וארא אל אברהם אל יצחק ואל יעקב באל…

1“And I appeared to Avraham, to Yitzchak and to Yaakov as Kel Sha-dai, but [by] My Name Havayah I was not known to them.” Now, [the word] va’eira (“and I appeared”) has two meanings. One is the past tense: that He was revealed to the Avos (the Patriarchs). The second is the future tense,

which is [also] a term for the present: that this level is always there, at every time, in every person. For “only three are called Avos.”

2The explanation is that the level of the Avos is an inheritance for their children after them in every generation, “to each one according to his measure.”

Therefore we say, “the G‑d of our fathers, the G‑d of Avraham,” etc. But the other levels and the high standing of the tzaddikim, such as the Tribes, Reuven, Shimon, Levi,

which are certainly levels of supernal lights: you may find a person who has none of these levels and ranks at all. The level of the Avos, however, must be in every person, for they are the root and source of all the souls of Israel.

3To understand this revelation, in every generation, of the level and rank of the Avos that is in every person of Israel: the exile is likened to pregnancy (ibbur).

And the redemption of the days of Mashiach, which will come speedily in our days, is likened to birth, as it is written, “For Zion labored and also gave birth to her children.” And when Israel are in distress, G‑d forbid, it is written, “For children have come

to the birthstool, and there is no strength to give birth.” Likewise the pangs of the days of Mashiach are called birth pangs, as it is written, “For birth pangs will come upon you.”

4So too regarding the redemption from Egypt: in the prophecy of Yechezkel he likens the whole matter to a newborn on the day of its birth, as it is written, “And as for your birth, on the day you were born your navel was not cut,” etc. To understand the analogy and the figure of speech, we must understand what pregnancy is.

For our Sages, of blessed memory, said: Rabbi Simlai expounded: What does the fetus in its mother’s womb resemble? A writing tablet (pinkas): folded, its head between its knees and its heels against its buttocks, and it eats from what its mother eats, etc.;

its mouth is closed and its navel open; and when it comes out into the air of the world, the closed opens and the open closes, etc. That is to say, the fetus has the full formation of the limbs, head, eyes and ears, etc.,

only its head is folded and resting between its knees, for it does not function at all: it does not think or reflect. Likewise it has eyes but does not see, and ears but does not hear.

Its food too, although it eats from what its mother eats, does not go to it by way of the mouth, but only by way of the navel, to the intestines alone, to make the body grow,

as is plainly seen, that during the nine months until birth its body grows. But for the food to pass by way of the mouth, that is, to send life-force to the heart and from there to the brain,

which are the organs of breathing: although all its organs are complete and it has organs of breathing as well, it nevertheless has no breath of the spirit of life until it comes out into the air of the world, when it lets out its voice,

as our Sages said that this is the sign of birth: when one hears the baby cry out, it is because it has put out its head. Therefore it sends life-force not to the organs of breathing but only to the organs of nourishment, by way of its navel, where the intestines, the organs of nourishment, are housed;

whereas its head, with all the organs of breathing, does not function at all, and they are as if dead. Therefore its head lies between its knees, because it has no life-force.

5Now, according to all these words and according to all this analogy, so are the children of Israel likened in the time of exile. For it is written, “G‑d roars from on high,” meaning, as the Zohar says, that the Holy One, blessed be He, has ascended on high. And it is written, “Rachel weeps for her children,” etc., “for he is not,”

and the Zohar explains that this refers to the Holy One, blessed be He: “for He is not” among her children, for He has ascended, etc. That is, He has withdrawn His Shechinah (Divine Presence) and the revelation of His G‑dliness from the lower realms, and to eyes of flesh it seems as though the world were a thing in itself. “Make the heart of the people fat, and seal its eyes”; “they have eyes,”

but they do not see the light of G‑d: that “in the heavens above and on the earth below there is nothing else.” And even the influence of mitzvos and good deeds,

which are food for the soul, does not pass to them by way of the breath, to send life-force to the heart and the brain, so as to know G‑d, to love Him and to serve Him with all their heart, with a whole heart and a willing soul, and with a longing felt in the heart like flashes of a fiery flame, and thirst, etc.,

but only as it is said, “Their fear of Me has become a commandment of men learned by rote”: that is, on the level of physical action alone, and with coldness, etc. And this is the essence of the exile in spiritual terms.

6Now, the ultimate perfection of the days of Mashiach, which is the level of birth and the revelation of the light of G‑d within a person and in the depths of the heart, as it is written, “And the glory of G‑d shall be revealed, and all flesh shall see,” etc.,

and it is written, “For they shall see eye to eye,” etc., depends on our deeds and our service during the exile, through arousing the love that is surely hidden in a person’s heart, until it desires with desire and longing and a yearning soul, and the love of G‑d comes to be revealed in his heart.

7And this is [the meaning of] “Hear, O Israel, Havayah is our G‑d, Havayah is One,” and “And you shall love,” etc. For we need to understand the word “One” (echad), which seemingly does not express the true nature of His unity, blessed be He:

that He alone is, and there is nothing besides Him. The word “One” does not express this, since there is also a “one” that is counted [among others],

as for example: Yaakov had twelve tribes, and even so Reuven is called “one.” Yitzchak, however, is called “your son, your only one (yechidecha).” Here too, then, it should have said, “Havayah is Single (yachid).”

But the explanation is that in truth, with regard to the Holy One, blessed be He, as He is in His own essence and being, the word “One” does not apply to Him at all,

for He is Single and Unique (yachid umeyuchad), and He alone is. Rather, [it means] as our Sages said, that He is One in the seven heavens, in the earth and in the four directions of the world. That is to say: even in the heavens, in the earth and in the four directions of the world,

which are the six extremities of the world, the level of division and separateness, His unity and oneness, blessed be He, nonetheless rest and are revealed, and “they are united in One,” for they are all nullified before the light of G‑d that rests and is revealed in them.

As it is written, “And the host of the heavens bow down to You.” These are six physical extremities and six spiritual extremities, that is, the level of above and below that exists in all the worlds, upward without end and downward without limit, for “one higher than the high,” etc.;

that is: what is grasped and comprehended by the intellect and comprehension of the created beings in all the worlds is called “below” relative to the higher, which is not grasped and comprehended by the intellect and comprehension of the created beings beneath it, and “no thought of theirs grasps it.”

So too the four directions of the world: for “Chesed (kindness) is the right arm,” which is south, and “Gevurah (restraint) is the left arm,” which is north, etc. And they are all united and become one with His unity, blessed be He, which dwells within them.

This is not so with regard to the Holy One, blessed be He, in His glory and His very Self, who is Single and Unique: He is exalted and lofty, myriads of degrees without end or limit, beyond the bounds of the extremities, physical and spiritual.

As it is written, “Yours, G‑d, are the greatness and the might,” etc. This means that the levels of greatness and might, etc., are nullified to Him, blessed be He, so that they are not called “greatness” and “might” at all,

“for all in the heavens and on the earth”: meaning that everything is nullified to Him, blessed be He. Before Him “darkness is as light,” and above and below are equal. For His being and essence

are found below just as they are found above, without any distinction or change whatsoever. Before Him, blessed be He, the level of above and below does not apply at all, nor the level of heaven and earth at all: not at the level of the light that fills all worlds (memalei kol almin), nor at the level of the light that encompasses all worlds (sovev kol almin),

for He is not within the category and bounds of worlds at all. As it is written, “For His Name alone is exalted,” only “His splendor is upon earth and heaven”: His splendor alone, the level of a radiance, an extension and a glow from Him alone.

And even at this level, “earth precedes heaven,” etc., as is explained elsewhere. Therefore we say, “The whole earth is full of His glory,” while the angels say, “Where is the place of His glory, to adore Him?” etc.

8Now, in the state of pregnancy, that is, in the days of exile, “the Holy One, blessed be He, has ascended on high, on high”: that is, to the level of His being and essence, the level of Single and Unique, which is not within the bounds of worlds at all; and His unity and oneness do not rest and are not revealed in the lower realms.

As it is written, “On that day (that is, in the time to come) Havayah will be One and His Name One,” as the Gemara says, “Is He then not One now?” etc.

This is because in the time of exile His unity, blessed be He, is not seen openly, and it seems as though the world were a thing and an entity (yesh) in itself.

Yet even in our exile the One G‑d has not forsaken us. He gives us the power, since we are the children of Israel, “the people near to Him,” to be able to draw His unity and oneness, blessed be He, down below into the lower realms, so that the Name Havayah will be One, in revelation, even at the level of the division of the extremities, above and below, etc.,

physical and spiritual (and likewise to draw [it] down upon a person’s soul, at the level of his six extremities, which are the emotive attributes (middos), love and awe, etc., so that they be revealed in his heart).

And this is [the meaning of] “Hear, O Israel”: because Israel are “the people near to Him,” they have therefore been given the power to draw the level of Havayah down below, so that it be One and united in the lower realms.

And this is the purpose of all the [divine] service, because the Holy One, blessed be He, desired to have a dwelling place among the lower realms specifically: “to subdue the sitra achra (the other side), and the glory of the Holy One, blessed be He, is exalted,” etc. And this is [the meaning of] “And Egypt shall know that I am Havayah.” And therefore, “in the place where baalei teshuvah (those who return) stand, perfect tzaddikim,” etc.

9And this is [the meaning of] “Let Israel rejoice in its Makers (be’osav),” in the plural: for “its Makers” are the extensions He draws forth at the level of multiplicity and division, in order to bind them and unite them with Him, blessed be He. And through this one comes, of itself, to the level and virtue of “And you shall love G‑d,” etc.,

“with all your heart (levavcha)”: with both your inclinations. That is, the love of G‑d will be fixed in his heart openly, like flashes of a fiery flame, so much so that he will rouse the good inclination to anger against the evil inclination, like a person

who is angry at whatever opposes a desire that is lodged in his heart and touches his very essence and being. So too, when the love of G‑d is within a person and in the depths of the heart, and it reaches the soul, its very essence and being, he will of himself be very angry at what opposes it.

10Now, the essence of service out of love is the soul’s joy in G‑d, its Maker, and fulfilling the mitzvos with joy, as it is written, “Serve G‑d with joy,” and it is written, “Because you did not serve Havayah your G‑d with joy and with gladness of heart, out of the abundance of everything,” and as the Arizal wrote in explaining this verse.

11Now, joy is likened to milk, as it is written, “Honey and milk are under your tongue,” and as it is written, “As a man whom his mother comforts,” etc.

That is: just as a mother who wants to delight her child nurses it with milk, and this is its delight, for through it its limbs grow until it can walk.

Now, milk comes into being from blood, for “blood decomposes and becomes milk”; and the blood is made from the food and drink that the mother eats, which is transformed within her and becomes blood.

12To understand this in the service of G‑d: it is written, “My offering, My bread, for My fires”: the offering becomes for Him, blessed be He, bread and food, so to speak, for it rises as a pleasing fragrance to G‑d, in the manner of “Israel sustain their Father in heaven.”

The point of the offering is to offer up also the animal soul that is in a person, at the time he brings his offering from the animals, with intent and with the heart’s desire (re’usa deliba) to give over his soul to G‑d, to remove the spirit of impurity from the land, so that all evil thoughts and musings be nullified and become a burning of fire, wholly [consumed] upon the altar of G‑d.

13Now that the Holy Temple does not stand, the offerings have ceased, and we are not able to nullify and remove the rule of the animal soul entirely. Therefore [the Sages] instituted for us prayers corresponding to the daily offerings (temidin).

And this is why we say, “Blessed are You, Havayah,” etc. That is to say: although we are not able to fulfill our obligations through our own arousal from below, nevertheless may there be an arousal from above, because

“He desires kindness,” and the blessing of G‑d will be “blessed” and drawn down from above, so that His Name be called upon us at the level of “our G‑d” (Elokeinu): that we be nullified to Him, to be drawn after Him with all heart and soul, etc.,

as is explained elsewhere. And in the same way, all 248 positive commandments are 248 drawings-down of the revelation of His G‑dliness, blessed be He, to rest in the lower realms. And this is considered for Him, blessed be He, by way of analogy,

like eating: through a person’s food his soul is strengthened in his body, so that there be a dwelling for the soul within the body. So too, through mitzvos and good deeds a throne and a place for His dwelling is made, so that He has a dwelling place among the lower realms, when the level of “Havayah is One” is drawn down and revealed in them.

And Israel below also receive a glow from this “eating,” to send life-force to the heart and the brain, so as to love G‑d and serve Him with all [their] heart and soul.

Afterwards they will rise and come from this to receive the glow and the influence of the level of “the blood is the soul,” like food that is transformed within a person and becomes his blood,

and this is his life and existence. So too, through drawing the light of G‑d upon his soul by fulfilling the mitzvos, by “turning from evil and doing good,” he becomes a throne and a place for His dwelling, until the light of “Havayah is One” rests and is revealed in him, within the innermost point of his heart, and it reaches the very soul, to be

truly like one essence. And then, of itself, he will be angered at the evil within him, like a person’s anger at the opposite of something that touches his essence and being, [anger] that comes from the boiling of the blood,

for “the blood is the soul.” And this is the level of Yitzchak, and the level of “The offerings of G‑d are a broken spirit,” etc., that is, the spirit of the sitra achra (the other side), etc.

From this he will come to the level and rank of Yaakov, the attribute of compassion for his soul, when he sees that it is in the midst of the overthrow. And then “he cries out to G‑d in his distress”: from the attribute of anger at evil he comes to the attribute of compassion.

Whereas when “a way seems right before a man,” the term “compassion” does not apply or fit him. And compassion is the beginning of, and the preparation for, the joy that will come afterwards, when he takes to heart, “Indeed it is true,” etc.,

as is written in the Tanya. And through this, the joy will be great, [joy] in G‑d “who has sanctified us with His commandments,” with the supernal holiness, etc., like “the advantage of light” that comes from darkness,

as is explained elsewhere. And this is [the meaning of] “With weeping they will come, and with supplications I will lead them,” and it is written, “They will walk, weeping as they go, and they will seek Havayah their G‑d.” For the weeping in the time to come will be aroused by the level of seeing: “and all flesh shall see,” etc.

And then compassion will be greatly aroused over the past, and this is the beginning of the joy of rejoicing in the living G‑d, and he will desire nearness to G‑d,

as it is written, “and they will seek Havayah their G‑d.” Therefore we say in the Shemoneh Esreh prayer, “Forgive us, for we have sinned,” and not before the prayer, because he has not yet accepted upon himself the kingship of Heaven in the reading of the Shema;

whereas when he says in the Shema, “Havayah is One,” that is, that His unity and oneness, blessed be He, is revealed in the lower realms, then he sees in his soul his sin and his lack: that he lacks the light of G‑d, and “he came in futility and goes in darkness.” Therefore “his innards stir for him; he will surely have compassion on him.”

And afterwards he can come to true joy, and there is no truer joy than this. For when compassion has not first been born in his soul, it is not true joy. It is like the analogy of a newborn infant: when it comes out into the air of the world it first cries out, and afterwards they give it milk.

Now, the essence of the joy and the delight comes from contemplating the greatness of G‑d, and that He chose us from all the nations and brought us near to His service. Therefore our Sages said that the breasts are in the place of Binah (understanding).

14And this is [the meaning of] “And I appeared to Avraham, to Yitzchak and to Yaakov as Kel Sha-dai”: that is, at the level of, and through the drawings-down of, the level of Sha-dai, from the expression “blessings of the breasts (shadayim),” which are the level of breasts and milk, to make the emotive attributes (middos) grow, love and awe, etc.,

which are the level of the Avos, after “Havayah is One” is revealed in his heart at the level of birth and revelation: to gladden their souls with added light and joy, to delight in G‑d with joy and with gladness of heart, out of the abundance of everything.

15But “[by] My Name Havayah I was not known to them.” For our Sages said that Avraham our father, peace be upon him, fulfilled the entire Torah before it was given; that is, he fulfilled the deeds of the mitzvos out of love,

as in the saying of our Sages, “Avraham instituted the morning prayer.” This is the level of drawing down the light of G‑d, so that “Havayah is One” rests and is revealed in the lower realms, to love G‑d with a love of delights and to serve Him with heart and soul.

Nevertheless, all this is still called the service of a servant, who obeys his master’s voice and carries out his command out of love, with joy and with gladness of heart. And likewise Yitzchak, out of awe, “the Fear of Yitzchak,” etc.

But Moshe our teacher, peace be upon him, had a different quality in him, for he said, “And what are we?”, the level of complete self-nullification (bittul). Therefore he merited that the Torah was given through him, at the level of speech.

And our Sages said that the Shechinah (Divine Presence) spoke from within the throat of Moshe. For love and delight apply only at the level of the revelation of the revealed light of G‑d, so that it dwells in the lower realms, which are within the bounds of worlds, above and below, etc.

But “the word of G‑d: this is halachah,” and “the Torah and the Holy One, blessed be He, are all one,” He who is Single and Unique and whom “no thought can grasp.” In this, no feeling of love or delight applies, for he does not feel himself at all;

rather, he is nullified in his very existence and takes up no place for himself at all, only he is drawn after Him to speak what He speaks.

As it is written, “And I have put My words in your mouth.” Through this he draws down His unity and oneness, blessed be He, in His glory and His very Self, as before the world was created, so that it be revealed below that even now the world is as nothing and naught, and it is as though it had never been, and there is here neither above nor below, etc.

16From this, what is drawn upon a person’s soul is not love or delight but only the level of complete self-nullification (bittul). And this is the term “speech” (dibbur), from the expression “He leads (yadber) peoples under us,” which is a term for leading and drawing,

that is, he draws [Him] down to be revealed below as He is Single (yachid), which is the level of His essence and being, so to speak, and not only as One (echad).

And this is through the Torah, of which it is written, “And G‑d spoke to Moshe.” Nor is it called the service of a servant: for when one studies this law and speaks this law, he is like a king who commands that judgment be executed for his people.

17Therefore they said, “Who are kings? The Rabbis,” and they said, “The Mishnah is a queen.” For he is like one who only states the word of the king: he does nothing and does not speak his own words at all.

[He is not] like the servant who carries out his master’s command, for [the servant] is the one who does and fulfills the king’s word and his decree; and even when he does it out of a love of delights, nevertheless there is one who loves, etc. And because the Torah had not yet been given to the Avos,

therefore it is written, “[by] My Name Havayah I was not known (noda’ti) to them.” It does not say here “I did not make known (hoda’ti),” but “I was not known.” For had it said “I did not make known,” it would imply that it refers to “My Name Havayah.”

But now that it says “I was not known,” it means that I Myself was not known to them: that is, the level of “I Myself,” the level of Single (yachid).

18And this is [the meaning of] “And these words which I (Anochi) command you today shall be”: Anochi means “I, who I am,” that is, the level of Single (yachid). Whereas with “And you shall love,” it is written, “And you shall love Havayah your G‑d.”

But the Torah is drawn from above the level of Havayah, that is, the level of “before Havayah,” etc., which is the level of “I, who I am,” as is explained elsewhere.