Torah Ohr · Parshas Toldos · Maamar 2

מים רבים לא יוכלו לכבות את האהבה וגו׳…

Many waters cannot quench the love

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The big idea

The soul's love for G‑d cannot be satisfied by any revealed understanding, not even the delights of Gan Eden (the “rivers”); it is quenched only by G‑d's own essence, the hidden “spring,” which is drawn down through Torah and practical mitzvos after the animal soul has been refined.

The maamar in brief

The maamar explains the verse “Many waters cannot quench the love... if a man would give all the wealth of his house for love, boz yavuzu lo.” The Torah has a hidden “spring,” G‑d's unknowable wisdom, and revealed “rivers,” the comprehension of its secrets that souls enjoy in Gan Eden. These rivers, the “many waters,” cannot satisfy the soul's love, which wants G‑d Himself. That is drawn down by Rivkah, who “went down to the spring and filled her pitcher” (kadah, the twenty-four books of Scripture). To explain Rivkah, the Alter Rebbe explains Yitzchak: future laughter and delight, which comes through the concealing Name Elokim, when a separate creation nullifies itself. Rivkah, a yoked “team,” is the refined and united emotions of the animal soul, whose ascent draws down the revelation of “Anochi” through the mitzvos, something the angels cannot do. “The wealth of His house” is the supernal delight hidden in the Torah, and “boz yavuzu” becomes the eager “plunder” of that treasure, hinted also in the water libation of Sukkos. The maamar ends with Psalm 93 and the future revelation of Arich Anpin, “a day that is entirely long.”

Outline

Spring and riverTorah has a hidden spring and revealed rivers; the rivers of Gan Eden cannot satisfy the soul's love, which will be quenched by the spring revealed in the future and drawn down now through Torah and mitzvos.¶1–2
Yitzchak: laughter through ElokimYitzchak is future delight, which comes through the concealment of the Name Elokim, when a created “something” nullifies itself, and is revealed when the work of refinement is complete.¶3–5
Rivkah: the yoked teamRivkah is the refined, united emotions of the animal soul, rooted in the Chariot; their ascent draws down “Anochi” through physical mitzvos, which the angels cannot do.¶6–9
The love that waters cannot quenchContemplation in the Shema arouses a boundless love that neither contemplation nor Gan Eden can satisfy; only Torah and mitzvos, which grasp G‑d's essence, can.¶10–11
The wealth of His house“If a man would give” is G‑d's certain promise to give His innermost treasure, drawn down now through mitzvos and blessings; it is the supernal delight hidden in the Torah, the 310 worlds drawn from the aleph.¶12–19
Plundering the treasure“Boz yavuzu” is eager plunder: the soul's joy in Torah and mitzvos; the spring, though it seems smaller, is the true source; the water libation of Sukkos alludes to this.¶20–25
Psalm 93 and the long dayThe rivers lift their voice in ascent and receive the reward of the Infinite Light in the Torah; the future “day that is entirely long” is the revelation of Arich Anpin, alluded to in Mashiach's cup.¶26–31

Key concepts

Spring and riverמעיין ונהר: The spring is the hidden source, G‑d's unknowable wisdom; the river is its revealed flow, measured to each recipient. The spring looks smaller because it is closer to G‑d and more nullified, but it is the source of all the rivers.
The Name Elokimשם אלקים: The Name that conceals the creative power of Havayah, making creation appear separate. Because of this concealment, the self-nullification of creation is a novelty that brings G‑d delight.
Refining the animal soulבירור נפש הבהמית: The main work of turning darkness into light; the G‑dly soul needs no rectification. When the animal soul's emotions are refined and united, its high root raises the G‑dly soul and draws down G‑d's essence.
Anochiאנכי: “I,” G‑d's own essence, the Cause of all causes. The maamar reads “which I command you” as the essence drawn down through the mitzvos.
The wealth of His houseהון ביתו: G‑d's innermost treasure, the supernal delight hidden in the letters of the Torah, to be revealed openly in the future.
Arich Anpinאריך אנפין: The “Long Countenance,” a level of hidden Divine light that can extend all the way down into the physical world equally; its revelation is the future “day that is entirely long.”

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Spring and river ¶1–2

1מים רבים1 2 לא יוכלו לכבות את האהבה וגו׳ עד בוז יבוזו לו. ובזוהר ח״ג דנ״ד ע״ב מים רבים דא הוא נהר עלאה דמניה נפקין נהרין לכל עיבר כו׳.

“Many waters cannot quench the love, etc.,” until “they would utterly scorn him.” And in the Zohar, volume 3, page 54b: “‘Many waters’: this is the supernal river from which rivers issue forth to every side, etc.”

Explanation

The maamar opens with the verse from Song of Songs about a love that “many waters” cannot put out, and quotes the Zohar's reading that these “many waters” are a single supernal river that feeds all the other rivers. The whole discourse will ask what these waters and rivers are, and what kind of love they cannot quench.

והנה הנהרות נמשכים מן המעיינות3 שהמעיינות נובעים מן התהום ומהם נמשכים הנהרות וכמ״ש השולח מעינים4 בנחלים והמעיינות נובעים מתחת לארץ אבל הנהרות נמשכים בגלוי ע״פ כל הארץ לכך התורה שנמשלה למים

Now, the rivers are drawn from the springs: the springs well up from the deep, and from them the rivers are drawn, as it is written, “He sends forth springs into the streams.” The springs well up from beneath the earth, whereas the rivers are drawn openly across the face of the whole earth. Therefore the Torah, which is likened to water,

Explanation

A spring and a river differ: the spring rises hidden from underground, while the river flows openly over the land, and the rivers draw their water from the springs. This natural picture is about to be applied to the Torah, which Scripture compares to water.

כמ״ש הוי כל צמא לכו למים5 יש בה בחי׳ מעיין והוא כמאמר חכים ולא בחכמה ידיעא6 שאינו מושג כלל כמשל המעיין שנובע מתחת לארץ ואינו ניכר ונגלה כ״כ ויש בה בחי׳ נהרות

as it is written, “Ho, everyone who thirsts, come to the water,” has in it the level of a spring. This is as the saying, “Wise, but not with a known wisdom”: it is not grasped at all, like the analogy of the spring that wells up from beneath the earth and is not so recognizable and revealed. And it has in it the level of rivers,

Explanation

The Torah has a “spring” dimension: its source in G‑d's own wisdom, described in the Tikkunei Zohar as “wise, but not with a known wisdom,” a wisdom no created mind can grasp, hidden like water under the ground. It also has a “river” dimension, described next.

וכמ״ש ונהר יוצא מעדן7 להשקות את הגן כו׳ שזיו השכינה המתגלה בג״ע בהשגת רזין דאורייתא נמשך מבחי׳ נהר היוצא מעדן כו׳ ונמשך ומתחלק לכמה בחי׳ נהרות והמשכות פרטיים לכל אחד כפי השגתו כו׳.8

as it is written, “And a river went out of Eden to water the garden, etc.”: for the radiance of the Shechinah (Divine Presence) that is revealed in Gan Eden, in the comprehension of the secrets of the Torah, is drawn from the level of the “river that went out of Eden, etc.,” and it is drawn down and divides into many levels of rivers and particular flows, to each one according to his comprehension, etc.

Explanation

The “river” is Torah as it becomes revealed: the understanding of the Torah's secrets that the souls enjoy in Gan Eden, the radiance of the Shechinah. From one river it branches into many streams, so that every soul receives according to its own capacity to comprehend.

Paragraph 1 in brief

The opening sets up the maamar's central image: Torah has a hidden “spring” (G‑d's own unknowable wisdom) and revealed “rivers” (the comprehension of its secrets in Gan Eden), and the verse's “many waters” are these rivers.

Deeper

The distinction between the spring (maayan) and the river (nahar) runs through the whole maamar: the river is revelation measured to the recipient, while the spring is closer to the Essence and therefore less visible. The Kehot note points to Or HaTorah on Song of Songs for a fuller treatment of this difference.

Marei mekomos

1
On the words
מים רבים
How it connects
The note records that this maamar exists in a transcript by the Mitteler Rebbe, printed in Sefer HaMaamarim 5569; it is a parallel text of the same discourse.our note
Where the note points
Sefer HaMaamarim 5569, transcript by the Mitteler Rebbeספר המאמרים תקס״ט (הנחת כ״ק אדמו״ר האמצעי)
p. 1
Look for it in the Lubavitch Library (opens in a new tab)
A manuscript of this maamarכתב יד
heading in one of the manuscripts
Our explanationOne manuscript records that this teaching was said on the Shabbos before Purim, at the wedding of the Alter Rebbe's grandson, in 5569. This dates and places the maamar.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Yisro, p. 814
Our explanationOr HaTorah on Yisro refers to “the explanation on Mayim rabbim lo yuchlu” from a wedding, identifying this maamar as a wedding discourse.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe's source notes (Tziyunim)ציונים לכ״ק אדמו״ר
cited earlier in the notes
Our explanationThe note refers back to the Rebbe's source notes cited earlier for further details on this maamar's history.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim Melukat, by the Rebbeספר המאמרים מלוקט
vol. 1, maamar beginning “Mayim rabbim,” Shabbos Parshas Toldos 5717
Our explanationThe Rebbe delivered a maamar with this same opening on Shabbos Parshas Toldos 5717, explaining the whole of this discourse; it is the place to go for a later, expanded treatment.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הנחת כ״ק אדה״א בסה״מ תקס״ט ע׳ א. (באחד מהכת״י נרשם ”תורה הנאמרה שבת שלפני פורים על חתונת נכדו תקסטי״ת”. ובאוה״ת יתרו ע׳ תתיד מצויין ”עיין בהביאור ע״פ מים רבים לא יוכלו כו׳ (דחתונת ב״ד ר׳ בער)”.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
לכללות מאמר זה ראה ד״ה זה ש״פ תולדות תשי״ז לכ״ק אדמו״ר זי״ע (נדפס בסה״מ מלוקט ח״א).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מים רבים
How it connects
“Many waters cannot quench the love, nor can rivers drown it; if a man gave all the wealth of his house for love, they would utterly scorn him.” The whole maamar is an interpretation of this verse.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ח, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והנה הנהרות נמשכים מן המעיינות
How it connects
The note points there for the difference between a river and springs, the distinction on which this maamar is built.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shir HaShirim, vol. 2, p. 455
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ההפרש בין נהר למעיינות — ראה אוה״ת שה״ש כרך ב ע׳ תנה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
השולח מעינים
How it connects
“He sends forth springs into the streams.” Cited to show that the rivers and streams draw their water from the springs.our note
The source
Psalms 104:10תהילים ק״ד:י׳Sefaria (opens in a new tab)
Kehot’s note
תהלים קד, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
הוי כל צמא לכו למים
How it connects
“Ho, everyone who thirsts, come to the water.” The Sages read “water” here as the Torah; the verse grounds the comparison of Torah to water.our note
The source
Isaiah 55:1ישעיהו נ״ה:א׳Sefaria (opens in a new tab)
1הוֹי כׇּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: 2לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשׇׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם:
1Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price. 2Wherefore do ye spend money for that which is not bread? And your gain for that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
חכים ולא בחכמה ידיעא
How it connects
From the prayer of Eliyahu (Patach Eliyahu) in the introduction to the Tikkunei Zohar: G‑d is “wise, but not with a known wisdom.” Here it describes the hidden “spring” level of the Torah.our note
The source
Tikkunei Zohar, Patach Eliyahu · 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז בהקדמה (פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ונהר יוצא מעדן
How it connects
“And a river went out of Eden to water the garden, and from there it divided.” The Alter Rebbe reads it as the revelation that flows into Gan Eden and branches out to each soul.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
How it connects
The Zohar interprets “many waters” as the supernal river from which all rivers issue. The Alter Rebbe uses it to identify the “many waters” with the revealed flow of Divine wisdom.our note
The source
Zohar, Metzora 9:34–11:41ספר הזהר, מצורע ט׳:ל״ד-י״א:מ״אSefaria (opens in a new tab)

2ולכן נק׳ נהר לפי שבא ונמשך בגילוי להיות מושג לצדיקים וע״ז נאמר מים רבים לא יוכלו לכבות1 את האהבה של כנס״י להקב״ה

Therefore it is called a “river,” because it comes and is drawn down in revelation, so as to be grasped by the tzaddikim. And of this it is said, “Many waters cannot quench the love” of the Congregation of Israel for the Holy One, blessed be He.

Explanation

The revealed level is called a “river” because it flows openly and can be understood by the tzaddikim. Yet the verse says that even these “many waters” cannot quench the love of the Jewish people, the Congregation of Israel, for G‑d.

כי עם היות שזהו גילוי מדריגות עליונות מאד עכ״ז לא ישקיטו את האהבה שהנפש לא תתמלא ותתרוה צמאונה ע״י גילוי זה לבד

For although this is a revelation of very lofty levels, nevertheless they will not still the love, for the soul will not be filled, nor its thirst quenched, through this revelation alone.

Explanation

However high this revelation is, it cannot satisfy the soul's love; the soul's thirst is for more than any revealed understanding can give.

וכמ״ש מי לי בשמים2 ועמך לא חפצתי בארץ כי שמים וארץ הם ג״ע העליון והתחתון שבו מתענגים הנשמות ע״י נהר היוצא מעדן כו׳ ועכ״ז מי לי בשמים כו׳ כי ג״עהוא רק לפי שעה

As it is written, “Whom do I have in heaven? And besides You I desire nothing on earth.” For “heaven” and “earth” are the Upper and the Lower Gan Eden, in which the souls take delight through the “river that went out of Eden, etc.”; and nevertheless, “Whom do I have in heaven, etc.,” for Gan Eden is only for a time.

Explanation

The Psalm says, “Whom do I have in heaven?”: the soul wants G‑d Himself, not heaven and earth. The Alter Rebbe reads “heaven” and “earth” as the Upper and Lower Gan Eden, where the souls delight in the flow of the “river,” and notes that Gan Eden is in any case only a temporary stage.

אבל עיקר הגילוי יהיה לע״ל בתח״ה וכמ״ש ומעין יצא מבית3 ה׳ שזהו למעלה מעלה מבחי׳ נהר כו׳

But the main revelation will be in the Time to Come, at the Resurrection of the Dead, as it is written, “And a spring shall come forth from the House of G‑d,” which is far, far above the level of a river, etc.

Explanation

The main revelation will come after the Resurrection of the Dead, and the prophet Joel describes it as a “spring” coming forth from the House of G‑d: the spring, the source, is far higher than the river that flows from it.

והיינו ע״י עסק התורה ומצות שעז״נ ותרד העינה4 ותמלא כדה הם כ״ד ספרין דאורייתא5 6 שהם נמשכים מבחי׳ המעיין בחי׳ חכים ולא בחכמה ידיעא7 שעיקר גילוי זה יהיה לע״ל:

And this is through occupation in the Torah and the mitzvos, of which it is said, “And she went down to the spring and filled her pitcher”: these are the twenty-four books of the Torah, which are drawn from the level of the spring, the level of “wise, but not with a known wisdom,” for the main revelation of this will be in the Time to Come.

Explanation

That future revelation from the spring is brought about now through learning Torah and doing mitzvos. The verse about Rivkah, “she went down to the spring and filled her pitcher,” hints at this: the word for “her pitcher,” kadah, spells kaf-dalet (twenty-four) and heh, alluding to the twenty-four books of Scripture, which come from the hidden “spring” level.

Paragraph 2 in brief

The paragraph interprets the verse: the “many waters” of revealed Divine wisdom in Gan Eden cannot satisfy the soul's love, which will be quenched only by the “spring” revealed in the Time to Come and drawn down now through Torah and mitzvos.

Deeper

The reading of kadah (her pitcher) as the twenty-four books of Scripture comes from the Tikkunei Zohar, as the Kehot note shows. The Mitteler Rebbe's Torah Chaim on Chayei Sarah develops at length the theme of Rivkah drawing from the spring.

Marei mekomos

1
How it connects
The verse is now applied to the love of the Congregation of Israel for G‑d, which even the “many waters” of revealed Divine wisdom cannot satisfy.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
מי לי בשמים
How it connects
“Whom do I have in heaven? And besides You I desire nothing on earth.” Read as the soul's refusal to be satisfied even with the delights of Gan Eden.our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עג, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ומעין יצא מבית ה׳
How it connects
“And a spring shall come forth from the House of G‑d.” Joel's prophecy of the future is read as the revelation of the higher “spring” level.our note
The source
Joel 4:18יואל ד׳:י״חSefaria (opens in a new tab)
17וִידַעְתֶּם כִּי אֲנִי ה׳ אֱלֹקֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קׇדְשִׁי וְהָיְתָה יְרוּשָׁלַ͏ִם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד: 18וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס וְהַגְּבָעוֹת תֵּלַכְנָה חָלָב וְכׇל־אֲפִיקֵי יְהוּדָה יֵלְכוּ מָיִם וּמַעְיָן מִבֵּית ה׳ יֵצֵא וְהִשְׁקָה אֶת־נַחַל הַשִּׁטִּים: 19מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר־שָׁפְכוּ דָם־נָקִיא בְּאַרְצָם:
17… mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more. 18And it shall come to pass in that day, That the mountains shall drop down sweet wine, And the hills shall flow with milk, And all the brooks of Judah shall flow with waters; And a fountain shall come forth of the house of the LORD, And shall water the valley of Shittim. 19Egypt shall be a desolation, And Edom shall be a desolate wilderness, For the violence against …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יואל ד, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ותרד העינה
How it connects
Rivkah “went down to the spring and filled her pitcher.” The Alter Rebbe reads it as drawing the spring's revelation down through Torah and mitzvos.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Torah Chaim, by the Mitteler Rebbeתורת חיים
Chayei Sarah 127c ff.
Our explanationThe note sends the reader there for a lengthy treatment of the theme that follows: Rivkah going down to the spring and filling her pitcher.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
V'Zos HaBerachah 96c
לבד. וזהו ענין עוסק בתורה לשמה פי׳ לשם התורה עצמה ברכו בתורה תחלה וכמ״ש במ״א ע״פ כי קולך ערב כו׳ שאז יש עריבות ומתיקות גילוי תענוג העליון המלובש בחש״מ כנודע ועמ״ש ע״פ ואתחנן כו׳ וממש״כ יובן לשם בתוספת ביאור: ה ועפ״ז יובן ענין פ׳ דאליעזר עבד אברהם שנאמר ויאמר העבד הגמיאיני נא מעט מים מכדך שיומשך השפע זו אפי׳ לבחי׳ נשמות הבאים מסטרא דעבד (וע׳ ברע״מ פ׳ פנחס) (דף רט״ו סע״א) ובפי׳ הרמ״ז שם וע׳ בזח״א וישב (דקפ״א ב׳) ולעיל פי׳ עבד על תשבע״פ וכמה פנים כו׳ וצ״ל למה נאמר כ״ז גבי רבקה ומה ענין רבקה לזה. אך הענין כי הנה ארז״ל שלע״ל יאמרו ליצחק כי אתה אבינו כי אברהם לא ידענו. והענין כי אברהם הוא חסד ושרשו מחסד דע״י ויצחק הוא בחי׳ גבורה ושרשו מגבורה דע״י ולע״ל יהיו הגבורות …
Now, just as the foot carries the head, by way of analogy, so it is in the power of the level of Yisrael to draw down the aforementioned union, so that from betrothal there be marriage, etc. And see what was written above about this.
Our explanationThere the Alter Rebbe asks why the story of drawing water is told specifically of Rivkah, and connects it to Yitzchak and the Gevuros that will be revealed in the future, when the Jewish people will say to Yitzchak, “You are our father.” It fills in why Rivkah is paired with Yitzchak in this maamar.
Read it here
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, p. 18
Our explanationA parallel discussion in the Tzemach Tzedek's Or HaTorah on the Prophets and Writings, to which the note points for the theme of Rivkah and the spring.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בראשית כד, טז. ובהבא להלן ראה בארוכה תו״ח חיי שרה קכז, ג ואילך. וראה לקו״ת ברכה צו, ג. אוה״ת נ״ך ע׳ יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ותמלא כדה הם כ״ד ספרין דאורייתא
How it connects
The note points there alongside the Tikkunei Zohar for the reading of kadah as the twenty-four books.our note
The source
Tikkunei Zohar, Tikkun 21 · 47a:12–14תקו״ז תיקון כאSefaria (opens in a new tab)
כ״ד ספרין דאורייתא ודאי אינון כ״ד דאתמלי מן ימא עלאה דאורית׳ דאיהי כלילא דחמשין אתוון דיחודא דאינון כ״ה וכ״ה דמיחדין בהון לקב״ה ב׳ זמנין. וכד סליק י״ם חמשין. דא איהו ישאו נהרות דכים בהפוך אתוון דך ואיהו כ״ד. ודך איהו צדיק בהאי כד. בגין דאיהו תבירא בגלותא. שכינתא דאיהי כד עליה אתמר לב נשבר ונדכה אלקים לא תבזה.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis 48a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ת״ז תי׳ כא (מו, ב). אוה״ת בראשית מח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ותמלא כדה הם כ״ד ספרין דאורייתא
How it connects
The Tikkunei Zohar (Tikkun 21) reads kadah (her pitcher) as kaf-dalet, the twenty-four books of Scripture.our note
The source
Tikkunei Zohar 46b:21–22תקוני הזהר מ״ו ב:כ״א-כ״בSefaria (opens in a new tab)
דך איהו בכ״ד ספרים דאורייתא. ושכינתא וכד״ה על שכמה. וכד צדיק איהו מלא מעמודא דאמצעיתא דאתמר ביה ותמלא כדה ותעל סליקת האי נקודה דאיהו חד שור״ק. על תרין דאינון שב״א ואתעבידו שור״ק. בתר דאיהו מליא מסטרא דיליה ומסטרא דעמודא דאמצעיתא אתמר בשכינתא ותמלא כדה ותעל
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
מבחי׳ המעיין בחי׳ חכים ולא בחכמה ידיעא
How it connects
The note points there for a discussion of the “spring” as the level of “wise, but not with a known wisdom.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Derushim l'Yom HaKippurim, p. 1998
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת דרושים ליוהכ״פ ע׳ א׳תתקצח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Yitzchak: laughter through Elokim ¶3–5

3אך הנה כדי להיות המשכה וגילוי זה ע״י תומ״צ מעשיות עז״נ ותרד העינה ותמלא כדה1 שזהו ע״י רבקה אמנו שהיא היא אשר ביכולתה להיות ותמלא כדה כו׳.

However, so that this drawing down and revelation may come about through the practical Torah and mitzvos, of this it is said, “And she went down to the spring and filled her pitcher”: this is through Rivkah our mother, for she it is who has the power to bring about “and filled her pitcher, etc.”

Explanation

The spring's revelation is drawn down through practical Torah and mitzvos, and the verse credits this to Rivkah: she is the one who can go down to the spring and fill the pitcher. So the question becomes what Rivkah represents.

ולהבין מהו בחי׳ רבקה י״ל תחלה ענין בחי׳ יצחק כי הנה יצחק הוא לשון צחוק ותענוג והוא גילוי תענוג העליון לצדיקים לע״ל כמ״ש לויתן זה יצרת2 לשחק בו.

And to understand what the level of Rivkah is, we must first explain the matter of the level of Yitzchak. For “Yitzchak” is an expression of laughter and delight, and it is the revelation of the supernal delight to the tzaddikim in the Time to Come, as it is written, “This Leviathan You formed to sport with.”

Explanation

To explain Rivkah, the Alter Rebbe first explains Yitzchak, whose name means “he will laugh.” Laughter expresses delight, and Yitzchak stands for the supernal delight that will be revealed to the tzaddikim in the future, alluded to by the Leviathan that G‑d formed “to sport with.”

Paragraph 3 in brief

The paragraph turns from the verse to the figures of Rivkah and Yitzchak: Rivkah draws down the spring, and Yitzchak represents the future revelation of Divine delight.

Deeper

The Leviathan “to sport with” connects to the Sages' teaching that the tzaddikim will feast on the Leviathan in the future, a symbol of the delight that will then be revealed.

Marei mekomos

1
How it connects
Rivkah's drawing of water is the model for drawing down the spring's revelation through practical mitzvos.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
לויתן זה יצרת
How it connects
“This Leviathan You formed to sport with.” The word “sport” (lesachek) shares its root with Yitzchak and points to future Divine delight.our note
The source
Psalms 104:26תהילים ק״ד:כ״וSefaria (opens in a new tab)
25זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת: 26שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ: 27כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן לָתֵת אׇכְלָם בְּעִתּוֹ:
25Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great. 26There go the ships; There is leviathan, whom Thou hast formed to sport therein. 27All of them wait for Thee, That Thou mayest give them their food in due season.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4ולכן יצחק הוא לשון עתיד1 כי הנה בחי׳ צחוק עשה לנו אלקים שבחי׳ גילוי תענוג זה נמשך ע״י שם אלקים.

Therefore “Yitzchak” is in the future tense. For the level of “Laughter has Elokim made for us” [means] that this level, the revelation of delight, is drawn down through the Name Elokim.

Explanation

The name Yitzchak is in the future tense, “he will laugh.” Sarah said, “Laughter has Elokim made for me,” and the Alter Rebbe notes that the Name used is Elokim: the delight comes about specifically through the Name that conceals.

והענין כי שמש ומגן2 הוי״ה אלקים ששם אלקים הוא המגן ונרתק על שם הוי״ה המהוה מאין ליש שהנרתק הוא כסוי והעלם שלא יהי׳ גילוי שם הוי״ה

The explanation: “For a sun and a shield is Havayah Elokim.” The Name Elokim is the shield and the sheath over the Name Havayah, which brings into being from nothing to something. For the sheath is a covering and concealment, so that the Name Havayah is not revealed

Explanation

Havayah is the Name that brings everything into being from nothing; Elokim is a “shield” or “sheath” over it, as the Psalm pairs them. The sheath hides, so that the creative power of Havayah is not openly seen.

רק ע״י לבוש והנרתק המסתיר עליו וכמשל אור וזיו השמש המאיר דרך מסך ופרגוד כמ״ש במ״א ע״פ והבדילה הפרכת3 כו׳

except through a garment and the sheath that conceals over it, like the analogy of the light and radiance of the sun that shines through a screen and a curtain, as is explained elsewhere on the verse “And the curtain shall divide, etc.”

Explanation

Just as sunlight can only be looked at through a screen, the light of Havayah reaches creation only through the covering of Elokim. The Alter Rebbe refers to his fuller explanation of this in another maamar, on the curtain of the Sanctuary.

ומחמת נרתק ומגן זה נעשו הנבראים בחי׳ יש ודבר נפרד ובהתרבות הלבושים ע״י ק״ך צירופי אלקים4 5 6 נמשך למטה בעשייה החשך וההסתר ביותר ועל כן ירדה הנשמה למטה להיות עובד אלקים

And because of this sheath and shield, the created beings became a something and a separate thing; and with the multiplication of the garments through the 120 combinations of Elokim, the darkness and concealment are drawn down below into Asiyah all the more. And therefore the soul descended below to be “one who serves Elokim,”

Explanation

Because of this concealment, created things feel like independent entities. The concealment multiplies through the 120 combinations of the letters of Elokim, becoming greatest in our physical world, and this is why the soul came down: to be “one who serves Elokim,” working with that very concealment.

דהיינו לעבוד ולתקן7 את בחי׳ החשך וההסתר הנמשך משם אלקים לאהפכא חשוכא לנהורא וזהו אשר ברא אלקים לעשות8 ופי׳ במדרש לעשות לתקן.9

that is, to work upon and rectify the level of the darkness and concealment drawn from the Name Elokim, to turn darkness into light. And this is “which Elokim created to make,” and the Midrash explains “to make” as “to rectify.”

Explanation

The soul's task is to transform the darkness into light. The verse says that G‑d created “to make,” and the Midrash reads “to make” as “to rectify”: creation was left for us to complete.

(והיינו לתקן) ההסתר הנמשך משם אלקים והוא ע״י בטול היש לאין10 שעי״ז אתהפכא חשוכא לנהורא. והיינו ע״י מס״נ בתפלה וע״י תומ״צ.

(That is, to rectify) the concealment drawn from the Name Elokim; and this is through the nullification of the something into nothing, by which darkness is turned into light. And this is through self-sacrifice (mesirus nefesh) in prayer, and through the Torah and the mitzvos.

Explanation

The rectification happens when the “something” nullifies itself before G‑d, turning the darkness into light. In practice this comes through self-sacrifice in prayer and through Torah and mitzvos.

וזהו צחוק עשה לי11 אלהים שעיקר הצחוק ותענוג העליון נמשך ע״י שם אלקים כמשל הצחוק שעושים השרים שהוא מדבר חדש12

And this is “Laughter has Elokim made for me”: the essence of the laughter and the supernal delight is drawn down through the Name Elokim, like the analogy of the laughter that princes make, which is from something new,

Explanation

Now the Alter Rebbe explains why laughter comes through Elokim: people laugh at something new and unexpected, such as the novel spectacles staged for nobles.

כמו מלחמת הארי עם חיה אחרת שמההתחדשות נמשך הצחוק והתענוג כך בחי׳ בטול היש לאין זהו ההתחדשות שהנברא שנעשה יש ודבר נפרד יוכל לבטל א״ע.

such as the battle of a lion with another beast, where from the novelty come the laughter and the delight. So too the level of the nullification of the something into nothing: this is the novelty, that the created being, which has become a something and a separate thing, is able to nullify itself.

Explanation

A lion fighting another beast delights the onlookers because it is out of the ordinary. So too, the true novelty is that a created being that feels itself separate can nullify itself before G‑d; this surprise brings G‑d delight.

משא״כ אם לא היה שם אלקים מסתיר לא היה נמשך בחי׳ צחוק ותענוג זה כלל א״כ עיקר הצחוק והתענוג עשה לנו השם אלקים המסתיר ומעלים שבסבתו נמשך התענוג והיינו ע״י בטול היש לאין.

Whereas if the Name Elokim did not conceal, this level of laughter and delight would not be drawn down at all. If so, the essence of the laughter and the delight was made for us by the Name Elokim, which conceals and hides, because of which the delight is drawn down, that is, through the nullification of the something into nothing.

Explanation

Without the concealment of Elokim there would be no independent “something” to nullify, and so no novelty and no delight. The very Name that hides G‑d is what makes this laughter possible.

Paragraph 4 in brief

The paragraph explains why Yitzchak's laughter comes through the Name Elokim: the concealment creates a world that feels separate, and the delight comes when that world nullifies itself before G‑d, a novelty possible only because of the concealment.

Deeper

The Kehot note directs to Shaar HaYichud VehaEmunah (from chapter 4) on Havayah and Elokim as sun and shield. The 120 combinations of Elokim are discussed in the Arizal's Etz Chaim. The parable of the novelty brought before a king appears in Likkutei Torah, Bamidbar: nothing in the palace is lacking, so only something new, like a talking bird, can arouse the king's delight.

Marei mekomos

1
On the words
יצחק הוא לשון עתיד
How it connects
The parallel transcript adds the reason: “for the yud serves for the future,” that is, the initial yud of Yitzchak marks the future tense.our note
Where the note points
Sefer HaMaamarim 5569, transcript by the Mitteler Rebbeספר המאמרים תקס״ט
p. 2
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Talk of the Rebbeשיחת כ״ק אדמו״ר
Motzaei Shabbos Parshas Chayei Sarah 5738, end of section 1 (Kuntreisim Choref 5738, p. 95)
Our explanationThe note points to a talk of the Rebbe that discusses Yitzchak's name being in the future tense.
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Kehot’s note
”כי היו״ד משמש על להבא” סה״מ תקס״ט ע׳ ב. ראה שיחת מוצאי ש״פ חיי שרה ה׳תשל״ח סמ״א (בקונטרסים חורף ה׳תשל״ח ע׳ 95).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כי שמש ומגן הוי׳ אלקים
How it connects
“For a sun and a shield is Havayah Elokim.” Havayah is the sun, Elokim the shield that covers it.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
Where the note points
Tanyaתניא
Shaar HaYichud VehaEmunah, ch. 4 ff.
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 explanationShaar HaYichud VehaEmunah explains at length how the Name Elokim conceals the Name Havayah, like a shield over the sun, so that creation appears to exist independently. It is the basic background to this paragraph.
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Kehot’s note
תהלים פד, יב. ראה שער היחוה״א פ״ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כמ״ש במ״א ע״פ והבדילה הפרכת
How it connects
That maamar discusses the curtains of the Temple, which were there for modesty, and the “curtain” (parsa) described in Etz Chaim, as a screen through which light passes.our note
Where the note points
Torah Ohrתורה אור
above, 12c (Lech Lecha), “V'hivdilah haparoches”
טה״ק שהיא עיקר ההבדלה כי בשבעה הבדלות להבדיל בין הטמא כו׳ אין אנו אומרים לפי שא״צ כ״כ כי מאחר שמעבירים ההבדלה שבין קדש לחול כו׳: והבדילה הפרוכת לכם. הנה בע״ח (שער מ״א) מבואר שיש פרסא (וע׳ בע״ח שער ז׳ פ״ב) ובגמרא בכתובות (דק״ו ע״א) איתא י״ג פרוכת היו במקדש שני ז׳ כנגד ז׳ שערים כו׳ ופרש״י דלצניעותא עבידי. והיינו כי בלילה היו השערים ננעלים וכדאיתא במסכת תמיד רק ביום היו פתוחים שיהיו נכנסין ויוצאין דרך פתחי השערים והיו מוכרחים להיות פתוחים אעפ״כ הי׳ פרוכת לכל שער לצניעות כו׳. וענין זה הוא כי הנה העזרה והלשכות הם מכוונים נגד מלכות דאצילות כי למעלה במלכות יש כל הבחי׳ שבעזרה וגם הר הבית ת״ק אמה כמ״ש בזהר שלח לך (דקס״א ע״ב). והנה בלילה תרעין דג״ע אסתימו וכמו שננעלים השערים שערי העזרה הגם דכתי׳ …
And below, in the lower man (for it is written, “Let us make man in our image, after our likeness”), there is also a screen on the bestowing organ, which is in the state of “ram” (exalted). “The hidden things belong to Havayah our G‑d”: [these are] Chochmah and Binah; “and the revealed things are for us and for our children”: for through the circumcision they become “revealed for us and for our children,” since the revelation is only in the aspect of “for our children,” which is the aspect of begetting. For this reason, when the hei was added to Avraham, the reish was nevertheless not uprooted from Avraham, for he is still in the state of “ram” (exalted); only the level of the hei was added, so that this level of “ram” would be in revelation. Now, circumcision is revelation (and peri'ah [uncovering] is even greater revelation, as in “and he shall uncover the woman's head”; “an uncovered slaughter,” etc.). The screen that separates between holy and mundane, for the Jewish people, is “mundane things prepared in the purity of the holy,” which is the main separation. For of the seven separations, “to separate between the impure,” etc., we do not say, because it is not so necessary; for …
Our explanationIt develops the image of light shining through a curtain used here.
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Kehot’s note
לעיל יב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ק״ך צירופי אלקים
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 שערי הזיווגים שט״ו פ״ו. שער השמות שמ״ד פ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ק״ך צירופי אלקים
How it connects
The Arizal's Etz Chaim (per the Kehot note, in the gates of the zivugim, sha'ar 15, chapter 6) discusses the 120 combinations of the Name Elokim.our note
The source
Sefer Etz Chaim 15:6עץ חיים ט״ו:ו׳Sefaria (opens in a new tab)
… והנה הם נחלקים לד' בחי' וזהו ענין הפסוק אורך היריעה ל' באמה ורוחב ארבעה באמה שהם ק"ך צרופי אלקים הנחלקים לד' פעמים ל' והנה זה ענין בוכ"ו הנזכר פ' פקודי רס"א שהוא ענין חילוף אהי"ה באבג"ד כי הנה שם אהי"ה הוא בפנים שלה ושם בוכ"ו הוא באחוריים שלה כי הנה הוא גימטריא ד"ל שהם בחי' האחוריים האלו שהם ד"פ ל' צרופי אלקים. והנה משה רע"ה היה כלול ק"ך צרופים אלו ע"ד הנ"ל הם ד' שמות אלקים גימטריא מש"ה עם הכולל וכל אלקים מאלו ד' הכולל שלשים צרופים והרי ארבעתן הם כוללים ק"ך צרופים של אלקים וזהו בשג"ם הוא בשר והיו ימיו מאה ועשרים שנה כמ"ש בתיקונים על בשג"ם זה משה. וכבר ידעת כי משה זכה לבינה והוא בבחי' זו אמנם בחי' התבונה ויש"ס …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ק״ך צירופי אלקים
How it connects
Sha'ar HaShemos (Etz Chaim, sha'ar 44, chapter 1), also cited by the Kehot note for the 120 combinations of Elokim.our note
The source
Sefer Etz Chaim 44:2עץ חיים מ״ד:ב׳Sefaria (opens in a new tab)
והנה עתה נבאר פרטיות זעיר ונוקבא דאצילות ואחר כך נבאר שאר עולמות אבי"ע הנה זעיר אנפין שבאצילות יש בו י' ספירות פרטיות ובכל אחד יש בו ג' בחי' כלים חיצון אמצעי ופנימי הרי הם ל' כלים י' פנימית תוך י' אמצעית תוך י' חיצונים ובתוכם בחי' חיות העצמוח שהם הנשמה שלהם ונתחלק לנרנח"י והנפש מתלבשת בנה"י דאו"א בבחי' החיצוניות בתוך י"ס דכלים הנקרא אחור והרוח מתלבשת בנה"י דאו"א האמצעיים תוך הי"ס דכלים אמצעים והנשמה מתלבשת בנה"י דאו"א הפנימיים תוך י"ס דכלים פנימים ובתוכם נשמה לנשמה היא חיה ובתוכם היא יחידה ובחי' העצמות הם י' הויות מנוקדות קמץ ופתח הנזכר בתקונים כל הויה בספירה א' די"ס דז"א ה' אחרונה שלה מתלבש בכלי דאחור ו' בכלי …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
להיות עובד אלקים דהיינו לעבוד ולתקן
How it connects
The Tzemach Tzedek in Or HaTorah on Balak cites this passage about the soul descending to be “one who serves Elokim.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Balak, p. 1020
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Kehot’s note
באוה״ת בלק ע׳ א׳כ מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
אשר ברא אלקים לעשות
How it connects
“Which Elokim created to make”: the verse at the close of the six days of creation.our note
The source
Genesis 2:3בראשית ב׳:ג׳Sefaria (opens in a new tab)
2וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה: 3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם:
2… made; and He rested on the seventh day from all His work which He had made. 3And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ברא אלקים לעשות . . לתקן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה פירש״י לב״ר פ׳ יא, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ההסתר הנמשך משם אלקים והוא ע״י בטול היש לאין
How it connects
There the Alter Rebbe explains that ascending from something to nothing, against the order of the descending worlds, is the greatest wonder and is found only in the Jewish people, “a land of desire.” It supports the claim that the nullification of the something is the true novelty.our note
Where the note points
Torah Ohrתורה אור
below, 54b (Shemos)
הוא סדר ההשתלשלות להיות יורד למטה עד שיורד מרוחניות לגשמיות כי אין לך עשב שאין לו מזל והמזל הוא רוחני ונמשך מאין ליש. משא״כ הנס האחרון להתעלות מיש לאין הוא נפלא ביותר נגד הדרגת ההשתלשלות. ובחי׳ זו אינה אלא בישראל דוקא וכמ״ש כי תהיו אתם לי ארץ חפץ. פי׳ חפץ ורצון שלמעלה שיהיה ביטול היש לאין וחפץ זה תהיו אתם לי כו׳. דהנה כנס״י מקור נש״י נקרא׳ בשם ארץ שיש בה כח הצומח להצמיח כל פרי למינהו ע״י אשר זרעו בו על הארץ והנה בהגרעין אין בו טעם ומתיקות אלא הוא כעץ בעלמא וגם בכח הצומח אין בו תמונת הפרי שהרי נצמח ממנו כל פרי לפי הגרעין הנזרע חטה ושעורה וגפן וא״כ מוכרח שאין בו בחי׳ חטה דא״כ לא היה נצרך להזריע אלא שע״י התאחדות הגרעין שיש בו בהעלם תמונת …
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Emor 37a; Pinchas 77c; Shir HaShirim 67b
הלחם ביחד. ולהבין ענין זה והתחברות זו להיות הכבשים עם הלחם בתנופה. הנה נודע כי תכלית כל הבריאה להיות היש בטל לאין. ובכל עולם נמשך ביטול היש לפי מדרגתו. והנה עיקר הביטול הוא להיות בטל ונכלל ממש באור א״ס ב״ה ומיוחד בו ביחוד גמור ואמיתי בתכלית היחוד כהתאחדות אברי הגוף בנפש החיונית השורה ומתלבש בתוכם שאין להם חיות אחר מבלעדי חיות הנפש ולכן האברים נשמעים לרצון הנפש בביטול והתאחדות גמור וכך תהיינה כחות נפש החיונית בטלות ונכללות ממש באור א״ס ב״ה השורה ומקיף על נפשו. ועמ״ש ע״פ והקרבתם עולה אשה. אך הנה בטבע האדם בתולדתו אין כמו ביטול זה ודוגמתו אינו נמצא בגשמיות כלל לבטל רצונו מפני רצון אחרים בבחי׳ ביטול זה כאלו אין לו רצון אחר כלל אלא טבע זו היא בבהמה שהן בטלות ברצון המנהיגם ולכל אשר יחפוץ …
Our explanationIn Emor the Alter Rebbe states that the purpose of all creation is for the something to be nullified to nothing, each world according to its level, until it is included in the Infinite Light. It gives the wider frame for this paragraph's emphasis on bittul.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Bo, p. 255, and elsewhere
Our explanationA further parallel on the nullification of the something to nothing, to which the note points.
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Torah Ohr, Shemos, maamar 7לקמן נד, ב
page 54b, ¶1
ביאור על הנ״ל
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Likkutei Torah, Emor, maamar 4לקו״ת אמור לז, א
page 37a, ¶34
הנוק׳ וכמ״ש בספר הגלגולים פי״ט שהיה לו נר״נ דאצי׳ וגם נשמה לנשמה דאצי׳ ולכן נק׳ זה חטא על אדה״ר מה שירד בבחי׳ חטה.
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Kehot’s note
ראה לקמן נד, ב. לקו״ת אמור לז, א. פנחס עז, ג. שה״ש סז, ב. אוה״ת בא ע׳ רנה ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
How it connects
Sarah's words at Yitzchak's birth, “Laughter has Elokim made for me.” The Alter Rebbe reads the Name Elokim as the source of the delight.our note
The source
Genesis 21:6בראשית כ״א:ו׳Sefaria (opens in a new tab)
5וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ: 6וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל־הַשֹּׁמֵעַ יִצְחַק־לִי: 7וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו:
5And Abraham was a hundred years old, when his son Isaac was born unto him. 6And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 7And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
12
On the words
שהוא מדבר חדש
How it connects
There the parable is given: to turn a king's heart toward a commoner's request one brings his small son to play with, or something novel like a talking bird, since nothing else is lacking in the king's house.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 20a
נ״ע המשל מלב מלכים אין חקר כשרוצים להמשיכו שיפנה לבקשת ההדיוט הוא ע״י שמביאים בנו הקטן שישתעשע בו או שמביאים דבר חדוש כמו צפור המדברת. כי כלום חסר מבית המלך ואין כל זהב וכסף חשוב לנגדו מאומה רק איזה דבר חידוש. כמ״כ כתיב
Our explanationIt explains why only novelty arouses delight.
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Likkutei Torah, Bamidbar, maamar 20לקו״ת במדבר כ, א
page 20a, ¶24
למעלה כנ״ל. [ובע״ח שער תיקון נוק׳ ספ״ב פי׳ ג״כ ענין תבל ב״פ רי״ו אלא דפי׳ שרומז להמשכה גבוה מאד וכמ״ש ג״כ בפע״ח שער ק״ש שעל המטה פ״ו. אכן י״ל דהמשכה עליונה זו נמשך ע״י האתעדל״ת דב׳ בחי׳ אריה הנ״ל וזהו משחקת בתבל ארצו שמבחי׳ אתעדל״ת דתבל ארצו שבישראל נמשך בחינת שחוק ותענוג עליון והוא שרש המשכה עליונה שבע״ח ופע״ח שם]:
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Kehot’s note
ראה לקו״ת במדבר כ, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

5והנה עיקר הצחוק והתענוג מתגלה כשנשלם הבירור והתקון דשם אלקים וכמו במע״ב כתיב וירא אלקים את כל אשר עשה1

Now, the essence of the laughter and the delight is revealed when the refinement and rectification of the Name Elokim is completed. As in the Work of Creation it is written, “And Elokim saw all that He had made,

Explanation

The full delight is revealed only when the work of refining and rectifying the concealment of Elokim is finished. The account of creation shows this: G‑d “saw all that He had made” only at the end of the six days.

והנה טוב מאד ויכולו השמים2 שבגמר כל המלאכה נתגלה התענוג משא״כ בעוד שלא נגמרה המלאכה אין התענוג מתגלה כ״א הוא עוסק לגמור המלאכה.

and behold, it was very good,” and, “And the heavens were completed”: at the completion of all the work the delight was revealed; whereas while the work was not yet completed, the delight is not revealed, but rather he is occupied with completing the work.

Explanation

Only after “it was very good” and “the heavens were completed” was the delight revealed. While work is still being done, the worker is busy completing it and the pleasure is not yet revealed.

כך עד״ז עכשיו העסק הוא להיות עובד אלקים לאהפכא חשוכא לנהורא ובגמר ושלימות הבירורים אזי

So too, in the same way, now the occupation is to be “one who serves Elokim,” to turn darkness into light; and at the completion and perfection of the refinements, then

Explanation

Our time is the time of work: to be “one who serves Elokim,” turning darkness into light. The delight will appear when all the refinements are complete.

כתיב ותחדש פני אדמה3 ישמח ה׳ במעשיו ויהיה גילוי הצחוק והתענוג ולכן נק׳ יצחק ע״ש העתיד שלעתיד יהיה גילוי צחוק ותענוג זה:4

it is written, “And You renew the face of the earth,” “G‑d will rejoice in His works,” and there will be the revelation of the laughter and the delight. And therefore he is called “Yitzchak,” after the future, for in the Time to Come there will be the revelation of this laughter and delight.

Explanation

Then the verses will be fulfilled: “You renew the face of the earth,” “G‑d will rejoice in His works.” That is why the name Yitzchak, “he will laugh,” is in the future tense: the laughter and delight belong to the Time to Come.

Paragraph 5 in brief

The paragraph explains why Yitzchak's delight is future: it is revealed only when the work of refinement is complete, as the delight of creation came only at its end.

Marei mekomos

1
On the words
וירא אלקים את כל אשר עשה
How it connects
“And G‑d saw all that He had made, and behold, it was very good”: said at the completion of creation, showing that delight comes at the end of the work.our note
The source
Genesis 1:31בראשית א׳:ל״אSefaria (opens in a new tab)
30וּלְכׇל־חַיַּת הָאָרֶץ וּלְכׇל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כׇּל־יֶרֶק עֵשֶׂב לְאׇכְלָה וַיְהִי־כֵן: 31וַיַּרְא אֱלֹקִים אֶת־כׇּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי:
30… is a living soul, [I have given] every green herb for food.’ And it was so. 31And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית א, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ויכולו השמים
How it connects
“And the heavens and the earth were completed”: the completion of the work.our note
The source
Genesis 2:1בראשית ב׳:א׳Sefaria (opens in a new tab)
1וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכׇל־צְבָאָם: 2וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:
1And the heaven and the earth were finished, and all the host of them. 2And on the seventh day God finished His work which He had made; and He rested …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ותחדש פני אדמה
How it connects
“And You renew the face of the earth”: read as the renewal at the end of the refinements.our note
The source
Psalms 104:30תהילים ק״ד:ל׳Sefaria (opens in a new tab)
29תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן תֹּסֵף רוּחָם יִגְוָעוּן וְאֶל־עֲפָרָם יְשׁוּבוּן: 30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו:
29Thou hidest Thy face, they vanish; Thou withdrawest their breath, they perish, And return to their dust. 30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works!
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ישמח ה׳ במעשיו
How it connects
“G‑d will rejoice in His works”: the future joy and delight revealed when the work is done.our note
The source
Psalms 104:31תהילים ק״ד:ל״אSefaria (opens in a new tab)
30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו: 32הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ:
30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works! 32Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Rivkah: the yoked team ¶6–9

6והנה ביצחק כתיב והנה יצחק מצחק1 את רבקה אשתו2. פי׳ שכל הצחוק ותענוג עליון דיצחק הנ״ל הוא נמשך ע״י רבקה אשתו.

Now, of Yitzchak it is written, “And behold, Yitzchak was sporting with Rivkah his wife.” Meaning: all the laughter and supernal delight of Yitzchak discussed above is drawn down through Rivkah his wife.

Explanation

The verse “Yitzchak was sporting with Rivkah his wife” shows that Yitzchak's laughter and delight comes about through Rivkah. Now the Alter Rebbe will explain what Rivkah represents.

כי הנה עיקר בחי׳ אתהפכא חשוכא לנהורא הוא שייך בנה״ב שבאדם שהיא צריכה בירור ותקון לעשות לתקן משא״כ הנשמה עצמה א״צ תקון.3

For the main level of turning darkness into light pertains to the animal soul in a person, which needs refinement and rectification, “to make,” [that is,] “to rectify”; whereas the soul itself does not need rectification.

Explanation

Turning darkness into light is mainly the work of refining the animal soul, the natural, self-centered life of a person. The G‑dly soul itself needs no rectification; it came down only to refine the animal soul.

ונה״ב שרשה מחיות המרכבה פני שור4 וכו׳ וכמו שיש כח בהמרכבה להיות והחיות נושאות את הכסא כך יש כח בנה״ב להיות בה

And the animal soul is rooted in the Chayos of the Chariot, the face of the ox, etc. And just as there is power in the Chariot to be [such that] “the Chayos carry the Throne,” so there is power in the animal soul for there to be in it

Explanation

The animal soul is rooted in the “face of the ox” among the Chayos, the holy creatures of Ezekiel's Chariot, which carry the Divine Throne. Just as those creatures lift the Throne, the animal soul, once refined, has the power to lift up the G‑dly soul.

וע״י עליות לנה״א והיינו אחר הבירור של נה״ב משום ששרשה גבוה מאד נעלה מלפני מלך כו׳:

and through it ascents for the G‑dly soul, that is, after the refinement of the animal soul, because its root is very high, exalted, “from before the King, etc.”

Explanation

After it is refined, the animal soul becomes a source of ascent for the G‑dly soul, because its root is extremely high and exalted, “from before the King.”

Paragraph 6 in brief

The paragraph identifies where the delight comes from: the refinement of the animal soul, which is rooted in the Chayos of the Chariot and, once refined, raises the G‑dly soul.

Deeper

The idea that the soul itself needs no rectification and descends only to refine the body and animal soul appears in Tanya, chapter 37, drawing on Etz Chaim sha'ar 26. That chapter also explains that the ultimate revelation of the Infinite Light in the physical world depends on our work during exile.

Marei mekomos

1
On the words
והנה יצחק מצחק
How it connects
The words here quote Genesis 26:20; the passage is shown below.
The source
Genesis 26:20בראשית כ״ו:כ׳Sefaria (opens in a new tab)
19וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים: 20וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ: 21וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה:
19And Isaac’s servants digged in the valley, and found there a well of living water. 20And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him. 21And they digged another well, and they strove for that also. And he called the name …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כו, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
How it connects
“And behold, Yitzchak was sporting with Rivkah his wife.” Read as Yitzchak's delight coming through Rivkah.our note
The source
Genesis 26:8בראשית כ״ו:ח׳Sefaria (opens in a new tab)
7וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִוא: 8וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ: 9וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי …
7… men of the place should kill me for Rebekah, because she is fair to look upon.’ 8And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. 9And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
3
On the words
הנשמה עצמה א״צ תיקון
How it connects
Tanya ch. 37 explains that the perfection of the Messianic era depends on our deeds now: each mitzvah draws the Infinite Light into physical things that were under kelipas nogah.our note
The source
Tanya, Likkutei Amarim 37:18תניא, חלק ראשון; ליקוטי אמרים ל״ז:י״חSefaria (opens in a new tab)
וּכְמוֹ שֶׁכָּתוּב [בְּעֵץ חַיִּים שַׁעַר כ״ו], כִּי הַנְּשָׁמָה עַצְמָהּ אֵינָהּ צְרִיכָה תִּיקּוּן כְּלָל כוּ׳, וְלֹא הוּצְרְכָה לְהִתְלַבֵּשׁ בָּעוֹלָם הַזֶּה וְכוּ׳, רַק לְהַמְשִׁיךְ אוֹר לְתַקְּנָם כוּ׳, וְהוּא מַמָּשׁ דּוּגְמַת סוֹד גָּלוּת הַשְּׁכִינָה, לְבָרֵר נִיצוֹצִין וְכוּ׳.
Hebrew: Kehot Publication Society (CC-BY-NC) · via Sefaria
Where the note points
Tanyaתניא
Part I, ch. 37 (from Etz Chaim, sha'ar 26)
והנה, תכלית השלימות הזה של ימות המשיח ותחיית המתים, שהוא גילוי אור אין סוף ברוך הוא בעולם הזה הגשמי – תלוי במעשינו ועבודתנו כל זמן משך הגלות. כי הגורם שכר המצוה – היא המצוה בעצמה, כי בעשייתה, ממשיך האדם גילוי אור אין סוף ברוך הוא מלמעלה למטה להתלבש בגשמיות עולם הזה, בדבר שהיה תחלה תחת ממשלת קליפת נוגה ומקבל חיותה ממנה, שהם כל דברים הטהורים ומותרים שנעשית בהם המצוה מעשיית, כגון: קלף התפילין ומזוזה וספר תורה, וכמאמר רבותינו זכרונם לברכה: ״לא הוכשר למלאכת שמים אלא טהורים ומותרים בפיך״. וכן אתרוג שאינו ערלה, הגהה שהﬠרלה היא משלש קליפות הטמאות לגמרי שאין להם ﬠליה לעולם, כמו שכתוב בﬠץ חיים, וכן כל מצוה הבאה בﬠבירה חס ושלום: ומעות הצדקה שאינן גזל, וכיוצא בהם. ועכשיו שמקיים בהם מצות ה׳ ורצונו – הרי החיות שבהם …
Our explanationIt supports the point that the work of transforming darkness is with the animal soul and the physical world, not with the soul itself.
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Kehot’s note
תניא פל״ז (מע״ח שער כו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
פני שור
How it connects
In Ezekiel's vision each of the Chayos has the face of a man, a lion, an ox and an eagle. The animal soul is rooted in the face of the ox.our note
The source
Ezekiel 1:10יחזקאל א׳:י׳Sefaria (opens in a new tab)
9חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ: 10וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן: 11וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹּתֵיהֶנָה:
9… joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle. 11Thus were their faces; and their wings were stretched upward; two wings of every one were …
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.

7ובזה יובן ענין בחי׳ רבקה שהוא מלשון רבקות של שלש שלש בקר1 או של ארבע ארבע דהפי׳ הוא חבור וקשור של שלש או ארבע בהמות

And with this the matter of the level of Rivkah will be understood. It is from the term “rivkos” of three, three oxen, or of four, four, for the meaning is the joining and binding of three or four animals

Explanation

The name Rivkah is connected to the Talmudic word “rivkah,” a team of three or four oxen yoked together. The name therefore means joining several animals into one working unit.

יחדיו נק׳ רבקה וכך הוא בענין חיות המרכבה כשהן כלולים ומתייחדים יחד להיות והחיות נושאות הן בחי׳ רבקה של שלש שלש בקר שהוא התכללות חג״ת פני ארי׳ מבחי׳ חסד.

together, [which] is called a “rivkah.” And so it is with the Chayos of the Chariot: when they are included and united together, so as to be [such that] “the Chayos carry,” they are the level of a “rivkah” of three, three oxen, which is the inter-inclusion of Chesed, Gevurah and Tiferes: the face of the lion from the level of Chesed,

Explanation

The Chayos, the holy creatures of Ezekiel's Chariot, carry the Throne when they are joined into one team. When three are joined, they are the three emotive attributes Chesed, Gevurah and Tiferes, each a “face”: the lion's face corresponds to Chesed.

Paragraph 7 in brief

The paragraph gives the key to Rivkah: her name means a yoked team of animals, and on high this is the Chariot's creatures joined together as the attributes Chesed, Gevurah and Tiferes.

Deeper

The Kehot note records that Likkutei Torah on Shir HaShirim refers back to this passage, and that Or HaTorah on Korach discusses the same term.

Marei mekomos

1
On the words
רבקות של שלש שלש בקר
How it connects
The Talmud speaks of a “rivkah” (team) of oxen in the laws of eruv enclosures. The Alter Rebbe draws from it the meaning of Rivkah's name: binding several animals together.our note
The source
Eruvin 17b:17–18עירובין י״ז ב:י״ז-י״חSefaria (opens in a new tab)
גּוֹבְהָן עֲשָׂרָה טְפָחִים, וְרוֹחְבָּן שִׁשָּׁה וְעוֹבְיָים כׇּל שֶׁהוּא. וּבֵינֵיהֶן כִּמְלֹא שְׁתֵּי רְבָקוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ בָּקָר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: שֶׁל אַרְבַּע, קְשׁוּרוֹת וְלֹא מוּתָּרוֹת, אַחַת נִכְנֶסֶת וְאַחַת יוֹצֵאת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Korach, p. 715
Our explanationThe note points there for a further discussion of the term “rivkah” of oxen.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Shir HaShirim 13a; 37d
ע׳ תחת יהם. והנה כל זה הוא בסדר העבודה שלמטה באדם. אבל הנה באתערותא דלתתא הוא אתערותא דלעילא שם נעשה שלש בחי׳ נקודות הנ״ל בבחי׳ סגולתא שהנקודה אמצעית היא למעלה עומדת על גבי שתי הנקודות. שממטה למעלה בעבודת האדם הנה הנקודה אמצעית היא האחרונה שמתחלה צריך להיות סדר העבודה ממטה למעלה כו׳. ואח״כ המשכה כו׳. ואחר כך יכול לבא ולעלות ולהגיע למדריגת בחינת ביטול דבחינת ולא תחללו כו׳. אבל מלמעלה למטה באתערותא דלעילא שם בחינת נקודה האמצעית היא בעצם וראשונה: ב והנה כתיב תורי זהב נעשה לך עם נקודות הכסף. (ע׳ רבות נשא ס״פ י״ג) פי׳ שבחי׳ סגול זה הוא בבחי׳ נקודות הוא בבחי׳ כסף בחי׳ אהבה של קרירות אבל בבחי׳ ומעלת הזהב על הכסף שהוא בבחי׳ רשפי אש וכו׳ נעשה נקודות אלו בחי׳ תורים כמו ראש תור בגמרא בחינת …
Our explanationLikkutei Torah on Shir HaShirim refers back to this passage. The resolved passage there discusses the three points of the segol vowel as three levels of service from below and from above, a related treatment of three joined elements.
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Kehot’s note
עירובין יז, ב. ראה אוה״ת פ׳ קרח ע׳ תשטו.
בלקו״ת שה״ש יג, א, לז, ד מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8ופני שור מבחי׳ גבורה כו׳. ולפעמים הן של ארבע ארבע שהוא בחי׳ פני אדם שבחיות המרכבה שהן ד׳ בחי׳ חגת״מ.

and the face of the ox from the level of Gevurah, etc. And sometimes they are of four, four, which is the level of the face of a man among the Chayos of the Chariot, for they are four levels: Chesed, Gevurah, Tiferes and Malchus.

Explanation

The ox's face corresponds to Gevurah. Sometimes the team has four, adding the face of a man, which corresponds to Malchus; so the four faces are Chesed, Gevurah, Tiferes and Malchus.

ועד״ז ארז״ל האבות הן הן המרכבה1 2 שהן ג׳ בחי׳ חג״ת ודוד הוא רגלא רביעאה כו׳.

And similarly our Sages said, “The Patriarchs are themselves the Chariot”: they are the three levels of Chesed, Gevurah and Tiferes, and David is the fourth leg, etc.

Explanation

The Sages say that the Patriarchs were the Chariot, meaning they were wholly given over to G‑d's will. Avraham, Yitzchak and Yaakov are Chesed, Gevurah and Tiferes, and King David, who embodies Malchus, is the fourth leg of the Throne.

וז״ש במרכבת יחזקאל חוברות אשה אל אחותה3 שהן בבחי׳ חבור והתכללות שעי״ז דוקא והחיות נושאות כו׳

And this is what is said of Yechezkel's Chariot, “joined one to another”: they are in a state of joining and inter-inclusion, for specifically through this, “the Chayos carry, etc.,”

Explanation

Ezekiel describes the creatures' wings as “joined one to another.” Their power to carry the Throne comes precisely from being joined and included in each other.

משום שע״י ההתכללות וחבור המדות יחדיו עי״ז מתעלים וממשיכים מבחי׳ עליונה מאד ששם כל המדות כלולים יחדיו (עמ״ש בפ׳ נח בענין זה).

because through the inter-inclusion and joining of the middos together, they are thereby elevated and draw from a very high level, where all the middos are included together (see what is explained in Parshas Noach on this matter).

Explanation

When the attributes combine, they rise and draw from a very high level in which all the attributes are still one. The Alter Rebbe refers to his discussion of this in a maamar on Parshas Noach.

ועד״ז יובן בעבודת ה׳ באדם כשיש בחי׳ התכללות המדות אהוי״ר והתעוררות רחמים על נפשו שירדה פלאים4 זהו נק׳ בחי׳ רבקה של שלש שלש בקר שמדות נה״ב מתבררים מק״נ ועולים לה׳.

And similarly it will be understood in the service of G‑d in a person: when there is the level of inter-inclusion of the middos (emotive attributes), love and awe, and the arousal of compassion on his soul, which has descended wondrously low, this is called the level of a “rivkah” of three, three oxen; for the middos of the animal soul are refined from kelipas nogah and ascend to G‑d.

Explanation

The same happens in a person's service of G‑d. When love, awe and compassion for one's own soul, which has fallen so low, all combine, the emotions of the animal soul are refined out of kelipas nogah, the mixed realm that can go either to good or to evil, and rise to G‑d. This is a “rivkah” of three.

וזהו והנה רבקה יוצאת5 שיוצאת מק״נ ואתהפכא חשוכא לנהורא ולפעמים היא של ארבע ארבע בהתכללות מדת מל׳ שהוא בחי׳ בטול וקבלת עול ועבודת עבד כי העבודה והיראה הן שני מצות כו׳.

And this is “And behold, Rivkah came out”: she comes out from kelipas nogah, and darkness is turned into light. And sometimes she is of four, four, with the inclusion of the attribute of Malchus, which is the level of self-nullification (bittul), accepting the yoke (kabbalas ol) and the service of a servant; for service and awe are two mitzvos, etc.

Explanation

“Rivkah came out” means she comes out of kelipas nogah, and darkness becomes light. A “rivkah” of four adds Malchus: self-nullification, accepting the yoke and serving as a servant, which is distinct from awe, since service and awe are counted as two separate mitzvos.

וזהו שיצחק מצחק את רבקה אשתו6 דהיינו שבחי׳ יצחק שהוא התענוג שיתגלה לע״ל הרי הוא נמשך את רבקה אשתו

And this is [why] “Yitzchak was sporting with Rivkah his wife”: that is, the level of Yitzchak, which is the delight that will be revealed in the Time to Come, is drawn “with Rivkah his wife”

Explanation

This explains why Yitzchak “was sporting with Rivkah”: the future delight of Yitzchak comes through Rivkah, the refined and united emotions of the animal soul.

(שהוא בחי׳ בירור דשם ב״ן בגימ׳ בהמה דהיינו ע״י בירור נה״ב כשעולה למעלה מעלה להיות בבחי׳ רבקה כי למטה הוא ענפין מתפרדין אבל ע״י הברור אז נעשה התכללות כו׳)7

(which is the level of the refinement of the Name Ban, [whose] numerical value is behemah [animal], that is, through the refinement of the animal soul, when it ascends higher and higher to be in the level of Rivkah; for below it is “branches that separate,” but through the refinement there then comes about inter-inclusion, etc.).

Explanation

The Name Ban (Havayah spelled out to the value of 52) equals behemah, “animal,” in numerical value, so Rivkah's work is refining the animal soul. Below, the soul's drives are scattered “branches that separate”; once refined, they unite.

ולכן עי״ז דוקא ותרד העינה ותמלא כדה8 דהיינו שע״י בחי׳ בירור ובטול נפש הבהמית דוקא

And therefore, specifically through this, “she went down to the spring and filled her pitcher”: that is, specifically through the level of the refinement and nullification of the animal soul,

Explanation

This is why Rivkah is the one who “went down to the spring and filled her pitcher”: the drawing down happens specifically through refining and nullifying the animal soul.

הנה ע״י העלאה זו נמשך להיות ירידה והמשכה בחי׳ ותמלא כדה היינו כ״ד ספרין דאורייתא.

through this ascent there comes about a descent and drawing down, the level of “and filled her pitcher,” namely the twenty-four books of the Torah.

Explanation

The ascent of the animal soul brings about a descent from above: the filling of the pitcher, which is the twenty-four books of Scripture.

כי הנה כל התורה נתלבשה בענינים גשמיים כמו מצות תרומות ומעשרות בצמח וזרע הארץ ומצות קרבנות בבע״ח

For the entire Torah has been clothed in physical matters, such as the mitzvos of terumos and maasros in the vegetation and seed of the land, and the mitzvah of sacrifices with animals,

Explanation

The Torah's commandments are clothed in physical things: tithes and priestly gifts from produce, sacrifices from animals.

וכן בכל המצות שכ״ז הוא נלקח מק״נ וע״י המצות מתבררים ונמשך עי״ז גילוי א״ס ב״ה אשר אנכי מצוך.9 10

and so too with all the mitzvos; all of this is taken from kelipas nogah, and through the mitzvos they are refined, and through this is drawn down the revelation of the Infinite One (Ein Sof), blessed be He, “which I (Anochi) command you.”

Explanation

All these physical things come from kelipas nogah; performing the mitzvos with them refines them and draws into them the revelation of G‑d Himself, as the verse says “which I (Anochi) command you,” the “I” of G‑d's own essence.

Paragraph 8 in brief

The paragraph applies the image of the yoked team to the soul: when the animal soul's emotions are refined and united with love, awe and acceptance of the yoke, they rise, and this ascent draws down the Torah and mitzvos with the revelation of G‑d's own essence.

Deeper

The link between the Name Ban and behemah reflects the Kabbalistic teaching that the animal soul and Malchus are refined together; the Kehot note shows that this parenthetical gloss also appears in Sefer HaMaamarim 5569. The principle that an ascent from below draws a descent from above runs through the whole maamar.

Marei mekomos

1
On the words
האבות הן הן המרכבה
How it connects
There the Patriarchs, “who are the Chariot,” are described as the supernal living beings (Chesed, Gevurah, Tiferes) that emerge from Binah, while Malchus stands apart like the inanimate.our note
Where the note points
Torah Ohrתורה אור
above, 4c (Bereishis)
אצל וסמוך לבחי׳ החי כנ״ל שהצומח הי׳ כלול בחי בבחי׳ עבור כו׳: וכמו״כ יובן גם למעלה יותר בחיון עלאין שהם האבות שהן הן המרכבה והיינו בבחי׳ אצי׳ והיו כלולים מתחלה ג״כ בבטן אימא עלאה בחי׳ עבור ואח״כ יצאו לגילוי. ואז הם בבחי׳ יניקה כו׳ והיינו ענין צומח וחי הסמוכים זה לזה שנמשכים זמ״ז בדרך השתלשלות עו״ע כו׳. משא״כ בחי׳ הדומם שהיא בחי׳ המל׳ היא מובדלת בערך מהם ואינה נמשכת בבחי׳ השתלשלות עו״ע כדרך המשכת המדות מהשכל. כי מן החכמה ולמטה הוא בחי׳ השתלשלות עו״ע חכ׳ ואח״כ בינה ואח״כ דעת עד שאח״כ נמשכים המדות כו׳ עד בחי׳ המל׳ ולא עד בכלל כי התהוות המל׳ שהיא בחי׳ אותיות דבר ה׳ אינן מסוג וערך הבחינה שלמעלה ממנה עד שיתכן לומר שתהא נמשכת בדרך עו״ע וכמשל האותיות הגשמיים שאינן מערך המדות והשכל כו׳ אלא …
It is like the analogy of a large bonfire, which shines farther than a small one, etc. It is understood, in any case, that the body and soul of the angels are close in rank to each other and came into being truly as one from their source, which is the level of Malchus of Atzilus, which is "the mother of all life" of [the worlds of] Beriah, Yetzirah and Asiyah. Of this it is said, "Let the earth bring forth living creatures": meaning, the supernal earth, which is Malchus, shall bring forth the soul of every living being — these are the angels, who are called "beasts" — and their bodies came forth together with their souls, for the body, which is the level of the vegetative, is beside and adjacent to the level of the animal, as said above, that the vegetative was contained in the animal in a state of gestation, etc.
Our explanationIt clarifies why David, Malchus, is the fourth leg added to the three.
Read it here
Kehot’s note
נסמן לעיל ד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ארז״ל האבות הן הן המרכבה
How it connects
“The Patriarchs are themselves the Chariot”: they were wholly nullified to G‑d's will, as a chariot is to its rider.our note
The source
Bereshit Rabbah 47:6בראשית רבה מ״ז:ו׳Sefaria (opens in a new tab)
ויכל לדבר אתו - תני, הנפטר מחבירו בין גדול בין קטן, צריך ליטול ממנו רשות. ממי את למד? מאברהם. פעם אחת היה אברהם מדבר עם הקב"ה, באו מלאכי השרת לדבר עמו. אמר להן: נפטר מן השכינה, שהיא גדולה מכם תחלה, אחר כך אני מדבר עמכם. כיון שדבר עם הקדוש ברוך הוא כל צרכו, אמר לפניו: רבון העולמים! צריך אני לדבר. אמר לו: הפטר בשלום, הה"ד: ויעל אלקים מעל אברהם. אמר ריש לקיש: האבות הן הן המרכבה, שנא': ויעל אלקים מעל אברהם. ויעל מעליו אלקים. (בראשית כה) והנה ה' נצב עליו:
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion, Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
חוברות אשה אל אחותה
How it connects
In Ezekiel's vision the creatures' wings were “joined one to another.” The joining is the source of their power to carry.our note
The source
Ezekiel 1:9יחזקאל א׳:ט׳Sefaria (opens in a new tab)
8וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם: 9חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ: 10וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן:
8… their wings on their four sides; and as for the faces and wings of them four, 9their wings were joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they had the face of a man; and they …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל א, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שירדה פלאים
How it connects
“She has come down wondrously”: Lamentations' phrase, used for the soul's descent into the body, which arouses compassion on it.our note
The source
Lamentations 1:9איכה א׳:ט׳Sefaria (opens in a new tab)
8חֵטְא חָטְאָה יְרוּשָׁלַ͏ִם עַל־כֵּן לְנִידָה הָיָתָה כׇּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשׇׁב אָחוֹר: 9טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה ה׳ אֶת־עׇנְיִי כִּי הִגְדִּיל אוֹיֵב: 10יָדוֹ פָּרַשׂ צָר עַל כׇּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ:
8… her despise her, Because they have seen her nakedness; She herself also sigheth, And turneth backward. 9Her filthiness was in her skirts, She was not mindful of her end; Therefore is she come down wonderfully, She hath no comforter. ‘Behold, O LORD, My affliction, For the enemy hath magnified himself.’ 10The adversary hath spread out his hand Upon all her treasures; For she hath seen that …
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
והנה רבקה יוצאת
How it connects
“And behold, Rivkah came out”: read as the animal soul coming out of kelipas nogah.our note
The source
Genesis 24:15בראשית כ״ד:ט״וSefaria (opens in a new tab)
14… הַטִּי־נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם־גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי־עָשִׂיתָ חֶסֶד עִם־אֲדֹנִי: 15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל:
14… even for Isaac; and thereby shall I know that Thou hast shown kindness unto my master.’ 15And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
יצחק מצחק את רבקה אשתו
How it connects
Yitzchak “was sporting with Rivkah his wife”: the delight of Yitzchak comes through Rivkah.our note
The source
Genesis 26:8בראשית כ״ו:ח׳Sefaria (opens in a new tab)
7וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִוא: 8וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ: 9וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי …
7… men of the place should kill me for Rebekah, because she is fair to look upon.’ 8And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. 9And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how …
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
(שהוא בחי׳ בירור דשם ב״ן . . התכללות כו׳)
How it connects
The note shows that this parenthetical gloss on the Name Ban and the animal soul appears in Sefer HaMaamarim 5569.our note
Where the note points
Sefer HaMaamarim 5569ספר המאמרים תקס״ט
p. 90
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה הג״ה זו בסה״מ תקס״ט ע׳ צ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ותרד העינה ותמלא כדה
How it connects
Rivkah filling her pitcher at the spring: the drawing down that follows the ascent.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
אשר אנכי מצוך
How it connects
“These words which I (Anochi) command you today”: read as the revelation of G‑d's own “I” drawn down through the mitzvos.our note
The source
Deuteronomy 6:6דברים ו׳:ו׳Sefaria (opens in a new tab)
5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ: 7וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשׇׁכְבְּךָ וּבְקוּמֶךָ:
5… thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart; 7and thou shalt teach them diligently unto thy children, and shalt talk of them when thou …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
How it connects
Kehot’s note points to Exodus 26:3 for these words.
The source
Exodus 26:3שמות כ״ו:ג׳Sefaria (opens in a new tab)
2אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁמֹנֶה וְעֶשְׂרִים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְכׇל־הַיְרִיעֹת: 3חֲמֵשׁ הַיְרִיעֹת תִּהְיֶיןָ חֹבְרֹת אִשָּׁה אֶל־אֲחֹתָהּ וְחָמֵשׁ יְרִיעֹת חֹבְרֹת אִשָּׁה אֶל־אֲחֹתָהּ: 4וְעָשִׂיתָ לֻלְאֹת תְּכֵלֶת עַל שְׂפַת הַיְרִיעָה הָאֶחָת מִקָּצָה בַּחֹבָרֶת וְכֵן תַּעֲשֶׂה בִּשְׂפַת הַיְרִיעָה הַקִּיצוֹנָה בַּמַּחְבֶּרֶת הַשֵּׁנִית:
2… cubits, and the breadth of each curtain four cubits; all the curtains shall have one measure. 3Five curtains shall be coupled together one to another; and the other five curtains shall be coupled one to another. 4And thou shalt make loops of blue upon the edge of the one curtain that is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

9וזהו הנה אנכי נצב על עין המים1 דהיינו בבחי׳ ותרד העינה ותמלא כדה נמשך ממש בחי׳ אנכי שהוא סדכ״ס שממנו נמשך המעיין כו׳.

And this is “Behold, I (Anochi) stand by the spring of water”: that is, in the level of “she went down to the spring and filled her pitcher,” there is drawn down the very level of Anochi, which is the Cause of all causes, from which the spring is drawn, etc.

Explanation

Eliezer says, “Behold, I (Anochi) stand by the spring of water.” The Alter Rebbe reads “Anochi,” “I,” as G‑d's very essence, the Cause of all causes, the source of the spring: through Rivkah's drawing at the spring, this very level is drawn down.

ולכן כדי שיהי׳ המשכה זו גילוי אוא״ס ב״ה בדברים גשמיים שמק״נ הוא דוקא ע״י בירור נה״ב תחלה

And therefore, so that there may be this drawing down of the revelation of the Infinite Light (Or Ein Sof), blessed be He, into physical things that are from kelipas nogah, it is specifically through first refining the animal soul,

Explanation

For G‑d's light to enter physical things, which come from kelipas nogah, the animal soul must first be refined.

שהיא ג״כ מק״נ שאז אחר בירור והעלאה זו יוכל להיות המשכה וירידה זו (ועמ״ש כיוצא בזה ע״פ וספרתם לכם2 כו׳ וע״פ זכור את יום השבת).3

which is also from kelipas nogah; for then, after this refinement and ascent, this drawing down and descent can come about. (And see what is explained similarly on the verse “And you shall count for yourselves, etc.,” and on the verse “Remember the Shabbos day.”)

Explanation

The animal soul is also from kelipas nogah; once it is refined and raised, the drawing down into physical things can follow. The Alter Rebbe refers to parallel discussions on counting the Omer and on remembering Shabbos.

וע״כ לא נתנה תורה למלאכים משום כלום יצה״ר יש ביניהם4 5 ואין שייך אצלם בירור ק״נ ואתהפכא חשוכא לנהורא

And therefore the Torah was not given to the angels, because “Is there an evil inclination among you?” The refinement of kelipas nogah and turning darkness into light do not pertain to them.

Explanation

This is why the Torah was not given to the angels: as Moshe argued, they have no evil inclination. They have nothing to refine and no darkness to turn into light.

ולכן א״א להיות ג״כ אצלם המשכה זו מבחי׳ אשר אנכי מצוך ואע״פ שבודאי נמשך גילוי אלקות למלאכים הוא מבחי׳ ונהר יוצא מעדן להשקות את הגן6 דבזה כתיב היושבת בגנים חברים7 שהם המלאכים מקשיבים לקולך.

And therefore this drawing down from the level of “which I (Anochi) command you” also cannot come about among them. And although a revelation of G‑dliness is certainly drawn down to the angels, it is from the level of “And a river went out of Eden to water the garden,” of which it is written, “You who dwell in the gardens, the companions,” who are the angels, “listen to your voice.”

Explanation

So the angels cannot receive the revelation of “Anochi” that comes through the mitzvos. They do receive a revelation of G‑dliness, but only from the “river” that flows into the garden: the Song of Songs speaks of “companions,” the angels, who listen to the voice of the one who dwells in the gardens.

אבל גילוי בחי׳ ותרד העינה ותמלא כדה לא נמשך להם כ״א למטה דוקא. ולכן ארז״ל עתידים צדיקים8 שיאמרו (המלאכים) לפניהם קדוש:

But the revelation of the level of “she went down to the spring and filled her pitcher” is not drawn down to them, but only below. And therefore our Sages said that the tzaddikim are destined to have (the angels) say “Holy” before them.

Explanation

The “spring” level reaches only us below. That is why the Sages say that in the future the angels will say “Holy” before the tzaddikim: those who refined the world will stand higher than the angels.

Paragraph 9 in brief

The paragraph explains that the essence of G‑d (“Anochi”) is drawn down only through refining the animal soul and the physical world; this is why the Torah was given to people rather than angels, and why the tzaddikim will surpass the angels.

Deeper

The angels receive from the “river,” the revealed flow that is also the delight of Gan Eden, while souls in bodies can draw from the “spring” itself. The Kehot notes list many places in Torah Ohr and Likkutei Torah where the saying about the angels saying “Holy” before the tzaddikim is explained.

Marei mekomos

1
On the words
הנה אנכי נצב על עין המים
How it connects
Eliezer's words at the well: “Behold, I stand by the spring of water.” Read as G‑d's “Anochi” present at the spring.our note
The source
Genesis 24:43בראשית כ״ד:מ״גSefaria (opens in a new tab)
42וָאָבֹא הַיּוֹם אֶל־הָעָיִן וָאֹמַר ה׳ אֱלֹקֵי אֲדֹנִי אַבְרָהָם אִם־יֶשְׁךָ־נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ: 43הִנֵּה אָנֹכִי נִצָּב עַל־עֵין הַמָּיִם וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב וְאָמַרְתִּי אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם מִכַּדֵּךְ: 44וְאָמְרָה אֵלַי גַּם־אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר־הֹכִיחַ ה׳ לְבֶן־אֲדֹנִי:
42… the God of my master Abraham, if now Thou do prosper my way which I go: 43behold, I stand by the fountain of water; and let it come to pass, that the maiden that cometh forth to draw, to whom I shall say: Give me, I pray thee, a little water from thy pitcher to drink; 44and she shall say to me: Both drink thou, and I will also draw for thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, מג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ע״פ וספרתם לכם
How it connects
The text refers to a similar discussion on counting the Omer, which the note locates in Likkutei Torah, Bamidbar.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar, maamar beginning “U'sefartem lachem” · not yet checked
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Kehot’s note
ראה לקו״ת פ׳ במדבר ד״ה זה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וע״פ זכור את יום השבת
How it connects
The note suggests, tentatively, that the reference is to Torah Ohr, Yisro.our note
Where the note points
Torah Ohrתורה אור
below, 71b (Yisro), as the note suggests (“perhaps”)
נושאות ומנושאות עם הכסא. פי׳ לפי שהם מנושאות לגבי הכסא שהם בטלים אליו כבטול הסוס לגבי רוכבו עד״מ הסוס מתנהג לפי רצון רוכבו שע״ש זה נק׳ מרכבה. (וכן האבות הן המרכבה לפי שהיו בטלים תמיד ליחודו ית׳) ולכך הם נושאות ג״כ את הכסא כמו עד״מ הסוס עם היות שהרוכב עליו הוא העיקר והסוס הוא בטל וטפל אל הרוכב עליו מ״מ הסוס מנהיג את הרוכב ממקום למקום עד מקום שאין הרוכב יכול להגיע לשם מצד עצמו. כך החיות נושאות את הכסא ממקום ומשכן כבוד׳ למקום רם ונשא. והענין הוא כי הנה כתיב ועל דמות הכסא דמות כמראה אדם וגו׳. כמראה בכ״ף הדמיון שדרך וסדר ההשתלשלות מעולם ועד עולם מריש כל דרגין כו׳ הוא בבחי׳ אדם בג׳ קוין יד ימין ושמאל ואמצע הוא הגוף וכך נמשך סדר ההשתלשלות חסד דרועא ימינא וגבורה …
Our explanationThat passage explains that the Chayos carry the Throne because they are nullified to it, like a horse to its rider, and yet carry it to a place it could not reach by itself, as the Patriarchs are the Chariot. It parallels the idea that the refined animal soul raises what is above it.
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Kehot’s note
אולי הכוונה ללקמן עא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כלום יצה״ר יש ביניהם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה שבת פט, רע״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כלום יצה״ר יש ביניהם
How it connects
When Moshe went up to receive the Torah, the angels objected; he answered that the Torah's commandments do not apply to them, asking, “Is there an evil inclination among you?”our note
The source
Shabbat 89a:1שבת פ״ט א:א׳Sefaria (opens in a new tab)
עֲבוֹדָה זָרָה? שׁוּב: מָה כְּתִיב בָּהּ? ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״ — כְּלוּם אַתֶּם עוֹשִׂים מְלָאכָה, שֶׁאַתֶּם צְרִיכִין שְׁבוּת? שׁוּב: מָה כְּתִיב בָּהּ? ״לֹא תִשָּׂא״ — מַשָּׂא וּמַתָּן יֵשׁ בֵּינֵיכֶם? שׁוּב: מָה כְּתִיב בָּהּ? ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״ — אָב וָאֵם יֵשׁ לָכֶם? שׁוּב: מָה כְּתִיב בָּהּ? ״לֹא תִּרְצָח״, ״לֹא תִּנְאָף״, ״לֹא תִּגְנֹב״. קִנְאָה יֵשׁ בֵּינֵיכֶם? יֵצֶר הָרָע יֵשׁ בֵּינֵיכֶם? מִיָּד הוֹדוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״ה׳ אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ וְגוֹ׳״, וְאִילּוּ ״תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם״ לָא כְּתִיב.
Idolatry. What else is written in it? 'Remember the Shabbat day to make it holy.' Do you do any work, that you need to rest? What else is written in it? 'Do not lift up.' Is there give and take (business) among you? What else is written in it? 'Honor your father and your mother.' Do you have a father and mother? What else is written in it? 'Do not kill. Do not commit adultery. Do not steal.' Do you have envy among you? Do you have the evil impulse among you? Immediately, they conceded to the Holy One, blessed be He, as it states (Psalms 8:10), "The Lord, our God, how formidable is Your name, etc."; however "[who] gave Your glory to the Heavens" is not written.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ונהר יוצא מעדן להשקות את הגן
How it connects
The river that waters the garden is the level of revelation that reaches the angels.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
היושבת בגנים חברים
How it connects
“You who dwell in the gardens, the companions listen to your voice.” The “companions” are read as the angels, who receive from the revelation in the “gardens.”our note
The source
Song of Songs 8:13שיר השירים ח׳:י״גSefaria (opens in a new tab)
12כַּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ: 13הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי: 14בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים:
12… Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 13Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ 14Make haste, my beloved, And be thou like to a gazelle or to a young hart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ח, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
עתידים צדיקים
How it connects
The Talmud teaches that in the future the angels will say “Holy” before the tzaddikim, as they now say it before G‑d.our note
The source
Bava Batra 75bבבא בתרא ע״ה בSefaria (opens in a new tab)
Where the note points
Torah Ohrתורה אור
below, 39b; 44d; 97a; 106d
וכמ״ש וישב ה׳ מלך לעולם. כי להיות מלך לעולם היא בחי׳ ישיבה והשפלה כי על מי ימלוך כו׳. וזו היא העלאה שע״י המצות ממטה למעלה. אבל התורה אור היא המשכה מלמעלה למטה המשפילי לראות בשמים תושב״כ. ובארץ תושבע״פ. ושם הוא לראות בחי׳ ראיה והתגלות אוא״ס ב״ה למטה כמו למעלה. ולא בחי׳ שמע ישראל דהיינו התבוננות שבנפש האלהית שהיא בחי׳ שמיעה בלבד אלא כמ״ש כי עין בעין יראו וגו׳: ביאור על הנ״ל להבין ביאור הדברים ע״פ המגביהי לשבת כו׳. הנה צריך להקדים שני הקדמות. הא׳ מ״ש בפרדס הטעם שמכל הדברים נוכל להוציא שמן. כמו שעושין בתקון הרפואות. הוא לפי שכולם בחכמה עשית ונמצא בכל הדברים מלובש בחינת חכמה זהו בחינת השמן שהוא בחי׳ חכמה כמ״ש בזוהר דיין הוא בינה ושמן חכמה. ולכן כתיב אשה חכמה מתקוע כי תקוע אלפא לשמן. והנה …
Our explanationThe note lists places in Torah Ohr where the Sages' saying about the tzaddikim and the angels is discussed. The passage on Miketz contrasts the ascent through mitzvos with the Torah's drawing down, where G‑dliness will be seen below as above.
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Likkutei Torahלקוטי תורה
Beha'aloscha 30c; Nitzavim 50b ff.; Yom Kippur 69b ff.
מזיתים והזיתים הם מרים. כך הנה הדלקת והמשכת האהבה כרשפי אש שלהבת הבא׳ מבחי׳ ראיה הנ״ל להיות חפץ בגילוי אלהותו ית׳ הוא ע״י בחינת שמן כתית דהיינו ע״י השפלות להיות שפל רוח וכמאמר ונפשי כעפר לכל תהיה והיינו ע״י התבוננות השפלות של הנפש איך ירדה ממקום כבודה ואיך המקום והזמן הם רחוקים מאור פניו ית׳ וגם שעי״ז יתמרמר על ההפך כנ״ל, והענין דהנה כתיב כשמן הטוב על הראש יורד על הזקן זקן אהרן שיורד ע״פ מדותיו. פי׳ זקן אהרן הוא דיקנא דכהנא רבא (והן דרך פרט י״ג ת״ד בחי׳ י״ג מדה״ר י״ג מדות שהתורה נדרשת בהן כנ״ל) בחי׳ שערות שהן הן הלכות התורה שנקרא קווצותיו תלתלים שהן הן המשכת גילוי אלהותו מלמעלה למטה בריבוי התחלקות לאין קץ ויש על זה בחי׳ שמן הטוב שהוא בחי׳ חכמה עילאה שנמשך עליהם. (והענין …
Our explanationThe note lists places in Likkutei Torah where the same theme is developed. The resolved passage in Beha'aloscha explains how love like flames of fire is kindled through lowliness, “crushed oil,” and how the Torah's laws draw G‑dliness down from above.
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Kehot’s note
ב״ב עה, ב. לקמן לט, ב. מד, ד. צז, א. קו, ד. ראה לקו״ת בהעלותך ל, ג. נצבים נ, ב ואילך. יו״כ סט, ב ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The love that waters cannot quench ¶10–11

10וזהו מים רבים לא יוכלו לכבות את האהבה.1 פי׳ מים רבים הוא ההתבוננות שהאדם משיג ומתבונן בגדולת ה׳

And this is “Many waters cannot quench the love.” Meaning: “many waters” is the contemplation in which a person comprehends and contemplates the greatness of G‑d,

Explanation

Now the Alter Rebbe returns to the verse and gives it a meaning in a person's own service: the “many waters” are the contemplation of G‑d's greatness.

ביחו״ע ויחו״ת בפסוק שמע ישראל2 ובשכמל״ו שמזה נמשך ואהבת בכל לבבך3 כו׳ ואהבה זו גדלה מאד להיות נפשו צמאה לה׳ בבחי׳ בכל מאדך בלי גבול.

in the higher unity (yichuda ila'ah) and the lower unity (yichuda tata'ah), in the verse “Shema Yisrael” and in “Blessed be the Name of the glory of His kingdom forever and ever,” from which comes “And you shall love... with all your heart, etc.” And this love grows very great, until his soul thirsts for G‑d in the level of “with all your might,” without limit.

Explanation

This is the meditation during the Shema: on the higher unity (the world is as nothing before G‑d) and the lower unity (G‑d is present within the world's existence), expressed in “Shema Yisrael” and “Blessed be the Name.” From it comes the love of G‑d, which can grow into a boundless thirst “with all your might.”

Paragraph 10 in brief

The paragraph reads “many waters” as the contemplation of G‑d's unity in the Shema, which gives birth to a boundless love.

Deeper

In Chabad teaching the verse “Shema Yisrael” expresses the higher unity and “Blessed be the Name of the glory of His kingdom” the lower unity; the contemplation of both leads to “And you shall love.”

Marei mekomos

1
On the words
מים רבים לא יוכלו לכבות את האהבה
How it connects
The verse is now read in terms of a person's contemplation and love of G‑d.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
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
שמע ישראל
How it connects
“Hear, O Israel, Havayah is our G‑d, Havayah is One”: the verse of contemplation on G‑d's unity.our note
The source
Deuteronomy 6:4דברים ו׳:ד׳Sefaria (opens in a new tab)
3… אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר ה׳ אֱלֹקֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ: 4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ:
3… LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey. 4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ואהבת בכל לבבך
How it connects
“And you shall love Havayah your G‑d with all your heart... and with all your might”: the love that results from the contemplation.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

11ולא יוכל להשקיט ולכבות צמאון האהבה זו ע״י המים רבים עצמן שהיא ההתבוננות הנ״ל שמשיג ביחו״ע ויחו״ת

And the thirst of this love cannot be stilled and quenched by the “many waters” themselves, that is, the contemplation mentioned above, in which he comprehends the higher unity and the lower unity.

Explanation

The contemplation that aroused this thirst cannot itself satisfy it: understanding more does not quench the longing.

כי אם רץ לבך1 שוב לאחד2 הוא דוקא ע״י עסק התורה ומצות מעשיות שזהו בחי׳ אשר אנכי ממש מצוך.

Rather, “if your heart runs, return to the One” is specifically through occupation in the Torah and practical mitzvos, which is the level of “which I (Anochi) Myself command you.”

Explanation

The phrase “if your heart runs, return to the One” describes the soul's longing followed by its return. The return, the fulfillment of the longing, comes through Torah study and practical mitzvos, in which G‑d's very “I” gives the command.

משא״כ בידיעה והתבוננות לבד הוא רק ידיעת מציאותו ולא בחי׳ אשר אנכי ממש מצוך שהוא כמו בחי׳ תפיסא במהו״ע כביכול ע״י המצות מעשיות דרמ״ח פקודין אינון רמ״ח אברי׳ דמלכא.3

Whereas through knowledge and contemplation alone, there is only knowledge of His existence, and not the level of “which I Myself command you,” which is like the level of grasping His very essence, as it were, through the practical mitzvos; for “the 248 commandments are the 248 limbs of the King.”

Explanation

Contemplation gives knowledge only that G‑d exists, but a mitzvah is like grasping G‑d's essence itself, as it were. As the Tikkunei Zohar says, the 248 positive commandments are the “248 limbs of the King”: to hold a limb is to hold the King.

יתר על כן אפילו ההשגות שבג״ע שהיא השגת מהות זיו השכינה ממש ולא מציאותו לבד עכ״ז עז״נ מים רבים הנמשכים מנהר היוצא מעדן כו׳

Moreover, even the comprehensions in Gan Eden, which are a comprehension of the very essence of the radiance of the Shechinah and not merely of its existence, nevertheless of these it is said: “many waters,” which are drawn from the “river that went out of Eden, etc.,”

Explanation

Even the souls' understanding in Gan Eden, which perceives the actual radiance of the Shechinah and not only its existence, is still “many waters” flowing from the river.

לא יוכלו לכבות את האהבה דבחי׳ רבקה בכל לבבך ומאדך הנ״ל וכמ״ש מי לי בשמים4 וגו׳

“cannot quench the love” of the level of Rivkah, “with all your heart” and “with all your might,” mentioned above; as it is written, “Whom do I have in heaven, etc.”

Explanation

These waters too cannot quench the love of Rivkah's level, the love “with all your heart” and “with all your might”; as the Psalm says, the soul wants nothing in heaven, only G‑d.

כי הגלוי שבג״ע נקרא רק זיו והארה בלבד ונק׳ לקבל פרס לשון פרוסה כמ״ש במ״א.

For the revelation in Gan Eden is called only a radiance and a glimmer, and it is called “receiving a reward” [peras], an expression of “a slice” [perusah], as explained elsewhere.

Explanation

The revelation in Gan Eden is only a radiance. It is called a “reward” (peras), related to perusah, “a slice”: only a portion of the whole.

אבל האהבה הנ״ל היא למהו״ע ית׳ וזה שלא ע״מ לקבל פרס5 כו׳ וזהו ונהרות לא ישטפוה6

But the love mentioned above is for His blessed essence itself, and this is “not in order to receive a reward, etc.” And this is “nor can rivers drown it,”

Explanation

The soul's love reaches for G‑d's essence itself, like one who serves “not in order to receive a reward.” This is why “rivers cannot drown it.”

כי בעבר הנהר ישבו אבותיכם7 8 שבחי׳ אה״ר הנ״ל היא מגעת למעלה אפילו מבחי׳ הנהר הנ״ל שהוא מקור כל הנהרות כו׳ וא״כ ודאי ונהרות לא ישטפוה:

for “your fathers dwelt beyond the river”: the level of the great love mentioned above reaches higher even than the level of the river mentioned above, which is the source of all the rivers, etc.; and if so, certainly “rivers cannot drown it.”

Explanation

The verse in Joshua, “your fathers dwelt beyond the river,” is read as saying that this love stands beyond, above, the river, above even its source; so the rivers of revealed light certainly cannot drown it.

Paragraph 11 in brief

The paragraph explains why the soul's love cannot be quenched by contemplation or even by the delights of Gan Eden: it seeks G‑d's essence, which is grasped only through Torah and practical mitzvos.

Deeper

“Ratzo” (running) and “shov” (returning) are a basic pair in Chassidus: the soul's yearning to leave its limits and its return to act within the world. The phrase comes from Sefer Yetzirah and the Tikkunei Zohar, as the Kehot note records.

Marei mekomos

1
On the words
אם רץ לבך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה. ספר יצירה פ״א — שוב למקום.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אם רץ לבך שוב לאחד
How it connects
Sefer Yetzirah says, “If your heart runs, return to the place.” The Alter Rebbe cites the phrase (in the form found in the Tikkunei Zohar) for the return that follows the soul's yearning.our note
The source
Sefer Yetzirah 1:8ספר יצירה א׳:ח׳Sefaria (opens in a new tab)
עשר ספירות בלימה בלום פיך מלדבר ולבך מלהרהר ואם רץ לבך שוב למקום שלכך נאמר והחיות רצוא ושוב. ועל דבר זה נכרת ברית:
Ten SEFIROT BELIMAH—Keep your mouth from speaking and your heart from conceiving. If your heart should run, return to the place of which is said, “running and returning”. Upon this matter the covenant was cut.
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
דרמ״ח פקודין אינון רמ״ח אברי׳ דמלכא
How it connects
The words here quote Tikkunei Zohar, Tikkun 30 · 74a:8; the passage is shown below.
The source
Tikkunei Zohar, Tikkun 30 · 74a:8תקו״ז תיקון לSefaria (opens in a new tab)
וְעוֹד מְצוּוְה דָא עַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ מְצוּוְה מִסִּטְרָא דְאַבָּא דְאִיהוּ רֹא"שׁ, וּמִסִּטְרָא דְאִימָּא דְאִיהִי אֲשֶׁ"ר, וְהָכִי צַדִּיק מְצוּוְה וְעוֹשֶׂה מִתַּרְוַיְיהוּ, וּבְגִין דָּא אִתְּמַר עַל תַּרְוַיְיהוּ אֲשֶׁר קִדְּשָׁנוּ, אִמָּא קִדְּשָׁנוּ וְאַבָּא צִוָּנוּ, עַל מָאן עַל שְׁכִינְתָּא תַּתָּאָה, דְאִיהִי פֶּטֶר כָּל רֶחֶם, פְּתִיחוּ דְרֶחֶם, דְּאִיהוּ רְמַ"ח פִּקּוּדִין, אִיהִי מִצְוַת יהו"ה בְּכָל אֵבֶר וְאֵבֶר דְּמַלְכָּא, אִיהִי מִצְוָה, וְעוֹד אֲשֶׁר קִדְּשָׁנוּ מִסִּטְרָא דְאַבָּא
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Kehot’s note
ראה ת״ז תי׳ ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
מי לי בשמים
How it connects
“Whom do I have in heaven?”: the soul wants nothing but G‑d Himself, not even Gan Eden.our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
שלא ע״מ לקבל פרס
How it connects
“Be like servants who serve their master not in order to receive a reward.” The love for G‑d's essence is of this kind.our note
The source
Pirkei Avot 1:3משנה אבות א׳:ג׳Sefaria (opens in a new tab)
אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:
Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ונהרות לא ישטפוה
How it connects
“Nor can rivers drown it”: read as the love being above the rivers.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
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
בעבר הנהר ישבו אבותיכם
How it connects
the passage shares nothing with the noteour note
The source
Joshua 2:24יהושע ב׳:כ״דSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Bechukosai 45a, the explanation of “beyond the river” · not yet checked
Our explanationThe note points to Likkutei Torah for an explanation of “beyond the river.” The resolved passage discusses the ascent on Shabbos of even Adam Kadmon into the Infinite Light, a level above the source, which fits the reading here of a love “beyond the river.”
Open it on Sefaria (opens in a new tab)
Kehot’s note
יהושע ב, כד. ראה לקו״ת בחקותי מה, א פי׳ בעבר הנהר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
בעבר הנהר ישבו אבותיכם
How it connects
“Your fathers dwelt beyond the river.” Read as the love that stands beyond the river of revelation.our note
The source
Joshua 24:2יהושע כ״ד:ב׳Sefaria (opens in a new tab)
1וַיֶּאֱסֹף יְהוֹשֻׁעַ אֶת־כׇּל־שִׁבְטֵי יִשְׂרָאֵל שְׁכֶמָה וַיִּקְרָא לְזִקְנֵי יִשְׂרָאֵל וּלְרָאשָׁיו וּלְשֹׁפְטָיו וּלְשֹׁטְרָיו וַיִּתְיַצְּבוּ לִפְנֵי הָאֱלֹקִים: 2וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כׇּל־הָעָם כֹּה־אָמַר ה׳ אֱלֹקֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹקִים אֲחֵרִים: 3וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אֹתוֹ בְּכׇל־אֶרֶץ כְּנָעַן וָאַרְבֶּה אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק:
1… their heads, and for their judges, and for their officers; and they presented themselves before God. 2And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods. 3And I took your father Abraham from beyond the River, and led him throughout all 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.

The wealth of His house ¶12–19

12אך אם יתן איש את כל הון ביתו באהבה בוז יבוזו לו.1 פי׳ אם הוא לשון כאשר שיש אם שאינו משמש בלשון ספק אלא בלשון ודאי.

However, “If a man would give all the wealth of his house for love, boz yavuzu lo [they would utterly scorn him].” Meaning: “if” is an expression of “when,” for there is an “if” that is not used in the sense of doubt but in the sense of certainty,

Explanation

The verse continues, “If a man would give all the wealth of his house for love.” The Alter Rebbe notes that the Hebrew “im,” “if,” can mean “when”: it sometimes expresses certainty, not doubt.

כמו אם כסף תלוה.2 ואם יהיה היובל3 שאין זה לשון ספק אלא שבודאי יהיה הדבר ויבא.

as in “If you lend money,” and “And if the Jubilee shall be,” where this is not an expression of doubt; rather, the thing will certainly be and come.

Explanation

He gives two examples from the Torah where “if” means a certainty: lending to the poor and the coming of the Jubilee year, both of which will surely happen.

Paragraph 12 in brief

The paragraph begins the explanation of the second half of the verse by showing that “if” can mean “when,” a certainty rather than a condition.

Marei mekomos

1
On the words
אם יתן איש את כל הון ביתו באהבה בוז יבוזו לו
How it connects
The second half of the verse, now to be explained.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
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
אם כסף תלוה
How it connects
“If you lend money to My people”: lending to the poor is an obligation, so “if” here means “when.”our note
The source
Exodus 22:24שמות כ״ב:כ״דSefaria (opens in a new tab)
23וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים: 24אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ: 25אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ:
23… will kill you with the sword; and your wives shall be widows, and your children fatherless. 24If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest. 25If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות כב, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ואם יהיה היובל
How it connects
“And if the Jubilee shall be”: the Jubilee will certainly come, so again “if” means “when.”our note
The source
Numbers 36:4במדבר ל״ו:ד׳Sefaria (opens in a new tab)
3… בְנֵי־יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ: 4וְאִם־יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן: 5וַיְצַו מֹשֶׁה אֶת־בְּנֵי יִשְׂרָאֵל עַל־פִּי ה׳ לֵאמֹר כֵּן מַטֵּה בְנֵי־יוֹסֵף דֹּבְרִים:
3… whereunto they shall belong; so will it be taken away from the lot of our inheritance. 4And when the jubilee of the children of Israel shall be, then will their inheritance be added unto the inheritance of the tribe whereunto they shall belong; so will their inheritance be taken away from the inheritance of the tribe of our fathers.’ 5And Moses commanded the children of Israel according to the word of the LORD, saying: ‘The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר לו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

13ולשון אם כאן אינו אלא לשון כאשר. פי׳ כאשר כסף תלוה את העני לא תהיה לו כנושה1 וכן כאשר יהיה היובל.2

And the word “if” here is nothing but an expression of “when.” Meaning: “When you lend money” to the poor, “do not be to him as a creditor”; and likewise, “when the Jubilee shall be.”

Explanation

The two examples show that “if” can mean “when”: lending to the poor is a duty, not an option, and the Jubilee will certainly arrive.

וכמו כן אם יתן איש פי׳ כאשר יתן איש זה הקב״ה3 4 שיתן בודאי והיינו לעתיד שיתן הוא לשון עתיד שלעתיד לבא יתן את כל הון ביתו שבזמן הזה אינו בא לידי גילוי כ״א לעתיד דוקא.

And similarly, “If a man would give” means “When a man will give”: this is the Holy One, blessed be He, who will certainly give; that is, in the Future, for “will give” is an expression of the future. For in the Time to Come He will give “all the wealth of His house,” which in the present time does not come to revelation, but only in the Future specifically.

Explanation

So “If a man would give” means “When a man will give,” and the “man” is G‑d, as the Midrash reads “man” in other verses. G‑d will certainly give “all the wealth of His house,” His innermost treasures; but this will be revealed only in the Time to Come.

אך הגם שאין זה בגלוי עכשיו מ״מ נמשך הוא ממש בחי׳ זו ע״י תורה כ״ד ספרים דאורייתא ומצות מעשיות שהם בחי׳ והיו הדברים האלה אשר אנכי5 מי שאנכי6 ממש נמשך עי״ז.

However, although this is not revealed now, nevertheless this very level is drawn down through the Torah, the twenty-four books of the Torah, and the practical mitzvos, which are the level of “And these words which I (Anochi) [command you] shall be”: He who is truly “I” is drawn down through this.

Explanation

Though hidden now, that same level is already drawn down through Torah study and practical mitzvos. The verse “these words which I (Anochi) command you” means that G‑d, the true “I,” is Himself drawn down into them.

Paragraph 13 in brief

The paragraph reads “If a man would give all the wealth of his house” as G‑d's certain promise to reveal His innermost treasures in the future, and adds that this level is drawn down even now through Torah and mitzvos.

Deeper

The phrase “Anochi, He who is truly I” appears at the very opening of Torah Ohr, where the Alter Rebbe explains that through Torah and mitzvos G‑d's own being is drawn into the world.

Marei mekomos

1
On the words
כאשר כסף תלוה את העני לא תהיה לו כנושה
How it connects
“If you lend money to My people, to the poor among you, do not be to him as a creditor.” Read with “if” meaning “when.”our note
The source
Exodus 22:24שמות כ״ב:כ״דSefaria (opens in a new tab)
23וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים: 24אִם־כֶּסֶף תַּלְוֶה אֶת־עַמִּי אֶת־הֶעָנִי עִמָּךְ לֹא־תִהְיֶה לוֹ כְּנֹשֶׁה לֹא־תְשִׂימוּן עָלָיו נֶשֶׁךְ: 25אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ:
23… will kill you with the sword; and your wives shall be widows, and your children fatherless. 24If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest. 25If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him …
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
כאשר יהיה היובל
How it connects
“And if the Jubilee shall be”: the Jubilee is certain, so “if” means “when.”our note
The source
Numbers 36:4במדבר ל״ו:ד׳Sefaria (opens in a new tab)
3… בְנֵי־יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ: 4וְאִם־יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן: 5וַיְצַו מֹשֶׁה אֶת־בְּנֵי יִשְׂרָאֵל עַל־פִּי ה׳ לֵאמֹר כֵּן מַטֵּה בְנֵי־יוֹסֵף דֹּבְרִים:
3… whereunto they shall belong; so will it be taken away from the lot of our inheritance. 4And when the jubilee of the children of Israel shall be, then will their inheritance be added unto the inheritance of the tribe whereunto they shall belong; so will their inheritance be taken away from the inheritance of the tribe of our fathers.’ 5And Moses commanded the children of Israel according to the word of the LORD, saying: ‘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
איש זה הקב״ה
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 51
Our explanationThe note points there for a further discussion of “man” as referring to G‑d in this verse.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Re'eh 31d · not yet checked
Our explanationLikkutei Torah on Re'eh refers back to this passage. There the Alter Rebbe describes “with all your might” as self-sacrifice and a desire of the heart above intellect, the same boundless love this maamar says only Torah and mitzvos can satisfy.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ילקוט פ׳ בא רמז קצא. וראה בסה״מ תרכ״ט ע׳ נא.
ראה לקו״ת פ׳ ראה לא, ד שמציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
איש זה הקב״ה
How it connects
The Midrash (Yalkut Shimoni, Bo) interprets “man” (ish) as referring to the Holy One, blessed be He. The Alter Rebbe applies this to “If a man would give.”our note
The source
Yalkut Shimoni on Torah 191:3–4ילקוט שמעוני על התורה קצ״א:ג׳-ד׳Sefaria (opens in a new tab)
… (שֶׁ)נָדְדָה שְׁנַת הַמֶּלֶךְ", רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֲבִין, אִישׁ נָחוּם וְיִקְחוּ לָהֶם אִישׁ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּקהּ (שמות טו, ג) "ה' אִישׁ מִלְחָמָה". שֶׂה לְבֵית אָבֹת אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי סִימוֹן, לֹא לָן אָדָם בִּירוּשָׁלַיִם וּבְיָדוֹ עָוֹן. כֵּיצַד, בְּתָּמִיד שֶׁל בֹּקֶר מְכַפֵּר עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּלַּיְלָה, וְתָּמִיד שֶׁל בֵּין הָעַרְבַּיִם מְכַפֵּר עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּיּוֹם. מַה טַּעַם (ישעיה א, כא) "צֶדֶק יָלִין בָּהּ", צַדִּיק יָלִין בָּהּ. מִי פּוֹרֵעַ לָכֶם מִמָּדַי בֶּעָשׂוֹר אָמַר רַבִּי אֲבִין, בָּא עָשׂוֹר שֶׁנִּכְרַת הָמָן …
Hebrew: Torat Emet (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
והיו הדברים האלה אשר אנכי
How it connects
“And these words which I command you today shall be upon your heart.” The “I” (Anochi) is read as G‑d's own essence drawn into the Torah and mitzvos.our note
The source
Deuteronomy 6:6דברים ו׳:ו׳Sefaria (opens in a new tab)
5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ: 7וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשׇׁכְבְּךָ וּבְקוּמֶךָ:
5… thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart; 7and thou shalt teach them diligently unto thy children, and shalt talk of them when thou …
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
אנכי מי שאנכי
How it connects
At the opening of Torah Ohr, the Alter Rebbe explains that when G‑d's light gathers within a person, there follows “these words which I, He who is truly I, command you,” drawing down the revelation of G‑dliness through Torah.our note
Where the note points
Torah Ohrתורה אור
above, 1a (Bereishis)
סובב כל עלמין אליו יאסף להיות מתאסף השראתו אצלו בקרב איש ולב עמוק ומזה נמשך להיות והיו הדברים האלה אשר אנכי מי שאנכי מצוך כו׳ שע״י זה נמשך גילוי אלהותו והתהוות התורה בבחינת שמים אש ומים. כי הנה התורה קדמה אלפים שנה לעולם פי׳ עולם נקרא בחינת אש ומים והתורה גבהה
And this is the meaning of Binah (understanding): to understand one thing from within another. That is, “within” a thing is called the level of the light that fills all worlds (memalei kol almin), which is the level of a “name,” that is, the level of a radiance and glimmer drawn within the worlds. And one must understand from this that it is only a radiance, as mentioned above; that He, blessed be He, is the One who encompasses all worlds (sovev kol almin), and “no thought [can grasp Him],” etc., and He is “not of any of these attributes at all.” And through this there comes to be “And you shall love Havayah your G‑d” — truly: to cleave to Him, blessed be He, to the Infinite One (Ein Sof), blessed be He, truly, as it is written, “Whom do I have in heaven? And besides You I desire nothing,” etc.; that his only desire and will be that Havayah, the Infinite Light (Or Ein Sof), blessed be He, itself, be “your G‑d,” dwelling within you; that is, that there be a revelation of the Infinite Light, blessed be He, itself upon his soul. And this is through “with all your heart,” which is as it is written, “If he sets his heart to Him, His spirit and His breath He will gather to him”; for “a …
Read it here
Torah Ohr, Bereishis, maamar 1לעיל א, א
page 1a, ¶1
השמים כסאי והארץ הדום רגלי אי זה בית וגו׳. להבין איך שייך עליו ית׳ לומר כסאי והדום רגלי. שהרי אין לו דמות הגוף ואינו בגדר מקום וכמ״ש הנה מקום אתי שהוא מקומו של עולם ואין העולם מקומו. אך להבין הענין כי הנה התורה היא מן השמי׳ כמ״ש כי מן השמים דברתי וגו׳ דהיינו שהיא בחי׳ שמים כי שמים אש ומים. וכך גבי התורה כתיב מימינו אש דת למו.
“The heavens are My throne and the earth is My footstool; what house…,” etc. [We need] to understand how it is fitting to say of Him, blessed be He, “My throne” and “My footstool.”
Read it here
Kehot’s note
נסמן לעיל א, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

14וזהו מצוך ל׳ צוותא וחבור. וזהו בא״י אמ״ה אק״ב אתה היינו מהו״ע ית׳ ברוך ונמשך בבחי׳ שם הוי׳ המתלבש בע״ס יו״ד בחכמה כו׳4

And this is [why it says] “command you” (metzavecha), an expression of togetherness and connection. And this is [the blessing] “Blessed are You, Havayah, our G‑d, King of the universe, who has sanctified us”: “You” is His blessed essence itself; “blessed” [means] drawn down in the level of the Name Havayah, which is clothed in the Ten Sefiros, the yud in Chochmah, etc.,

Explanation

The word “metzavecha,” “command you,” is related to “tzavsa,” togetherness: a mitzvah joins the person with G‑d. The words of every blessing trace how G‑d's essence (“You”) is drawn down (“blessed”) through the Name Havayah, which enters the Ten Sefiros starting with the yud, Chochmah.

עד שנמשך להיות מלך העולם בבחי׳ מל׳ מקור דבי״ע והוא אשר קדשנו אשר לשון ענג כמו באשרי

until it is drawn down to be “King of the universe,” in the level of Malchus, the source of Beriah, Yetzirah and Asiyah. And this is “who (asher) has sanctified us”: “asher” is an expression of delight, as in “Happy am I (be'ashri),

Explanation

It continues down until it becomes “King of the universe,” Malchus, the source of the lower worlds of Beriah, Yetzirah and Asiyah. Then “asher kideshanu,” “who has sanctified us”: the word asher is related to Leah's word “be'ashri,” “happy am I,” which expresses delight.

כי אשרוני1 והוא בחי׳ תענוג וצחוק העליון שיתגלה לע״ל בפו״מ כשיתן הון ביתו כו׳ הוא נמשך עכשיו ממש כי היום לעשותם ולמחר לקבל שכרם.2 3

for the daughters have called me happy.” And this is the level of the supernal delight and laughter that will be revealed in the Time to Come in actual fact, when He gives “the wealth of His house, etc.”: it is drawn down now, truly, for “Today to do them, and tomorrow to receive their reward.”

Explanation

So the blessing over a mitzvah draws down now the supernal delight and laughter, Yitzchak's future delight, that will be openly revealed when G‑d gives “the wealth of His house.” As the Sages say, today is for doing the mitzvos and tomorrow for receiving their reward, and the reward is the revelation of what the mitzvah itself draws down.

Paragraph 14 in brief

The paragraph shows how the words of the blessing over a mitzvah describe the drawing down of G‑d's essence and delight, level by level, into the world, so that the future delight is already present in the mitzvah.

Deeper

The reading of mitzvah as tzavsa (connection) recurs often in Likkutei Torah, as the Kehot note lists; in Bechukosai the Alter Rebbe explains that the purpose of a mitzvah is to draw down G‑d's light through the vessel of the mitzvah.

Marei mekomos

1
On the words
באשרי כי אשרוני
How it connects
Leah names Asher saying, “Happy am I, for the daughters have called me happy.” The Alter Rebbe reads asher as delight.our note
The source
Genesis 30:13בראשית ל׳:י״גSefaria (opens in a new tab)
12וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה בֵּן שֵׁנִי לְיַעֲקֹב: 13וַתֹּאמֶר לֵאָה בְּאׇשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת וַתִּקְרָא אֶת־שְׁמוֹ אָשֵׁר: 14וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר־חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל־לֵאָה אִמּוֹ וַתֹּאמֶר רָחֵל אֶל־לֵאָה תְּנִי־נָא לִי מִדּוּדָאֵי בְּנֵךְ:
12And Zilpah Leah’s handmaid bore Jacob a second son. 13And Leah said: ‘Happy am I! for the daughters will call me happy.’ And she called his name Asher. 14And Reuben went in the days of wheat harvest, and found mandrakes in the field, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ל, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
היום לעשותם ולמחר לקבל שכרם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ואתחנן ז, יא. וברש״י שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
היום לעשותם ולמחר לקבל שכרם
How it connects
Rashi on the verse: today to do them, and tomorrow, in the World to Come, to receive their reward.our note
The source
Rashi on Deuteronomy 7:11רש"י על דברים ז׳:י״אSefaria (opens in a new tab)
11היום לעשותם. וּלְמָחָר, לָעוֹלָם הַבָּא, לִטֹּל שְׂכָרָם (עירובין כ"ב):
11היום לעשותם [WHICH I COMMANDED THEE] TO-DAY TO DO THEM — to do them to-day, but only in the time to come — in the future world — to receive the reward for them (Eruvin 22a).
Hebrew: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · English: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
מצוך לשון צוותא וחיבור
How it connects
In Bechukosai the Alter Rebbe explains that the intent of a mitzvah is to draw G‑d's light down through the vessel of the mitzvah and the Torah, “an expression of togetherness and connection,” with different mitzvos and kinds of study drawing it in different ways.our note
Where the note points
Likkutei Torahלקוטי תורה
Bechukosai 45c; Chukas 57d; Va'eschanan 8c
כיד המלך אין סוף לאורו ית׳ והוא כוונת המצוה שהוא להמשיך אורו ית׳ למטה ע״י כלי המצוה והתורה הלזו והוא לשון צוותא לשון חיבור. אך הם נחלקים לכללים ופרטים רבים הן בתורה והן במצות כי המשכת המקרא אינו דומה להמשכת לימוד משנה או גמרא הלכות ואגדות וכן במצות. ועל כן נאמר וכלים מכלים שונים בהמשכותיהם וכלל הכל הוא אורו ית׳ הנק׳ יין אשר בהכנס היין יצא הסוד והיין הוא התלהבות אורו ית׳ הנשמר בלבו של אדם ע״י התורה והמצוה יצא מעצמו סוד הוא אהבה מסותרת אשר תבוא לבחי׳ גילוי להיות בבחי׳ מהלך הנ״ל לשוב למקורו הגבוה מבחי׳ סובב וממלא ותכלית ירידת אורו ית׳ הוא בכדי להשיב נפש ונצוץ כל אדם למעלה בבחי׳ רצוא ושוב. והיינו והתהלכתי בתוככם שאני בעצמי אהיה המהלך בתוככם בבחי׳ רצוא ושוב ועי״ז והייתי לכם לאלהים. והנה …
Open it on Sefaria (opens in a new tab)
Sefer HaMaamarim Melukat, by the Rebbeספר המאמרים מלוקט
vol. 3, p. 72, maamar beginning “V'kibel HaYehudim” 5711, note 55
Our explanationThe note refers to the sources collected in note 55 of the Rebbe's maamar V'kibel HaYehudim 5711 on the meaning of mitzvah as connection.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “וקבל היהודים” (5711)ד״ה וקבל היהודים תשי״א
A maamar of the Rebbe, 5711
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת בחקותי מה, ג. חוקת נז, ד. ואתחנן ח, ג. ובהנסמן בד״ה וקבל היהודים תשי״א הערה 55 (סה״מ מלוקט ח״ג ע׳ עב).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15וענין פי׳ ברכה זו שצ״ל הוא עד״מ אם רוצה אדם להאיר למרחוקאו במקום חשך ואפילה צריך

And the meaning of this blessing that must be said is, by way of analogy: if a person wants to give light far off, or in a place of darkness and gloom, he must

Explanation

The Alter Rebbe explains why a blessing is needed with a parable: to light a dark or distant place you need a larger torch.

להדליק אבוקה גדולה ולהוסיף על האור בכדי שיגיע אורו גם למרחוק וכך כדי שיגיע האור והגילוי בעשי׳ הגשמי׳ צריך להוסיף אור האבוקה וזהו הברכה כו׳.

kindle a great torch and add to the light, so that its light reaches far off as well. So too, in order for the light and revelation to reach the physical Asiyah, the light of the torch must be increased; and this is the blessing, etc.

Explanation

To carry G‑d's light all the way down into the physical world, the light must be increased. That is what a blessing (berachah) does: it adds and draws down more light.

ולכן ארז״ל חייב אדם לברך1 מאה ברכות בכ״י. וכמ״ש בזוהר ר״פ חיי שרה2 דקכ״ג ע״א.3 שהוא המשכה מאתר עלאה סדכ״ס כו׳.

And therefore our Sages said, “A person is obligated to recite a hundred blessings every day.” And as is said in the Zohar, at the beginning of Parshas Chayei Sarah, page 123a: that it is a drawing down from the supernal place, the Cause of all causes, etc.

Explanation

This is why the Sages require a hundred blessings a day. The Zohar connects the hundred daily blessings with a drawing down from the highest source, the Cause of all causes.

Paragraph 15 in brief

The paragraph explains the purpose of the blessing: like a larger torch needed to light a distant place, it increases the Divine light so that it reaches down into the physical world.

Deeper

The Zohar (as quoted in the Kehot note) says that Sarah's “hundred years” include everything together, in the mystery of the hundred blessings every day.

Marei mekomos

1
On the words
חייב אדם לברך
How it connects
Rabbi Meir taught that a person is obligated to recite a hundred blessings every day.our note
The source
Menachot 43b:15–17מנחות מ״ג ב:ט״ו-י״זSefaria (opens in a new tab)
תניא היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר (דברים י, יב) ועתה ישראל מה ה' אלקיך שואל מעמך רב חייא בריה דרב אויא בשבתא וביומי טבי טרח וממלי להו באיספרמקי ומגדי תניא היה ר"מ אומר חייב אדם לברך שלש ברכות בכל יום אלו הן שעשאני ישראל שלא עשאני אשה שלא עשאני בור
It was taught, "Rabbi Meir used to say, 'A person must make one hundred ( meah) blessings each day, as it is stated (Deuteronomy 10:12), "And now Israel, what ( mah) does the Lord, your God, ask of you." Rav Ḥiyya, son of Rav Avya, would endeavour to make up this number by the use of spices and delicacies (for which a blessing is required). It was taught in a Baraisa: R' Meir used to say: "A man is obligated to recite three blessings every day, and they are the following: ...Who has made me a Jew; ...Who has not made me a woman; ... who has not made me a boor"
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Torah Ohrתורה אור
below, 20a (Toldos)
להיותה בחי׳ אה״ר שהוא המדות שלמעלה מהשכל שהם בחינת התכללות כל המדות יחד ואין בהם התחלקות כלל (וכנ״ל שדעת כולל חו״ג שהן תרין עטרין הנמשכים מכתפין דאריך) כי בהמדות שעיקר התהוותן הוא מהשכל שייך התחלקו׳ המדרגה כי אותו השכל שמוליד אהבה הוא אינו אותה ההשכלה המוליד יראה ואותו השכל שמוליד יראה אינו המוליד אהבה. ולכן המדות הנולדים מהן הן בחי׳ ענפין מתפרדין זמ״ז משא״כ בלמעלה מהשכל אין שייך התחלקות כלל והוא ע״ד ההפרש בין עולם העקודים לעולם הנקודים. שבעקודי׳ כל הע״ס עקודי׳ בכלי׳ א׳ ואין בהם התחלקות כלל. משא״כ בנקודים הם י׳ נקודות מחולקי׳. והיינו משום כי נקודים הוא מבחינת חכמה (כי בענין טנת״א הנקודות בחינת חכמה כו׳) ושם שייך התחלקות אבל העקודים הוא מבחי׳ כתר דשם הוא למעלה מההתחלקות. ולכן בחי׳ המדות שלמעלה מהשכל הנק׳ אה״ר שיש בכל נפש …
And the second are the middos that are above the intellect; [this love] is called ahavah rabbah (great love), which is in every soul. And above, it is the level of the middos within Keser: the Chesed and Gevurah of Arich Anpin,
Our explanationThe note refers to the sources listed there. The passage explains the great love (ahavah rabbah) that is above intellect, in which all the attributes are included together, unlike emotions born of intellect, which are “branches that separate.”
Read it here
Kehot’s note
מנחות מג, ב. ראה בהנסמן לקמן כ, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בזוהר ר״פ חיי שרה
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Likkutei Torahלקוטי תורה
Tzav 10a · not yet checked
Open it on Sefaria (opens in a new tab)
Kehot’s note
”מאה שנה כללא דכלא כחדא ברזא דמאה ברכאן בכל יומא”. ע״כ. ראה לקו״ת פ׳ צו י, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בזוהר ר״פ חיי שרה דקכ״ג ע״א
How it connects
The Zohar on Sarah's “hundred years” connects them to the mystery of the hundred blessings every day, a drawing from the supernal source.our note
The source
Zohar, Chayei Sara 5:23–6:28ספר הזהר, חיי שרה ה׳:כ״ג-ו׳:כ״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

16והנה ע״ז ארז״ל יפה שעה1 2 א׳ בתשובה ומעש״ט בעוה״ז מכל חיי העוה״ב כי ג״ע הוא רק זיו השכינה

Now, of this our Sages said, “Better is one hour of teshuvah (return) and good deeds in this world than all the life of the World to Come,” for Gan Eden is only the radiance of the Shechinah,

Explanation

The Mishnah says one hour of teshuvah and good deeds in this world is better than all of the World to Come. The reason: Gan Eden gives only the radiance of the Shechinah.

ולכן לא יוכל לכבות את האהבה אבל המשכה זו היא מבחי׳ מהו״ע ולא זיו לבד ולכן נק׳ הון ביתו. דהנה כתיב בחכמה יבנה בית.3

and therefore it cannot quench the love. But this drawing down is from the level of His very essence, and not the radiance alone, and therefore it is called “the wealth of His house.” For it is written, “With wisdom a house is built.”

Explanation

Radiance cannot quench the soul's love, but Torah and mitzvos draw down G‑d's very essence; that is why it is called “the wealth of His house,” the inner treasure. The word “house” leads to the verse “With wisdom a house is built.”

פי׳ אותיות התורה נק׳ בתים כמ״ש בס״י שני אבנים4 בונות שתי בתים. ולכך נק׳ ת״ח בנאים5 שעוסקים בבנינו ש״ע.

Meaning: the letters of the Torah are called “houses,” as it is said in Sefer Yetzirah, “Two stones build two houses.” And therefore Torah scholars are called “builders,” for they are occupied with the building of the world.

Explanation

The letters of the Torah are called “houses”: Sefer Yetzirah calls letters “stones” and the words formed from them “houses.” So Torah scholars are called “builders,” because through their learning they build the world.

Paragraph 16 in brief

The paragraph explains why this world surpasses the World to Come: Torah and mitzvos draw down G‑d's essence, “the wealth of His house,” the house built from the letters of the Torah.

Deeper

Sefer Yetzirah counts the letters as “stones” and the words they form as “houses”: two stones build two houses, three build six, and so on.

Marei mekomos

1
On the words
יפה שעה אחת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
יפה שעה א׳ בתשובה ומעש״ט בעוה״ז מכל חיי העוה״ב
How it connects
“Better is one hour of teshuvah and good deeds in this world than all the life of the World to Come.”our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
בחכמה יבנה בית
How it connects
“With wisdom a house is built.” The house is read as the letters of the Torah, built from Chochmah.our note
The source
Proverbs 24:3משלי כ״ד:ג׳Sefaria (opens in a new tab)
2כִּי־שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה: 3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים:
2For their heart studieth destruction, And their lips talk of mischief. 3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בס״י שני אבנים
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 אור
below, 21a (Toldos) · not yet checked
But to understand all this: is not Yaakov the level of holiness, and even without this all the supernal lights, Arich Anpin and Abba and Imma, are drawn into him, as explained above?
Our explanationThe note points to a later maamar in Toldos. The passage there explains that to draw great light into Asiyah requires Yitzchak, the root of the Gevuros, the “measuring line,” so that more light reaches even the physical world.
Read it here
Kehot’s note
פ״ד מט״ו. ראה לקמן כא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
נק׳ ת״ח בנאים
How it connects
The Talmud calls Torah scholars “builders,” for they are occupied with the building of the world.our note
The source
Shabbat 114aשבת קי״ד אSefaria (opens in a new tab)
Kehot’s note
שבת קיד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

17והנה בחי׳ חכמה הוא חכים ולא בחכמה ידיעא1 שהוא למעלה מבחי׳ ונהר יוצא כמש״ל ובתבונה

Now, the level of Chochmah is “wise, but not with a known wisdom,” which is above the level of “And a river went out,” as explained above. “And with understanding

Explanation

The verse from Proverbs is explained by level: Chochmah, the wisdom that is “not a known wisdom,” is the spring above the river.

יתכונן2 הוא מ״ש ולתבונתו אין חקר3 ובדעת חדרים ימלאון4 כל הון יקר ונעים והוא בחי׳ תענוג עליון הגנוז ומלובש בהתורה כמ״ש אני תורתך שעשעתי.5

it is established” is what is said, “His understanding is unsearchable.” “And with knowledge the rooms are filled with all precious and pleasant wealth”: this is the level of the supernal delight that is hidden and clothed in the Torah, as it is written, “I delight in Your Torah.”

Explanation

“With understanding it is established” is Binah, the unsearchable understanding. “With knowledge the rooms are filled with all precious and pleasant wealth” refers to the supernal delight hidden in the Torah, as the Psalm says, “I delight in Your Torah.”

Paragraph 17 in brief

The paragraph maps the verse “With wisdom a house is built, with understanding it is established, and with knowledge the rooms are filled” onto Chochmah, Binah and Daas, identifying the “precious wealth” with the delight hidden in the Torah.

Deeper

The Kehot note directs to the Rebbe's maamar with the same opening words (5717) for a further treatment of this verse.

Marei mekomos

1
On the words
חכים ולא בחכמה ידיעא
How it connects
Patach Eliyahu: G‑d is “wise, but not with a known wisdom.”our note
The source
Tikkunei Zohar, Patach Eliyahu · 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז בהקדמה (פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובתבונה יתכונן
How it connects
“With wisdom a house is built, and with understanding it is established.”our note
The source
Proverbs 24:3משלי כ״ד:ג׳Sefaria (opens in a new tab)
2כִּי־שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה: 3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים:
2For their heart studieth destruction, And their lips talk of mischief. 3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ולתבונתו אין חקר
How it connects
“His understanding is unsearchable.”our note
The source
Isaiah 40:28ישעיהו מ׳:כ״חSefaria (opens in a new tab)
27לָמָּה תֹאמַר יַעֲקֹב וּתְדַבֵּר יִשְׂרָאֵל נִסְתְּרָה דַרְכִּי מֵה׳ וּמֵאֱלֹקַי מִשְׁפָּטִי יַעֲבוֹר: 28הֲלוֹא יָדַעְתָּ אִם־לֹא שָׁמַעְתָּ אֱלֹקֵי עוֹלָם ה׳ בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ: 29נֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עׇצְמָה יַרְבֶּה:
27… ‘My way is hid from the LORD, and my right is passed over from my God’? 28Hast thou not known? hast thou not heard That the everlasting God, the LORD, The Creator of the ends of the earth, Fainteth not, neither is weary? His discernment is past searching out. 29He giveth power to the faint; And to him that hath no might He increaseth strength.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה ישעי׳ מ, כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ובדעת חדרים ימלאון
How it connects
“And with knowledge the rooms are filled with all precious and pleasant wealth.” The “wealth” is the supernal delight in the Torah.our note
The source
Proverbs 24:4משלי כ״ד:ד׳Sefaria (opens in a new tab)
3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים: 5גֶּבֶר־חָכָם בַּעוֹז וְאִישׁ־דַּעַת מְאַמֶּץ־כֹּחַ:
3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches. 5A wise man is strong; Yea, a man of knowledge increaseth strength.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
The Rebbe’s maamar “Mayim Rabim” (5717)ד״ה מים רבים תשי״ז
A maamar of the Rebbe, 5717
Our explanationThe note sends the reader to the Rebbe's maamar with the same opening words for this verse's explanation.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״פ משלי כד, ד. וראה בד״ה מים רבים תשי״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אני תורתך שעשעתי
How it connects
“I delight in Your Torah”: the delight hidden in the Torah.our note
The source
Psalms 119:70תהילים קי״ט:ע׳Sefaria (opens in a new tab)
69טָפְלוּ עָלַי שֶׁקֶר זֵדִים אֲנִי בְּכׇל־לֵב אֶצֹּר פִּקּוּדֶיךָ: 70טָפַשׁ כַּחֵלֶב לִבָּם אֲנִי תּוֹרָתְךָ שִׁעֲשָׁעְתִּי: 71טוֹב־לִי כִי־עֻנֵּיתִי לְמַעַן אֶלְמַד חֻקֶּיךָ:
69The proud have forged a lie against me; But I with my whole heart will keep Thy precepts. 70Their heart is gross like fat; But I delight in Thy law. 71It is good for me that I have been afflicted, In order that I might learn Thy statutes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיט, ע.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

18וזהו בחי׳ הון ביתו שנמשך ע״י הדעת כי דעת ל׳ חבור כמו והאדם ידע1 והיינו שמחבר וממשיך בחי׳ תענוג עליון ממקור התענוגים בחו״ב דאורייתא מחכמה נפקת.2 3

And this is the level of “the wealth of His house,” which is drawn down through Daas; for “daas” is an expression of connection, as in “And Adam knew.” That is, it connects and draws down the level of the supernal delight from the source of delights into the Chochmah and Binah of the Torah, [for] “the Torah comes forth from Chochmah.”

Explanation

The “wealth of His house” is drawn down by Daas, since “daas” means connection, as in “Adam knew Chavah.” Daas connects the supernal delight from its source with the Chochmah and Binah of the Torah, which comes forth from Chochmah.

והוא ע״ד מ״ש בספר הבהיר4 דהע״ה היה מחבר תורה שלמעלה בהקב״ה וגילוי זה יהיה בפו״מ לע״ל שיתן איש אתכל הון ביתו הון יקר ונעים.

And this is like what is said in Sefer HaBahir, that King David, peace be upon him, would connect the Torah above with the Holy One, blessed be He. And this revelation will be in actual fact in the Future, when “a man will give all the wealth of his house,” “precious and pleasant wealth.”

Explanation

Sefer HaBahir says that King David would connect the Torah above with G‑d; the Alter Rebbe compares this to the work of Daas. In the future this connection will be openly revealed, when G‑d gives “all the wealth of His house.”

Paragraph 18 in brief

The paragraph identifies Daas, the power of connection, as what draws the supernal delight into the Torah, a revelation that will become open in the future.

Deeper

The Kehot note records that Likkutei Torah, Shelach, quoting the Bahir, has a variant reading “in the spring of Chochmah”; the same reading is in Or HaTorah.

Marei mekomos

1
On the words
והאדם ידע
How it connects
“And Adam knew Chavah his wife”: daas as union and connection.our note
The source
Genesis 4:1בראשית ד׳:א׳Sefaria (opens in a new tab)
1וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־ה׳ 2וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה:
1And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 2And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
דאורייתא מחכמה נפקת
How it connects
The Zohar teaches that the Torah comes forth from supernal Chochmah.our note
The source
Zohar II, 121aזח״ב קכא, אSefaria (opens in a new tab)
Kehot’s note
זח״ב קכא, א. וראה שם פה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
דאורייתא מחכמה נפקת
How it connects
A parallel Zohar passage on the Torah coming forth from Chochmah.our note
The source
Zohar, Yitro 21:378–22:389ספר הזהר, יתרו כ״א:שע״ח-כ״ב:שפ״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
מ״ש בספר הבהיר
How it connects
Likkutei Torah quotes the same saying of the Bahir, with a variant reading: David connected the Torah above “in the spring of Chochmah.”our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 51a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Shavuos p. 191; Nach vol. 2, p. 914
Our explanationOr HaTorah has the same variant reading of the Bahir, “in the spring of Chochmah.”
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah, Shelach, maamar 17לקו״ת שלח נא, א
page 51a, ¶11
שם הוי׳ עי״ז למטה וזהו לא ברעש הוי׳. שהרי המלאכים בקשו שתנתן להם התורה שהיא בחי׳ המשכות אלקות ולא נתנה להם אלא לישראל דוקא שהם הן שיכולים להמשיך [עמ״ש מזה בפ׳ יתרו ע״פ זכור את יום השבת].
Open it on Sefaria (opens in a new tab)
Kehot’s note
סי׳ קצו. ראה גם לקו״ת שלח נא, א. ושם: נ״א במעין החכמה. וכ״ה באוה״ת שבועות ע׳ קצא. נ״ך כרך ב׳ ע׳ תתקיד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

19וכמארז״ל עתיד הקב״ה להנחיל לכל צדיק ש״י עולמות1 2 וזהו בחי׳ ההון יקר כי יקר ג״כ גימטריא יש

As our Sages said, “In the future the Holy One, blessed be He, will give each tzaddik three hundred and ten worlds as an inheritance”; and this is the level of the “precious wealth,” for “yakar” [precious] too is numerically equal to “yesh” [310].

Explanation

The Mishnah says every tzaddik will inherit 310 worlds, which is the “precious wealth”: yakar (precious) and yesh (there is, 310) have the same numerical value.

ולכן נאמר אם יתן אי״ש3 א׳ י״ש שהמשכת ש״י עולמות נמשכים מן אלופו של עולם וכמ״ש אאלפך חכמה אאלפך בינה.4

And therefore it says, “If a man (ish) would give”: aleph, yesh; for the drawing down of the 310 worlds is drawn from the Master (Aluf) of the world, as it is written, “I will teach you (a'alefcha) wisdom, I will teach you understanding.”

Explanation

The word ish (man) is spelled aleph plus yesh: the 310 worlds (yesh) come from the aleph, the Master (Aluf) of the world. Job's “a'alefcha,” “I will teach you,” shares the root of aleph.

ונאמר קנה חכמה קנה בינה5 ב״פ קנה גימטריא י״ש שכ״ז נמשך מבחי׳ האלף אאלפך כו׳:

And it says, “Acquire wisdom, acquire understanding”: twice “kneh” [acquire] is numerically “yesh,” for all this is drawn from the level of the aleph, “I will teach you, etc.”

Explanation

Similarly, “acquire” (kneh, 155) said twice equals 310, yesh; all of it comes from the aleph, the level of G‑d as the source of wisdom.

Paragraph 19 in brief

Through number and letter, the paragraph shows that the “precious wealth” is the 310 worlds promised to the tzaddikim, drawn from the aleph, G‑d as the Master of the world.

Deeper

The numbers: yakar is yud-kuf-reish, 10+100+200 = 310; yesh is yud-shin, 10+300 = 310; kneh is kuf-nun-heh, 100+50+5 = 155, and twice is 310.

Marei mekomos

1
On the words
עתיד הקב״ה להנחיל . . ש״י עולמות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
סוף עוקצין.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עתיד הקב״ה להנחיל לכל צדיק ש״י עולמות
How it connects
The last Mishnah of the Talmud: in the future the Holy One, blessed be He, will give each tzaddik 310 worlds as an inheritance.our note
The source
Mishnah Oktzin 3:12משנה עוקצים ג׳:י״בSefaria (opens in a new tab)
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַנְחִיל לְכָל צַדִּיק וְצַדִּיק שְׁלשׁ מֵאוֹת וַעֲשָׂרָה עוֹלָמוֹת, שֶׁנֶּאֱמַר (משלי ח), לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם, שֶׁנֶּאֱמַר (תהלים כט), ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:
Rabbi Yehoshua ben Levi said: In the world to come the Holy One, Blessed be He, will make each righteous person inherit three hundred and ten worlds, for it is written: "That I may cause those that love me to inherit yesh (numerical value of; and that I may fill their treasuries" (Proverbs 8:21. Rabbi Shimon ben Halafta said: the Holy One, Blessed be He, found no vessel that could contain blessing for Israel save that of peace, as it is written: "The Lord will give strength unto his people; the Lord will bless his people with peace" (Psalms 29:11).
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אם יתן איש
How it connects
“If a man would give”: ish read as aleph plus yesh.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ח, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
וכמ״ש אאלפך חכמה אאלפך בינה
How it connects
“I will teach you wisdom” (a'alefcha chochmah).our note
The source
Job 33:33איוב ל״ג:ל״גSefaria (opens in a new tab)
32אִם־יֵשׁ־מִלִּין הֲשִׁיבֵנִי דַּבֵּר כִּי־חָפַצְתִּי צַדְּקֶךָּ: 33אִם־אַיִן אַתָּה שְׁמַע־לִי הַחֲרֵשׁ וַאֲאַלֶּפְךָ חׇכְמָה:
32If thou hast any thing to say, answer me; Speak, for I desire to justify thee. 33If not, hearken thou unto me; Hold thy peace, and I will teach thee wisdom.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Shabbat 104aשבת ק״ד אSefaria (opens in a new tab)
Kehot’s note
איוב לג, לג. שבת קד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
קנה חכמה קנה בינה
How it connects
“Acquire wisdom, acquire understanding.”our note
The source
Proverbs 4:5משלי ד׳:ה׳Sefaria (opens in a new tab)
4וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמׇךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה: 5קְנֵה חׇכְמָה קְנֵה בִינָה אַל־תִּשְׁכַּח וְאַל־תֵּט מֵאִמְרֵי־פִי: 6אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ:
4… and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live; 5Get wisdom, get understanding; Forget not, neither decline from the words of my mouth; 6Forsake her not, and she will preserve thee; Love her, and she will keep thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ד, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Plundering the treasure ¶20–25

20והנה בחי׳ גילוי זה הוא מרוה צמאון האה״ר הנ״ל וזהו בוז יבוזו לו ל׳ ביזה ושלל1 וכמו אדם הבוזז וחוטף דבר יקר הערך

Now, this level of revelation quenches the thirst of the great love mentioned above. And this is “boz yavuzu lo,” an expression of plunder and spoil, like a person who plunders and snatches a thing of precious worth,

Explanation

This revelation is what quenches the soul's great love. “Boz yavuzu lo” is now read not as scorn but as “bizah,” plunder: a person grabs something of great value.

כמו ביזת אוצרות יקרים שבוזז וחוטף משום שמא אין ראוי שיתנו לו דרך נתינה ע״כ בוזז וחוטף לגודל תשוקתו לזה.

such as the plundering of precious treasures, where he plunders and snatches because perhaps it is not fitting that they would give it to him by way of giving; therefore he plunders and snatches, out of the greatness of his longing for it.

Explanation

Plunderers seize treasure because they do not expect to receive it as a gift; they snatch it out of their intense longing.

Paragraph 20 in brief

The paragraph reinterprets “boz yavuzu” as plunder, describing the soul's eager seizing of the Divine treasure.

Marei mekomos

1
On the words
ל׳ ביזה ושלל
How it connects
The note records that this interpretation of “boz yavuzu” as plunder is cited in Yahel Or, the Tzemach Tzedek's commentary on Psalms.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 70
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מובא ביהל אור ע׳ ע.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

21וכך הוא בהתגלות אוצרו הטוב שהוא בחי׳ סדכ״ס אשר עין לא ראתה1 אלקים זולתך. ונק׳ הון ביתו ע״כ כאשר יומשך ויתן גילוי אוצרות אלו אזי בוז יבוזו עד״מ.

And so it is with the revelation of “His good treasure,” which is the level of the Cause of all causes, [of which it is said,] “No eye has seen, O G‑d, besides You.” And it is called “the wealth of His house.” Therefore, when the revelation of these treasures is drawn down and given, then “boz yavuzu,” by way of analogy.

Explanation

G‑d's “good treasure” is the Cause of all causes, which “no eye has seen” but G‑d. When He reveals these treasures, the soul will “plunder” them, figuratively speaking.

ובחי׳ זו עכשיו היא שמחת הנפש בעסק התורה ומצות אחר הצמאון ואה״ר בק״ש אשר יעורר האדם בנפשו להיות מי לי בשמים2 כו׳ ומים רבים לא יוכלו לכבות את האהבה.3

And this level, now, is the joy of the soul in occupation with the Torah and the mitzvos, after the thirst and the great love in the recitation of the Shema, which a person arouses in his soul so as to be [in the state of] “Whom do I have in heaven, etc.,” and “Many waters cannot quench the love.”

Explanation

Even now this is felt as the soul's joy in Torah and mitzvos, after the thirst and love aroused in the Shema, when one feels that only G‑d Himself can satisfy the soul.

זאת ישים אל לבו כי הדברים האלה הן ד״ת ומצות הם הם בחי׳ גילוי הון יקר הנ״ל.

Let him take this to heart: that these things, the words of Torah and the mitzvos, are themselves the level of the revelation of the “precious wealth” mentioned above.

Explanation

A person should reflect that the words of Torah and the mitzvos are themselves that “precious wealth.”

Paragraph 21 in brief

The paragraph applies the “plunder” to a person's service: the joy felt in Torah and mitzvos after the love of the Shema is the seizing of G‑d's hidden treasure.

Marei mekomos

1
On the words
עין לא ראתה
How it connects
“No eye has seen, O G‑d, besides You”: the hidden reward, read as the Cause of all causes.our note
The source
Isaiah 64:3ישעיהו ס״ד:ג׳Sefaria (opens in a new tab)
2בַּעֲשׂוֹתְךָ נוֹרָאוֹת לֹא נְקַוֶּה יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ: 3וּמֵעוֹלָם לֹא־שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא־רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה־לוֹ: 4פָּגַעְתָּ אֶת־שָׂשׂ וְעֹשֵׂה צֶדֶק בִּדְרָכֶיךָ יִזְכְּרוּךָ הֵן־אַתָּה קָצַפְתָּ וַנֶּחֱטָא בָּהֶם עוֹלָם וְנִוָּשֵׁעַ:
2… not for— Oh that Thou wouldest come down, that the mountains might quake at Thy presence!— 3And whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee, who worketh for him that waiteth for Him. 4Thou didst take away him that joyfully worked righteousness, those that remembered Thee in Thy ways— …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מי לי בשמים
How it connects
“Whom do I have in heaven?”: the love aroused in the Shema.our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ומים רבים לא יוכלו לכבות את האהבה
How it connects
The unquenchable love that is satisfied only by the treasure of Torah and mitzvos.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)
6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
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.

22וכמ״ש יראת ה׳ היא אוצרו1 ולזאת ישמח לבו בשמחה ובטוב לבב2 מרוב כל. וזהו ותרד העינה ותמלא כדה ותעל.3

As it is written, “The fear of G‑d is His treasure.” And for this his heart should rejoice, with joy and with gladness of heart, “from the abundance of everything.” And this is “she went down to the spring, filled her pitcher, and came up.”

Explanation

Isaiah calls the fear of G‑d “His treasure,” so one should serve with joy. And Rivkah “went down, filled her pitcher, and came up”: going down to the spring leads to going up.

שע״י כ״ד ספרים דאורייתא עם היות שזהו בחי׳ שוב וירידה שנתלבשו בעשיה גשמית הנה עי״ז אדרבה ותעל גם למעלה מאה״ר הנ״ל דבחי׳ רבקה כו׳

For through the twenty-four books of the Torah, although this is the level of return and descent, for they were clothed in physical Asiyah, nevertheless through this, on the contrary, “she came up,” even above the great love mentioned above, of the level of Rivkah, etc.

Explanation

The twenty-four books of the Torah are a “return” and descent into the physical world, yet through them one rises even higher than the great love of Rivkah's level.

והגם שמים רבים לא יוכלו לכבות את האהבה היינו מים רבים דייקא שנמשכו מבחי׳ הנהר

And although “many waters cannot quench the love,” that is “many waters” specifically, which were drawn from the level of the river.

Explanation

The “many waters” that cannot quench the love come from the river, the revealed level.

אבל כ״ד ספרים דאורייתא הם נמשכים מבחי׳ ותרד העינה שהמעיין נמשך מבחי׳ סדכ״ס ממש כמ״ש הנה אנכי נצב על עין המים4 ולכן עי״ז ירוו צמאון האה״ר ולכן אדרבה המעיין הוא נראה קטן יותר מהנהר

But the twenty-four books of the Torah are drawn from the level of “she went down to the spring,” for the spring is drawn from the very level of the Cause of all causes, as it is written, “Behold, I (Anochi) stand by the spring of water”; and therefore through this the thirst of the great love will be quenched. And therefore, on the contrary, the spring appears smaller than the river;

Explanation

But the Torah comes from the spring, which comes from G‑d's essence, the “I” who “stands by the spring”; only this quenches the thirst. The spring looks smaller than the river.

היינו משום שהוא קרוב יותר לבחי׳ אנכי סדכ״ס ע״כ יש בו הבטול יותר דכל הקרוב קרוב קמי׳ כו׳ וכמאמר אין זולתך לחיי עוה״ב אפס בלתך כו׳.

that is, because it is closer to the level of Anochi, the Cause of all causes, therefore there is more self-nullification (bittul) in it, for “whatever is closer is closer before Him, etc.”; and as the saying, “There is none besides You for the life of the World to Come; there is nothing apart from You, etc.”

Explanation

The spring is smaller because it is closer to G‑d, and what is closer to Him is more nullified before Him. This is like the prayer that speaks of “none besides You” and “nothing apart from You.”

אבל באמת בודאי הרי מקור מוצא המים הוא מהמעיין וממנו נמשך להנהר כמ״ש המשלח מעינים בנחלים.5

But in truth, certainly, the source from which the water comes forth is the spring, and from it [the water] is drawn to the river, as it is written, “He sends forth springs into the streams.”

Explanation

But in truth the spring is the source of the river's water, as the Psalm says, “He sends forth springs into the streams.”

Paragraph 22 in brief

The paragraph resolves the argument: Torah and mitzvos, the “spring,” though lowly and physical in appearance, raise the soul above even its great love, because the spring is closer to G‑d's essence and is the true source of the rivers.

Deeper

The idea that what is closer to the source appears smaller, because it is more nullified, is a recurring Chassidic principle: nullification before G‑d grows with closeness.

Marei mekomos

1
On the words
יראת ה׳ היא אוצרו
How it connects
“The fear of G‑d is His treasure.”our note
The source
Isaiah 33:6ישעיהו ל״ג:ו׳Sefaria (opens in a new tab)
5נִשְׂגָּב ה׳ כִּי שֹׁכֵן מָרוֹם מִלֵּא צִיּוֹן מִשְׁפָּט וּצְדָקָה: 6וְהָיָה אֱמוּנַת עִתֶּיךָ חֹסֶן יְשׁוּעֹת חׇכְמַת וָדָעַת יִרְאַת ה׳ הִיא אוֹצָרוֹ: 7הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן:
5The LORD is exalted, for He dwelleth on high; He hath filled Zion with justice and righteousness. 6And the stability of thy times shall be a hoard of salvation—wisdom and knowledge, And the fear of the LORD which is His treasure. 7Behold, their valiant ones cry without; The ambassadors of peace weep bitterly.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ לג, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בשמחה ובטוב לבב
How it connects
“With joy and with gladness of heart, from the abundance of everything”: the joy expected in serving G‑d.our note
The source
Deuteronomy 28:47דברים כ״ח:מ״זSefaria (opens in a new tab)
46וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם: 47תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־ה׳ אֱלֹקֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל: 48וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ ה׳ בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ:
46… be upon thee for a sign and for a wonder, and upon thy seed for ever; 47because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 48therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כח, מז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ותרד העינה ותמלא כדה ותעל
How it connects
“She went down to the spring, filled her pitcher, and came up”: descent leading to ascent.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
הנה אנכי נצב על עין המים
How it connects
“Behold, I stand by the spring of water”: G‑d's “I” at the spring.our note
The source
Genesis 24:43בראשית כ״ד:מ״גSefaria (opens in a new tab)
42וָאָבֹא הַיּוֹם אֶל־הָעָיִן וָאֹמַר ה׳ אֱלֹקֵי אֲדֹנִי אַבְרָהָם אִם־יֶשְׁךָ־נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ: 43הִנֵּה אָנֹכִי נִצָּב עַל־עֵין הַמָּיִם וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב וְאָמַרְתִּי אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם מִכַּדֵּךְ: 44וְאָמְרָה אֵלַי גַּם־אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר־הֹכִיחַ ה׳ לְבֶן־אֲדֹנִי:
42… the God of my master Abraham, if now Thou do prosper my way which I go: 43behold, I stand by the fountain of water; and let it come to pass, that the maiden that cometh forth to draw, to whom I shall say: Give me, I pray thee, a little water from thy pitcher to drink; 44and she shall say to me: Both drink thou, and I will also draw for thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
המשלח מעינים בנחלים
How it connects
“He sends forth springs into the streams”: the spring is the source of the rivers.our note
The source
Psalms 104:10תהילים ק״ד:י׳Sefaria (opens in a new tab)
9גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשֻׁבוּן לְכַסּוֹת הָאָרֶץ: 10הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן: 11יַשְׁקוּ כׇּל־חַיְתוֹ שָׂדָי יִשְׁבְּרוּ פְרָאִים צְמָאָם:
9… bound which they should not pass over, That they might not return to cover the earth. 10Who sendest forth springs into the valleys; They run between the mountains; 11They give drink to every beast of the field, The wild asses quench their thirst. .
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.

23וגם מי מעיין נק׳ מים חיים כו׳. ובוז יבוזו כמאמר שיננא חטוף ואכול1 חטוף ובריך דהיינו כמ״ש לכו לחמו בלחמי2 וכמ״ש פי פערתי ואשאפה3 כו׳. עמא פזיזא4 כו׳.

And also, spring water is called “living water,” etc. And “boz yavuzu” is as the saying, “Sharp one, snatch and eat, snatch and bless”; that is, as it is written, “Come, eat of my bread,” and as it is written, “I opened my mouth wide and panted, etc.”; “An impetuous people, etc.”

Explanation

Spring water is called “living water,” because it flows from its source. The Alter Rebbe illustrates the eager “snatching” of boz yavuzu with the Talmud's advice to “snatch and eat,” with Wisdom's invitation “Come, eat of my bread,” with the Psalmist's “I opened my mouth wide and panted,” and with the description of Israel at Sinai as an “impetuous people” who said “we will do” before “we will hear.”

ולכן נרמז ג״כ נסוך המים בחג בלשון בוז יבוזו כמ״ש בזוהר5 דהיינו כי בקרבנות דיום שני וששי ושביעי נרמז נסוך המים כמארז״ל נאמר בשני ונסכיהם כו׳.6

And therefore the water libation on the Festival is also alluded to in the expression “boz yavuzu,” as is said in the Zohar. That is, in the offerings of the second, sixth and seventh days the water libation is alluded to, as our Sages said, “It says on the second [day], ‘and their libations,’ etc.”

Explanation

The Zohar finds the water libation of Sukkos hinted in the word “boz”: the libation is alluded to in the offerings of the second, sixth and seventh days of the festival, as the Talmud derives from the wording of those verses.

Paragraph 23 in brief

The paragraph illustrates the eager “plunder” of boz yavuzu from the Talmud and Scripture, and introduces the Zohar's link between “boz” and the water libation on Sukkos.

Deeper

The Zohar (quoted in the Kehot note) says: “What is boz? The second day, the sixth day and the seventh day of Sukkos, on which they would pour water and wine.”

Marei mekomos

1
On the words
שיננא חטוף ואכול
How it connects
Shmuel told Rav Yehudah, “Sharp one, snatch and eat, snatch and drink,” for the world is like a wedding feast that passes: seize the opportunity.our note
The source
Eruvin 54a:4–5עירובין נ״ד א:ד׳-ה׳Sefaria (opens in a new tab)
אֲמַר לֵקהּ שְׁמוּאֵל לְרַב יְהוּדָה: שִׁינָּנָא, חֲטוֹף וֶאֱכוֹל חֲטוֹף וְאִישְׁתִּי, דְּעָלְמָא דְּאָזְלִינַן מִינֵּיהּ כְּהִלּוּלָא דָּמֵי. אֲמַר לֵקהּ רַב לְרַב הַמְנוּנָא: בְּנִי אִם יֵשׁ לָךְ — הֵיטֵב לָךְ, שֶׁאֵין בַּשְּׁאוֹל תַּעֲנוּג, וְאֵין לַמָּוֶת הִתְמַהְמֵהַּ. וְאִם תֹּאמַר אַנִּיחַ לְבָנַי — חוֹק בַּשְּׁאוֹל מִי יַגִּיד לָךְ: בְּנֵי הָאָדָם דּוֹמִים לְעִשְׂבֵי הַשָּׂדֶה הַלָּלוּ נוֹצְצִין וְהַלָּלוּ נוֹבְלִין.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Genesis 24:2בראשית כ״ד:ב׳Sefaria (opens in a new tab)
1וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַה׳ בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל: 2וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכׇל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי: 3וְאַשְׁבִּיעֲךָ בַּה׳ אֱלֹקֵי הַשָּׁמַיִם וֵאלֹקֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ:
1And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 2And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh. 3And I will make thee swear by the LORD, the God of heaven and the God …
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 התורה
Bereishis 24b
Our explanationThe note points to Or HaTorah for a further discussion of “snatch and eat.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
עירובין נד, א. ראה אור התורה בראשית כד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
לכו לחמו בלחמי
How it connects
Wisdom calls, “Come, eat of my bread”: the eager partaking of Torah.our note
The source
Proverbs 9:5משלי ט׳:ה׳Sefaria (opens in a new tab)
4מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ: 5לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי: 6עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה:
4’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him: 5'Come, eat of my bread, and drink of the wine which I have mingled. 6Forsake all thoughtlessness, and live; and walk in the way of understanding.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ט, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
פי פערתי ואשאפה
How it connects
“I opened my mouth wide and panted, for I longed for Your commandments”: eager longing for the mitzvos.our note
The source
Psalms 119:131תהילים קי״ט:קל״אSefaria (opens in a new tab)
130פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים: 131פִּי־פָעַרְתִּי וָאֶשְׁאָפָה כִּי לְמִצְוֺתֶיךָ יָאָבְתִּי: 132פְּנֵה־אֵלַי וְחׇנֵּנִי כְּמִשְׁפָּט לְאֹהֲבֵי שְׁמֶךָ:
130The opening of Thy words giveth light; it giveth understanding unto the simple. 131I opened wide my mouth, and panted; For I longed for Thy commandments. 132Turn Thee towards me, and be gracious unto me, As is Thy wont to do unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיט, קלא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
עמא פזיזא
How it connects
A heretic called Israel “an impetuous people” who put their mouth before their ears, saying “we will do” before “we will hear.” Here it illustrates eager seizing of the Torah.our note
The source
Shabbat 88a:9שבת פ״ח א:ט׳Sefaria (opens in a new tab)
הָהוּא מִינָא דְּחַזְיֵיהּ לְרָבָא דְּקָא מְעַיֵּין בִּשְׁמַעְתָּא, וְיָתְבָה אֶצְבְּעָתָא דִידֵיהּ תּוּתֵי כַּרְעָא וְקָא מָיֵיץ בְּהוּ, וְקָא מַבְּעָן אֶצְבְּעָתֵיהּ דְּמָא. אֲמַר לֵקהּ: עַמָּא פְּזִיזָא, דְּקַדְּמִיתוּ פּוּמַּיְיכוּ לְאוּדְנַיְיכוּ, אַכַּתִּי בְּפַחְזוּתַיְיכוּ קָיְימִיתוּ. בְּרֵישָׁא אִיבַּעְיָא לְכוּ לְמִשְׁמַע, אִי מָצִיתוּ — קַבְּלִיתוּ, וְאִי לָא — לָא קַבְּלִיתוּ. אֲמַר לֵקהּ: אֲנַן
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת פח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כמ״ש בזוהר
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ח״ג רנו, א: ”מאי בוז יוצא תניינא ויומא שתיתאה ויומא שביעאה דסוכות בהן הוון מנסכים מים ויין”. ע״כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כמארז״ל נאמר בשני ונסכיהם כו׳
How it connects
In the offerings of the second day of Sukkos the Torah writes “and their libations” (niskeihem) with an extra mem, one of the letters that spell mayim (water).our note
The source
Numbers 29:19במדבר כ״ט:י״טSefaria (opens in a new tab)
Taanit 2b:13–15תענית ב׳ ב:י״ג-ט״וSefaria (opens in a new tab)
נֶאֱמַר בַּשֵּׁנִי ״וְנִסְכֵּיהֶם״, וְנֶאֱמַר בַּשִּׁשִּׁי ״וּנְסָכֶיהָ״, וְנֶאֱמַר בַּשְּׁבִיעִי ״כְּמִשְׁפָּטָם״, הֲרֵי מֵ״ם יוֹ״ד מֵ״ם, הֲרֵי כָּאן מַיִם — מִכָּאן רֶמֶז לְנִיסּוּךְ הַמַּיִם מִן הַתּוֹרָה. וּמַאי שְׁנָא בְּשֵׁנִי דְּנָקֵט, דְּכִי רְמִיזִי לְהוּ בִּקְרָא — בְּשֵׁנִי הוּא דִּרְמִיזִי, הִלְכָּךְ בְּשֵׁנִי מַדְכְּרִינַן.
It says about the second day 'and their libations' and about the sixth it says 'and its libations' and about the seventh day it says 'in accordance with their law'. Thus, it has [an extra] Mem, Yud, and Mem, So there is water here. From here is a hint for the pouring of the water from the תורה. And what's the difference by the second day that he takes it? That when Torah hints, it hints by the second day, therefore we mention [rain] by the second day.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
במדבר כט, יט. תענית ב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

24ושני וששי ושביעי הם אותיות בוז. והיינו משום שזהו ג״כ ע״ד ביזה הנ״ל להשקיט רשפי אש האהבה שבמזבח שהוא ע״י נסוך המים מהמעיין כמ״ש ושאבתם מים בששון1 כו׳

And “second,” “sixth” and “seventh” [bet, vav, zayin] are the letters of “boz.” And that is because this too is in the manner of the “plunder” mentioned above: to still the fiery flashes of the love that is on the altar, which is through the libation of water from the spring, as it is written, “And you shall draw water with joy, etc.”

Explanation

The letters for two, six and seven, bet, vav and zayin, spell “boz.” The water libation is a kind of “plunder”: water drawn from the spring stills the flames of love burning on the altar, the soul's fiery love, and it was done with great joy.

ולכן נסוך זה דוקא אחר עשי״ת שהיא תגבורת האהבה בבחי׳ תשובה ועמך לא חפצתי2 כו׳ ע״ד והנה רבקה יוצאת3 כנ״ל.

And therefore this libation is specifically after the Ten Days of Teshuvah, which are the intensification of love in the level of teshuvah (return), and “besides You I desire nothing, etc.,” in the manner of “And behold, Rivkah came out,” as mentioned above.

Explanation

The libation comes after the Ten Days of Teshuvah, when love for G‑d is intensified through return, “besides You I desire nothing.” That is Rivkah “coming out,” the ascent from below that must come first.

Paragraph 24 in brief

The paragraph explains why the water libation is hinted by “boz”: the water from the spring quenches the fiery love aroused during the Days of Teshuvah, as the “plunder” quenches the soul's thirst.

Marei mekomos

1
On the words
ושאבתם מים בששון
How it connects
“And you shall draw water with joy from the springs of salvation”: the verse associated with the water drawing of Sukkos.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ יב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ועמך לא חפצתי
How it connects
“Besides You I desire nothing on earth”: the intense love of teshuvah.our note
The source
Psalms 73:25תהילים ע״ג:כ״הSefaria (opens in a new tab)
24בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי: 25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם:
24Thou wilt guide me with Thy counsel, And afterward receive me with glory. 25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
והנה רבקה יוצאת
How it connects
“And behold, Rivkah came out”: the ascent that precedes the drawing down.our note
The source
Genesis 24:15בראשית כ״ד:ט״וSefaria (opens in a new tab)
14… הַטִּי־נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם־גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי־עָשִׂיתָ חֶסֶד עִם־אֲדֹנִי: 15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל:
14… even for Isaac; and thereby shall I know that Thou hast shown kindness unto my master.’ 15And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

25ועי״ז אח״כ דוקא נמשך בחי׳ ותרד העינה ותמלא כדה1 וכמש״ל ולכן היה בזה שמחה רבה ועצומה כו׳.

And through this, specifically afterward, the level of “she went down to the spring and filled her pitcher” is drawn down, as explained above; and therefore there was in this a great and intense joy, etc.

Explanation

After the ascent of the Days of Teshuvah comes the drawing down, “she filled her pitcher.” This is why the water drawing on Sukkos was accompanied by such great joy.

וגם כי זהו כמו בחי׳ הון ביתו ממש שהוא גנוז באותיות התורה שהרי לא נתפרש בתורה בפי׳ מצות ניסוך המים

And also because this is like the very level of “the wealth of His house,” which is hidden in the letters of the Torah; for the mitzvah of the water libation is not stated explicitly in the Torah,

Explanation

Another reason for the joy: the water libation is like “the wealth of His house,” the hidden treasure, because it is not written explicitly in the Torah.

רק שחז״ל גילו לנו זה שהוא מרומז בתורה המ״ם ביום שני. והיו״ד ביום ששי. והמ״ם בשביעי. וזהו הון ביתו הגנוז ומוטמן כו׳:

but our Sages revealed to us that it is alluded to in the Torah: the mem on the second day, the yud on the sixth day, and the mem on the seventh. And this is “the wealth of His house,” which is hidden and concealed, etc.

Explanation

The Sages found it hidden in extra letters of the verses: a mem on the second day, a yud on the sixth, a mem on the seventh, spelling mayim, water. A mitzvah hidden in the letters of the Torah is “the wealth of His house,” concealed and stored away.

Paragraph 25 in brief

The paragraph explains the great joy of the water libation: it comes after the ascent of teshuvah and draws down the hidden “wealth of His house,” itself concealed in the letters of the Torah.

Marei mekomos

1
On the words
ותרד העינה ותמלא כדה
How it connects
The drawing down that follows the ascent.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
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.

Psalm 93 and the long day ¶26–31

26ועכ״ז יובן מ״ש נשאו נהרות קולם1 ישאו נהרות דכים ופי׳ בזוהר פ׳ וארא (דף כ״ג ע״א)2 אינון נהרות כמד״א ונהר יוצא מעדן3 וגו׳

And with all this will be understood what is written, “The rivers have lifted up their voice; the rivers shall lift up their dochyam.” And the Zohar explains, on Parshas Va'eira (page 23a): “These are the rivers, as it is said, ‘And a river went out of Eden, etc.’”

Explanation

The Alter Rebbe now reads Psalm 93, “The rivers have lifted up their voice; the rivers shall lift up their dochyam.” The Zohar identifies these rivers with the river that goes out of Eden.

והיינו בחי׳ בינה שע״י ההתבוננות בגדולת א״ס ב״ה נולד׳ רשפי אש האהבה לדבקה בה׳. וזהו נשאו נהרות קולם והוא ההעלאה מלמטה למעלה.

And this is the level of Binah (understanding), for through contemplation of the greatness of the Infinite One (Ein Sof), blessed be He, the fiery flashes of love are born, to cleave to G‑d. And this is “The rivers have lifted up their voice”: it is the ascent from below upward.

Explanation

The rivers are Binah, understanding: contemplating G‑d's greatness gives birth to a fiery love and a desire to cleave to Him. “The rivers have lifted up their voice” is this ascent from below upward.

וכן בתרגום קלהון בשירתא הרי קול זה הוא בחי׳ השיר שהוא העלאה כנודע מענין השיר שהלוים אומרים ואח״כ נמשך עי״ז המשכה מלמעלה למטה.

And so too the Targum [renders], “their voice in song.” This voice is the level of song, which is an ascent, as is known from the matter of the song that the Levites say; and afterward, through this, a drawing down from above to below is drawn.

Explanation

The Aramaic Targum renders “their voice” as “in song.” Song is an ascent, like the song of the Levites in the Temple, and it brings a drawing down from above in response.

Paragraph 26 in brief

The paragraph reads the Psalm's rivers lifting their voice as the ascent of love born of contemplation, which in turn brings a drawing down from above.

Deeper

The Kehot note points to the Tzemach Tzedek's Yahel Or on this verse.

Marei mekomos

1
On the words
נשאו נהרות קולם
How it connects
“The rivers have lifted up their voice; the rivers shall lift up their pounding waves.” The Alter Rebbe reads the rivers as Binah and their voice as the soul's ascent.our note
The source
Psalms 93:3תהילים צ״ג:ג׳Sefaria (opens in a new tab)
2נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה: 3נָשְׂאוּ נְהָרוֹת ה׳ נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דׇּכְיָם: 4מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם ה׳
2Thy throne is established of old; Thou art from everlasting. 3The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring. 4Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
on this verse, p. 340
Our explanationThe note points to the Tzemach Tzedek's commentary on Psalms for a further explanation of this verse.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תהלים צג, ג. וראה יהל אור ע״פ זה ע׳ שמ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ופי׳ בזוהר פ׳ וארא (דף כ״ג ע״א)
How it connects
The Zohar on Va'eira identifies these rivers with the river that goes out of Eden.our note
The source
Zohar, Vaera 1:16–2:26ספר הזהר, וארא א׳:ט״ז-ב׳:כ״וSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ונהר יוצא מעדן
How it connects
The river that goes out of Eden, identified by the Zohar with the rivers of the Psalm.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land 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.

27וכמש״ל שע״י והנה רבקה יצאת בבחי׳ העלאה עי״ז אח״כ ותרד העינה ותמלא כדה כנ״ל וכמ״ש אם ישים אליו לבו1 רוחו ונשמתו אליו יאסף.

And as explained above, through “And behold, Rivkah came out,” in the level of ascent, through this afterward “she went down to the spring and filled her pitcher,” as mentioned above; and as it is written, “If he sets his heart to Him, His spirit and His breath will be gathered to him.”

Explanation

As with Rivkah, the ascent comes first and the drawing down follows. Job's verse is read the same way: when a person sets his heart to G‑d, G‑d's spirit is gathered to him in response.

וזהו ישאו נהרות דכים ותרגומו יקבלון נהרותא אגר שבחיהון שהשכר הוא ההמשכה מאוא״ס המלובש בתורה חכים ולא בחכמה ידיעא שהיא למעלה מבחי׳ הבינה וההשגה.

And this is “the rivers shall lift up their dochyam,” and its Targum is, “The rivers will receive the reward of their praises”: the reward is the drawing down from the Infinite Light (Or Ein Sof), blessed be He, that is clothed in the Torah, “wise, but not with a known wisdom,” which is above the level of Binah and comprehension.

Explanation

The second half of the verse, “the rivers shall lift up their dochyam,” is rendered by the Targum as “the rivers will receive the reward of their praises.” The reward is the Infinite Light clothed in the Torah, the “wise, but not with a known wisdom,” above Binah and all comprehension.

והוא ע״ד השולח מעינים בנחלים. וכדפי׳ בזוהר פ׳ חוקת (דף קפ״א ע״א)2 ונק׳ דכים לשון צלילות ובהירות כמו מר דרור3 ומתרגמינן מירא דכיא.4

And it is in the manner of “He sends forth springs into the streams,” and as is explained in the Zohar, Parshas Chukas (page 181a). And it is called “dochyam,” an expression of clearness and brightness, as in “pure myrrh” (mar deror), which we render [in Aramaic] “mira dachya.”

Explanation

This is the spring that feeds the rivers. The Alter Rebbe gives several meanings of “dochyam”: first, clarity and brightness, since the Aramaic translation renders “pure myrrh” as “mira dachya.”

וזה מורה על הלכות התורה כמ״ש במ״א בענין מרדכי וכן הוא ל׳ טהרה כמו על איל קמצא דכן5 דהיינו המשכת ח״ע בתורה הוא לברר הטהור מן הטמא.6

And this indicates the laws of the Torah, as explained elsewhere on the matter of Mordechai. And it is also an expression of purity, as in “concerning the ayil kamtza [locust], that it is pure (dachan)”; that is, the drawing down of supernal Chochmah in the Torah is to separate the pure from the impure.

Explanation

This clarity refers to the laws of the Torah (as explained elsewhere on Mordechai, whose name is linked with mira dachya). “Dachan” also means ritually pure, as in the Mishnah about a kind of locust being pure: the Torah's supernal wisdom distinguishes pure from impure.

Paragraph 27 in brief

The paragraph explains the Psalm's “reward”: the rivers' ascent is answered by the Infinite Light hidden in the Torah, and “dochyam” means the clarity of the Torah's laws, which separate pure from impure.

Deeper

The Sages linked Mordechai to “mar deror,” rendered in Aramaic “mira dachya”; the Alter Rebbe refers to his explanation elsewhere of the laws of the Torah as this clarity.

Marei mekomos

1
On the words
אם ישים אליו לבו
How it connects
“If he sets his heart to Him, His spirit and His breath He will gather to Himself.” Read as the response from above to a person's ascent.our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)
13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב לד, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכדפי׳ בזוהר פ׳ חוקת (דף קפ״א ע״א)
How it connects
The Zohar on Chukas, cited by the text for the explanation of this reward.our note
The source
Zohar, Chukat 3:16–4:25ספר הזהר, חקת ג׳:ט״ז-ד׳:כ״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
מר דרור
How it connects
“Pure myrrh” (mar deror), one of the spices of the anointing oil.our note
The source
Exodus 30:23שמות ל׳:כ״גSefaria (opens in a new tab)
22וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 23וְאַתָּה קַח־לְךָ בְּשָׂמִים רֹאשׁ מׇר־דְּרוֹר חֲמֵשׁ מֵאוֹת וְקִנְּמׇן־בֶּשֶׂם מַחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם וּקְנֵה־בֹשֶׂם חֲמִשִּׁים וּמָאתָיִם: 24וְקִדָּה חֲמֵשׁ מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ וְשֶׁמֶן זַיִת הִין:
22Moreover the LORD spoke unto Moses, saying: 23’Take thou also unto thee the chief spices, of flowing myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty, and of sweet calamus two hundred and fifty, 24and of cassia five hundred, after the shekel of the sanctuary, and of olive oil a hin.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות ל, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ומתרגמינן מירא דכיא
How it connects
Onkelos renders mar deror as mira dachya, showing that dachya means pure and clear.our note
The source
Onkelos Exodus 30:23תרגום אונקלוס על שמות ל׳:כ״גSefaria (opens in a new tab)
22וּמַלִּיל יְיָ עִם משֶׁה לְמֵימָר: 23וְאַתְּ סַב לָךְ בּוּסְמִין רֵישָׁא מֵירָא דַכְיָא מַתְקַל חֲמֵשׁ מְאָה וְקִנְּמָן בֶּשֶׂם פַּלְגּוּתֵיהּ מַתְקַל מָאתָן וְחַמְשִׁין וּקְנֵה בוּסְמָא מַתְקַל מָאתָן וְחַמְשִׁין: 24וּקְצִיעֲתָא מַתְקַל חֲמֵשׁ מְאָה בְּסִלְעֵי קוּדְשָׁא וּמְשַׁח זֵיתָא מְלֵא הִינָא:
Hebrew: Sifsei Chachomim Chumash, Metsudah Publications, 2009 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
על איל קמצא דכן
How it connects
The testimony that the ayil kamtza locust is pure (dachan), showing that dach means ritual purity.our note
The source
Pesachim 16a:3פסחים ט״ז א:ג׳Sefaria (opens in a new tab)
וְסָבַר רַבִּי אֶלְעָזָר: מַשְׁקִין אִית לְהוּ טוּמְאָה בָּעוֹלָם? וְהָתַנְיָא, רַבִּי אֶלְעָזָר אוֹמֵר: אֵין טוּמְאָה לְמַשְׁקִין כׇּל עִיקָּר. תֵּדַע, שֶׁהֲרֵי הֵעִיד (יוֹסֵף) בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה עַל אֵיל קַמְצָא דְּכַן, וְעַל מַשְׁקִין בֵּית מַטְבְּחַיָּא דְּכַן!
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
פסחים טז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
השולח מים בנחלים
How it connects
The spring is the source of the streams, as the reward flows from above Binah.our note
The source
Psalms 104:10תהילים ק״ד:י׳Sefaria (opens in a new tab)
Kehot’s note
תהלים קד, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

28ונק׳ דכיין ומסאבין. וגם דכים דך ים היינו כד הנמשך מים החכ׳ כמ״ש ותמלא כדה1 כו׳.

And they are called “dachyan u'mesaavin” [pure and impure]. And also “dochyam” [is] “dach yam,” that is, a pitcher (kad) that is drawn from the sea (yam) of Chochmah, as it is written, “and she filled her pitcher, etc.”

Explanation

The Aramaic for pure and impure is “dachyan u'mesaavin.” Another reading: “dochyam” is “dach yam,” the reversed letters of kad (pitcher) plus yam (sea): a pitcher drawn from the sea of Chochmah, which is Rivkah's “she filled her pitcher.”

וגם דכים ל׳ עומק ושפלות כדפרש״י שהוא בחי׳ השוב ובטול שאחר הרצוא. וכתיב ואת דכא ושפל רוח2 וכמ״ש במ״א ע״פ ונשב בגיא3 כו׳

And also, “dochyam” is an expression of depth and lowliness, as Rashi explains, which is the level of the return and self-nullification (bittul) that follows the running. And it is written, “and with the crushed and lowly of spirit,” and as explained elsewhere on the verse “And we dwelt in the valley, etc.”

Explanation

A third meaning, following Rashi, is depth and lowliness: the “return” and self-nullification that follows the soul's “running” toward G‑d. Isaiah says G‑d dwells with the crushed (daka) and lowly in spirit.

וכמ״ש ג״כ אי זה בית4 אשר תבנו לי5 כו׳ ואל זה אביט אל עני ונכה רוח כו׳.

And as it is also written, “What house could you build for Me, etc.… but to this one I will look: to the poor and the broken of spirit, etc.”

Explanation

And Isaiah says that no house can contain G‑d, yet He looks to the poor and broken in spirit. Humility, not grandeur, is where G‑d rests.

Paragraph 28 in brief

The paragraph adds two more meanings of “dochyam”: a pitcher drawn from the sea of Chochmah, and the humility and self-nullification that follow the soul's yearning.

Deeper

“Running” (ratzo) and “returning” (shov) describe the soul's movement: yearning toward G‑d, then returning with humility to serve Him below. The Kehot note points to Or HaTorah, Va'eschanan, for “And we dwelt in the valley.”

Marei mekomos

1
On the words
ותמלא כדה
How it connects
Rivkah filling her pitcher, read here as the pitcher drawn from the sea of Chochmah.our note
The source
Genesis 24:16בראשית כ״ד:ט״זSefaria (opens in a new tab)
15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ:
15… the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, …
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
ואת דכא ושפל רוח
How it connects
“I dwell on high and in holiness, and with the crushed and lowly of spirit.”our note
The source
Isaiah 57:15ישעיהו נ״ז:ט״וSefaria (opens in a new tab)
14וְאָמַר סֹלּוּ־סֹלּוּ פַּנּוּ־דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי: 15כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים: 16כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי:
14… ye up, clear the way, Take up the stumblingblock out of the way of My people. 15For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. 16For I will not contend for ever, Neither will I be always wroth; For the spirit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נז, טו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכמ״ש במ״א ע״פ ונשב בגיא
How it connects
The text refers to an explanation elsewhere on “And we dwelt in the valley”; the note locates it in Or HaTorah on Va'eschanan.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Va'eschanan, p. 144
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת ואתחנן ע׳ קמד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אי זה בית
How it connects
Kehot’s note points to Isaiah 66:1 for these words.
The source
Isaiah 66:1ישעיהו ס״ו:א׳Sefaria (opens in a new tab)
1כֹּה אָמַר ה׳ הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי: 2וְאֶת־כׇּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כׇל־אֵלֶּה נְאֻם־ה׳ וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי:
1Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? 2For all these things hath My hand made, and so all these things came to be, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אי זה בית אשר תבנו לי
How it connects
“What house could you build for Me?... But to this one I will look: to the poor and broken of spirit.”our note
The source
Isaiah 66:1–2ישעיהו ס״ו:א׳-ב׳Sefaria (opens in a new tab)
כֹּה אָמַר ה׳ הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי: וְאֶת־כׇּל־אֵלֶּה יָדִי עָשָׂתָה וַיִּהְיוּ כׇל־אֵלֶּה נְאֻם־ה׳ וְאֶל־זֶה אַבִּיט אֶל־עָנִי וּנְכֵה־רוּחַ וְחָרֵד עַל־דְּבָרִי:
Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place? For all these things hath My hand made, and so all these things came to be, saith the LORD; but on this man will I look, even on him that is poor and of a contrite spirit, and trembleth at My word.
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.

29והדר מפרש מהו מעלת השכר הזה מקולות מים רבים1 אדירים כו׳ אדיר במרום כו׳. ופי׳ כמ״ש בפע״ח שער היוכ״פ פ״ג כי יש קולות עליונים שמהן ניזונים או״א כו׳ ע״ש.

And then it explains what the virtue of this reward is: “More than the voices of many waters, the mighty, etc.; mighty on high, etc.” And the explanation is as explained in Pri Etz Chaim, Sha'ar Yom HaKippurim, chapter 3, that there are supernal voices from which Abba and Imma are nourished, etc.; see there.

Explanation

The next verse describes the reward's greatness: “More than the voices of many waters... mighty on high is G‑d.” Pri Etz Chaim teaches that there are supernal “voices” that nourish Abba and Imma, the intellectual configurations (Chochmah and Binah).

ועמ״ש ע״פ וכל העם רואים את הקולות2 3 כו׳ וזהו עדותיך נאמנו מאד4 לביתך נאוה קודש. עד״מ בחכמה יבנה בית5 דקאי על תיבות ואותיות התורה שנמשכו ונבנו ע״י ח״ע.

And see what is explained on the verse “And all the people saw the voices, etc.” And this is “Your testimonies are very faithful; holiness befits Your house,” in the manner of “With wisdom a house is built,” which refers to the words and letters of the Torah, which were drawn down and built through supernal Chochmah.

Explanation

The Alter Rebbe also refers to his explanation on “all the people saw the voices” at Sinai. “Your testimonies are very faithful; holiness befits Your house”: the “house” is again the words and letters of the Torah, built through supernal Chochmah.

Paragraph 29 in brief

The paragraph continues through Psalm 93: the reward surpasses even the higher “voices” of the many waters, and the “house” adorned with holiness is the Torah's letters, built from Chochmah.

Deeper

The resolved passage in Torah Ohr, Yisro, opens its discussion of “all the people saw the voices” in connection with speech as the medium of unification.

Marei mekomos

1
On the words
מקולות מים רבים
How it connects
“More than the voices of many waters, the mighty breakers of the sea, mighty on high is G‑d.”our note
The source
Psalms 93:4תהילים צ״ג:ד׳Sefaria (opens in a new tab)
3נָשְׂאוּ נְהָרוֹת ה׳ נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דׇּכְיָם: 4מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם ה׳ 5עֵדֹתֶיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נַאֲוָה־קֹדֶשׁ Havayah לְאֹרֶךְ יָמִים:
3… up, O LORD, The floods have lifted up their voice; The floods lift up their roaring. 4Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty. 5Thy testimonies are very sure, Holiness becometh Thy house, O LORD, for evermore.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צג, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ועמ״ש ע״פ וכל העם רואים את הקולות
How it connects
The text refers to the Alter Rebbe's maamar on “And all the people saw the voices” in Torah Ohr, Yisro, where the “voices” of Sinai are explained.our note
Where the note points
Torah Ohrתורה אור
below, 73c ff. (Yisro)
ולכן מט״ט שהוא כרוב קל שלו הוא המעלה על ידי בחינת הדבור כי בבחי׳ הדבור נעשה יחוד מט״ט וסנד״ל: וכל העם רואים את הקולות ואת
Open it on Sefaria (opens in a new tab)
Torah Ohr, Yisro, maamar 9לקמן עג, ג
page 73c, ¶22
וירידות. אבל לע״ל דהיינו בתחה״מ יהיה יום שכולו שבת ומנוחה לחיי העולמים ולא יהיו שוב עליות וירידות כי יתגלה בחי׳ כתר סוכ״ע שאין שם בחי׳ מעלה ומטה לכן שם הכל בדבור א׳. והראה להם הקב״ה זה במ״ת שע״י המצות יזכו לזה שהתורה והמצות נלקחו ממקום עליון כזה וכח זה ניתן להם כנ״ל:
Open it on Sefaria (opens in a new tab)
Kehot’s note
לקמן עג, ג ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכל העם רואים את הקולות
How it connects
“And all the people saw the voices” at Mount Sinai.our note
The source
Exodus 20:15שמות כ׳:ט״וSefaria (opens in a new tab)
14לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ: 15וְכׇל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק: 16וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹקִים פֶּן־נָמוּת:
14… nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. 15And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off. 16And they said unto Moses: ‘Speak thou with us, and we will hear; but let not …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
עדותיך נאמנו מאד
How it connects
“Your testimonies are very faithful; holiness befits Your house.”our note
The source
Psalms 93:5תהילים צ״ג:ה׳Sefaria (opens in a new tab)
Kehot’s note has צג, ג; the words are in צג, ה.
4מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם ה׳ 5עֵדֹתֶיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נַאֲוָה־קֹדֶשׁ Havayah לְאֹרֶךְ יָמִים:
4Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty. 5Thy testimonies are very sure, Holiness becometh Thy house, O LORD, for evermore.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צג, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בחכמה יבנה בית
How it connects
“With wisdom a house is built”: the Torah's letters built from Chochmah.our note
The source
Proverbs 24:3משלי כ״ד:ג׳Sefaria (opens in a new tab)
2כִּי־שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה: 3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים:
2For their heart studieth destruction, And their lips talk of mischief. 3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

30ועדותיך נאמנו. עדות לשון דעת היא כמ״ש ובדעת חדרים ימלאו1 כל הון יקר2 הנק׳ הון ביתו.

“Your testimonies are faithful”: “testimony” is an expression of knowledge, as it is written, “And with knowledge the rooms are filled with all precious wealth,” which is called “the wealth of His house.”

Explanation

“Testimony” (eidus) is related to daas, knowledge, and daas fills the rooms with “all precious wealth,” the “wealth of His house.”

וזהו לביתך נאוה קדש.3 שהוא המשכה מבחי׳ קדש העליון אור א״ס ב״ה. ה׳ לאורך ימים הוא כמארז״ל על אלף השביעי יום שכולו ארוך.4

And this is “holiness befits Your house”: it is a drawing down from the level of the supernal Holiness, the Infinite Light, blessed be He. “G‑d, for length of days” is as our Sages said concerning the seventh millennium, “a day that is entirely long.”

Explanation

“Holiness befits Your house” means the Torah draws down from the supernal holiness, the Infinite Light. The verse ends “for length of days,” which the Sages apply to the seventh millennium, “a day that is entirely long.”

Paragraph 30 in brief

The paragraph finishes reading the Psalm: the “testimonies” are Daas, the “house” receives supernal holiness, and “length of days” points to the future era that is “entirely long.”

Deeper

The Kehot note also points to Or HaTorah, Ki Seitzei, for this saying about the seventh millennium.

Marei mekomos

1
On the words
ובדעת חדרים ימלאו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שם כד, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובדעת חדרים ימלאו כל הון יקר
How it connects
“And with knowledge the rooms are filled with all precious wealth.”our note
The source
Proverbs 24:4משלי כ״ד:ד׳Sefaria (opens in a new tab)
3בְּחׇכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן: 4וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל־הוֹן יָקָר וְנָעִים: 5גֶּבֶר־חָכָם בַּעוֹז וְאִישׁ־דַּעַת מְאַמֶּץ־כֹּחַ:
3Through wisdom is a house builded; And by understanding it is established; 4And by knowledge are the chambers filled With all precious and pleasant riches. 5A wise man is strong; Yea, a man of knowledge increaseth strength.
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
לביתך נאוה קדש
How it connects
“Holiness befits Your house, G‑d, for length of days.”our note
The source
Psalms 93:5תהילים צ״ג:ה׳Sefaria (opens in a new tab)
4מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם ה׳ 5עֵדֹתֶיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נַאֲוָה־קֹדֶשׁ Havayah לְאֹרֶךְ יָמִים:
4Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty. 5Thy testimonies are very sure, Holiness becometh Thy house, O LORD, for evermore.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כמארז״ל על אלף השביעי יום שכולו ארוך
How it connects
The reward of mitzvos is in “the world that is entirely long.”our note
The source
Kiddushin 39b:8קידושין ל״ט ב:ח׳Sefaria (opens in a new tab)
הֲרֵי שֶׁאָמַר לוֹ אָבִיו: עֲלֵה לַבִּירָה וְהָבֵא לִי גּוֹזָלוֹת, וְעָלָה לַבִּירָה וְשִׁלַּח אֶת הָאֵם וְנָטַל אֶת הַבָּנִים וּבַחֲזִירָתוֹ נָפַל וָמֵת – הֵיכָן טוֹבַת יָמָיו שֶׁל זֶה, וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה? אֶלָּא: ״לְמַעַן יִיטַב לָךְ״ – לְעוֹלָם שֶׁכּוּלּוֹ טוֹב, ״וּלְמַעַן יַאֲרִיכֻן יָמֶיךָ״ – לְעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ.
For when his father says to him, "Go up to the attic and bring me chicks!" And he goes up to the attic, sends away the mother [bird], and takes the children, but on his return, he falls and dies. Where is the goodness of this one's days? Where are the lengthening of this one's days? Rather, "In order that it be good for you"—in the world which is all good; "And in order that your days will be lengthened"—in the world which is all long.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Ki Seitzei, p. 957
Our explanationThe note points to Or HaTorah for a further discussion of “a day that is entirely long.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה קידושין לט, ב. סוף מס׳ תמיד. וראה ג״כ אוה״ת תצא ע׳ תתקנז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

31והענין הוא כי פי׳ כולו ארוך היינו שגם בתחלתו הוא ארוך. ולכאורה אין לשון אריכות נופל רק בסיום וסוף ולא בתחלה. ואיך כולו ארוך גם בתחלתו.

And the matter is: the meaning of “entirely long” is that even at its beginning it is long. But seemingly, the term “length” applies only to the conclusion and end, and not to the beginning; so how is it “entirely long,” even at its beginning?

Explanation

The question: “long” usually describes how far something extends to its end, so how can a day be long even at its beginning?

אך הכוונה שיהיה גילוי אור א״ס ב״ה המלובש בסתר עליון שנק׳ אריך אנפין כמ״ש ארך אפים1 כו׳.

But the intent is that there will be a revelation of the Infinite Light, blessed be He, which is clothed in the supernal hiddenness called Arich Anpin, as it is written, “long-suffering (erech apayim), etc.”

Explanation

The answer: in the future the Infinite Light hidden in Arich Anpin (the “Long Countenance,” the inner level of Keser) will be revealed. Arich is related to erech apayim, “long-suffering.”

ונק׳ אריך אנפין היינו שיכול לימשך גם למטה בעשי׳ כי קמיה ית׳ שוה ומשוה רוחניות וגשמיות

And it is called Arich Anpin, meaning that it can be drawn down also below into Asiyah, for before Him, blessed be He, spirituality and physicality are equal, and He makes them equal.

Explanation

It is called “long” because it can extend all the way down into the physical world: before G‑d, spiritual and physical are equal.

ולכן יהיה הגילוי למטה ביחו״ת כמו ביחו״ע (ועמ״ש ע״פ ועתה יגדל2 נא כו׳ כאשר דברת לאמר3 ה׳ ארך אפים כו׳)

And therefore the revelation below, in the lower unity, will be as in the higher unity. (And see what is explained on the verse “And now, please, let [the power] be great, etc., as You have spoken, saying: G‑d is long-suffering, etc.”)

Explanation

So in the future G‑d will be revealed below, in the lower unity, as He is above, in the higher unity. The Alter Rebbe refers to his maamar on Moshe's prayer quoting “G‑d is long-suffering.”

וע״כ כולו ארוך בתחלה כמו בסוף שהוא גילוי בחי׳ שאין לו תחלה ואין לו תכלה ועד״ז הוא מארז״ל כסא דמלכא משיחא4 מחזיק רכ״א לוגין שאין לו פי׳ ע״פ פשוטו כלל מהו ענין רכ״א לוגין דוקא.

And therefore it is entirely long, at the beginning as at the end, for it is the revelation of the level that has no beginning and no end. And similar to this is the saying of our Sages, “The cup of King Mashiach holds two hundred and twenty-one lugin,” which has no explanation at all according to its plain meaning: what is the significance of two hundred and twenty-one lugin specifically?

Explanation

A level with no beginning and no end is “long” at the start as at the finish. The same idea explains the Sages' saying that Mashiach's cup holds 221 lugin, a number that makes no sense literally.

אלא הכוונה שהכוס הוא הכלי לגילוי אוא״ס ב״ה ויהיה הגילוי בו מבחי׳ ארך אפים כו׳ כנ״ל:

Rather, the intent is that the cup is the vessel for the revelation of the Infinite Light, blessed be He, and the revelation in it will be from the level of “erech apayim, etc.,” as mentioned above.

Explanation

The cup is a vessel for the revelation of the Infinite Light from the level of “erech” (long): erech, aleph-reish-kaf, equals 221.

Paragraph 31 in brief

The maamar concludes by explaining the future “day that is entirely long” as the revelation of Arich Anpin, which reaches down into the physical world equally, alluded to in the 221 lugin of Mashiach's cup.

Deeper

The numerical value of erech (aleph 1, reish 200, kaf 20) is 221. The Kehot note cites a lengthy explanation of Mashiach's cup in the Mitteler Rebbe's maamar V'es gevi'i and in Or HaTorah, Bereishis.

Marei mekomos

1
On the words
ארך אפים
How it connects
“G‑d is gracious and merciful, long-suffering (erech apayim) and great in kindness.”our note
The source
Psalms 145:8תהילים קמ״ה:ח׳Sefaria (opens in a new tab)
7זֵכֶר רַב־טוּבְךָ יַבִּיעוּ וְצִדְקָתְךָ יְרַנֵּנוּ: 8חַנּוּן וְרַחוּם ה׳ אֶרֶךְ אַפַּיִם וּגְדׇל־חָסֶד: 9טוֹב־ה׳ לַכֹּל וְרַחֲמָיו עַל־כׇּל־מַעֲשָׂיו:
7They shall utter the fame of Thy great goodness, And shall sing of Thy righteousness. 8The LORD is gracious, and full of compassion; Slow to anger, and of great mercy. 9The LORD is good to all; And His tender mercies are over all His works.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ע״פ ועתה יגדל
How it connects
The text refers to the Alter Rebbe's maamar on “And now, let the power be great” in Likkutei Torah, Shelach, which discusses erech apayim.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 39b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah, Shelach, maamar 3לקו״ת שלח לט, ב
page 39b, ¶8
השראה ודירה זו, כמו מצות סוכה שעליה ביאור מצות סוכה שיעור איך תהיה הסוכה כשרה וצלתה מרובה מחמתה ושלא תהיה גבוה מעשרים אמה, וכיוצא בזה כל התורה מבארת ומפרשת אופני הצמצום והגבלה להגביל השראת והמשכת אור א״ס ב״ה שאינו שורה ומתגלה אלא בדרך שחייבה חכמתו ית׳ המגבלת ומצמצמת על איזה אופן תהיה השראה ודירה זו בתפילין מרובעות ורצועות שחורות וכן זבחים באיזה אופן כו׳ ולכן התורה היא מזון לנפש (וכמ״ש …
Open it on Sefaria (opens in a new tab)
Kehot’s note
לקו״ת שלח לט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ועתה יגדל נא כו׳ כאשר דברת לאמר ה׳ ארך אפים
How it connects
Moshe's prayer after the spies: “And now, please, let the power of my L-rd be great, as You have spoken, saying: G‑d is long-suffering.”our note
The source
Numbers 14:17–18במדבר י״ד:י״ז-י״חSefaria (opens in a new tab)
וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹ־נָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר: ה׳ אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים:
And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying: The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כסא דמלכא משיחא
How it connects
The Talmud says that the cup of King Mashiach holds 221 lugin, derived from “my cup overflows” (revayah = 221).our note
The source
Yoma 76a:9יומא ע״ו א:ט׳Sefaria (opens in a new tab)
תַּנְיָא, אִיסִי בֶּן יְהוּדָה אוֹמֵר: מָן שֶׁיָּרַד לָהֶם לְיִשְׂרָאֵל הָיָה מִתְגַּבֵּר וְעוֹלֶה עַד שֶׁרוֹאִין אוֹתוֹ כׇּל מַלְכֵי מִזְרָח וּמַעֲרָב, שֶׁנֶּאֱמַר: ״תַּעֲרוֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צוֹרְרָי [וְגוֹ׳ כּוֹסִי רְוָיָה]״, אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ כָּסָא דְּדָוִד לְעָלְמָא דְּאָתֵי, מָאתַן וְעֶשְׂרִין וְחַד לוּגָּא מַחֲזִיק, שֶׁנֶּאֱמַר: ״כּוֹסִי רְוָיָה״, רְוָיָה בְּגִימַטְרִיָּא הָכִי הָוֵי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Maamarei Admur HaEmtzaei, by the Mitteler Rebbeמאמרי אדמו״ר האמצעי
Bereishis, p. 279, maamar beginning “V'es gevi'i gevia hakesef”
Our explanationThe note says the saying about Mashiach's cup is explained at length in this maamar of the Mitteler Rebbe.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis vol. 2, 340b ff.
Our explanationThe note says the saying about Mashiach's cup is also explained at length in Or HaTorah on Bereishis.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
יומא עו, א. נתבאר בארוכה בד״ה ואת גביעי גביע הכסף לאדה״א נדפס במאמרי אדה״א בראשית ע׳ רעט, ובאוה״ת בראשית כרך ב שמ, ב ואילך.
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 3ביאור על הנ״ל

In one’s avodah

After arousing in the Shema a love for G‑d that nothing else can satisfy, a person should know that the words of Torah and the mitzvos are themselves G‑d's precious treasure. He should seize them eagerly and with joy, and refine his animal soul through love, awe and acceptance of the yoke, for that ascent is what draws G‑d's essence into the world.

Questions for discussion

Why can even the revelation of Gan Eden not satisfy the soul's love, while a physical mitzvah can?
How does the concealment of the Name Elokim make G‑d's delight possible?
What does Rivkah's name, a team of yoked oxen, teach about refining the emotions?
Why does the spring look smaller than the river, and what does this teach about closeness to G‑d?
In what sense is the joy of Torah and mitzvos a “plunder” of G‑d's treasure?

Key terms in this maamar

The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world. ×3
The Holy One, blessed be Heקב״ה: ×4
Delightתענוג: Pleasure; the inner root of will. ×18
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×16
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being. ×1
The World of Asiyah (Action)עשיה: The lowest world, including our physical one. ×1
Self-sacrifice (mesirus nefesh)מסירות נפש: Giving oneself over entirely to G‑d.
The animal soulנפש הבהמית: The soul that animates the body and its drives. ×1
The G‑dly soulנפש האלקית: The soul that is 'a part of G‑d above'.
Chesed (kindness)חסד: Expansive giving. ×1
Gevurah (restraint)גבורה: Measure, limitation and judgment. ×1
Tiferes (beauty)תפארת: Harmony of kindness and restraint; associated with compassion.
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds.
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×4
Love and aweאהבה ויראה: The two 'wings' of divine service.
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d.
Accepting the yoke (kabbalas ol)קבלת עול: Submission to G‑d's will beyond understanding. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The higher unity (yichuda ila'ah)יחודא עילאה: The world is nothing next to G‑d.
The lower unity (yichuda tata'ah)יחודא תתאה: G‑d is present within the world's existence.
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
Chochmah (wisdom)חכמה: The first flash of insight. ×11
The World of Beriah (Creation)בריאה: The first world of separate existence.
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×2
Binah (understanding)בינה: Developing and grasping an insight in detail. ×4
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×5
Abba and Imma (Chochmah and Binah)אבא ואמא: The intellectual configurations.
Life-forceחיות: The divine vitality that sustains every creation. ×6

מים רבים לא יוכלו לכבות את האהבה וגו׳…

The big idea

The maamar in brief

Outline

Key concepts

Spring and river ¶1–2

Yitzchak: laughter through Elokim ¶3–5

Rivkah: the yoked team ¶6–9

The love that waters cannot quench ¶10–11

The wealth of His house ¶12–19

Plundering the treasure ¶20–25

Psalm 93 and the long day ¶26–31

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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