Torah Ohr · Parshas Bereishis · Maamar 6

ויאמר ה׳ אלקים הן האדם היה כאחד ממנו…

"And the L‑rd G‑d said: Behold, man has become like one of us"

14 paragraphs · 69 sections
about 40 min of study
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The big idea

Knowing evil is harmless 'above,' where knowledge is encompassing and keeps evil apart, but for man, whose knowing is inner, it means becoming mixed with evil; therefore G‑d forbade the Tree of Knowledge, kept man from eternal life once he was mixed with evil, and sent him to refine the world through struggle instead of through sheer light.

The maamar in brief

The maamar asks why the Tree of Knowledge 'opened their eyes,' why G‑d kept man from the Tree of Life, and how the serpent knew what eating would do. The answer turns on the difference between encompassing (makif) and inner (pnimi) knowledge. Above, good and evil are known only in an encompassing way, so evil stays separate, as the frankincense gives life to the other spices without mixing with them. Man is an inner being: whatever he knows becomes part of him, so knowing evil meant becoming mixed with it, which began the long war between good and evil in every generation. G‑d had wanted man to stay wholly holy and refine the world by drawing down so much light that the fallen sparks would be absorbed of themselves, like a candle before a torch. After the sin, eternal life from the Tree of Life, which stems from Keser, above distinctions, would have made the evil in him eternal too, so man was sent to 'work the ground' and refine it through labor, prayer and the separating power of Chochmah. The serpent, itself rooted in the Tree of Knowledge, understood all this and told Eve a cunning truth.

Outline

The questionsWhy did the Tree of Knowledge open their eyes, why keep man from the Tree of Life, and how did the serpent know? The answer begins: above, good and evil are known but not mixed.¶1–2
Encompassing and inner knowledgeKnowledge above is encompassing and keeps evil separate (the spider in the king's palace, Havdalah, the frankincense); the Tree of Knowledge is inner knowledge, where good and evil truly mix.¶3–4
Man's inner nature and the war with evilBecause man absorbs what he knows, knowing evil mixed him with it, producing a see-saw struggle through the generations and, on the plain level, the awareness of desire.¶5–7
Why man was kept from the Tree of LifeThe Tree of Life, rooted above the shattering in Keser, would have made the evil in him eternal; evil must instead be separated through Chochmah and its gevuros until death is swallowed up forever.¶8–9
Expulsion and the work of refinementIncense alone cannot remove guilt; man was sent to work the ground and refine the sparks, whereas originally he would have absorbed them through the light of the 248 positive commandments, like a candle before a torch.¶10–11
Refinement by light and by warIn Temple times and for Adam before the sin, sparks were drawn in of themselves; after the sin they must be won through labor and prayer, 'the time of prayer is the time of battle.'¶12
How the serpent knewThe serpent, rooted in the Tree of Knowledge, understood the prohibition and, to avoid being absorbed into Adam's light, drew man into war by telling a cunning truth.¶13
Addendum: Adam in the chambers; Judah's descentFrom the Arizal: Adam fell by agreeing merely to look into the chambers of impurity; from Rabbi Avraham son of the Maggid: Judah 'turned aside' into the realm of the kelipos to raise sparks.¶14

Key concepts

Encompassing and inner (makif and pnimi)מקיף ופנימי: Encompassing knowledge or light acts on something from above without entering it and so stays separate from it; inner knowledge is absorbed and becomes part of the knower. The maamar's key to why knowing evil harms man but not the higher realms.
The Tree of Knowledge of good and evilעץ הדעת טוב ורע: The level of mixture, where good and evil draw on each other and are fused; it arises from the shattering of the vessels.
Refinements (beirurim)בירורים: The work of separating the sparks of holiness from the evil they are trapped in and elevating them, man's task after the sin, carried out through labor, eating, prayer and mitzvos.
A candle before a torchכנר בפני האבוקה: The image for refinement through light: when enough holiness is revealed, the fallen sparks are absorbed into it of themselves, without a battle.
Chochmah as judgmentחכמה נקראת דין: Because 'through Chochmah they are refined,' Chochmah contains gevuros that separate good from evil, unlike Keser, which is simple mercy and makes no distinction.
Sparks of holinessנצוצי קדושה: The holy vitality that fell into the realm of evil and sustains it; when it is withdrawn and elevated, the kelipah ceases to exist.

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The questions ¶1–2

1ויאמר ה׳ אלקים הן האדם1 2 היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו כו׳. י״ל א׳ מהו שע״י עה״ד נפקחו עיניהם להיות כאלקים יודעי טו״ר.3

"And the L‑rd G‑d said: Behold, man has become like one of us, knowing good and evil; and now, lest he put forth his hand, etc." There is room to ask: first, what is it that through the Tree of Knowledge their eyes were opened, to be like G‑d, knowing good and evil?

Explanation

The maamar opens with G‑d's words after Adam and Eve ate from the Tree of Knowledge. The first question: why should eating a fruit 'open their eyes' and make them 'like G‑d, knowing good and evil'? What kind of knowing is this, and why would it come from eating?

וגם מ״ש ה׳ אלקים ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעולם ומה איכפת לו בזה הרי מה שצוה אותו שלא לאכול הוא ג״כ כדי שלא ימות.

And also [we must understand] what the L‑rd G‑d said, "And now, lest he put forth his hand and take also from the Tree of Life, and eat, and live forever" — why should this concern Him? After all, what He commanded him not to eat was also so that he would not die.

Explanation

The second question: G‑d then expels man so that he will not eat from the Tree of Life and live forever. But G‑d's original prohibition was itself meant to keep man alive ('on the day you eat from it you shall die'); why then should G‑d now be concerned to prevent him from living forever?

Paragraph 1 in brief

The Alter Rebbe opens with two difficulties in the verse: what 'knowing good and evil' means, and why G‑d would prevent man from gaining eternal life after the sin.

Marei mekomos

1
On the words
ויאמר . . הן האדם הי׳ כאחד ממנו
How it connects
The note first sends the reader to the Rebbe's own source notes on this maamar, printed earlier in the volume, for its sources and parallels.our note
Where the note points
Tziyunim VeHa'aros (source notes) of the Lubavitcher Rebbeציונים והערות לכבוד קדושת אדמו״ר
above, in the Rebbe's source notes to this maamar
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit vol. 6, 1057a (with glosses); Va'eschanan p. 143 (on the opening of the maamar)
Our explanationOr HaTorah prints this maamar with the Tzemach Tzedek's glosses, and its Va'eschanan volume discusses the opening question of the maamar. The note does not describe the glosses' content.
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Likkutei Torah L'Gimmel Parshiyos, by the Alter Rebbe (with glosses of the Tzemach Tzedek)לקוטי תורה לג׳ פרשיות
27, 22
Our explanationThe glossed text in Or HaTorah is taken from this earlier printing, which contains another version of this maamar.
Look for it in the Lubavitch Library (opens in a new tab)
The Tzemach Tzedek's handwritten notebook (manuscript)גוף כתב יד קדשו של הצמח צדק, בוך
notebook from the years 5571–5572, beginning "הן האדם"
Our explanationThe maamar is found in the Tzemach Tzedek's own handwriting in his notebook of 5571–72, beginning 'Hen ha'adam'; the note dates the maamar to Shabbos Parshas Bereshit 5572 (1811) and records variants from it further on.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Shelach 43a; Korach 52b · not yet checked
Our explanationThe note says these Likkutei Torah passages refer back to the explanation of the Tree of Knowledge of good and evil given in this maamar.
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Likkutei Torah, Shelach, maamar 7בלקו״ת שלח מג, א
page 43a, ¶9
שבחי׳ אין הוא למעלה מעלה גם מבחי׳ עץ החיים כו׳ ושער החמשים שהוא בחי׳ יובל הוא הממוצע בין אין ליש כמ״ש במ״א. ועמ״ש בפרשה ואתחנן בד״ה וידעת היום בפי׳ ויעקוד אברהם כו׳ ממעל לעצים כו׳.
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Kehot’s note
ראה לעיל בציונים והערות לכ״ק אדמו״ר זי״ע.
עם הגהות באוה״ת בראשית כרך ו תתרנז, א (מלקו״ת לג״פ כז, כב).
נמצא בגוכתי״ק הצ״צ בבוך משנת תקע״א-ב, ומתחיל ”הן האדם”. ומאמר זה הוא משבת פ׳ בראשית תקע״ב. ראה לקמן בהערה לדף ו, א ד״ה ”שאדה״ר”. כמה שינויים נרשמו לקמן וכן ציונים אחדים בשולי הגליון.
להתחלת המאמר ראה אוה״ת ואתחנן ע׳ קמג. בענין עה״ד טו״ר המבואר במאמר זה מצויין בלקו״ת שלח מג, א. קרח נב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ויאמר ה׳ אלקים הן האדם
How it connects
The verse in which G‑d, after the sin, says that man has become 'like one of us, knowing good and evil' and must be kept from the Tree of Life; it is the text the whole maamar explains.our note
The source
Genesis 3:22בראשית ג׳:כ״בSefaria (opens in a new tab)
21וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: 22וַיֹּאמֶר ה׳ אֱלֹקִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
21And the LORD God made for Adam and for his wife garments of skins, and clothed them. 22And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till the ground …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ג, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נפקחו עיניהם להיות כאלקים יודעי טו״ר
How it connects
The serpent's promise that eating would open their eyes and make them 'like G‑d, knowing good and evil'; the Alter Rebbe asks what this knowledge is.our note
The source
Genesis 3:5בראשית ג׳:ה׳Sefaria (opens in a new tab)
4וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן: 5כִּי יֹדֵעַ אֱלֹקִים כִּי בְּיוֹם אֲכׇלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹקִים יֹדְעֵי טוֹב וָרָע: 6וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן …
4And the serpent said unto the woman: ‘Ye shall not surely die; 5for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’ 6And when the woman saw that the tree was good for food, and that it was …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

2ועוד והוא העיקר מאין ידע הנחש מזה אשר ביום אכלכם ממנו ונפקחו עיניכם1 שלפי האמת כן הוא.

Further, and this is the main [question]: from where did the serpent know of this — "that on the day you eat from it your eyes will be opened" — which in truth is so?

Explanation

The main question: the serpent told Eve that eating would open their eyes, and the maamar will show that this was actually true. How did the serpent know something that G‑d had not told man?

ואם אדם ששמע הצווי מהקב״ה לא הכיר בזה רק כפשוטו שאמר לו ה׳ אלהים כי ביום אכלך ממנו מות תמות2 והנחש לא נזכר כלל ששמע הצווי הזה

For Adam, who heard the command from the Holy One, blessed be He, did not recognize this, but [understood it] only according to its plain sense — that the L‑rd G‑d told him, "For on the day you eat from it you shall surely die"; and the serpent is not mentioned at all as having heard this command.

Explanation

Adam heard the command directly from G‑d, yet understood only its plain meaning, the warning of death. The serpent is never described as having heard the command at all.

וגם אם שמע כשנצטווה אדם מאין היה בו בינה יתירה להבין דבר מתוך דבר יותר מהאדם עצמו. אם לא שנאמר שגבוה הוא מהאדם וכ״ז פלאי.3

And even if it heard [it] when Adam was commanded, from where did it have extra understanding, to infer one thing from another, more than Adam himself? Unless we say that it is higher than man — and all this is astonishing.

Explanation

Even if the serpent overheard it, how could it deduce more from it than Adam himself? That would imply the serpent is higher than man, which is astonishing, since man was the crown of creation.

הנה תחלה יתבאר מ״ש האדם היה כאחד ממנו לדעת טו״ר4 שהוא מאמר ה׳ להמלאכים ומשמע שלמעלה יודעים את הטוב ואת הרע גם שניהם.

Now, first let us explain what is said, "Man has become like one of us, knowing good and evil," which is G‑d's statement to the angels; and it implies that above they know good and evil, both of them.

Explanation

The Alter Rebbe begins his answer with the phrase 'like one of us.' G‑d is speaking to the angels, the higher beings, and the phrase implies that they, 'above,' also know both good and evil.

אבל מ״מ אינן מעורבים זה בזה כי גלוי וידוע שזה טוב וזה רע ומובדל הרע מן הטוב אע״פ שידוע שם הטו״ר.

Nevertheless, they are not mixed with one another, for it is revealed and known that this is good and this is evil, and the evil is separated from the good, even though good and evil are known there.

Explanation

Yet above, knowing evil does not mean being mixed with it: each is clearly recognized for what it is, and evil stays apart from good.

משא״כ בחי׳ עה״ד טו״ר היינו בחי׳ תערובת הטוב עם5 רע שהרע יונק מהטוב והטוב מהרע והיו לאחדים.

This is not so with the level of the Tree of Knowledge of Good and Evil, which is the level of a mixture of the good with evil, where the evil draws nourishment from the good and the good from the evil, and they become one.

Explanation

The Tree of Knowledge is a different kind of knowing: good and evil are blended, each feeding off the other until they are fused. This is what man took in by eating.

Paragraph 2 in brief

The paragraph poses the central question of how the serpent knew what eating would do, and begins the answer by distinguishing the knowledge of good and evil 'above,' where they stay apart, from the Tree of Knowledge, where they are fused.

Deeper

The mixture of good and evil brought about by the sin is a basic theme in Chassidus: before the sin, evil was a separate reality outside man; after it, evil entered into man himself, so that good and evil within him draw from one another.

Marei mekomos

1
How it connects
The serpent's words to Eve; the Alter Rebbe asks how it knew this was true.our note
The source
Genesis 3:5בראשית ג׳:ה׳Sefaria (opens in a new tab)
4וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן: 5כִּי יֹדֵעַ אֱלֹקִים כִּי בְּיוֹם אֲכׇלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹקִים יֹדְעֵי טוֹב וָרָע: 6וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן …
4And the serpent said unto the woman: ‘Ye shall not surely die; 5for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’ 6And when the woman saw that the tree was good for food, and that it was …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
כי ביום אכלך ממנו מות תמות
How it connects
G‑d's command to Adam as he heard it: a plain warning of death, with no mention of knowledge.our note
The source
Genesis 2:17בראשית ב׳:י״זSefaria (opens in a new tab)
16וַיְצַו ה׳ אֱלֹקִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל: 17וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכׇלְךָ מִמֶּנּוּ מוֹת תָּמוּת: 18וַיֹּאמֶר ה׳ אֱלֹקִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה־לּוֹ עֵזֶר כְּנֶגְדּוֹ:
16And the LORD God commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat; 17but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 18And the LORD God said: ‘It is not good that the man should be alone; I …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אם לא שנאמר שגבוה הוא מהאדם וכ״ז פלאי
How it connects
The note points to a talk of the Rebbe that takes up the question raised here, whether the serpent could be higher than man.our note
Where the note points
Likkutei Sichos, by the Lubavitcher Rebbeלקוטי שיחות
vol. 10, p. 16
Our explanationWe do not quote its content.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בלקו״ש ח״י ע׳ 16.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
האדם היה כאחד ממנו לדעת טו״ר
How it connects
The phrase 'like one of us' is read as addressed to the angels, showing that knowledge of good and evil exists above.our note
The source
Genesis 3:22בראשית ג׳:כ״בSefaria (opens in a new tab)
21וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: 22וַיֹּאמֶר ה׳ אֱלֹקִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
21And the LORD God made for Adam and for his wife garments of skins, and clothed them. 22And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till 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.
5
On the words
עה״ד טו״ר היינו בחי׳ תערובת הטוב עם הרע
How it connects
Other discourses of the Alter Rebbe that discuss at length the Tree of Knowledge as a mixture of good and evil.our note
Where the note points
Maamarei Admur HaZaken (discourses of the Alter Rebbe)מאמרי אדמו״ר הזקן
Devarim vol. 4, p. 1176ff; Vayikra vol. 2, p. 704, maamar "ושבתה" (at length)
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “כי אתם עוברים” (5651)ד״ה כי אתם עוברים תרנ״א
A maamar of the Rebbe Rashab, 5651
Our explanationLater discourses of the Rebbe Rashab that develop the idea that the Tree of Knowledge is a mixture of good and evil.
Find it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “בלע המות” (5725)ד״ה בלע המות תשכ״ה
A maamar of the Rebbe, 5725
Our explanationA discourse of the Rebbe whose opening discusses the same theme of the mixture of good and evil.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה מאמרי אדה״א דברים ח״ד ע׳ א׳קעו ואילך. סה״מ תרמ״ח ע׳ קצח ואילך. ד״ה כי אתם עוברים תרנ״א ע׳ קצז. ובארוכה ד״ה ושבתה במאמרי אדה״א ויקרא ח״ב ע׳ תדש. ובסה״מ תרס״ב ע׳ ש ואילך. סה״מ עזר״ת ע׳ פט. ד״ה בלע המות תשכ״ה בתחלתו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Encompassing and inner knowledge ¶3–4

3וצ״ל דהרי פי׳ עץ הדעת טוב ורע היינו לשון ידיעה וא״כ למה נעשה תערובת טו״ר מחמת הדעת בטו״ר הלא למעלה ג״כ ידוע הטו״ר.

Now this needs [explanation]: for the meaning of "the Tree of Knowledge of good and evil" is a term of knowing; if so, why did a mixture of good and evil come about because of the knowledge of good and evil? Above, too, good and evil are known!

Explanation

A difficulty: 'Tree of Knowledge' means knowing. If knowing good and evil causes them to mix, why does it not cause a mixture above, where good and evil are also known?

אך ההפרש בזה הוא ענין ההפרש בין מקיף לפנימי כי בחי׳ ידיעת הטו״ר שלמעלה היא בבחי׳ מקיף בלבד

But the difference here is the matter of the difference between the encompassing (makif) and the inner (pnimi): for the knowledge of good and evil above is only in the manner of the encompassing.

Explanation

The answer is the distinction between makif, 'encompassing,' and pnimi, 'inner.' Something known in an encompassing way is grasped from outside and above without being absorbed; something known in an inner way is taken into oneself. Above, the knowledge of good and evil is only encompassing.

ולכן יכול להיות הבדלה בין טוב לרע שידע את הרע ולא יחליפנו ולא ימירנו1 בטוב ח״ו.

And therefore there can be a separation between good and evil, so that He knows the evil and yet will not exchange it nor substitute it for good, heaven forbid.

Explanation

Because it is only encompassing, knowledge above keeps good and evil apart: evil can be known without being confused with good. The phrasing borrows the Torah's law that one may not exchange a consecrated animal, good for bad or bad for good.

כענין שממית בידים תתפש2 והיא בהיכלי מלך שאע״פ שהיא בהיכלי מלך אבל יודע הוא ומכירה ששממית היא.

As in the matter of "The spider you can catch with the hands, yet it is in the king's palaces": even though it is in the king's palaces, he knows it and recognizes that it is a spider.

Explanation

The verse about the spider in the king's palace illustrates this: a spider may be found even in a palace, yet one who sees it knows it is only a spider. Being present in the same place does not blur its identity.

Paragraph 3 in brief

The paragraph gives the key to the maamar: knowledge 'above' is encompassing (makif) and therefore keeps good and evil distinct, whereas the Tree of Knowledge represents inner knowledge.

Deeper

The makif/pnimi distinction runs throughout Chassidus: an encompassing light acts on a thing without entering it, while an inner light is absorbed and shaped by its recipient. Here it explains why the same 'knowledge of evil' is harmless above and damaging in man.

Marei mekomos

1
On the words
ולא יחליפנו ולא ימירנו
How it connects
The law that one may not exchange or substitute a consecrated animal, 'good for bad or bad for good'; the Alter Rebbe borrows its language to say that above evil is never confused with good.our note
The source
Leviticus 27:10ויקרא כ״ז:י׳Sefaria (opens in a new tab)
9וְאִם־בְּהֵמָה אֲשֶׁר יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳ כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ לַה׳ יִהְיֶה־קֹּדֶשׁ: 10לֹא יַחֲלִיפֶנּוּ וְלֹא־יָמִיר אֹתוֹ טוֹב בְּרָע אוֹ־רַע בְּטוֹב וְאִם־הָמֵר יָמִיר בְּהֵמָה בִּבְהֵמָה וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹּדֶשׁ: 11וְאִם כׇּל־בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא־יַקְרִיבוּ מִמֶּנָּה קׇרְבָּן לַה׳ וְהֶעֱמִיד אֶת־הַבְּהֵמָה לִפְנֵי הַכֹּהֵן:
9… unto the LORD, all that any man giveth of such unto the LORD shall be holy. 10He shall not alter it, nor change it, a good for a bad, or a bad for a good; and if he shall at all change beast for beast, then both it and that for which it is changed shall be holy. 11And if it be any unclean beast, of which they may not bring an offering unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
שממית בידים תתפש
How it connects
The spider that is found even in the king's palace; used as an image for evil that is present above, yet recognized for what it is.our note
The source
Proverbs 30:28משלי ל׳:כ״חSefaria (opens in a new tab)
27מֶלֶךְ אֵין לָאַרְבֶּה וַיֵּצֵא חֹצֵץ כֻּלּוֹ: 28שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ: 29שְׁלֹשָׁה הֵמָּה מֵיטִיבֵי צָעַד וְאַרְבָּעָה מֵיטִבֵי לָכֶת:
27The locusts have no king, Yet go they forth all of them by bands; 28The spider thou canst take with the hands, Yet is she in kings’palaces. 29There are three things which are stately in their march, Yea, four which are stately in going:
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ל, כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4ויש הבדלה בין טוב לרע כמאמר המבדיל בין קודש לחול.1 והיינו מצד שיודע טו״ר בבחינת מקיף עליהם ולכן אינם מתערבים יחד.

And there is a separation between good and evil, as the saying [goes], "Who separates between holy and profane." That is, because He knows good and evil in the manner of encompassing them, they therefore do not mix together.

Explanation

The separation between good and evil above is like the Havdalah blessing, 'Who separates between holy and profane.' Because G‑d's knowledge of them encompasses them from above, they remain distinct.

וכענין בחינת לבונה זכה2 שבי״א סממני הקטורת3 שהעשרה סממנים הם י׳ נצוצי קדושה המובלעים בקליפות והי״א היא לבונה היא בחינת מקיף עליהם ואינה מתלבשת בפנימיותם.6

It is like the level of the pure frankincense among the eleven spices of the incense: the ten spices are ten sparks of holiness that are swallowed up in the kelipos, and the eleventh, the frankincense, is the level that encompasses them and does not become enclothed in their inner being.

Explanation

A second illustration: the Temple incense had eleven spices. The ten are compared to sparks of holiness swallowed inside kelipos (the husks of concealment), while the eleventh, frankincense, stands for a light that encompasses them without entering their inner being.

(ולבונה היא ג״כ חיות להם אבל לפי שהחיות הזה שהיא מחיה אותם הוא רק ע״י שהיא בבחי׳ מקיף בלבד עליהם ע״כ אינה מתערבת עמם כלל וכולה טוב).

(And the frankincense is also a life-force for them; but since this life-force by which it gives them life is only through its being solely encompassing over them, therefore it does not mix with them at all, and it is entirely good.)

Explanation

Frankincense too gives them life, yet because it does so only from outside, as an encompassing light, it never mixes with them and remains wholly good.

והנה המקיף הוא גם דוחה את החיצונים כנראה בציור האילן4 שבפרד״ס במקיפים ופנימיים שמעמד ומצב הקליפות אחוריהם אל המקיף כו׳. משא״כ בחי׳ עה״ד טו״ר הוא בחי׳ פנימי5 ואז הטוב מעורב עם הרע ממש.

Now, the encompassing [light] also repels the external forces, as is seen in the diagram of the Tree in the Pardes, in the encompassing and inner [lights], where the position and stance of the kelipos is with their backs toward the encompassing, etc. This is not so with the level of the Tree of Knowledge of Good and Evil, which is the level of the inner, and then the good is actually mixed with the evil.

Explanation

The encompassing light even pushes away the external (negative) forces: in a Kabbalistic diagram of the Tree of the Sefiros, the kelipos are drawn with their backs to the encompassing lights. By contrast the Tree of Knowledge is inner knowledge, and there good and evil are truly mixed.

Paragraph 4 in brief

The paragraph illustrates encompassing knowledge through Havdalah and the frankincense of the incense, showing that an encompassing light can give life to evil without mixing with it, and contrasts it with the inner knowledge of the Tree of Knowledge.

Deeper

Elsewhere (Torah Ohr, Toldos) the Alter Rebbe explains that the life-force entering the kelipos is 'swallowed' inside them, while the frankincense is the encompassing light that shines on them from above their awareness. Likkutei Torah, Balak, cites this passage: the Tree of Knowledge is Daas in its inner mode, while Daas in its encompassing mode repels the nurture of the external forces.

Marei mekomos

1
On the words
המבדיל בין קודש לחול
How it connects
The Havdalah blessing, whose order of separations the Talmud discusses; cited as an example of good and evil kept apart.our note
The source
Pesachim 104a:7–8פסחים ק״ד א:ז׳-ח׳Sefaria (opens in a new tab)
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמַּבְדִּיל צָרִיךְ שֶׁיֹּאמַר מֵעֵין הַבְדָּלוֹת הָאֲמוּרוֹת בַּתּוֹרָה. מֵיתִיבִי: סֵדֶר הַבְדָּלוֹת הֵיאַךְ? אוֹמֵר: ״הַמַּבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל, בֵּין אוֹר לְחוֹשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, וּבֵין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, בֵּין טָמֵא לְטָהוֹר, בֵּין הַיָּם לֶחָרָבָה, בֵּין מַיִם הָעֶלְיוֹנִים לְמַיִם הַתַּחְתּוֹנִים, בֵּין כֹּהֲנִים לִלְוִיִּם וְיִשְׂרְאֵלִים״. וְחוֹתֵם בְּ״סֵדֶר בְּרֵאשִׁית״. וַאֲחֵרִים אוֹמְרִים: בְּ״יוֹצֵר בְּרֵאשִׁית״. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: חוֹתֵם ״מְקַדֵּשׁ יִשְׂרָאֵל״. וְאִם אִיתָא, הָא ״בֵּין …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
לבונה זכה
How it connects
The 'pure frankincense' among the incense spices listed in the Torah; the Alter Rebbe uses it as the image of an encompassing light.our note
The source
Exodus 30:34שמות ל׳:ל״דSefaria (opens in a new tab)
33אִישׁ אֲשֶׁר יִרְקַח כָּמֹהוּ וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל־זָר וְנִכְרַת מֵעַמָּיו: 34וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה: 35וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ:
33… whosoever putteth any of it upon a stranger, he shall be cut off from his people.’ 34And the LORD said unto Moses: ‘Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense; of each shall there be a like weight. 35And thou shalt make of it incense, a perfume after the art of the perfumer, seasoned …
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
י״א סממני הקטורת
How it connects
The Talmud's list of the incense spices (pitum haketores), which includes the frankincense among the eleven.our note
The source
Keritot 6a:22–23כריתות ו׳ א:כ״ב-כ״גSefaria (opens in a new tab)
אֶלָּא אָמַר רַב יוֹסֵף: בְּאֶחָד מִסַּמְמָנֵי הַקְּטֹרֶת. תָּנוּ רַבָּנַן: קְטֹרֶת הָיְתָה נַעֲשֵׂית שְׁלֹשׁ מֵאוֹת שִׁשִּׁים וּשְׁמוֹנָה מָנֶה, שְׁלֹשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה כְּנֶגֶד יְמוֹת הַחַמָּה, שְׁלֹשָׁה מָנִין יְתֵירִין, שֶׁמֵּהֶן מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חׇפְנָיו בְּיוֹם הַכִּיפּוּרִים, וְהַשְּׁאָר נִיתֶּנֶת לָאוּמָּנִין בִּשְׂכָרָן.
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
ציור האילן
How it connects
The note suggests that the 'diagram of the Tree' mentioned here is apparently the Kabbalistic diagram printed at the end of this book.our note
Where the note points
Pa'amon VeRimonפעמון ורימון
the diagram at the end of the book (Amsterdam, [5]428)
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים
212a, note 99
Our explanationThe note there lists sources on this diagram of the Tree.
Look for it in the Lubavitch Library (opens in a new tab)
Ha'aros U'Biurim, Ohalei Torah (journal)הערות וביאורים אהלי תורה
issue 1130, at its end
Our explanationA journal note discussing the identification of this diagram.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 212a
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
הכוונה לכאורה לציור שבסוף ספר פעמון ורימון (אמ״ד תכ״ח). וראה הנסמן בסידור עם דא״ח ריב, א הערה 99. הערות וביאורים אהלי תורה גליון א׳קל בסופו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שו״ה אחוריהם — עה״ד טו״ר הוא בחי׳ פנימי
How it connects
Likkutei Torah cites this passage, summarizing it: the Tree of Knowledge of good and evil is Daas in the inner mode, whereas Daas in the encompassing mode, on the contrary, repels the nurture of the external forces.our note
Where the note points
Likkutei Torahלקוטי תורה
Balak 69b
ופי׳ ענין החשמל כו׳ ע״ש ועיין מענין חול היש בזח״ב (דרכ״ה סע״ב) ובתקוני ז״ח דט״ו ע״ב] וזהו שאו מרום עיניכם וראו מי ברא אלה המוציא במספר צבאם. פי׳ מי אלה הוא שם אלקים שעי״ז נמשך להיות המוציא במספר צבאם אך הנה ע״י שהא רת הקו בוקע המסך עי״ז יוכל להיות נעשה שיהיה מספר זה בבחי׳ אין מספר ממש בלי גבול [והגם שבגשמיות לא ימצא זה רק שחול הים לא יספר מרוב אבל לא שיהיה אין מספר ממש אבל למעלה יהי׳ בחי׳ אין מספר ממש]: ב והנה כל המשכות בחי׳ א״ס בין בבחי׳ יחו״ת דהיינו שיהיה בחי׳ אין מספר כו׳. ובין בבחי׳ יחו״ע שנק׳ עפר יעקב שלמעלה מגדר מספר הוא נמשך הכל ע״י ירידת הנשמה בגוף וזהו ענין הירידה צורך עלייה. וביאור זה צ״ל תחלה שרש ענין ויחד לבבנו ב׳ לבבות …
Open it on Sefaria (opens in a new tab)
Kehot’s note
בלקו״ת בלק סט, ב מציין לכאן: ”שעה״ד טו״ר הוא הדעת שבבחי׳ פנימי׳ משא״כ הדעת שבבחי׳ מקיף הוא אדרבה דוחה יניקת החיצונים”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
וכענין בחי׳ לבונה זכה
How it connects
There the Alter Rebbe explains that the life-force drawn into the kelipos is swallowed inside them, while the frankincense of the incense is an encompassing light over them from above their awareness, and that it connects the ten holy Sefiros to shine on the ten impure ones.our note
Where the note points
Torah Ohrתורה אור
below, 20c
כנשר כו׳ והחיות שנמשך להם הוא נבלע בתוכם. אך כיצד הם חיים וקיימים מקדושה מאחר שהחיות נבלע בתוכם הנה זהו ענין לבונה שבי״א סממני הקטורת שהוא אור המקיף עליהם מלמעלה ואינו נבלע בתוכם. ולפי שהוא אור המקיף מלמעלה מן הדעת שלהם ואינם מרגישים בו והחיות שנמשך להם בפנימית נבלע כנ״ל לפיכך הם מתגאים ומגביהים א״ע בחוצפה כנ״ל. ובחי׳ לבונה הוא המחבר י״ס דקדושה להאיר לע״ס דמסאבותא והוא רישא דעשו דהיינו בחי׳ המקיף מלמעלה הוא נכלל בעטפוי דיצחק ממש בקדושה ולכן מצד בחינת המקיף עשו שואל איך מעשרין את התבן ומצד הפנימיות אין ש״ש שגור בפיו: והנה נודע כי החיות בעשר כתרין דמסאבותא הוא מפני כי חיל בלע ויקיאנו ועת אשר שלט האדם באדם לרע לו והוא מפני הנצוצות שנפלו בהם בתחלת בריאת העולם בשבה״כ וימלך וימת כו׳ וגם מחמת חטא …
The explanation: concerning the life-force (chayus) drawn forth in holiness it is written, “and the host of heaven bow down to You,” for they are nullified, because they apprehend the life-force drawn upon them from His holiness, may He be blessed. The kelipos (husks), by contrast, raise themselves up “like the eagle,” etc.,
Our explanationThis fills out the image used here.
Read it here
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemos vol. 7, p. 2568
Our explanationA parallel discussion of the frankincense in the Tzemach Tzedek's Or HaTorah, to which the note refers.
Look for it in the Lubavitch Library (opens in a new tab)
Hemshech "Zos Chanukas HaMizbeach" 5640, by the Rebbe Maharashהמשך זאת חנוכת המזבח תר״מ
ch. 17
Our explanationAccording to the note, it suggests the frankincense is called 'zakah' (pure) after the 27 (zach, ז"ך) letters, the letters drawn down to give life to the kelipos in an encompassing way.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Tazria 23d
שיש בע״ס דאצילות שמאיר הארת אור א״ס ועי״ז הם מתכללים זע״ז כנ״ל זו הבחינה אינה כלל בנוגה דאצילות. אלא שהמדות שבק״נ דאצי׳ הם ענפין מתפרדין שהחסד אינו מתכלל עם הגבורה ואינן מתייחדין כלל זה עם זה. וכנודע שהפסולת משבה״כ דעולם התהו נפל בק״נ וראשיתם ק״נ דאצילות והרי בעולם התהו לא היה בחי׳ התכללות וכ״ש אחר שבה״כ כו׳. ולכן אין אור א״ס נמשך ומתלבש בהן כלל ע״ד התלבשותו באצי׳ דקדושה מחמת שאינן כלי לגילוי אור א״ס שאינו שורה אלא במקום הביטול ובמקום ההתכללות כו׳ רק שהוא מאיר עליהם בבחי׳ מקיף לבד וכמ״ש במ״א ע״פ ראה ריח בני כו׳ וע״כ נקראו קליפות שהקליפה היא שאין לה טעם ולחלוחית כו׳ כמו בהפרי (וי״ל כי שם מ״ה נק׳ שקיו דאילנא בחי׳ לחלוחית והמשכת אור א״ס שעי״ז נעשה התכללות אמיתי׳ להיות לאחדים עד״מ טבע המים …
Our explanationThere the Alter Rebbe explains that the Infinite Light does not enter kelipas nogah of Atzilus, whose attributes do not merge with one another, but only shines on them as an encompassing light; this is why they are called 'husks.'
Open it on Sefaria (opens in a new tab)
Hemshech 5672 (Ayin-Beis), by the Rebbe Rashabהמשך תער״ב
ch. 210
Our explanationA further discussion of the frankincense as an encompassing light, to which the note refers.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקמן כ, ג. אוה״ת שמות כרך ז ע׳ ב׳תקסח. ובהמשך זאת חנוכת המזבח תר״מ פרק יז שאפשר שנק׳ זכה ע״ש ז״ך אותיות שהרי זהו האותיות הנמשכים להחיות הקליפות בבחי׳ מקיף, ע״ש. ראה לקו״ת תזריע כג, ד. המשך תער״ב פרק רי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Man's inner nature and the war with evil ¶5–7

5וז״ש הן האדם היה כאחד ממנו.1 פי׳ שהוא היה ג״כ כאחד ממנו פי׳ כמו שבבחי׳ אחדות דהיינו למעלה ידוע הטו״ר כן היה גם הוא ע״י שטעם מעה״ד המעורב טו״ר.

This is [the meaning of] what is said, "Behold, man has become like one of us." That is, he too became like one of us — meaning: just as in the level of oneness, that is, above, good and evil are known, so too was he, through having tasted from the Tree of Knowledge, which is mixed of good and evil.

Explanation

Now the verse is explained: 'like one of us' means that man, by eating from the Tree of Knowledge, came to know good and evil just as they are known above, in the realm of oneness.

אבל לו הדבר מזיק כי הרי האדם הוא מבחי׳ פנימי׳ ומיד שידע הוא מן הרע ע״י שטעם מעה״ד הרי יתערב עמו ויהי׳ הוא ממש מעורב ברע.

But for him the matter is harmful, for man is of the level of the inner, and as soon as he knows of evil, through having tasted from the Tree of Knowledge, he will become mixed with it, and he will actually be mixed with evil.

Explanation

But for man this is harmful, because man is a 'pnimi' being: what he knows he takes into himself. Once he knew evil, it became part of him.

לא כמו שהוא למעלה שאעפ״י שיודעים גם את הרע מ״מ מובדל הוא ומרוחק מן הטוב ואין לו התקרבות כו׳ לפי שהוא בבחי׳ מקיף.

Not as it is above, where, even though they also know the evil, nevertheless it is separated and distant from the good and has no closeness [to it], etc., because it is in the manner of the encompassing.

Explanation

Above it is different: evil is known but remains distant from the good, because the knowing there is encompassing.

אבל האדם שהוא מבחי׳ פנימי כשידע גם הוא מן הרע אזי יתערב הוא גם הוא ממש2 עם הרע

But man, who is of the level of the inner — when he too knows of the evil, then he too will actually become mixed with the evil.

Explanation

Man, being inward, cannot know evil from a distance; knowing it means becoming mixed with it.

כי בבחי׳ פנימי׳ א״א להיות כ״כ מובדל הרע כנ״ל ואז הוא קשה מאד להפריד את הרע אלא מלחמה עצומה היא ולאם מלאם יאמץ3 פעמים זה גובר ופעמים שכנגדו גובר.

For in the level of the inner it is impossible for the evil to be so separated, as explained above; and then it is very hard to separate out the evil, but rather it is a tremendous war, "and one nation shall be mightier than the other nation": at times this one prevails, and at times its opponent prevails.

Explanation

Once evil is mixed within him, separating it is very difficult; it becomes a constant war, like Rivkah's twins, where 'one nation shall be mightier than the other': when one rises, the other falls.

כאשר מצאנו ראינו בנשמות ישראל מראש הדורות עד עתה שהיו כמה עתים משונים פעמים בדור א׳ היו נשמות שבמעלה עליונה ונצחו את הרע.

As we have found and seen in the souls of Israel from the first generations until now, that there have been many differing periods: at times, in one generation, there were souls of an exalted level who vanquished the evil,

Explanation

History bears this out: some generations had lofty souls who overcame evil.

Paragraph 5 in brief

The paragraph applies the distinction to man: knowledge of evil is harmless above, but because man is an inner being, knowing evil means absorbing it, which turns his life into a struggle between good and evil.

Deeper

This explains the Tanya's picture of the 'beinoni,' in whom good and evil wage an ongoing war; the root of that war is the inner, absorbed character of human knowledge after the sin.

Marei mekomos

1
On the words
הן האדם היה כאחד ממנו
How it connects
The verse now explained: man became 'like one of us' in knowing good and evil.our note
The source
Genesis 3:22בראשית ג׳:כ״בSefaria (opens in a new tab)
21וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: 22וַיֹּאמֶר ה׳ אֱלֹקִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
21And the LORD God made for Adam and for his wife garments of skins, and clothed them. 22And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till 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.
2
On the words
אבל האדם . . אזי יתערב הוא גם הוא ממש
How it connects
The note points to a parallel discussion in the Tzemach Tzedek's explanations of the Zohar of how man, once he knows evil, becomes mixed with it.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 648
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ביאוה״ז לצ״צ כרך ב ע׳ תרמח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ולאם מלאם יאמץ
How it connects
G‑d's words to Rivkah about her twins, that one nation will be stronger than the other; applied to the see-saw struggle of good and evil within man.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

6ובדור אחר היו רשעים גדולים שגבר הרע מאד. והיינו כי כולם נמשכים מאדה״ר והיה בו ג״כ שינויים אלו פעמים גבר הוא ופעמים גבר הרע עליו.

and in another generation there were great wicked men, in whom the evil prevailed greatly. This is because they all derive from Adam, the first man, and these changes were in him as well: at times he prevailed, and at times the evil prevailed over him.

Explanation

Other generations had great wicked men. This alternation is inherited from Adam, the root of all souls, who himself had times when he prevailed and times when evil prevailed over him.

וכ״ז היה לפי שהוא בבחי׳ פנימיות ומיד שידע מן הרע נתערב עמו ממש וא״כ הוא מלחמה גדולה וקשה להפרידו מאד אלא עת כך ועת כך כנ״ל.

All this was because he is of the level of the inner dimension, and as soon as he knew of evil he became actually mixed with it; and if so, it is a great war and very hard to separate it, but rather [there is] a time [for] this and a time [for] that, as explained above.

Explanation

All this comes from man's inner nature: once he knew evil, it was truly mixed into him, and the struggle to separate it goes back and forth, 'a time for this and a time for that.'

Paragraph 6 in brief

The paragraph traces the rise and fall of good and evil across the generations to Adam's inner mixture with evil after the sin.

7וכן גם עפ״י פשוט שמקודם היו ערומים והיו עסוקים בתשמיש להוליד בנים ולא יתבוששו1 כמו שהיו אוכלים ושותים

So too according to the plain [sense]: beforehand they were naked, and they engaged in marital relations to beget children and "they were not ashamed," just as they would eat and drink,

Explanation

The same point on the simple level: before the sin Adam and Eve were naked and unashamed, and they related to marital union to have children the way one eats and drinks, as a simple act.

כי מצות ה׳ היא ולא היו יודעים כלל שיש תאוה בזה2 אבל אחר שאכל עה״ד וידעו שיש תאוה בזה אזי קשה לפרוש כו׳.

for it was G‑d's commandment, and they did not know at all that there is desire in this; but after he ate from the Tree of Knowledge and they knew that there is desire in this, then it is hard to withdraw, etc.

Explanation

For them it was simply fulfilling G‑d's command to be fruitful; they knew nothing of lust. After eating from the Tree of Knowledge they became aware of desire, and from then on it is hard to hold back.

Paragraph 7 in brief

The paragraph shows the same idea in the plain sense of the story: the Tree of Knowledge brought awareness of desire, so that what had been pure became a matter of struggle.

Marei mekomos

1
On the words
ולא יתבוששו
How it connects
'They were both naked, the man and his wife, and they were not ashamed'; before the sin there was no sense of desire or shame.our note
The source
Genesis 2:25בראשית ב׳:כ״הSefaria (opens in a new tab)
24עַל־כֵּן יַעֲזׇב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד: 25וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ:
24… father and his mother, and shall cleave unto his wife, and they shall be one flesh. 25And they were both naked, the man and his wife, and were not ashamed.
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
ולא היו יודעים כלל שיש תאוה בזה
How it connects
The note points to a footnote in a talk of the Rebbe that refers to this point, that before the sin Adam and Eve knew nothing of desire.our note
Where the note points
Likkutei Sichos, by the Lubavitcher Rebbeלקוטי שיחות
vol. 6, p. 199, note 28
Our explanationWe do not quote its content.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בלקוטי שיחות ח״ו ע׳ 199 הערה 28.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Why man was kept from the Tree of Life ¶8–9

8ולכן לא רצה הקדוש ברוך הוא שיטעם האדם מעה״ד כי לו הדבר מזיק כנ״ל והיה רוצה שלא ידע ממציאת הרע כלל ויהיה כולו קדוש ולא רצה להכניסו במלחמה עצומה הזאת.

Therefore the Holy One, blessed be He, did not want man to taste from the Tree of Knowledge, for to him the matter is harmful, as explained above. He wanted him not to know of the existence of evil at all and to be entirely holy, and He did not want to bring him into this tremendous war.

Explanation

This answers the first question. G‑d forbade the Tree of Knowledge not merely as a test but because knowing evil would harm man, who absorbs what he knows. G‑d wanted man to remain wholly holy, never drawn into the struggle with evil.

אבל אחר שכבר טעם מעה״ד ונתערב ברע אז אמר פן ישלח ידו ולקח גם מעה״ח ואכל וחי לעלם.1

But after he had already tasted from the Tree of Knowledge and become mixed with evil, then He said, "Lest he put forth his hand and take also from the Tree of Life, and eat, and live forever."

Explanation

Only after man had already eaten and become mixed with evil did G‑d express concern about the Tree of Life.

פי׳ שחשש עוד מעתה שכבר נתערב ברע ולקח גם מעה״ח ששרשו מבחי׳ שלמעלה מהשבירה שמשם הוא שהיה התחלת המיתה והתהוות עה״ד טו״ר משא״כ מה שלמעלה מהשבירה הוא עה״ח ואם יאכל גם ממנו וחי לעולם.

That is, He was further concerned, now that he had already become mixed with evil, [that he would] take also from the Tree of Life, whose root is from the level that is above the shattering — for it is from there that the beginning of death and the coming into being of the Tree of Knowledge of good and evil came about, whereas what is above the shattering is the Tree of Life — and if he eats from it too, he will live forever.

Explanation

The Tree of Life is rooted above the 'shattering of the vessels' (the primordial cosmic breakage from which evil and death originate in Kabbalah). The Tree of Knowledge, with its mixture of good and evil, comes from the shattering; the Tree of Life comes from a level untouched by it, and eating from it grants eternal life.

פי׳ כי הרי באמת בבחי׳ זו נאמר אם צדקת מה תתן לו (איוב לה) ורבו פשעיך מה תעשה לו2 וא״כ אף שמעורב ברע הרי גם אם רבו פשעיך כו׳

That is: for in truth, of this level it is said, "If you are righteous, what do you give Him" (Job 35), "[and if] your transgressions are many, what do you do to Him?" If so, even though he is mixed with evil, still, even "if your transgressions are many," etc.,

Explanation

At that lofty level, sin makes no difference: as Job says, man's righteousness gives G‑d nothing and his sins do nothing to Him. So even a man full of sins could receive eternal life from it.

ויכול להיות וחי לעולם ואז גם הרע שבו יהיה לו קיום לעולם מאחר שהוא בבחי׳ פנימי׳ והרע מעורב כו׳

he could "live forever"; and then the evil within him too would have existence forever, since he is of the level of the inner and the evil is mixed [in him], etc.,

Explanation

But since evil is now mixed inside man, eternal life for man would mean eternal life for the evil within him as well.

וא״א לו להפרידו מעליו. א״כ כשיהיה הוא חי לעולם אזי גם הרע שבו יהיה לו קיום לעולם.3

and it is impossible for him to separate it from himself. If so, when he lives forever, the evil within him too will have existence forever.

Explanation

Man cannot peel the evil away from himself, so if he were to live forever, the evil would also be preserved forever.

Paragraph 8 in brief

The paragraph answers the second question: G‑d kept man from the Tree of Life because, once evil was mixed into him, making him eternal would make the evil in him eternal too.

Deeper

The 'shattering of the vessels' (shevirat hakelim) in the Arizal's teaching is the source of the sparks that fell into kelipah; the Tree of Knowledge belongs to this realm, while the Tree of Life belongs to the realm above it, which is indifferent to man's deeds.

Marei mekomos

1
On the words
פן ישלח ידו ולקח גם מעה״ח ואכל וחי לעלם
How it connects
G‑d's concern after the sin that man might also eat of the Tree of Life and live forever.our note
The source
Genesis 3:22בראשית ג׳:כ״בSefaria (opens in a new tab)
21וַיַּעַשׂ ה׳ אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם: 22וַיֹּאמֶר ה׳ אֱלֹקִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם:
21And the LORD God made for Adam and for his wife garments of skins, and clothed them. 22And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till 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.
2
On the words
ורבו פשעיך מה תעשה לו
How it connects
The parallel half: man's many sins do nothing to G‑d. At this level even a sinner could receive eternal life.our note
The source
Job 35:6איוב ל״ה:ו׳Sefaria (opens in a new tab)
5הַבֵּט שָׁמַיִם וּרְאֵה וְשׁוּר שְׁחָקִים גָּבְהוּ מִמֶּךָּ: 6אִם־חָטָאתָ מַה־תִּפְעׇל־בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה־תַּעֲשֶׂה־לּוֹ: 7אִם־צָדַקְתָּ מַה־תִּתֶּן־לוֹ אוֹ מַה־מִּיָּדְךָ יִקָּח:
5Look unto the heavens, and see; And behold the skies, which are higher than thou. 6If thou hast sinned, what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? 7If thou be righteous, what givest thou Him? Or what receiveth He of thy hand?
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
How it connects
Elihu's words that man's righteousness gives G‑d nothing; applied to the level of the Tree of Life, which is beyond being affected by man's deeds.our note
The source
Job 35:7איוב ל״ה:ז׳Sefaria (opens in a new tab)
6אִם־חָטָאתָ מַה־תִּפְעׇל־בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה־תַּעֲשֶׂה־לּוֹ: 7אִם־צָדַקְתָּ מַה־תִּתֶּן־לוֹ אוֹ מַה־מִּיָּדְךָ יִקָּח: 8לְאִישׁ־כָּמוֹךָ רִשְׁעֶךָ וּלְבֶן־אָדָם צִדְקָתֶךָ:
6… what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? 7If thou be righteous, what givest thou Him? Or what receiveth He of thy hand? 8Thy wickedness concerneth a man as thou art; And thy righteousness a son of man.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

9וזהו היפך הכוונה שהרי צ״ל בלע המות לנצח1 שיהיה ובערת הרע2 כמאמר והרשעה כולה בעשן תכלה שזה יהיה לימות המשיח.

And this is the opposite of the intention, for there must be [the fulfillment of] "He will swallow up death forever," that there be "you shall eradicate the evil," as the saying [goes], "and all wickedness will vanish like smoke" — which will be in the days of Mashiach.

Explanation

Eternal life for evil contradicts G‑d's purpose, which is that evil and death be abolished: 'He will swallow up death forever,' and 'all wickedness will vanish like smoke' (a phrase from the High Holiday prayers), in the days of Mashiach.

כי בכל משך הגלות הוא עת הבירורים והפרדת הרע והיינו ע״י בחי׳ חכמה דבחכמה אתברירו3 4 להפריד הרע מהטוב

For the entire duration of the exile is the time of the refinements and of separating the evil; and this is through the level of Chochmah, for "through Chochmah they are refined," to separate the evil from the good.

Explanation

Until then, the exile is the time of 'refinements' (beirurim): sorting the good out of the mixture and separating it from evil. This is done through Chochmah, as the Zohar says, 'through Chochmah they are refined.'

ולכן נק׳ החכמה דין. שלא כמו שדימו המקובלים הראשונים שהחכ׳ כולה חסד שהרי היא מקור חסד.

Therefore Chochmah is called judgment — not as the early Kabbalists imagined, that Chochmah is entirely kindness, since it is the source of Chesed.

Explanation

Because it separates, Chochmah is called 'judgment' (din), which differentiates and sets limits. Earlier Kabbalists had thought Chochmah was pure kindness, since Chesed flows from it.

והחייט5 המציא שיש בה ג״כ דין ושבחו האר״י ז״ל6 שכך מבואר בזוהר באדרא כחמרא דשקיט7 ושכיך על דורדיי׳ כו׳.

The Chayat innovated that there is judgment in it as well, and the Arizal, of blessed memory, praised him, for so it is explained in the Zohar, in the Idra: "like wine that is still and settled on its lees," etc.

Explanation

Rabbi Yehudah Chayat (a Kabbalist of the Spanish expulsion, commentator on Maarechet HaElokut) taught that Chochmah contains judgment too, and the Arizal endorsed this, citing the Zohar's image of settled wine resting on its dregs: the clear wine is separated from the sediment below it.

כי מאחר שיש בירורים להפריד הרע וזהו ע״י גבורות וע״ז נאמר (תהלים צד) אשרי הגבר8 אשר תיסרנו יה שגם היסורים שהם לתועלת העברת הרע הוא מבחי׳ י״ה וכידוע שהיסורים הם לתועלת הפרדת הרע.

For since there are refinements to separate the evil, and this is through gevuros, and of this it is said (Psalms 94), "Fortunate is the man whom You, Yah, chasten" — that the sufferings too, which serve to remove the evil, are from the level of Yah; and as is known, sufferings serve to separate the evil.

Explanation

Separating evil is done through gevuros (forces of severity). The verse 'Fortunate is the man whom You, Yah, chasten' shows that even suffering, which serves to remove evil, comes from the Name Yah (whose letters Yud-Hei correspond to Chochmah and Binah).

כי הקליפות נמשלים לעלוקה שכשמוצצת דם אזי מיד מתה וז״ש (משלי ל) לעלוקה שתי בנות9.10

For the kelipos are likened to a leech, which, when it sucks blood, immediately dies; and this is [the meaning of] what is said (Proverbs 30), "The leech has two daughters."

Explanation

The kelipos (forces of concealment) are like a leech: once it sucks its fill of blood it dies. So too, when the kelipah receives its portion, it is thereby detached and falls away.

וזהו ג״כ ענין שעיר המשתלח.11 וכן וישלח יעקב12 וגו׳ מנחה לעשו אחיו13 עזים מאתים14 כו׳ שבזה שנותן לו חלקו הוא מפרידו.

And this is also the matter of the goat that is sent away. So too, "And Jacob sent," etc., "a gift to Esau his brother: two hundred she-goats," etc. — for by giving him his portion he separates him.

Explanation

This is the idea behind the goat sent to Azazel on Yom Kippur, and Jacob's gift of goats to Esau: giving evil its due portion separates it from holiness.

וכך צ״ל לאחר שכבר טעם האדם מעה״ד ונתערב ברע אזי צריך לבירורי׳ עד שיפרידו ע״י שיקחו כל נצוצי קדושה שבו כו׳.

So too, after man has already tasted from the Tree of Knowledge and become mixed with evil, there must be refinements until it is separated, by taking all the sparks of holiness in it, etc.

Explanation

Likewise, once man has become mixed with evil, a process of refinement is needed until the evil is separated from him, by extracting all the sparks of holiness from it.

וכ״ז הוא ע״י החכ׳ שבחכ׳ אתברירו. לפי שיש בה גם בחי׳ גבורות להיות תיסרנו יה וכמ״ש (דברים ח) כאשר ייסר איש15 את בנו16 כו׳.

And all this is through Chochmah, for "through Chochmah they are refined," since there is in it also the level of gevuros, so that there be "You, Yah, chasten," and as it is written (Deuteronomy 8), "As a man chastens his son," etc.

Explanation

This refining is done by Chochmah, which contains gevuros; hence 'You, Yah, chasten,' and 'as a man chastens his son,' that is, chastening that comes from love and aims to purify.

משא״כ בחינת כתר שלמעלה מחכמה הוא רחמים פשוטים וכחשיכה כאורה17 ולכן פן ישלח ידו ולקח גם מעה״ח ואז וחי לעולם מאחר דאם צדקת מה תתן לו18 כו׳

This is not so with the level of Keser, which is above Chochmah: it is simple mercy, and "darkness is like light." Therefore [He said], "lest he put forth his hand and take also from the Tree of Life," and then "live forever," since "if you are righteous, what do you give Him," etc.

Explanation

Keser (the Crown), above Chochmah, is simple mercy that makes no distinctions: to it 'darkness is like light.' The Tree of Life stems from there, so it would give eternal life regardless of man's deeds.

ולפי שהוא מבחי׳ פנימית וא״כ הרע קשור ואדוק בו ויהי׳ גם לו קיום ולא זו היא הכוונה כנ״ל.

And since he is of the inner level, the evil is therefore bound and attached to him, and it too would have existence — and this is not the intention, as explained above.

Explanation

Since the evil is bound up inside man, it too would gain permanence, which is the opposite of G‑d's intention.

Paragraph 9 in brief

The paragraph explains why evil must not become eternal: the goal is its removal, achieved through the separating power of Chochmah and its gevuros, while the Tree of Life stems from Keser, which does not distinguish between good and evil.

Deeper

The Arizal (Etz Chaim) cites Rabbi Yehudah Chayat's Minchat Yehudah that Chochmah is din, and links it to the Idra Zuta's image of settled wine. Likkutei Torah (Re'eh) explains that this din in Chochmah is the 'line of measure,' the supernal Gevurah that allows the Infinite Light to be revealed only according to the measure of bittul.

Marei mekomos

1
On the words
בלע המות לנצח
How it connects
The prophecy that G‑d will swallow up death forever; the goal that would be defeated if evil gained eternal life.our note
The source
Isaiah 25:8ישעיהו כ״ה:ח׳Sefaria (opens in a new tab)
7וּבִלַּע בָּהָר הַזֶּה פְּנֵי־הַלּוֹט הַלּוֹט עַל־כׇּל־הָעַמִּים וְהַמַּסֵּכָה הַנְּסוּכָה עַל־כׇּל־הַגּוֹיִם: 8בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹ־נָי ה׳ דִּמְעָה מֵעַל כׇּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כׇּל־הָאָרֶץ כִּי ה׳ דִּבֵּר: 9וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹקֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה ה׳ קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ:
7… covering that is cast over all peoples, And the veil that is spread over all nations. 8He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it. 9And it shall be said in that day: ‘Lo, this is our God, For whom we …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ כה, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובערת הרע
How it connects
'You shall eradicate the evil from your midst'; used here for the removal of evil that is the purpose of creation.our note
The source
Deuteronomy 13:6דברים י״ג:ו׳Sefaria (opens in a new tab)
5אַחֲרֵי ה׳ אֱלֹקֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן: 6וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־ה׳ אֱלֹקֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ ה׳ אֱלֹקֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ: 7כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה …
5… His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. 6And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee. 7If thy brother, the son of thy mother, or thy son, or thy daughter, or 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
דבחכמה אתברירו
How it connects
Iggeres HaKodesh 28 quotes the Zohar's 'through Chochmah they are refined' and explains that the world of Tikkun is refined and rectified through the hidden Chochmah of Arich Anpin.our note
Where the note points
Tanya (Iggeres HaKodesh)תניא, אגרת הקודש
section 28
מה שכתב למחותנו, הרב הגאון המפורסם, איש אלקים קדוש ה׳, נר ישראל, עמוד הימני, פטיש החזק, מורנו ורבנו הרב לוי יצחק נשמתו עדן, אב בית דין דקהלת קודש בארדיטשוב, לנחמו על פטירת בנו הרב החסיד, מורנו ורבנו הרב מאיר נשמתו עדן: למה נסמכה פרשת מרים לפרשת פרה, לומר לך: מה פרה מכפרת וכו׳. וצריך להבין, למה נסמכה דוקא לפרה אדומה הנעשה חוץ לשלש מחנות, אלא דחטאת קרייה רחמנא [בכתב יד הנוסחא: ׳הנעשה בחוץ׳. ומן תיבת ״לשלש״ עד תיבת ״רחמנא״ ליתא בכתב יד] ולא נסמכה לפרשת חטאת הנעשה בפנים על גבי המזבח – כפרה ממש. אמנם, נודע מזוהר הקדוש והאריז״ל, סוד הקרבנות שעל גבי המזבח – הן בחינת העלאת ״מיין נוקבין״ מנפש הבהמית שבנוגה, אל שרשן ומקורן – הן בחינות ד׳ חיות שבמרכבה הנושאות את הכסא, פני שור ופני נשר וכו׳, …
Our explanationThis is the refining power of Chochmah invoked here.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMitzvos (Derech Mitzvosecha), by the Tzemach Tzedekספר המצוות (דרך מצותיך)
the mitzvah of the half-shekel; the prohibition of eating a blemished animal
Our explanationThe Tzemach Tzedek's explanations of these mitzvos also discuss the refining of good from evil through Chochmah.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5701 and 5708, by the Previous Rebbe (with notes of the Lubavitcher Rebbe)ספר המאמרים תש״א, תש״ח
5701, p. 79; 5708, p. 206 (the Rebbe's notes)
Our explanationThe sources in this note (Etz Chaim and the Tzemach Tzedek's Sefer HaMitzvos) are those gathered by the Rebbe in his notes to these volumes.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach vol. 2, p. 981
Our explanationA further discussion of 'through Chochmah they are refined' in the Tzemach Tzedek's Or HaTorah on the Prophets and Writings.
Look for it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
הובא באגה״ק סכ״ח בשם זוה״ק וראה ע״ח שי״ח פ״ה, של״ט ד״א. סהמ״צ להצ״צ מצות מחצית השקל, שם איסור אכילת בעל מום (הערת כ״ק אדמו״ר זי״ע בספר המאמרים תש״א ע׳ 79, ובסה״מ תש״ח ע׳ 206). וראה גם אוה״ת נ״ך כרך ב ע׳ תתקפא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
דבחכמה אתברירו
How it connects
The Zohar's phrase 'through Chochmah they are refined,' quoted in Iggeres HaKodesh 28 in the name of the Zohar, as the Kehot note says.our note
The source
Tanya, Iggeres HaKodesh 28:5תניא, אגרת הקדש כ״ח:ה׳Sefaria (opens in a new tab)
… ״חָכְמָה עִילָּאָה״ וּ״מוֹחָא סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, וַעֲלָהּ אִיתְמַר בְּדוּכְתֵּי טוּבָא בַּזּוֹהַר הַקָּדוֹשׁ: ״בְּחָכְמָה אִתְבְּרִירוּ״, וְ״אִתְהַפְּכָא חֲשׁוֹכָא לִנְהוֹרָא״, דְּהַיְינוּ עוֹלַם הַתִּיקּוּן, שֶׁנִּתְבָּרֵר וְנִתְתַּקֵּן עַל־יְדֵי ״מוֹחָא סְתִימָאָה״ דַ״אֲרִיךְ אַנְפִּין״, מֵעוֹלַם הַתֹּהוּ וּשְׁבִירַת הַכֵּלִים, שֶׁנָּפְלוּ בִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה וְכוּ׳, כַּנּוֹדָע. וְלָזֹאת – מְטַהֶרֶת טוּמְאַת הַמֵּת, אַף שֶׁהוּא אֲבִי אֲבוֹת וְכוּ׳, וּלְמַטָּה מַּטָּה מִנּוֹגַהּ:
Hebrew: Kehot Publication Society (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
והחייט
How it connects
The note identifies 'the Chayat' as Rabbi Yehudah Chayat, whose commentary on Maarechet HaElokut contains the teaching that Chochmah is din.our note
Where the note points
Maarechet HaElokut, with the commentary of Rabbi Yehudah ben Yaakov Chayatמערכת האלקות עם פירוש ר׳ יהודה ב״ר יעקב חייט
ch. 4
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Likkutei Torahלקוטי תורה
Re'eh 31a
רק במי שבטל כו׳ וכמ״ש ע״פ הרע״מ פ׳ תשא אבנא למשקל בה דא יו״ד כו׳ וזהו שהחכמה נק׳ דין כמ״ש החייט כי זהו בחי׳ גבורות והיינו בחי׳ קו המדה שהוא בחינת גבורה עילאה דע״י המתלבשת בחכמה סתימאה שמשם שרש מדה זו שלא יומשך גילוי אור א״ס רק לפי ערך הביטול כו׳ וזהו חכמת נשים בנתה ביתה בחכמה יבנה בית והמשכה ובנין זה ע״י עול תורה ובחי׳ יראה דאיתא ברע״מ דד׳ מדרגות הן דחילו ורחימו מל׳ וז״א ואח״כ רחימו ודחילו בינה וחכמה נמצא בחי׳ ז״א שנק׳ בניך בחי׳ בן אהבה שרשו מבינ׳ שהיא ג״כ בחי׳ רחימו והיינו אהבה זוטא ששרשה מאהבה רבה אכן יראה תתאה מל׳ שרשה מיראה עיאלה בחי׳ חכמה שהוא ביטול שלמעלה מבחי׳ אהבה ולכן בחי׳ בוניך דמל׳ הן נק׳ תלמידי חכמים כי בחכמה דוקא יבנה בית וזהו בחכמה …
Our explanationThere the Alter Rebbe cites the Chayat that Chochmah is called din, explaining that this is the aspect of gevuros, the 'line of measure' of the supernal Gevurah enclothed in hidden Chochmah, so that the Infinite Light is revealed only according to the measure of bittul.
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Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 718ff
Our explanationA discussion of Chochmah being called din, to which the note refers.
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Torah Ohrתורה אור
below, 107c (and the notes there) · not yet checked
Our explanationA later maamar in Torah Ohr that also discusses Chochmah as din; the note refers to it and to its notes.
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Torah Chaim, by the Mitteler Rebbeתורת חיים
Bereshit 31d
Our explanationThe Mitteler Rebbe's Torah Chaim discusses Chochmah being called din at this place.
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Likkutei Torah, Re’eh, maamar 8בלקו״ת פ׳ ראה לא, א
page 31a, ¶20
ע״י העבודה עכשיו להיות למודי הוי׳ בבחינת בניך ובוניך ובצדקה תכונני וע׳ מ״ש בד״ה שובה ישראל בענין מ״ש יעקב אם יהיה אלקים עמדי כו׳ והיה כו׳ ע״ש:
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Kehot’s note
פי׳ לספר מערכת האלקות לר׳ יהודא ב״ר יעקב חייט מערכת אלקות פ״ד. מובא גם בלקו״ת פ׳ ראה לא, א. בענין חכמה נק׳ דין ראה ביאוה״ז להצ״צ כרך ב ע׳ תשיח ואילך. וראה לקמן קז, ג ובמ״מ לשם. ובתורת חיים בראשית לא, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ושבחו האר״י ז״ל
How it connects
Kehot’s note points to where this is explained further: Etz Chaim.
Where the note points
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
ע״ח שי״ג פ״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
בזהר באדרא כחמרא דשקיט
How it connects
Kehot’s note points to Zohar III, 288a for these words.
The source
Zohar III, 288aזח״ג רפח, אSefaria (opens in a new tab)
Kehot’s note
זח״ג רפח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
How it connects
Fortunate is the man whom Yah chastens; shows that purifying suffering comes from the Name Yah, i.e., from Chochmah.our note
The source
Psalms 94:12תהילים צ״ד:י״בSefaria (opens in a new tab)
11ה׳ יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל: 12אַשְׁרֵי הַגֶּבֶר אֲשֶׁר־תְּיַסְּרֶנּוּ קָּהּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ: 13לְהַשְׁקִיט לוֹ מִימֵי רָע עַד יִכָּרֶה לָרָשָׁע שָׁחַת:
11The LORD knoweth the thoughts of man, That they are vanity. 12Happy is the man whom Thou instructest, O LORD, And teachest out of Thy law; 13That Thou mayest give him rest from the days of evil, Until the pit be digged …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
9
How it connects
The leech with its two daughters; the kelipos are compared to a leech that dies once it has sucked its fill.our note
The source
Proverbs 30:15משלי ל׳:ט״וSefaria (opens in a new tab)
14דּוֹר חֲרָבוֹת שִׁנָּיו וּמַאֲכָלוֹת מְתַלְּעֹתָיו לֶאֱכֹל עֲנִיִּים מֵאֶרֶץ וְאֶבְיוֹנִים מֵאָדָם: 15לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב שָׁלוֹשׁ הֵנָּה לֹא תִשְׂבַּעְנָה אַרְבַּע לֹא־אָמְרוּ הוֹן: 16שְׁאוֹל וְעֹצֶר רָחַם אֶרֶץ לֹא־שָׂבְעָה מַּיִם וְאֵשׁ לֹא־אָמְרָה הוֹן:
14… as knives, To devour the poor from off the earth, and the needy from among men. 15The horseleech hath two daughters: ‘Give, give.’ There are three things that are never satisfied, Yea, four that say not: ‘Enough’: 16The grave; and the barren womb; The earth that is not satisfied with water; And the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
10
On the words
שו״ה שתי בנות
How it connects
The manuscript adds here: 'that by sucking the blood of the enemies of Israel, the kelipos immediately die.'our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
after "שתי בנות"
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Kehot’s note
בגוכתי״ק נוסף ”שע״י שמוצצי׳ דם שונאיהם של ישראל אזי מיד מתים הקליפות”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
שעיר המשתלח
How it connects
The goat sent away to Azazel on Yom Kippur, another case of giving evil its portion in order to send it off.our note
The source
Leviticus 16:10ויקרא ט״ז:י׳Sefaria (opens in a new tab)
9וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַה׳ וְעָשָׂהוּ חַטָּאת: 10וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יׇעֳמַד־חַי לִפְנֵי ה׳ לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה: 11וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ:
9… the goat upon which the lot fell for the LORD, and offer him for a sin-offering. 10But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness. 11And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
וישלח יעקב
How it connects
The words here quote Genesis 32:4; the passage is shown below.
The source
Genesis 32:4בראשית ל״ב:ד׳Sefaria (opens in a new tab)
3וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹקִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מַחֲנָיִם: 4וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם: 5וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָתָּה:
3… he saw them: ‘This is God’s camp.’ And he called the name of that place Mahanaim. 4And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom. 5And he commanded them, saying: ‘Thus shall ye say unto my lord Esau: Thus saith thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
מנחה לעשו אחיו
How it connects
Jacob took from what he had 'a gift for Esau his brother'; the Alter Rebbe reads the gift as giving evil its portion in order to separate it.our note
The source
Genesis 32:14בראשית ל״ב:י״דSefaria (opens in a new tab)
13וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת־זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִסָּפֵר מֵרֹב: 14וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן־הַבָּא בְיָדוֹ מִנְחָה לְעֵשָׂו אָחִיו: 15עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים:
13… and make thy seed as the sand of the sea, which cannot be numbered for multitude.’ 14And he lodged there that night; and took of that which he had with him a present for Esau his brother: 15two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
עזים מאתים
How it connects
Jacob's gift of two hundred she-goats to Esau; giving the other side its portion separates it.our note
The source
Genesis 32:15בראשית ל״ב:ט״וSefaria (opens in a new tab)
14וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן־הַבָּא בְיָדוֹ מִנְחָה לְעֵשָׂו אָחִיו: 15עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים: 16גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה אֲתֹנֹת עֶשְׂרִים וַעְיָרִם עֲשָׂרָה:
14… night; and took of that which he had with him a present for Esau his brother: 15two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, 16thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals.
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.
15
How it connects
G‑d chastens Israel as a father chastens his son; chastening as a loving means of purification.our note
The source
Deuteronomy 8:5דברים ח׳:ה׳Sefaria (opens in a new tab)
4שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה: 5וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ ה׳ אֱלֹקֶיךָ מְיַסְּרֶךָּ: 6וְשָׁמַרְתָּ אֶת־מִצְוֺת ה׳ אֱלֹקֶיךָ לָלֶכֶת בִּדְרָכָיו וּלְיִרְאָה אֹתוֹ:
4Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. 5And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. 6And thou shalt keep the commandments of the LORD thy God, to walk in His ways, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
16
On the words
כאשר ייסר איש את בנו
How it connects
The manuscript reads instead 'as a father reproves the son' (כאב את בנו יוכיח), a different verse with the same idea of loving chastisement.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "כאשר ייסר איש את בנו"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: כאב את בנו יוכיח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
וכחשיכה כאורה
How it connects
To G‑d 'darkness is like light'; describes Keser, which makes no distinction between good and evil.our note
The source
Psalms 139:12תהילים קל״ט:י״בSefaria (opens in a new tab)
11וָאֹמַר אַךְ־חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי: 12גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה: 13כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי:
11And if I say: ‘Surely the darkness shall envelop me, And the light about me shall be night'; 12Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light. 13For Thou hast made my reins; Thou hast knit me together in my mother's womb.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
18
On the words
דאם צדקת מה תתן לו
How it connects
Man's righteousness gives G‑d nothing; the level of Keser and the Tree of Life is unaffected by man's deeds.our note
The source
Job 35:7איוב ל״ה:ז׳Sefaria (opens in a new tab)
6אִם־חָטָאתָ מַה־תִּפְעׇל־בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה־תַּעֲשֶׂה־לּוֹ: 7אִם־צָדַקְתָּ מַה־תִּתֶּן־לוֹ אוֹ מַה־מִּיָּדְךָ יִקָּח: 8לְאִישׁ־כָּמוֹךָ רִשְׁעֶךָ וּלְבֶן־אָדָם צִדְקָתֶךָ:
6… what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? 7If thou be righteous, what givest thou Him? Or what receiveth He of thy hand? 8Thy wickedness concerneth a man as thou art; And thy righteousness a son of 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.

Expulsion and the work of refinement ¶10–11

10וכמ״ש בזוהר גבי רבי אחא1 מכפר טרשא שכיפר בקטורת על מקום שהיה הנגף שם ואמרו לו שלא הועיל כי עדיין בחיובא אשתכח.

As it is stated in the Zohar concerning Rabbi Acha of Kefar Tarsha, who atoned with incense for a place where there was a plague, and they told him that it did not help, for "they are still found guilty."

Explanation

The Zohar tells that Rabbi Acha came to Kefar Tarsha during a plague and used the incense to stop it; he was told this did not truly help, because the people were still guilty. Burning incense can hold off the destroyer, but it does not remove the evil itself.

בשלמא אם היו עושין תשובה כו׳. ולכן מיד וישלחהו מג״ע2 לעבד את האדמה אשר לקח משם.3

"It would be well if they had done teshuvah," etc. Therefore, immediately, "He sent him out of the Garden of Eden, to work the ground from which he was taken."

Explanation

Only teshuvah would have truly helped. Likewise, man could not simply be made immortal with his evil; therefore G‑d immediately sent him out of Eden to 'work the ground from which he was taken.'

דהיינו עבודת הבירורים ע״י זריעה חרישה וקצירה ואח״כ באכלו ממנו ואו׳ אחד ואהבת הוא מברר ומעל׳ כו׳.

That is, the work of refinements through sowing, plowing and reaping; and afterwards, when he eats from it and says "One" and "You shall love," he refines and elevates [it], etc.

Explanation

'Working the ground' is the work of refinement: through plowing, sowing and reaping, man produces food, and when he eats it and then serves G‑d, saying the Shema ('One,' 'You shall love'), he refines and elevates the sparks in that food.

Paragraph 10 in brief

The paragraph explains the expulsion from Eden: evil must be truly removed, not merely held back, so man was sent to 'work the ground' and refine the sparks of holiness through his labor and divine service.

Deeper

The Rebbe Maharash (Sefer HaMaamarim 5634) cites this passage together with Iggeres HaKodesh 26, that the main purpose of Torah and mitzvos is to refine the sparks.

Marei mekomos

1
On the words
וכמ״ש בזהר גבי רבי אחא
How it connects
The Zohar's story of Rabbi Acha, who stopped a plague with the incense but was told the people were still guilty and only teshuvah would truly help.our note
The source
Zohar I, 101aזח״א קא, אSefaria (opens in a new tab)
Kehot’s note
זח״א קא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ולכן מיד וישלחהו מג״ע . . ושמה יברר הבירורים
How it connects
The Rebbe Maharash quotes this passage and refers there to Iggeres HaKodesh 26, that the main occupation with Torah and mitzvos is to refine the sparks.our note
Where the note points
Sefer HaMaamarim 5634, by the Rebbe Maharashספר המאמרים תרל״ד
p. 143
Look for it in the Lubavitch Library (opens in a new tab)
Tanya (Iggeres HaKodesh)תניא, אגרת הקודש
section 26
ברעיא מהימנא פרשת נשא: ״והמשכילים יזהירו כזהר הרקיע״ – ״בהאי חבורא דילך דאיהו ספר הזהר, מן זהרא ד״אימא עילאה״ תשובה, באילין לא צריך נסיון. ובגין דעתידין ישראל למטעם מאילנא דחיי, דאיהו האי ספר הזהר – יפקון ביה מן גלותא ברחמים, ויתקיים בהון: ״ה׳ בדד ינחנו, ואין עמו אל נכר״. ואילנא דטוב ורע דאיהו איסור והיתר טומאה וטהרה – לא ישלטו על ישראל יתיר, דהא, פרנסה דלהון לא להוי אלא – מסטרא דאילנא דחיי, דלית תמן לא קשיא מסטרא דרע ולא מחלוקת מרוח הטומאה, דכתיב: ״ואת רוח הטומאה אעביר מן הארץ״ – דלא יתפרנסון תלמידי חכמים מעמי הארץ, אלא, מסטרא דטוב – דאכלין טהרה, כשר, היתר, ולא מ״ערב רב״ דאכלין טומאה, פסול, אסור כו׳, ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון חכמים דדמיין לשבתות וימים טובים, לית להון, אלא מה דיהבין …
Our explanationIggeres HaKodesh 26 explains that Malchus of Atzilus enclothes itself in kelipas nogah to refine the sparks that fell through Adam's sin and the shattering of the vessels, the same work of refinement described here.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מובא בסה״מ תרל״ד ע׳ קמג ושם מציין לאגה״ק סי׳ כו שעיקר עסק התורה והמצות הוא לברר הניצוצות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וישלחהו מג״ע לעבד את האדמה אשר לקח משם
How it connects
G‑d sends Adam out of Eden to work the ground from which he was taken; read as the mission of refining the sparks.our note
The source
Genesis 3:23בראשית ג׳:כ״גSefaria (opens in a new tab)
22… הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם: 24וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים:
22… his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24So He drove out the man; and He placed at the east of the garden 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.

11ואז צריך לילך ממש על האדמה אשר לקח משם1 ושמה יאכל ושמה יברר הבירורים.

And then he must actually go upon the ground from which he was taken, and there he will eat, and there he will carry out the refinements.

Explanation

After the sin man must actually go down to the ground, the place of the mixture, eat there and refine there.

אך צ״ל איך היה מתחלה כוונתו ית׳ כשלא ידע האדם מטו״ר כלל מאחר שיש מציאת הרע בעולם א״כ איך יתבררו הבירורים שזה צ״ל ע״י האדם.

But we must understand: what was His original intention, may He be blessed, when man did not know of good and evil at all? Since there is the existence of evil in the world, how, then, would the refinements be refined, which must be done by man?

Explanation

A question: evil already existed in the world before the sin. If Adam was never meant to know evil, how were the sparks trapped in it supposed to be refined, since that is man's task?

אך הענין כי אז היה באופן אחר ממש שלא בדרך מלחמה אלא ע״ד מ״ש ויניחהו בג״ע לעבדה זה2 רמ״ח מ״ע להמשיך אור א״ס בג״ע וע״י רבוי התגלות האור

But the matter is that then it was in an entirely different manner, not by way of war, but in the manner of what is written, "And He placed him in the Garden of Eden to work it" — these are the 248 positive commandments — to draw the Infinite Light into the Garden of Eden; and through the abundant revelation of the light,

Explanation

Before the sin refinement was to happen in a completely different way, without war. Adam was placed in Eden 'to work it,' which the Zohar and Targum explain as the 248 positive commandments; through them he would draw the Infinite Light into Eden.

ממילא יתעלו נצוצי3 קדו׳ שנפלו ונתערבו ברע ויהיו נכללים בתוך האורות עליונים שימשיך האדם כנר בפני האבוקה שאם האבוקה קטנה אזי נר הסמוך לה יוכלל4 בה

the sparks of holiness that fell and became mixed with evil would rise of themselves and be absorbed within the supernal lights that man would draw down, like a candle before a torch: if the torch is small, a candle close to it is absorbed in it,

Explanation

The sheer intensity of that revealed light would automatically draw the fallen sparks upward and absorb them, as a small candle is swallowed up in the flame of a torch.

ואם ירחיקוהו מעט לא יתכלל בה מפני שהאבוקה קטנה. אבל אם תהיה5 האבוקה גדולה אזי אע״פ שיהיה הנר רחוק יהיה מתכלל בה.

but if it is moved a little away, it is not absorbed in it, because the torch is small. But if the torch is large, then even if the candle is far away, it is absorbed in it.

Explanation

The larger the torch, the farther away a candle can be and still be absorbed. Adam's light was so great that it would have drawn in even distant sparks, without him ever having to confront evil.

Paragraph 11 in brief

The paragraph describes the original plan: before the sin, man would have refined the world not by battling evil but by drawing down such great light through the mitzvos that the fallen sparks would be absorbed into it of themselves.

Deeper

Two modes of refinement emerge: 'by war,' through direct engagement with evil, and 'by light,' where increased holiness absorbs the sparks of itself. Likkutei Torah (Bamidbar) also treats the idea of raising the sparks through increased revelation.

Marei mekomos

1
On the words
את האדמה אשר לקח משם
How it connects
The ground from which man was taken, where he must now eat and carry out the refinements.our note
The source
Genesis 3:23בראשית ג׳:כ״גSefaria (opens in a new tab)
22… הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם: 24וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים:
22… his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24So He drove out the man; and He placed at the east of the garden of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ויניחהו בג״ע לעבדה זה [בגוכתי״ק: זו] רמ״ח מ״ע
How it connects
G‑d placed man in the Garden of Eden 'to work it and to guard it.'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
Zohar I, 27aזח״א כז, אSefaria (opens in a new tab)
Zohar II, 165bזח״ב קסה, בSefaria (opens in a new tab)
Where the note points
Yalkut Reuveniילקוט ראובני
citing a Midrash
Our explanationThe Kabbalistic anthology Yalkut Reuveni cites a Midrash that reads 'to work it' as the positive commandments, as the note records.
Look for it in the Lubavitch Library (opens in a new tab)
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "זה"
Our explanationThe manuscript reads 'זו' in place of 'זה', a slight wording difference with no change of meaning.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בראשית ב, טו. ראה תרגום יונתן בן עוזיאל שם. זח״א כז, א. זח״ב קסה, ב. ת״ז סוף תי׳ נד. ילקוט ראובני בשם מדרש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וע״י רבוי התגלות האור ממילא יתעלו נצוצי קדושה
How it connects
The passage given speaks of the 'lower waters' that weep to be close to the King and of arousing compassion for the G‑dly spark that descended from its place; the note points there for the elevation of sparks.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 3d
בקר הם בחי׳ מרכבה לבחי׳ הים ושם עלו שבטים וכדכתיב ובשם אלקינו נדגול פי׳ שהדגלים הם בחי׳ מרכבה לבחי׳ שם ה׳ שהוא בחי׳ ים והוא בחי׳ מקור וראשית הגילוי בחי׳ עלמא דאתגליא להחיות ולהוות עלמין דאתגליין. והנה בחי׳ עלמין דאתגליין המקבלים חיותם מבחי׳ עלמא דאתגלייא הם הנק׳ מים תחתונים ונק׳ מי בוכים כדאיתא בזהר שהמים התחתונים בוכים אנן בעינן למהוי קדם מלכא והיינו מפני הדעת וההשגה כי יש מים עליונים מהם בבחי׳ עלמין סתימין דלא אתגליין אך הם נקראים מים התחתונים ויבדל אלקים בין מים למים דעלמין סתימין מקבלים חיותם מכחות והמשכות נעלמות כו׳ כמ״ש בסש״ב ח״ב פי״א ולכן בוכים על ירידתם מטה מטה וכל חפצם וישעם להיות קדם מלכא דוקא. וכך היא בחי׳ ומדת הרחמנות של י״ב שבטים בכל אדם לעורר ר״ר על ניצוץ אלקות שירד ממקום כבודו ממקום …
Open it on Sefaria (opens in a new tab)
Likkutei Sichos, by the Lubavitcher Rebbeלקוטי שיחות
vol. 20, p. 215, note 32
Our explanationA footnote in a talk of the Rebbe that refers to this idea, that the sparks rise of themselves through an increase of revealed light. We do not quote its content.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה גם בלקו״ת במדבר ג, ד. וראה גם לקו״ש ח״כ ע׳ 215 הערה 32.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שו״ה כנר — יוכלל
How it connects
The manuscript reads 'יכלה' (will be consumed) instead of 'יוכלל' (will be absorbed): the candle's light disappears in the torch.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "יוכלל"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: יכלה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שו״ה תהיה — תהיה
How it connects
The manuscript reads 'יהי'' instead of 'תהיה', a grammatical variant with no change of meaning.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "תהיה"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: יהי׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Refinement by light and by war ¶12

12וע״ד שהיה בזמן שבהמ״ק היה קיים שהרי ארז״ל לא גלו ישראל1 אלא כדי שיתוספו עליהם גרים דהיינו להעלות נצוצות ומה היה נעשה אם לא חטאו ולא היו גולים.

It is like what was at the time when the Holy Temple stood. For our Sages, of blessed memory, said, "Israel was exiled only so that converts would be added to them," that is, to elevate sparks. What, then, would have happened had they not sinned and not been exiled?

Explanation

An illustration from Jewish history. The Talmud says Israel was exiled so that converts would join them, which Chassidus reads as the elevation of sparks of holiness scattered among the nations. So how would those sparks have been elevated had Israel never sinned and been exiled?

אלא ע״כ צ״ל שאז היו נכללים הנצוצות2 ממילא כנר בפני האבוקה כמו נעמה העמונית3 וכן כל העמים באו לשמוע חכמת שלמה וכמ״ש במלכת שבא4 כו׳.

Necessarily we must say that then the sparks were absorbed of themselves, like a candle before a torch — like Naamah the Ammonite; and so too all the nations came to hear the wisdom of Solomon, and as is written of the Queen of Sheba, etc.

Explanation

The answer: in Temple times the sparks were drawn in of themselves, like a candle swallowed up by a torch. Naamah the Ammonite (a wife of King Solomon, whom the Talmud counts as a 'good dove' from Ammon) joined Israel, and all the nations, including the Queen of Sheba, came to hear Solomon's wisdom.

והיינו לפי שאז היה אבוקה גדולה עד״מ ע״כ ממילא מתכללים בה הנצוצות ואם היה נמשך בהמ״ק כן יותר היו כולם מתבררים עד״ז

That is, because then there was a great torch, so to speak, the sparks were therefore absorbed in it of themselves; and had the Holy Temple continued so longer, they would all have been refined in this way,

Explanation

The Temple was a 'great torch' of revealed G‑dliness, so the sparks were absorbed of themselves. Had that state lasted, all the sparks would have been refined this way, without exile.

וכמ״ש לע״ל (צפניה ג׳) אז אהפוך אל עמים שפה ברורה5 כו׳. והלכו גוים לאורך6 כו׳.

as is written of the Time to Come (Zephaniah 3), "For then I will turn to the peoples a clear language," etc., and "Nations shall walk by your light," etc.

Explanation

This is what will happen in the Messianic future, as the prophets foretell: the nations will turn to G‑d with a clear language and walk by Israel's light, drawn by the revealed light itself.

וכך היה ענין האדם כשלא היה חוטא שהיה כולו קדוש כי גם גופו נלקח7 ממקום המזבח8 9 וממנו נעשו10 רמ״ח אבריו בלול בשמן כו׳

And so was the matter of man when he had not sinned: he was entirely holy, for his body too was taken from the place of the altar, and from it his 248 limbs were made, "mixed with oil," etc.

Explanation

Adam before the sin was the same: entirely holy. The Midrash says his body was taken from the place of the altar, and his 248 limbs were made 'mixed with oil,' like a meal-offering, i.e., his very body was sacred.

והיה עומד בג״ע ושם היה מוסיף אורות וממילא היו הקליפות כלים ע״י שהיו הנצוצי קדושה כלים מהם אבל הדבר היה11 שלא ע״י מלחמה כו׳.

He stood in the Garden of Eden, and there he would add lights, and of themselves the kelipos would cease to be, through the sparks of holiness ceasing from them; but the matter was not through war, etc.

Explanation

In Eden he would have added light, and the kelipos would have faded away as the sparks of holiness that sustain them were drawn out, without any battle.

משא״כ אחר שחטא אזי צ״ל הבירורים ע״י עבודה ומלחמה שעת צלותא שעת קרבא כנ״ל וצריך לירד אל מקום הקליפות ושם יבררם וזהו את האדמה אשר לקח משם.12

This is not so after he sinned: then the refinements must be through labor and war — "the time of prayer is the time of battle" — as explained above; and he must go down to the place of the kelipos and refine them there. And this is "the ground from which he was taken."

Explanation

After the sin, refinement requires toil and war. The Zohar's phrase 'the time of prayer is the time of battle' describes prayer as the arena of this struggle. Man must descend to the place of the kelipos, 'the ground from which he was taken,' and refine them there.

Paragraph 12 in brief

The paragraph illustrates the two modes of refinement: in Temple times, and for Adam before the sin, the sparks were absorbed by the sheer power of revealed light; after the sin, they must be won through labor and war.

Deeper

In Torah Ohr, Toldos, the Alter Rebbe explains that refining good from evil requires shining a great light there so that the sparks are gathered in; Yitzchak wanted this to happen through revelation in Esau himself, rather than through Yaakov's labor, a parallel to the two modes described here.

Marei mekomos

1
On the words
לא גלו ישראל
How it connects
The Talmud says the Holy One exiled Israel among the nations only so that converts would be added to them; read here as the elevation of sparks.our note
The source
Pesachim 87b:14פסחים פ״ז ב:י״דSefaria (opens in a new tab)
וְאָמַר רַבִּי אֶלְעָזָר: לֹא הִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לְבֵין הָאוּמּוֹת אֶלָּא כְּדֵי שֶׁיִּתּוֹסְפוּ עֲלֵיהֶם גֵּרִים, שֶׁנֶּאֱמַר: ״וּזְרַעְתִּיהָ לִי בָּאָרֶץ״. כְּלוּם אָדָם זוֹרֵעַ סְאָה אֶלָּא לְהַכְנִיס כַּמָּה כּוֹרִין.
...The Holy One Blessed be He only exiled the children of Israel amongst the nations in order that they collect amongst themselves converts, as it is said in Hoshea 2:25 - "I will sow her in the land.."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Zohar I, 244aזח״א רמד, אSefaria (opens in a new tab)
Where the note points
Torah Ohrתורה אור
below, 11a; 20c; 26d; 117b
וימת כו׳ וגם מחמת חטא עה״ד כמ״ש בס׳ הגלגולים ולפיכך נמשך להם החיות בם שהוא בסוד גלות כמארז״ל לא גלו ישראל אלא כדי להוסיף עליהם גרי׳ וכן בעשו היו ניצוצות כמו ר״מ ואונקלוס ושמעי׳ ואבטליון ועובדיה ומהם הי׳ ציד בפיו והי׳ רוצה יצחק להוציא ממנו בעצמו שלא ע״י יעקב כי הרי גם עכשיו חיל בלע ויקיאנו רק שהוא ע״י יעקב שהוא בחי׳ ז״א שכל האורות שלמעלה נכללים בו והוא מתלבש ביצי׳ ביומין דחול בחי׳ עבדו זקן ביתו להעלות משם ולברר כנ״ל. אך יצחק רצה שיהי׳ זה שלא ע״י ז״א רק שיהי׳ התגלות האורות העליונים בעשו עצמו והוא ענין תוס׳ ורבוי האור כי הרי לברר הטוב מן הרע צריך להאיר שם אור רב כדי שיע״ז יקלוט וילקט כל הניצוצו׳ הנשפעים שמה. וזהו ויתן לך האלקים מטל השמים הוא טלא דעתיקא דנטיף …
Now it is known that the life-force in the ten crowns of impurity is because “he swallowed wealth, and he will vomit it up,” and “[there is] a time when man rules over man to his harm.”
Our explanationIn Toldos (20c) the Alter Rebbe quotes 'Israel was exiled only so that converts would be added' in connection with the sparks in Esau, and explains that refining good from evil requires shining a great light there so that it gathers in all the sparks, as this paragraph describes.
Read it here
Likkutei Sichos, by the Lubavitcher Rebbeלקוטי שיחות
vol. 25, p. 154, note 43
Our explanationThe Rebbe's note, quoted in the Kehot note, observes that some sources read the saying as converts literally, not sparks of holiness in general, and that this is also so in Torah Ohr 20c.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר לאדמו״ר האמצעי
Vayigash, 136a ff.
Our explanationAccording to the Rebbe's note quoted in the Kehot note, the Mitteler Rebbe explains this saying of the Sages there.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר להצמח צדק
vol. 2, pp. 726, 730
Our explanationAccording to the Rebbe's note, the Tzemach Tzedek explains 'converts' there in its literal sense rather than as sparks of holiness in general.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaSichos 5752, by the Lubavitcher Rebbeספר השיחות תשנ״ב
vol. 1, p. 175
Our explanationA talk of the Rebbe that also discusses this saying of the Sages.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Noach, maamar 4לקמן יא, א
page 11a, ¶11
ב״ה. ולכן ע״י שם מ״ה נעשה ג״כ ההתכללות בע״ס דתיקון כו׳:
That is, the Name Mah is the level of self-nullification (bittul), from the expression “and what (mah) are we?” — and the inclusion is drawn forth because of the bittul before the Infinite Light, blessed be He. Therefore, through the Name Mah, the inclusion in the ten Sefiros of Tikkun also comes about, etc.
Read it here
Kehot’s note
פסחים פז, ב. זח״א רמד, א. ראה גם לקמן יא, א. כ, ג. כו, ד. קיז, ב. ובלקו״ש חכ״ה ע׳ 154 הערה 43 ”ובביאוה״ז (ויגש ע׳ קלו, א ואילך) בפי׳ מארז״ל זה. ובביאוה״ז להצ״צ (ח״ב ע׳ תשכו. תשל) מבאר מחז״ל זה גרים כפשוטו (ולא ניצוצי קדושה בכלל). וכ״ה בתו״א כ, ג” עכ״ל. וראה בספר השיחות תשנ״ב ח״א ע׳ 175.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שו״ה אם — היו נכללים הנצוצות
How it connects
The manuscript reads 'הי' נכלל הנצוצים', in the singular, with the same meaning.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "היו נכללים הנצוצות"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: הי׳ נכלל הנצוצים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נעמה העמונית
How it connects
The Talmud names Naamah the Ammonite (and Ruth the Moabite) as the 'two good doves' for whose sake Ammon and Moab were spared; an example of a spark drawn into Israel.our note
The source
Bava Kamma 38b:2–3בבא קמא ל״ח ב:ב׳-ג׳Sefaria (opens in a new tab)
אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא כְּשֶׁעָלְתָה עַל דַּעְתְּךָ עָלְתָה עַל דַּעְתִּי, שְׁתֵּי פְּרִידוֹת טוֹבוֹת יֵשׁ לִי לְהוֹצִיא מֵהֶן – רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר, וּמָה בִּשְׁבִיל שְׁתֵּי פְּרִידוֹת טוֹבוֹת – חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שְׁתֵּי אוּמּוֹת גְּדוֹלוֹת וְלֹא הֶחֱרִיבָן; בִּתּוֹ שֶׁל רַבִּי – אִם כְּשֵׁרָה הִיא וּרְאוּיָה הִיא לָצֵאת מִמֶּנָּה דָּבָר טוֹב, עַל אַחַת כַּמָּה וְכַמָּה דַּהֲוָה חַיָּה.
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
וכמ״ש במלכת שבא
How it connects
The Queen of Sheba heard of Solomon's fame and came to test him; an example of the nations drawn by the light of the Temple era.our note
The source
I Kings 10:1מלכים א י׳:א׳Sefaria (opens in a new tab)
1וּמַלְכַּת־שְׁבָא שֹׁמַעַת אֶת־שֵׁמַע שְׁלֹמֹה לְשֵׁם ה׳ וַתָּבֹא לְנַסֹּתוֹ בְּחִידוֹת: 2וַתָּבֹא יְרוּשָׁלַ͏ְמָה בְּחַיִל כָּבֵד מְאֹד גְּמַלִּים נֹשְׂאִים בְּשָׂמִים וְזָהָב רַב־מְאֹד וְאֶבֶן יְקָרָה וַתָּבֹא אֶל־שְׁלֹמֹה וַתְּדַבֵּר אֵלָיו …
1And when the queen of Sheba heard of the fame of Solomon because of the name of the LORD, she came to prove him with hard questions. 2And she came to Jerusalem with a very great train, with camels that bore spices and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
The Rebbe’s maamar “בלע המות” (5725)ד״ה בלע המות תשכ״ה
A maamar of the Rebbe, 5725
Our explanationAs quoted in the Kehot note, the Rebbe explains that the Queen of Sheba was moved to come to Solomon because of the bittul brought about in her, while still in her own land, by hearing of his fame.
Find it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5659, by the Rebbe Rashabספר המאמרים תרנ״ט
p. 162
Our explanationAs quoted in the Kehot note: because of the greatness of Solomon's name, heard far away even in distant islands, all became nullified to him and were drawn to him.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מלכים-א י, א. ראה ד״ה בלע המות תשכ״ה הערה 17 ”דזה שנתעורר בה לבוא לשלמה הוא מצד הביטול שנעשה בה [בהיותה עדיין בארצה] ע״י ששמעה את שמעו”. ראה סה״מ תרנ״ט ע׳ קסב ”דמצד גדולת שמו שנשמע למרחוק גם באיים הרחוקים מתבטלים כולם איליו ונמשכים אליו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
How it connects
In the future G‑d will turn the nations to a clear language to call on His Name; the sparks will be refined by revealed light.our note
The source
Zephaniah 3:9צפניה ג׳:ט׳Sefaria (opens in a new tab)
8… מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקׇבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כׇּל־הָאָרֶץ: 9כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעׇבְדוֹ שְׁכֶם אֶחָד: 10מֵעֵבֶר לְנַהֲרֵי־כוּשׁ עֲתָרַי בַּת־פּוּצַי יוֹבִלוּן מִנְחָתִי:
8… My fierce anger; For all the earth shall be devoured With the fire of My jealousy. 9For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. 10From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
6
On the words
והלכו גוים לאורך
How it connects
Nations will walk by your light; the nations drawn in by Israel's light.our note
The source
Isaiah 60:3ישעיהו ס׳:ג׳Sefaria (opens in a new tab)
2כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה׳ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה: 3וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ: 4שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנוֹתַיִךְ עַל־צַד תֵּאָמַנָה:
2… 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. 4Lift Up thine eyes round about, and see: They all are gathered together, and come to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
גופו נלקח
How it connects
The Zohar says Adam's body was gathered from the four corners of the world; the Kehot note cites it alongside the Midrash.our note
The source
Zohar, Chayei Sara 17:133–19:205ספר הזהר, חיי שרה י״ז:קל״ג-י״ט:ר״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
גופו נלקח ממקום המזבח
How it connects
The Talmud gives a different tradition, that Adam's body was taken from Babylon; the Kehot note cites it for comparison.our note
The source
Sanhedrin 38bסנהדרין ל״ח בSefaria (opens in a new tab)
Kehot’s note
פרקי דר״א פרק יב. וראה סנהדרין לח, ב שגופו מבבל. בזח״א קל, ב. שגופו מד׳ רוחות העולם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
גופו נלקח ממקום המזבח
How it connects
The Midrash says G‑d created Adam in a pure place, the place of the Holy Temple; the Alter Rebbe cites it to show that Adam's body was holy.our note
The source
Pirkei DeRabbi Eliezer 12:1פרקי דרבי אליעזר י״ב:א׳Sefaria (opens in a new tab)
חִבָּה יְתֵרָה חִבַּב הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן, שֶׁבְּרָאוֹ בְּמָקוֹם טָהוֹר, בִּמְקוֹם בֵּית הַמִּקְדָּשׁ, וְהִכְנִיסוֹ לְאַפַּדְנוֹ. שֶׁנֶּאֱמַר (בראשית ב, טו): ״וַיִּקַּח ה' אֱלֹקִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן״. מֵאֵי זֶה מָקוֹם לְקָחוֹ? מִבֵּית הַמִּקְדָּשׁ, וְהִכְנִיסוֹ לְפַּלָּטִין שֶׁלּוֹ – זֶה גַּן עֵדֶן. שֶׁנֶּאֱמַר: ״וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ״. וְשֶׁמָּא תֹּאמַר כִּי יֵשׁ מְלָאכָה בְּגַן עֵדֶן לְפַתֵּחַ וּלְשַׁדֵּד אֶת הָאֲדָמָה. וְלֹא כָל הָאִילָנוֹת נִצְמָחִין מֵאֲלֵיהֶן?
ADAM IN PARADISE WITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in a pure locality, in the place of the Temple, and He brought him into His palace, as it is said, "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Gen. 2:15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" (ibid.). Perhaps thou wilt say: To plough (the fields) and cast out the stones from the ground. But did not all the trees grow up of their own accord?
Hebrew: Pirke DeRabbi Eliezer, Sefaria Vocalized Edition (Public Domain) · English: Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
שו״ה וממנו — נעשו
How it connects
The manuscript reads 'עשו' (they made) in place of 'נעשו' (were made).our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "נעשו"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: עשו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
שו״ה אבל — הדבר היה
How it connects
The words 'the matter was' are absent in the manuscript.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
the words "הדבר היה"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק ליתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
את האדמה אשר לקח משם
How it connects
The ground from which man was taken: the place of the kelipos to which he must descend after the sin.our note
The source
Genesis 3:23בראשית ג׳:כ״גSefaria (opens in a new tab)
22… הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם: 23וַיְשַׁלְּחֵהוּ ה׳ אֱלֹקִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם: 24וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים:
22… his hand, and take also of the tree of life, and eat, and live for ever.’ 23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24So He drove out the man; and He placed at the east of the garden 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.

How the serpent knew ¶13

13ובזה יובן גם מה שהנחש ידע מזה. כי הנה אדה״ר עצמו שהיה כולו קדוש למעלה מעה״ד טו״ר לא ידע ממציאת הרע כלל כנ״ל.

With this we will also understand how the serpent knew of this. For Adam, the first man, himself, who was entirely holy, above the Tree of Knowledge of good and evil, did not know of the existence of evil at all, as explained above.

Explanation

Now the main question is answered: how did the serpent know what eating would do? Adam, entirely holy and above the Tree of Knowledge, knew nothing of evil's existence.

אבל הנחש שהוא עצמו נלקח מבחי׳ עה״ד טו״ר וידע מזה וידע שמה שצוה1 לאדם שלא יאכל2 ממנו היה בכדי שלא יהיה לו ידיעה3 ברע כלל שלא יצטרך לכנוס עמו במלחמה כלל.

But the serpent, which was itself taken from the level of the Tree of Knowledge of good and evil, knew of this; and it knew that [G‑d's] commanding Adam not to eat from it was so that he would have no knowledge of evil at all, so that he would not need to enter into war with it at all.

Explanation

The serpent, however, came from the Tree of Knowledge itself, the realm where good and evil are mixed, so it understood what Adam did not: that the prohibition was meant to keep Adam from any knowledge of evil and so spare him the war with it.

וחרה לו מאד על שכ״כ נשמרים ממנו אף שלא לידע ממנו שלא יכשל בו והשיא עצות בנפשו שמוטב לו שיכנס האדם בזה ויהיה מלחמה ואז פעמים שיגבור גם הוא

And it was very vexed that they guard themselves so much from it — even not to know of it, so as not to stumble in it; and it took counsel in its soul that it would be better for it that man enter into this and there be a war, for then at times it too would prevail,

Explanation

The serpent resented being so completely avoided. It reasoned that if man entered the mixture and there was a war, the serpent would at least sometimes win.

וכמ״ש (קהלת ח) עת אשר שלט האדם באדם4 כו׳ משלא ידע האדם מזה כלל ואז יהיה הטוב המעורב בו נכלל באדה״ר כנר בפני האבוקה והוא ימות ויפסד לגמרי ובא בערמומית לחוה

as is written (Ecclesiastes 8), "A time when man rules over man," etc. — rather than that man not know of this at all, for then the good mixed in it would be absorbed into Adam like a candle before a torch, and it would die and perish entirely. So it came with cunning to Eve,

Explanation

'A time when man rules over man to his harm' is read as the times when the evil in man prevails. But if man never knew evil, his great light would absorb the good within the serpent, 'like a candle before a torch,' and the serpent, left with no life, would perish. So it approached Eve with cunning.

וכמ״ש (בפר״א פי״ג) בא ס״מ ורכב על הנחש5 כו׳. ואמר6 כי ידע אלקים כי ביום אכלכם ממנו7 וגו׳ והייתם כאלקים ידעי טו״ר.

as is stated (in Pirkei deRabbi Eliezer, ch. 13), "Samael came and rode upon the serpent," etc. And it said, "For G‑d knows that on the day you eat from it," etc., "and you will be like G‑d, knowing good and evil."

Explanation

The Midrash says Samael (the angel of evil) rode upon the serpent, i.e., used it as his vehicle. The serpent told Eve that eating would make them 'like G‑d, knowing good and evil.'

וכן הוא עפ״י האמת ולא אמר שקר כנ״ל רק שבערמה דבר זה כי הוא אמר והייתם כאלקים למעליותא. אבל באמת זהו חסרון.

And so it is according to the truth, and it did not speak a lie, as explained above; only it said this with cunning, for it said "and you will be like G‑d" as an advantage, but in truth this is a deficiency.

Explanation

This was true; the serpent did not lie. Its cunning lay in presenting as an advantage what was really a flaw.

אף שיהי׳ יודע טו״ר כאלקים הנה למעלה אין זה פוגם כלל אף שיודע טו״ר מ״מ הרע נבדל לפי שלמעלה הוא בחי׳ מקיף משא״כ אם האדם שהוא מבחי׳ פנימי8 יהי׳ יודע מטו״ר לו יהי׳ הדבר מזיק כנ״ל:9

Even though he would know good and evil like G‑d — above, this is no blemish at all: even though good and evil are known, nevertheless the evil is separate, since above is the level of the encompassing; but if man, who is of the level of the inner, would know of good and evil, for him the matter would be harmful, as explained above.

Explanation

Knowing good and evil is harmless 'above,' where knowledge is encompassing and evil stays separate. For man, whose knowing is inner, it means being mixed with evil, as explained earlier.

Paragraph 13 in brief

The paragraph resolves the central question: the serpent, rooted in the Tree of Knowledge, understood its effect, and deceived Eve by telling a truth, presenting as a virtue what was actually a harm for man.

Deeper

The serpent's motive follows from the earlier image of the candle and the torch: in the original plan evil would simply dissolve as its sparks were absorbed into Adam's light, so evil's only chance of survival was to draw man into a war in which it could sometimes prevail.

Marei mekomos

1
On the words
שו״ה עצמו — שמה שצוה
How it connects
The manuscript reads 'שאשר ציוו' in place of 'שמה שצוה', with the same meaning.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "שמה שצוה"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: שאשר ציוו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שו״ה יאכל — היה
How it connects
The word 'היה' (was) is absent in the manuscript.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
the word "היה"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק בהכת״י ליתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שו״ה יאכל — ידיעה
How it connects
The manuscript reads 'נגיעה' (contact) in place of 'ידיעה' (knowledge): the prohibition was so that Adam would have no contact with evil at all.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "ידיעה"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: נגיעה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
How it connects
'A time when man rules over man to his harm'; read as the times when evil in man prevails, which the serpent hoped for.our note
The source
Ecclesiastes 8:9קהלת ח׳:ט׳Sefaria (opens in a new tab)
8אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת־הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא־יְמַלֵּט רֶשַׁע אֶת־בְּעָלָיו: 9אֶת־כׇּל־זֶה רָאִיתִי וְנָתוֹן אֶת־לִבִּי לְכׇל־מַעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ: 10וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן־עָשׂוּ גַּם־זֶה הָבֶל:
8… there is no discharge in war; neither shall wickedness deliver him that is given to it. 9All this have I seen, even applied my heart thereto, whatever the work that is done under the sun; what time one man had power over another to his hurt. 10And so I saw the wicked buried, and they entered into their rest; but they that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
5
On the words
בא ס״מ ורכב על הנחש
How it connects
The Midrash says Samael took the serpent, which looked like a camel, and mounted and rode upon it to lead Eve astray.our note
The source
Pirkei DeRabbi Eliezer 13:2פרקי דרבי אליעזר י״ג:ב׳Sefaria (opens in a new tab)
וְהָיָה סָמָאֵל שַׂר גָּדוֹל בַּשָּׁמַיִם, וְהַחַיּוֹת מֵאַרְבַּע כְּנָפַיִם וּשְׂרָפִים מִשֵּׁשׁ כְּנָפַיִם, וְסָמָאֵל מִשְּׁנֵים עָשָׂר כְּנָפַיִם. מֶה עָשָׂה סָמָאֵל? לָקַח כַּת שֶׁלּוֹ וְיָרַד וְרָאָה כָּל הַבְּרִיּוֹת שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, וְלֹא מָצָא בָּהֶם חָכָם לְהָרַע כַּנָּחָשׁ, שֶׁנֶּאֱמַר: ״וְהַנָּחָשׁ הָיָה עָרוּם״. וְהָיָה דְמוּתוֹ כְּמִין גָּמָל, וְעָלָה וְרָכַב עָלָיו. וְהַתּוֹרָה הָיְתָה צוֹעֶקֶת וְאוֹמֶרֶת: מָה סָמָאֵל? עַכְשָׁו נִבְרָא הָעוֹלָם, עֵת לִמְרֹד בַּמָּרוֹם? בְּעֵת בַּמָּרוֹם תְּמִידִיָּא? רִבּוֹן כָּל הָעוֹלָמִים ״תִּשְׂחַק לְסוּסוֹ וּלְרֹכְבוֹ״.
Sammael was the great prince in heaven; the Chajjôth had four wings and the Seraphim had six wings, and Sammael had twelve wings. What did Sammael do? He took his band and descended and saw all the creatures which the Holy One, blessed be He, had created in His world and he found among them none so skilled to do evil as the serpent, as it is said, "Now the serpent was more subtil than any beast of the field" (Gen. 3:1). Its appearance was something like that of the camel, and he mounted and rode upon it. The Torah began to cry aloud, saying, Why, O Sammael! now that the world is created, is it the time to rebel against the Omnipresent? Is it like a time when thou shouldst lift up thyself on …
Hebrew: Pirke DeRabbi Eliezer, Sefaria Vocalized Edition (Public Domain) · English: Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
שו״ה ואמר — ידע . . וגו׳
How it connects
The manuscript reads 'יודע' (as in the verse) in place of 'ידע', and lacks 'וגו''.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
"ידע"; "וגו'"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: יודע . . ליתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
כי ידע אלקים כי ביום אכלכם ממנו
How it connects
The serpent's words to Eve, which the Alter Rebbe shows were literally true.our note
The source
Genesis 3:5בראשית ג׳:ה׳Sefaria (opens in a new tab)
4וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן: 5כִּי יֹדֵעַ אֱלֹקִים כִּי בְּיוֹם אֲכׇלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹקִים יֹדְעֵי טוֹב וָרָע: 6וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן …
4And the serpent said unto the woman: ‘Ye shall not surely die; 5for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’ 6And when the woman saw that the tree was good for food, and that it was …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
שו״ה פנימי — לו
How it connects
The manuscript reads 'ולו' (and for him) in place of 'לו'.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "לו"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק: ולו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
שו״ה כי — למעליותא . . שיהיה יודע
How it connects
The manuscript reads 'למעלה' in place of 'למעליותא' (as an advantage), and 'שיהיו יודעי' (that they would be knowers) in place of 'שיהיה יודע'.our note
Where the note points
The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
"למעליותא"; "שיהיה יודע"
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק הנ״ל: למעלה . . שיהיו יודעי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Addendum: Adam in the chambers; Judah's descent ¶14

14בלק״ת מהאר״י ז״ל נת׳ הענין שאדה״ר היה הולך בהיכלות1 כי בחי׳ אדם היה למעלה גם מרשב״י2 כי היה בערך אחר ממש שהרי היה יציר כפיו של הקב״ה.

In Likkutei Torah of the Arizal, of blessed memory, the matter is explained that Adam, the first man, would walk through the chambers, for the level of Adam was higher even than Rabbi Shimon bar Yochai, since he was of an entirely different order, for he was the handiwork of the Holy One, blessed be He.

Explanation

A supplement from the Arizal's Likkutei Torah: before the sin, Adam's soul was so exalted, being G‑d's own handiwork, that he could walk through the heavenly 'chambers' (heichalos). His level was of a different order entirely, beyond even Rabbi Shimon bar Yochai, author of the Zohar.

ובהיכלות הטומאה לא רצה להביט כלל והשיאו הנחש שעכ״פ יביט מה יש בהם3 ועי״ז נכשל ונפל בתאוה אליהן.

Into the chambers of impurity he did not want to look at all; and the serpent enticed him that he should at least look at what is in them, and through this he stumbled and fell into desire for them.

Explanation

He avoided looking into the chambers of impurity, but the serpent persuaded him at least to look at what was there. Merely looking, even with a lofty intention, led him to stumble and fall into desire for them.

וכן שמעתי מהק׳ ר׳4 אברהם בן הה״מ ז״ל ע״פ ויט יהודה עד איש עדולמי ושמו חירה5 שמחמת מעשה דיוסף אזי ויט.

So too I heard from the holy Rabbi Avraham, son of the Maggid, of blessed memory, on [the verse] "And Judah turned aside to an Adullamite man whose name was Chirah": that because of the episode of Joseph, therefore "he turned aside."

Explanation

A parallel teaching from Rabbi Avraham 'the Angel,' son of the Maggid of Mezritch: Judah 'turned aside' to the Adullamite after the sale of Joseph.

פי׳ ויט היינו שנטה למטה בהיכלות הקליפות6 עד איש עדולמי כדי להעלות נצוצות משם7 וזהו ענין הכוונה דנפילת אפים כו׳:

The explanation: "he turned aside" means that he inclined downward into the chambers of the kelipos, "to an Adullamite man," in order to elevate sparks from there; and this is the matter of the intention of the falling on the face, etc.

Explanation

Judah descended into the realm of the kelipos to raise sparks from there. This is also the inner meaning of 'falling on the face' (nefilas apayim, the Tachanun prayer), in which one descends in order to raise sparks from below.

Paragraph 14 in brief

The concluding paragraph adds the Arizal's account that Adam fell by agreeing merely to look into the chambers of impurity, and a teaching of Rabbi Avraham the Angel on Judah's descent to raise sparks, parallel to man's post-sin mission of refining through descent.

Deeper

The Tzemach Tzedek records hearing from the Alter Rebbe that Adam's level was above the Baal Shem Tov, the Arizal and even Rabbi Shimon bar Yochai. Likkutei Torah (Tzav) explains that even the loftiest souls, from the union of Abba and Imma of Atzilus, are to Adam's soul as Beriah is to Atzilus. The Zohar says Judah descended to the level of the serpent.

Marei mekomos

1
On the words
שאדה״ר הי׳ הולך בהיכלות
How it connects
The Tzemach Tzedek writes that he heard this from the Alter Rebbe: Adam walked in the chambers, being above the Baal Shem Tov, the Arizal and even Rabbi Shimon bar Yochai, as G‑d's own handiwork; in Vayeshev he adds that these words were heard on Parshas Bereshit 5572.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Inyanim p. 86; Vayeshev vol. 6, 1085b
Look for it in the Lubavitch Library (opens in a new tab)
Hemshech "VeKachah" 5637, by the Rebbe Maharashהמשך וככה תרל״ז
ch. 129
Our explanationThe Rebbe Maharash cites this idea about Adam's exalted level.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5668, by the Rebbe Rashabספר המאמרים תרס״ח
p. 194
Our explanationThe Rebbe Rashab cites this idea about Adam's exalted level.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Tzav 8c; 17d
דלעילא וכו׳ ועליה אתמר ורדו בדגת הים כו׳ וכן איתא עוד ברע״מ בהשמטות שבזהר סוף חלק א׳ סי׳ נ׳ גבי משה מ״ה דידך צלותא דשבת דאתמר ביה ורדו בדגת הים ובעוף השמים כו׳ והיינו כי מ״ה הוא בחי׳ אדם בארח אצילות דלעילא וכמ״ש מלגאו איהו שם מ״ה דאיהו ארח אצילות וג׳ המדרגות שבתחלה הם בי״ע דאצילות כי בת ובן הם נפש ורוח דאצילות מזו״נ דאצילות ונשמתא מסט׳ דאו״א היינו נשמה דאצילות שנמשך מיחוד או״א וזהו ענין נוני ימא הנ״ל. וכן פי׳ באשל אברהם פ׳ חיי שרה וכן משמע בקרא הפי׳ בע״ח שער מ״נ ומ״ד דרוש ד׳ אע״פ שהרמ״ז והמק״מ פי׳ בע״א. וזהו מ״ש פ׳ בראשית בד״ה הן האדם היה כאחד ממנו שאדה״ר היה הגבה למעלה גם מרשב״י בערך אחר ממש כו׳. כי הרי אפילו הנשמות הגבוהות מאד שמיחוד או״א דאצילות …
Our explanationLikkutei Torah refers explicitly to this maamar, 'Hen ha'adam,' that Adam was higher even than Rabbi Shimon bar Yochai, of a different order entirely, and explains that even the highest souls of Atzilus are to Adam's soul as Beriah is to Atzilus.
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Kehot’s note
באוה״ת ענינים ע׳ פו: ”וכן שמעתי הלשון מרבינו ז״ל שאמר בענין אדה״ר, שאדה״ר הי׳ הולך בהיכלות כי בחי׳ אדם הוא למעלה מהבעש״ט והאריז״ל וגם מרשב״י כי הי׳ בערך אחר ממש שהרי הי׳ יציר כפיו של הקב״ה ע״כ”, ע״ש. המשך וככה תרלז פרק קכט. סה״מ תרס״ח ע׳ קצד. ובאוה״ת וישב כרך ו תתרפה, ב מסיים ”כזה״ל שמענו מרבינו ז״ל פ׳ בראשית תקע״ב”. ענין זה נזכר בלקו״ת צו ח, ג. יז, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
גם מרשב״י
How it connects
Or HaTorah says Adam was far above the Baal Shem Tov, the Arizal and Rabbi Shimon bar Yochai, and discusses three kinds of 'man' in its Balak volume.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayeshev vol. 6 (same place); Balak p. 970 (the discourse on three kinds of man)
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Likkutei Torahלקוטי תורה
Tzav 8c; Tzav 8b (in the explanation of 'Va'achaltem achol')
דלעילא וכו׳ ועליה אתמר ורדו בדגת הים כו׳ וכן איתא עוד ברע״מ בהשמטות שבזהר סוף חלק א׳ סי׳ נ׳ גבי משה מ״ה דידך צלותא דשבת דאתמר ביה ורדו בדגת הים ובעוף השמים כו׳ והיינו כי מ״ה הוא בחי׳ אדם בארח אצילות דלעילא וכמ״ש מלגאו איהו שם מ״ה דאיהו ארח אצילות וג׳ המדרגות שבתחלה הם בי״ע דאצילות כי בת ובן הם נפש ורוח דאצילות מזו״נ דאצילות ונשמתא מסט׳ דאו״א היינו נשמה דאצילות שנמשך מיחוד או״א וזהו ענין נוני ימא הנ״ל. וכן פי׳ באשל אברהם פ׳ חיי שרה וכן משמע בקרא הפי׳ בע״ח שער מ״נ ומ״ד דרוש ד׳ אע״פ שהרמ״ז והמק״מ פי׳ בע״א. וזהו מ״ש פ׳ בראשית בד״ה הן האדם היה כאחד ממנו שאדה״ר היה הגבה למעלה גם מרשב״י בערך אחר ממש כו׳. כי הרי אפילו הנשמות הגבוהות מאד שמיחוד או״א דאצילות …
Our explanationThe note quotes Likkutei Torah that even the very high souls from the union of Abba and Imma of Atzilus are, compared with Adam's soul, like Beriah compared with Atzilus. A handwritten gloss on Torah Ohr also points to Tzav 8b, where the idea appears in slightly different words.
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Likkutei Torah, Tzav, maamar 1ללקו״ת פ׳ צו ח, ב
page 8b, ¶17
שמן משחת קדש שהוא חכמה עילאה ולמעלה מהחכמה נעשה בחינת מתברר עד שעי״ז נמשך בו מבחי׳ שמן משחת קדש.
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Kehot’s note
ראה באוה״ת פ׳ וישב כרך ו שם שהי׳ למעלה מעלה מהבעש״ט והאריז״ל וגם מרשב״י. וראה גם בדרוש ג׳ מיני אדם באוה״ת פ׳ בלק ע׳ תתקע, ובלקו״ת פ׳ צו ח, ג כי הרי אפילו הנשמות הגבוהות מאד שמיחוד או״א דאצילות שזהו נשמה דאצילות הוא כערך הבריאה לגבי אצילות ממש נגד נשמת אדה״ר כנ״ל (ועיין בזהר תרומה דף קס״ז ע״ב). עכ״ל. ובדף ח, ב מביא שם בשם ספר הגלגולים פי״ט שאדם הראשון קודם החטא הי׳ לו נשמה לנשמה מאצילות ע״ש.
בהגה״ה כת״י על תו״א מציין ללקו״ת פ׳ צו ח, ב בהביאור ואכלתם אכול דשם נמצא בשינוי לשון קצת.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והשיאו הנחש שעכ״פ יביט מה יש בהם
How it connects
Kehot’s note points to Zohar II, 193b for these words.
The source
Zohar II, 193bזח״ב קצג, בSefaria (opens in a new tab)
Kehot’s note
להעיר מזח״א נב, א. זח״ב קצג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
וכן שמעתי מהק׳ ר׳ [בגוכי״ק: מר׳] אברהם בן הה״מ
How it connects
The teaching of Rabbi Avraham son of the Maggid on 'And Judah turned aside' also appears there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit vol. 6 (same place)
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The Tzemach Tzedek's handwritten manuscript of this maamarגוף כתב יד קדשו של הצמח צדק
in place of "מהק' ר'"
Our explanationThe manuscript reads 'מר'' ('from Rabbi') without the word 'holy'.
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Kehot’s note
וכ״ה גם באוה״ת בראשית כרך ו שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ויט יהודה עד איש עדולמי ושמו חירה
How it connects
Judah went down from his brothers and turned aside to an Adullamite named Chirah; read as a descent to raise sparks.our note
The source
Genesis 38:1בראשית ל״ח:א׳Sefaria (opens in a new tab)
1וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד־אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה: 2וַיַּרְא־שָׁם יְהוּדָה בַּת־אִישׁ כְּנַעֲנִי וּשְׁמוֹ שׁוּעַ וַיִּקָּחֶהָ וַיָּבֹא אֵלֶיהָ:
1And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 2And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he …
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
פי׳ ויט היינו שנטה למטה בהיכלות הקליפות
How it connects
Or HaTorah cites the Zohar there that Judah inclined down to the level of the serpent, supporting the reading of 'he turned aside' as a descent into the realm of the kelipos.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Chanukah vol. 2, 326a
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Kehot’s note
באוה״ת חנוכה כרך ב שכו, א מציין לזח״א קפו סע״א שנטה עד דרגא דחויא, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
כדי להעלות נצוצות משם
How it connects
According to the note, it explains there that this descent to raise sparks is the matter of the exile of the Shechinah.our note
Where the note points
Sefer HaMaamarim 5629, by the Rebbe Maharashספר המאמרים תרכ״ט
p. 11 (5752 ed., p. 13)
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Maamarei Admur HaZaken al Maamarei Razal (the Alter Rebbe's discourses on sayings of the Sages)מאמרי אדמו״ר הזקן על מאמרי רז״ל
p. 224
Our explanationOn Judah and Tamar, it writes that Judah too intended only for the sake of Heaven, so that he would afterwards overcome with a greater victory.
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Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר להצמח צדק
vol. 1, p. 137
Our explanationA further discussion of Judah's descent, to which the note refers.
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Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך
32b
Our explanationA further discussion of this theme, to which the note refers.
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Sefer HaMaamarim 5669, by the Rebbe Rashabספר המאמרים תרס״ט
p. 123
Our explanationA further discussion of this theme, to which the note refers.
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Kehot’s note
ראה בסה״מ תרכ״ט ע׳ יא [בהוצאת תשנ״ב ע׳ יג] שז״ע גלות השכינה ע״ש.
בענין יהודה ותמר ראה במאמרי אדה״ז על מאמרז״ל ע׳ רכד שכ׳ שגם ביהודה לא היה כוונה רק לש״ש בלבד . . בכדי שיתגבר עליו אח״כ בניצוח גדול יותר. וראה גם ביאוה״ז להצ״צ כרך א ע׳ קלז. דרך מצותיך לב, ב. סה״מ תרס״ט ע׳ קכג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Finished the maamar?

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

Next: maamar 7להבין ענין הברכות כי הנה אנשי כנה״ג תקנו…

In one’s avodah

After the sin, a person is inwardly mixed with good and evil, so his life is a struggle in which at times one side prevails and at times the other. His task is to 'work the ground from which he was taken': to engage the physical world, eat and work in it, and through prayer ('the time of prayer is the time of battle'), the Shema and the mitzvos refine and elevate the sparks of holiness within it. The Adam story also teaches caution: Adam fell by agreeing merely to look into the chambers of impurity.

Questions for discussion

What is the difference between encompassing and inner knowledge, and why does knowing evil harm man but not the angels?
Why would eternal life from the Tree of Life have been harmful after the sin, and how does this relate to Keser being 'simple mercy'?
How does the image of a candle before a torch describe the original way the world was to be refined, and how does it differ from refinement 'by war'?
Why is Chochmah called 'judgment,' and what does this say about suffering and purification?
In what sense did the serpent tell the truth, and where did its cunning lie?

Key terms in this maamar

The Holy One, blessed be Heקב״ה: ×2
Life-forceחיות: The divine vitality that sustains every creation. ×2
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×1
Chochmah (wisdom)חכמה: The first flash of insight. ×4
Chesed (kindness)חסד: Expansive giving. ×2
Kelipah (the husk)קליפה: The forces of concealment that oppose holiness.
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×1
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×1
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×7
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×4
Binah (understanding)בינה: Developing and grasping an insight in detail. ×1
Netzach (victory)נצח: Perseverance, the drive to overcome. ×1

ויאמר ה׳ אלקים הן האדם היה כאחד ממנו…

The big idea

The maamar in brief

Outline

Key concepts

The questions ¶1–2

Encompassing and inner knowledge ¶3–4

Man's inner nature and the war with evil ¶5–7

Why man was kept from the Tree of Life ¶8–9

Expulsion and the work of refinement ¶10–11

Refinement by light and by war ¶12

How the serpent knew ¶13

Addendum: Adam in the chambers; Judah's descent ¶14

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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