳ רצוא קדמה לשמים שהוא בחי׳ שוב.

as it is written, “If he sets his heart toward Him,” and only then, afterward, “His spirit and His soul He gathers to him.” Therefore “earth” (eretz), which is a term of ratzo, preceded “heaven,” which is the level of shov.

Explanation

Job’s verse shows the order: first “he sets his heart toward Him,” then “His spirit and His soul He gathers to him.” So eretz, “earth,” the running, came before “heaven,” the return.

Paragraph 15 in brief

Prayer is a ladder from “earth” to “heaven”; because human initiative (ratzo) must precede the divine response (shov), the view that earth preceded heaven in creation mirrors this order.

Deeper

The Talmud (Chagigah 12a) records the dispute: Beis Shammai hold that the heavens were created first (“G‑d created the heavens and the earth”), and Beis Hillel that the earth came first (“on the day Havayah Elokim made earth and heaven,” Genesis 2:4) — the verse the maamar expounds in paragraphs 20–21.

Marei mekomos

1
On the words
שנק׳ התפלה סולם
How it connects
The Zohar (cited by the Kehot note, together with Tikkunei Zohar 45) interprets Jacob’s ladder as prayer.our note
The source
Tikkunei Zohar, Tikkun 45תקו״ז תיקון מהSefaria (opens in a new tab)
Zohar I, 266bזח״א רסו, בSefaria (opens in a new tab)
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayetzei, vol. 5, 840b ff.
Our explanationThe Tzemach Tzedek discusses prayer as Jacob’s ladder at length in his discourses on Parshas Vayetzei, where the ladder appears.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
below, 88a
וההתבוננות בכל ששת ימי המעשה שזה הרצון התחתון נעשה בחינת כלי לגבי זה הרצה״ע שיומשך בתוכו ממש בבחי׳ השראה כהשראת האור בתוך הכלי ממש. מפני שהרצון התחתון אע״פ שהוא למטה מבחינת רצה״ע אבל עכ״פ כלי הוא לגילוי רצון העליון שיהיה מתלבש בו בהתחברות ויחוד אמתי ביום השבת. וע״ז נאמר שבת שבתון להוי״ה. פי׳ שבת שבתון הם ב׳ רצונות הנ״ל שמתחברים כאחד והיו לאחדי׳ ממש ולשון שבתון להוי״ה היינו כי שם הוי״ה הנה היו״ד בחי׳ חכמה כו׳ ובשבת הוא בחי׳ שבת להוי״ה שמתגלה הרצה״ע שלמעלה משם הוי״ה כו׳. וז״ש כי אל דעות הוי״ה שיש ב׳ בחי׳ דעת. הא׳ דעת עליון והב׳ דעת תחתון. פי׳ דעת הוא לשון רצון שדעת ורצון הכל ענין א׳ כמ״ש רק אתכם ידעתי מכל משפחות כו׳. שהכוונה הוא שבחרתי ורציתי אתכם לבחור לי לעם סגולה כי דעת …
Our explanationThe passage there, on Shabbos, describes the lower will — a person’s contemplation and service during the six weekdays — becoming a vessel for the supernal will, which rests within it on Shabbos; the note points there for a further treatment of prayer as the ladder of ascent.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ת״ז תי׳ מה, וראה זח״א רסו, ב. זח״ג שו, ב. ראה באוה״ת ויצא כרך ה תתמ, ב ואילך. וראה לקמן פח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
סולם מוצב ארצה וראשו מגיע השמימה
How it connects
Jacob’s dream of “a ladder set upon the earth, and its top reaching heaven,” read in the Zohar as prayer.our note
The source
Genesis 28:12בראשית כ״ח:י״בSefaria (opens in a new tab)
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: 13וְהִנֵּה ה׳ נִצָּב עָלָיו וַיֹּאמַר אֲנִי ה׳ אֱלֹקֵי אַבְרָהָם אָבִיךָ וֵאלֹקֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב …
11… 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 it reached to heaven; and behold the angels of God ascending and descending on it. 13And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God 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.
3
On the words
לחד מ״ד דארץ קדמה
How it connects
Beis Hillel hold that the earth was created first and then the heavens, from “on the day G‑d made earth and heaven.”our note
The source
Chagigah 12aחגיגה י״ב אSefaria (opens in a new tab)
Kehot’s note
חגיגה יב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אם ישים אליו לבו
How it connects
The arousal from below (“if he sets his heart toward Him”) comes before the arousal from above (“His spirit… He gathers to him”).our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)
13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
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.

Why the world exists for Torah and Israel ¶16

16ובכ״ז יובן משארז״ל בראשית בשביל ישראל שנק׳ ראשית וגם בשביל התורה שנק׳ ראשית. ברא אלקים את השמים ואת הארץ הגשמיים.

With all this, one will understand what our Sages, of blessed memory, said: “Bereshis — for the sake of Israel, who are called ‘beginning,’ and also for the sake of the Torah, which is called ‘beginning’ — G‑d created the heavens and the earth,” the physical ones.

Explanation

The Alter Rebbe returns to the question of paragraph 1: why did the Sages say that the physical heaven and earth were created “for the sake of” Israel and the Torah?

דהנה בתורה ובישראל יש בחי׳ שמים וארץ רוחניים. בתורה הוא בחי׳ שוב שהוא בחי׳ שמים כנ״ל. ובישראל בעבודתם במס״נ הוא בחי׳ רצוא בחי׳ ארץ.

For in the Torah and in Israel there is a spiritual heaven and earth. In the Torah it is the level of shov, which is the level of “heaven,” as explained above; and in Israel, in their service with self-sacrifice, it is the level of ratzo, the level of “earth.”

Explanation

The answer: the Torah and Israel each embody one of the two spiritual movements. The Torah is shov — G‑d’s will and wisdom drawn down — and so it is “heaven”; Israel, in their self-sacrificing service, embody ratzo, the upward rush, and so they are “earth.”

וע״כ על ידי תורה וישראל דוקא יתקיימו שמים וארץ הגשמיי׳ דהיינו ע״י בחי׳ שמים וארץ הרוחניי׳ שהוא בחי׳ רצוא ושוב שע״י תורה וישראל

Therefore it is specifically through the Torah and Israel that the physical heaven and earth are sustained — that is, through the spiritual heaven and earth, which are the ratzo and shov that come through the Torah and Israel

Explanation

Therefore it is precisely through these spiritual counterparts — the ratzo and shov that come about through Israel and the Torah — that the physical heaven and earth continue to exist.

(וזהו ואשים דברי בפיך1 כו׳ לנטוע שמים וליסוד ארץ. וגם י״ל שבתומ״צ עצמן יש בחי׳ שמים וארץ כי המצות מעשיות הן בחי׳ ארץ כי הארץ הדום רגלי2 שרפרף.

(and this is [the meaning of] “And I have put My words in your mouth,” etc., “to plant the heavens and to lay the foundations of the earth.” One may also say that within the Torah and mitzvos themselves there is a level of heaven and earth: the practical mitzvos are the level of “earth,” for “the earth is My footstool,” a footrest.

Explanation

A parenthesis offers support and a refinement. G‑d tells the prophet, “I have put My words in your mouth… to plant the heavens and lay the foundations of the earth”: Torah establishes heaven and earth. Alternatively, Torah and mitzvos themselves contain heaven and earth: the practical mitzvos are “earth,” the “footstool” that raises one up.

וכך צדקה תרומם גוי.3 ותורה היא בחי׳ שמים והמשכה. ועי׳ על מאמר מזוזה מימין4 כו׳. וזהו ואשים דברי בפיך הוא בחי׳ תורה.

And so, “Charity exalts a nation.” And the Torah is the level of “heaven” and drawing down. And see on the saying “The mezuzah on the right,” etc. And this is [the meaning of] “And I have put My words in your mouth” — this is the level of Torah;

Explanation

So too “Charity exalts a nation”: a practical mitzvah lifts up, like the footstool. The Torah is “heaven,” a drawing down. The reader is also referred to another discussion, on the saying “the mezuzah on the right.” In Isaiah’s verse, “I have put My words in your mouth” refers to the Torah,

ובצל ידי כסיתיך הוא בחי׳ מצות שעי״ז לנטוע שמים וליסוד ארץ. וא״ש דבראשית היינו בשביל התורה שנק׳ ראשית שיש בה עצמה בחי׳ שמים וארץ תומ״צ.

“and in the shadow of My hand I have covered you” — this is the level of mitzvos; and through this, “to plant the heavens and to lay the foundations of the earth.” It thus fits well that Bereshis means “for the sake of the Torah, which is called ‘beginning,’” for it itself contains the level of heaven and earth: Torah and mitzvos.

Explanation

and “in the shadow of My hand I have covered you” to the mitzvos, which surround a person like a covering; together they “plant the heavens and found the earth.” So the Torah, which itself contains heaven and earth — study and mitzvos — is fittingly the “beginning” for whose sake the world was created.

לכן עי״ז מתקיימים שמים וארץ וכן בשביל ישראל כו׳ שיש בהן בחי׳ רו״ש. ועיין מ״ש ע״פ הזוהר פרשה שופטים5 שמים וארץ אינון סהדין6 כו׳):7

Therefore through it heaven and earth are sustained; and likewise “for the sake of Israel,” etc., who have within them the level of ratzo and shov. And see what is explained on the Zohar, Parshas Shoftim, “Heaven and earth are witnesses,” etc.).

Explanation

Israel likewise contain ratzo and shov, so the world exists for their sake too. The parenthesis closes with a reference to the explanation of the Zohar’s statement in Parshas Shoftim that “heaven and earth are witnesses.”

Paragraph 16 in brief

The paragraph answers the opening question: the Torah (shov, “heaven”) and Israel’s self-sacrificing service (ratzo, “earth”) are the spiritual heaven and earth that sustain the physical ones; indeed, Torah and mitzvos themselves are “heaven” and “earth.”

Deeper

Isaiah 51:16 has G‑d placing His words in the prophet’s mouth and sheltering him “in the shadow of My hand” in order “to plant the heavens and found the earth”; the Alter Rebbe reads the two clauses as Torah and mitzvos, each with its share in sustaining creation.

Marei mekomos

1
On the words
ואשים דברי בפיך
How it connects
“I have put My words in your mouth and covered you in the shadow of My hand, to plant the heavens and found the earth.” Read as Torah and mitzvos establishing heaven and earth.our note
The source
Isaiah 51:16ישעיהו נ״א:ט״זSefaria (opens in a new tab)
15וְאָנֹכִי ה׳ אֱלֹקֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו ה׳ צְבָאוֹת שְׁמוֹ: 16וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה: 17הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַ͏ִם אֲשֶׁר שָׁתִית מִיַּד ה׳ אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית:
15… stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name. 16And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’ 17Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נא, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הארץ הדום רגלי
How it connects
“The earth is My footstool” — the practical mitzvos, which raise up like a footrest.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.
3
On the words
צדקה תרומם גוי
How it connects
“Charity exalts a nation” — a practical mitzvah that elevates, the “earth” within the mitzvos.our note
The source
Proverbs 14:34משלי י״ד:ל״דSefaria (opens in a new tab)
33בְּלֵב נָבוֹן תָּנוּחַ חׇכְמָה וּבְקֶרֶב כְּסִילִים תִּוָּדֵעַ: 34צְדָקָה תְרוֹמֵם־גּוֹי וְחֶסֶד לְאֻמִּים חַטָּאת: 35רְצוֹן־מֶלֶךְ לְעֶבֶד מַשְׂכִּיל וְעֶבְרָתוֹ תִּהְיֶה מֵבִישׁ:
33… that hath discernment wisdom resteth; But in the inward part of fools it maketh itself known. 34Righteousness exalteth a nation; But sin is a reproach to any people. 35The king’s favour is toward a servant that dealeth wisely; But his wrath striketh him that dealeth shamefully.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי יד, לד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
מזוזה מימין
How it connects
The Talmud rules that the Chanukah lamp is placed on the left of the doorway so that the mezuzah is on the right; the Alter Rebbe refers to his discussion of this saying.our note
The source
Shabbat 22a:2שבת כ״ב א:ב׳Sefaria (opens in a new tab)
אָמַר רַבָּה: נֵר חֲנוּכָּה מִצְוָה לְהַנִּיחָהּ בְּטֶפַח הַסָּמוּךְ לַפֶּתַח. וְהֵיכָא מַנַּח לֵקהּ? רַב אַחָא בְּרֵיהּ דְּרָבָא אָמַר: מִיָּמִין רַב שְׁמוּאֵל מִדִּפְתִּי אָמַר: מִשְּׂמֹאל. וְהִילְכְתָא מִשְּׂמֹאל, כְּדֵי שֶׁתְּהֵא נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה מִיָּמִין.
Rabbah said: The Chanukkah candle - it is a mitzvah to set it in the hand-breadth abutting the door (lit. - "opening") And where does he set it? Rav Acha son of Rava said: on the right; Rav Shmuel from Difti said: on the left. The halachah is that it is placed on the left, so that there will be the Chanukkah candle on the left and the mezuzah on the right.
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.
5
On the words
ע״פ הזהר פרשה שופטים
How it connects
The note identifies where the explanation of the Zohar’s “heaven and earth are witnesses,” mentioned in the text, is found: in the Mitteler Rebbe’s explanations of the Zohar.our note
Where the note points
Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר לאדמו״ר האמצעי
121d
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Shoftim, p. 847
Our explanationThe Tzemach Tzedek’s discourses on Parshas Shoftim also treat this Zohar passage about heaven and earth as witnesses.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
[זח״ג ערה, א] ביאה״ז לאדה״א קכא, ד. אוה״ת שופטים ע׳ תתמז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
שמים וארץ אינון סהדין
How it connects
The Zohar in Parshas Shoftim on heaven and earth serving as witnesses; the Alter Rebbe refers to his explanation of it.our note
The source
Zohar, Shoftim 3:11–4:20ספר הזהר, שופטים ג׳:י״א-ד׳:כ׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
החושך יכסה ארץ
How it connects
The words here quote Isaiah 60:2; the passage is shown below.
The source
Isaiah 60:2ישעיהו ס׳:ב׳Sefaria (opens in a new tab)
1קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד ה׳ עָלַיִךְ זָרָח: 2כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה׳ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה: 3וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ:
1Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 2For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee. 3And nations shall walk at thy light, And kings at the brightness of thy rising.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ס, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The new earth of the Time to Come ¶17–21

17והנה כ״ז הוא ענין שמים וארץ דעכשיו שצ״ל תחלה בחי׳ ארץ רצוא. ואח״כ מקבלת מבחי׳ שמים השוב כו׳.

Now, all this concerns the heaven and earth of the present, in which there must first be the level of “earth,” ratzo, and afterward it receives from the level of “heaven,” the shov, etc.

Explanation

Everything so far describes heaven and earth as they are now: first the “earth” of ratzo, and then the “heaven” of shov received in response.

אבל לע״ל כתיב הנני עושה חדשה1 בארץ.2 ופי׳ וענין התחדשות זו בבחי׳ ארץ. היינו משום דלע״ל לא יהיה שייך בחי׳ רצוא דארץ

But of the Time to Come it is written, “Behold, I am making a new thing in the earth.” The meaning and substance of this newness in the level of “earth” is that in the Time to Come the ratzo of “earth” will not apply

Explanation

The prophets speak of “a new thing in the earth” in the Time to Come (the Alter Rebbe’s wording joins Isaiah’s “Behold, I am making a new thing” with Jeremiah’s “a new thing in the earth”). The novelty will be in “earth” itself: ratzo as we know it will no longer apply,

ע״ד שהוא עכשיו שהוא ענין הרצוא והתשוקה לצאת מההפך אשר החושך יכסה ארץ3 כו׳ כנ״ל בענין פסוד״ז שהוא בחי׳ רוממות אל בגרונם4

in the way it does now — which is the ratzo and longing to go out of the opposite, where “darkness covers the earth,” etc., as explained above regarding the Verses of Praise, which are the level of “the exaltations of G‑d in their throat,”

Explanation

because today’s ratzo is a longing to break out of its opposite, a state where “darkness covers the earth.” That is why, as explained above, Pesukei deZimra — “the exaltations of G‑d in their throat” — are needed:

כדי שעי״ז נעשה חרב פיפיות לעשות נקמה בגוים5 הוא נה״ב והגוף כו׳ דהיינו שע״י הרצוא נעשה בטול רצון בחי׳ אתהפכא חשוכא לנהורא.

so that through this it becomes “a double-edged sword to execute vengeance upon the nations” — which are the animal soul and the body, etc. — that is, through the ratzo there comes about a nullification of will, the level of “transforming darkness into light.”

Explanation

to become the “double-edged sword” taking “vengeance on the nations,” now identified as the animal soul and the body. Through ratzo, a person’s own will is nullified and “darkness is transformed into light” — the forces of concealment themselves are turned to holiness.

שזה אינו שייך רק עכשיו שיש קליפות המסתירים עד שהחשך יכסה ארץ והוא בחי׳ לבושים המלבישים ומסתירים וכמ״ש אלביש שמים קדרות6 כו׳.

This applies only now, when there are kelipos that conceal until “darkness covers the earth”; this is the level of garments that clothe and conceal, as it is written, “I clothe the heavens in blackness,” etc.

Explanation

All this belongs only to the present, when the kelipos conceal G‑dliness like garments covering it, as “I clothe the heavens in blackness” describes. Where there is no darkness, there is nothing to break out of.

Paragraph 17 in brief

The ratzo of the present is a struggle to escape concealment and turn darkness into light; the “new earth” of the Time to Come will be different because this concealment will no longer exist.

Deeper

The phrase “transforming darkness into light” (and, in paragraph 20, “bitterness into sweetness”) comes from the Zohar and describes the highest form of service, in which the opposing force is not merely overcome but turned into holiness.

Marei mekomos

1
On the words
הנני עושה חדשה
How it connects
“Behold, I am making a new thing; now it shall spring forth.”our note
The source
Isaiah 43:19ישעיהו מ״ג:י״טSefaria (opens in a new tab)
18אַל־תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל־תִּתְבֹּנָנוּ: 19הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵּדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת: 20תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי־נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי:
18Remember ye not the former things, Neither consider the things of old. 19Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert. 20The beasts of the field shall honour Me, The jackals and the ostriches; Because I 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.
2
On the words
חדשה בארץ
How it connects
“For G‑d has created a new thing in the earth.” The Alter Rebbe’s quotation combines this phrase with Isaiah’s.our note
The source
Jeremiah 31:22ירמיהו ל״א:כ״בSefaria (opens in a new tab)
21הַצִּיבִי לָךְ צִיֻּנִים שִׂמִי לָךְ תַּמְרוּרִים שִׁתִי לִבֵּךְ לַמְסִלָּה דֶּרֶךְ הָלָכְתְּ שׁוּבִי בְּתוּלַת יִשְׂרָאֵל שֻׁבִי אֶל־עָרַיִךְ אֵלֶּה: 22עַד־מָתַי תִּתְחַמָּקִין הַבַּת הַשּׁוֹבֵבָה כִּי־בָרָא ה׳ חֲדָשָׁה בָּאָרֶץ נְקֵבָה תְּסוֹבֵב גָּבֶר: 23כֹּה־אָמַר ה׳ צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל עוֹד יֹאמְרוּ אֶת־הַדָּבָר הַזֶּה בְּאֶרֶץ יְהוּדָה וּבְעָרָיו בְּשׁוּבִי אֶת־שְׁבוּתָם יְבָרֶכְךָ ה׳ …
21… the way by which thou wentest; Return, O virgin of Israel, Return to these thy cities. 22How long wilt thou turn away coyly, O thou backsliding daughter? For the LORD hath created a new thing in the earth: A woman shall court a man. 23Thus saith the LORD of hosts, the God of Israel: Yet again shall they use this …
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
החושך יכסה ארץ
How it connects
“For behold, darkness shall cover the earth” — the present state of concealment from which the soul’s ratzo breaks out.our note
The source
Isaiah 60:2ישעיהו ס׳:ב׳Sefaria (opens in a new tab)
1קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד ה׳ עָלַיִךְ זָרָח: 2כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה׳ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה: 3וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ:
1Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 2For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee. 3And nations shall walk at thy light, And kings at the brightness of thy rising.
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
רוממות אל בגרונם
How it connects
The praises of Pesukei deZimra, which become a “double-edged sword.”our note
The source
Psalms 149:6תהילים קמ״ט:ו׳Sefaria (opens in a new tab)
5יַעְלְזוּ חֲסִידִים בְּכָבוֹד יְרַנְּנוּ עַל־מִשְׁכְּבוֹתָם: 6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים:
5Let the saints exult in glory; Let them sing for joy upon their beds. 6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples;
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
לעשות נקמה בגוים
How it connects
“To execute vengeance upon the nations” — here the animal soul and the body.our note
The source
Psalms 149:7תהילים קמ״ט:ז׳Sefaria (opens in a new tab)
6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים: 8לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל:
6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples; 8To bind their kings with chains, And their nobles with fetters of iron;
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
אלביש שמים קדרות
How it connects
“I clothe the heavens in blackness” — the kelipos as garments that conceal.our note
The source
Isaiah 50:3ישעיהו נ׳:ג׳Sefaria (opens in a new tab)
2… וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא: 3אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם: 4אֲדֹ־נָי ה׳ נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים:
2… rivers a wilderness; Their fish become foul, because there is no water, And die for thirst. 3I clothe the heavens with blackness, And I make sackcloth their covering. 4The Lord GOD hath given me The tongue of them that are taught, That I should …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נ, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

18ולכן הוזהרנו בק״ש השמרו לכם1 פן יפתה לבבכם וסרתם כו׳ והשתחויתם פי׳ שכל קליפה המסתר׳ נק׳ אלהים אחרים ועבודת כוכבים וההשתחואה

Therefore we were warned in the Shema, “Beware, lest your heart be seduced and you turn aside,” etc., “and bow down.” The meaning: every concealing kelipah is called “other gods” and idol worship, and the bowing down

Explanation

Because concealment exists now, the Shema warns: “Beware lest your heart be seduced… and you bow down [to other gods].” In Chassidic terms every concealing kelipah is “other gods”: anything that hides G‑dliness is a kind of idolatry.

היינו בחינת המשכה כמו ע״י השתחואה בקדושה בכריעה בברוך2 שממשיך גילוי אלקות. כך את זלעו״ז3 כו׳.

is a drawing down — just as through bowing in holiness, in the bowing at “Blessed,” one draws down a revelation of G‑dliness. So too, “one opposite the other [G‑d made],” etc.

Explanation

Bowing means drawing down. In holiness, bowing at “Blessed” in the Amidah draws down divine revelation; and since “G‑d made one opposite the other,” bowing to the “other side” draws life-force down to it.

Paragraph 18 in brief

The Shema’s warning against “bowing to other gods” is read as a warning against drawing life-force into the kelipos that conceal G‑dliness.

Deeper

The Talmud (Berachos 12a) rules that one bows at “Blessed” and straightens up at the Name; the maamar treats this bowing as a channel of drawing down, and its mirror image in kelipah as a channel that nourishes the forces of concealment.

Marei mekomos

1
On the words
השמרו לכם
How it connects
From the second paragraph of the Shema: “Beware lest your heart be seduced and you turn aside and serve other gods and bow down to them.”our note
The source
Deuteronomy 11:16דברים י״א:ט״זSefaria (opens in a new tab)
15וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ: 16הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹקִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם: 17וְחָרָה אַף־ה׳ בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה …
15And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 16Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 17and the anger of the LORD be kindled against you, and He shut up the heaven, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יא, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בכריעה בברוך
How it connects
One who prays bows at “Blessed” and straightens up at the Name.our note
The source
Berakhot 12a:24–26ברכות י״ב א:כ״ד-כ״וSefaria (opens in a new tab)
וְאָמַר רַבָּה בַּר חִינָּנָא [סָבָא] מִשְּׁמֵיהּ דְּרַב: הַמִּתְפַּלֵּל, כְּשֶׁהוּא כּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ, וּכְשֶׁהוּא זוֹקֵף — זוֹקֵף בַּשֵּׁם אָמַר שְׁמוּאֵל: מַאי טַעְמָא דְרַב — דִּכְתִיב: ״ה׳ זוֹקֵף כְּפוּפִים״. מֵתִיבִי: ״מִפְּנֵי שְׁמִי נִחַת הוּא״.
Rabbah b. Hinnana [the Elder] also said in the name of Rab : When one prays [the Tefillah] and has to bow, he should bow at the word "Blessed" ; and when returning to the erect position, he should do so on mentioning the Divine Name. Samuel asked : What is Rab's reason ? Because it is written, "The Lord raiseth up them that are bowed down" (ibid, cxlvi. 8). Against this is quoted, "And from before My name he is afraid" (Mal. ii. 5)!
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
את זלעו״ז
How it connects
“G‑d made this one opposite that one” — holiness and its opposite correspond, so bowing works in both.our note
The source
Ecclesiastes 7:14קהלת ז׳:י״דSefaria (opens in a new tab)
13רְאֵה אֶת־מַעֲשֵׂה הָאֱלֹקִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ: 14בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה גַּם אֶת־זֶה לְעֻמַּת־זֶה עָשָׂה הָאֱלֹקִים עַל־דִּבְרַת שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה: 15אֶת־הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ:
13Consider the work of God; for who can make that straight, which He hath made crooked? 14In the day of prosperity be joyful, and in the day of adversity consider; God hath made even the one as well as the other, to the end that man should find nothing after him. 15All things have I seen in the days of my vanity; there is a righteous man …
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.

19וזהו מארז״ל ישראל שבחוץ לארץ1 עובדי ע״ז בטהרה הם. דהיינו כשהוא ח״ו לגמרי חוץ לארץ העליונה שהוא בחי׳ הרצון לה׳ ית׳ בחי׳ ארץ שרצתה2 כו׳

This is [the meaning of] what our Sages, of blessed memory, said: “Jews who live outside the Land are idol worshipers in purity.” That is, when one is, G‑d forbid, entirely “outside the land” — the supernal “land,” which is the level of will for G‑d, blessed be He, the level of “earth, which ran,” etc. —

Explanation

The Talmud says that Jews living outside the Land of Israel “worship idols in purity” — innocently. The Alter Rebbe reads “the Land” as the supernal “earth,” the will and longing for G‑d (“earth, which ran to do its Maker’s will”). One who is wholly “outside” this land has lost all ratzo for G‑d

רק שנמשך לגמרי אחרי הבלי עוה״ז הגם שהם דברים המותרים מבחי׳ טוב שבנוגה עי״ז גורם יניקה והמשכה לבחי׳ נוגה.

and is drawn entirely after the vanities of this world, even though they are permitted things, from the good within nogah, through this he causes nourishment and a drawing down to the level of nogah.

Explanation

and is drawn entirely after worldly pleasures. Even if they are permitted things, which come from the good within nogah (the intermediate kelipah that can be raised to holiness or fall), pursuing them for their own sake feeds nogah instead of elevating it.

Paragraph 19 in brief

A person without any longing for G‑d who pursues even permitted pleasures for their own sake is “outside the land” and “worships idols in purity,” nourishing the kelipah of nogah.

Deeper

In Tanya (Likkutei Amarim, ch. 7), permitted things are said to derive from kelipas nogah; they are elevated when used for the sake of heaven and otherwise add vitality to nogah, as described here.

Marei mekomos

1
On the words
ישראל שבחוץ לארץ
How it connects
Rabbi Yishmael: Jews outside the Land who attend a gentile’s feast are like idol worshipers, though “in purity,” without intent.our note
The source
Avodah Zarah 8a:17עבודה זרה ח׳ א:י״זSefaria (opens in a new tab)
תַּנְיָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר: יִשְׂרָאֵל שֶׁבְּחוּצָה לָאָרֶץ עוֹבְדֵי עֲבוֹדָה זָרָה בְּטָהֳרָה הֵן, כֵּיצַד? גּוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ וְזִימֵּן כׇּל הַיְּהוּדִים שֶׁבְּעִירוֹ, אַף עַל פִּי שֶׁאוֹכְלִין מִשֶּׁלָּהֶן וְשׁוֹתִין מִשֶּׁלָּהֶן, וְשַׁמָּשׁ שֶׁלָּהֶן עוֹמֵד לִפְנֵיהֶם, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִילּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר: ״וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ״.
ورد في البرايتا أن رابي يشماعيل (إسماعيل) قال: إن الإسرائيليين الذين يقيمون خارج أرض كنعان يخدمون غير اليهود بصفاء نية [أي: عن غير قصد]. كيف ذلك؟ إذا أقام غير اليهودي وليمة زواج لابنه، ودعا جميع اليهود في مدينته. فعلى الرغم من أنهم [أي: الإسرائيليين] يأكلون من طعامهم [الحلال] ويشربون من شرابهم [الحلال]، ويقف خادمهم أمامهم [ليخدمهم] فإن التوراة قد غلظت واعتبرتهم كما لو كانوا يأكلون من ذبائح الموتى [أي: قرابين الأوثان]؛ حيث ورد: "وَيَذْبَحُونَ لآلِهَتِهِمْ، فَتُدْعَى وَتَأْكُلُ مِنْ ذَبِيحَتِهِمْ" [الخروج (34: 15)؛ أي: بما أن اليهود يشاركون في وليمة يذبح فيها غير اليهود لآلهتهم، فكأنما شاركوهم في ذلك]. [تسأل الجمارا: ولكن لماذا لا نقول إن الفقرة تشير إلى] الأكل الفعلي [من الذبيحة]؟ قال رافا: …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shabbos Shuvah 64b · not yet checked
Our explanationThe passage there compares the body’s materiality to the earth that hides the sun before dawn, and speaks of arousing great compassion by contemplating one’s distance from G‑d’s light; the note cites it as a further discussion of “Jews outside the Land.”
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Yom Kippur 68b · not yet checked
Our explanationAnother discourse in Likkutei Torah that interprets the saying about “Jews outside the Land” in terms of service of G‑d.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5632, by the Rebbe Maharashספר המאמרים תרל״ב
vol. 2, p. 375
Our explanationA later maamar where the saying about “Jews outside the Land” is also discussed; the note cites it as a parallel.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ז ח, א. ראה לקו״ת ש״ש סד, ב. יוהכ״פ סח, ב. סה״מ תרל״ב כרך ב ע׳ שעה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ארץ שרצתה
How it connects
“Why is it called eretz? Because it ran to do its Maker’s will” — the supernal “land” is the will for G‑d.our note
The source
Bereshit Rabbah 5:8בראשית רבה ה׳:ח׳Sefaria (opens in a new tab)
ויקרא אלקים ליבשה ארץ - למה נקרא שמה ארץ שרצתה לעשות רצון קונה רבי נתן בשם ר' אחא ור' ברכיה בשם רבי יצחק אמר אני אל שדי אני שאמרתי לשמים וארץ די שאלמלא כן היו מותחים והולכין עד עכשיו ולמקוה המים קרא ימים א"ר יוסי ב"ר חלפתא והלא ים אחד הוא ומה ת"ל ימים אלא אינו דומה טעם דג העולה מעכו לעולה מצידון ולעולה מאספמיא:
“God called the dry land Earth, and the gathering of the waters He called Seas, and God saw that it was good” (Genesis 1:10). “God called the dry land Earth [eretz].” Why was it called eretz? It is because it hastened [ratzeta] to perform the will of its Maker. Rabbi Natan in the name of Rabbi Aḥa, and Rabbi Berekhya in the name of Rabbi Yitzḥak said: “I am God Almighty [shadai]” (Genesis 17:1) – I am the One who [she] said to the heavens and the earth: Enough [dai]. Had it not been so, they would have continually stretched out until now. “And the gathering of the waters He called Seas” – Rabbi Yosei ben Rabbi Ḥalafta said: Is it not only one sea? Why does the verse state “Seas”? However, …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

20וזה נקרא השתחואה והמשכה לבחי׳ אלהים אחרים כו׳ דהיינו תוס׳ יניקה לחיצונים. ועי״ז ועצר את השמים1 ולא יהיה מטר שלא יהיה ההמשכה בקדושה מבחי׳ שוב דשמים עליונים כו׳

This is called bowing down and drawing down to the level of “other gods,” etc. — that is, additional nourishment for the external forces. And through this, “He will close up the heavens and there will be no rain”: there will be no drawing down in holiness from the shov of the supernal heavens, etc.

Explanation

Pursuing worldly things for their own sake is “bowing down to other gods”: it gives added nourishment to the external forces (the kelipos). The consequence stated in the Shema — “He will close up the heavens and there will be no rain” — means that the shov, the drawing down of holiness from the supernal “heavens,” is withheld.

ובהיות כן צריך כ״א לעורר בחי׳ רצוא אם ישים אליו לבו2 לאהפכא חשוכא לנהורא ומרירו למתיקו כו׳

That being so, each person must arouse the level of ratzo — “If he sets his heart toward Him” — to transform darkness into light and bitterness into sweetness, etc.,

Explanation

Therefore each person must arouse ratzo, setting his heart toward G‑d, in order to transform darkness into light and bitterness into sweetness.

ולעבדו בכל לבבכם3 כו׳ שזהו בחי׳ ארץ ועי״ז ונתתי מטר ארצכם4 כו׳ הוא בחי׳ השוב.

and “to serve Him with all your heart,” etc., which is the level of “earth”; and through this, “I will give the rain of your land,” etc., which is the level of shov.

Explanation

This is “to serve Him with all your heart,” the “earth” of ratzo; and in response comes “I will give the rain of your land,” the shov from heaven. The second paragraph of the Shema thus describes both the problem and its remedy.

משא״כ לעתיד לבא דכתיב ואת רוח הטומאה5 אעביר כו׳ ולא יהיה כלל בחי׳ קליפה המסתרת גילוי אלקות וכן נאמר ולא יכנף עוד מוריך6 והיו עיניך רואות כו׳.

This is not so in the Time to Come, of which it is written, “And I will remove the spirit of impurity,” etc.: there will be no kelipah at all concealing the revelation of G‑dliness. And it is also said, “Your Teacher will no longer be hidden, and your eyes shall see,” etc.

Explanation

In the Time to Come it will be different: G‑d promises to “remove the spirit of impurity,” so no kelipah will conceal G‑dliness, and “your Teacher will no longer be hidden; your eyes will see.”

א״כ א״צ כלל ענין בחי׳ הביטול של היש שזהו בחי׳ הרצוא דעכשיו לצאת מבחי׳ ההפך המנגד כו׳. וזהו הנני עושה חדשה בארץ.

If so, there will be no need at all for the nullification of the “something” (yesh), which is the ratzo of the present — to go out from the opposing contrary, etc. And this is [the meaning of] “Behold, I am making a new thing in the earth.”

Explanation

Then there will be no need to nullify one’s sense of self (yesh), which is what today’s ratzo does as it breaks out of its opposite. This is the “new thing in the earth”: “earth” will no longer be a ratzo of this kind.

פי׳ שלא יהיה כמו עכשיו בחי׳ רצוא ואתעדל״ת שעי״ז יהיה ההמשכה שאז כיון שיהיה הגילוי למטה כמו למעלה א״כ אין שייך רצוא כו׳

That is, there will not be, as now, ratzo and an arousal from below through which the drawing down comes; for then, since the revelation below will be as it is above, ratzo does not apply, etc.

Explanation

Now the drawing down depends on our ratzo, the arousal from below. Then, because G‑dliness will be revealed below as openly as above, there will be nothing to “run” toward.

(ובזה י״ל מ״ש כי ההרים ימושו7 כו׳ כי הר היינו בחי׳ רצוא כנודע מענין לא כאברהם שקראו הר8 כו׳ ואז יתבטל בחי׳ זו כיון שגם למטה יהיה הגילוי ממש עין בעין יראו9 כו׳)

(With this one may explain what is written, “For the mountains shall depart,” etc., for “mountain” is the level of ratzo, as is known from the matter of “not like Abraham, who called it a mountain,” etc.; and then this level will be annulled, since below too there will be actual revelation — “eye to eye they shall see,” etc.)

Explanation

A parenthesis: this explains “the mountains shall depart.” A “mountain” stands for ratzo, the climb upward (the Talmud says Abraham called the Temple site a “mountain”). When G‑dliness is seen “eye to eye” below, the climb is no longer needed.

וע״כ אמר שיהיה אז בחי׳ השמים החדשים והארץ החדשה אשר אני עושה10 אני דוקא דהיינו מצד אתעדל״ע בלבד ולא מצד אתעדל״ת כלל כי א״צ אתעדל״ת רק לברר ולהפך מחשוכא לנהורא כנ״ל

Therefore He said that there will then be “the new heavens and the new earth that I make” — “I” specifically, that is, from an arousal from above alone and not from an arousal from below at all; for an arousal from below is needed only to refine and to transform from darkness to light, as explained above.

Explanation

Hence G‑d says “the new heavens and the new earth that I make” — “I,” by an arousal from above alone. An arousal from below is needed only to refine the world and turn its darkness into light.

אבל לע״ל שא״צ לזה יהי׳ בחי׳ אתעדל״ע לבד ע״כ אמר אשר אני עושה והיינו שקורא אותן בשם שמים חדשים וארץ חדשה.

But in the Time to Come, when this will not be needed, there will be an arousal from above alone. Therefore He said, “that I make,” and that is why He calls them “new heavens” and “a new earth.”

Explanation

In the Time to Come, when there is no darkness to transform, everything will come from above alone; that is why they are called “new” heavens and a “new” earth.

פי׳ שבאים בבחי׳ גילוי מלמעלה למטה מצד עצמות המאציל אשר לא היה עדיין בחי׳ כזו בבחי׳ גילוי בראשית ההשתלשלות.

The meaning: they come as a revelation from above to below, from the very Essence of the Emanator, a level such as has not yet been in a state of revelation at the beginning of the chain of descending worlds (hishtalshelus).

Explanation

They are new because this revelation comes from G‑d’s very essence, “the Emanator,” a level never revealed even at the very start of the chain of worlds.

כמו דכתיב ביום עשות11 ה׳ אלקים ארץ ושמים ענין אלקים זה היינו בחי׳ הצמצום וההסתר.

As it is written, “On the day that Havayah Elokim made earth and heaven”: this “Elokim” is the level of tzimtzum and concealment.

Explanation

By contrast, the present heaven and earth were made, as Genesis 2:4 says, by “Havayah Elokim,” and “Elokim” is the Name of tzimtzum — contraction and concealment.

ששמים וארץ דעכשיו נמשכו על ידי שם אלקים כמ״ש בראשית ברא אלקים12 כו׳ וע״י ארץ שהוא בחי׳ רצוא נמתק הדין והצמצום דשם אלקים המעלים והמסתיר.

For the present heaven and earth were drawn forth through the Name Elokim, as it is written, “In the beginning Elokim created,” etc.; and through “earth,” which is the level of ratzo, the judgment and the tzimtzum of the Name Elokim, which obscures and conceals, are sweetened.

Explanation

The present world came into being through the Name Elokim (“In the beginning Elokim created”). The ratzo of “earth” is what softens — literally “sweetens” — the judgment and concealment of Elokim.

Paragraph 20 in brief

Now, because concealment exists, the drawing down from “heaven” depends on our ratzo; in the Time to Come, with no concealment, the “new heavens and new earth” will come from G‑d’s essence alone, by an arousal from above, unlike the present world made through the contracting Name Elokim.

Deeper

“Sweetening” judgment (hamtakas hadinim) is a Kabbalistic term for softening the constricting power of Gevurah by joining it to its source; here the soul’s ratzo does this, leading to the union of Elokim with Havayah described in the next paragraph.

Marei mekomos

1
On the words
ועצר את השמים
How it connects
The consequence of “bowing to other gods”: the heavens are closed and there is no rain — no shov from above.our note
The source
Deuteronomy 11:17דברים י״א:י״זSefaria (opens in a new tab)
16הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹקִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם: 17וְחָרָה אַף־ה׳ בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר ה׳ נֹתֵן לָכֶם: 18וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם:
16… lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 17and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 18Therefore shall ye lay up these My words in your heart and in your soul; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יא, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אם ישים אליו לבו
How it connects
The arousal from below that draws the response from above.our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)
13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
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
ולעבדו בכל לבבכם
How it connects
“To love G‑d and to serve Him with all your heart” — the ratzo of “earth.”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.
4
On the words
ונתתי מטר ארצכם
How it connects
“I will give the rain of your land in its season” — the shov that answers the ratzo.our note
The source
Deuteronomy 11:14דברים י״א:י״דSefaria (opens in a new tab)
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: 15וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ:
13… 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 the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 15And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.
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
ואת רוח הטומאה
How it connects
“And I will remove the spirit of impurity from the land” — in the future there will be no kelipah.our note
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)
1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ולא יכנף עוד מוריך
How it connects
“Your Teacher will no longer be hidden, and your eyes shall see your Teacher” — open revelation in the future.our note
The source
Isaiah 30:20ישעיהו ל׳:כ׳Sefaria (opens in a new tab)
19כִּי־עַם בְּצִיּוֹן יֵשֵׁב בִּירוּשָׁלָ͏ִם בָּכוֹ לֹא־תִבְכֶּה חָנוֹן יׇחְנְךָ לְקוֹל זַעֲקֶךָ כְּשׇׁמְעָתוֹ עָנָךְ: 20וְנָתַן לָכֶם אֲדֹ־נָי לֶחֶם צָר וּמַיִם לָחַץ וְלֹא־יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת־מוֹרֶיךָ: 21וְאׇזְנֶיךָ תִּשְׁמַעְנָה דָבָר מֵאַחֲרֶיךָ לֵאמֹר זֶה הַדֶּרֶךְ לְכוּ בוֹ כִּי תַאֲמִינוּ וְכִי תַשְׂמְאִילוּ:
19… unto thee at the voice of thy cry, When He shall hear, He will answer thee. 20And though the Lord give you sparing bread and scant water, Yet shall not thy Teacher hide Himself any more, But thine eyes shall see thy Teacher; 21And thine ears shall hear a word behind thee, saying: ‘This is the way, walk ye …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ל, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
כי ההרים ימושו
How it connects
“For the mountains may depart and the hills be moved, but My kindness shall not depart from you.” Read here as the ratzo (“mountain”) becoming unnecessary.our note
The source
Isaiah 54:10ישעיהו נ״ד:י׳Sefaria (opens in a new tab)
9כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעׇר־בָּךְ: 10כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ ה׳ 11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים:
9… earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. 10For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covenant of peace be removed, saith the LORD that hath compassion on thee. 11O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נד, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
לא כאברהם שקראו הר
How it connects
The Talmud contrasts the patriarchs: Abraham called the Temple site a “mountain,” Isaac a “field,” and Jacob a “house.”our note
The source
Pesachim 88a:4פסחים פ״ח א:ד׳Sefaria (opens in a new tab)
אֶלָּא, לֹא כְּאַבְרָהָם שֶׁכָּתוּב בּוֹ ״הַר״, שֶׁנֶּאֱמַר: ״אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה׳ יֵרָאֶה״, וְלֹא כְּיִצְחָק שֶׁכָּתוּב בּוֹ ״שָׂדֶה״, שֶׁנֶּאֱמַר: ״וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה״, אֶלָּא כְּיַעֲקֹב שֶׁקְּרָאוֹ ״בַּיִת״, שֶׁנֶּאֱמַר: ״וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
פסחים פח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
עין בעין יראו
How it connects
“For eye to eye they shall see when G‑d returns to Zion” — revelation below as above.our note
The source
Isaiah 52:8ישעיהו נ״ב:ח׳Sefaria (opens in a new tab)
7מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹקָיִךְ: 8קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה׳ צִיּוֹן: 9פִּצְחוּ רַנְּנוּ יַחְדָּו חׇרְבוֹת יְרוּשָׁלָ͏ִם כִּי־נִחַם ה׳ עַמּוֹ גָּאַל יְרוּשָׁלָ͏ִם:
7… the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’ 8Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion. 9Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
השמים החדשים והארץ החדשה אשר אני עושה
How it connects
“That I make” — the Alter Rebbe stresses “I”: an arousal from above alone.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
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
ביום עשות ה׳ אלקים
How it connects
“On the day Havayah Elokim made earth and heaven” — the present creation, through Elokim, with earth first.our note
The source
Genesis 2:4בראשית ב׳:ד׳Sefaria (opens in a new tab)
3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם: 5וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכׇל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר ה׳ אֱלֹקִים עַל־הָאָרֶץ …
3… because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven. 5No shrub of the field was yet in the earth, and no herb of the field …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
בראשית ברא אלקים
How it connects
The world was created through the Name Elokim, the Name of contraction.our note
The source
Genesis 1:1בראשית א׳:א׳Sefaria (opens in a new tab)
1בְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ: 2וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם:
1In the beginning God created the heaven and the earth. 2Now the earth was unformed and void, and darkness was upon the face of the deep; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

21וזהו ביום עשות1 ה׳ אלקים שנכלל אלקים זה בהוי״ה וזהו פי׳ עשות ה׳ אלקים. היינו יחוד והתכללות שמות אלו יחד.

This is [the meaning of] “On the day that Havayah Elokim made”: that this Elokim is absorbed into Havayah. This is the meaning of “Havayah Elokim made” — the union and merging of these Names together.

Explanation

The pairing “Havayah Elokim” in the verse expresses that the Name Elokim (contraction) is absorbed into Havayah (the infinite). “Havayah Elokim made” thus refers to the union and blending of these two Names.

וכ״ז הוא ע״י ארץ ושמים בחי׳ רו״ש. אך צ״ל ארץ קדמה דוקא בחי׳ רצוא תחלה.

All this comes through “earth” and “heaven,” ratzo and shov; but “earth” must come first — the level of ratzo first.

Explanation

This union is achieved through “earth” and “heaven,” ratzo and shov; and in the present order “earth” must come first, as the verse says, “earth and heaven.”

אבל לעתיד שיהיו שמים חדשים וארץ חדשה הוא בחי׳ אשר אני עושה ולא ע״י צמצומים דשם אלקים ואז יהיו שמים קודם

But in the Time to Come, when there will be new heavens and a new earth, it is the level of “that I make,” not through the contractions of the Name Elokim, and then the heavens will come first,

Explanation

In the Time to Come, the new heavens and earth will be “that I make,” without the contractions of Elokim, and so “heaven” will come first,

כי א״צ לבחי׳ קדימת הרצוא כו׳ וזהו ויצא כברק חצו2 שהוא בחי׳ גילוי מלמעלה למטה:

for there will be no need for the ratzo to come first, etc. And this is [the meaning of] “And His arrow shall go forth like lightning,” which is the level of revelation from above to below.

Explanation

since no prior ratzo will be needed. Zechariah’s “His arrow shall go forth like lightning” describes such a revelation, flashing from above to below.

Paragraph 21 in brief

Now the union of Elokim with Havayah comes through ratzo and then shov, earth before heaven; in the future the revelation will come directly from above, heaven before earth.

Deeper

The two verses the maamar contrasts differ in order: Genesis 2:4 says “earth and heaven” (the present order, ratzo first), while Isaiah 66:22 says “the new heavens and the new earth” (the future order, revelation from above first).

Marei mekomos

1
On the words
ביום עשות ה׳ אלקים
How it connects
“On the day Havayah Elokim made” — read as the union of the two Names.our note
The source
Genesis 2:4בראשית ב׳:ד׳Sefaria (opens in a new tab)
3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם: 5וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכׇל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר ה׳ אֱלֹקִים עַל־הָאָרֶץ …
3… because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven. 5No shrub of the field was yet in the earth, and no herb of the field …
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
ויצא כברק חצו
How it connects
“And His arrow shall go forth like lightning” — a revelation flashing from above to below.our note
The source
Zechariah 9:14זכריה ט׳:י״דSefaria (opens in a new tab)
13כִּי־דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל־בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר: 14וַה׳ עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹ־נָי ה׳ בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן: 15ה׳ צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ:
13… Against thy sons, O Javan, And will make thee as the sword of a mighty man. 14And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south. 15The LORD of hosts will defend them; And they shall devour, and shall tread down 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.

Ratzo and shov within the divine flow ¶22–26

22אך הנה צריך להבין בענין השמים החדשים וארץ החדשה דאם הם באים רק בבחי׳ אתעדל״ע לבד שזהו

But we must understand, concerning the new heavens and the new earth: if they come only through an arousal from above alone, which is

Explanation

The Alter Rebbe raises a difficulty with the maamar’s verse itself. The new heavens and earth are said to come purely from an arousal from above — this is what “that I make” means —

פי׳ אשר אני עושה1 כו׳ א״כ איך יתכן בזה בחי׳ ארץ בחי׳ רצוא מלשון רץ כנ״ל

the meaning of “that I make,” etc., then how can there be in this [a level of] “earth,” the level of ratzo, from the term “running” (ratz), as explained above?

Explanation

so how can the future include an “earth” at all, if “earth” means ratzo, a creature’s running upward toward G‑d?

(והרי לעתיד לא שייך בחי׳ רצוא כלל אפי׳ מלמטה כמשנת״ל. וכ״ש לכאורה דלא שייך בחי׳ זו בהגילוי שמלמעלה שהוא בחי׳ אשר אני עושה).

(For in the Time to Come ratzo will not apply at all, even from below, as explained above; and all the more so, it would seem, this level does not apply to the revelation from above, which is the level of “that I make.”)

Explanation

The parenthesis sharpens the question: it was just shown that in the future even creatures below will have no ratzo; surely, then, ratzo has no place in a revelation that comes from G‑d above.

ולמה אמר והארץ החדשה אשר אני עושה לא היה לו להזכיר רק בחי׳ שמים לבד.

Why, then, did He say “and the new earth that I make”? He should have mentioned only the level of “heaven” alone.

Explanation

So why does the verse speak of “the new earth that I make,” and not only of new heavens?

אך הענין הוא דגם בבחי׳ אתעדל״ע בלבד יש ב׳ מדרגות הללו דרו״ש רק שהשמים קדמו לארץ.

But the explanation is that even in an arousal from above alone there are these two levels of ratzo and shov, except that the heavens precede the earth.

Explanation

The answer in brief: even a flow that comes purely from above has both movements, ratzo and shov — only there, “heaven” comes before “earth.” The next paragraphs explain how.

Paragraph 22 in brief

The paragraph asks how a purely divine revelation can include an “earth” (ratzo) and answers in brief that ratzo and shov exist even within G‑d’s own flow, in reverse order.

Marei mekomos

1
On the words
אשר אני עושה
How it connects
“The new heavens and the new earth that I make” — both are made by G‑d alone, which raises the question of how “earth” (ratzo) applies.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
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.

23ולהבין איך יתכן בחי׳ רצוא בעצמות המאציל מאחר שאין דבר מסתיר לפניו כלל.

To understand how there can be a level of ratzo in the very Essence of the Emanator, since nothing at all conceals before Him:

Explanation

Until now ratzo was described as a creature’s longing to escape concealment. How can anything like it exist in G‑d’s own essence, where nothing hides anything?

הנה יובן עד״מ שאנו רואים בחי׳ רו״ש בגוף האדם הגשמי ברוח החיים אשר בקרבו שדופק בלבו ונק׳ בזוהר דפיקו דלבא שהחיות שבלב הוא בא בנשימה דוקא רו״ש בהתפשטות והסתלקות

It will be understood by way of analogy. We see a level of ratzo and shov in the physical human body, in the breath of life within it, which beats in his heart and is called in the Zohar “the beating of the heart” (defiku deliba). For the life-force in the heart comes specifically by way of breathing — ratzo and shov, in expansion and withdrawal —

Explanation

An analogy from the human body: the breath of life in the heart pulses; the Zohar calls it “the beating of the heart.” The heart’s vitality works like breathing — it expands and withdraws, which is ratzo and shov.

וכן חוזר חלילה שמתפשט וחוזר ומסתלק וחוזר ומתפשט כדפק שביד שהחיות נמשך ומתפשט וחוזר ומסתלק וחוזר ומתפשט.

and so it repeats over and over: it expands, then withdraws again, then expands again, like the pulse in the hand, where the life-force is drawn forth and expands, then withdraws again, then expands again.

Explanation

The pulse in the wrist shows the same rhythm: the life-force spreads out, pulls back and spreads out again, continuously.

וכן הוא ממש בדפיקו דלבא1 שהוא ענין התפשטות והסתלקות והתפשטות של רוח החיים שבלב והיינו ממש כמו בחי׳ רו״ש.

And so it is exactly in the beating of the heart, which is the expansion, withdrawal and expansion of the breath of life in the heart; and this is exactly like the level of ratzo and shov.

Explanation

The heartbeat is exactly this rhythm of expansion and withdrawal of the life-breath, and it matches ratzo and shov.

ונמצא רו״ש כזה הוא הכל בגוף האדם עצמו עדיין ולא מזולתו אליו (ור״ל שרו״ש זה2 הוא כענין המשכת חיות הנפש בהגוף שסדר המשכה זו הוא ע״י התפשטות והסתלקות כו׳ שזהו בחי׳ רו״ש) וגם

Thus such ratzo and shov is still entirely within the person’s body itself, and not from something else toward it (that is to say, this ratzo and shov is like the drawing of the soul’s life-force into the body, the order of this drawing being through expansion and withdrawal, etc., which is the level of ratzo and shov). And also,

Explanation

Crucially, this ratzo and shov takes place entirely within the body itself; nothing outside it blocks the life-force or draws it away. It is simply how the soul’s vitality flows into the body — by expanding and withdrawing.

הנה יובן עוד במשל זה שבדפיקו דלבא שאין הרצוא קודם לשוב אלא אדרבה השוב קודם לרצוא כנראה בחוש שבראשונה הוא ההתפשטות והמשכת החיות בלב שזהו כמו בחי׳ שוב המשכת האור בהכלי.

it will further be understood from this analogy that in the beating of the heart the ratzo does not precede the shov; on the contrary, the shov precedes the ratzo, as is plainly observed: first there is the expansion and drawing of the life-force into the heart, which is like the level of shov, the drawing of the light into the vessel.

Explanation

The analogy shows a second point: in the heartbeat, shov comes before ratzo. First the life-force expands into the heart — like shov, light entering a vessel —

ואמנם תכף ומיד חוזר ומסתלק והוא בחי׳ רצוא והסתלקות האור מהכלי וחוזר ומתיישב וכן חוזר חלילה.

But immediately it withdraws again, which is the level of ratzo and the withdrawal of the light from the vessel; and it settles again, and so on over and over.

Explanation

and immediately it withdraws — like ratzo, light leaving the vessel — and then settles back again, over and over.

וכדמיון הנשימה מהבל הפה שבתחלה יתפשט ההבל והרוח ומיד יחזור בחזרה וחוזר ומתפשט. וכדוגמא הזאת יובן למשכיל למעלה בבחי׳ רצוא ושוב3 שמלמעלה למטה

It is like breathing, the breath of the mouth: at first the breath and air go out, and immediately they come back, and go out again. And after this pattern the discerning will understand above, regarding ratzo and shov from above to below

Explanation

Breathing is similar: first the breath goes out, then it comes back, then it goes out again. From this the thoughtful reader can understand ratzo and shov in the flow from above to below.

(ולא בבחי׳ רו״ש שוהחיות רצוא ושוב של הנבראי׳ כו׳. כ״א אדרבה ג״כ בהשפעה עליונה של א״ס ב״ה בכלים ועולמות.

(and not [only] regarding the ratzo and shov of “and the chayos ran and returned,” of the creatures, etc.; but, on the contrary, also in the supernal flow of the Infinite One, blessed be He, into vessels and worlds.

Explanation

A parenthesis: ratzo and shov exist not only in creatures, like the chayos of Ezekiel’s vision, but also in the flow of the Infinite into the vessels (the Sefiros) and the worlds.

וגם אפי׳ ממש בראשית מראשית ההמשכה מא״ס ב״ה להתלבש בשרש בחי׳ הכלים שהן שרש כל העולמות עליונים ותחתונים שייך ג״כ רצוא ושוב שהוא הסתלקות והתפשטות.

And also, even at the very beginning, from the very start of the drawing forth from the Infinite One, blessed be He, to be clothed in the root of the vessels, which are the root of all the worlds, higher and lower, ratzo and shov — which are withdrawal and expansion — also apply.

Explanation

Even at the very first stage, when the Infinite light is drawn to clothe itself in the root of the vessels — the source of all worlds — there is withdrawal and expansion.

כי מיד שנמשך ומתפשט צ״ל הסתלקות שאל״כ יתבטלו הכלים מהיות בחי׳ כלים כו׳ רק שההתפשטות הוא קודם. והוא כמו בחי׳ השוב ואח״כ הוא בחי׳ הסתלקות ורצוא וכן חוזר חלילה. ועמ״ש במ״א ע״פ ויקחו לי תרומה4 5 כו׳)

For as soon as it is drawn forth and expands, there must be withdrawal; otherwise the vessels would be nullified from being vessels, etc. Only, the expansion comes first. It is like the level of shov, and afterward comes the level of withdrawal and ratzo, and so on over and over. And see what is explained elsewhere on the verse “And let them take for Me an offering,” etc.),

Explanation

The reason: if the light kept expanding without withdrawing, the vessels would be overwhelmed and cease to be vessels. So the flow must pulse. Still, the expansion comes first (shov), then the withdrawal (ratzo). The Alter Rebbe refers to his discourse on “And let them take for Me an offering” for more.

דשייך ג״כ בחי׳ רצוא. רק שהתפשטות האור קודם לבא ואח״כ מיד חוזר ומסתלק וחוזר ומתפשט.

that a level of ratzo applies as well; only, the expansion of the light comes first, and afterward it immediately withdraws again, and expands again.

Explanation

Back to the main sentence: ratzo applies even in the flow from above; only there the expansion of the light comes first, and then it immediately withdraws and expands again.

וזהו ענין קול דודי דופק6 שהקול וההמשכה מלמעלה למטה הוא ג״כ כמו בחי׳ הדפק הנ״ל.

And this is the meaning of “The voice of my beloved knocks” (dofek): the voice and the drawing down from above to below is also like the pulse (dofek) mentioned above.

Explanation

This is the meaning of “The voice of my beloved knocks (dofek)” in the Song of Songs: the divine “voice” flowing down to us pulses like a heartbeat (dofek).

Paragraph 23 in brief

Using the heartbeat and breathing as analogies, the paragraph shows that ratzo and shov exist even in the divine flow itself, as a pulse of expansion and withdrawal that keeps the vessels intact — with the expansion (shov) first.

Deeper

The withdrawal here is not a concealment imposed from outside, like the kelipos of the present world; it is the inner rhythm by which infinite light can dwell in finite vessels without dissolving them.

Marei mekomos

1
On the words
הוא ממש בדפיקו דלבא
How it connects
The note says the “beating of the heart” is explained in this discourse and its explanation.our note
Where the note points
Likkutei Torahלקוטי תורה
Pekudei 5d ff., and in the explanation there, 7d; and in many places
וזהו ששם עלו שבטים שבטי י״ה שמתחברים בחי׳ שבטים דבריאה עם שרשן ומקורן שבאצי׳ הנק׳ שבטי י״ה. והיינו ששם עלו בבחי׳ ירושלים הבנויה כעיר שחוברה כו׳ שהוא חיבור והתקשרות בחי׳ משכן עם משכן העדות דהיינו שחוברה לה יחדו ממש. וזהו ענין עבודת הלוים כי לוי מלשון לויה וחיבור וכמ״ש ועבד הלוי הוא דהיינו עלמא דאתכסיא הנק׳ הוא שעבודת הלוים לקשר ולחבר בחי׳ עלמא דאתכסיא עם עלמא דאתגליא (ועמ״ש מזה בד״ה אז ישיר משה ובני ישראל ובד״ה אשירה להוי׳ וע׳ בזח״ב פקודי דרכ״א ע״ב ובפ׳ קרח דקע״ח ע״ב). וזהו אשר פקד ע״פ משה עבודת הלוים כו׳ דהנה פשט הכתוב משמעו שע״פ משה פקד עבודת הלוים כי מה שאמר אשר פקד ע״פ משה עבודת הלוים ביד איתמר כו׳ קאי אשר פקד גם על מה שלאחריו דהיינו עבודת הלוים וגם על מה שלפניו …
Our explanationThe passage near the start speaks of the Levites’ service as connecting the hidden world with the revealed world.
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Kehot’s note
נתבאר בלקו״ת פ׳ פקודי ה, ד ואילך ובביאור שם ז, ד ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ור״ל שרו״ש זה
How it connects
The note points to Likkutei Torah on Parshas Chukas for a further discussion of ratzo and shov as the way the soul’s life-force is drawn into the body.our note
Where the note points
Likkutei Torahלקוטי תורה
Chukas 65a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah, Chukas, maamar 10לקו״ת פ׳ חקת סה, א
page 65a, ¶6
וענין התחדשות זו הוא כי הנה כתיב והחיות רצוא ושוב עד״מ החיות של רוח החיים שבאדם שהוא דופק בלבו בבחי׳ רו״ש דהיינו בחי׳ הסתלקות לחזור למקורו ובחי׳ התפשטות להחיות האברים כידוע שמזה באה סיבת הנשימה וכן חוזר חלילה שמסתלק אחר שמתפשט ואח״כ חוזר ומתפשט וכך הוא בכל רגע על כל נשימה ונשימה יש הסתלקות והתפשטות.
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Kehot’s note
ראה לקו״ת פ׳ חקת סה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
רצוא ושוב
How it connects
“And the chayos ran and returned” — the ratzo and shov of created beings, contrasted here with the pulse within the divine flow.our note
The source
Ezekiel 1:14יחזקאל א׳:י״דSefaria (opens in a new tab)
13וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק: 14וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק: 15וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו:
13… creatures; and there was brightness to the fire, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15Now as I beheld the living creatures, behold one wheel at the bottom hard by 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.
4
On the words
ועמ״ש במ״א ע״פ ויקחו לי תרומה
How it connects
The note locates the discourse on “And let them take for Me an offering” that the Alter Rebbe mentions here: it appears in the Tzemach Tzedek’s Or HaTorah on Parshas Terumah.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Terumah, p. 1368 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת תרומה ע׳ א׳שסח ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ויקחו לי תרומה
How it connects
“And let them take for Me an offering” — the verse of another discourse where the Alter Rebbe treats this subject.our note
The source
Exodus 25:2שמות כ״ה:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 2דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כׇּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי: 3וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת:
1And the LORD spoke unto Moses, saying: 2’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering. 3And this is the offering which ye shall take of them: gold, and silver, and brass;
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
קול דודי דופק
How it connects
“The voice of my beloved knocks” — the word dofek (“knocks”) also means “pulses,” like the heartbeat.our note
The source
Song of Songs 5:2שיר השירים ה׳:ב׳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: 3פָּשַׁטְתִּי אֶת־כֻּתׇּנְתִּי אֵיכָכָה אֶלְבָּשֶׁנָּה רָחַצְתִּי אֶת־רַגְלַי אֵיכָכָה אֲטַנְּפֵם:
1… 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 love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 3I have put off my coat; How shall I put it on? I have washed 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.

24ונק׳ זה בע״ח1 בשם מטי ולא מטי2 שהאור מטי ומתפשט וחוזר ומסתלק ולא מטי. שבחי׳ מטי הוא בחי׳ ההתפשטות קודם לבחי׳ לא מטי. והכל בבחי׳ אלקות עצמו.

In Etz Chaim this is called “reaching and not reaching” (mati velo mati): the light reaches and expands, and then withdraws again and does not reach. The level of “reaching,” the expansion, precedes the level of “not reaching.” And all of it is within G‑dliness itself.

Explanation

Etz Chaim, the Arizal’s classic, calls this pulse “reaching and not reaching” (mati velo mati): the light reaches into the vessel, then withdraws and does not reach. “Reaching” comes first. And all of this takes place within G‑dliness itself, not through any outside concealment.

וזהו כי ה׳ אלקיך אש אוכלה הוא.3 4 ענין דמיון שפע האלקות לאש. הוא מפני שהאש טבעו בבחי׳ הסתלקות אחר ההתפשטות כדמיון דפיקו דלבא.

And this is [the meaning of] “For Havayah your G‑d is a consuming fire.” The reason the divine flow is likened to fire is that the nature of fire is to withdraw after expanding, like the beating of the heart.

Explanation

This is why the Torah calls G‑d “a consuming fire.” The nature of fire is to flare out and then pull back — it flickers — like the beating heart, and so it is an apt image for the divine flow.

Paragraph 24 in brief

The Kabbalistic “reaching and not reaching” and the image of G‑d as fire both express the pulse of expansion and withdrawal within G‑dliness itself.

Deeper

Elsewhere in Chassidus fire’s upward pull toward its source is the model of the soul’s ratzo; here the point is the flame’s rhythm, which begins with the outward flare and only then withdraws, matching “reaching” before “not reaching.”

Marei mekomos

1
On the words
ונק׳ זה בע״ח
How it connects
The passage there discusses the tzimtzum and the kav — the thin line of light that breaks through the contraction, being only “a line, a thread and a mere radiance” — and contrasts it with sovev, the revelation of the Infinite Light above the kav; the note points there in connection with “reaching and not reaching.”our note
Where the note points
Likkutei Torahלקוטי תורה
Masei 95c
צמצום ומקום פנוי בתחלה. זהו כענין בחי׳ אצילות שנעשה עתיק לבריאה, דכמו שמל׳ דאצילות שנעשית עתיק לבריאה דבי״ע ממש היינו שבוקעת המסך שבין אצי׳ לבריאה ויורדת ומתלבשת בג״ר דא״א דבריאה כמ״ש בע״ח שער סדר אבי״ע (שמ״ז פ״א). כך עד״ז למעלה שלהיות התהוות הע״ס מא״ס ב״ה הי׳ צ״ל צמצום ומקום פנוי שהוא צמצום עצום יותר לאין קץ מבחינת פרסא ומסך כמ״ש במ״א. והקו בוקע הצמצום ומאיר בא״ק כו׳ וזהו ענין אז יבקע כשחר אורך ומ״מ הוא קו וחוט והארה בעלמא. ועיין בעמ״ה ש״א פנ״ה נ״ו דפי׳ בענין חוט הא״ס שהוא הבחי׳ הי״א שאינו במנין ע״ס דהיינו אפילו בע״ס היותר עליונות כו׳ וע״ז אמרו עשר ולא אחד עשר אנת הוא חד ולא בחושבן. (ועמ״ש מזה במ״א בד״ה פתח אליהו בפ׳ וירא). אמנם בחי׳ סוכ״ע דהיינו גילוי אור א״ס שלמעלה מבחינת קו זהו …
Open it on Sefaria (opens in a new tab)
Sefer HaMaamarim 5666, by the Rebbe Rashabספר המאמרים תרס״ו
p. 43 ff.
Our explanationA later discourse that discusses the Arizal’s concept of “reaching and not reaching”; the note cites it as a fuller treatment.
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Kehot’s note
שער מטי ולא מטי. וראה לקו״ת פ׳ מסעי צה, ג. סה״מ תרס״ו ע׳ מג ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מטי ולא מטי
How it connects
The Arizal’s gate “Mati VeLo Mati” in Etz Chaim describes lights that reach and do not reach.our note
The source
Sefer Etz Chaim 7:1–3עץ חיים ז׳:א׳-ג׳Sefaria (opens in a new tab)
שער השביעי שער מטי ולא מטי ובו ה' פרקים: כבר בארנו באורך בכ"מ כי האצילות העליון התחיל להיות עקודים נקודים ברודים ועתה נחזור לבאר הענין באורך ונבאר מציאות העקודים מה ענינם: הנה קודם מציאות העקודים לא היה האור העליון יכול להתלבש בשום כלי כי לא היה יכולת בכלים לסובלו ושם היה האור בלתי מתלבש בכלי עד שהגיע התפשטות האור הגדול ההוא אל בחי' העקודים ושם נעשה מציאות כלי א' אל האור הגדול ההוא ואז התחיל האצילות להיות בו איזה מציאות הגבלת האור מה שלא היה יכול להיות הדבר עד עתה. אמנם תחלה היה האור כולו של החלקים המגיעים לאצילות כולם נעלמים תוך כלי א' לבד ואותו הכלי היה בו בחי' כלי של כתר העליון אח"כ נתפשט האור יותר למטה מבחי' …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
כי ה׳ אלקיך אש אוכלה הוא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ואתחנן ד, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כי ה׳ אלקיך אש אוכלה הוא
How it connects
“For Havayah your G‑d is a consuming fire” — the divine flow likened to fire, which flares and withdraws.our note
The source
Deuteronomy 4:24דברים ד׳:כ״דSefaria (opens in a new tab)
23הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית ה׳ אֱלֹקֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ ה׳ אֱלֹקֶיךָ: 24כִּי Havayah אֱלֹקֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא: 25כִּי־תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל וַעֲשִׂיתֶם הָרַע בְּעֵינֵי ה׳אֱלֹקֶיךָ לְהַכְעִיסוֹ:
23… graven image, even the likeness of any thing which the LORD thy God hath forbidden thee. 24For the LORD thy God is a devouring fire, a jealous God. 25When thou shalt beget children, and children’s children, and ye shall have been long in 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.

25וזהו ענין השמים החדשים והארץ החדשה. שהוא בחי׳ ההמשכה העליונה אשר נמשך באתעדל״ע לבד בזה יש ג״כ בחי׳ שמים וארץ.

And this is the meaning of the new heavens and the new earth: in the supernal drawing forth, which is drawn by an arousal from above alone, there are also the levels of heaven and earth.

Explanation

This resolves the question of paragraph 22: the new heavens and new earth, drawn purely from above, also contain “heaven” and “earth.”

ההמשכה בחי׳ מטי נק׳ שמים ובחי׳ ההסתלקות האור מהכלי הנק׳ לא מטי זהו בחי׳ ארץ מל׳ רצוא.

The drawing forth, the level of “reaching,” is called “heaven”; and the level of the withdrawal of the light from the vessel, which is called “not reaching,” is the level of “earth,” from the term ratzo.

Explanation

In G‑d’s own flow, the drawing of light into the vessel (“reaching”) is “heaven,” and the withdrawal of the light from the vessel (“not reaching”) is “earth” — ratzo, a running back upward.

Paragraph 25 in brief

Within the purely divine flow of the future, “heaven” is the light’s reaching into the vessel and “earth” its withdrawal.

26ולכן כאן קדם שמים לארץ בהיות בחי׳ מטי קדם לבחי׳ לא מטי. משא״כ ברצוא ושוב דנבראים צ״ל תחלה ארץ בחי׳ רצוא ואח״כ שמים בחי׳ שוב. וכמ״ש והחיות רו״ש1 וכתיב ביום עשות כו׳ ארץ ושמים2 כנ״ל.

Therefore here “heaven” precedes “earth,” since the level of “reaching” precedes the level of “not reaching.” This is not so with the ratzo and shov of created beings, where there must first be “earth,” the level of ratzo, and afterward “heaven,” the level of shov — as it is written, “And the chayos ran and returned,” and it is written, “On the day [Havayah Elokim] made,” etc., “earth and heaven,” as explained above.

Explanation

That is why the verse says “new heavens and new earth,” with heaven first: in the divine pulse, reaching precedes not reaching. In creatures, by contrast, ratzo comes first — “the chayos ran and returned,” and “earth and heaven” — as explained above.

Paragraph 26 in brief

The order of the words reflects the source: in the divine flow, heaven (expansion) precedes earth (withdrawal); in creatures, earth (ratzo) precedes heaven (shov).

Marei mekomos

1
On the words
והחיות רו״ש
How it connects
“Ran and returned” — in creatures the running comes first.our note
The source
Ezekiel 1:14יחזקאל א׳:י״דSefaria (opens in a new tab)
13וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק: 14וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק: 15וָאֵרֶא הַחַיּוֹת וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיּוֹת לְאַרְבַּעַת פָּנָיו:
13… creatures; and there was brightness to the fire, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15Now as I beheld the living creatures, behold one wheel at the bottom hard by 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
ביום עשות כו׳ ארץ ושמים
How it connects
“On the day [Havayah Elokim] made earth and heaven” — earth first, the order of the present creation.our note
The source
Genesis 2:4בראשית ב׳:ד׳Sefaria (opens in a new tab)
3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם: 5וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכׇל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר ה׳ אֱלֹקִים עַל־הָאָרֶץ …
3… because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven. 5No shrub of the field was yet in the earth, and no herb of the field …
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.

“So shall your seed and your name stand” ¶27–28

27וזהו ענין כאשר השמים החדשי׳ והארץ החדשה כו׳ עומדים לפני. לפני דייקא דהיינו בבחי׳ הפנימיו׳ ועצמיות מה שאין אתעדל״ת מגעת לשם כלל. כן יעמוד זרעכם ושמכם.1

And this is the meaning of “For as the new heavens and the new earth,” etc., “stand before Me”: “before Me” (lefanai) precisely — that is, in the level of the innermost dimension and essence, where an arousal from below does not reach at all. “So shall your seed and your name stand.”

Explanation

The verse continues: the new heavens and earth “stand before Me.” Lefanai, “before Me,” shares its root with penim, “inner,” and so points to G‑d’s innermost essence, a level that no human arousal can reach. And yet: “so shall your seed and your name stand.”

פי׳ זרעכם ושמכם הוא בחי׳ אתעדל״ת וההמשכה הנמשך ע״י אתעדל״ת. כי הנה המצות נק׳ בשם זריעה כמ״ש זורע צדקות.2

The meaning: “your seed and your name” is the level of the arousal from below and the drawing forth that is drawn through the arousal from below. For the mitzvos are called “sowing,” as it is written, “He sows charity,”

Explanation

“Your seed and your name” represent the arousal from below and what it draws down. The mitzvos are called “sowing,” as in the blessing before the Shema, where G‑d “sows charity”

ועי״ז מצמיח ישועות בגילוי אלקות מבחי׳ ש״ע נהורין כו׳. ושמכם הוא בחי׳ קבלת עומ״ש ויעש דוד שם.3

and through this “He causes salvations to sprout,” in the revelation of G‑dliness from the level of the 370 lights, etc. And “your name” is the level of accepting the yoke of the kingdom of Heaven, as it is written, “And David made a name.”

Explanation

and “causes salvations to sprout”: like a seed, the mitzvah yields a growth far greater than itself, a revelation from the “370 lights” (a Zohar term for a very lofty level of divine light). “Your name” is accepting the yoke of Heaven, as in “David made a name,” David being the model of kingship.

Paragraph 27 in brief

The verse’s second half promises that “your seed and your name” — Israel’s mitzvos and acceptance of G‑d’s yoke, the arousal from below — will also “stand before Me.”

Deeper

The seed image implies that what grows is far greater than what was sown: the mitzvos, small acts below, bring about “salvations,” a revelation from levels far above the acts themselves.

Marei mekomos

1
On the words
כן יעמוד זרעכם ושמכם
How it connects
“So shall your seed and your name stand” — the second half of the maamar’s verse, now expounded.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
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
זורע צדקות
How it connects
The blessing before the Shema describes G‑d as one who “sows charity, causes salvations to sprout.”our note
The source
Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, First Blessing before Shema 8סידור אשכנז, ימי חול, תפילת שחרית, ברכות קריאת שמע, יוצר אור ח׳Sefaria (opens in a new tab)
לְאֵל בָּרוּךְ נְעִימוֹת יִתֵּנוּ. לְמֶלֶךְ אֵל חַי וְקַיָּם זְמִרוֹת יֹאמֵרוּ וְתִשְׁבָּחוֹת יַשְׁמִיעוּ. כִּי הוּא לְבַדּוֹ פּוֹעֵל גְּבוּרוֹת. עוֹשֶׂה חֲדָשׁוֹת. בַּעַל מִלְחָמוֹת. זוֹרֵעַ צְדָקוֹת. מַצְמִיחַ יְשׁוּעוֹת. בּוֹרֵא רְפוּאוֹת. נוֹרָא תְהִלּוֹת. אֲדוֹן הַנִּפְלָאוֹת: הַמְחַדֵּשׁ בְּטוּבוֹ בְּכָל־יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית: כָּאָמוּר לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ: אוֹר חָדָשׁ עַל־צִיּוֹן תָּאִיר וְנִזְכֶּה כֻלָּנוּ מְהֵרָה לְאוֹרוֹ: בָּרוּךְ אַתָּה ה׳ יוֹצֵר הַמְּאוֹרוֹת:
To the Blessed Almighty, they offer pleasant melodies; to the King, the Almighty, [Who is] living and enduring, they utter hymns and make praises heard. For He alone is the Performer of mighty deeds, Maker of new things; Master of battles, Sower of acts of righteousness,Deuteronomy 3:6 Causer of deliverance to sprout forth; Creator of cures. Awesome in praise, Master of wonders, He renews in His goodness, each day, continuously, the work of creation, as it is said: “[Give thanks to Him] Who makes the great luminaries,” for His kindness is everlasting.” Shine a new light upon Zion, and may we all soon be privileged to [enjoy] its brightness. Blessed are You, Adonoy, Former of the luminaries.
Hebrew: The Metsudah siddur, 1981 (CC-BY) · English: Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ויעש דוד שם
How it connects
“And David made a name” — read as accepting the yoke of Heaven.our note
The source
II Samuel 8:13שמואל ב ח׳:י״גSefaria (opens in a new tab)
12מֵאֲרָם וּמִמּוֹאָב וּמִבְּנֵי עַמּוֹן וּמִפְּלִשְׁתִּים וּמֵעֲמָלֵק וּמִשְּׁלַל הֲדַדְעֶזֶר בֶּן־רְחֹב מֶלֶךְ צוֹבָה: 13וַיַּעַשׂ דָּוִד שֵׁם בְּשֻׁבוֹ מֵהַכּוֹתוֹ אֶת־אֲרָם בְּגֵיא־מֶלַח שְׁמוֹנָה עָשָׂר אָלֶף: 14וַיָּשֶׂם בֶּאֱדוֹם נְצִבִים בְּכׇל־אֱדוֹם שָׂם נְצִבִים וַיְהִי כׇל־אֱדוֹם עֲבָדִים לְדָוִד וַיּוֹשַׁע ה׳ אֶת־דָּוִד בְּכֹל אֲשֶׁר הָלָךְ:
12… Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah. 13And David got him a name when he returned from smiting the Arameans in the Valley of Salt, even eighteen thousand men. 14And he put garrisons in Edom; throughout all Edom put he garrisons, and all the Edomites …
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.

28והנה כבר מבואר שבחי׳ שמים וארץ החדשים הוא גילוי מבחי׳ שאין אתעדל״ת מגעת לשם כלל שגילוי זה יהי׳ לע״ל.

Now, it has already been explained that the level of the new heavens and earth is a revelation from a level that an arousal from below does not reach at all, and that this revelation will be in the Time to Come.

Explanation

The Alter Rebbe restates: the new heavens and earth are a future revelation from a level that no arousal from below can reach.

וא״כ סד״א שההמשכה שע״י אתעדל״ת בתומ״צ בבחי׳ ארץ ושמים שלנו רו״ש תהי׳ בטילה לגמרי מחמת גילוי העצום ההוא שמבחי׳ אשר אני עושה.

If so, one might have thought that the drawing forth through an arousal from below, in Torah and mitzvos — in the level of our “earth and heaven,” ratzo and shov — will be entirely nullified because of that tremendous revelation from the level of “that I make.”

Explanation

One might conclude that our present service — Torah and mitzvos, the “earth and heaven” of ratzo and shov that we bring about — will be swallowed up and lose all significance before that overwhelming revelation.

לזה אמר כן יעמוד זרעכם ושמכם.1 שגם בחי׳ זו דאתעדל״ת יתעלה להיות עומדים לפני בבחי׳ הפנימית ממש כמו בחי׳ שמים החדשים וארץ החדשה כו׳.

To this He said, “So shall your seed and your name stand”: this level of the arousal from below, too, will be elevated to “stand before Me,” in the innermost level itself, just like the level of the new heavens and the new earth, etc.

Explanation

The verse answers: “so shall your seed and your name stand.” Our arousal from below will itself be raised to “stand before Me,” in the innermost level, just like the new heavens and earth.

וכמ״ש הנה ישכיל עבדי2 ירום ונשא וגבה מאד דהיינו עבדי הוא בחי׳ אתעדל״ת בחי׳ לעבדה ולשמרה3 כו׳. הנה בחי׳ זו ממש תתעלה בעילוי אחר עילוי עד כי גבה מאד:

As it is written, “Behold, My servant shall prosper; he shall be exalted and lifted up and be very high.” That is, “My servant” is the level of the arousal from below, the level of “to work it and to guard it,” etc. This very level will be elevated from ascent to ascent, until “very high.”

Explanation

Isaiah’s “My servant shall prosper… and be very high” says the same: “My servant” is the service of the arousal from below, like Adam’s charge “to work it and to guard it.” This service will rise from level to level until it is “very high.”

Paragraph 28 in brief

The maamar concludes that Israel’s own service will not be eclipsed by the future revelation from above; it will be raised to stand in G‑d’s innermost presence as well.

Deeper

The ending brings the maamar full circle: the Torah and Israel, for whose sake heaven and earth were created (paragraph 1), are the “seed and name” that will stand forever alongside the new heavens and earth.

Marei mekomos

1
On the words
כן יעמוד זרעכם ושמכם
How it connects
The promise that Israel’s “seed and name” will stand like the new heavens and earth.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
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
הנה ישכיל עבדי
How it connects
“Behold, My servant shall prosper; he shall be exalted, lifted up and very high” — service from below raised ever higher.our note
The source
Isaiah 52:13ישעיהו נ״ב:י״גSefaria (opens in a new tab)
12כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם Havayah וּמְאַסִּפְכֶם אֱלֹקֵי יִשְׂרָאֵל: 13הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד: 14כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן־מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם:
12… For the LORD will go before you, And the God of Israel will be your rearward. 13Behold, My servant shall prosper, He shall be exalted and lifted up, and shall be very high. 14According as many were appalled at thee— So marred was his visage unlike that of a …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
לעבדה ולשמרה
How it connects
Adam is placed in the Garden “to work it and to guard it,” the paradigm of human service.our note
The source
Genesis 2:15בראשית ב׳:ט״וSefaria (opens in a new tab)
14וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת: 15וַיִּקַּח ה׳ אֱלֹקִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעׇבְדָהּ וּלְשׇׁמְרָהּ: 16וַיְצַו ה׳ אֱלֹקִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל:
14… is it which goeth toward the east of Asshur. And the fourth river is the Euphrates. 15And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 16And the LORD God commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat;
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.

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Next: maamar 3ביאור על הנ״ל

In one’s avodah

Through contemplation in Pesukei deZimra and the Shema a person must arouse a longing for G‑d Himself, beyond anything in the worlds, and so overcome the animal soul’s concealment. That longing must then “return” into Torah study and the practical mitzvos, living in the body for their sake. One who pursues even permitted pleasures for their own sake, without any longing for G‑d, is “outside the land” and feeds the kelipah. And this service, done now through an arousal from below, will itself stand forever before G‑d.

Questions for discussion

Why must the physical heaven and earth have spiritual counterparts in the Torah and Israel, and which is which?
How does the contrast between G‑d as “King” and as “Unique One” shape the love of the Shema?
Why is the ratzo of prayer only a preparation for shov, and how does “against your will you live” express this?
If ratzo belongs to creatures escaping concealment, how can there be ratzo within G‑d’s own flow? What do the heartbeat and fire illustrate?
Why does the verse put heaven before earth in the future, and what does “so shall your seed and your name stand” promise about our service now?

Key terms in this maamar

Willרצון: Desire; in G‑d, the level above intellect. ×8
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world.
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
The light that encompasses all worlds (sovev kol almin)סובב כל עלמין: Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond.
The light that fills all worlds (memalei kol almin)ממלא כל עלמין: Divine light that enters each world and gives it life according to its measure.
The G‑dly soulנפש האלקית: The soul that is 'a part of G‑d above'.
The animal soulנפש הבהמית: The soul that animates the body and its drives.
Life-forceחיות: The divine vitality that sustains every creation. ×9
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d.
Self-sacrifice (mesirus nefesh)מסירות נפש: Giving oneself over entirely to G‑d.
Chochmah (wisdom)חכמה: The first flash of insight.
The Holy One, blessed be Heקב״ה: ×1
An arousal from belowאתערותא דלתתא: Human initiative that draws down a divine response.
An arousal from aboveאתערותא דלעילא: Divine initiative, unprompted by us.
Kelipah (the husk)קליפה: The forces of concealment that oppose holiness. ×2
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×1
Tzimtzum (contraction)צמצום: The self-concealment of the Infinite Light that makes room for finite worlds. ×2
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×10
Accepting the yoke (kabbalas ol)קבלת עול: Submission to G‑d's will beyond understanding.
Yesod (foundation)יסוד: The channel that connects and transmits. ×2
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×1

כי כאשר השמים החדשים והארץ החדשה וגו׳

The big idea

The maamar in brief

Outline

Key concepts

Heaven and earth in Torah and Israel ¶1–2

Ratzo: the running of longing ¶3–8

Shov: drawing G‑dliness down ¶9–11

Shov is heaven, ratzo is earth ¶12–15

Why the world exists for Torah and Israel ¶16

The new earth of the Time to Come ¶17–21

Ratzo and shov within the divine flow ¶22–26

“So shall your seed and your name stand” ¶27–28

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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