Torah Ohr · Parshas Lech Lecha · Maamar 2
. פי׳ מגן אברהם. דהנה נודע שאברהם הוא…
“I am a shield to you”: the meaning of “Shield of Avraham”
The big idea
Avraham's kindness is boundless, and boundless kindness would give endless life even to evil; the “shield” G‑d places over Avraham's kindness measures it, so that the world receives kindness for its good while evil receives only what it needs and can finally be removed.
The maamar in brief
The maamar explains G‑d's promise “I am a shield to you” and the blessing “Shield of Avraham.” Avraham embodies Chesed without restraint: he sees all as good, and even knowing what Yishmael was, he asked that Yishmael live forever, by limitless kindness. This is why the Sifrei says Yishmael came forth from Avraham: from the overflow of his kindness. But such kindness cannot be the world's final order, since the days of Mashiach require that death be swallowed up and impurity removed from the land. So Yitzchak came with judgment; yet harsh judgment produced Eisav, and only Yaakov's balanced bed was complete. A shield is a covering, like the sheath of the sun in “a sun and a shield”: it tempers the great light so that it can be borne, until the Time to Come when G‑d takes the sun out of its sheath. Every morning Avraham's kindness is aroused, and G‑d wishes to lead the world with kindness. Without a shield, that kindness would give the kelipos unlimited life-force, though they are meant to receive only what they need for darkness to be turned into light. So each morning we bless G‑d as “Shield of Avraham,” asking Him to shield Avraham's kindness for our good.
Outline
- Avraham's boundless kindnessAvraham is Chesed without restraint; he asked that Yishmael live forever, by kindness without limit, though he knew what Yishmael was.¶1
- Why unlimited kindness is not enoughYishmael came from Avraham's excess kindness and Eisav from Yitzchak's harsh judgment; the days of Mashiach require evil to be removed, and only Yaakov's balance was complete.¶2
- What a shield isA shield is a covering, like the sheath that makes the sun's light bearable until the Time to Come.¶3
- The morning blessing “Shield of Avraham”Each morning Avraham's kindness is aroused; we ask that it be shielded and contracted so the kelipos receive only what they need and evil can be eradicated.¶4
Key concepts
- Chesed (kindness)חסד
- Expansive giving without limit, the quality of Avraham, which sees only good and gives even to the unworthy.
- Shield (magen)מגן
- A covering that screens and tempers; here, the measure placed on Avraham's kindness so that it can be received rightly.
- Sheath (nartik)נרתק
- The covering of the sun that makes its great light bearable; the Sages say it will be removed in the Time to Come.
- Judgment (din)דין
- The quality of Yitzchak: restraint and strict measure, the opposite of unlimited kindness.
- tzimtzum (contraction)צמצום
- Giving in a contracted, measured way, so that the kelipos receive only the life-force they need.
- kelipos (the husks)קליפות
- The forces of concealment that oppose holiness; they must be sustained for a purpose, the transformation of darkness into light, but not without limit.
Avraham's boundless kindness ¶1
1(אנכי מגן לך).12 פי׳ מגן אברהם.34 דהנה נודע שאברהם הוא בחי׳ חסד גדול עד מאד בלי שום מונע וכולם טובים בעיניו והוא רק טוב
(“I am a shield to you.”) This means “the Shield of Avraham.” For it is known that Avraham is the level of an exceedingly great Chesed (kindness), without any restraint at all; all are good in his eyes, and he is only good.
G‑d's promise to Avraham, "I am a shield to you," is the source of the phrase "Shield of Avraham" that closes the first blessing of the Amidah. To understand what the "shield" is, the Alter Rebbe first describes Avraham himself: he embodies Chesed, kindness that flows out with nothing holding it back, seeing only good in everyone because he himself is only good.
ולכן אמר לו ישמעאל יחיה לפניך5 שפי׳ שיחיה לעד לפניך שהוא בחי׳ א״ס בלי גבול ואעפ״י
Therefore he said, “O that Yishmael might live before You,” which means that he should live forever before You, which is the level of the endless (ein sof), without limit. And even though
When G‑d promised Avraham a son from Sarah, Avraham answered, "O that Yishmael might live before You." The Alter Rebbe reads "live before You" as a request for life without end, an endless, limitless life: the natural wish of boundless kindness.
שהוא יודע מהו ישמעאל6 אעפ״כ מחמת חסד גדול וטובו הגדול7 רוצה שיחיה ולא זו בלבד אלא שרצה שיחיה לחסד בלי גבול.8
he knows what Yishmael is, nevertheless, because of [his] great kindness and his great goodness, he wants him to live; and not only this, but he wanted him to live by a kindness without limit.
Avraham was not blind to Yishmael's faults; he knew what Yishmael was. Yet his kindness was so great that he wanted Yishmael to live, and to live not by merit but by kindness that has no limit.
The paragraph introduces the verse "I am a shield to you" and the blessing "Shield of Avraham," and sets out the problem the maamar will solve: Avraham's Chesed is boundless, and it wished limitless life even for Yishmael.
The whole maamar turns on the difference between Avraham as unlimited Chesed and the "shield" that measures that Chesed. Here the unlimited quality is shown at its most extreme: it extends endless life even to one known to be unworthy.
Marei mekomos
- 1
On the words
אנכי מגן לך
How it connects
The note records that the Tzemach Tzedek refers to this maamar by its theme, "the meaning of Shield of Avraham," and that a text of it is also printed in Or HaTorah.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהBeshalach, p. 452 (where the Tzemach Tzedek calls this maamar by the theme "the meaning of Shield of Avraham"); also printed in Or HaTorah vol. 4, 693a
Our explanationIt shows the maamar was known and cited as a distinct teaching on the blessing "Shield of Avraham."
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torah L'Gimmel Parshiyosלקוטי תורה לג׳ פרשיות87d
Our explanationThe note gives this collection as the source of the text printed in Or HaTorah, a further transcript of the same maamar.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5639, by the Rebbe Maharashספר המאמרים תרל״טmaamar "VeHeyei Berachah" (5639), p. 1
Our explanationA later maamar that takes up this teaching; the same maamar quotes this passage on the "shield" (see notes 12:18–19 on paragraph 3).
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohrתורה אור115b (below), where this maamar is mentioned · not yet checked
Our explanationThe note says this maamar is mentioned later in Torah Ohr, on 115b, so the idea of the "shield" is used again there.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהEmor 16b ("in Parshas Vayera"); Shir HaShirim 19d · not yet checked
Our explanationThe note lists places in Likkutei Torah that refer back to this teaching; in Emor it is cited as being "in Parshas Vayera."
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe's source notes (Tziyunim)ציונים לכ״ק אדמו״רon this maamar
Our explanationThe note refers the reader to the Rebbe's own source notes on this maamar for further references.
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe Maharash’s maamar “והיה ברכה” (5639)ד״ה והיה ברכה תרל״טA maamar of the Rebbe Maharash, 5639
Find it in the Lubavitch Library (opens in a new tab)Likkutei Torah, Tzav, maamar 10בלקו״ת אמור טז, בpage 16b, ¶4
להיות לו דירה בבית חדש אזי מתחלה צריך לנקותה מכל טינוף ולכלוך כו׳ ולכן היה זה בשני ימים יום א׳ ההעברה ואח״כ למחרתו הגילוי והיינו לפי שהי׳ הגילוי מבחי׳ ממכ״ע שהוא ע״י הדרגה תחלה מעביר כו׳ וא״א להיות שניהם בבת אחת. אבל נס דפסח שהיה ע״י גילוי בחי׳ סוכ״ע שאינו בבחינת התחלקות ומאיר לכולם כאחד ע״כ יכול להיות שני דברים אלו בנושא א׳ נגוף למצרים מכת בכורות והתגלות הקדושה לישראל …
Open it on Sefaria (opens in a new tab)Kehot’s note
הצ״צ קורא למאמר זה בענין ”פי׳ מגן אברהם” — אוה״ת בשלח ע׳ תנב.
נדפס גם באוה״ת כרך ד תרצג, א. [מלקו״ת לג״פ פז, ד]. וראה גם ד״ה והיה ברכה תרל״ט ע׳ א.
ד״ה זה נזכר לקמן קטו, ב. בלקו״ת אמור טז, ב ”בפ׳ וירא”. שה״ש יט, ד.
ראה בציונים לכ״ק אדמו״ר זי״ע.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
אנכי מגן לך
How it connects
After the war with the kings, G‑d tells Avram in a vision, "Fear not, Avram, I am a shield to you; your reward is very great." This is the verse the maamar explains.our note
The source
Genesis 15:1בראשית ט״ו:א׳Sefaria (opens in a new tab)1אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־ה׳ אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד: 2וַיֹּאמֶר אַבְרָם אֲדֹ־נָי ה׳ מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר:
1After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’ 2And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית טו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
פי׳ מגן אברהם
How it connects
According to the note, the Tzemach Tzedek there cites the Midrash Rabbah on Lech Lecha (chapter 44) for two interpretations of "shield." It adds midrashic background to the blessing "Shield of Avraham."our note
The source
Psalms 18:15תהילים י״ח:ט״וSefaria (opens in a new tab)14וַיַּרְעֵם בַּשָּׁמַיִם ה׳ וְעֶלְיוֹן יִתֵּן קֹלוֹ בָּרָד וְגַחֲלֵי־אֵשׁ: 15וַיִּשְׁלַח חִצָּיו וַיְפִיצֵם וּבְרָקִים רָב וַיְהֻמֵּם: 16וַיֵּרָאוּ אֲפִיקֵי מַיִם וַיִּגָּלוּ מוֹסְדוֹת תֵּבֵל מִגַּעֲרָתְךָ ה׳ מִנִּשְׁמַת רוּחַ אַפֶּךָ:
14… in the heavens, and the Most High gave forth His voice; hailstones and coals of fire. 15And He sent out His arrows, and scattered them; and He shot forth lightnings, and discomfited them. 16And the channels of waters appeared, and the foundations of the world were laid bare, at …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהSiddur, p. 128
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 128
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ב״ר ר״פ מ״ח מגן ישעך (תהלים יח, טו) זה אברהם, וראה גם אוה״ת סידור ע׳ קכח בשם רבות פ׳ לך לך פ׳ מד ב׳ פי׳ במגן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
מגן אברהם
How it connects
The Midrash reads "You have given me the shield of Your salvation" as referring to Avraham, linking the idea of G‑d's shield with Avraham, as in the blessing "Shield of Avraham."our note
The source
Bereshit Rabbah 48:1בראשית רבה מ״ח:א׳Sefaria (opens in a new tab)"וירא אליו ה' באלוני ממרא והוא יושב פתח האהל" כתיב (תהלים יח, לו ): "וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ וִימִינְךָ תִסְעָדֵנִי וְעַנְוַתְךָ תַרְבֵּנִי" - "ותתן לי מגן ישעך" - זה אברהם, "וימינך תסעדני" - בכבשן האש ברעבון ובמלכים "וענותך תרבני" מה ענוה הרבה הקב"ה לאברהם שהיה יושב והשכינה עומדת הה"ד "וירא אליו ה'":
“The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent in the heat of the day” (Genesis 18:1). “The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent.” It is written: “You have given me the shield of Your salvation, and Your right hand has supported me; Your humility has made me great” (Psalms 18:36). “You have given me the shield of Your salvation” – this refers to Abraham. Your right hand has supported me – in the fiery furnace, in famine, and against the kings. “Your humility has rendered me great” – with what humility did the Holy One blessed be He render Abraham great? It is that he was sitting and the …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
How it connects
When told that Sarah would bear him a son, Avraham said to G‑d, "O that Yishmael might live before You!" The Alter Rebbe takes this as the expression of Avraham's limitless kindness.our note
The source
Genesis 17:18בראשית י״ז:י״חSefaria (opens in a new tab)17וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד: 18וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹקִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ: 19וַיֹּאמֶר אֱלֹקִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו:
17… him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’ 18And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’ 19And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 6
On the words
ואעפ״י שהוא יודע מהו ישמעאל
How it connects
The note contrasts this line with the Tzemach Tzedek's statement there that had Avraham known Yishmael would go so badly astray, he would not have wanted to support him at all; he thought Yishmael would also be decent and worthy, only not like Yitzchak.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהChayei Sarah, 121a; 445, top of column a
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Sichos, by the Rebbeלקוטי שיחותvol. 15, p. 196
Our explanationThe note cites this talk for the same point: the view that Avraham did not know how far Yishmael would stray, which stands alongside this maamar's statement that he knew what Yishmael was.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ולהעיר מאוה״ת ח״ש (קכא, א. תמה, רע״א) שאילולי הי׳ יודע שיצא לתרבות רעה כ״כ לא הי׳ רוצה כלל להחזיקו אלא הי׳ סבור שיהי׳ גם הוא הגון וחשוב רק לא כיצחק — לקו״ש חט״ו ע׳ 196.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
שו״ה ישמעאל — חסד גדול וטובו הגדול
How it connects
A variant reading: the manuscript has "his kindness and his great goodness" instead of "great kindness and his great goodness."our note
Where the note points
Manuscript 2056 (a handwritten copy of the Alter Rebbe's maamarim)כתב יד (בוך 2056)manuscript 2056
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך 2056: חסדו וטובו הגדול.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
שו״ה זו בלבד — שיחיה לחסד בלי גבול, וזהו דאיתא
How it connects
A variant reading: instead of "that he live by a kindness without limit.our note
Where the note points
Manuscript 2056 (a handwritten copy of the Alter Rebbe's maamarim)כתב יד (בוך 2056)manuscript 2056
Our explanationAnd this is what is taught," the manuscript reads "that he live forever; and this is what our Sages said."
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך 2056: שיחיה לעד וזשארז״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Why unlimited kindness is not enough ¶2
And this is what is taught: “Not like Avraham, from whom Yishmael came forth”; and he came forth because of the abundance of his kindness. But in truth this is not fitting.
The Sifrei contrasts the patriarchs: from Avraham came Yishmael, and from Yitzchak came Eisav, but all of Yaakov's children were righteous. The Alter Rebbe explains why Yishmael came from Avraham: it was the overflow of his abundant kindness. Yet such limitless kindness, extended even to what is unworthy, is not really how things should be.
For of the coming of Mashiach, G‑d willing, it is written, “He will swallow up death forever,” and “I will remove the spirit of impurity from the land”; and all the evil must be eradicated from the land.
The goal of history is the time of Mashiach, when, as the prophets say, death will be swallowed up forever and the spirit of impurity removed from the land. That requires that evil be entirely eradicated, not endlessly sustained.
ואם יתנהג העולם בחסדו הגדול כנ״ל לא היה העולם יכולים לבא למדרגה הנ״ל של משיח.6
And if the world were to be conducted by his great kindness, as said above, the world would not be able to come to the aforementioned level of Mashiach.
If the world ran only on Avraham's unlimited kindness, evil would keep receiving life without end, and the world could never reach the perfection of the days of Mashiach.
ולכן בא יצחק בחי׳ דין ואף יצחק יצא ממנו עשו מחמת דינו הקשה על חרבך תחיה.7 אך יעקב היתה מטתו שלימה:
Therefore Yitzchak came, the level of judgment; yet from Yitzchak, too, Eisav came forth, because of his harsh judgment: “By your sword shall you live.” But Yaakov’s bed was complete.
So Yitzchak came, embodying din (judgment and restraint), the opposite quality. But judgment alone also produces an imbalance: from Yitzchak came Eisav, whose blessing was "By your sword shall you live," a life of harshness. Only Yaakov, who combines the two qualities, had a "complete bed": all his children were fit and holy.
The paragraph shows that pure kindness (Avraham) and pure judgment (Yitzchak) each produce something unworthy, Yishmael and Eisav, while Yaakov's balance produced only good. Unlimited kindness cannot bring the world to its goal, where evil is removed.
The phrase "came forth" (yatza) is read in the Rebbe Rashab's discourse cited in the notes as the dross and refuse of holiness: Yishmael as the excess of Avraham's Chesed. Yaakov, whose quality is Tiferes, the harmony of Chesed and Gevurah, is the balance that leaves no such waste.
Marei mekomos
- 1
On the words
לא כאברהם שיצא ממנו ישמעאל
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Torah Ohrתורה אור28b (below) · not yet checked
Our explanationThe note points to a later maamar in Vayeshev where the same teaching is used. The passage there deals with the refining (birur) of the fallen sparks in two stages: first they come to self-nullification, and only then are they truly united with G‑dliness.
Open it on Sefaria (opens in a new tab)Kehot’s note
ספרי דברים לב, ט. ראה לקמן כח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
לא כאברהם שיצא ממנו ישמעאל
How it connects
On "For G‑d's portion is His people; Yaakov is the lot of His inheritance," the Sifrei contrasts Avraham, from whom Yishmael came forth, and Yitzchak, from whom Eisav came forth, with Yaakov, all of whose children were worthy. The Alter Rebbe explains the cause of each.our note
The source
Sifrei Devarim 312:1–2ספרי דברים שי״ב:א׳-ב׳Sefaria (opens in a new tab)… צְאוּ מִתּוֹךְ שֶׁלִּי, אִי אֶפְשִׁי שֶׁתִּהְיוּ בְתוֹכָהּ, תְּנוּ לִי חֶלְקִי שֶׁאֱהֵא מַכִּירוֹ. כָּךְ כְּשֶׁבָּא אַבְרָהָם אָבִינוּ לָעוֹלָם יָצְאָה מִמֶּנּוּ פְּסוֹלֶת, יִשְׁמָעֵאל וְכָל בְּנֵי קְטוּרָה. בָּא יִצְחָק לָעוֹלָם יָצְאָה מִמֶּנּוּ פְּסוֹלֶת, עֵשָׂו וְכָל אַלּוּפֵי אֱדוֹם. חָזְרוּ לִהְיוֹת רָעִים יוֹתֵר מִן הָרִאשׁוֹנִים. וּכְשֶׁבָּא יַעֲקֹב לֹא יָצְאָה מִמֶּנּוּ פְּסוֹלֶת, אֶלָּא נוֹלְדוּ כָּל בָּנָיו כְּשֵׁרִים, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית כה כז): ״וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים״. מֵהֵיכָן הַמָּקוֹם מַכִּיר אֶת חֶלְקוֹ? מִיַּעֲקֹב, שֶׁנֶּאֱמַר: כִּי חֵלֶק ה׳ עַמּוֹ יַעֲקֹב חֶבֶל …
(Devarim 32:9) "For the portion of the L-rd is His people": An analogy: A king had a field and gave it to tenant-farmers, who began to steal from it — upon which he gave it to their sons — who began to be worse than the first. When a son was born to him, he said to them: Get out of what is mine. You cannot remain there. Give me my portion so that I can recognize it. Similarly, when our father Abraham came to the world, there issued from him base matter — Ishmael and the sons of Keturah. When our father Isaac came to the world, there issued from him base matter — Esav and the chiefs of Edom, who became worse than the first. When Jacob came, no base matter issued from him, but all of his sons …
Hebrew: Vocalized Edition (CC-BY-NC) · English: Sifrei by Rabbi Shraga Silverstein (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
ויצא מחמת רוב חסדו
How it connects
There "came forth" is explained to mean that Yishmael came forth from Avraham as his dross and refuse, that is, the excess of the holy kindnesses that emerged from Avraham, the man of kindness.our note
Where the note points
Sefer HaMaamarim 5666, by the Rebbe Rashabספר המאמרים תרס״וmaamar "U'Re'isem Oso" (5666), p. 264
Our explanationIt sharpens the phrase "because of the abundance of his kindness."
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe Rashab’s maamar “וראיתם אותו” (5666)ד״ה וראיתם אותו תרס״וA maamar of the Rebbe Rashab, 5666
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
בד״ה וראיתם אותו תרס״ו ע׳ רסד מפרש ”פי׳ יצא שיצא ממנו בבחי׳ סיגים ופסולת שלו כו׳ דהיינו בחי׳ מותרי החסדי׳ דקדושה שיצא מאברהם איש החסד כו׳”, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
בלע המות לנצח
How it connects
Isaiah's prophecy of the future: "He will swallow up death forever." It shows that the redemption requires the end of all that opposes life and holiness.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.
- 5
On the words
ואת רוח הטומאה אעביר מן הארץ
How it connects
"I will remove the spirit of impurity from the land": in the days to come impurity will be removed from the world entirely, which is why evil cannot be sustained without limit.our note
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
שו״ה הארץ — ואם יתנהג העולם . . הנ״ל של משיח
How it connects
A variant reading with the same meaning: "And if the world were conducted by his great kindness, the world could not come to the aforementioned levels of Mashiach."our note
Where the note points
Manuscript 2056 (a handwritten copy of the Alter Rebbe's maamarim)כתב יד (בוך 2056)manuscript 2056
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך 2056: ואם היה העולם מתנהג בחסדו הגדול לא הי׳ העולם יכולים לבוא למדריגות של המשיח הנ״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
על חרבך תחי׳
How it connects
Yitzchak's blessing to Eisav, "By your sword shall you live." The Alter Rebbe cites it as the sign of the harsh judgment from which Eisav came.our note
The source
Genesis 27:40בראשית כ״ז:מ׳Sefaria (opens in a new tab)39וַיַּעַן יִצְחָק אָבִיו וַיֹּאמֶר אֵלָיו הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ וּמִטַּל הַשָּׁמַיִם מֵעָל: 40וְעַל־חַרְבְּךָ תִחְיֶה וְאֶת־אָחִיךָ תַּעֲבֹד וְהָיָה כַּאֲשֶׁר תָּרִיד וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ: 41וַיִּשְׂטֹם עֵשָׂו אֶת־יַעֲקֹב עַל־הַבְּרָכָה אֲשֶׁר בֵּרְכוֹ אָבִיו וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת־יַעֲקֹב אָחִי:
39… places of the earth shall be thy dwelling, And of the dew of heaven from above; 40And by thy sword shalt thou live, And thou shalt serve thy brother; And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck. 41And Esau hated Jacob because of the blessing wherewith his father blessed him. And Esau said …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כז, מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
What a shield is ¶3
Now, it is known that a shield (magen) is the name for something that covers; for example, in war, what one covers oneself with, so that the bow will not prevail over him, is called a shield.
Now the Alter Rebbe defines "shield": something that covers. In battle a shield is what a soldier holds over himself so that the enemy's arrows cannot reach him.
The verse pairs "sun" and "shield" with two Names of G‑d. The sun's light is so strong that no one could bear it without a covering, a "sheath" that screens it. The sheath is the shield: it does not block the light completely but tempers it so that we can bear it.
וזהו לעתיד לבא הקב״ה6 מוציא חמה מנרתקה וצדיקים מתהנים בה ורשעים נדונים בה.
And this is [the meaning of the teaching that] in the Time to Come the Holy One, blessed be He, will take the sun out of its sheath, and the righteous will benefit from it and the wicked will be judged by it.
The Sages teach that in the Time to Come G‑d will take the sun out of its sheath: the unscreened light will benefit the righteous and be a judgment for the wicked. This shows what the sheath does now: it makes the great light bearable for everyone.
The paragraph defines a "shield" as a covering and illustrates it with the verse "a sun and a shield": the shield is the sheath that tempers the sun's overwhelming light so the world can bear it.
In Tanya (Shaar HaYichud VehaEmunah, ch. 4), cited in the notes, the same verse and saying are explained: the Name Elokim is a sheath and shield for the Name Havayah, concealing the creative force so that creations can exist. The Rebbe Maharash, quoting this passage, notes that most discourses explain the "shield" instead as the parochos, the curtain between Atzilus and Beriah.
Marei mekomos
- 1
On the words
מגן נק׳
How it connects
The Kehot note refers here to the Midrash on "I am a shield to you" in Bereshit Rabbah, chapter 44, which discusses G‑d's promise to protect Avram.our note
The source
Bereshit Rabbah 44:1–2בראשית רבה מ״ד:א׳-ב׳Sefaria (opens in a new tab)אחר הדברים האלה היה דבר ה' אל אברם במחזה לאמר וגו'. (תהלים יח) האל תמים דרכו אמרת ה' צרופה מגן הוא לכל החוסים בו. אם דרכיו תמימים, הוא על אחת כמה וכמה! רב אמר: לא נתנו המצות, אלא לצרף בהן את הבריות. וכי מה איכפת ליה להקב"ה למי ששוחט מן הצואר או מי ששוחט מן העורף?! הוי, לא נתנו המצות, אלא לצרף בהם את הבריות. דבר אחר: האל תמים דרכו, זה אברהם, שנאמר (נחמיה ט): ומצאת את לבבו נאמן לפניך. אמרת ה' צרופה, שצרפו הקדוש ברוך הוא בכבשן האש. מגן הוא לכל החוסים בו, אל תירא אברם אנכי מגן לך: דבר אחר: אחר הדברים וגו' כתיב (משלי יד) חכם ירא וסר מרע וכסיל מתעבר ובוטח. חכם ירא, אל תירא אברם, אל תהי חכם בעיניך. ירא את ה' וסר מרע, אל …
“After these matters, the word of the Lord came to Abram in a vision, saying: Fear not, Abram, I am a shield for you; your reward is very great” (Genesis 15:1). “After these matters, the word of the Lord came to Abram in a vision, saying…” “The Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He Himself is. Rav said: The mitzvot were given only to refine [letzaref] people through them. After all, why should the Holy One blessed be He care whether one slaughters an animal from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ראה ב״ר פמ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
מגן נק׳ דבר המכסה למשל במלחמה
How it connects
That maamar quotes a section from here and remarks that most discourses explain the level of the "shield" as the parochos (curtain), the partition between Atzilus and Beriah.our note
Where the note points
Sefer HaMaamarim 5639, by the Rebbe Maharashספר המאמרים תרל״טmaamar "VeHeyei Berachah" (5639), p. 3
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
קטע מכאן מובא בד״ה והי׳ ברכה — סה״מ תרל״ט ע׳ ג, והעיר ע״ז ”אך ברוב הדרושים פי׳ דבחי׳ מגן ז״ע הפרוכת, שהוא הפרסא שבין אצי׳ לבריאה כמ״ש בכ״ד”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
נק׳ מגן — מה שמכסה בו שלא ישלוט עליו הקשת
How it connects
It quotes this maamar's reading of "a sun and a shield" (the sheath that lets us bear the sun, removed only in the Time to Come), then notes the more common explanation of the shield as the parochos between Atzilus and Beriah, referring to the maamar "VeAtah Tetzaveh" in Parshas Tetzaveh on the parochos.our note
Where the note points
Sefer HaMaamarim 5639, by the Rebbe Maharashספר המאמרים תרל״טmaamar "VeHeyei Berachah" (5639), p. 3
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe Maharash’s maamar “והי' ברכה” (5639)ד״ה והי׳ ברכה תרל״טA maamar of the Rebbe Maharash, 5639
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
בד״ה והי׳ ברכה תרל״ט ע׳ ג: ועפ״ז פי׳ הפסוק שמש ומגן כו׳ שהשמש אם לא הי׳ לו נרתק לא היו יכולים לסבול אורו הגדול, והנרתק הוא המגין שנוכל לסבול, רק לע״ל הקב״ה מוציא חמה מנרתקה כו׳, אך ברוב הדרושים פי׳ דבחי׳ מגן ז״ע הפרוכת, שהוא הפרסא שבין אצי׳ לבריאה כמ״ש בכ״ד וע׳ בפ׳ תצוה בד״ה ואתה תצוה גבי וענין הפרוכת הוא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
כי שמש ומגן
How it connects
"For a sun and a shield is Havayah Elokim; G‑d gives grace and glory." The Alter Rebbe reads "shield" as the sheath that makes the sun's light bearable.our note
The source
Psalms 84:12תהילים פ״ד:י״בSefaria (opens in a new tab)11כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹקַי מִדּוּר בְּאׇהֳלֵי־רֶשַׁע: 12כִּי שֶׁמֶשׁ וּמָגֵן ה׳ אֱלֹקִים חֵן וְכָבוֹד יִתֵּן ה׳ לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים: 13Havayah צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ:
11… the threshold of the house of my God, than to dwell in the tents of wickedness. 12For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly. 13O LORD of hosts, happy is the man that trusteth in Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Zohar II, 224bזח״ב רכד, בSefaria (opens in a new tab)Kehot’s note
תהלים פד, יב. וכ״פ זח״ב רכד, ב אנכי מגן לך ע״ד שמש ומגן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
והנרתק הוא המגין
How it connects
The note points to a maamar in Tetzaveh for a further use of the sheath and shield.our note
Where the note points
Torah Ohrתורה אור81d (below)
בפ׳ קדש שרומזת בחכמה ולזכרון בין עיניך כו׳ וענין כתישה זו היינו להיות בבחי׳ אתכפייא סט״א ע״י לשארית נחלתו שמשים עצמו כשיריים שבחי׳ זו היא המכנעת כל הרצונות שבזלעו״ז שלא יהיה לו חפץ ורצון אחר לעצמו להנות ולהתענג בתענוגי בני אדם בעוה״ז ולא יבקש וירדוף אחריהם כלל כי מאחר שמשים עצמו כשיריים ומותרות בעולם וכאלו אין בו צורך בעולם כלל. מה לו ולעולם כו׳. ולכן לא יאבה לא העוה״ז ולא העוה״ב. וכמ״ש מי לי בשמים כו׳ וכמ״ש והיה שארית יעקב בגוים כו׳ וכתיב בתריה תרום ידך על צריך וכל אויביך יכרתו שבבחי׳ שארית יעקב שמשים עצמו כשיריים הוא מכרית וירים ידו על צריו בבחי׳ רוממות אל בגרונם להיות חרב פיפיות בידם בהתגלות רוממות אוא״ס על נפשו משא״כ בבחי׳ יש אין אני והוא יכולין לדור כו׳. ואין אוא״ס ב״ה שורה ומתגלה …
Our explanationThe passage given there speaks of a person making himself like a remnant, humbling every desire of the other side, so that the Infinite Light can rest on him and be revealed.
Open it on Sefaria (opens in a new tab)Yahel Or, by the Tzemach Tzedekיהל אורp. 301
Our explanationYahel Or is the Tzemach Tzedek's Chassidic commentary on Psalms; the note points there for a parallel discussion of the sheath as the shield.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה לקמן פא, ד. וביהל אור ע׳ שא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
לעתיד לבא הקב״ה
How it connects
The Talmud teaches that in the future G‑d will take the sun out of its sheath: the righteous will be healed by it and the wicked judged by it. The Alter Rebbe uses it to show that the sheath now tempers the light.our note
The source
Nedarim 8b:6נדרים ח׳ ב:ו׳Sefaria (opens in a new tab)וּפְלִיגָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר: אֵין גֵּיהִנָּם לָעוֹלָם הַבָּא, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתִּיקָהּ, צַדִּיקִים מִתְרַפְּאִין בָּהּ וּרְשָׁעִים נִידּוֹנִין בָּהּ. שֶׁנֶּאֱמַר: ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ וְגוֹ׳״. וְלֹא עוֹד, אֶלָּא שֶׁמִּתְעַדְּנִין בָּהּ, שֶׁנֶּאֱמַר: ״וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Avodah Zarah 3b:3עבודה זרה ג׳ ב:ג׳Sefaria (opens in a new tab)אִיכָּא דְּמַתְנֵי לְהָא דְּרַבִּי יִצְחָק אַהָא, דְּתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר: לְעָתִיד לָבֹא בָּאִין אוּמּוֹת הָעוֹלָם וּמִתְגַּיְּירִין. וּמִי מְקַבְּלִינַן מִינַּיְיהוּ? וְהָתַנְיָא: אֵין מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ, כַּיּוֹצֵא בוֹ לֹא קִבְּלוּ גֵּרִים לֹא בִּימֵי דָוִד וְלֹא בִּימֵי שְׁלֹמֹה!
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Zohar III, 17aזח״ג יז, אSefaria (opens in a new tab)Where the note points
TanyaתניאPart II, ch. 4
כי הנה כתיב: ״כי שמש ומגן ה׳ אלהים״, פירוש, ״מגן״ – הוא נרתק לשמש, להגן שיוכלו הבריות לסבלו, כמאמר רבותינו זכרונם לברכה: ״לעתיד לבא הקדוש ברוך הוא מוציא חמה מנרתקה, רשעים נידונין בה כו׳״. וכמו שהנרתק מגין בעד השמש, כך שם ״אלהים״ מגין לשם הוי״ה ברוך הוא. דשם הוי״ה, פירושו – שמהוה את הכל מאין ליש, והיו״ד משמשת על הפעולה שהיא בלשון הוה ותמיד, כדפירש רש״י על פסוק: ״ככה יעשה איוב כל הימים״, והיינו – החיות הנשפע בכל רגע ממש בכל הברואים ממוצא פי ה׳ ורוחו, ומהוה אותם מאין ליש בכל רגע, כי לא די להם במה שנבראו בששת ימי בראשית להיות קיימים בזה, כמו שנתבאר לעיל. והנה, בסידור שבחיו של הקדוש ברוך הוא כתיב: ״הגדול הגבור כו׳״, ופירוש ״הגדול״ – היא מדת חסד והתפשטות החיות בכל העולמות וברואים לאין …
Our explanationTanya explains the same verse and saying: the shield is a sheath for the sun so that creations can bear it, and in the same way the Name Elokim shields and conceals the Name Havayah, which brings all things into being from nothing at every moment.
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהVayakhel, p. 2174
Our explanationThe note points there for an explanation of the saying about the sun taken out of its sheath.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
נדרים ח, ב. ע״ז ג, ב. ב״ר ו, י. זח״ג יז, א. תניא ח״ב פ״ד. וראה הביאור באוה״ת ויקהל ע׳ ב׳קעד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
The morning blessing “Shield of Avraham” ¶4
4והנה נודע שבכל בוקר דאברהם בחי׳ חסד מתעורר בעולם1 וישכם אברהם בבוקר2 וכדאיתא בזוה״ק3 והקב״ה רוצה להנהיג את העולם בבחי׳ חסד.
Now, it is known that every morning [the quality] of Avraham, the level of Chesed (kindness), is aroused in the world, [as it is written,] “And Avraham rose early in the morning,” and as is taught in the holy Zohar; and the Holy One, blessed be He, wishes to conduct the world with the level of kindness.
Each morning Avraham's quality, Chesed, is awakened in the world, as the verse "And Avraham rose early in the morning" connects Avraham with the morning. G‑d's wish is to run the world with kindness.
אם לא היה מגן לבחי׳ חסד הנ״ל לצמצם חסדו וטובו ולתת דרך צמצום4 כמו שצריך רק להחיות הקליפות מפני שצריכין בשביל סטרא דקדושה שיהיה אתהפכא חשוכא לנהורא כידוע.
[But] were there no shield for the aforementioned level of kindness, to contract His kindness and goodness and to give by way of tzimtzum (contraction) just as much as is needed merely to give life to the kelipos (the husks), since they are needed for the sake of the side of holiness, so that there be a transformation of darkness into light, as is known;
But kindness needs a shield that measures it out. Even the kelipos, the forces that conceal holiness, must receive some life, because holiness needs them: their darkness is meant to be turned into light. The shield ensures they receive only the bare minimum they need, through tzimtzum (contraction).
ואם לא היה דרך צמצום היה חיותם בלי גבול ולא היו יכולים לבער הרע מן הארץ.
and were it not by way of tzimtzum, their life-force would be without limit, and it would not be possible to eradicate the evil from the land.
Without that contraction, the kelipos would receive unlimited life-force, just as Yishmael would have from Avraham's boundless kindness, and evil could never be eradicated from the world.
ולכן בכל בוקר כשמתעורר מדת אברהם מדת חסד כנ״ל אנו צריכין לברך ברכת מגן אברהם. מגין שיעשה מגין לבחי׳ אברהם הנ״ל לטובתינו:5
Therefore every morning, when the attribute of Avraham, the attribute of kindness, is aroused, as said above, we must recite the blessing “Shield of Avraham”: a shield, meaning that He make a shield for the aforementioned level of Avraham, for our good.
This is the meaning of the blessing "Shield of Avraham" in the morning prayer: as Avraham's kindness wakes each morning, we ask G‑d to place a shield over it, measuring the kindness so that it benefits us and does not feed evil without limit.
The paragraph applies the idea to prayer: each morning Avraham's kindness is aroused, and in the blessing "Shield of Avraham" we ask that it be shielded and measured, giving the kelipos only what they need so evil can finally be removed.
The shield is not a withholding of kindness but its proper measure: the kelipos are sustained only as far as their purpose requires, the transformation of darkness into light. A manuscript version cited in the notes makes the link with the Names explicit: Havayah is Chesed, and Elokim is the shield that contracts it so that the world can bear it.
Marei mekomos
- 1
On the words
שבכל בוקר דאברהם בחי׳ חסד מתעורר בעולם
How it connects
On Avraham as the kindness of the world: the Yitro passage explains that Avraham is the Chesed of Atzilus, whereas Moshe drew divine light further down, into the lower worlds of Beriah, Yetzirah and Asiyah.our note
Where the note points
Torah Ohrתורה אור69a; 82a ff. (below)
מלאך הוא שליח. שבו וע״י נשפע שפע החכמה אבל עיקר תכלית המכוון הוא בשביל ישראל. והנה כל זה הוא ענין אברהם. אבל משה רבינו ע״ה המשיך גם למטה בבי״ע והיינו כי אברהם הוא חסד דאצי׳ אבל אית חסד ואית חסד כו׳. ומשה כי מן המים כו׳ שמטה ראשונה (ויש בזה דעות אם שמטה שלימה שבע אלפין שנין או עולם התהו נקרא שמטה כמבואר בכהאריז״ל) אלא שנמשך למטה בעולם האצי׳ ולכן המשיך ויקרא הוי״ה הוי״ה דקאי על משה שהוא קרא והמשיך ממזלות להיות אבא דאצי׳ שאבא יונק ממזל הח׳ כו׳. והיינו מלמעלה מן ההשתלשלות כידוע ענין ההשתלשלות ד״מ שמחכמה נעשה הבנה ומדות וממדות מחשבה כו׳ והרי לפ״ע ההשתלשלות רחוק הוא רוחניות מגשמיות כמו מעשה גשמי נגד דבור רוחני אבל למעלה מן ההשתלשלות אין ערוך כו׳ ורוחניות וגשמיות שוים ממש. והמשיך זה …
Open it on Sefaria (opens in a new tab)Maamarei Admur HaZaken 5565מאמרי אדמו״ר הזקן תקס״הvol. 1, p. 304 ff.
Our explanationA collection of the Alter Rebbe's maamarim from 5565 (1804–05); the note points there for a parallel discussion of Avraham as the world's kindness.
Look for it in the Lubavitch Library (opens in a new tab)Maamarei Admur HaEmtzai, by the Mitteler Rebbeמאמרי אדמו״ר האמצעיShemos, vol. 2, p. 338 ff.
Our explanationThe Mitteler Rebbe's maamarim on Shemos; the note points there for a parallel discussion of Avraham as the world's kindness.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5627, by the Rebbe Maharashספר המאמרים תרכ״זp. 199
Our explanationThe note points there for a further discussion of Avraham as the world's kindness.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5639, by the Rebbe Maharashספר המאמרים תרל״טp. 1
Our explanationThe opening of the maamar "VeHeyei Berachah," which builds on this maamar; the note points there for Avraham as the world's kindness.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Yisro, maamar 4לקמן סט, אpage 69a, ¶2
להמשיך למטה הוצרך להמשיך מלמעלה.
Open it on Sefaria (opens in a new tab)Kehot’s note
בענין אברהם הוא חסד עולם, ראה לקמן סט, א. פב, א ואילך. מאמרי אדה״ז תקס״ה ח״א ע׳ דש ואילך. מאמרי אדה״א שמות ח״ב ע׳ שלח ואילך. סה״מ תרכ״ז ע׳ קצט. תרל״ט ע׳ א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
וישכם אברהם בבוקר
How it connects
"And Avraham rose early in the morning" (the same words also open Genesis 19:27 and 21:14). The verse links Avraham, the quality of Chesed, with the morning.our note
The source
Genesis 22:3בראשית כ״ב:ג׳Sefaria (opens in a new tab)2וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ: 3וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקׇם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹקִים: 4בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק:
2… him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 3And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 4On the third day Abraham lifted up his eyes, and saw the place afar off.
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
וכדאיתא בזוה״ק
How it connects
The Kehot note gives this Zohar passage as the source for Avraham's quality of kindness being aroused in the world every morning.our note
The source
Zohar I, 203aזח״א רג, אSefaria (opens in a new tab)Kehot’s note
ראה זח״א רג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
שו״ה הנ״ל — דרך צמצום
How it connects
A variant reading: instead of giving life to the kelipos, the manuscript speaks of contraction "to give life to the nations as much as they are needed for the sake of Israel, or because of the subjugation to the kingdoms, as is known"; otherwise their life-force would be without limit.our note
Where the note points
Manuscript 2056 (a handwritten copy of the Alter Rebbe's maamarim)כתב יד (בוך 2056)manuscript 2056
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך 2056: דרך צמצם להחיות האומות כפי שצריכים בשביל ישראל או מפני שעבוד מלכיות כנודע הי׳ החיות בלי גבול: ולא היו יכולים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
שו״ה ורשעים — נדונים בה . . וישכם
How it connects
The manuscript adds between the paragraphs: "So it is with these Names: Havayah is Chesed, and Elokim is a shield and the contraction of His kindness and light, so that the world can bear it.our note
Where the note points
Manuscript 2056 (a handwritten copy of the Alter Rebbe's maamarim)כתב יד (בוך 2056)manuscript 2056
Our explanationAnd it is known that every morning the attribute of Avraham, the level of Chesed, is aroused, as it is written, 'And he rose early.'"
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בבוך 2056 נוסף: כך הוא בשמות אלו, הוי״ה הוא חסד, אלקים הוא מגן וצמצום חסדו ואורו בכדי שיהי׳ העולם יכול לסובלו: והנה נודע שבכל בוקר נתעורר מדת אברהם בחי׳ חסד כמ״ש: וישכם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
Every morning, as Avraham's kindness awakens in the world, the blessing “Shield of Avraham” in prayer asks G‑d to shield that kindness, measuring it so that it is for our good and does not give evil unlimited life.
Questions for discussion
- Why does the Alter Rebbe read Avraham's plea “O that Yishmael might live before You” as a request for life without limit?
- If Avraham knew what Yishmael was, why did he still want him to live, and what does that reveal about unlimited kindness?
- Why does neither pure kindness (Avraham) nor pure judgment (Yitzchak) produce a “complete bed,” while Yaakov does?
- How does the sheath of the sun illustrate a shield that tempers light rather than blocking it?
- Why must the kelipos receive some life-force at all, and why only as much as they need?
Key terms in this maamar
- Chesed (kindness)חסד
- Expansive giving. ×7
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- The Name Elokimאלקים
- G‑d as concealed within nature, measuring and limiting. ×1
- The Holy One, blessed be Heקב״ה
- ×2
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×2
- Life-forceחיות
- The divine vitality that sustains every creation. ×1
- Netzach (victory)נצח
- Perseverance, the drive to overcome. ×1