Torah Ohr · Parshas Va’eira · Maamar 2
וידבר אלקים אל משה ויאמר אליו אני ה׳…
“And Elokim Spoke to Moshe and Said to Him…”
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The big idea
The Patriarchs knew G‑d through Elokim, His greatness as revealed in creation, from which love and awe are born; but Havayah alone, as it is before any drawing forth, could be revealed only through G‑d’s own Torah and mitzvos at Sinai, and the hard exile in Egypt was the withdrawal that had to come before it.
The maamar in brief
Moshe protests, “Why have You done harm to this people?”, and G‑d answers by speaking of the Patriarchs and of His Name Havayah. To explain the answer, the maamar distinguishes two divine Names. Elokim, a plural form, is the radiance of G‑d’s sovereignty as it divides into countless levels and delights: the many species of this world, and the 310 worlds of delight that each tzaddik inherits. There His greatness can be perceived, and contemplating it brings awe and love. Havayah is G‑d as one, the source before any division. When Havayah is revealed through Elokim, love and awe are born, as in the Patriarchs; through the contraction of Kel Shaddai, “Enough!”, the infinite supernal love is built into a “house” that a finite soul can hold, and it is drawn down in the Shema. But Havayah alone was not known to the Patriarchs: it is revealed only through G‑d’s own mitzvos and the Torah given at Sinai. Revelation is preceded by an equal withdrawal: the 210 years in Egypt, and the present exile of Edom, which prepares for the greater revelation of Mashiach.
Outline
- Moshe’s questionHow do G‑d’s words about the Patriarchs answer “Why have You done harm,” and why was the exile, decreed long before, so harsh? The answer begins with the joining of the Names Havayah and Elokim in creation.¶1–2
- Elokim: greatness that dividesGreatness applies only to the radiance of G‑d’s Malchus, which compares to Him as sunlight to the sun. That radiance divides into the many kinds of this world and the many delights of souls, including each tzaddik’s 310 worlds. This division is the plural Name Elokim, “the city of our G‑d” built of letter-“houses,” while Havayah is the one source.¶3–11
- Awe and love through ElokimAwe and love come from contemplating G‑d’s greatness as Elokim, and lead to love of Havayah itself. This union of Havayah with Elokim is the meaning of the opening verse.¶12–14
- The supernal loveLove from below serves to draw down the supernal love from above, as upon Avraham, its chariot. Through Kel Shaddai, the contraction of “Enough,” the infinite love is built into a world a soul can receive, the 310 worlds of yesh; it is drawn down in the Shema and turns even the evil inclination to G‑d.¶15–20
- Havayah aloneHavayah as it is before being drawn into the emotions was not known to the Patriarchs. It is revealed only through G‑d’s own mitzvos and through the Torah, which is above “a sun and a shield,” given at Sinai.¶21–22
- Withdrawal before revelationRevelation is preceded by withdrawal in equal measure: hence the exile in Egypt, when G‑d was “high above all nations.” This is the answer to Moshe: Havayah alone will now rest on Israel as Elokim. The exile of Edom likewise prepares for the greater revelation of Mashiach, “eye to eye.”¶23–26
- Heart and soulThe union of Havayah with Elokim is love “with all your heart”; the revelation of Havayah alone is “with all your soul,” binding mind, thought and speech to G‑d through the words of Torah.¶27
Key concepts
- Havayahהוי׳
- The Name of G‑d as one: the source and root of all existence, before anything is drawn into revelation, beyond the grasp of thought.
- Elokimאלקים
- A plural Name: the divine life-force as it divides into many levels and delights in the worlds; the revealed spreading of G‑d’s greatness, through which awe and love are born.
- The union of Havayah with Elokimיחוד הוי׳ באלקים
- Havayah revealed through Elokim: contemplating G‑d’s greatness in creation leads to love and awe for Havayah, the emotions embodied by the Patriarchs.
- The radiance of the Shechinahזיו השכינה
- The light that spreads from G‑d’s Malchus, only radiance compared with Him, as sunlight to the sun; souls enjoy it in endless distinct delights as the reward of the mitzvos.
- The supernal loveאהבה העליונה
- G‑d’s own love, which comes upon a person from above. It is the essential love, which the love a person arouses from below is meant to bring, and it is drawn down in the Shema.
- “He said to His world, ‘Enough’”שאמר לעולמו די
- The meaning of the Name Kel Shaddai: the contraction by which the infinite supernal love is built into a world, a concealment, that a finite soul can receive.
- Running and returningרצוא ושוב
- The rhythm of withdrawal and revelation: the withdrawal comes first and matches the revelation that follows, as the exile in Egypt preceded Sinai.
Moshe’s question ¶1–2
1וידבר אלקים אל משה ויאמר אליו אני ה׳1 וארא2 אל אברהם3 כו׳. הנה פרשה זו נאמרה תשובה על מ״ש למעלה וישב משה ויאמר למה הרעות45 כו׳. והשיב לו הקב״ה וארא אל וגו׳.
“And Elokim spoke to Moshe and said to him, ‘I am Havayah. And I appeared to Avraham…,’” etc. Now, this passage was said as an answer to what is written above, “And Moshe returned and said, ‘Why have You done harm…?’” etc. And the Holy One, blessed be He, answered him, “And I appeared to…,” etc.
The maamar opens with G‑d’s words to Moshe at the start of Parshas Va’eira, where He speaks of having appeared to Avraham, Yitzchak and Yaakov. The Alter Rebbe notes that these words were G‑d’s reply to Moshe’s protest at the end of the previous parshah, “Why have You done harm to this people?”, after Pharaoh had made the slavery harsher.
The paragraph sets out the verse on which the maamar is built and frames it as G‑d’s answer to Moshe’s complaint about the suffering of the Jewish people in Egypt.
According to the Kehot note, several manuscripts date this maamar to Shabbos Parshas Va’eira 5565 (1804–05). The note also quotes Likkutei Sichos on the words “said as an answer”: the passage is “not only consolation and a promise.”
Marei mekomos
- 1
- 2וידבר — וארא · נדפס גם בתו״א לעמבערג ד, ב. הנחת כ״ק אדמו״ר האמצעי במאמרי אדה״ז פרשיות ע׳ רכו. ראה לעיל בציונים לכ״ק אדמו״ר זי״ע. המאמר עם הגהות הערות וקיצורים נדפס באוה״ת וארא כרך ח ע׳ ב׳תתפב. קיצורים שם ע׳ ב׳תתצג. בכמה כת״י מצויין ש״פ וארא תקס״ה.
- 3וארא אל אברהם · Exodus 6:3
- 4נאמרה תשובה על . . למה הרעתה · ”לא רק נחמה והבטחה” — לקו״ש לפ׳ וארא חל״א ע׳ 24.
- 5למה הרעות · Exodus 5:22
2וצריך להבין מה תשובה היא זו על למה הרעות.1 גם להבין2 ענין החטא שבעבורו בא הגלות בחומר ובלבנים כו׳. וכבר נגזר כן בברית בין הבתרים ועבדום וענו אתם3 כו׳. וכ״כ למה.
We need to understand what kind of answer this is to “Why have You done harm.” We must also understand the matter of the sin on account of which the exile came, “with mortar and with bricks,” etc. And it had already been so decreed at the Covenant between the Parts: “And they will enslave them and afflict them,” etc. And why so much?
Two questions are raised. First, how does G‑d’s statement about appearing to the Patriarchs answer Moshe’s “Why have You done harm”? Second, what was the sin that brought on the exile of hard labor “with mortar and with bricks,” an exile already decreed to Avraham at the Covenant between the Parts, and why did it have to be so harsh?
But behold, it is written, “On the day that Havayah Elokim made earth and heaven”: for the creation of heaven and earth, He joined the Name Havayah with the Name Elokim.
The answer begins with the verse “On the day that Havayah Elokim made earth and heaven,” which uses two divine Names together. The world was created by joining the Name Havayah with the Name Elokim, and the maamar now sets out to explain what each Name means.
The paragraph poses the maamar’s questions about Moshe’s complaint and the purpose of the exile in Egypt, and points toward the answer: the relationship between the Names Havayah and Elokim, which were joined in creation.
Marei mekomos
- 1למה הרעות · Exodus 5:22
- 2גם להבין · בבוך 1824: וגם צל״ה ענין החטא שבשבילו סבלו: הגלות.
- 3ועבדום וענו אותם · Genesis 15:13
- 4אך הנה כתיב · קטע מכאן מובא באוה״ת מג״א ע׳ ריז [בהוצאת תנש״א. — בהוצאת תשכ״ט ע׳ ב׳תא].
- 5ביום עשות ה׳ אלקים · Genesis 2:4
- 6
Elokim: greatness that divides ¶3–11
The explanation of these two Names, Havayah and Elokim, is this. Elokim is a plural form, as it is written, “For He is a holy Elokim (Elokim kedoshim).” And Havayah is one.
Elokim is grammatically plural, as the verse from Joshua shows by pairing it with a plural adjective, kedoshim (“holy ones”). Havayah, by contrast, is a singular Name that expresses oneness.
The matter is this. It is written, “Great is Havayah and highly praised, and His greatness is unsearchable.” And when is He great? When He is “in the city of our G‑d (Elokeinu),” etc.
The verse “Great is Havayah and highly praised, and His greatness is unsearchable” is joined to the Psalm that places His greatness “in the city of our G‑d.” On that verse the Zohar asks when G‑d is called “great,” and answers: when He is in “the city of our G‑d.” The maamar will explain why His greatness depends on this “city.”
כי מהיות לגדולתו ית׳ אין חקר ולית מחשבה תפיסא ביה כלל לא שייך לומר עליו לשון גדולה7 כי אם בהתפשטות זיו והארה מבחינת מלכותו ית׳
For since His greatness, may He be blessed, is unsearchable, and no thought can grasp Him at all, the term “greatness” cannot be applied to Him, except in the spreading forth of radiance and illumination from the level of His Malchus (sovereignty), may He be blessed,
G‑d’s own greatness is beyond all grasp, so the word “great,” which implies measuring and comparing, does not truly apply to Him. Greatness can be spoken of only regarding the radiance that spreads forth from His Malchus, the attribute of sovereignty through which He relates to the worlds.
וכדכתיב מלכותך מלכות כל עולמים והתפשטות והמשכה זו אינה אלא זיו והארה בעלמא ונק׳ אור א״ס ב״ה וזיו השכינה שהוא רק כמשל אור המאיר מהשמש
as it is written, “Your sovereignty is the sovereignty of all worlds.” And this spreading forth and drawing down is nothing but a mere radiance and illumination, and it is called the Infinite Light (Or Ein Sof), blessed be He, and the radiance of the Shechinah (Divine Presence), which is only, by way of analogy, like the light that shines from the sun,
The verse “Your sovereignty is the sovereignty of all worlds” shows that all worlds stem from His Malchus. This outflow is only a glimmer: it is what is called the Infinite Light (Or Ein Sof) and the radiance of the Shechinah, and it compares to G‑d Himself as sunlight compares to the sun.
וכדכתיב כי שמש ומגן8 הוי״ה אלקים שכמו שהאור הזה שמתפשט מהשמש להאיר על הארץ אינו
as it is written, “For Havayah Elokim is a sun and a shield.” For just as this light, which spreads from the sun to shine upon the earth, is nothing
The verse “For Havayah Elokim is a sun and a shield” supplies the image of the sun. Sunlight spreading over the earth stands for G‑d’s light spreading into the worlds.
אלא זיו ואין לו ערך ויחוס לגבי עצמיות השמש שאינו ממהותו כלל אף שנמשך ומתפשט מהשמש עצמו כך
but a radiance, and has no comparison or relation to the essence of the sun, for it is not of its being at all, even though it is drawn and spreads from the sun itself, so too
Sunlight comes from the sun itself, yet it bears no comparison to the sun’s own body and is not of its essence at all. In the same way, the divine light truly comes from G‑d, yet it is not His essence.
החיות המתפשט לקיום והתהוות עולמות עליונים ותחתונים מריש כל דרגין כו׳. אין זה אלא בחי׳ זיו שאין תופסים מקום וכולא קמיה כלא חשיב.9
the life-force (chayus) that spreads forth to sustain and bring into being the upper and lower worlds, from the head of all levels, etc.: this is nothing but the level of radiance, for they take up no place, and all before Him is considered as nothing.
The life-force that creates and sustains all the worlds, from the highest level down, is therefore only radiance. Before G‑d the worlds take up no “place” of their own and are considered as nothing.
The paragraph defines the two Names: Havayah is G‑d as He is, one and beyond grasp, while Elokim, a plural form, relates to the radiance that spreads from His Malchus into the worlds. Greatness belongs only to that radiance, which compares to G‑d as sunlight compares to the sun.
Tanya’s Shaar HaYichud VehaEmunah (ch. 4), cited in this maamar’s notes, explains the same verse: the Name Elokim is a “shield” around the sun of Havayah, so that creatures can bear its light. The Kehot notes also point to later discussions (Hemshech Mayim Rabbim 5636, ch. 48) of how this passage, which limits “greatness” to the radiance, fits with explanations that root greatness in “His greatness is unsearchable.”
Marei mekomos
- 1וביאור שני שמות . . וכך היתה כוונת יעקב · ראה אוה״ת בראשית לז, א ביאור לכאן. ועי׳ לעיל בפ׳ ויצא סד״ה ושבתי בשלום בענין כי שמש ומגן.
- 2אלקים לשון רבים · ראה לקו״ת אמור לא, ג. דרך מצותיך קצז, א (בהוצאה חדשה). אוה״ת פ׳ וארא ע׳ קנה. רכג. יתרו ס״ע א׳לח.
- 3כי אלקים קדושים הוא · Joshua 24:19
- 4
- 5גדול ה׳ . . ואימתי גדול · Psalms 48:1
- 6בעיר אלקינו · Psalms 48:2
- 7לא שייך לומר עליו לשון גדולה · ראה אוה״ת וירא צב, א, ובהמשך מים רבים תרל״ו פרק מח מ״ש כאן דלא שייך לומר עליו לשון גדולה כ״א בחי׳ גדולה שייך רק בהתפשטות זיו והארה, וכן לקמן צד, ב משמע שהגדולה והחסד שבאצי׳ ממכ״ע וסוכ״ע בטל אצלו ית׳ שזהו היפך ממ״ש שם שבחי׳ גדולה זהו הנמשך מבחי׳ ולגדולתו אין חקר. אעכצ״ל כו׳. ע״ש. ועיין ג״כ בתורת שמואל תרכ״ז ע׳ תיח. באוה״ת מג״א הנ״ל יש כאן הג״ה ”(ועמ״ש מזה בד״ה ויושט המלך לאסתר את שרביט הזהב)”. והכוונה למה שמובא לעיל מד״ה מים רבים תרל״ו פרק מח.
- 8כי שמש ומגן הוי׳ אלקים · Psalms 84:12
- 9מלכותך מכ״ע · Psalms 145:13
4והנה כתיב מה רבו1 מעשיך2 וכתיב מה גדלו מעשיך.34 מה רבו מעשיך קאי על עולמות התחתונים5 וכל הברואים שבעוה״ז המתחלקים למיניהם בכמה מיני התחלקות רבי רבבות מדרגות בדצ״ח שכמה מיני דומם וכמה מיני צומח כו׳.
Now, it is written, “How many are Your works,” and it is written, “How great are Your works.” “How many are Your works” refers to the lower worlds and all the creatures in this world, which are divided according to their kinds into many kinds of division, myriads upon myriads of levels, among the mineral, vegetable, animal and human: for there are so many kinds of mineral, and so many kinds of vegetable, etc.
Two verses in Psalms praise G‑d’s works in different words: “how many” (mah rabbu) and “how great” (mah gadlu). “How many” describes the lower worlds and the creatures of this world, which are divided into countless kinds within the four realms of mineral, plant, animal and human.
The paragraph introduces two ways the divine radiance appears in creation, as multiplicity and as greatness, and assigns multiplicity to the lower worlds.
The Kehot note records that one manuscript adds an explicit question here: why does the wording change from “how many” to “how great”?
Marei mekomos
- 1והנה כתיב מה רבו · קטע מכאן מובא בסה״מ תרל״ג ח״א ע׳ קפח עם הגהות.
- 2מה רבו מעשיך · Psalms 104:24
- 3מה גדלו מעשיך · Psalms 92:6
- 4מה גדלו מעשיך · בבוך 1824 נוסף: וצל״ה שינוי הלשון ענין: מה רבו.
- 5מה רבו מעשיך קאי על עולמות התחתונים · ראה מאמרי אדה״ז על ש״ס וזהר ע׳ רעג. ועם הגהות בביאוה״ז להצ״צ כרך א ע׳ תעב. וראה ד״ה שאו מרום לכ״ק אדמו״ר הצ״צ בספר החקירה בהוספות. ד״ה אין ערוך תרצ״ד. ד״ה וכל העם רואים ת״ש ע׳ 112.
5וכל מין ומין יש לו טעם בפ״ע כמו תפוחים ואגוזים ושקדים. וכיוצא בהם בצומח שכל א׳ יש לו טעם בפ״ע שאין הא׳ דומה לחבירו. וכן בכל מיני עשבים כל עשב יש לו טעם בפ״ע.
And each and every kind has a taste of its own, such as apples, nuts and almonds, and the like among plants: each one has a taste of its own, so that no one resembles another. And so too with all kinds of herbs: every herb has a taste of its own.
Each species has a distinct taste of its own: apples, nuts and almonds all differ, and every herb tastes different. This variety is the “how many” of the lower world.
The paragraph illustrates the multiplicity of the lower world with the distinct taste of every fruit and herb.
And the taste is spiritual, from the mazal (constellation) that flows upon it, for “there is no herb below…,” etc. And all this is from the refuse of the higher worlds,
The taste of each plant is really something spiritual, flowing from its mazal, the heavenly force that, as the Sages say, stands over every herb below. Yet all this is only the “refuse,” the outermost leftover, of the higher worlds.
וכמ״ש וכל קרבי את שם קדשו3 שיש בחי׳ קרביים עליונים שמבררים הפסולת להשפיע לעוה״ז הגשמי.
as it is written, “And all my innards [bless] His holy Name”: for there is the level of supernal innards, which sort out the refuse to bestow it upon this physical world.
The verse “and all my innards [bless] His holy Name” hints at “supernal innards.” Just as the digestive organs sort what passes through them, these higher levels sort out the refuse of the upper worlds and pass it down to give life to the physical world.
The paragraph traces the variety of this world to spiritual roots, while stressing that what reaches the physical world is only the lowest residue of the higher worlds.
The Kehot note quotes the Rebbe Maharash’s addition in Sefer HaMaamarim 5641: this is why Rabbi Akiva laughed when he saw the great city of Rome full of pleasures. If those who transgress G‑d’s will receive so much, though it is only refuse and the outer part, how much more will those who do His will receive.
Marei mekomos
- 1שאין לך כל עשב · נסמן לעיל ח, ד. באוה״ת וארא כרך ח ע׳ ב׳תתפג יש הגה״ה: (הובא בר״ח פ״ה משער האהבה והוא במד״ר בראשית פ״י).
- 2שאין לך כל עשב מלמטה · Bereshit Rabbah 10:6
- 3וכל קרבי את שם קדשו · Psalms 103:1
And as our Sages, of blessed memory, said: “He stretched out His left [hand] and created the earth, and He stretched out His right [hand] and created the heavens” (and see on this in the Zohar, Part II, 20a,
The Sages taught that G‑d “stretched out His left hand and created the earth, and His right hand and created the heavens.” The Alter Rebbe’s own parenthesis sends the reader to several places in the Zohar that teach the same.
37a, end of 85b; Part I, 30a). For the earth receives from the level of the left, and of this it is said, “How many are Your works.”
The earth draws from the “left,” the side of Gevurah, which limits and divides. This is why the lower world is marked by multiplicity: “how many are Your works.”
But “How great are Your works” refers to the higher worlds, angels and souls, who delight in G‑d, and no one delight resembles another.
“How great are Your works” refers to the higher worlds of angels and souls, who delight in G‑d. Their variety is of another kind: no two of their delights are alike.
The paragraph roots the multiplicity of the lower world in the “left” side, and introduces the higher worlds, where variety takes the form of many distinct delights in G‑d.
In Likkutei Torah (Nasso), cited in the Kehot notes, heaven and earth are each made with one hand, while the Sanctuary, the work of the righteous, is made with both, joining Gevurah to Chesed. A version of this maamar in Sefer HaMaamarim 5641 adds that those who do G‑d’s will receive endless delights from the inner will itself, the level of “how great are Your works.”
Marei mekomos
- 1וכמארז״ל נטה שמאלו · ראה פדר״א פי״ח. לקו״ת נשא כא, ב ואילך ובמ״מ לשם. סה״מ תרכ״ז (הוצאת תש״ס) ע׳ שמב. סה״מ תרל״ג ח״ב ע׳ שסה. לקו״ש חל״א ע׳ 77 ואילך.
- 2נטה שמאלו וברא ארץ. ונטה ימינו וברא שמים · Pirkei DeRabbi Eliezer 18:2
- 3נטה שמאלו וברא ארץ. ונטה ימינו וברא שמים · Zohar, Shemot 49:354–50:364
- 4נטה שמאלו וברא ארץ. ונטה ימינו וברא שמים · Zohar, Bo 5:101–111
- 5נטה שמאלו וברא ארץ. ונטה ימינו וברא שמים · Zohar, Yitro 22:389–400
- 6נטה שמאלו וברא ארץ. ונטה ימינו וברא שמים · Zohar, Bereshit 30:310–319
- 7וע׳ מזה בזהר ח״ב · הגה״ה זו גם באוה״ת ויקרא כרך א ע׳ רד. ושם מביא הזח״א תחילה.
- 8מקבלת מבחי׳ שמאל · בסה״מ תרמ״א ע׳ מ נוסף: ועכ״ז יש תענוגי׳ הרבה עד אין שיעור, לעושי רצונו שהם מקבלים מבחי׳ פנימי׳ הרצון ממש דהיינו מבחי׳ מה גדלו מעשיך כו׳ וכמשי״ת עאכו״כ.
- 9מה רבו מעשיך · Psalms 104:24
- 10מה גדלו מעשיך · Psalms 92:6
- 11לעוה״ז הגשמי · בסה״מ תרמ״א ע׳ לט הוסיף כ״ק אדמו״ר מהר״ש: וזהו ר״ע כשראה כרך גדול של רומי מליאה תענוגים שחק וא׳ אם לעוברי רצונו כך לעושי רצונו עאכ״ו, היינו אם לעוברי רצונו כך שהוא רק בחי׳ פסולת וחיצוני׳.
8וכמארז״ל עתיד הקב״ה להנחיל לכל צדיק1 וצדיק ש״י עולמות.2 שנאמר להנחיל אוהבי יש3 כו׳. ולכאורה אינו מובן למה צריך כל צדיק כ״כ עולמותוכי לנכסים הוא צריך.
And as our Sages, of blessed memory, said: “In the future, the Holy One, blessed be He, will cause each and every tzaddik to inherit three hundred and ten worlds, as it is said, ‘To cause those who love Me to inherit substance (yesh),’” etc. Now at first glance this is not understood: why does every tzaddik need so many worlds? Does he need property?
The Mishnah teaches that each tzaddik will inherit 310 worlds, deriving the number from the verse “to cause those who love Me to inherit yesh,” since the letters of yesh (יש) add up to 310. The Alter Rebbe asks why a tzaddik would need so many worlds, as if he needed property.
But the matter is that “the reward of a mitzvah is the mitzvah”: it is the drawing down of the supernal delight, so that they will enjoy the radiance of the Shechinah. And each
The answer begins with the teaching “the reward of a mitzvah is the mitzvah.” The reward is the supernal delight that the mitzvah itself draws down, so that the soul enjoys the radiance of the Shechinah.
מצוה ומצוה יש לה ענג בפ״ע גם אין מהות צדיק אחד דומה לחבירו בעבודתו בהתפעלות אהוי״ר. כי יש מתפעל כו׳6 ויש מתפעל כו׳.
and every mitzvah has a delight of its own. Also, the nature of one tzaddik does not resemble another’s in his service, in his being stirred to love and awe, for one is stirred, etc., and another is stirred, etc.
Every mitzvah carries its own distinct delight, and no two tzaddikim are alike in their service, since each is stirred to love and awe in his own way. This variety is the key to the 310 worlds.
The paragraph asks why a tzaddik needs 310 worlds and begins the answer: the reward is a delight drawn down by each mitzvah, and both the mitzvos and the people who perform them differ from one another.
Tanya, chapter 50, cited in the Kehot note, describes such differences: beyond the loves of Chesed there is a fiery love, born of contemplating the greatness of the Infinite One, before Whom all is as nothing, which flares up like “flashes of fire.”
Marei mekomos
- 1עתיד הקב״ה להנחיל לכל צדיק · סוף עוקצין.
- 2עתיד הקב״ה להנחיל לכל צדיק וצדיק ש״י עולמות · Mishnah Oktzin 3:12
- 3להנחיל אוהבי יש · Proverbs 8:21
- 4שכר מצוה מצוה · אבות פ״ד מ״ב. ראה ד״ה יפה שעה אחת נדפס במאמרי אדה״א קונטרסים ע׳ רב.
- 5שכר מצוה מצוה · Pirkei Avot 4:2
- 6כי יש מתפעל כו׳ · Tanya, Likkutei Amarim 50:5
Therefore, in the future the Holy One, blessed be He, will cause each and every tzaddik to inherit, etc. For each one is an abode of its own, at the level of
This is why each tzaddik will inherit his own worlds: each has an “abode” of his own, defined by the particular radiance and understanding he receives.
זיו והשגה פרטית מיוחדת אשר משיג ונהנה ומתענג על ה׳ תענוג פרטי מיוחד ונבדל מתענוג והשגת צדיק חבירו כי כל חד לפום שיעורא דיליה.2
a particular and unique radiance and comprehension, which he comprehends, and in which he takes pleasure and delights in G‑d with a particular delight, unique and distinct from the delight and comprehension of his fellow tzaddik, for each one is according to his own measure.
Each tzaddik grasps and delights in G‑d in his own particular way, distinct from every other tzaddik’s delight, “each according to his own measure.”
וזיו השכינה כולל רבי רבבות מדרגות ומיני תענוג לנשמות עד אין קץ ותכלית ממש שהרי נמשך מאור א״ס ב״ה.
And the radiance of the Shechinah includes myriads upon myriads of levels and kinds of delight for the souls, truly without end or limit, for it is drawn from the Infinite Light (Or Ein Sof), blessed be He.
The radiance of the Shechinah can hold endless levels and kinds of delight because it is drawn from the Infinite Light. The 310 worlds are the many forms this radiance takes for each soul.
The paragraph answers the question about the 310 worlds: they are the many distinct forms of delight in the radiance of the Shechinah, matched to each tzaddik’s own comprehension, and the radiance can hold them all because it comes from the Infinite Light.
In his glosses on this maamar (Or HaTorah, quoted in the Kehot note) the Tzemach Tzedek suggests that 310 is half of the 620 lights in Keser, which correspond to the 613 commandments of the Torah and the seven of the Sages. He also notes that “acquire wisdom, acquire understanding” says kneh twice, and twice kneh is 310.
Marei mekomos
- 1עתיד הקב״ה להנחיל לכל צדיק וצדיק · Mishnah Oktzin 3:12
- 2כל חד לפום שיעורא דיליה · באוה״ת וארא כרך ח ע׳ ב׳תתפג נוסף: (ומספר ש״י י״ל שהוא חצי מתר״ך אורות שבכתר שכנגד תרי״ג מצות דאורייתא וז׳ דרבנן. ועמ״ש בזה במ״א בענין קנה חכמה קנה בינה ב״פ קנה עולה ש״י. עיין תוי״ט סוף עוקצין ענין ש״י בע״א).
10והנה התחלקות החיות מאור א״ס לכל העולמות ברבוי התחלקות המדרגות בהרבה מיני תענוג לכל חד וחד לפום שיעורא דיליה היא הנקרא בשם אלקים לשון רבים ע״ש רבוי התחלקות1 בהתפשטות החיות מלמעלה
Now, this division of the life-force (chayus) from the Infinite Light (Or Ein Sof) to all the worlds, in the many divisions of levels, in many kinds of delight for each and every one according to his own measure, is what is called by the Name Elokim, a plural form, because of the many divisions in the spreading forth of the life-force from above.
This division of the divine life-force into many levels and kinds of delight, suited to each recipient, is exactly what the Name Elokim expresses. That is why the Name is plural: it describes the life-force as it divides.
And this is precisely the spreading forth of His greatness, may He be blessed, in a revealed way, so that they will recognize and know His greatness and His splendor, which is why they delight “to behold the pleasantness of G‑d.”
This divided outflow is also the revealed spreading of G‑d’s greatness. Through it souls recognize His greatness and splendor, and this is why they delight “to behold the pleasantness of G‑d.”
The paragraph connects the discussion to the Names: the dividing of the life-force into many delights is the Name Elokim, and it is also where G‑d’s greatness is revealed.
The Tzemach Tzedek, quoted in the Kehot note from his Biurei HaZohar, draws from here that the Name Elokim is what lets created things exist as separate entities, while the union of Havayah with Elokim brings about the nullification of their separate existence.
Marei mekomos
- 1ע״ש ריבוי התחלקות . . וזהו אימתי גדול · בביאוה״ז להצ״צ כרך א ע׳ שסה שמכאן נראה: ”שכדי להיות היש דבר נפרד זהו״ע שם אלקים, אך ע״י יחוד הוי׳ בשם אלקים נמשך להיות ביטול היש, וכן נתבאר בביאור דמזוזה מימין ובביאור דשובה ישראל” ע״ש.
- 2שו״ה בהתפשטות — והיא היא · בבוך 414: הוא.
- 3לחזות בנועם ה׳ · Psalms 27:4
11וזהו אימתי גדול כשהוא בעיר אלקינו.12 עיר נק׳ מה שמקובץ מכמה בתים.3 ובתים הם צירופי אותיות4 וכמ״ש בס״י שתי אבנים בונות שני בתים.567
And this is [the meaning of] “When is He great? When He is in the city of our G‑d (Elokeinu).” A “city” is what is gathered from many houses. And “houses” are combinations of letters, as it is stated in Sefer Yetzirah: “Two stones build two houses.”
Now the Zohar’s saying is explained: G‑d is “great” when He is “in the city of our G‑d.” A city is a gathering of many houses, and in Sefer Yetzirah the “houses” are combinations of letters, built from letters as houses are built from stones.
דהיינו בחי׳ אותיות והמשכות התחלקות החיות בכמה בתים8 ומדרגות כמו השכל שמתחלק באותיות המחשבה עד״מ.
That is, the level of letters, and the drawings-forth by which the life-force divides into many houses and levels, just as, by way of analogy, the intellect divides into the letters of thought.
The “houses” are the letters and channels through which the life-force divides into many levels, just as a single idea divides into the many letters of thought when a person thinks it through.
כך התפשטות גדולתו ית׳ מתחלק בכמה בחי׳ התחלקות ורבוי התענוגים בכל עולמות לכל חד לפום שיעורא דיליה ואז נק׳ אלקים לשון רבים ע״ש רבוי התחלקות בהתפשטות החיות בבחי׳ גילוי לעולמות ונבראים.9
So too the spreading forth of His greatness, may He be blessed, divides into many aspects of division and a multitude of delights in all the worlds, for each one according to his own measure. And then He is called Elokim, a plural form, because of the many divisions in the spreading forth of the life-force, in a revealed way, to worlds and creatures.
So too G‑d’s greatness, as it spreads, divides into many kinds of delight in all the worlds, each according to its measure. At that stage He is called Elokim, the plural Name, because the life-force is divided as it is revealed to worlds and creatures.
משא״כ הוי״ה נק׳ אחד שהוי״ה הוא בחי׳ מקור כל הויות ושרשא דכולא קודם שבא לידי המשכה בבחי׳ גילוי בעיר אלקינו כו׳:10
This is not so with Havayah, which is called “one,” for Havayah is the level of the source of all existences (havayos) and the root of everything, before it comes to be drawn forth in a revealed way “in the city of our G‑d,” etc.
Havayah is called “one” because it is the source and root of all existence (havayos), before anything is drawn forth into revelation. The Name Havayah shares its root with the Hebrew word for existence.
The paragraph explains why G‑d is called “great” only “in the city of our G‑d”: greatness appears when the life-force divides into many “houses” of letters, which is the Name Elokim, whereas Havayah is the one source that precedes all division.
The Kehot note gives the place in Sefer Yetzirah according to the Arizal’s version (4:16); in the version on Sefaria the passage is 4:12. In his copy of this maamar the Tzemach Tzedek adds that even then G‑d is called “great,” since His greatness is recognized in His bringing worlds and creatures into being, while before that only “His greatness is unsearchable” applies.
Marei mekomos
- 1בעיר אלקינו · Psalms 48:2
- 2אימתי גדול כשהוא בעיר אלקינו · Zohar, Vayikra 6:51–7:61
- 3עיר נק׳ מה שמקובץ מכמה בתים · קטע מכאן מובא באוה״ת בראשית כרך ו תתרע, א. ראה דרך מצותיך קיג, א (ובהוצאת תשנ״א ואילך קצז, א). אוה״ת בראשית כרך ז תתשעה, ב. המשך זאת חנוכת המזבח תר״מ סעי׳ יד.
- 4ובתים הם צירופי אותיות · Tanya, Sha’ar HaYichud 4
- 5וכמ״ש בס״י שתי אבנים בונות שני בתים · פ״ד מט״ז, ע״פ נוסח האריז״ל. וראה לעיל כא, א. נ, א.
- 6שו״ה אבנים — שני בתים · בבוך 414 נוסף: כו׳.
- 7שתי אבנים בונות שני בתים · Sefer Yetzirah 4:12
- 8בכמה בתים · בבוך תניא — ברוק: בכמה בחי׳.
- 9גילוי לעולמות ונבראים · באוה״ת וארא כרך ח ע׳ ב׳תתפג נוסף: (וגם אז נק׳ גדול מצד שניכר גדולתו ית׳ במה שמהוה עולמות ונבראים.
- 10גילוי בעיר אלקינו כו׳ · באוה״ת שם נוסף: (ואז לא שייך לקרותו גדול אלא ולגדולתו אין חקר דלית מחשבה תפיסא בי׳ להכיר גדולתו מאחר שאינו עדיין בבחי׳ התפשטות והמשכה בנבראים). אח״כ נמצא שם קיצור.
Awe and love through Elokim ¶12–14
Now, from the level of Elokim the quality of awe is drawn down below, as it is written, “And Elokim has made it so that they fear before Him,” and it is written, “Fear Elokim.”
Awe of G‑d is drawn from the level of Elokim, as two verses in Ecclesiastes show: “Elokim has made it so that they fear before Him” and “Fear Elokim.” Both connect fear with the Name Elokim.
וכתיב את ה׳ אלקיך תירא2 כי בבחי׳ הוי׳ לית מחשבה תפיסא ביה. רק בבחי׳ אלקים הוא התפשטות גדולתו ית׳ תפול על האדם אימה ויראת בושת3 כו׳.4
And it is written, “You shall fear Havayah your Elokim,” for at the level of Havayah, no thought can grasp Him. Only at the level of Elokim, which is the spreading forth of His greatness, may He be blessed, will dread and the awe of shame fall upon a person, etc.
Even “You shall fear Havayah your Elokim” ties fear to Elokim, because Havayah itself cannot be grasped at all. Only Elokim, the spreading forth of His greatness, brings dread and the awe of shame upon a person, for one can stand in awe only of a greatness one perceives.
The paragraph shows that awe of G‑d comes through the Name Elokim, the revealed spreading of His greatness, since Havayah in itself is beyond all grasp.
The awe of shame (yiras boshes) is the awe of one who feels small and abashed before the King’s greatness. The Kehot note records that Sefer HaMaamarim 5641 reads the words as two nouns, “awe [and] shame.”
Marei mekomos
- 1את האלקים ירא · Ecclesiastes 12:13
- 2את ה׳ אלקיך תירא · Deuteronomy 6:13
- 3ויראת בושת · וכ״ה בסה״מ תרנ״ה ע׳ סו. אבל בסה״מ תרמ״א: ויראה בושת.
- 4והאלקים עשה שייראו לפניו · Ecclesiastes 3:14
13וכן האהבה נמשכת ע״י בחי׳ אלקים דייקא. וכמ״ש הללוהו בגבורותיו1 הללוהו כרוב גודלו. וכתיב ואהבת את2 ה׳ אלהיך כו׳
And so too, love is drawn forth specifically through the level of Elokim, as it is written, “Praise Him for His mighty deeds; praise Him according to His abundant greatness.” And it is written, “And you shall love Havayah your Elokim,” etc.:
Love of G‑d, like awe, comes specifically through Elokim. The Psalm calls for praising G‑d “for His mighty deeds” and “according to His abundant greatness,” His power and greatness as seen in the world, and the Torah commands love for Havayah as “your Elokim.”
להיות האהבה להוי׳ בבחי׳ בטול במציאות לבחי׳ דלית מחשבה כו׳ צ״ל תחלה ע״י בחי׳ אלקים שיתבונן בגדולת א״ס ב״ה והתפשטותו בנבראים.
for there to be love for Havayah in the manner of self-nullification (bittul) of [one’s very] existence before the level of “no thought [can grasp Him],” etc., it must first come through the level of Elokim: that one contemplate the greatness of the Infinite One (Ein Sof), blessed be He, and His spreading forth into the creatures.
The goal is a love of Havayah so complete that the self is nullified before the One Whom no thought can grasp. Such love must begin with Elokim: contemplating the greatness of the Infinite One and how it spreads into all creation.
The paragraph shows that love of G‑d, like awe, is reached through Elokim: contemplating His greatness as revealed in creation leads to a self-nullifying love of Havayah itself.
Marei mekomos
- 1הללוהו בגבורותיו · Psalms 150:2
- 2ואהבת את ה׳ אלקיך · Deuteronomy 6:5
14ומזה ישוב לאהבה את ה׳ דלית מחשבה כו׳. והיינו ע״י בחי׳ יחוד הוי׳ באלקים. וזהו וידבר אלקים אל משה ויאמר אליו אני1 הוי׳
And from this he will turn to love Havayah, Whom “no thought [can grasp],” etc. That is, through the level of the union of Havayah with Elokim. And this is [the meaning of] “And Elokim spoke to Moshe and said to him, ‘I am Havayah’”:
From contemplating Elokim, a person comes to love Havayah, which is beyond thought. This is the union of Havayah with Elokim, and it is the meaning of the opening verse: “Elokim spoke to Moshe and said to him, ‘I am Havayah.’”
שע״י בחי׳ אלקים הוא גילוי שם הוי׳. ועי״ז וארא אל אברהם ויצחק2 כו׳ הם המדות אהוי״ר כו׳ שנולדו מזה.
for through the level of Elokim there is the revelation of the Name Havayah. And through this, “And I appeared to Avraham and Yitzchak,” etc.: these are the emotive attributes (middos), love and awe, etc., which are born from this.
Through Elokim the Name Havayah is revealed. The Patriarchs named in the next verse stand for the emotive attributes born from this revelation, Avraham for love and Yitzchak for awe.
The paragraph reads the maamar’s opening verse as the union of Havayah with Elokim: through Elokim, Havayah is revealed, and the love and awe embodied by the Patriarchs are born from it.
Marei mekomos
- 1וידבר אלקים אל משה ויאמר אליו אני הוי׳ · Exodus 6:2
- 2וארא אל אברהם ויצחק · Exodus 6:3
The supernal love ¶15–20
And of this it is said, “On the day that Havayah Elokim made earth and heaven”: this is the union of Havayah with Elokim, so that there will be a revelation of the Name Havayah below.
The verse of creation, “On the day that Havayah Elokim made earth and heaven,” also expresses this union, whose purpose is that Havayah be revealed below.
אך הנה נודע כי האהבה שממטה למעלה עיקרה כדי להגיע שתהא באה על האדם מלמעלה האהבה העליונה שהיא העיקרית. והאבות הן הן בחי׳ המרכבה.34
But it is known that the main purpose of the love [that rises] from below to above is to bring it about that the supernal love, which is the essential [love], will come upon a person from above. And the Patriarchs are themselves the level of the Chariot.
The love a person arouses from below is mainly a means to draw the supernal love down upon him from above, and that higher love is the essential one. The Sages’ saying that the Patriarchs are the Chariot means that they were wholly given over to G‑d’s will, as a chariot is to its rider.
פי׳ כי אברהם מרכבה להאהבה העליונה. וכדכתיב ויסע אברם הלוך ונסוע5 ממטה למעלה עד הנגבה שהיא האהבה העליונה שתשרה עליו מלמעלה בבחי׳ רוכב והוא יהי׳ מרכבה אליה.
This means that Avraham is a chariot for the supernal love, as it is written, “And Avram journeyed, going on and journeying,” from below to above, until “the south,” which is the supernal love, so that it would rest upon him from above in the manner of a rider, and he would be a chariot for it.
Avraham was a chariot for the supernal love. His journey “going on and journeying … toward the south” is read as his rising from below to above until he reached the “south,” the side of kindness, so that the supernal love would rest on him as a rider on a chariot.
The paragraph distinguishes two loves, the love a person arouses from below and the supernal love that comes from above and is the essential one, and presents Avraham as a chariot for the supernal love.
In Torah Ohr (4c), to which the Kehot note refers, the Patriarchs are the Chariot at the level of Atzilus, and the emotive attributes they embody unfold step by step from the intellect.
Marei mekomos
- 1ביום עשות ה׳ אלקים ארץ ושמים · Genesis 2:4
- 2ארץ ושמים · בבוך 1824 ליתא.
- 3והאבות הן הן בחי׳ המרכבה · נסמן לעיל ד, ג.
- 4והאבות הן הן בחי׳ המרכבה · Bereshit Rabbah 47:6
- 5וכדכתיב ויסע אברם הלוך ונסוע · Genesis 12:9
16והנה ע״י אתערותא דלתתא אתערותא דלעילא. אך מי הגורם ומחבר אהבה העליונה שמאתערותא דלעילא שהיא בבחי׳ א״ס להיות שורה ומתגלה באתערותא דלתתא בנפש האדם שהוא גבול1 ונברא2 יש מאין.
Now, through an arousal from below [comes] an arousal from above. But who brings about and joins the supernal love of the arousal from above, which is at the level of the Infinite (Ein Sof), so that it rests and is revealed in the arousal from below, in the soul of man, which is limited and created as something from nothing?
An arousal from below brings an arousal from above. But the supernal love is infinite, while a person’s soul is limited and created from nothing, so something must connect the two and let the infinite love rest within the finite soul.
Of this it is said, “as Kel Shaddai,” meaning, “Who said to His world, ‘Enough (dai)!’” “His world” is what is written, “A world of kindness will be built.”
The verse says G‑d appeared to the Patriarchs as Kel Shaddai, which the Sages read as “He Who said to His world, ‘Enough (dai)!’” “His world” is the world of kindness of the Psalm: “a world of kindness will be built.”
The paragraph asks how infinite supernal love can rest in a finite soul, and finds the answer in the Name Kel Shaddai: G‑d set a limit to His world.
Likkutei Torah (Shir HaShirim), which the Kehot note cites, refers back to this explanation of Kel Shaddai and links it to the teaching that the light reaches the souls in the higher Gan Eden only through many contractions.
Marei mekomos
- 1שו״ה דלתתא — שהוא גבול · בבוך 414: שהוא בחי׳ גבול.
- 2גבול ונברא · בבוך 1824: בחי׳ נברא וגבול ומחודש: יש מאין.
- 3באל שדי · Exodus 6:3
- 4שאמר לעולמו די · Chagigah 12a:3
- 5עולם חסד יבנה · Psalms 89:3
17ופי׳ יבנה בבנין. וכמ״ש בחכמה יבנה בית1 כאדם שבונה בית לשבת בו כך צריך החסד להיות נבנה בבית להיות בו ישיבת הנשמה כי חסד עליון ואהבה העליונה היא בחי׳ א״ס.
And “will be built” means [built] as a building, as it is written, “With wisdom a house is built.” Just as a person builds a house in order to dwell in it, so the Chesed (kindness) must be built into a house, so that the soul can dwell in it. For the supernal Chesed and the supernal love are at the level of the Infinite (Ein Sof).
“Will be built” means built like a house, as in “With wisdom a house is built.” Just as a house is built to be lived in, the supernal kindness must be “built” into a structure the soul can dwell in, because in itself it is infinite.
וא״א להיות בו משכן הנשמה ומכון שבתה כי אם ע״י כמה צמצומים להיות בחי׳ עולם והעלם אוא״ס ב״ה.
And it cannot be a dwelling for the soul and the settled place of her abode except through many contractions (tzimtzumim), so that there is the level of olam (world) and concealment (he’elem) of the Infinite Light (Or Ein Sof), blessed be He.
The soul can dwell in it only through many contractions (tzimtzumim) that make it an olam, a “world,” a word that shares its root with he’elem, “concealment.” The Infinite Light must be concealed for a created soul to receive it.
The paragraph explains “a world of kindness will be built”: the infinite supernal love is built, through contractions and concealment, into a “house” where the soul can dwell.
Marei mekomos
- 1בחכמה יבנה בית · Proverbs 24:3
18ולהיות נבנה בבחי׳ בית שהוא ע״י צירופי אותיות שתי אבנים בונות1 כו׳. ועתיד הקב״ה להנחיל לכל צדיק ש״י עולמות2 בחי׳ יש וכמ״ש להנחיל אוהבי יש.3
And [it must be] built in the form of a house, which is through combinations of letters: “Two stones build,” etc. And in the future the Holy One, blessed be He, will cause every tzaddik to inherit three hundred and ten worlds, the level of yesh (substance), as it is written, “To cause those who love Me to inherit substance (yesh).”
The “house” is built from combinations of letters, as Sefer Yetzirah says, “two stones build,” etc. This also explains the 310 worlds: 310 is the numerical value of yesh, “substance,” so the reward is revealed in a form that the soul can receive as something that exists.
שע״י כמה צמצומים וירידות והשתלשלות המדרגות יומשך שיתגלה החסד עליון והאהבה העליונה בבחי׳ יש כדי שיוכלו הנשמות לקבל ולהיות נהנים מזיו כו׳.
For through many contractions and descents, and the chain of descent (hishtalshelus) of the levels, it will be drawn down so that the supernal Chesed and the supernal love will be revealed at the level of yesh, so that the souls will be able to receive and to enjoy the radiance, etc.
Through many contractions, descents and the chain of levels, the supernal kindness and love are revealed at the level of yesh, so that souls, which are created beings, can receive them and enjoy the radiance of the Shechinah.
The paragraph ties the 310 worlds back to the contractions: the supernal love is brought down into the form of yesh, “substance,” so that created souls can receive it.
Marei mekomos
- 1שתי אבנים בונות · Sefer Yetzirah 4:12
- 2ועתיד הקב״ה להנחיל לכל צדיק ש״י עולמות · Mishnah Oktzin 3:12
- 3להנחיל אוהבי יש · Proverbs 8:21
19וזהו שאמר לעולמו די1 הוא בחי׳ הצמצום שעי״ז וארא אל אברהם2 כו׳ להיות גלוי האהבה העליונה שהיא העיקרית.3 וע״ז נאמר ואהבת את45 ה׳ אלקיך ואהבת הוא פועל יוצא.
And this is [the meaning of] “He said to His world, ‘Enough’”: it is the level of tzimtzum (contraction), through which “I appeared to Avraham,” etc., so that there will be a revelation of the supernal love, which is the essential [love]. And of this it is said, “And you shall love Havayah your Elokim”: “And you shall love” (ve’ahavta) is a transitive verb (po’el yotzei).
“He said to His world, ‘Enough’” is the tzimtzum, and through it “I appeared to Avraham”: the supernal love was revealed. In “And you shall love Havayah your Elokim,” the verb is transitive, one that acts on something else, which hints that this love is drawn down and brought about, not only felt.
וכן לאהבה את ה׳ ולא כתיב לאהוב כו׳ כי העיקר הוא להמשיך האהבה העליונה בק״ש.6
And similarly, “to love (le’ahavah) Havayah,” and it does not say le’ehov, etc., for the main thing is to draw down the supernal love in the reading of the Shema.
Likewise the Torah writes le’ahavah for “to love,” not le’ehov. The Alter Rebbe sees in this too that the main point is to draw the supernal love down during the reading of the Shema.
The paragraph identifies the contraction of “Enough!” as what lets the supernal love be revealed, and reads the Torah’s command to love as a call to draw that love down in the Shema.
The Tzemach Tzedek’s summary in Or HaTorah, quoted in the Kehot note, states the idea plainly: the essence of love is the love that comes from above; the love a person arouses is an arousal from below for it; and the infinite supernal love can be revealed in a soul only through contractions, built as “world and concealment.”
Marei mekomos
- 1שאמר לעולמו די · Chagigah 12a:3
- 2וארא אל אברהם · Exodus 6:3
- 3האהבה העליונה שהיא העיקרית · ראה באוה״ת כאן כרך ח ע׳ ב׳תתפה: ”נת׳ עיקר האהבה היא הבאה מלמעלה ואהבה שהאדם מעורר בנפשו היא אתעדל״ת להאהבה העליונה עליונה, אך אהבה עליונה היא א״ס ושתתגלה בנפש האדם הוא ע״י צמצומים עולם חסד יבנה פי׳ שהחסד ואהבה עליונה נבנה בבחי׳ עולם והעלם כדי שיוכלו הנשמות לקבל”.
- 4ואהבת את ה׳ אלקיך · ואתחנן ו, ה.
- 5ואהבת את ה׳ אלקיך · Deuteronomy 6:5
- 6בחכמה יבנה בית · Proverbs 24:3
This is what is written, “I have loved you, says G‑d.” And this love will be “with all your heart (levavecha)”: within all your heart, “with both your inclinations.”
Malachi’s “I have loved you, says G‑d” refers to the supernal love. It is to fill “all your heart,” which the Talmud reads as “with both your inclinations,” the good and the evil.
שגם היצה״ר ישוב לאהבת ה׳ כי בהמשיך עליו האהבה העליונה ממילא לבו המס ימס4 כהמס דונג5 כו׳. ויהיה לאכפייא כו׳.
For even the evil inclination will turn to the love of G‑d, because when the supernal love is drawn down upon it, its heart will of itself utterly melt, “as wax melts,” etc. And there will be iskafya (subjugation), etc.
When the supernal love is drawn down, even the evil inclination turns toward love of G‑d: its heart melts like wax before fire. This is iskafya, the subduing of what opposes holiness.
וזה נמשך בק״ש כי מפסוקי דזמרה עד ק״ש צ״ל האהבה שממטה למעלה אבל בק״ש צ״ל המשכת האהבה העליונה:
And this is drawn down in the reading of the Shema. For from Pesukei DeZimrah until the Shema there must be the love [that rises] from below to above, but in the Shema there must be the drawing down of the supernal love.
This happens in the Shema. In the morning prayers, Pesukei DeZimrah, the psalms of praise before the Shema, arouse love from below; in the Shema itself the supernal love is drawn down.
The paragraph describes the effect of the supernal love: it transforms even the evil inclination, and it is drawn down specifically in the Shema, after the love aroused from below in the earlier prayers.
Marei mekomos
- 1אהבתי אתכם אמר ה׳ · Malachi 1:2
- 2בכל לבבך · Deuteronomy 6:5
- 3בכל לבבך . . בשני יצריך · Berakhot 54a:6
- 4לבו המס ימס · II Samuel 17:10
- 5כהמס דונג · Psalms 68:3
Havayah alone ¶21–22
But all this concerns the revelation of the drawing forth of the emotive attributes (middos), love and awe, which is the union of Havayah with Elokim, when it has already been drawn into the level of Elokim.
Everything discussed so far, love and awe revealed as emotions, belongs to the union of Havayah with Elokim, where Havayah has already been drawn into Elokim.
אבל ושמי הוי׳ דהיינו בבחי׳ הוי׳ לבדו קודם שבא לידי גלוי ההמשכה במדות2 שהוא מקור ושרש כל ההויות ומקור החיים כו׳
But “and My Name Havayah,” that is, at the level of Havayah alone, before it comes to the revelation of being drawn into the emotive attributes, [Havayah] being the source and root of all existences (havayos) and the source of life, etc.:
The verse continues, “but My Name Havayah,” meaning Havayah alone, before it is drawn into the emotions: the source and root of all existence and of life.
לא נודעתי להם3 שאינו בא לידי גילוי בנפש מחמת אתערותא דלתתא רק מפני כי אשר קדשנו במצותיו דייקא. הקב״ה מניח תפילין4 כו׳.
“I was not known to them,” for it does not come to be revealed in the soul by virtue of an arousal from below, but only because of “Who has sanctified us with His commandments,” precisely “His.” The Holy One, blessed be He, puts on tefillin, etc.
This level “was not known” to the Patriarchs, because no human arousal can reveal it in the soul. It comes only through G‑d’s own commandments, “Who has sanctified us with His commandments,” His precisely, as the Talmud teaches that the Holy One, blessed be He, Himself puts on tefillin.
The paragraph distinguishes Havayah alone from its union with Elokim: the Patriarchs’ love and awe came from the union, but Havayah itself is revealed only through the mitzvos, which are G‑d’s own.
Or HaTorah, cited in the Kehot notes, calls this level the higher unity (yichuda ila’ah), a union like the interweaving of the Name Ado-nai within Havayah, and describes the Name Elokim as the shield and curtain that separates Atzilus from Beriah.
Marei mekomos
- 1כשכבר נמשך בבחי׳ אלקים · באוה״ת פ׳ יתרו ע׳ תתצט מפרש ”והיינו כי שם אלקים הוא בחי׳ מגן ופרוכת המפסיק בין אצי׳ לבריאה כמ״ש בד״ה ואתה תצוה את בנ״י”.
- 2אבל ושמי הוי׳ . . קודם שבא לידי גילוי ההמשכה במדות · והוא בחי׳ יחו״ע ויחוד זה ע״ד שילוב אד׳ בהוי׳ — אוה״ת שמות ע׳ מח. וכ״ה באוה״ת משפטים כרך ז בד״ה לא תהי׳, ע״ש.
- 3לא נודעתי להם · Exodus 6:3
- 4הקב״ה מניח תפילין · Berakhot 6a:17–18
22ות״ת שכנגד כולם1 שמקור התורה הוא למעלה מעלה. וכמ״ש בזהר ע״פ מה יתרון לאדם בכל עמלו שיעמל תחת השמש2 שאני אורייתא3 דעמלה לעילא מן שמשא.
And [so too] the study of Torah, which is equal to them all, for the source of the Torah is exceedingly high, as it is stated in the Zohar on the verse “What profit does a man have in all his toil that he toils under the sun?”: the Torah is different, for its toil is above the sun.
Torah study, which the Sages count as equal to all the mitzvos, reaches higher still. On the verse “What profit has a man in all his toil under the sun?”, the Zohar says that toil in Torah is different: it is above the sun.
פי׳ שהוא למעלה מעלה מבחי׳ שמש ומגן45 ה׳ אלקים דהיינו כשהוי״ה נמשך באלקים כו׳. וגילוי בחי׳ זו לא נמשך להאבות רק לישראל במ״ת פנים בפנים דבר6 כו׳ אנכי מי שאנכי7 כו׳:
This means that it is exceedingly high above the level of “a sun and a shield, Havayah Elokim,” that is, when Havayah is drawn into Elokim, etc. And the revelation of this level was not drawn down to the Patriarchs, but only to Israel at the Giving of the Torah: “Face to face He spoke,” etc.: “Anochi (I),” He Who is Anochi, etc.
“Above the sun” means above “a sun and a shield, Havayah Elokim,” the level where Havayah is drawn into Elokim. This revelation came not to the Patriarchs but to Israel at Sinai, when G‑d spoke “face to face” and said “Anochi,” He Who is Anochi, His very Self.
The paragraph places the Torah above the union of Havayah with Elokim, and explains that this higher revelation was given only at the Giving of the Torah.
In Tetzaveh (81d), cited in the Kehot notes, the Alter Rebbe explains “a sun and a shield” in the same way: Havayah is the higher unity, in which all is as nothing before Him, while Elokim conceals, so that the world appears to exist in its own right, as a shield guards the eyes from the sun.
Marei mekomos
- 1ות״ת שכנגד כולם · Mishnah Peah 1:1
- 2מה יתרון לאדם בכל עמלו שיעמל תחת השמש · Ecclesiastes 1:3
- 3וכמ״ש בזהר . . שאני אורייתא · Zohar I, 223b
- 4פי׳ שהוא למעלה מעלה מבחי׳ שמש ומגן ה׳ אלקים · ראה באוה״ת נ״ך כרך ב ע׳ א׳קא שמציין לכאן. זהר זה נזכר גם לקמן פא, ד.
- 5שמש ומגן ה׳ אלקים · Psalms 84:12
- 6פנים בפנים דבר · Deuteronomy 5:4
- 7אנכי מי שאנכי · נסמן לעיל א, א.
Withdrawal before revelation ¶23–26
23אך הנה כדי שיהי׳ בחי׳ זו בגלוי במ״ת צ״ל תחלה בחי׳ הסתלקות1 למעלה כי שרשו למעלה הוא בחי׳ מטי ולא מטי והחיות רצוא ושוב.2 וכדי שיהיה בחי׳ מטי צ״ל תחלה בחי׳ לא מטי.
But in order for this level to be revealed at the Giving of the Torah, there first had to be a withdrawal upward. For its root above is the level of “reaching and not reaching” (mati velo mati), and “the life-force [is] running and returning” (ratzo vashov). And for there to be the level of “reaching,” there must first be the level of “not reaching.”
For Havayah alone to be revealed at Sinai, there first had to be a withdrawal upward. Its root is “reaching and not reaching,” and the life-force moves in “running and returning,” words taken from Ezekiel’s vision of the living creatures (chayos) and read here as the life-force (chayus): the not-reaching must come before the reaching.
The paragraph introduces the principle that revelation is preceded by withdrawal, as in “running and returning” and “reaching and not reaching.”
Marei mekomos
- 1בחי׳ הסתלקות · ראה ביהל אור במילואים ע׳ תש בענין הסתלקות זו.
- 2והחיות רצוא ושוב · Ezekiel 1:14
24וכפי ערך השוב בגלוי שאח״כ כך הוא בחי׳ הרצוא שבתחלה. ולכן היה מתחלה זמן הגלות ושליטת מצרים מפני הסתלקות החיות למעלה.
And in proportion to the “returning” in revelation that comes afterward, so is the “running” that comes first. Therefore there was first the time of the exile and the dominion of Egypt, because of the withdrawal of the life-force upward.
The “running” away at first matches the “returning” in revelation that follows. This is why the exile and Egypt’s rule came first: they reflected the withdrawal of the life-force upward before the revelation at Sinai.
כי הנה כתיב רם על כל גוים1 ה׳ על השמים כבודו. שכל עכו״ם מקבלים שפעם וחיותם מבחי׳ רוממות רם כו׳ על השמים כו׳.
For it is written, “Havayah is high above all nations; His glory is above the heavens.” For all the idolatrous nations receive their flow and life-force from the level of exaltedness: “high,” etc., “above the heavens,” etc.
The Psalm says G‑d is “high above all nations; His glory is above the heavens.” The nations receive their flow and life-force from this exalted, transcendent level.
For when He is at the level of “Who lowers [Himself] to look upon the heavens,” then it is written, “Who is like Havayah our Elokim,” for the Holy One, blessed be He, rests His Shechinah only upon Israel.
When G‑d “lowers Himself to look upon the heavens” and comes close, the Psalm says “Who is like Havayah our Elokim,” “our” in particular, because G‑d rests His Shechinah only upon Israel.
The paragraph explains the Egyptian exile as the withdrawal that precedes revelation, and contrasts two levels: the exalted source from which the nations receive, and the indwelling of the Shechinah, which rests on Israel.
Marei mekomos
- 1רם על כל גוים ה׳ · Psalms 113:4
- 2המשפילי לראות בשמים · Psalms 113:6
- 3מי כה׳ אלקינו · Psalms 113:5
25והיינו בהמשכת גילוי אור א״ס ב״ה למטה שתלוי במעשה התחתונים הממשיכים בעבודתם בחי׳ גילוי זה.
That is, in the drawing down of the revelation of the Infinite Light (Or Ein Sof), blessed be He, below, which depends on the deeds of those below, who by their service draw down this level of revelation.
The indwelling of the Shechinah is the revelation of the Infinite Light below, and it depends on what people below do: through their service of G‑d they draw it down.
משא״כ במקור למעלה שהוא בחי׳ רוממות גם העכו״ם1 מקבלים שפעם משם ע״י השתלשלות וירידת המדרגות.
This is not so with the source above, which is the level of exaltedness: the idolatrous nations too receive their flow from there, through the chain of descent (hishtalshelus) and the lowering of the levels.
At the source above, the level of exaltedness, it is different. The nations too receive their flow from there, by way of the descent through the chain of levels.
וכמ״ש ואלה המלכים אשר מלכו בארץ אדום2 לפני מלך מלך לבנ״י (כנודע מענין שבירת הכלים)3 וזהו שאמרו רז״ל למה נק׳ הר סיני4 שירדה שנאה לעכו״ם.
As it is written, “And these are the kings who reigned in the land of Edom before any king reigned over the children of Israel” (as is known from the matter of the breaking of the vessels). And this is what our Sages, of blessed memory, said: “Why is it called Mount Sinai? Because hatred (sin’ah) descended toward the idolatrous nations.”
The verse about the kings who reigned in Edom “before any king reigned over the children of Israel” shows that the nations draw from a high source that came first; the Alter Rebbe’s parenthesis links it to the Kabbalistic teaching of the breaking of the vessels. The Talmud’s wordplay on the name Sinai says that there “hatred” (sin’ah) came down toward the idolatrous nations.
דהיינו ע״י הר סיני דוקא בגילוי מ״ת. אבל קודם מ״ת לא היתה שנאה כלל שמשם גם עכו״ם מקבלים חיותם.
That is, through Mount Sinai specifically, with the revelation at the Giving of the Torah. But before the Giving of the Torah there was no hatred at all, for from there the idolatrous nations too receive their life-force.
That hatred came about specifically through Mount Sinai, with the revelation of the Giving of the Torah. Before the Giving of the Torah there was no such hatred, since the nations too drew their life-force from that same exalted source.
ולזאת כאשר אמר משה למה הרעות5 היתה זאת התשובה כי וארא אל אברהם כו׳ ושמי הוי׳ לא נודעתי להם6 ועתה אני רוצה שוידעתם
Therefore, when Moshe said, “Why have You done harm,” this was the answer: “And I appeared to Avraham,” etc., “and My Name Havayah, I was not known to them,” and now I want that “you shall know
This is the answer to Moshe’s “Why have You done harm.” G‑d tells him that He appeared to the Patriarchs but did not make His Name Havayah known to them, and now He wants Israel to know “that I am Havayah,” as He promises later in this passage.
that I am Havayah, and I will be Elokim to you.” This means that the level of Havayah alone will itself be for you at the level of Elokim, which rests upon you.
The promise “I will be Elokim to you” means that Havayah alone, which the Patriarchs did not know, will itself rest upon Israel in the indwelling way of Elokim. The suffering in Egypt was the withdrawal that had to come before this revelation.
The paragraph completes the answer to Moshe: the exile was the withdrawal needed before Sinai, where Havayah alone would be revealed and rest on Israel as their Elokim, a revelation the Patriarchs never received.
The Kehot note records that this explanation, that Havayah alone will itself rest upon Israel at the level of Elokim, is copied into Likkutei Torah, in Shelach and in Balak.
Marei mekomos
- 1גם העכו״ם · בבוך תניא — ברוק: והעכו״ם.
- 2ואלה המלכים אשר מלכו בארץ אדום · Genesis 36:31
- 3כנודע מענין שבירת הכלים) · מוסגר זה נמצא גם בהעתק מאמרי אדה״ז.
- 4למה נק׳ הר סיני · Shabbat 89b:1
- 5למה הרעות · Exodus 5:22
- 6ושמי הוי׳ לא נודעתי להם · Exodus 6:3
- 7כי אני הוי׳ והייתי לכם לאלקים · Exodus 6:7
- 8פי׳ שבחי׳ . . השורה עליכם · נעתק בלקו״ת פ׳ שלח מ, ד. בלק עג, סע״ד. ראה גם אוה״ת פ׳ נצבים כרך ה ע׳ ב׳עה.
- 9בבחי׳ אלקים השורה עליכם · ע׳ באוה״ת בראשית לז, א. וע׳ לעיל פ׳ ויצא סד״ה ושבתי בשלום בענין כי שמש ומגן.
26וכך היתה כוונת יעקב בתפלתו והיה הוי׳ לי לאלהים. פי׳ הוי׳ לבדו הוא בעצמו יהיה לי בבחי׳ אלקים. וכדי שיהיה גלוי זה גם בבחי׳ זו צ״ל תחלה הסתלקות החיות.1
And this was Yaakov’s intention in his prayer, “And Havayah will be Elokim to me.” This means: Havayah alone will itself be for me at the level of Elokim. And in order for this revelation to be at this level too, there first had to be a withdrawal of the life-force.
Yaakov prayed, “Havayah will be Elokim to me,” asking for this same revelation: that Havayah alone would rest on him as Elokim. For this, too, a withdrawal of the life-force had to come first.
ושם הוא רם על כל גוים2 לפיכך במדה ומשקל שהיה צ״ל גלוי אלקות במ״ת. כך היה בחי׳ ההסתלקות וזמן הגלות ושליטת מצרים רד״ו שנה כו׳.
And there He is “high above all nations.” Therefore, in the same measure and weight as the revelation of G‑dliness that was to come at the Giving of the Torah, so was the withdrawal, and the time of the exile and the dominion of Egypt, two hundred and ten years, etc.
In that withdrawal G‑d is “high above all nations,” the level from which the nations draw. The withdrawal, the exile and Egypt’s rule of 210 years were measured exactly to the revelation of G‑dliness that was to come at Sinai.
ולכן גם בגלות אדום הוא3 אריכות הגלות בבחי׳ רצוא כדי שיהי׳ בחי׳ שוב לימות המשיח כו׳.
And therefore, in the exile of Edom too, the length of the exile is at the level of “running,” so that there will be the level of “returning” in the days of Mashiach, etc.
The same rule explains the present exile of Edom: its length is the “running” away, so that the “returning” will come in the days of Mashiach.
For “eye to eye,” etc., with greater exaltation and greater power than at the Giving of the Torah, when they did not see eye to eye, but rather heard what is seen, etc.
That future revelation will be “eye to eye,” greater in exaltation and power than at Sinai. At Sinai the people did not see eye to eye but “heard what is seen”: their perception, even of what was shown, remained like hearing.
The paragraph applies the rule that withdrawal precedes revelation to Yaakov’s prayer, to the 210 years in Egypt, and to the long exile of Edom, which prepares for the greater revelation of the days of Mashiach.
The Tzemach Tzedek, quoted in the Kehot notes from Or HaTorah, explains: hearing is Binah and sight is Chochmah; at Sinai the inner dimension of Chochmah was not revealed, while in the future the inner dimension of the Torah will be revealed as actual sight, above hearing, the meaning of “eye to eye they shall see.”
Marei mekomos
- 1צ״ל תחלה הסתלקות החיות · ראה בלקו״ש לפ׳ וארא ח״ו ע׳ 40 הערה 36.
- 2רם על כל גוים · Psalms 113:4
- 3שו״ה שנה כו׳ — גם בגלות אדום הוא · בבוך 414: גם עכשיו הוא.
- 4כי עין בעין · Isaiah 52:8
- 5ביתר שאת . . שומעים הנראה כו׳ · פי׳ כי שמיעה היא בחי׳ בינה וראי׳ הוא חכ׳ שם ע״ב אשר במ״ת לא הי׳ גילוי פנימי׳ ח״ע ממש רק בבחי׳ שמיעה וכמ״ש כי לא יראני האדם כו׳ רק רואים את הנשמע שהוא בחי׳ בינה משם הי׳ גילוי בבחי׳ ראי׳ ממש . . אלא לעתיד שיהי׳ גילוי פנימי׳ התו׳ פנימי׳ ח״ע בבחי׳ ראי׳ ממש שלמעלה מבחי׳ שמיעה . . זהו ענין עין בעין יראו. אוה״ת תולדות כרך ד תתכז, א.
- 6והי׳ ה׳ לי לאלקים · Genesis 28:21
- 7שיהי׳ — כי עין בעין כו׳ · הנאמר לע״ל הוא בחי׳ גבוה יותר. — אוה״ת תולדות כרך ד תתכז, א.
Heart and soul ¶27
27והנה בחי׳ ראשונה שהוא בחי׳ יחוד הוי׳ באלקים בגלוי המשכת המדות נק׳ בכל לבבכם שהלב הוא מקור המדות ומשכנם.
Now, the first level, which is the level of the union of Havayah with Elokim in the revelation of the drawing forth of the emotive attributes (middos), is called “with all your heart,” for the heart is the source of the emotive attributes and their dwelling place.
The first level, the union of Havayah with Elokim revealed as love and awe, corresponds to serving G‑d “with all your heart,” since the heart is the source and seat of the emotions.
משא״כ גלוי בחי׳ הוי׳ לבדו נק׳ בכל נפשכם שהוא בחי׳ התקשרות כל הנפש חב״ד בחב״ד ומחשבה דבור כו׳.
The revelation of Havayah alone corresponds to “with all your soul”: the binding of the entire soul, its Chochmah, Binah and Daas to the divine Chochmah, Binah and Daas, and its thought and speech as well.
וכמ״ש ואשים דברי בפיך1 ודברי אשר שמתי בפיך.2 וכענין שכינה מדברת מתוך גרונו של משה.3 ואני המשנה המדברת בפיך4 וכו׳ ועי״ז ודברת בם5 כו׳:
As it is written, “And I have put My words in your mouth,” and “My words which I have put in your mouth.” And as in the matter of “the Shechinah spoke from the throat of Moshe.” And, “I am the Mishnah that speaks in your mouth,” etc. And through this, “and you shall speak of them,” etc.
This complete binding makes a person’s speech the speech of G‑d: “I have put My words in your mouth,” “the Shechinah spoke from the throat of Moshe,” and “I am the Mishnah that speaks in your mouth,” which the Kehot note traces to Maggid Meisharim. Through this comes “and you shall speak of them,” of the words of Torah.
The paragraph maps the two levels onto the Shema: “with all your heart” is the union of Havayah with Elokim in the emotions, and “with all your soul” is the revelation of Havayah alone, which binds mind, thought and speech to G‑d through the Torah.
In the previous maamar (56a), cited in the Kehot note, Moshe’s complete self-nullification is why the Torah was given through him in speech, with the Shechinah speaking from his throat; in the word of G‑d, which is one with Him, there is no feeling of love or delight, only nullification, following Him to say what He speaks.
Marei mekomos
- 1ואשים דברי בפיך · Isaiah 51:16
- 2ודברי אשר שמתי בפיך · Isaiah 59:21
- 3שכינה מדברת מתוך גרונו של משה · נסמן לעיל נו, א.
- 4ואני המשנה המדברת בפיך · מגיד משרים ר״פ ויקרא. ועוד.
- 5ודברת בם · Deuteronomy 6:7
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
The maamar draws a path for prayer: contemplate G‑d’s greatness as it is revealed in creation, the level of Elokim, until love and awe for Havayah are born; this is the love from below, aroused from Pesukei DeZimrah up to the Shema. In the Shema itself, draw down the supernal love from above, which can turn even the evil inclination to G‑d. Beyond this, Havayah alone is reached through the mitzvos and the study of Torah, binding mind, thought and speech to G‑d, “with all your soul.”
Questions for discussion
- Why does the maamar say that “greatness” can be applied only to G‑d’s radiance and not to G‑d Himself, and how does the image of the sun and its light make this clear?
- How does “the reward of a mitzvah is the mitzvah” explain why each tzaddik inherits 310 worlds?
- What is the difference between the love a person arouses from below and the supernal love, and where in prayer does each belong?
- Why could Havayah alone be revealed only through mitzvos and Torah, and not through the Patriarchs’ own service?
- How does the principle of “running and returning” answer Moshe’s question, and what does it say about the present exile?
Key terms in this maamar
- The Name Elokimאלקים
- G‑d as concealed within nature, measuring and limiting. ×27
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being. ×20
- The Holy One, blessed be Heקב״ה
- ×6
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×1
- The Infinite Light (Or Ein Sof)אור אין סוף
- G‑d's light as it is, beyond all limits, before any contraction.
- The Shechinah (Divine Presence)שכינה
- G‑d's presence as it dwells in the world. ×4
- Life-forceחיות
- The divine vitality that sustains every creation. ×8
- Delightתענוג
- Pleasure; the inner root of will. ×5
- 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.
- The Infinite One (Ein Sof)אין סוף
- G‑d's own boundless essence.
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×5
- An arousal from belowאתערותא דלתתא
- Human initiative that draws down a divine response. ×3
- An arousal from aboveאתערותא דלעילא
- Divine initiative, unprompted by us. ×2
- Chesed (kindness)חסד
- Expansive giving. ×4
- The chain of descending worlds (hishtalshelus)השתלשלות
- The step-by-step descent of divine light from the highest level down to this world. ×2
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×1
- Chochmah (wisdom)חכמה
- The first flash of insight. ×1
- Binah (understanding)בינה
- Developing and grasping an insight in detail.
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion.
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×3