Torah Ohr · Parshas Vayeira · Maamar 2

ארדה נא וגו׳

"I will go down now [and see]"

20 paragraphs · 80 sections
about 45 min of study
93 sources

Your progress 0 of 80 sections

The big idea

G‑d knows everything in the manner of "revealed and known," without His knowledge entering into what is known. The "roaming eyes" of G‑d are the vessels of the Sefiros and the angels, through which judgment rises from below; and "I will go down and see" is the descent of Chesed, which looks at the same facts and seeks merit.

The maamar in brief

The maamar opens with questions on G‑d's words about Sodom: why "its outcry" and "which has come" are feminine, and why G‑d, Who sees all from heaven, must "go down and see." To answer, the Alter Rebbe takes up the philosophers' problem: how can the simple One know countless details without becoming many? The Sages' phrase "revealed and known" answers it: G‑d's knowledge does not enter into what it knows. Yet Scripture speaks of G‑d's "eyes" roaming the earth. These eyes are the vessels of the Sefiros and the angels, through which deeds rise upward, while the Infinite light within them knows as "revealed and known." A long gloss distinguishes an encompassing higher Daas, which knows without reacting (the key to foreknowledge and free choice), from a lower Daas in the vessels, which brings reward and punishment. Following the Zohar, the feminine "eyes" are angels of Malchus and judgment, and the masculine ones are angels of Z'eir Anpin and Chesed. The outcry of Sodom rose through the feminine channel; "I will go down and see" is Chesed descending, like seeing rather than hearing, to read the same facts toward merit.

Outline

The questions on the verseWhy the feminine forms, and why G‑d must "go down and see"; the outcry is the judgment of Malchus.¶1
"Revealed and known"The philosophers' problem of providence and multiplicity; G‑d's knowledge does not enter what it knows; the roaming eyes raise a new question, answered by lights and vessels.¶2–3
The eyes as vesselsDeeds rise through angels and the vessels of Malchus of Atzilus; the roaming belongs to the vessels, while the light within knows as "revealed and known."¶4–7
Gloss: higher and lower DaasAn encompassing higher Daas knows without reacting and is the source of forgiveness; the lower Daas in the vessels brings reward and punishment; foreknowledge and choice; Joseph's "good eye" and Sodom's loss of it.¶8–13
Feminine and masculine eyesFrom the Zohar: the feminine eyes are angels of Malchus, the masculine eyes angels of Z'eir Anpin; the outcry rose through Malchus, and G‑d goes down with Chesed.¶14–17
Judgment and kindness read the same factsEvery case can be argued toward guilt or merit; the Flood and Noah's offering show Chesed turning the same reasoning into merit; "I will go down" as direct light descending into judgment.¶18
Seeing and hearingThe three lines of the Sefiros; seeing is from the long right line of Chochmah and Chesed, hearing from Binah on the left; the outcry is heard, and G‑d goes down to see.¶19–20

Key concepts

Revealed and knownגלוי וידוע: The Sages' phrase for G‑d's knowledge: everything is simply revealed before Him, without His mind entering into or being affected by what He knows. It resolves how the simple One can know countless details.
Lights and vesselsאורות וכלים: Each Sefirah has a vessel (the attribute itself, such as Chesed or Gevurah, which limits and defines) and a light within it, a radiance of the Infinite One that is none of the attributes.
The eyes of G‑d that roamעיני ה׳ משוטטים / עיניו משוטטות: The vessels of the Sefiros and the angels that receive from them, through which the deeds of those below are observed and carried upward. The masculine form refers to Z'eir Anpin and Chesed, the feminine to Malchus and judgment.
Higher Daas and lower Daasדעת עליון ודעת תחתון: The higher Daas is encompassing: it knows everything without flowing into the attributes, so it produces no reaction, and it is the source of forgiveness. The lower Daas is enclothed in the vessels and brings reward and punishment.
Direct light and returning lightאור ישר ואור חוזר: Light descending from above to below (Chesed) and light rising from below to above (gevuros). The outcry rises like returning light; "I will go down" is the direct light of Chesed.
Long, short and intermediateחד אריך וחד קציר וחד בינוני: The three lines of the Sefiros: the right line of kindness reaches furthest, the left line of severity reaches only the most worthy, and the middle line has compassion on whoever needs it.

Skip to the text

The questions on the verse ¶1

1ארדה נא וגו׳. הנה הכצעקתה הוא לשון נקבה וכן הבאה. ועשו לשון נקבה ולשון זכר.1 וגם להבין מהו ארדה נא ואראה הלא משמים הביט2 ה׳.

"I will go down now [and see]" etc. Now, "according to its outcry" (haktza'akasah) is in the feminine form, and so is "which has come" (haba'ah); while "they have done" (asu) is a form [shared by] the feminine and the masculine. We must also understand what "I will go down now and see" means: surely "G‑d looked down from heaven."

Explanation

The maamar opens with G‑d's words before the destruction of Sodom (Genesis 18:21): "I will go down now and see whether they have done altogether according to its outcry which has come to Me." The Alter Rebbe notes a grammatical oddity: "its outcry" and "which has come" are feminine, while "they have done" is a plural form. He adds a second question: why should G‑d need to "go down" and "see," when Scripture says He looks down from heaven and sees everything?

אך פי׳ הכצעקתה היינו הצעקה העולה מבחי׳ מדת הדין שהיא בחי׳ מדת מלכות שנק׳ דין דינא דמלכותא דינא3 רק שהוא דינא רפיא מלך במשפט יעמיד ארץ4 וז״ש הכצעקתה הבאה5 וכמ״ש בערב היא באה.6

But the meaning of "according to its outcry" is: the outcry that rises from the level of the attribute of judgment, which is the level of the attribute of Malchus (sovereignty), which is called "law", [as in] "the law of the kingdom is law"; only that it is a soft judgment, [as in] "A king by justice establishes the land." And this is [the meaning of] "according to its outcry which has come (haba'ah)," as it is written, "In the evening she would come (ba'ah),"

Explanation

The first answer concerns the feminine forms. The outcry is the complaint of judgment against Sodom, and judgment belongs to Malchus, the feminine Sefirah, which the Talmud's phrase "the law of the kingdom is law" links to law. Yet this is a "soft" judgment, like a king whose justice stabilizes the land rather than destroying it. The feminine verb "came" (ba'ah) is then linked to other verses where a woman "came" in the feminine.

Paragraph 1 in brief

The paragraph raises the maamar's questions (why feminine forms, and why G‑d must "go down and see") and gives a first key: the "outcry" is the voice of judgment rising from Malchus, the feminine attribute.

Deeper

Malchus is called "the kingdom" and is the root of law and judgment; the Zohar's term dina rafya, "soft judgment," distinguishes the judgment of Malchus from the harsh judgment of Gevurah. The feminine grammar will later be tied to the Zohar's teaching that "His eyes roam" (feminine) are the angels of Malchus, while "they roam" (masculine) belong to Z'eir Anpin.

Marei mekomos

1
On the words
הנה הכצעקתה הוא לשון נקבה וכן הבאה, ועשו לשון נקבה ולשון זכר
How it connects
Another version of this maamar poses the question as: "its outcry" is feminine and singular, while "they have done" is plural and masculine.our note
Where the note points
Maamarei Admur HaZaken (the Alter Rebbe's maamarim)מאמרי אדמו״ר הזקן
Parshiyos HaTorah, p. 106
Our explanationIt adds a question on how "going down" can apply to G‑d, and two manuscripts noted there add another: why the descent is made to depend on the outcry.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 4, p. 736a
Our explanationThe Kehot note points to Or HaTorah on Bereshit, where the same verse and questions are discussed.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
במאמרי אדה״ז פרשיות ע׳ קו הקושיא ”מה שבתחלה אמר הכצעקתה לשון נקבה ולשון יחיד ואח״כ אמר עשו ל׳ רבים ולשון זכר”. ושם מוסיף עוד קושיא ”מהו ענין הירידה הזאת האיך שייך ירידה לפניו”. וראה שם בשולי העמוד מב׳ כת״י דשם נוסף עוד קושיא ”מה טעם תלה (הידיעה הכצעקתה) הירידה בצעקתה אם ירד דוקא ויראה כו׳” ע״ש בארוכה. ובאוה״ת בראשית כרך ד תשלו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הלא משמים הביט ה׳
How it connects
"G‑d looked down from heaven; He saw all mankind." The Alter Rebbe uses it to ask why G‑d, Who sees everything from heaven, must "go down" to see.our note
The source
Psalms 33:13תהילים ל״ג:י״גSefaria (opens in a new tab)
12אַשְׁרֵי הַגּוֹי אֲשֶׁר־ה׳ אֱלֹקָיו הָעָם בָּחַר לְנַחֲלָה לוֹ: 13מִשָּׁמַיִם הִבִּיט ה׳ רָאָה אֶת־כׇּל־בְּנֵי הָאָדָם: 14מִמְּכוֹן־שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כׇּל־יֹשְׁבֵי הָאָרֶץ:
12… nation whose God is the LORD; The people whom He hath chosen for His own inheritance. 13The LORD looketh from heaven; He beholdeth all the sons of men; 14From the place of His habitation He looketh intently Upon all the inhabitants of the earth;
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
דינא דמלכותא דינא
How it connects
The Talmudic rule that "the law of the kingdom is law." Here it is read as a hint that Malchus, "kingdom," is the attribute of law and judgment.our note
The source
Bava Kamma 113a:14–16בבא קמא קי״ג א:י״ד-ט״זSefaria (opens in a new tab)
וּמוֹכְסִין. וְהָאָמַר שְׁמוּאֵל: דִּינָא דְמַלְכוּתָא דִּינָא! אָמַר רַבִּי חֲנִינָא בַּר כָּהֲנָא אָמַר שְׁמוּאֵל: בְּמוֹכֵס שֶׁאֵין לוֹ קִצְבָה. דְּבֵי רַבִּי יַנַּאי אָמְרִי: בְּמוֹכֵס הָעוֹמֵד מֵאֵלָיו. אִיכָּא דְּמַתְנֵי לַהּ אַהָא: לֹא יִלְבַּשׁ אָדָם כִּלְאַיִם אֲפִילּוּ עַל גַּבֵּי עֲשָׂרָה בְּגָדִים, לְהַבְרִיחַ בּוֹ אֶת הַמֶּכֶס. מַתְנִיתִין דְּלָא כְּרַבִּי עֲקִיבָא. דְּתַנְיָא: אָסוּר לְהַבְרִיחַ אֶת הַמֶּכֶס. רַבִּי שִׁמְעוֹן אוֹמֵר מִשּׁוּם רַבִּי עֲקִיבָא: מוּתָּר לְהַבְרִיחַ אֶת הַמֶּכֶס.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
מלך במשפט יעמיד ארץ
How it connects
"A king by justice establishes the land." It shows that the judgment of Malchus is a judgment that sustains rather than destroys.our note
The source
Proverbs 29:4משלי כ״ט:ד׳Sefaria (opens in a new tab)
3אִישׁ־אֹהֵב חׇכְמָה יְשַׂמַּח אָבִיו וְרֹעֶה זוֹנוֹת יְאַבֶּד־הוֹן: 4מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה: 5גֶּבֶר מַחֲלִיק עַל־רֵעֵהוּ רֶשֶׁת פּוֹרֵשׂ עַל־פְּעָמָיו:
3Whoso loveth wisdom rejoiceth his father; but he that keepeth company with harlots wasteth his substance. 4The king by justice establisheth the land; but he that exacteth gifts overthroweth it. 5A man that flattereth his neighbour spreadeth a net for his steps.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כט, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
How it connects
"I will go down now and see whether they have done altogether according to its outcry which has come to Me." This verse about Sodom is the maamar's opening text.our note
The source
Genesis 18:21בראשית י״ח:כ״אSefaria (opens in a new tab)
20וַיֹּאמֶר ה׳ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד: 21אֵרְדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה: 22וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי ה׳
20… ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. 21I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ 22And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
6
On the words
בערב היא באה
How it connects
"In the evening she would come," said of the maidens brought to King Ahasuerus; cited as another use of the feminine "came" (ba'ah), matching "which has come" (haba'ah) in our verse.our note
The source
Esther 2:14אסתר ב׳:י״דSefaria (opens in a new tab)
13וּבָזֶה הַנַּעֲרָה בָּאָה אֶל־הַמֶּלֶךְ אֵת כׇּל־אֲשֶׁר תֹּאמַר יִנָּתֵן לָהּ לָבוֹא עִמָּהּ מִבֵּית הַנָּשִׁים עַד־בֵּית הַמֶּלֶךְ: 14בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל־בֵּית הַנָּשִׁים שֵׁנִי אֶל־יַד שַׁעַשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא־תָבוֹא עוֹד אֶל־הַמֶּלֶךְ כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם: 15וּבְהַגִּיעַ תֹּר־אֶסְתֵּר בַּת־אֲבִיחַיִל דֹּד מׇרְדֳּכַי אֲשֶׁר לָקַח־לוֹ לְבַת לָבוֹא אֶל־הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת־אֲשֶׁר …
13… her to go with her out of the house of the women unto the king’s house. 14In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name. 15Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had …
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.

"Revealed and known" ¶2–3

2ורחל באה.1 וביאור הענין הנה מתחלה יש להקדים לשון השגור2 בדחז״ל גלוי וידוע לפני מי שאמר3 והיה העולם.4 גלוי וידוע דייקא.

[and] "And Rachel came (ba'ah)." And the explanation of the matter: first we must preface [with] the expression that is common in the words of our Sages, of blessed memory: "It is revealed and known before Him Who spoke and the world came into being." "Revealed and known," precisely.

Explanation

"And Rachel came" completes the list of verses with the feminine "came." The Alter Rebbe then begins the full explanation by introducing a phrase often found in the Talmud: "It is revealed and known before Him Who spoke and the world came into being." He stresses the precise wording "revealed and known," which will carry the whole answer.

כי הנה הפילוסופים נלאו להשיג ענין ההשגחה פרטית5 כמו אין אדם נוקף אצבעו מלמטה6 אא״כ מכריזין עליו מלמעלה דקשה להם כיון

For the philosophers have wearied [themselves] to grasp the matter of individual providence, such as "A person does not bruise his finger below unless it is proclaimed concerning him above," for it is difficult for them: since

Explanation

The philosophers struggled with the idea that G‑d watches over every detail of the world, as expressed in the Talmud's saying that a person does not even bruise his finger below unless it was decreed above.

שהוא ית׳ יחיד ומיוחד אחד האמת וא״כ איך יתכן ידיעת הש״י הפרטים וההשגחה פרטי׳ לתת דעתו על ענינים רבים שהרי זה בחי׳ רבוי.7 8 9

He, may He be blessed, is singular and unique, the true One, then how is it possible [that there be] G‑d's knowledge of the particulars, and individual providence, [that He should] set His mind on many matters, when this is [a state of] multiplicity?

Explanation

Their difficulty: G‑d is absolutely one and simple. To know countless particulars and attend to each one seems to require a mind divided among many things, which would introduce multiplicity into G‑d's oneness.

Paragraph 2 in brief

The paragraph introduces the philosophical problem the maamar sets out to solve: how can the absolutely simple One know and watch over countless details without becoming many?

Deeper

The same tension between G‑d's simple oneness and the multiplicity of creation is discussed in Tanya, Shaar HaYichud VehaEmunah, to which the Kehot note points. The Alter Rebbe's answer will not deny providence but will distinguish the manner in which G‑d knows from the manner in which a person knows.

Marei mekomos

1
On the words
ורחל באה
How it connects
"And Rachel came with her father's sheep." Another use of the feminine "came" (ba'ah), completing the examples for "which has come" in our verse.our note
The source
Genesis 29:9בראשית כ״ט:ט׳Sefaria (opens in a new tab)
8וַיֹּאמְרוּ לֹא נוּכַל עַד אֲשֶׁר יֵאָסְפוּ כׇּל־הָעֲדָרִים וְגָלְלוּ אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקִינוּ הַצֹּאן: 9עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל בָּאָה עִם־הַצֹּאן אֲשֶׁר לְאָבִיהָ כִּי רֹעָה הִוא: 10וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב אֶת־רָחֵל בַּת־לָבָן אֲחִי אִמּוֹ וְאֶת־צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת־הָאֶבֶן …
8… gathered together, and they roll the stone from the well’s mouth; then we water the sheep.’ 9While he was yet speaking with them, Rachel came with her father’s sheep; for she tended them. 10And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וביאור הענין . . יש להקדים לשון השגור
How it connects
The Kehot note says that from this point on, the discussion should be compared with this later maamar, which takes up the same theme.our note
Where the note points
The Rebbe Maharash’s maamar “השמר לך” (5635)ד״ה השמר לך תרל״ה
A maamar of the Rebbe Maharash, 5635
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מכאן ואילך ראה ד״ה השמר לך תרל״ה כרך א ע׳ ב ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בדחז״ל גלוי וידוע לפני מי שאמר והי׳ העולם
How it connects
The Talmud uses the phrase "It is revealed and known before Him Who spoke and the world came into being" about Rabbi Meir, that there was none like him in his generation. The Alter Rebbe draws on the fixed wording of this phrase.our note
The source
Eruvin 13b:3עירובין י״ג ב:ג׳Sefaria (opens in a new tab)
אָמַר רַבִּי אַחָא בַּר חֲנִינָא: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁאֵין בְּדוֹרוֹ שֶׁל רַבִּי מֵאִיר כְּמוֹתוֹ, וּמִפְּנֵי מָה לֹא קָבְעוּ הֲלָכָה כְּמוֹתוֹ? שֶׁלֹּא יָכְלוּ חֲבֵירָיו לַעֲמוֹד עַל סוֹף דַּעְתּוֹ. שֶׁהוּא אוֹמֵר עַל טָמֵא טָהוֹר וּמַרְאֶה לוֹ פָּנִים, עַל טָהוֹר טָמֵא וּמַרְאֶה לוֹ פָּנִים.
R' Acha bar Chanina said, It is revealed and known before the One Who said and the world came into being that nobody in the generation of R' Meir was like him, and it was only because his contemporaries couldn't stand on the end of his knowledge that we don't pasken like him. For he might say on something that is impure that it is pure and faces were turned on him, and [he might say on] something that is pure that it is impure and faces were turned on him
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kiddushin 30b:21–22קידושין ל׳ ב:כ״א-כ״בSefaria (opens in a new tab)
וְכֵן בְּדִין, שֶׁשְּׁלָשְׁתָּן שׁוּתָּפִין בּוֹ. תָּנוּ רַבָּנַן: שְׁלֹשָׁה שׁוּתָּפִין הֵן בָּאָדָם: הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָבִיו, וְאִמּוֹ. בִּזְמַן שֶׁאָדָם מְכַבֵּד אֶת אָבִיו וְאֶת אִמּוֹ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מַעֲלֶה אֲנִי עֲלֵיהֶם כְּאִילּוּ דַּרְתִּי בֵּינֵיהֶם, וְכִבְּדוּנִי. תַּנְיָא רַבִּי אוֹמֵר: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁבֵּן מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Chullin 63b:9–10חולין ס״ג ב:ט׳-י׳Sefaria (opens in a new tab)
תניא רבי אומר גלוי וידוע לפני מי שאמר והיה העולם שבהמה טמאה מרובה מן הטהורות לפיכך מנה הכתוב בטהורה גלוי וידוע לפני מי שאמר והיה העולם שעופות טהורין מרובין על הטמאין לפיכך מנה הכתוב בטמאין מאי קמ"ל כדרב הונא אמר רב ואמרי לה אמר רב הונא אמר רב משום ר' מאיר לעולם ישנה אדם לתלמידו דרך קצרה
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Sanhedrin 76b:13–14סנהדרין ע״ו ב:י״ג-י״דSefaria (opens in a new tab)
תַּנְיָא נָמֵי הָכִי: רַבִּי אוֹמֵר, גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁהַבַּרְזֶל מֵמִית בְּכׇל שֶׁהוּא, לְפִיכָךְ לֹא נָתְנָה תּוֹרָה בּוֹ שִׁיעוּר. וְהָנֵי מִילֵּי דְּבַרְזֵיהּ מִיבְרָז. וְכָבַשׁ עָלָיו לְתוֹךְ הַמַּיִם. רֵישָׁא רְבוּתָא קָא מַשְׁמַע לַן, וְסֵיפָא רְבוּתָא קָא מַשְׁמַע לַן. רֵישָׁא רְבוּתָא קָא מַשְׁמַע לַן: אַף עַל גַּב דְּלָאו אִיהוּ דְּחָפוֹ, כֵּיוָן דְּאֵין יָכוֹל לַעֲלוֹת מִשָּׁם וָמֵת – חַיָּיב. סֵיפָא רְבוּתָא קָא מַשְׁמַע לַן: אַף עַל גַּב דִּדְחָפוֹ, כֵּיוָן דְּיָכוֹל לַעֲלוֹת מִשָּׁם וָמֵת – פָּטוּר.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך
The mitzvah of the law of the Hebrew servant, ch. 2
Our explanationA parallel discussion of the Sages' phrase "revealed and known before Him Who spoke and the world came into being."
Look for it in the Lubavitch Library (opens in a new tab)
Hemshech 5672 (Ayin-Beis)המשך תער״ב
ch. 231
Our explanationListed by the Kehot note as a further discussion of the phrase "revealed and known."
Look for it in the Lubavitch Library (opens in a new tab)
Maamar beginning "VeHinei Nisbaer Le'eil," 5663 (1903)ד״ה והנה נתבאר לעיל תרס״ג
5663
Our explanationListed by the Kehot note as a further discussion of the phrase "revealed and known."
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “והנה נת"ל” (5663)ד״ה והנה נת״ל תרס״ג
A maamar of the Rebbe Rashab, 5663
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
כמה פעמים בש״ס ואחדים מהם: עירובין יג, ב. קידושין ל, ב. לא, א. חולין סג, ב. סנהדרין עו, ב ועוד. וראה בדרך מצותיך מצות דין עבד עברי פרק ב. המשך תער״ב פרק רלא. ד״ה והנה נת״ל תרס״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
גלוי וידוע לפני מי שאמר והיה העולם
How it connects
The same phrase appears regarding a son honoring his mother more than his father. It shows that the phrase is a standard expression in the Sages' language.our note
The source
Kiddushin 31a:1קידושין ל״א א:א׳Sefaria (opens in a new tab)
שֶׁמְּשַׁדַּלְתּוֹ בִּדְבָרִים, לְפִיכָךְ הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא כִּיבּוּד אָב לְכִיבּוּד אֵם. וְגָלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁהַבֵּן מִתְיָירֵא מֵאָבִיו יוֹתֵר מֵאִמּוֹ, מִפְּנֵי שֶׁמְּלַמְּדוֹ תּוֹרָה, לְפִיכָךְ הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרָא הָאֵם לְמוֹרָא הָאָב.
It is well known by all that a son fears his father more than his mother because his father teaches him Torah. Therefore Hashem wrote "fear one's mother" prior to "fear one's father."
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.
5
On the words
כי הנה הפילוסופים נלאו להשיג ענין ההשגחה פרטית
How it connects
Tanya explains the purpose of the tzimtzum and concealment through which the world appears separate, for the sake of G‑d's kingship over a people.our note
The source
Tanya, Sha’ar HaYichud 7:15תניא, חלק שני; שער היחוד והאמונה ז׳:ט״וSefaria (opens in a new tab)
וְהִנֵּה, מִכָּאן יֵשׁ לְהָבִין שִׁגְגַת מִקְצָת חֲכָמִים בְּעֵינֵיהֶם, ה׳ יְכַפֵּר בַּעֲדָם, שֶׁשָּׁגוּ וְטָעוּ בְּעִיּוּנָם בְּכִתְבֵי הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה, וְהֵבִינוּ עִנְיַן הַצִּמְצוּם הַמּוּזְכָּר שָׁם כִּפְשׁוּטוֹ, שֶׁהַקָּדוֹשׁ־בָּרוּךְ־הוּא סִילֵּק עַצְמוֹ וּמַהוּתוֹ חַס וְשָׁלוֹם מֵעוֹלָם הַזֶּה, רַק שֶׁמַּשְׁגִּיחַ מִלְמַעְלָה בְּהַשְׁגָּחָה פְרָטִית עַל כָּל הַיְצוּרִים כּוּלָּם, אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת.
Hebrew: Kehot Publication Society (CC-BY-NC) · via Sefaria
Where the note points
Tanyaתניא
Part II (Shaar HaYichud VehaEmunah), ch. 7 (83b)
ובזה יובן מה שכתוב בזהר הקדוש, דפסוק ״שמע ישראל״ – הוא ״יחודא עילאה״, ו״ברוך שם כבוד מלכותו לעולם ועד״ – הוא ״יחודא תתאה״, כי ״ועד״ הוא ״אחד״ בחלופי אתוון. כי הנה, סיבת וטעם הצמצום וההסתר הזה, שהסתיר והעלים הקדוש ברוך הוא את החיות של העולם כדי שיהיה העולם נראה דבר נפרד בפני עצמו, הנה הוא ידוע לכל, כי תכלית בריאת העולם הוא בשביל התגלות מלכותו יתברך, ד״אין מלך בלא עם״, פירוש ״עם״ – מלשון ״עוממות״, שהם דברים נפרדים וזרים ורחוקים ממעלת המלך, כי אילו אפילו היו לו בנים רבים מאד – לא שייך שם ״מלוכה״ עליהם, וכן אפילו על שרים לבדם, רק ״ברוב עם״ – דווקא – ״הדרת מלך״. ושם המורה על מדת מלכותו יתברך, הוא שם אדנות, כי הוא אדון כל הארץ. ונמצא, כי מדה זו ושם זה – …
Our explanationIt treats the same tension between G‑d's oneness and a world of many separate things.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaZaken (the Alter Rebbe's maamarim)מאמרי אדמו״ר הזקן
5570, p. 53
Our explanationAnother maamar of the Alter Rebbe that takes up the philosophers' question about individual providence.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5643ספר המאמרים תרמ״ג
p. 124
Our explanationThe note says the question is treated there at length.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “ויחי יעקב” (5652)ד״ה ויחי יעקב תרנ״ב
A maamar of the Rebbe Rashab, 5652
Our explanationA later maamar cited for a parallel treatment of the philosophers' question.
Find it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 4, p. תתשלו, a (as printed in the note)
Our explanationAccording to the note, Or HaTorah there says the question applies chiefly to how the many divided creatures come into being from the simple One.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaEmtzai (the Mitteler Rebbe's maamarim)מאמרי אדמו״ר האמצעי
Bereshit, p. 184
Our explanationAccording to the note, this version says the investigators' question is on providence itself, rather than on their inability "to grasp" it, as written here.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה תניא ח״ב פ״ז (פג, ב). מאמרי אדה״ז תק״ע ע׳ נג, ובארוכה בסה״מ תרמ״ג ע׳ קכד. ד״ה ויחי יעקב תרנ״ב ע׳ כט ואילך. שם ע׳ קכו.
ובאוה״ת בראשית כרך ד תתשלו, א שהקושיא שייך יותר בעיקר התהוות ריבוי התחלקות הנבראים מהאחד הפשוט. במאמרי אדה״א בראשית ע׳ קפד כ׳ שקושית החוקרים על עיקר ענין ההשגחה [ולא להשיג כמו שכתב כאן].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
אין אדם נוקף אצבעו מלמטה
How it connects
"A person does not bruise his finger below unless it is proclaimed concerning him above." It expresses individual providence over even the smallest events.our note
The source
Chullin 7b:15–16חולין ז׳ ב:ט״ו-ט״זSefaria (opens in a new tab)
ואמר ר' חנינא אין אדם נוקף אצבעו מלמטה אלא א"כ מכריזין עליו מלמעלה שנאמר (תהלים לז, כג) מה' מצעדי גבר כוננו (משלי כ, כד) ואדם מה יבין דרכו א"ר אלעזר דם ניקוף מרצה כדם עולה אמר רבא בגודל ימין ובניקוף שני והוא דקאזיל לדבר מצוה אמרו עליו על ר' פנחס בן יאיר מימיו לא בצע על פרוסה שאינה שלו ומיום שעמד על דעתו לא נהנה מסעודת אביו:
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Zohar III, 274bזח״ג רעד, בSefaria (opens in a new tab)
Kehot’s note
חולין ז, ב. זח״ג רעד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
הכצעקתה הבאה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
המשך הפסוק ארדה נא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
בערב היא באה
How it connects
The words here quote Esther 2:14; the passage is shown below.
The source
Esther 2:14אסתר ב׳:י״דSefaria (opens in a new tab)
13וּבָזֶה הַנַּעֲרָה בָּאָה אֶל־הַמֶּלֶךְ אֵת כׇּל־אֲשֶׁר תֹּאמַר יִנָּתֵן לָהּ לָבוֹא עִמָּהּ מִבֵּית הַנָּשִׁים עַד־בֵּית הַמֶּלֶךְ: 14בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל־בֵּית הַנָּשִׁים שֵׁנִי אֶל־יַד שַׁעַשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא־תָבוֹא עוֹד אֶל־הַמֶּלֶךְ כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם: 15וּבְהַגִּיעַ תֹּר־אֶסְתֵּר בַּת־אֲבִיחַיִל דֹּד מׇרְדֳּכַי אֲשֶׁר לָקַח־לוֹ לְבַת לָבוֹא אֶל־הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת־אֲשֶׁר …
13… her to go with her out of the house of the women unto the king’s house. 14In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name. 15Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
אסתר ב, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ולהעיר ממרז״ל בכ״מ
How it connects
The note contrasts "He Who spoke and the world came into being" with a phrase like "Who brings the world into being," comparing the distinction there between "He commanded and they were created" and "Elokim created." The added words suggest that even at the level of bringing worlds into being, G‑d's knowledge is in the manner of "revealed and known."our note
The source
Shabbat 55a:8–9שבת נ״ה א:ח׳-ט׳Sefaria (opens in a new tab)
אָמַר לָהּ: גָּלוּי וְיָדוּעַ לְפָנַי שֶׁאִם מִיחוּ בָּהֶם לֹא יְקַבְּלוּ מֵהֶם. (אָמַר) [אָמְרָה] לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם לְפָנֶיךָ גָּלוּי, לָהֶם מִי גָּלוּי? וְהַיְינוּ דִּכְתִיב: ״זָקֵן בָּחוּר וּבְתוּלָה טַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל כׇּל אִישׁ אֲשֶׁר עָלָיו הַתָּו אַל תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ״. וּכְתִיב: ״וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת״. תָּנֵי רַב יוֹסֵף: אַל תִּקְרֵי ״מִקְדָּשִׁי״ אֶלָּא ״מְקוּדָּשַׁי״ — אֵלּוּ בְּנֵי אָדָם שֶׁקִּיְּמוּ אֶת הַתּוֹרָה כֻּלָּהּ מֵאָלֶף וְעַד תָּיו. וּמִיָּד: ״וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Torah Ohrתורה אור
Megillas Esther, 96c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Sichosלקוטי שיחות
vol. 18, p. 197
Our explanationThe note's reading of why the Alter Rebbe quotes the ending "Who spoke and the world came into being" is drawn from this talk.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaErchim-Chabadספר הערכים-חב״ד
vol. 4, p. 527
Our explanationAn encyclopedia of Chabad concepts, cited for further discussion of this point.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
Miketz, 36a
שיקבל עליו עומ״ש תחלה ואח״כ יקבל עליו עול מצות כי בפ׳ שמע נאמר בכל מאדך והיא בחי׳ שמים לפי׳ הב׳. וגם מארז״ל בכל מדה שמודד לך הוי מודה לו במאד מאד זהו בחי׳ ארץ בטול רצון. וכ״ז נקרא קבלת עומ״ש פי׳ מלכות דא״ס שנק׳ מלכות שמים בחי׳ מקיף שעי״ז נמשך וגלה על ראשה כו׳ שנעשה עתיק לאצילות ואח״כ והיה אם שמוע הוא המשכת האור בכלים ע״י המצות בתוך שמים וארץ כנ״ל: וזהו כי עמך מקור חיים. פי׳ בחי׳ המל׳ שבעולם האצי׳ שנעשה עתיק לבי״ע נק׳ מקור חיים דבי״ע שהכתר הוא מקור ושרש כו׳. והוא באמת רק בחי׳ עמך טפל ובטל לבחי׳ עצמות האצילות. ולכן לא נאמר כי אתה רק כי עמך וכן למעלה יותר מל׳ דא״ק היא מקור חיים דאצי׳ שהרי נעשה עתיק לאצי׳ והיא בחי׳ עמך טפל ובטל למהות …
Our explanationThat passage explains that Malchus, the source of life for the lower worlds, is itself only "with You," subordinate to and nullified before the essence above it. It supports the note's point that even the level that brings worlds into being remains above them.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Megillas Esther, maamar 9תו״א מג״א צו, ג
page 96c, ¶17
אדם בפרטות אי אפשר להתברר דהיינו להפריד הרע שבה מהטוב ולהפך הטוב שבה מחשוכא לאורה כו׳ לסטרא דקדושה אם לא שתתברר תחלה נפש האלהית ותתעלה למעלה מעלה ע״י בירור לבושין דקדושה שהם מחשבהדבור ומעשה המתבררים ע״י עסק התורה ומצותיה שהם התפשטות והשתלשלות רצון העליון ב״ה. וזהו והיתה נפש אדני צרורה בצרור החיים את ה׳ וגו׳ הוא רצון העליון המלביש הנפש ומעלה אותה למעלה מעלה לבחינת גלגלתא כנ״ל. וכמ״ש במ״א ע״פ …
Open it on Sefaria (opens in a new tab)
Kehot’s note
גלוי וידוע לפני (שבת נה, א. ועוד) — ובאם לא הי׳ אדה״ז מעתיק כאן הסיום ”מי שאמר והי׳ העולם” הי׳ כולל גם מחז״ל אלו, וי״ל שמרמז בזה עוד דוגמא וראי׳ ממאמרם ”שאמר והי׳ העולם” (ולא — ”שמהווה העולם”, וע״ד החילוק בין ”ציוה ונבראו” ו”ברא אלקים” — תו״א מג״א צו, ג).
ועוד ענין — שאפילו בדרגת דהתהוות עולמות — ג״כ ישנו אופן ד”גלוי וידוע”. לקו״ש חי״ח ע׳ 197. ראה ספר הערכים-חב״ד ח״ד ע׳ תקכז. ראה גם לקמן לו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

3וחז״ל כיוונו לתרץ זה בדבור אחד באמרם גלוי וידוע לפני כו׳ שאין ידיעתו ית׳1 כדמיון ידיעת האדם איזו דבר שדעתו השיג

And our Sages, of blessed memory, meant to resolve this in a single phrase, by saying "It is revealed and known before [Him]" etc.: that His knowledge, may He be blessed, is not like a person's knowledge of some thing, where his mind has grasped

Explanation

The Sages' phrase "revealed and known" answers the philosophers in a word. A person's knowledge is different: he first does not know something, then his mind reaches out and grasps it.

הדבר ומתחלה לא ידעו וכשיודע הדבר הרי דעתו מלובשת בידיעה זו2 ומחשבה זו שנותן דעתו להשיגה וקודם ידיעתו היה דעתו פנוי וה״ז בחי׳ שינוי והתפעלות

the thing, and at first he did not know it, and when he knows the thing his mind is enclothed in this knowledge and in this thought, as he applies his mind to grasp it; and before his knowing, his mind was free. And this is [a state of] change and of being affected.

Explanation

When a person comes to know something, his mind becomes wrapped up in that thought; before, it was free of it. So human knowing involves change and being affected by the object known.

משא״כ למעלה ידיעתו ית׳ שיודע כל העולמות ופרטיהן אין הענין שדעתו מתלבשת ונתפסת בזה אלא

Above, however, it is not so. His knowledge, may He be blessed, by which He knows all the worlds and their particulars, does not mean that His mind is enclothed in it and grasped by it; rather,

Explanation

G‑d's knowledge of all the worlds and their details is not like that: His mind does not become wrapped up in and held by what He knows.

ע״ד גלוי וידוע שהכל גלוי וידוע לפניו ית׳ ממילא וא״צ להיות נתפס ומתלבש בהדבר לידע

[it is] in the manner of "revealed and known": that everything is revealed and known before Him, may He be blessed, of itself, and He need not be grasped by and enclothed in the thing in order to know [it].

Explanation

Everything is simply "revealed and known" before Him, on its own. He does not need to reach out to the thing and enter into it in order to know it.

(במכש״כ ממה שמחיה ומהווה הדבר שלא ע״י התלבשות בהדבר כ״א על ידי היותו סוכ״ע. וכ״ש וק״ו שידיעת הדבר ופרטיו א״צ להיות ע״י התלבשות ותפיסה בהדבר כו׳)

(All the more so, from [the fact] that He gives life to the thing and brings it into being not by being enclothed in the thing, but by His being the light that encompasses all worlds (sovev kol almin). Then all the more so, by kal vachomer, knowing the thing and its particulars need not come by being enclothed in and grasped by the thing, etc.)

Explanation

A supporting argument, a kal vachomer (a fortiori): G‑d gives life to every creature and brings it into being not by entering into it but as the light that encompasses all worlds, acting on it from beyond. If even creating and sustaining a thing does not require entering it, then surely knowing it does not.

וכיון שהוא גלוי וידוע אין שייך כלל קושייתם שהוא בחי׳ רבוי כי זה אינו רק במין ידיעת האדם שא״א לו לידע דבר כ״א ע״י שדעתו ומחשבתו מתלבשים בידיעת הדבר.

And since it is "revealed and known," their question, that this is [a state of] multiplicity, does not apply at all; for this is so only in the kind of knowledge a person has, who cannot know a thing except by his mind and thought being enclothed in the knowledge of the thing.

Explanation

Since G‑d's knowledge is "revealed and known," the philosophers' objection falls away. Multiplicity arises only in human knowing, where the mind must enter into each thing it knows.

וזהו כי לא מחשבותי מחשבותיכם3 כו׳ כי הוא גלוי וידוע כו׳ (והמשכיל יבין דקות הדברים ולאו כל מוחא סביל דא).

And this is [the meaning of] "For My thoughts are not your thoughts" etc.: for it is "revealed and known" etc. (The discerning will understand the subtlety of these matters; not every mind can bear this.)

Explanation

Isaiah's verse "My thoughts are not your thoughts" is read in this light: G‑d's knowing is of a completely different kind from ours. The Alter Rebbe adds that the point is subtle and not every mind can take it in.

והנה כתיב4 (זכרי׳ סי׳ ד׳) שבעה אלה עיני5 ה׳ המה משוטטים בכל הארץ וכתיב (ד״ה ב׳ י״ו ט׳) כי ה׳ עיניו משוטטות בכל הארץ.6

Now it is written (Zechariah, chapter 4), "These seven are the eyes of G‑d; they roam (meshotetim) throughout the whole earth"; and it is written (II Chronicles 16:9), "For G‑d, His eyes roam (meshotetos) throughout the whole earth."

Explanation

A new question begins. Two verses describe G‑d's "eyes" as "roaming" through the whole earth, once with a masculine verb (meshotetim) and once with a feminine one (meshotetos).

ויש להבין דענין משוטטים ומשוטטות משמע שנמשך לראות ולעיין הדבר על ידי ראיה זו והרי זה כמו בחי׳ התלבשות בהדבר הנראה וידוע וזה לכאורה הפך ממ״ש בפי׳ גלוי וידוע.

And this must be understood: the term "roam" (meshotetim, meshotetos) implies that [the gaze] extends to see and examine the thing by means of this seeing; and this is like a state of being enclothed in the thing that is seen and known. And this seems to be the opposite of what was said in explaining "revealed and known."

Explanation

"Roaming" suggests going out to look at and examine things, which sounds like the very mind-entering-the-thing that "revealed and known" denied.

אך הענין כי נודע שבע״ס יש אורות וכלים7 כי בחי׳ חו״ג זהו בחי׳ כלי8 אבל האור הוא הארה מא״ס ב״ה דלאו מכל אינון מדות איהו כלל

But the explanation is that, as is known, in the ten Sefiros there are lights and vessels. For the level of Chesed (kindness) and Gevurah (restraint) is the level of a vessel; but the light is a radiance from the Infinite One (Ein Sof), blessed be He, [of Whom it is said that] "He is not of any of these attributes at all."

Explanation

The answer rests on the known teaching that each of the ten Sefiros has a light and a vessel. Attributes like Chesed and Gevurah are the vessels, while the light within them is a radiance of the Infinite One, which in itself is none of these attributes, as the Tikkunei Zohar says.

רק שהאור מתלבש בהכלי שהוא חו״ג ושאר המדות שהן נקראים בחינת כלים שהם מגבילים את האור ובהן

Only, the light is enclothed in the vessel, which is Chesed and Gevurah and the other attributes, which are called the level of vessels, for they limit the light. And in them

Explanation

The light is enclothed in the vessels, the attributes of Chesed, Gevurah and the rest. They are called vessels because they give the light limits and definition.

ועל ידם נמשך האור להיות מחיה נבראים בע״ג להיות התהוות מיכאל וגבריאל מחנה מיכאל מקבלים מבחי׳ חסד9 וגבריאל מבחי׳ גבורה שא״א להיות המשכה זו מהאור עצמו כ״א ע״י הכלים.

and through them the light is drawn down to give life to finite creations, bringing into being Michael and Gabriel: the camp of Michael receives from the level of Chesed, and Gabriel from the level of Gevurah. For this drawing-down cannot come from the light itself, but only through the vessels,

Explanation

Through these vessels the light reaches finite creatures, for example the angels: Michael's camp receives from Chesed and Gabriel's from Gevurah. Limited beings cannot receive directly from the unlimited light; it must pass through the vessels.

כמו שא״א להיות השפעת כסף וזהב מהנשמה אא״כ מלובשת בגוף ונותנת הנשמה צדקה לעני ע״י היד הגשמי.

just as there cannot be a giving of silver and gold from the soul unless it is enclothed in a body, and the soul gives charity to the poor man through the physical hand.

Explanation

An analogy: the soul cannot give money to a poor man unless it is clothed in a body and uses a physical hand. So too the divine light acts on creation only through the vessels.

Paragraph 3 in brief

The paragraph answers the philosophers: G‑d knows "revealed and known," without His knowledge entering what is known. It then raises the challenge of the "roaming eyes" and begins its answer with the distinction between the lights and the vessels of the Sefiros.

Deeper

The vessels are the attributes themselves; the light is not defined by them. On the Kehot note, a later maamar says this holds in Z'eir Anpin, where the light takes on the nature of the vessels, whereas in Arich Anpin the vessel is completely nullified to the light. The kal vachomer from sovev kol almin fits the Tanya's teaching that G‑d's creative power acts on the world without being contained in it.

Marei mekomos

1
On the words
שאין ידיעתו ית׳
How it connects
The maamar there explains that the created beings, even the highest angels, remain divided and limited, while G‑d is simple unity; its discussion of G‑d's knowledge builds on this contrast.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim, 21b
צאינה וראינה בנות ציון במלך שלמה בעטרה שעטרה לו אמו ביום חתונתו וביום שמחת לבו. ואמרז״ל ביום חתונתו זה מתן תורה. להבין מהו לשון צאינה כי מהיכן תצאנה ויציאה זו מה ענינה. הנה ארז״ל לא זז הקב״ה מחבבה לכנסת ישראל עד שקראה אמי. ולהבין זה צריך להבין מה שנקרא שם ה׳ בלשון חכמים תנאים ואמוראים בשם הקב״ה ולמה בחרו חכמים שם זה משאר שמות שיש לו ית׳. אך הענין כי פי׳ וביאור מלת קדוש בוי״ו שהוי״ו מורה על המשכה שהיא המשכת קדושתו ית׳ להיות ממכ״ע ווסוכ״ע שהוא המשכה והארה בעלמא שאין ערוך אליות ית׳ כי הוא אחדות פשוט והנבראים המה בעלי גבול ואפילו נבראים עליונים אלף אלפין ורבי רבבן היש מספר לגדודיו שהם בבחינת אין מספר ואין סוף מ״מ הרי הם בבחינת התחלקות אלא שההתחלקות הוא בתוספת ורבוי עד אין …
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לקו״ת שה״ש כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הרי דעתו מלובשת בידיעה זו
How it connects
It says that G‑d's providence reaches every detail, but not like a person whose knowledge is clothed in what he knows; it is "everything is revealed and known before Him," seeing to the end of all generations in one glance.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim, 21b
אלא בבחינת השגחה בעלמא (פי׳ עם היות שהיא השגחה פרטית על כל דרכי איש ועלילות מצעדי גבר אך אין זה כידיעת האדם שכשרוצה לידע איזו דבר הנה ידיעתו מלובשת באותו דבר הידוע. אבל בו ית׳ אינו כן אלא ע״ד הכל גלוי וידוע לפניו וכמ״ש מזה בד״ה רני ושמחי בפ׳ מקץ וע״פ ארדה נא ואראה בפ׳ וירא) ואינה נתפסת ומלובשת ממש בתוך הנבראים רק צופה ומביט עד סוף כל הדורות בסקירה אחת וכמ״ש היוצר יחד לבם המבין אל כל מעשיהם ולכן נק׳ ההארה וההמשכה ההיא בחי׳ קדוש ומובדל אלא שהוא קדוש בוי״ו שמורה על המשכה שהיא המשכת ההשגחה וסקירה אחת. וזהו ענין המלאכים שאומרים ג״פ קדוש עד שאומרים הוי׳ צבאות אות הוא בצבא דילי׳ כו׳ וזהו אין קדוש כהוי׳ ופי׳ בזהר פ׳ תזריע (דמ״ג א׳) דכמה קדישין נינהו כו׳ ולאו קדישין …
Our explanationIt refers to this maamar.
Open it on Sefaria (opens in a new tab)
Likkutei Torah, Shir HaShirim, maamar 18לקו״ת שה״ש כא, ב
page 21b, ¶1
צאינה וראינה בנות ציון במלך שלמה בעטרה שעטרה לו אמו ביום חתונתו וביום שמחת לבו. ואמרז״ל ביום חתונתו זה מתן תורה. להבין מהו לשון צאינה כי מהיכן תצאנה ויציאה זו מה ענינה. הנה ארז״ל לא זז הקב״ה מחבבה לכנסת ישראל עד שקראה אמי.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לקו״ת שה״ש כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כי לא מחשבותי מחשבותיכם
How it connects
"For My thoughts are not your thoughts." Used to show that G‑d's knowing is different in kind from human knowing.our note
The source
Isaiah 55:8ישעיהו נ״ה:ח׳Sefaria (opens in a new tab)
7יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־ה׳ וִירַחֲמֵהוּ וְאֶל־אֱלֹקֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ: 8כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם ה׳ 9כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:
7… and He will have compassion upon him, And to our God, for He will abundantly pardon 8For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD. 9For as the heavens are higher than the earth, So are My ways higher than your …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
והנה כתיב שבעה אלה
How it connects
That passage speaks of two kinds of providence matching the higher and lower unity: G‑d sometimes watches with Chesed and sometimes with Gevurah, both in Z'eir Anpin and in Malchus.our note
Where the note points
Likkutei Torahלקוטי תורה
Re'eh, 24a
כי יש ב׳ מיני ביטול. הא׳ ביטול יחו״ע אתה הוא הוי׳ לבדך כו׳ דכולא קמיה כלא כו׳ והב׳ ביטול יחו״ת אתה עשית את השמים שמי השמים וצבא השמים לך משתחוים ביטול כו׳ והוא ענין מודים אנחנו לך ומאן דלא כרע במודים כו׳ שהוא בחי׳ ביטול היש כו׳ (ועמ״ש לקמן בביאור לפסוק שובה ישראל בד״ה איתא במ״ח) והנה ב׳ בחי׳ אלו יש ע״ז ב׳ מיני השגחות שמשגיחים כך מלמעלה (עמ״ש בפי׳ לבבתני באחת מעיניך). וזהו ענין משמים הביט ה׳ שהוא משגיח באופן כמו שהוא מלמעלה למטה דכולא קמיה כלא כו׳ ולפעמים משגיח במדת החסד ולפעמים במדת הגבורה כו׳ כי מדה הוא ל׳ לבוש מלשון מדו בד כו׳ וכשם שהוא במדות כך הוא בהשתלשלות העולמות חו״ג דז״א נק׳ משמים הביט ויש חו״ג דמל׳ ולפעמים משגיח כמו שהוא בבי״ע שבחי׳ בי״ע הוא בחי׳ …
Our explanationAccording to the note, it refers back to this passage.
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Shemini Atzeres, 91d · not yet checked
Our explanationAccording to the note, this passage also refers back to the verses of the roaming eyes discussed here.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בלקו״ת ראה כד, א. שמע״צ צא, ד — מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שבעה אלה עיני ה׳ המה משוטטים בכל הארץ
How it connects
"These seven are the eyes of G‑d; they roam throughout the whole earth," with the masculine form meshotetim.our note
The source
Zechariah 4:10זכריה ד׳:י׳Sefaria (opens in a new tab)
9יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת הַזֶּה וְיָדָיו תְּבַצַּעְנָה וְיָדַעְתָּ כִּי־ה׳ צְבָאוֹת שְׁלָחַנִי אֲלֵיכֶם: 10כִּי מִי בַז לְיוֹם קְטַנּוֹת וְשָׂמְחוּ וְרָאוּ אֶת־הָאֶבֶן הַבְּדִיל בְּיַד זְרֻבָּבֶל שִׁבְעָה־אֵלֶּה עֵינֵי ה׳ הֵמָּה מְשׁוֹטְטִים בְּכׇל־הָאָרֶץ: 11וָאַעַן וָאֹמַר אֵלָיו מַה־שְּׁנֵי הַזֵּיתִים הָאֵלֶּה עַל־יְמִין הַמְּנוֹרָה וְעַל־שְׂמֹאולָהּ:
9… finish it; and thou shalt know that the LORD of hosts hath sent me unto you. 10For who hath despised the day of small things? even they shall see with joy the plummet in the hand of Zerubbabel, even these seven, which are the eyes of the LORD, that run to and fro through the whole earth.’ 11Then answered I, and said unto him: ‘What are these two olive-trees upon the right side …
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
כי ה׳ עיניו משוטטות בכל הארץ
How it connects
"For G‑d, His eyes roam throughout the whole earth," with the feminine form meshotetos; the two forms will be tied to two kinds of providence.our note
The source
II Chronicles 16:9דברי הימים ב ט״ז:ט׳Sefaria (opens in a new tab)
8הֲלֹא הַכּוּשִׁים וְהַלּוּבִים הָיוּ לְחַיִל לָרֹב לְרֶכֶב וּלְפָרָשִׁים לְהַרְבֵּה מְאֹד וּבְהִשָּׁעֶנְךָ עַל־ה׳ נְתָנָם בְּיָדֶךָ: 9כִּי ה׳ עֵינָיו מְשֹׁטְטוֹת בְּכׇל־הָאָרֶץ לְהִתְחַזֵּק עִם־לְבָבָם שָׁלֵם אֵלָיו נִסְכַּלְתָּ עַל־זֹאת כִּי מֵעַתָּה יֵשׁ עִמְּךָ מִלְחָמוֹת: 10וַיִּכְעַס אָסָא אֶל־הָרֹאֶה וַיִּתְּנֵהוּ בֵּית הַמַּהְפֶּכֶת כִּי־בְזַעַף עִמּוֹ עַל־זֹאת וַיְרַצֵּץ אָסָא מִן־הָעָם בָּעֵת הַהִיא:
8… exceeding many? yet, because thou didst rely on the LORD, He delivered them into thy hand. 9For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is whole toward Him. Herein thou hast done foolishly; for from henceforth thou shalt have wars.’ 10Then Asa was wroth with the seer, and put him in the prison-house; for he was …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
כי נודע שבע״ס יש אורות וכלים
How it connects
This version links the lights and vessels to the question above: the same difficulty arises for the ten distinct Sefiros of Atzilus emerging from the simple Infinite Light, which is beyond all division.our note
Where the note points
Maamarei Admur HaEmtzai (the Mitteler Rebbe's maamarim)מאמרי אדמו״ר האמצעי
Bereshit, p. 184
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaZaken (the Alter Rebbe's maamarim)מאמרי אדמו״ר הזקן
Parshiyos HaTorah, p. 107
Our explanationThe parallel version of this maamar, cited for the same passage.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 4, p. 736a
Our explanationCited for a parallel discussion of this point.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
במאמרי אדה״א בראשית ע׳ קפד מקשר זה אלמעלה וז״ל שם: ”אך באמת קושיא זו תפול גם כן על מציאות עשר ספירות דאצי׳ ממאצילן שהוא ג״כ בחי׳ התחלקות עשר מציאות פרטים . . ואיך נמצא זאת מבחי׳ אור א״ס הפשוט שהוא מופשט מגדר התחלקות מכל וכל” ע״ש. וראה פרשיות ע׳ קז. אוה״ת בראשית כרך ד תשלו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
כי בחי׳ חו״ג זהו בחי׳ כלי
How it connects
It explains that Chesed and Gevurah are vessels in Z'eir Anpin, where the light takes on the nature of the vessels, but in Arich Anpin "there is no left," because the vessel is completely nullified to the light.our note
Where the note points
The Rebbe Rashab’s maamar “אין עומדין” (5667)ד״ה אין עומדין תרס״ז
A maamar of the Rebbe Rashab, 5667
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בד״ה אין עומדין תרס״ז (בהמשך תרס״ו ע׳ תפא) מפרש: והיינו בז״א לפי שהאור נעשה כמהות הכלים כו׳, אבל בא״א לית שמאלא בהאי עתיקא לפי שהכלי בטל לגמרי אל האור וה״ה כמהות האור כו׳ עכ״ל ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
מחנה מיכאל מקבלים מבחי׳ חסד כו׳
How it connects
Kehot’s note points to Zohar III, 235b for these words.
The source
Zohar III, 235bזח״ג רלה, בSefaria (opens in a new tab)
Kehot’s note
ראה זח״ג רלה, ב. ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The eyes as vessels ¶4–7

4והנה כמו כן ע״י הכלים דע״ס הוא ג״כ בחי׳ העלאת הזכות וחוב של כל נברא

Now likewise, through the vessels of the ten Sefiros there is also the raising up of the merit and the guilt of every creature.

Explanation

Just as the light reaches creation through the vessels, so too the record of every creature's merits and faults rises upward through the vessels.

כי ע״י שהאדם עובר עבירה קונה לו קטיגור אחד1 נעשה פגם וכתם באותו המלאך הממונה ע״ז כי יש מלאכים שמקבלים ממדה זו ויש ממדה זו כנ״ל בענין מיכאל וגבריאל כו׳

For when a person commits a transgression, he "acquires for himself one accuser": a blemish and a stain is made in the angel appointed over this [matter]. For there are angels that receive from this attribute and [angels that receive] from that attribute, as was said above regarding Michael and Gabriel, etc.

Explanation

A sin, in the words of the Mishnah, "acquires an accuser": it leaves a blemish in the angel charged over that matter. Angels are of different kinds, some drawing from Chesed and some from Gevurah, as with Michael and Gabriel.

ומלאך זה מעלה הדבר למלאך גבוה ממנו עד שמתעלה בכלים דע״ס דמלכות דאצי׳ המתלבשים בבי״ע ובתוך הכלי מלובש האור מא״ס ב״ה.

And this angel raises the matter up to an angel higher than it, until it rises into the vessels of the ten Sefiros of Malchus of Atzilus, which are enclothed in [the worlds of] Beriah, Yetzirah and Asiyah; and within the vessel is enclothed the light from the Infinite One, blessed be He.

Explanation

That angel passes the matter up to a higher angel, and so on, until it reaches the vessels of Malchus of Atzilus, which are clothed in the lower worlds of Beriah, Yetzirah and Asiyah. Within those vessels is the light of the Infinite One.

Paragraph 4 in brief

The paragraph applies the vessels to the upward direction: a person's deeds are reported upward through angels and the vessels of Malchus of Atzilus, within which the Infinite light dwells.

Marei mekomos

1
On the words
קונה לו קטיגור אחד
How it connects
"One who commits one transgression acquires for himself one accuser." Here the "accuser" is understood as the blemish the sin makes in a particular angel.our note
The source
Pirkei Avot 4:11משנה אבות ד׳:י״אSefaria (opens in a new tab)
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָעוֹשֶׂה מִצְוָה אַחַת, קוֹנֶה לוֹ פְרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵרָה אַחַת, קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד. תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם:
Rabbi Eliezer ben Jacob said: he who performs one commandment acquires for himself one advocate, and he who commits one transgression acquires for himself one accuser. Repentance and good deeds are a shield against punishment. Rabbi Yochanan Hasandlar said: every assembly which is for the sake of heaven, will in the end endure; and every assembly which is not for the sake of heaven, will not endure in the end.
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.

5ונמצא ע״י הכלים מתעלה להאור א״ס ב״ה המלובש בהכלים דע״ס. ולכן נאמר ע״ז עיניו משוטטות שהוא בחי׳ הכלים דע״ס. וגם המלאכים המקבלים מהם1 נק׳ מארי דעיינין2 ויש מארי דאודנין.

It follows that through the vessels [the matter] rises to the Infinite Light (Or Ein Sof), blessed be He, which is enclothed in the vessels of the ten Sefiros. Therefore it is said of this, "His eyes roam," which is the level of the vessels of the ten Sefiros. And the angels that receive from them, too, are called "masters of eyes"; and there are [also] "masters of ears."

Explanation

So a deed rises through the vessels until it reaches the Infinite Light clothed within them. The verse's "His eyes roam" refers to these vessels, and the angels who receive from them are called "masters of eyes," alongside others called "masters of ears."

Paragraph 5 in brief

The paragraph identifies the "eyes of G‑d" that roam the earth with the vessels of the Sefiros and the angels who receive from them.

Marei mekomos

1
On the words
וגם המלאכים המקבלים מהם
How it connects
Cited for the angels who receive from the vessels; the same maamar is cited below on "He did not look at iniquity in Jacob."our note
Where the note points
The Rebbe Rashab’s maamar “והר סיני” (5653)ד״ה והר סיני תרנ״ג
A maamar of the Rebbe Rashab, 5653
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ד״ה והר סיני תרנ״ג ע׳ רא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מארי דעיינין
How it connects
Cited for the angels called "masters of eyes."our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayera, vol. 4, p. 736a; Eikev, p. 597
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע׳ אוה״ת וירא כרך ד תשלו, א. פ׳ עקב ע׳ תקצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6והם משוטטים בכל הארץ כמאמר דע מה למעלה ממך1 עין רואה2 כו׳ ובהכלים שייך לומר משוטטים בבחינת התלבשות בהדבר.

And they roam throughout the whole earth, as in the saying, "Know what is above you: an eye that sees" etc. And of the vessels it is fitting to say "roam," in the sense of being enclothed in the thing.

Explanation

These "eyes" roam the whole earth, as the Mishnah says, "Know what is above you: an eye that sees and an ear that hears." Speaking of "roaming," going out to the thing, fits the vessels, which do enter into what they observe.

ובהם וע״י מתעלה הדבר בבחי׳ האור המלובש בתוכן מא״ס ב״ה והוא ע״ד גלוי וידוע3 שידיעה זו שבכלים דע״ס שעל ידי עיניו משוטטים היא בחי׳

And in them and through them the matter rises to the level of the light from the Infinite One, blessed be He, that is enclothed within them; and this is in the manner of "revealed and known": that this knowledge in the vessels of the ten Sefiros, which [comes] through "His eyes roam," is, in the manner of

Explanation

Through the vessels the matter reaches the Infinite light clothed within them. At that level, the knowledge gathered by the roaming eyes is known in the manner of "revealed and known."

גלוי וידוע לאור א״ס ב״ה המלובש בהכלים כיון שהאור באמת לאו מכל אינון מדות איהו כלל אע״פ שמלובש בהכלי כו׳.

"revealed and known," [known] to the Infinite Light, blessed be He, that is enclothed in the vessels; since the light in truth "is not of any of these attributes at all," even though it is enclothed in the vessel, etc.

Explanation

This is because the light, though clothed in the vessels, is in truth none of the attributes. So the "roaming" belongs only to the vessels, while the light within knows without entering into anything.

Paragraph 6 in brief

The paragraph resolves the contradiction: "roaming" describes the vessels, which do enter into what they see, while the light within them knows in the manner of "revealed and known."

Marei mekomos

1
On the words
דע מה למעלה ממך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
דע מה למעלה ממך עין רואה
How it connects
"Know what is above you: an eye that sees, an ear that hears, and all your deeds are written in a book." It supports the picture of divine "eyes" that observe every deed.our note
The source
Pirkei Avot 2:1משנה אבות ב׳:א׳Sefaria (opens in a new tab)
רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:
Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear …
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
והוא ע״ד גלוי וידוע
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
Shir HaShirim, 21b · not yet checked
Our explanationThe note says this passage refers here; its maamar contrasts the divided created beings with G‑d's simple unity and explains His providence as "revealed and known."
Open it on Sefaria (opens in a new tab)
The Rebbe Rashab’s maamar “צהר תעשה” (5673)ד״ה צהר תעשה תרע״ג
A maamar of the Rebbe Rashab, 5673
Our explanationCited for a further discussion of "revealed and known."
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בלקו״ת שה״ש כא, ב מציין לכאן. ראה ד״ה צהר תעשה תרע״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

7וזהו תירוץ לקושיית הפילוסופים שאין ידיעה והשגחה זו גורם בחי׳ רבוי כי ההשגחה ע״ד עיניו משוטטות הוא ע״י הכלים כנ״ל

And this is the answer to the philosophers' question, that this knowledge and providence does not cause [a state of] multiplicity. For the providence in the manner of "His eyes roam" is through the vessels, as said above;

Explanation

This answers the philosophers: providence through the "roaming eyes" does not make G‑d many, because that providence operates through the vessels.

אבל הידיעה בא״ס ב״ה המלובש בהכלים מה שיודע ורואה מה שעיניו משוטטות הנה ידיעתו יתברך זו היא בבחי׳ גלוי וידוע1 כו׳:

but the knowledge in the Infinite One, blessed be He, Who is enclothed in the vessels, [namely,] what He knows and sees of what His eyes roam over: this knowledge of His, may He be blessed, is in the manner of "revealed and known" etc.

Explanation

What the Infinite One, clothed in the vessels, knows of what the eyes observe is not a knowledge that enters into things. It is in the manner of "revealed and known," with no multiplicity.

Paragraph 7 in brief

The paragraph completes the answer to the philosophers: the detailed "roaming" belongs to the vessels, while G‑d's own knowledge remains "revealed and known" and untouched by multiplicity.

Deeper

According to a later analysis cited in the Kehot note, the point here is that what G‑d knows is not known because He has already seen the deeds; His knowledge comes from Himself.

Marei mekomos

1
On the words
שו״ה משוטטות — בבחי׳ גלוי וידוע
How it connects
According to the note, Or HaTorah there refers to this passage.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Siddur, p. 50
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaErchim-Chabadספר הערכים-חב״ד
vol. 4, entry "Oros deSefiros" ("their simplicity"), p. 84 ff.; supplements, p. 526
Our explanationIt explains at length that the intention here in Torah Ohr is that G‑d does not know because He already sees the deeds; His knowledge comes from Himself.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 1, p. 65 ff.
Our explanationCited for a further discussion of G‑d's knowledge.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 50
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת סידור ע׳ נ מציין לכאן.
ענין הידיעה נתבאר בארוכה בספר הערכים-חב״ד ח״ד בערך אורות דספירות ”פשיטותם” ע׳ פד ואילך, ובמילואים שם ע׳ תקכו, שהכוונה כאן בתו״א דזה מה שהוא יודע הוא לא מצד שהוא רואה כבר את המעשים, כי אם שהידיעה היא מחמת עצמו, ע״ש. ראה ביאוה״ז להצ״צ כרך א ע׳ סה ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Gloss: higher and lower Daas ¶8–13

8הגה״ה(ועיין בפרדס שער1 פ״ח ושער ד׳ פ״ט2 מענין זה ובזוהר פקודי רנ״ב ע״א ואלין עיני ה׳ כולהו נטלי אשגחותא כו׳ עיי״ש וברע״מ פ׳ שופטים ד׳ ער״ה סע״א.3 ויש להבין כיון דפי׳ עיני ה׳ הם הכלים דע״ס דאבי״ע והמלאכים.

Gloss: (And see Pardes, Sha'ar, chapter 8, and Sha'ar 4, chapter 9, on this subject; and in the Zohar, Pekudei, p. 252a: "And these are the eyes of G‑d; all of them take up watchfulness" etc., see there; and in the Ra'aya Mehemna, Parshas Shoftim, p. 275, end of column a. Now this must be understood: since the meaning of "the eyes of G‑d" is the vessels of the ten Sefiros of Atzilus, Beriah, Yetzirah and Asiyah, and the angels,

Explanation

A long gloss (hagahah) begins here, set off from the main text. It first lists where the subject is discussed: Rabbi Moshe Cordovero's Pardes Rimonim, and two Zohar passages on "the eyes of G‑d" that keep watch. Then it sharpens the question: if the "eyes of G‑d" are the vessels of the Sefiros in all four worlds and the angels,

א״כ איך שייך שהבורא ית׳ יצטרך לידע את כל הנבראים ע״י אמצעות הע״ס והרי היוצר עין הלא יביט4 בעצמו דבשלמא לענין ההשפעה והמשכת החיות בהנבראים הוצרך להיות ע״י הכלים דע״ס שאל״כ לא יוכלו הנבראי׳ לקבל

then how can it be that the Creator, may He be blessed, would need to know all the creatures by means of the ten Sefiros? Surely "He Who forms the eye, shall He not see?" by Himself. Granted, as regards the flow of influence and the drawing of life-force into the creatures, it had to be through the vessels of the ten Sefiros, for otherwise the creatures could not receive [it];

Explanation

why would the Creator need intermediaries in order to know His creatures? The Psalmist says, "He Who forms the eye, shall He not see?" It makes sense that life-force must pass through the vessels, because creatures could not receive it directly,

משא״כ לענין ידיעת השי״ת שיודע את כל הנבראי׳ אין שייך לומר כן ח״ו וא״כ למה צ״ל בחי׳ העינים שהם הכלים משוטטים כו׳ דהא בודאי הכל גלוי וידוע לפניו ית׳ בעצמו ביתר שאת שלא ע״י אמצעו׳הכלי׳ כלל:)

but as regards G‑d's knowledge, by which He knows all the creatures, one cannot say so, heaven forbid. If so, why must there be the level of the eyes, which are the vessels, roaming etc.? For surely everything is revealed and known before Him, may He be blessed, Himself, to a far greater degree, without any mediation of the vessels at all.)

Explanation

but knowing is not a matter of what the creatures can receive. G‑d surely knows everything Himself, far better and without any intermediary. So why speak of "eyes" that roam?

אך הענין כמ״ש5 כי אל דעות6 ה׳ שיש ב׳ בחי׳ בדעת7 8 דעת עליון וד״ת. ד״ע הוא בחי׳ מקיף וסוכ״ע9 היינו

But the explanation is as it is written, "For G‑d is a G‑d of knowledges": that there are two levels in Daas (knowledge): the higher Daas and the lower Daas. The higher Daas is the level of the encompassing and of the light that encompasses all worlds (sovev kol almin); that is,

Explanation

The answer: the verse "a G‑d of knowledges" uses the plural, teaching that there are two levels of Daas. The higher Daas is "encompassing": like the light that encompasses all worlds, it relates to everything from above without entering into it.

כי יש בחי׳ דעת שיודע ורואה הכל רק שהדעת הוא בבחי׳ מקיף דהיינו שאינו מתפשט בהמדו׳ להיות התפעלות מהדבר שהוא יודע או רואה וכענין

there is a level of Daas that knows and sees everything, only that this Daas is in an encompassing mode, meaning that it does not extend into the attributes so as to [produce] a reaction to the thing that it knows or sees; as in the matter

Explanation

This higher Daas knows and sees everything, but its knowledge does not flow down into the emotive attributes (such as kindness and severity), so it produces no reaction to what it knows.

שנאמר לא הביט און ביעקב10 שאין הפי׳ שלא הביט כלל אלא כמ״ש וירא און ולא התבונן11 וכמ״ש אם צדקת מה תתן לו12 וע״ז נאמר טהור עינים מראות ברע13 שאין ראיתו הרע עושה רושם והתפעלות כלל

that is said, "He has not looked at iniquity in Jacob": the meaning is not that He did not look at all, but as it is written, "He sees iniquity and does not consider [it]"; and as it is written, "If you are righteous, what do you give Him?" And of this it is said, "[You are] too pure of eyes to look upon evil": His seeing of evil makes no impression and [produces] no reaction at all,

Explanation

Several verses illustrate this. "He has not looked at iniquity in Jacob" does not mean G‑d does not see it, but, as Job says, He sees it and does not dwell on it. "If you are righteous, what do you give Him?" shows that human deeds do not change Him, and "too pure of eyes to look upon evil" means that seeing evil leaves no mark on Him at this level.

כי שממית בידים תתפש14 ומשם מקור הסליחה15 והרחמים שאין מגיע שם שום פגם והוא למעלה מהכלים דע״ס.

for "the lizard grasps with its hands." And from there is the source of forgiveness and compassion, for no blemish reaches there; and it is above the vessels of the ten Sefiros.

Explanation

The Alter Rebbe cites the verse about the lizard that "grasps with its hands" without elaborating on it. Because no blemish reaches the higher Daas, forgiveness and compassion flow from there; it stands above the vessels of the Sefiros.

רק הפגם והשכר והעונש הוא נמשך ע״י הדעת המתפשט ונמשך במדות ונק׳ דעת תחתון והוא המתלבש בבחי׳ ממכ״ע היינו בכלים דע״ס דאבי״ע16

Only the blemish, and the reward and punishment, are drawn through the Daas that extends and is drawn into the attributes, which is called the lower Daas; and it is what is enclothed in the level of the light that fills all worlds (memalei kol almin), that is, in the vessels of the ten Sefiros of Atzilus, Beriah, Yetzirah and Asiyah.

Explanation

Blemish, reward and punishment belong to the lower Daas, which does flow into the attributes. It is enclothed in the light that fills all worlds, that is, in the vessels of the Sefiros of the four worlds.

ולכן ידיעה זו היא ע״י בחי׳ עיני ה׳ שהם הכלים והמדות שעי״ז נמשך ההתפעלות שכר ועונש שהפגם מגיע בהכלים דייקא

Therefore this knowledge is through the level of "the eyes of G‑d," which are the vessels and the attributes, through which the reaction of reward and punishment is drawn; for the blemish reaches the vessels, precisely;

Explanation

This is why knowledge through "the eyes of G‑d" (the vessels and attributes) brings reward and punishment: a sin's blemish reaches the vessels themselves.

משא״כ ע״י הידיעה שבדעת העליון שלא ע״י הכלים דע״ס אע״פ שהכל גלוי וידוע לא נמשך מזה התפעלות כו׳.17 18

whereas through the knowledge that is in the higher Daas, not through the vessels of the ten Sefiros, even though everything is revealed and known, no reaction is drawn from it, etc.

Explanation

The higher Daas, which does not work through the vessels, also knows everything, yet nothing it knows produces a reaction of reward or punishment.

Paragraph 8 in brief

The gloss asks why G‑d, Who knows everything by Himself, would "see" through the vessels, and answers with two levels of Daas: an encompassing higher Daas that knows without reacting, and a lower Daas, enclothed in the vessels, through which blemish, reward and punishment come.

Deeper

The two levels of Daas parallel sovev kol almin and memalei kol almin. The Kehot note points to the Zohar (Idra Zuta) for the two levels of Daas, and a related Likkutei Torah passage explains that the higher Daas comes from Keser and is not limited by any vessel. The same passage adds that the higher level is the very source of forgiveness, since the blemish does not reach it.

Marei mekomos

1
On the words
ועיין בפרדס שער
How it connects
The parallel version adds: as the Pardes explains in several places, the philosophers' questions about the chain of descent from the First Cause can be answered only through the wisdom of Kabbalah, which is why the ten Sefiros of Atzilus are called in the Zohar "the secret of holy faith."our note
Where the note points
Maamarei Admur HaZaken (the Alter Rebbe's maamarim)מאמרי אדמו״ר הזקן
Parshiyos, vol. 1, p. 107
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
במאמרי אדה״ז פרשיות ח״א ע׳ קז ”וכמבואר בפרדס בכמה דוכתי שא״א לתרץ קושיות הפילוסופי׳ וכל המבוכים שנבוכו בענין ההשתלשלו׳ מאחה״פ אם לא ע״י חכמת הקבלה וע״כ נק׳ בחי׳ ע״ס דאצי׳ בזוהר בשם רזא דמהימנותא קדישא כידוע”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ושער ד׳ פ״ט
How it connects
The Alter Rebbe refers the reader to Rabbi Moshe Cordovero's Pardes Rimonim, Gate 4, chapter 9, on this subject; he cites the same chapter again below on knowledge and free choice.our note
The source
Pardes Rimmonim 4:10–11פרדס רמונים ד׳:י׳-י״אSefaria (opens in a new tab)
… ועוד נשמתא אית לה כמה שנויין ומקרים וסבות דאתקריאו לה, מה דלאו הכי למארי כלא. ובג"ד היא אדמייא לגביה בשולטנותא דילה על כל אברי גופא, אבל לא במלה אחרא עכ"ל. ומתוכו מתבארים כל חלקי וצדדי הדרוש הנדרש בשער זה. ועתה רצוננו להאריך בביאורו ובפרטי דבריו מפני רבוי תועלתו. ועוד שמתוכו יתבאר רוב מה שפי' בפרקים הקודמים. ופי' חכם בכל מיני חכמות, מפני שיש בחי' רבות אל החכמה והבינה. והם מיני חכמות כפי שנוי ורבוי הבחינות. ובכלן מתפשט הא"ס כדי לפעול כל הפעולות כי אין בכח המדות לפעול פעולות זולתו. ואמר עד אין סוף. פי' כי כל פעולותיו אינן כפעולות המדות בעצמן. מפני שפעולות המדות יש להן גבול וסוף כפי השגת כל מדה ומדה בעצם המתפשט …
Hebrew: Pardes Rimonim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
וברע״מ פ׳ שופטים ד׳ ער״ה סע״א
How it connects
The Ra'aya Mehemna section of the Zohar on Shoftim, cited as a further discussion of this subject.our note
The source
Zohar, Shoftim 3:11–4:20ספר הזהר, שופטים ג׳:י״א-ד׳:כ׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
היוצר עין הלא יביט
How it connects
"He Who forms the eye, shall He not see?" Used to sharpen the question: G‑d needs no intermediary in order to see.our note
The source
Psalms 94:9תהילים צ״ד:ט׳Sefaria (opens in a new tab)
8בִּינוּ בֹּעֲרִים בָּעָם וּכְסִילִים מָתַי תַּשְׂכִּילוּ: 9הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט: 10הֲיֹסֵר גּוֹיִם הֲלֹא יוֹכִיחַ הַמְלַמֵּד אָדָם דָּעַת:
8Consider, ye brutish among the people; And ye fools, when will ye understand? 9He that planted the ear, shall He not hear? He that formed the eye, shall He not see? 10He that instructeth nations, shall not He correct? Even He that teacheth man knowledge?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צד, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אך הענין כמ״ש
How it connects
According to the note, a section from here on is copied there, in a different order, with additions and explanations.our note
Where the note points
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 35 (1992 edition)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
קטע מכאן נעתק בסה״מ תרכ״ט (הוצאת תשנ״ב) ע׳ לה בשינוי סדר עם הוספות וביאורים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כי אל דעות ה׳
How it connects
"For G‑d is a G‑d of knowledges (de'os)." The plural is read as two levels of Daas, the higher and the lower.our note
The source
I Samuel 2:3שמואל א ב׳:ג׳Sefaria (opens in a new tab)
2אֵין־קָדוֹשׁ כַּה׳ כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹקֵינוּ: 3אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת Havayah וְלוֹ נִתְכְּנוּ עֲלִלוֹת: 4קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל:
2… the LORD, For there is none beside Thee; Neither is there any rock like our God. 3Multiply not exceeding proud talk; Let not arrogancy come out of your mouth; For the LORD is a God of knowledge, And by Him actions are weighed. 4The bows of the mighty men are broken, And they that stumbled are girded with strength.
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
Bereshit, vol. 4, p. 737a
Our explanationCited for the verse "a G‑d of knowledges" and its two levels of Daas.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5627ספר המאמרים תרכ״ז
p. 145 ff.
Our explanationCited for a further discussion of the two levels of Daas.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 29 ff.
Our explanationThe later maamar that develops this gloss, cited on the two levels of Daas.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
שמואל-א ב, ג. ראה אוה״ת בראשית כרך ד תשלז, א. סה״מ תרכ״ז ע׳ קמה ואילך. סה״מ תרכ״ט כט ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
שיש ב׳ בחי׳ בדעת
How it connects
Kehot’s note points to Zohar III, 291a for these words.
The source
Zohar III, 291aזח״ג רצא, אSefaria (opens in a new tab)
Kehot’s note
זח״ג רצא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
שיש ב׳ בחי׳ בדעת
How it connects
The Kehot note gives this Zohar passage for the teaching that there are two levels of Daas.our note
The source
Zohar, Idra Zuta 19:87–22:95ספר הזהר, האדרא זוטא י״ט:פ״ז-כ״ב:צ״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
שיש ב׳ בחי׳ בדעת . . מקיף וסוכ״ע
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
Re'eh, 24a; Shemini Atzeres, 91d · not yet checked
Our explanationThe Re'eh passage links two kinds of self-nullification, the higher and the lower unity, to two kinds of providence from above. It fits the distinction here between the encompassing higher Daas and the lower Daas.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לקו״ת ראה כד, א. שמע״צ צא, ד. ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
לא הביט און ביעקב
How it connects
Balaam's words, "He has not looked at iniquity in Jacob." Read as: G‑d sees but does not react, the mode of the higher Daas.our note
The source
Numbers 23:21במדבר כ״ג:כ״אSefaria (opens in a new tab)
20הִנֵּה בָרֵךְ לָקָחְתִּי וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה: 21לֹא־הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא־רָאָה עָמָל בְּיִשְׂרָאֵל ה׳ אֱלֹקָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ: 22אֵל מוֹצִיאָם מִמִּצְרָיִם כְּתוֹעֲפֹת רְאֵם לוֹ:
20Behold, I am bidden to bless; And when He hath blessed, I cannot call it back. 21None hath beheld iniquity in Jacob, Neither hath one seen perverseness in Israel; The LORD his God is with him, And the shouting for the King is among them. 22God who brought them forth out of Egypt Is for them like the lofty horns of the wild-ox.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
The Rebbe Rashab’s maamar “והר סיני” (5653)ד״ה והר סיני תרנ״ג
A maamar of the Rebbe Rashab, 5653
Our explanationIt explains that "He has not looked at iniquity" does not mean He did not see it, for everything is revealed and known before Him, but that He is not affected by it, as Rashi explains, that He does not scrutinize their iniquity.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
במדבר כג, כא. ראה ד״ה והר סיני תרנ״ג ע׳ רא ”דאין פירושו שלא ראה את האון כלל דהכל גלוי וידוע לפניו, אלא שאינו מתפעל מזה וכמו שפרש״י שם שאינו מדקדק עמהם להתבונן בהאון ועמל שלהם”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
וירא און ולא התבונן
How it connects
"He sees iniquity and does not consider [it]." It explains the previous verse: seeing without the seeing having an effect.our note
The source
Job 11:11איוב י״א:י״אSefaria (opens in a new tab)
10אִם־יַחֲלֹף וְיַסְגִּיר וְיַקְהִיל וּמִי יְשִׁיבֶנּוּ: 11כִּי־הוּא יָדַע מְתֵי־שָׁוְא וַיַּרְא־אָוֶן וְלֹא יִתְבּוֹנָן: 12וְאִישׁ נָבוּב יִלָּבֵב וְעַיִר פֶּרֶא אָדָם יִוָּלֵד:
10If He pass by, and shut up, Or gather in, then who can hinder Him? 11For He knoweth base men; and when He seeth iniquity, will He not then consider it? 12But an empty man will get understanding, when a wild ass’s colt is born a man.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5653ספר המאמרים תרנ״ג
p. 201
Our explanationIt gives the reason: the blemish from the deeds of the lower beings does not reach there, for this is the essence of the Infinite Light, far above the level of "world," so what happens in the world does not touch it.
Look for it in the Lubavitch Library (opens in a new tab)
Hemshech 5672 (Ayin-Beis)המשך תער״ב
vol. 3, p. 1369
Our explanationCited for a further discussion of this point.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
איוב יא, יא. סה״מ תרנ״ג שם ”והטעם מה שוירא און ולא התבונן הוא מפני שהפגם ממעשה התחתונים אינו מגיע לשם, והיינו בבחי׳ עצמיות אוא״ס שהוא למעלה מעלה מבחי׳ עולם, ולכן מה שנעשה בעולם אינו נוגע שם כלל” ע״ש.
ראה המשך תער״ב כרך ג׳ ע׳ א׳שסט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
אם צדקת מה תתן לו
How it connects
"If you are righteous, what do you give Him?" At the level of the higher Daas, human deeds make no change in G‑d.our note
The source
Job 35:7איוב ל״ה:ז׳Sefaria (opens in a new tab)
6אִם־חָטָאתָ מַה־תִּפְעׇל־בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה־תַּעֲשֶׂה־לּוֹ: 7אִם־צָדַקְתָּ מַה־תִּתֶּן־לוֹ אוֹ מַה־מִּיָּדְךָ יִקָּח: 8לְאִישׁ־כָּמוֹךָ רִשְׁעֶךָ וּלְבֶן־אָדָם צִדְקָתֶךָ:
6… what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? 7If thou be righteous, what givest thou Him? Or what receiveth He of thy hand? 8Thy wickedness concerneth a man as thou art; And thy righteousness a son of man.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב לה, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
טהור עינים מראות ברע
How it connects
"[You are] too pure of eyes to look upon evil." Understood as seeing evil without its making any impression.our note
The source
Habakkuk 1:13חבקוק א׳:י״גSefaria (opens in a new tab)
12הֲלוֹא אַתָּה מִקֶּדֶם ה׳ אֱלֹקַי קְדֹשִׁי לֹא נָמוּת ה׳ לְמִשְׁפָּט שַׂמְתּוֹ וְצוּר לְהוֹכִיחַ יְסַדְתּוֹ: 13טְהוֹר עֵינַיִם מֵרְאוֹת רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל לָמָּה תַבִּיט בּוֹגְדִים תַּחֲרִישׁ בְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ: 14וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא־מֹשֵׁל בּוֹ:
12… Thou hast ordained them for judgment, And Thou, O Rock, hast established them for correction. . 13Thou that art of eyes too pure to behold evil, And that canst not look on mischief, Wherefore lookest Thou, when they deal treacherously, And holdest Thy peace, when the wicked swalloweth up The man that is more righteous than he; 14And makest men as the fishes of the sea, As the creeping things, that have no …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
חבקוק א, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
שממית בידים תתפש
How it connects
"The lizard grasps with its hands, and it is in king's palaces." Cited in passing in the discussion of the higher Daas.our note
The source
Proverbs 30:28משלי ל׳:כ״חSefaria (opens in a new tab)
27מֶלֶךְ אֵין לָאַרְבֶּה וַיֵּצֵא חֹצֵץ כֻּלּוֹ: 28שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ וְהִיא בְּהֵיכְלֵי מֶלֶךְ: 29שְׁלֹשָׁה הֵמָּה מֵיטִיבֵי צָעַד וְאַרְבָּעָה מֵיטִבֵי לָכֶת:
27The locusts have no king, Yet go they forth all of them by bands; 28The spider thou canst take with the hands, Yet is she in kings’palaces. 29There are three things which are stately in their march, Yea, four which are stately in going:
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ל, כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
ומשם מקור הסליחה
How it connects
It adds: on the contrary, forgiveness comes from there precisely because the blemish does not reach there, so from there forgiveness of sins is drawn down to fill the blemishes.our note
Where the note points
Sefer HaMaamarim 5653ספר המאמרים תרנ״ג
p. 201
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
סה״מ תרנ״ג שם ”ואדרבה משם נמשך הסליחה כו׳ והיא הנותנת מפני שאין הפגם נוגע שם לכן נמשך משם להיות סליחות עוונות למלאות הפגמים כו׳”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
היינו בכלים דע״ס דאבי״ע
How it connects
It refers here and explains that the blemish reaches the vessels of Atzilus, and that this is knowledge in the mode of enclothement.our note
Where the note points
Hemshech 5672 (Ayin-Beis)המשך תער״ב
vol. 3, p. 1369; p. 1228
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה המשך תער״ב ח״ג ע׳ א׳שסט. שמציין לכאן ”מבו׳ [= הכוונה לכאן] דבהכלים דאצי׳ מגיע הפגם והוא בבחי׳ יודע היינו בבחי׳ התלבשות כו׳”. וראה שם ע׳ א׳רכח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
הגה״ה
How it connects
That passage refers to this gloss.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim, 30b
דעת עליון אינו נמשך ומתפשט במדות כלל. והוא בחי׳ סוכ״ע. כי הוא מבחי׳ כתר. וביאור ענין דעת עליון היינו שהוא מהארת א״ס שאינו נגבל בשום כלי ואינו נמשך ומתפשט במדות שאין כלי המדות יכולים להגבילו ולכן נק׳ סכ״ע שהוא בבחי׳ מקיף כיון שאפילו בהמדות עליונות אינו נמשך. ויובן זה ע״ד מ״ש (איוב י״א) וירא און ולא התבונן דהפי׳ שלא נתפעל לנקום וכמ״ש לא הביט עון ביעקב שאין הכוונה שלא הביט ולא ראה כלל אלא כדפרש״י שאינו מדקדק אחריהן להתבונן בהאון ועמל שלהם. וכך עד״ז הוא פי׳ וירא און ולא התבונן. (ולמה הוא דבשלמא גבי לא הביט און ביעקב כו׳ נאמר הטעם מפני שהוי׳ אלקיו עמו ועמ״ש ע״פ ולא אבה ה׳ אלקיך לשמוע אל בלעם אבל גבי וירא און ולא יתבונן דלא נז׳ ביעקב דוקא ליכא למימר טעם הנ״ל ועוד דהא …
Our explanationIt explains that the higher Daas is not drawn into the attributes at all; it is sovev kol almin, from Keser, not limited by any vessel, and it reads "He sees iniquity and does not consider" and "He has not looked at iniquity in Jacob" the same way.
Open it on Sefaria (opens in a new tab)
Kehot’s note
בלקו״ת שה״ש ל, ב מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
How it connects
The Zohar on Pekudei describes "the eyes of G‑d" as powers that all take up watching over the world. It is cited as a source for identifying the eyes with the means of providence.our note
The source
Zohar, Pekudei 49:611–621ספר הזהר, פקודי מ״ט:תרי״א-תרכ״אSefaria (opens in a new tab)

9ותדע שכן הוא מענין ידיעה ובחירה שאין הידיעה שהשי״ת יודע שזה יהיה צדיק או רשע מכרחת את הבחירה כלל.1 ואיך הוא.

And you may know that this is so from the matter of knowledge and free choice: that the knowledge by which G‑d, blessed be He, knows that this one will be righteous or wicked does not compel the choice at all. And how is this?

Explanation

Proof from the classic problem of divine foreknowledge and free choice: G‑d knows whether a person will be righteous or wicked, yet that knowledge does not force his choice. How can that be?

אלא לפי שידיעה זו שהש״י יודע הכל מקודם אשר נעשה זהו בבחי׳ דעת עליון שלא ע״י הכלים דע״ס

Rather, because this knowledge, by which G‑d, blessed be He, knows everything before it is done, is in the level of the higher Daas, not through the vessels of the ten Sefiros.

Explanation

Because G‑d's knowledge of what will happen, before it happens, belongs to the higher Daas, which does not work through the vessels of the Sefiros.

דהא עיני ה׳ משוטטים לראות המעשה שכבר נעשה שזה נראה לבחי׳ המלאכים והכלים דבי״ע שנעשה עי״ז פגם וכתם בהמלאך כו׳ וכנ״ל

For "the eyes of G‑d roam" to see the deed that has already been done, which is seen by the level of the angels and the vessels of Beriah, Yetzirah and Asiyah, so that a blemish and a stain is thereby made in the angel, etc., as said above;

Explanation

"The eyes of G‑d roam" to see a deed only after it has been done: the deed is seen by the angels and the vessels of the lower worlds, and it leaves a blemish in the angel, as explained above.

משא״כ הידיעה שהקב״ה יודע העתיד ומעשה האדם קודם שנעשה אינו על ידם כלל כ״א ידיעה זו היא במקום גבוה מאד בחי׳ דעת עליון ולהיות דעת זה בחי׳ מקיף אינו מכריח את הבחירה שאין האדם מתפעל מזה

whereas the knowledge by which the Holy One, blessed be He, knows the future and a person's deeds before they are done is not through them at all. Rather, this knowledge is in a very high place, the level of the higher Daas; and since this Daas is an encompassing level, it does not compel the choice, for the person is not affected by it,

Explanation

Foreknowledge is not through them at all but in the very high, encompassing higher Daas. Because it is encompassing, it does not act upon the person, and his choice stays free.

כמו שלא נמשך מדעת זה התפעלות אפי׳ בהמדות עליונים חו״ג להיות מזה שכר ועונש כנ״ל.

just as no reaction is drawn from this Daas even into the supernal attributes, Chesed and Gevurah, so that reward and punishment would come of it, as said above.

Explanation

Just as this Daas causes no reaction even in the supernal attributes of Chesed and Gevurah, so that no reward or punishment follows from it, so it causes no compulsion in the person below.

Paragraph 9 in brief

The paragraph shows that the two levels of Daas also answer the problem of foreknowledge and free choice: foreknowledge is in the encompassing higher Daas, which does not act on the person, so it does not compel him.

Deeper

The Kehot note adds, from a later maamar, that foreknowledge cannot compel the choice, since a person is still made to swear to be righteous.

Marei mekomos

1
On the words
מכרחת את הבחירה כלל
How it connects
It adds a proof that foreknowledge does not compel the choice: a person is made to swear, "Be righteous."our note
Where the note points
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 29
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”שהרי משביעין אותו תהא צדיק” — סה״מ תרכ״ט ע׳ כט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

10ושיהי׳ שכר ועונש זהו דוקא ע״י דעת תחתון שע״י הכלים והעינים.1 ועיין בפרדס ש״ד פ״ט בענין ידיעה ובחירה2 שכ׳ כי יש חילוק בידיעה קודם שיחטא האדם אעפ״י שעתיד לחטוא. לאחר שחטא כו׳ ע״ש.

And that there be reward and punishment is specifically through the lower Daas, which is through the vessels and the eyes. And see Pardes, Sha'ar 4, chapter 9, on the matter of knowledge and choice, where he writes that there is a difference in the knowledge before a person sins, even though he will sin in the future, [and] after he has sinned, etc.; see there.

Explanation

Reward and punishment come only through the lower Daas, which works through the vessels and the "eyes." The Alter Rebbe refers again to Pardes Rimonim, which distinguishes between G‑d's knowledge before a person sins, even when he will sin, and His knowledge after he has sinned.

Paragraph 10 in brief

The paragraph ties reward and punishment to the lower Daas and connects this to Cordovero's distinction between knowledge before and after a sin.

Marei mekomos

1
On the words
דוקא . . שע״י הכלים והעינים
How it connects
It spells out the point: through the vessels and attributes, where the blemish reaches, reward and punishment are drawn, by G‑d's descent into the lower Daas, the light that fills all worlds, in the vessels of the Sefiros of the four worlds.our note
Where the note points
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 30
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
שע״י הכלים והמדות שלשם מגיע הפגם ומשם נמשך השכר והעונש שזהו ע״י ירידתו והשפלתו בבחי׳ ד״ת בחי׳ ממכ״ע היינו בכלים דע״ס דאבי״ע — סה״מ תרכ״ט ע׳ ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ועיין בפרדס ש״ד פ״ט בענין ידיעה ובחירה
How it connects
Rabbi Moshe Cordovero discusses knowledge and free choice there and distinguishes between G‑d's knowledge before a person sins and after he has sinned. The Alter Rebbe maps this onto the higher and lower Daas.our note
The source
Pardes Rimmonim 4:9פרדס רמונים ד׳:ט׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

11ולפמ״ש יובן כי הידיעה קודם שיחטא זהו בבחי׳ דעת עליון וכנ״ל.

And according to what has been said, it will be understood that the knowledge before he sins is in the level of the higher Daas, as said above.

Explanation

Following this, G‑d's knowledge of a sin before it is committed is in the higher Daas.

וז״ש בפ׳ שמות וירא אלקים את בנ״י1 וידע אלקים פי׳ לא שנתחדש׳ הידיעה אלא שמקודם היה בדעת עליון שלא נמשך מזה התפעלות להיות עונש לפרעה ושכר לישראל

And this is what is said in Parshas Shemos: "And G‑d saw the children of Israel, and G‑d knew." The meaning is not that the knowledge was new; rather, beforehand it was in the higher Daas, from which no reaction was drawn [to bring] punishment for Pharaoh and reward for Israel.

Explanation

The verse "G‑d saw the children of Israel, and G‑d knew" does not mean G‑d learned something new. He knew all along, but in the higher Daas, which produced no reaction, no punishment for Pharaoh and no reward for Israel.

וע״י וירא אלהים ע״י בחי׳ עיני ה׳ לראות המעשה כשכבר נעשה בפועל עי״ז וידע אלקים שנמשך בחי׳ הדעת תחתון המתפשט במדות להיות שכר ועונש.

And through "And G‑d saw," through the level of "the eyes of G‑d" seeing the deed once it had already actually been done, thereby "and G‑d knew": the level of the lower Daas, which extends into the attributes, was drawn [down], so that there be reward and punishment.

Explanation

Once "G‑d saw" through "the eyes of G‑d" the deed actually done, then "G‑d knew": the lower Daas, which flows into the attributes, came into play, bringing reward and punishment.

Paragraph 11 in brief

The paragraph reads the verse "G‑d saw... and G‑d knew" as the passage from the higher Daas, which does not react, to the lower Daas, which brings reward and punishment.

Marei mekomos

1
On the words
וירא אלקים את בנ״י
How it connects
"And G‑d saw the children of Israel, and G‑d knew." Read here as the move from knowledge in the higher Daas to the lower Daas, which brings reward and punishment.our note
The source
Exodus 2:25שמות ב׳:כ״הSefaria (opens in a new tab)
24וַיִּשְׁמַע אֱלֹקִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹקִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב: 25וַיַּרְא אֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹקִים:
24And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. 25And God saw the children of Israel, and God took cognizance of them.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות ב, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

12והנה השגחה זו מבחי׳ דעת עליון ע״ז נאמר עין ה׳ אל יראיו1 וכתיב עין בעין נראה2 כדפי׳ באד״ר דף ק״ל ע״א3 וע״ש דיוסף הצדיק זכה לזה וזהו

Now of this providence, from the level of the higher Daas, it is said, "The eye of G‑d is toward those who fear Him"; and it is written, "eye to eye [You] were seen," as explained in the Idra Rabba, p. 130a; and see there that Joseph the righteous merited this, and this is [the meaning of]

Explanation

Providence from the higher Daas is "the eye of G‑d toward those who fear Him," and "eye to eye." The Idra Rabba explains this and says Joseph merited it.

בן פורת עלי עין4 וזכה לזה ע״י ויכלכל יוסף5 וזהו טוב עין הוא יבורך6 כי נתן מלחמו לדל ע״ש.

"A fruitful son above the eye." And he merited this through "And Joseph sustained"; and this is [the meaning of] "He who has a good eye shall be blessed, for he has given of his bread to the poor"; see there.

Explanation

Joseph is called "a fruitful son above the eye," a son connected with the higher "eye." He merited it by sustaining his family, as "he who has a good eye shall be blessed, for he has given of his bread to the poor."

ומזה יובן דבעון סדום שפגמו בזה ע״כ נמנע מהם גלוי בחי׳ עליונה זו הממתיק כל הדינים בחי׳ ורב חסד7 כו׳:

And from this it will be understood that, because of the sin of Sodom, in which they blemished this, the revelation of this supernal level, which sweetens all the judgments, the level of "and abundant in kindness" etc., was withheld from them.

Explanation

By contrast, Sodom's sin blemished this very quality, and so they were denied the revelation of this higher level, the "abundant in kindness" that sweetens all judgments.

Paragraph 12 in brief

The paragraph links the higher Daas to generosity: Joseph's "good eye" earned him this higher providence, and Sodom's sin cut them off from it.

Deeper

The link to Sodom returns to the maamar's theme: the text implies that Sodom blemished the very quality of the "good eye" that gives bread to the poor, and so lost the level of "abundant in kindness" that would otherwise have sweetened the judgments against them.

Marei mekomos

1
On the words
עין ה׳ אל יראיו
How it connects
"The eye of G‑d is toward those who fear Him." Cited for providence from the higher Daas.our note
The source
Psalms 33:18תהילים ל״ג:י״חSefaria (opens in a new tab)
17שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט: 18הִנֵּה עֵין ה׳ אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ: 19לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב:
17A horse is a vain thing for safety; Neither doth it afford escape by its great strength. 18Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy; 19To deliver their soul from death, And to keep them alive in famine.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים לג, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עין בעין נראה
How it connects
"That You, G‑d, were seen eye to eye." Cited for the same higher providence.our note
The source
Numbers 14:14במדבר י״ד:י״דSefaria (opens in a new tab)
13וַיֹּאמֶר מֹשֶׁה אֶל־ה׳ וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ: 14וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה ה׳ בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה ה׳ וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה: 15וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר:
13… ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them— 14they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night; 15now if Thou shalt kill this people as one man, then the nations which have heard …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר יד, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כדפי׳ באד״ר דף ק״ל ע״א
How it connects
Cited for a discussion of this Idra Rabba passage.our note
Where the note points
Hemshech 5672 (Ayin-Beis)המשך תער״ב
vol. 2, p. 1031
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה המשך תער״ב ח״ב ע׳ א׳לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בן פורת עלי עין
How it connects
Jacob's blessing to Joseph, read here as "a fruitful son above the eye," linking Joseph to the higher eye.our note
The source
Genesis 49:22בראשית מ״ט:כ״בSefaria (opens in a new tab)
21נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר: 22בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר: 23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים:
21Naphtali is a hind let loose: He giveth goodly words. 22Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. . 23The archers have dealt bitterly with him, And shot at him, and hated him;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מט, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ויכלכל יוסף
How it connects
"And Joseph sustained his father, his brothers" and his father's household. His generosity earned him this level.our note
The source
Genesis 47:12בראשית מ״ז:י״בSefaria (opens in a new tab)
11וַיּוֹשֵׁב יוֹסֵף אֶת־אָבִיו וְאֶת־אֶחָיו וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס כַּאֲשֶׁר צִוָּה פַרְעֹה: 12וַיְכַלְכֵּל יוֹסֵף אֶת־אָבִיו וְאֶת־אֶחָיו וְאֵת כׇּל־בֵּית אָבִיו לֶחֶם לְפִי הַטָּף: 13וְלֶחֶם אֵין בְּכׇל־הָאָרֶץ כִּי־כָבֵד הָרָעָב מְאֹד וַתֵּלַהּ אֶרֶץ מִצְרַיִם וְאֶרֶץ כְּנַעַן מִפְּנֵי הָרָעָב:
11… Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. 12And Joseph sustained his father, and his brethren, and all his father’s household, with bread, according to the want of their little ones. 13And there was no bread in all the land; for the famine was very sore, so …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מז, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
טוב עין הוא יבורך
How it connects
"He who has a good eye shall be blessed, for he has given of his bread to the poor." It ties generosity to the higher "eye."our note
The source
Proverbs 22:9משלי כ״ב:ט׳Sefaria (opens in a new tab)
8זוֹרֵעַ עַוְלָה יִקְצׇר־אָוֶן וְשֵׁבֶט עֶבְרָתוֹ יִכְלֶה: 9טוֹב־עַיִן הוּא יְבֹרָךְ כִּי־נָתַן מִלַּחְמוֹ לַדָּל: 10גָּרֵשׁ לֵץ וְיֵצֵא מָדוֹן וְיִשְׁבֹּת דִּין וְקָלוֹן:
8He that soweth iniquity shall reap vanity; And the rod of his wrath shall fail. 9He that hath a bountiful eye shall be blessed; For he giveth of his bread to the poor. 10Cast out the scorner, and contention will go out; Yea, strife and shame will cease.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי כב, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ורב חסד
How it connects
"And abundant in kindness," one of the Thirteen Attributes of Mercy, named as the level that sweetens all judgments.our note
The source
Exodus 34:6שמות ל״ד:ו׳Sefaria (opens in a new tab)
5וַיֵּרֶד ה׳ בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם ה׳ 6וַיַּעֲבֹר ה׳ עַל־פָּנָיו וַיִּקְרָא ה׳ ה׳ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: 7נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים:
5… descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 7keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by …
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.

13(ע״כ הגה״ה):

(End of the gloss.)

Explanation

This marks the end of the long gloss that began in paragraph 8; the main text resumes.

Paragraph 13 in brief

End of the gloss.

Feminine and masculine eyes ¶14–17

14והנה בזוהר בסבא דמשפטים דק״ז1 ע״א פי׳ מ״ש עיניו משוטטות אלין נוקבין ומ״ש המה משוטטים אלין דכורין וכ״ה בזוהר ויחי דרמ״א סע״א2 3 דפי׳ משוטטים הם בתקוני שכינתא לתתא כו׳ היינו

Now in the Zohar, in the Saba deMishpatim, p. 107a, it explains that what is said, "His eyes roam (meshotetos)," these are feminine; and what is said, "they roam (meshotetim)," these are masculine. And so it is in the Zohar, Vayechi, p. 241, end of column a, which explains that "roam (meshotetim)" are in the adornments of the Shechinah below, etc. That is,

Explanation

The Zohar distinguishes the two verses: "His eyes roam" (feminine) refers to feminine powers, and "they roam" (masculine) to masculine ones. Another Zohar passage says the "roaming" ones serve the adornments of the Shechinah below.

כי יש מלאכים שהם מז״א ויש מלאכים שהם ממלכות4 כמ״ש הרח״ו עמ״ש בזוהר ר״פ שמות דף ד׳ ע״א בענין איש וביתו באו5 6 וז״ל נ״ב7 ת״ת ומלכות ור״ל המלאכים שמן הז״א והמלאכים שמן המל׳ עכ״ל המק״מ שם.

there are angels that are from Z'eir Anpin and there are angels that are from Malchus, as Rabbi Chaim Vital wrote on what is said in the Zohar at the beginning of Parshas Shemos, p. 4a, on "each man came with his household"; and this is his wording: "Note: Tiferes and Malchus; and he means the angels that are from Z'eir Anpin and the angels that are from Malchus." Until here the wording of the Mikdash Melech there.

Explanation

So there are two kinds of angels, from Z'eir Anpin (the masculine) and from Malchus (the feminine). The Alter Rebbe quotes this from the Mikdash Melech, a commentary on the Zohar, which records Rabbi Chaim Vital's comment on "each man came with his household": the "man" is Tiferes and the "household" is Malchus, meaning the angels of each.

Paragraph 14 in brief

Back in the main text, the paragraph uses the Zohar to explain the masculine and feminine forms of "roam": they are angels from Z'eir Anpin and angels from Malchus.

Deeper

According to a later maamar cited in the Kehot note, these masculine and feminine "eyes" are angels of Atzilus, formed from the outer aspect of the vessels of Z'eir Anpin and Malchus of Atzilus.

Marei mekomos

1
On the words
בזהר . . דמשפטים דק״ז
How it connects
According to the note, it quotes the wording of this Zohar passage with an explanation.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 515
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 30
Our explanationThe later maamar that develops this passage, cited for the same Zohar.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת נ״ך כרך א ע׳ תקטו מעתיק לשון הזוהר עם ביאור. ובסה״מ תרכ״ט ע׳ ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכ״ה בזהר ויחי דרמ״א סע״א
How it connects
According to the note, it quotes the wording of this Zohar passage.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 514
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת נ״ך שם ע׳ תקיד מעתיק הלשון.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכ״ה בזוהר ויחי דרמ״א סע״א
How it connects
The Zohar on Vayechi explains that the "roaming" ones are in the adornments of the Shechinah below.our note
The source
Zohar, Vayechi 64:651–65:661ספר הזהר, ויחי ס״ד:תרנ״א-ס״ה:תרס״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כי יש מלאכים שהם מז״א ויש מלאכים שהם ממלכות
How it connects
It says, apparently referring here, that according to this maamar these are angels of Atzilus, formed from the outer aspect of the vessels of Z'eir Anpin and Malchus of Atzilus; p. 1408 discusses why the verse sometimes says meshotetim and sometimes meshotetos.our note
Where the note points
Hemshech 5672 (Ayin-Beis)המשך תער״ב
vol. 3, p. 1470; p. 1408
Look for it in the Lubavitch Library (opens in a new tab)
Tanyaתניא
Iggeres HaKodesh, sec. 20 · not yet checked
Our explanationQuoted inside the Hemshech 5672 passage: from the outer aspect of the vessels of the ten Sefiros of Atzilus the heichalos were created, and also the bodies of the angels of Atzilus.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayeira, maamar 2בד״ה ארדה נא הב׳ נר׳ שהם מלאכים
the maamar “ארדה נא וגו'. הנה הכצעקתה…”
ארדה נא וגו׳. הנה הכצעקתה הוא לשון נקבה וכן הבאה. ועשו לשון נקבה ולשון זכר. וגם להבין מהו ארדה נא ואראה הלא משמים הביט ה׳. אך פי׳ הכצעקתה היינו הצעקה העולה מבחי׳ מדת הדין שהיא בחי׳ מדת מלכות שנק׳ דין דינא דמלכותא דינא רק שהוא דינא רפיא מלך במשפט יעמיד ארץ וז״ש הכצעקתה הבאה וכמ״ש בערב היא באה.
"I will go down now [and see]" etc. Now, "according to its outcry" (haktza'akasah) is in the feminine form, and so is "which has come" (haba'ah); while "they have done" (asu) is a form [shared by] the feminine and the masculine. We must also understand what "I will go down now and see" means: surely "G‑d looked down from heaven."
Read it here
Kehot’s note
ראה בהמשך תער״ב ח״ג ע׳ א׳תע, ואולי הכוונה לכאן, שכ׳ ”לפמ״ש בתו״א בד״ה ארדה נא הב׳ נר׳ שהם מלאכים דאצי׳ וכמ״ש באגה״ק שם [סי׳ כ] דמחיצוניות הכלים די״ס דאצי׳ שהן אלקות נבראו ההיכלות כו׳ וגם גופות המלאכים דאצי׳ שהן בחי׳ יש כו׳, די״ל דעיניו משוטטים ועיניו משוטטות שהן בחי׳ דכורין ונוקבין מבחי׳ ז״א ומל׳ כמ״ש בד״ה ארדה נא הנ״ל הן המלאכים המתהווים מבחי׳ חיצוניות הכלים דזו״נ דאצי׳ כו׳” ע״ש. וראה שם ע׳ א׳תח מה שלפעמים נאמר משוטטים ולפעמים משוטטות ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בזוהר ר״פ שמות דף ד׳ ע״א בענין איש וביתו באו
How it connects
The Zohar at the start of Shemos on "each man came with his household"; Rabbi Chaim Vital's note there reads it as Tiferes and Malchus, the angels of Z'eir Anpin and of Malchus.our note
The source
Zohar, Shemot 5:33–6:39ספר הזהר, שמות ה׳:ל״ג-ו׳:ל״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
איש וביתו באו
How it connects
"Each man came with his household," the verse on which the Zohar passage and Rabbi Chaim Vital's note comment.our note
The source
Exodus 1:1שמות א׳:א׳Sefaria (opens in a new tab)
1וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ: 2רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה:
1NOW THESE are the names of the sons of Israel, who came into Egypt with Jacob; every man came with his household: 2Reuben, Simeon, Levi, and Judah;
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
עמ״ש — וז״ל נ״ב
How it connects
According to the note, the version there reads "the wording of the Mikdash Melech" before "נ"ב."our note
Where the note points
Sefer HaMaamarim 5629ספר המאמרים תרכ״ט
p. 30
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בסה״מ תרכ״ט שם: וז״ל המק״מ נ״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15והמלאכים שהם בתקוני שכינתא היא בחי׳ מלכות דאצי׳ נק׳ נוקבין וכמש״ש בזוהר ד׳ רמ״ז ע״א בפי׳ בנות צעדה למיהוי עלי שור.1 בנות צעדה.

And the angels that are in the adornments of the Shechinah, which is the level of Malchus of Atzilus, are called feminine; as is said there in the Zohar, p. 247a, explaining "Daughters stepped, to be upon the wall" (banos tza'adah alei shur): "'Daughters stepped' (tza'adah):

Explanation

The angels in the "adornments of the Shechinah," which is Malchus of Atzilus, are called feminine. The Zohar shows this from the verse "daughters stepped (tza'adah) upon the wall" in Jacob's blessing to Joseph.

צעדות מיבעי לי׳ אלא ההוא עין דכתיב לעילא ומאן איהו עין משפט כו׳ ואיהו עין צעדה ופסעת למיטל בנות לתקונהא והיינו בנות צעדה ולא בנים

it should have said tza'adus (in the plural). Rather, [it is] that eye which is written above; and what is it? The eye of justice, etc.; and it steps and strides to take daughters for its adornment. And this is [why it says] 'daughters stepped,' and not 'sons.'"

Explanation

The Zohar notes that the verb is singular when "daughters" is plural. It explains that the subject is "the eye" mentioned earlier, "the eye of justice," which steps forth to take "daughters" for its adornment. That is why the verse says "daughters" and not "sons."

פי׳ שההשגחה הנמשכת ע״י הע״ס דמלכות דאצי׳ שהיא בחי׳ עין משפט ע״ש מלך במשפט יעמיד ארץ2 הוא נמשך ומתלבש בהמלאכים הנקראים בנות שהם בחי׳ נוקבין.

The meaning is that the providence which is drawn through the ten Sefiros of Malchus of Atzilus, which is the level of "the eye of justice," after [the verse] "A king by justice establishes the land," is drawn down and enclothed in the angels that are called "daughters," which are the level of the feminine.

Explanation

The Alter Rebbe explains: the providence that comes through the Sefiros of Malchus of Atzilus, called "the eye of justice" because Malchus is the king who rules by justice, is enclothed in angels called "daughters," the feminine angels.

Paragraph 15 in brief

The paragraph uses the Zohar on "daughters stepped" to show that the providence of Malchus, "the eye of justice," works through feminine angels.

Marei mekomos

1
On the words
בנות צעדה למיהוי עלי שור
How it connects
Jacob's blessing to Joseph, "daughters stepped upon the wall," which the Zohar interprets.our note
The source
Genesis 49:22בראשית מ״ט:כ״בSefaria (opens in a new tab)
21נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר: 22בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר: 23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים:
21Naphtali is a hind let loose: He giveth goodly words. 22Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. . 23The archers have dealt bitterly with him, And shot at him, and hated 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
מלך במשפט יעמיד ארץ
How it connects
"A king by justice establishes the land," linking Malchus to "justice" and to "the eye of justice."our note
The source
Proverbs 29:4משלי כ״ט:ד׳Sefaria (opens in a new tab)
3אִישׁ־אֹהֵב חׇכְמָה יְשַׂמַּח אָבִיו וְרֹעֶה זוֹנוֹת יְאַבֶּד־הוֹן: 4מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה: 5גֶּבֶר מַחֲלִיק עַל־רֵעֵהוּ רֶשֶׁת פּוֹרֵשׂ עַל־פְּעָמָיו:
3Whoso loveth wisdom rejoiceth his father; but he that keepeth company with harlots wasteth his substance. 4The king by justice establisheth the land; but he that exacteth gifts overthroweth it. 5A man that flattereth his neighbour spreadeth a net for his steps.
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.

16וזהו בנות צעדה שהמל׳ צועדת על הבנות עלי שור1 לראות ולהשגיח מעשה התחתונים וע״ז נאמר עיניו משוטטות לשון נוקבא. וזהו ענין הכצעקתה הבאה אלי.2

And this is [the meaning of] "daughters stepped": that Malchus steps over the daughters "upon the wall," to see and watch over the deeds of the lower beings. And of this it is said, "His eyes roam (meshotetos)," in the feminine. And this is the matter of "according to its outcry which has come to Me,"

Explanation

Now the Zohar's image is applied: Malchus "steps over" her "daughters," the feminine angels, to watch the deeds of those below. This is the feminine "His eyes roam," and it is also why the maamar's verse speaks of "its outcry" in the feminine.

לשון נקבה שהיא בחי׳ מלכות שנק׳ דינא דמלכותא והוא העלאת הפגם ע״י המלאכים שמבחי׳ מל׳ והכלים דע״ס דבחי׳ מל׳ הבאה אלי לאא״ס ב״ה המלובש בע״ס דאצי׳.

in the feminine, which is the level of Malchus, which is called "the law of the kingdom"; and it is the raising up of the blemish through the angels that are of the level of Malchus, and the vessels of the ten Sefiros of the level of Malchus, "which has come to Me": to the Infinite Light, blessed be He, that is enclothed in the ten Sefiros of Atzilus.

Explanation

The feminine form points to Malchus, the attribute of "the law of the kingdom." The "outcry which has come to Me" is the report of the blemish carried upward by the angels of Malchus and the vessels of Malchus, until it reaches the Infinite Light clothed in the Sefiros of Atzilus.

Paragraph 16 in brief

The paragraph answers the maamar's first question: the feminine forms "its outcry" and "which has come" show that the charge against Sodom rose through the feminine channel of providence, the angels and vessels of Malchus, the attribute of judgment.

Deeper

This joins the opening of the maamar (Malchus as "the law of the kingdom") with the Zohar's teaching on feminine and masculine "eyes." The outcry rises by the path described in paragraphs 4 and 5, through the angels and the vessels of Malchus of Atzilus.

Marei mekomos

1
On the words
בנות צעדה . . עלי שור
How it connects
"Daughters stepped upon the wall," read with the Zohar as Malchus stepping over her feminine angels to watch those below.our note
The source
Genesis 49:22בראשית מ״ט:כ״בSefaria (opens in a new tab)
21נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר: 22בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר: 23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים:
21Naphtali is a hind let loose: He giveth goodly words. 22Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. . 23The archers have dealt bitterly with him, And shot at him, and hated him;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מט, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הכצעקתה הבאה אלי
How it connects
The maamar's verse; its feminine forms are now explained as referring to the providence of Malchus.our note
The source
Genesis 18:21בראשית י״ח:כ״אSefaria (opens in a new tab)
20וַיֹּאמֶר ה׳ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד: 21אֵרְדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה: 22וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי ה׳
20… ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. 21I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ 22And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית יח, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

17ועז״נ ארדה נא ואראה ע״י מדת החסד וכנודע שז״א רובו חסדים אנפוי דמלכא נהירין שהוא

And of this it is said, "I will go down now and see": through the attribute of Chesed. And as is known, Z'eir Anpin is mostly chasadim (kindnesses), [as in] "the face of the King shines," which is

Explanation

G‑d's response, "I will go down now and see," comes through Chesed. Z'eir Anpin, the masculine configuration of the emotive attributes, is mostly kindness; the Zohar describes it as the King's shining face.

מ״ש עיני ה׳ הם משוטטים ל׳ זכר שהם בחי׳ דכורין שהוא בחי׳ חסד ואראה הכצעקתה כו׳ שאולי ע״י מדת החסד ימצא להם זכות.

what is said, "the eyes of G‑d, they roam (meshotetim)," in the masculine, which are the level of the masculine, which is the level of Chesed. "And I will see according to its outcry" etc.: that perhaps through the attribute of Chesed merit will be found for them.

Explanation

This is the masculine "the eyes of G‑d, they roam": the angels of Z'eir Anpin, which are of Chesed. "I will see" means that perhaps, through Chesed, some merit will be found for Sodom.

Paragraph 17 in brief

The paragraph explains "I will go down now and see" as G‑d's answer to the outcry of judgment with the masculine providence of Chesed, which looks for merit.

Judgment and kindness read the same facts ¶18

18וכמבואר באדר״ז דרצ״ג ע״ב1 שבחי׳ ההשגחה ע״י בחי׳ עיניו משוטטות ל׳ נוקבא הוא בחי׳ דין וההשגחה שע״י בחי׳ עיני ה׳ המה משוטטים הוא בחי׳ רחמים כו׳ ע״ש.

And as is explained in the Idra Zuta, p. 293b, that the providence through the level of "His eyes roam (meshotetos)," in the feminine, is the level of judgment, and the providence that is through the level of "the eyes of G‑d, they roam (meshotetim)" is the level of compassion, etc.; see there.

Explanation

The Idra Zuta states outright that the feminine "eyes" are judgment and the masculine "eyes" are compassion.

והענין שהוא עד״מ כמ״ש ושפטו העדה2 והצילו העדה.3 עדה שופטת ועדה מצלת.4 לפי שבכל דבר יוכל ללמד זכות וחובה

And the matter is, by way of analogy, as it is written, "And the congregation shall judge... and the congregation shall save": a congregation that judges and a congregation that saves. For in every matter one can argue for merit and for guilt.

Explanation

An analogy from court: the Torah speaks of the court both judging and saving, since every case offers grounds both to condemn and to acquit.

וע״כ ארז״ל פסילנא לי׳ לצורבא מרבנן5 לדינא דחביב עלי כגופאי ואין אדם רואה חוב לעצמו הרי

And therefore our Sages, of blessed memory, said, "I disqualify [myself from judging] a Torah scholar, for he is as dear to me as my own body"; and "a person does not see guilt in himself." Thus,

Explanation

The Talmud records a sage who disqualified himself from judging a Torah scholar he loved "as my own body," because a person does not see guilt in himself.

אע״פ שהוא חייב באמת אינו רואה עליו חובה שמחמת קירוב הדעת והחביבות מוצא מקום ללמד זכות

even though he is truly guilty, one does not see guilt in him; for because of closeness of mind and affection, one finds room to argue for merit.

Explanation

Love and closeness lead the mind to find grounds for acquittal even where there is real guilt.

משא״כ למי שאינו חביב עליו כ״כ הי׳ מלמד חובה וכמ״ש וכל יצר מחשבות לבו רק רע6 כו׳

Whereas for one who is not so dear to him, he would argue for guilt; as it is written, "and every inclination of the thoughts of his heart is only evil" etc.;

Explanation

Toward someone less beloved, the same facts are read as guilt. So before the Flood Scripture says that "every inclination of the thoughts of his heart is only evil."

ועי״ז נמשך ויאמר ה׳ אמחה את האדם7 כו׳ הרי מחמת זה שיצר מחשבות לבו רק רע נמשך ללמד חובה8

and through this there followed, "And G‑d said, I will blot out man" etc. Thus, because the inclination of the thoughts of his heart was only evil, [judgment] was drawn to argue for guilt.

Explanation

From that assessment came the decree "I will blot out man": the evil inclination was taken as grounds for condemnation.

ואח״כ בפ׳ נח כתיב ויאמר ה׳ אל לבו9 לא אוסיף לקלל עוד את האדמה בעבור האדם

And afterwards, in Parshas Noach, it is written, "And G‑d said in His heart, I will not again curse the ground any more because of man,

Explanation

After the Flood, in Parshas Noach, G‑d says He will never again curse the ground because of man,

כי יצר לב האדם רע מנעוריו הרי שמסברא זו עצמה שיצר לב האדם רע מצא ללמד זכות שלא יוסיף לקלל את האדמה בעבור האדם

for the inclination of man's heart is evil from his youth." Thus from this very reasoning, that the inclination of man's heart is evil, He found [a way] to argue for merit: that He would not again curse the ground because of man.

Explanation

"for the inclination of man's heart is evil from his youth." The very same fact, that man's inclination is evil, is now a reason for leniency.

והיינו לפי שהי׳ התגלות מדת החסד ע״י וירח ה׳ את ריח הניחוח10 שבקרבן שהקריב נח המשיך גילוי מדת החסד ללמד זכות בזו הסברא עצמה שנמשך תחלה ללמד חובה ע״י מדה״ד.

And this is because there was a revelation of the attribute of Chesed through "And G‑d smelled the pleasing fragrance": through the offering that Noah brought, he drew down a revelation of the attribute of Chesed to argue for merit with this very reasoning that at first had been drawn to argue for guilt through the attribute of judgment.

Explanation

The change came from a revelation of Chesed: when G‑d "smelled the pleasing fragrance" of Noah's offering, Chesed was drawn down, and the same reasoning that judgment used to condemn became grounds to acquit.

וזהו ענין החילוק בין ב׳ בחינות השגחות הנ״ל (ועמ״ש במ״א ע״פ לעשות הישר בעיני11 12 ה׳ אלקיך). וזהו פי׳ ארדה נא.

And this is the difference between the two levels of providence mentioned above. (And see what is written elsewhere on the verse "to do what is right in the eyes of G‑d your G‑d.") And this is the meaning of "I will go down now":

Explanation

This is the difference between the two kinds of providence, the feminine of judgment and the masculine of Chesed. The Alter Rebbe refers to another discussion on "to do what is right in the eyes of G‑d," and then returns to explain "I will go down now."

כי צעקתה היא הבאה מלמטה למעלה שהוא בחי׳ גבורות ואו״ח ולזה נאמר ארדה נא לשון ירידה הוא מלמעלה למטה דהיינו בחי׳ או״י שהוא בחי׳ חסד להשגיח במדת החסד ללמד זכות.

for "its outcry" is that which comes from below to above, which is the level of the gevuros (severities) and the returning light (or chozer); and therefore it says "I will go down now," a term of descent, which is from above to below, that is, the level of the direct light (or yashar), which is the level of Chesed, to watch over with the attribute of Chesed, to argue for merit.

Explanation

The "outcry" rises from below to above, like the "returning light" (or chozer) of severity. "Going down" is from above to below, like the "direct light" (or yashar), which is Chesed: G‑d descends with Chesed to look for merit.

ואראה הכצעקתה הבאה אלי עשו13 דהיינו אם עוונם גדול מנשוא כ״כ עד שגם ע״פ החסד לא יוכל למצוא זכות אז כלה. ואם לא. פי׳ אולי ע״י החסד יוכל ללמד זכות כו׳.

"And I will see [whether] according to its outcry which has come to Me they have done": that is, if their sin is so great, too great to bear, that even according to Chesed He could not find merit, then [there will be] destruction (kalah). "And if not": meaning, perhaps through Chesed He could argue for merit, etc.

Explanation

The verse ends "whether they have done altogether (kalah)." The Alter Rebbe reads it: if their sin is so great that even Chesed can find no merit, there will be destruction (kalah); "and if not," Chesed may yet find merit.

וז״ש במדרש ארדה נא ממדה״ר למדה״ד14 15 ובזוהר דק״ה ע״ב16 ארדה נא מדרגא דרחמי לדרגא דדינא17 ר״ל להמשיך רחמים ממדה״ר אל בחי׳ מדה״ד ואראה כו׳.

And this is what is said in the Midrash: "I will go down now": from the attribute of mercy to the attribute of judgment; and in the Zohar, p. 105b: "I will go down now: from the level of mercy to the level of judgment"; meaning, to draw mercy from the attribute of mercy into the level of the attribute of judgment, "and I will see," etc.

Explanation

The Midrash and the Zohar say that "I will go down" means going down from mercy to judgment. The Alter Rebbe explains this as bringing mercy down into the attribute of judgment, so that it is judgment itself that is "seen" with mercy.

Paragraph 18 in brief

The paragraph explains why two kinds of providence give different verdicts: the same facts can be read toward guilt or toward merit, and Chesed reads them toward merit. "I will go down" is the descent of Chesed into judgment to look for merit for Sodom.

Deeper

The example of the Flood shows that Chesed does not ignore the facts; it reads the very same facts differently. "Or chozer" and "or yashar" are Kabbalistic terms for light rising from below and light descending from above; the maamar ties them to the feminine outcry and the masculine descent.

Marei mekomos

1
On the words
וכמבואר באדר״ז דרצ״ג ע״ב
How it connects
The Idra Zuta explains that the providence of "His eyes roam" (feminine) is judgment, and that of "they roam" (masculine) is compassion.our note
The source
Zohar, Idra Zuta 24:113–27:121ספר הזהר, האדרא זוטא כ״ד:קי״ג-כ״ז:קכ״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ושפטו העדה
How it connects
"And the congregation shall judge" between the killer and the avenger; the court's role of judging.our note
The source
Numbers 35:24במדבר ל״ה:כ״דSefaria (opens in a new tab)
23אוֹ בְכׇל־אֶבֶן אֲשֶׁר־יָמוּת בָּהּ בְּלֹא רְאוֹת וַיַּפֵּל עָלָיו וַיָּמֹת וְהוּא לֹא־אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ: 24וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה: 25וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת …
23… upon him, so that he died, and he was not his enemy, neither sought his harm; 24then the congregation shall judge between the smiter and the avenger of blood according to these ordinances; 25and the congregation shall deliver the manslayer out of the hand of the avenger of blood, …
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
והצילו העדה
How it connects
"And the congregation shall save" the killer; the court's role of saving. The Sages derive from these verses a congregation that judges and one that saves.our note
The source
Numbers 35:25במדבר ל״ה:כ״הSefaria (opens in a new tab)
24וְשָׁפְטוּ הָעֵדָה בֵּין הַמַּכֶּה וּבֵין גֹּאֵל הַדָּם עַל הַמִּשְׁפָּטִים הָאֵלֶּה: 25וְהִצִּילוּ הָעֵדָה אֶת־הָרֹצֵחַ מִיַּד גֹּאֵל הַדָּם וְהֵשִׁיבוּ אֹתוֹ הָעֵדָה אֶל־עִיר מִקְלָטוֹ אֲשֶׁר־נָס שָׁמָּה וְיָשַׁב בָּהּ עַד־מוֹת הַכֹּהֵן הַגָּדֹל אֲשֶׁר־מָשַׁח אֹתוֹ בְּשֶׁמֶן הַקֹּדֶשׁ: 26וְאִם־יָצֹא יֵצֵא הָרֹצֵחַ אֶת־גְּבוּל עִיר מִקְלָטוֹ אֲשֶׁר יָנוּס שָׁמָּה:
24then the congregation shall judge between the smiter and the avenger of blood according to these ordinances; 25and the congregation shall deliver the manslayer out of the hand of the avenger of blood, and the congregation shall restore him to his city of refuge, whither he was fled; and he shall dwell therein until the death of the high priest, who was anointed with the holy oil. 26But if the manslayer shall at any time go beyond the border of his city 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.
4
On the words
ושפטו העדה והצילו העדה עדה שופטת ועדה מצלת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מסעי לה, כד-כה. סנהדרין פ״א משנה א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
פסילנא לי׳ לצורבא מרבנן
How it connects
A sage said he would disqualify himself from judging a Torah scholar who was as dear to him as his own body, for a person does not see guilt in himself.our note
The source
Shabbat 119a:1שבת קי״ט א:א׳Sefaria (opens in a new tab)
עָבֵידְנָא יוֹמָא טָבָא לְרַבָּנַן. אָמַר רָבָא תֵּיתֵי לִי, דְּכִי אֲתָא צוּרְבָּא מֵרַבָּנַן לְקַמַּאי לְדִינָא, לָא מָזֵיגְנָא רֵישִׁי אַבֵּי סַדְיָא כַּמָּה דְּלָא מְהַפֵּיכְנָא בְּזָכוּתֵיהּ. אָמַר מָר בַּר רַב אָשֵׁי: פְּסִילְנָא לֵקהּ לְצוּרְבָּא מֵרַבָּנַן לְדִינָא. מַאי טַעְמָא? — דְּחַבִּיב עֲלַי כְּגוּפַאי, וְאֵין אָדָם רוֹאֶה חוֹבָה לְעַצְמוֹ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת קיט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
וכל יצר מחשבות לבו רק רע
How it connects
Before the Flood: "every inclination of the thoughts of his heart is only evil"; the fact read as grounds for guilt.our note
The source
Genesis 6:5בראשית ו׳:ה׳Sefaria (opens in a new tab)
4… וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹקִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם: 5וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכׇל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כׇּל־הַיּוֹם: 6וַיִּנָּחֶם ה׳ כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ:
4… to them; the same were the mighty men that were of old, the men of renown. 5And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6And it repented the LORD that He had made man on the earth, and it grieved …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ו, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ויאמר ה׳ אמחה את האדם
How it connects
"I will blot out man": the decree that followed from reading man's evil inclination as guilt.our note
The source
Genesis 6:7בראשית ו׳:ז׳Sefaria (opens in a new tab)
6וַיִּנָּחֶם ה׳ כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ: 7וַיֹּאמֶר ה׳ אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם: 8וְנֹחַ מָצָא חֵן בְּעֵינֵי Havayah
6… LORD that He had made man on the earth, and it grieved Him at His heart. 7And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’ 8But Noah found grace in the eyes of the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ו, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
נמשך ללמד חובה
How it connects
Listed by the note as a further discussion of this point.our note
Where the note points
Likkutei Torahלקוטי תורה
Emor, 39a
לבי״ת וכן נזכר עוד שם בפ׳ ויצא גבי צאן לבן. והענין יובן בהקדי׳ מ״ש דאו״א מלבישים לזרועות דא״א וכמ״ש ג״כ בפע״ח בפי׳ עבדים היינו לפרעה ויוציאנו ה׳ אלקינו או״א שהלבישו לזרועות דאריך וכמ״ש במ״א. ואיתא ג״כ בע״ח דאו״א יונקים ממזלות דא״א אבא יונק ממזל השמיני ואימא ממזל הי״ג. ומזלות הם בחי׳ שערות לבד. והענין כי לשון יניקה הוא כמו עד״מ הולד שיונק משדי אמו הנה עצם מציאות הולד הוא כבר נתהווה מבטן אמו ומה שיונק משדי אמו הוא פועל הגדלה וריבוי באברי הולד. כמ״כ פי׳ וענין אבא יונק ממזל השמיני היינו אחרי שכבר נאצל אבא מאור המאציל אך להיו׳ הגדלה וריבוי באור אבא הוא ע״י שיונק ממזל השמיני. וההגדלה הוא להיות בבחי׳ פרצוף ומוחין דגדלות ואזי יוכל להשפיע למטה להיות נה״י שלו מוחין לז״א ומז״א לנוק׳ חכמה תתאה מל׳ דאצילות …
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Shir HaShirim, 47d · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Inyanim, p. 197
Our explanationAccording to the note, it refers to this passage.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת אמור לט, א. שה״ש מז, ד. באוה״ת ענינים ע׳ קצז מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ויאמר ה׳ אל לבו
How it connects
After the Flood the same fact, man's evil inclination, becomes the reason not to curse the ground again.our note
The source
Genesis 8:21בראשית ח׳:כ״אSefaria (opens in a new tab)
20וַיִּבֶן נֹחַ מִזְבֵּחַ לַה׳ וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וּמִכֹּל הָעוֹף הַטָּהוֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ: 21וַיָּרַח ה׳ אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר ה׳ אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כׇּל־חַי כַּאֲשֶׁר עָשִׂיתִי: 22עֹד כׇּל־יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ:
20… took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. 21And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. 22While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ח, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
וירח ה׳ את ריח הניחוח
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
נח ח, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ע״פ לעשות הישר בעיני ה׳
How it connects
This is the discussion the Alter Rebbe refers to.our note
Where the note points
Likkutei Torahלקוטי תורה
Re'eh, 23d ff.
א״ס ב״ה בגילוי על נפשו ובשמירת כל מצותיו להיות כלי ואור לגילוי זה הוא כדי להיות בחי׳ ביטול כו׳ וזהו לעשות הישר בעיני ה׳ כו׳. וביאור ענין זה הנה כתיב אל דעות ה׳ ב׳ דעות יחודא עילאה ויחודא תתאה יחודא עילאה מלמעלה למטה דכולא קמיה כל׳ כו׳. ויחודא תתאה ממטה למעלה בחי׳ יש מאין כו׳ כמ״ש במ״א ושתיהם הם כחות אלהות יחודא תתאה בשם אלקים המצמצם ומפריד להיות עלמא דפרודא בחי׳ יש כו׳ שיהיה ביטול היש דוקא ויחודא עילאה בשם הוי׳ כו׳. וזהו משמים הביט ה׳ השקיפה ממעון קדשך מן השמים ה׳ משמים השקיף כו׳. פי׳ שנתלבש במדה זו להשגיח משמים מלמעלה למטה דהיינו בחינת יחודא עילאה שלפעמים מתלבש במדה זו ולפעמים מתלבש ומשגיח במדה שממטה למעלה בחי׳ יחודא תתאה. וזהו עין ה׳ אל יראיו שליראיו שהן בבחי׳ מפתחות החיצוניות …
Our explanationIt explains "a G‑d of knowledges" as the higher and lower unity, and says G‑d sometimes watches from above to below and sometimes from below to above, which parallels the two kinds of providence here.
Open it on Sefaria (opens in a new tab)
Likkutei Torah, Re’eh, maamar 4לקו״ת ראה כג, ד
page 23d, ¶13
כפלי כפלים מיסורי עוה״ז עד שאין ערך כו׳ ולכאורה אינו מובן שהרי אמרו יפה שעה אחת בתשובה ומע״ט בעוה״ז מכל חיי עוה״ב ולמה בעוה״ז יכול להיות בתשובה ומעשים טובים ואין צורך יסורים כ״כ לחיי עוה״ב. אך הענין הוא לפי שעוה״ב הוא גילוי הזיו שהגילוי הזה הוא דרך ירידת והשתלשלות המדרגות שהן רבות ושונות וכדי להיות גילוי זה לכל אחד ואחד כאוי לו לפי מעשיו ומדרגתו מוכרח הוא לסבול יסורים כ״כ …
Open it on Sefaria (opens in a new tab)
Kehot’s note
לקו״ת ראה כג, ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
לעשות הישר בעיני ה׳ אלקיך
How it connects
"To do what is right in the eyes of G‑d your G‑d"; the Alter Rebbe refers to his discussion of this verse elsewhere.our note
The source
Deuteronomy 13:19דברים י״ג:י״טSefaria (opens in a new tab)
18וְלֹא־יִדְבַּק בְּיָדְךָ מְאוּמָה מִן־הַחֵרֶם לְמַעַן יָשׁוּב ה׳ מֵחֲרוֹן אַפּוֹ וְנָתַן־לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ: 19כִּי תִשְׁמַע בְּקוֹל ה׳ אֱלֹקֶיךָ לִשְׁמֹר אֶת־כׇּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי ה׳ אֱלֹקֶיךָ:
18… mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers; 19when thou shalt hearken to the voice of the LORD thy God, to keep all His commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God.
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.
13
On the words
ואראה הכצעקתה הבאה אלי עשו
How it connects
The verse is read clause by clause: "altogether" (kalah) as destruction, "and if not" as the chance that Chesed will find merit.our note
The source
Genesis 18:21בראשית י״ח:כ״אSefaria (opens in a new tab)
20וַיֹּאמֶר ה׳ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד: 21אֵרְדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה: 22וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי ה׳
20… ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. 21I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ 22And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
וז״ש במדרש ארדה נא ממדה״ר למדה״ד
How it connects
According to the note, the source of this Midrash is identified there.our note
Where the note points
Maamarei Admur HaEmtzai (the Mitteler Rebbe's maamarim)מאמרי אדמו״ר האמצעי
Bereshit, p. 196
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה רמב״ן וירא יח, כ. הנסמן במאמרי אדה״א בראשית ע׳ קצו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
וז״ש במדרש ארדה נא ממדה״ר למדה״ד
How it connects
The Kehot note refers to Ramban here for the Midrash that "I will go down" means from the attribute of mercy to the attribute of judgment.our note
The source
Ramban on Genesis 18:20רמב"ן על בראשית י״ח:כ׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
ובזהר דק״ה ע״ב
How it connects
It quotes this Zohar, which follows the Midrash: "Did the Holy One, blessed be He, not know...? Rather, 'I will go down now' from the level of mercy to the level of judgment."our note
Where the note points
Torah Chaim, by the Mitteler Rebbeתורת חיים
Beginning of Vayera (97a)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בתורת חיים ר״פ וירא (צז, א): בזוהר [ח״א קה, ב] א׳ ע״ד המדרש הנ״ל וז״ל וכי לא הוה ידע קודב״ה דא׳ ארדה נא . . אלא ארדה נא מדרגא דרחמי לדרגא דדינא כו׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
ובזוהר דק״ה ע״ב ארדה נא מדרגא דרחמי לדרגא דדינא
How it connects
The Zohar asks whether G‑d did not already know, and explains "I will go down" as from the level of mercy to the level of judgment.our note
The source
Zohar, Vayera 12:201–14:212ספר הזהר, וירא י״ב:ר״א-י״ד:רי״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Seeing and hearing ¶19–20

19והנה רש״י פי׳ בחומש ארדה נא למד לדיינים שלא יפסקו דיני נפשות אלא בראיה.1 והענין דאיתא בת״ז2 ואלין עשר ספירן אינון אזלין כסדרן3 חד אריך וחד קציר וחד בינוני.

Now Rashi explains in the Chumash [on] "I will go down now": "[This] teaches judges not to decide capital cases except by seeing." And the explanation is that it is found in the Tikkunei Zohar: "And these ten Sefiros go in their order: one long, one short, and one intermediate."

Explanation

Rashi learns from "I will go down and see" that judges may not decide capital cases except by seeing for themselves. To explain why "seeing" matters, the Alter Rebbe cites the Tikkunei Zohar: the Sefiros go in order, "one long, one short, and one intermediate."

פי׳ כי ע״ס נחלקי׳ לג׳ קוין קו הימין חח״נ נק׳ חד אריך כי החסד נמשך ומתפשט יותר

The meaning is that the ten Sefiros are divided into three lines. The right line, Chochmah, Chesed and Netzach, is called "one long," for Chesed extends and spreads further.

Explanation

The ten Sefiros form three lines. The right line, Chochmah, Chesed and Netzach, is "long" because kindness reaches far.

ולכן גמ״ח בין לעניים בין לעשירים4 הרי שהחסד מתפשט יותר מהרחמים שעל העשיר אין שייך רחמנות כ״א על העני.

And therefore acts of kindness [are done] both to the poor and to the rich; thus Chesed spreads further than compassion, for compassion does not apply to the rich man, but only to the poor.

Explanation

The Talmud teaches that acts of kindness are done for rich and poor alike, whereas compassion applies only to the poor. So kindness reaches further than compassion.

וקו השמאל בג״ה נק׳ חד קציר שאינו נמשך כ״א למי שהגון ביותר. וקו האמצעי נק׳ בינוני שמרחם על מי שנופל רחמנות.

And the left line, Binah, Gevurah and Hod, is called "one short," for it extends only to one who is most worthy. And the middle line is called "intermediate," for it has compassion on whoever is fitting for compassion.

Explanation

The left line, Binah, Gevurah and Hod, is "short": it reaches only the most deserving. The middle line is "intermediate": it has compassion on whoever is in a state that calls for compassion.

Paragraph 19 in brief

The paragraph introduces the three lines of the Sefiros and their reach: the long right line of Chesed, the short left line of Gevurah, and the intermediate middle line of compassion.

Marei mekomos

1
On the words
רש״י פי׳ בחומש ארדה נא למד לדיינים שלא יפסקו דיני נפשות אלא בראיה
How it connects
Rashi learns from "I will go down and see" that judges must not decide capital cases without seeing for themselves.our note
The source
Rashi on Genesis 18:21רש"י על בראשית י״ח:כ״אSefaria (opens in a new tab)
21ארדה נא. לִמֵּד לַדַּיָּנִים שֶׁלֹא יִפְסְקוּ דִינֵי נְפָשׁוֹת אֶלָּא בִרְאִיָּה, הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי בְפָרָשַׁת הַפַּלָּגָה. דָּבָר אַחֵר, אֵרְדָה נָא לְסוֹף מַעֲשֵׂיהֶם: הכצעקתה. שֶׁל מְדִינָה: הבאה אלי עשו. וְכֵן עוֹמְדִים בְּמִרְדָּם, כָּלָה אֲנִי עוֹשֶׂה בָהֶם, וְאִם לֹא יַעַמְדוּ בְמִרְדָּן אֵדְעָה מָה אֶעֶשֶׂה לְהִפָּרַע מֵהֶן בְּיִסּוּרִין וְלֹא אֲכַלֶּה אוֹתָן. וְכַיּוֹצֵא בוֹ מָצִינוּ בְּמָקוֹם אַחֵר, וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ וְאֵדְעָה מָה אֶעֱשֶׂה לָּךְ (שמות ל"ג); וּלְפִיכָךְ יֵשׁ הֶפְסֵק נְקֻדַּת פְּסִיק בֵּין עָשׂוּ לְכָלָה, כְּדֵי לְהַפְרִיד תֵּבָה מֵחֲבֶרְתָּהּ. וְרַבּוֹתֵינוּ …
21ארדה נא I WILL GO DOWN NOW — This teaches the judges that they should not give decisions in cases involving capital punishment, except after having carefully looked into the matter — all as I have explained in the section dealing with the dispersion of the nations (11:5). Another explanation of ארדה נא is: I will go down to the very end of their doings (I will fathom the depths of their wickedness). הכצעקתה WHETHER ACCORDING TO THE CRY OF IT (literally, of her) — i.e. the cry of the country (מדינה which is feminine). הבאה אלי עשו WHETHER THEY HAVE DONE [ACCORDING TO THE CRY OF IT] WHICH IS COME UNTO ME — If they persist in their rebellious ways, (כלה) an end will I make of them; if, however, …
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.
2
On the words
דאיתא בת״ז
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בהקדמה (פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
How it connects
In Elijah's opening prayer (Patach Eliyahu) the ten Sefiros are said to go "one long, one short, and one intermediate."our note
The source
Tikkunei Zohar 17a:13תקוני הזהר י״ז א:י״גSefaria (opens in a new tab)
ואלין עשר ספירן. אינון אזלין כסדרן. חד אריך וחד קצר וחד בינוני
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
4
On the words
גמ״ח בין לעניים בין לעשירים
How it connects
Acts of kindness are greater than charity, for they are done both for the poor and for the rich. Here this shows that Chesed reaches further than compassion.our note
The source
Sukkah 49b:11סוכה מ״ט ב:י״אSefaria (opens in a new tab)
תָּנוּ רַבָּנַן: בִּשְׁלֹשָׁה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה. צְדָקָה — בְּמָמוֹנוֹ; גְּמִילוּת חֲסָדִים — בֵּין בְּגוּפוֹ, בֵּין בְּמָמוֹנוֹ. צְדָקָה — לָעֲנִיִּים; גְּמִילוּת חֲסָדִים — בֵּין לָעֲנִיִּים בֵּין לָעֲשִׁירִים. צְדָקָה — לַחַיִּים; גְּמִילוּת חֲסָדִים — בֵּין לַחַיִּים בֵּין לַמֵּתִים.
Our rabbis taught: In three respects gemilut hasadim is superior to charity: charity can be done only with one’s money, but gemilut hasadim can be done with one’s person and one’s money. Charity can be given only to the poor, but gemilut hasadim both to the rich and the poor. Charity can be given to the living only, gemilut hasadim can be done both to the living and to the dead.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

20והנה יש ראיה ושמיעה הראיה נמשך מבחי׳ חכמה קו הימין ושמיעה מבינה קו השמאל. וכנודע מענין ראובן ושמעון1

Now there is seeing and there is hearing. Seeing is drawn from the level of Chochmah, the right line, and hearing from Binah, the left line; as is known from the matter of Reuven and Shimon.

Explanation

Seeing and hearing correspond to the two sides: seeing to Chochmah on the right, hearing to Binah on the left. This is known from the names Reuven (from "seeing") and Shimon (from "hearing").

ולכן הראי׳ היא מלמעלה למטה והשמיעה ממטה למעלה שהאותיות מתעלים ונכנסים לאוזן השומע ולזה ג״כ הראי׳ נשפלת למטה יותר מהשמיעה שרואה דבר גשמי

And therefore seeing is from above to below, and hearing from below to above, for the letters rise and enter the ear of the listener. And for this reason too, seeing descends lower than hearing, for it sees a physical thing,

Explanation

Seeing goes from above to below, while hearing goes from below to above, as sounds rise into the ear. So seeing reaches lower, even to physical objects,

משא״כ השמיעה היא רק קול ודבור כי הראי׳ היא מבחי׳ חד אריך וכנודע שיסוד אבא אריך כו׳.

whereas hearing is only voice and speech. For seeing is from the level of "one long," as is known that the Yesod of Abba is long, etc.

Explanation

while hearing takes in only voice and speech. Seeing belongs to the "long" line; the Alter Rebbe adds the Kabbalistic teaching that the Yesod of Abba (Chochmah) is long.

וזהו מ״ש ארדה נא ואראה כי הכצעקתה הבאה זהו כמו בחי׳ שמיעה שמבחי׳ בינה ולכן היא הבאה מלמטה למעלה והוא בחי׳ קו השמאל אבל ארדה נא ואראה בבחי׳ ראיה שהוא בחי׳ חסדים כו׳:

And this is what is said, "I will go down now and see": for "according to its outcry which has come" is like the level of hearing, which is from the level of Binah; therefore it comes from below to above, and it is the level of the left line. But "I will go down now and see" is in the level of seeing, which is the level of chasadim (kindnesses), etc.

Explanation

Applied to the verse: "its outcry which has come" is like hearing, from Binah, rising from below on the left side. "I will go down and see" is seeing, which belongs to kindness. G‑d responds to the outcry not only by hearing but by "going down and seeing" with Chesed.

Paragraph 20 in brief

The paragraph closes the maamar: the outcry is "heard" through the left side of judgment, while "I will go down and see" is "seeing" from the long right line of Chesed, which reaches down to find merit.

Deeper

This also explains Rashi's lesson: capital cases need "seeing," because seeing comes from Chesed, which looks for merit, while mere "hearing" of an accusation comes from the side of judgment.

Marei mekomos

1
On the words
ושמעון
How it connects
Leah names Shimon "because G‑d has heard," linking Shimon with hearing.our note
The source
Genesis 29:33בראשית כ״ט:ל״גSefaria (opens in a new tab)
32וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָמְרָה כִּי־רָאָה ה׳ בְּעׇנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִׁי: 33וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי־שָׁמַע ה׳ כִּי־שְׂנוּאָה אָנֹכִי וַיִּתֶּן־לִי גַּם־אֶת־זֶה וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן: 34וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי־יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל־כֵּן קָרָא־שְׁמוֹ לֵוִי:
32… said: ‘Because the LORD hath looked upon my affliction; for now my husband will love me.’ 33And she conceived again, and bore a son; and said: ‘Because the LORD hath heard that I am hated, He hath therefore given me this son also.’ And she called his name Simeon. 34And she conceived again, and bore a son; and said: ‘Now this time will my husband …
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.

Finished the maamar?

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

Next: Parshas Chayei Sarah3 maamarim

In one’s avodah

The maamar says Joseph merited the higher providence, "the eye of G‑d toward those who fear Him," through sustaining others: "he who has a good eye shall be blessed, for he has given of his bread to the poor." Sodom blemished this very quality and was denied it. It also shows, from the judge who loves the one he judges, that closeness and kindness find room for merit in the very same facts that judgment would condemn.

Questions for discussion

How does "revealed and known" differ from the way a person comes to know something, and why does that difference answer the philosophers' question about multiplicity?
If G‑d knows everything by Himself, why does Scripture speak of "eyes" that roam the earth? What role do the vessels and the angels play?
How do the two levels of Daas explain why G‑d's foreknowledge does not compel a person's free choice?
The same fact, that "the inclination of man's heart is evil," leads first to the Flood and then to G‑d's promise never to curse the ground again. What changed, according to the maamar?
Why does the maamar link "I will go down and see" with seeing rather than hearing, and what does this suggest about Rashi's rule that judges must see for themselves?

Key terms in this maamar

Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×7
The light that encompasses all worlds (sovev kol almin)סובב כל עלמין: Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond.
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
Lights and vesselsאורות וכלים: Divine revelation and the forms that contain and express it. ×1
Chesed (kindness)חסד: Expansive giving. ×13
Gevurah (restraint)גבורה: Measure, limitation and judgment. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The World of Beriah (Creation)בריאה: The first world of separate existence.
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d.
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
Life-forceחיות: The divine vitality that sustains every creation. ×1
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×17
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×7
The light that fills all worlds (memalei kol almin)ממלא כל עלמין: Divine light that enters each world and gives it life according to its measure.
The Holy One, blessed be Heקב״ה: ×1
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world.
Z'eir Anpin (the emotive attributes)ז״א: The six emotive Sefiros as one configuration. ×3
Tiferes (beauty)תפארת: Harmony of kindness and restraint; associated with compassion.
Chochmah (wisdom)חכמה: The first flash of insight. ×1
Netzach (victory)נצח: Perseverance, the drive to overcome.
Binah (understanding)בינה: Developing and grasping an insight in detail. ×2
Hod (splendor)הוד: Acknowledgment and yielding.
Yesod (foundation)יסוד: The channel that connects and transmits. ×1
The kav (line of light)קו: The thin ray of light drawn into the space left after the tzimtzum. ×6
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×3
Nukva (the feminine / Malchus)נוקבא: Malchus as the receiving configuration. ×2

ארדה נא וגו׳

The big idea

The maamar in brief

Outline

Key concepts

The questions on the verse ¶1

"Revealed and known" ¶2–3

The eyes as vessels ¶4–7

Gloss: higher and lower Daas ¶8–13

Feminine and masculine eyes ¶14–17

Judgment and kindness read the same facts ¶18

Seeing and hearing ¶19–20

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

Text size

Theme

Calendar

Show

Send us a suggestion

Contents