Torah Ohr · Parshas Vayeitzei · Maamar 1

ושבתי בשלום אל בית אבי והיה הוי׳ לי…

“And I Shall Return in Peace to My Father’s House”

30 paragraphs · 80 sections
about 45 min of study
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The big idea

Yaakov’s descent to Charan is the descent of divine light into a world that seems separate from G‑d; by raising its “stones,” the letters of creation, and drawing supernal wisdom into Torah and mitzvos, that darkness is turned into light, and this brings about a future delight so great that even the Name Havayah will be like a mere “Elokim” beside it.

The maamar in brief

The maamar asks how the stone of Yaakov’s pillar relates to the Name Havayah, and why the verse joins a feminine noun to a masculine verb. Yaakov is “yud-heel”: he draws supernal Chochmah, the yud, down to the lowest level, Charan, where the divine voice is hidden and creation feels separate. The stones he gathered are the letters of divine speech that give life to creation; he raised them into a single yud, lifting them to Chochmah and even to sovev. Then he set the stone up as a pillar, the vav, drawing Chochmah into Torah and mitzvos, and poured oil on it, so that supernal wisdom is revealed in the Torah’s physical laws with the awe of Sinai. The purpose of this descent is the refining and transforming of darkness, especially through teshuvah, which, like a talking bird, delights G‑d because it is unexpected. Charan then becomes rinah, joyous song: the delight of Yitzchak, “laughter,” to be revealed in the future. Through two kinds of peace, ascent and descent, this delight will be revealed; relative to it Havayah will be like Elokim, and the stone, Malchus, will become its house.

Outline

The questionsWhy the stone depends on Havayah becoming Elokim, why the verse mixes genders, and what the many stones are.¶1–2
Yaakov: the yud reaching the heelYaakov draws supernal Chochmah from Be’er Sheva down to Charan; the descent produces a world of separateness that he wishes to raise.¶3–6
Stones are lettersLetters build words as stones build houses, and are inanimate relative to what they carry; creation lives from the divine letters, even the countless hosts from a single letter.¶7–9
Many stones into one yudThe combinations of letters create separate beings; Yaakov gathers them into the yud, raising them to supernal Chochmah, where all is one.¶10–12
The pillar and the oilThe pillar is the vav, Chochmah drawn into Torah and mitzvos; the oil is its revelation there with the awe of Sinai; first the letters must be raised to sovev.¶13–16
My father’s house: Yitzchak’s laughter“My father” is Yitzchak, future laughter; delight comes from novelty, and the transformation of darkness through teshuvah turns Charan into rinah.¶17–21
The future revelationWhen impurity is removed, creation will go from something to nothing, and the infinite delight of the seventh day will be revealed.¶22–24
Peace, and Havayah becoming ElokimPeace joins opposites; its two kinds reveal the delight above the chain of worlds, relative to which Havayah is like Elokim, and the stone becomes its house.¶25–29
SummaryThe Alter Rebbe’s own three-point summary, with a parallel from the Exodus and chametz and matzah.¶30

Key concepts

Yud-akev (the yud and the heel)יו״ד עקב: The reading of Yaakov’s name as the yud of supernal Chochmah drawn down to the “heel,” the lowest levels of creation.
Stones as lettersאבנים נקראו אותיות: In Sefer Yetzirah letters are called stones: they build words as stones build houses, and are lifeless compared to the meaning they carry. The stones Yaakov gathered are the letters of divine speech.
Charan and rinahחרן ורנה: Charan, from “my throat is parched,” is the world where the divine voice is hidden; when darkness is transformed, its ches becomes a hei and Charan becomes rinah, joyous song.
Subjugation and transformationאתכפיא ואתהפכא: Subduing the bad emotions and turning darkness into light; the purpose of the descent, and the source of the supernal delight.
Delight (taanug) and Yitzchakתענוג, יצחק: Yitzchak means “he will laugh”: the supernal delight that the work of refinement will reveal in the future, like the delight of something unexpected.
Two kinds of peaceב׳ בחי׳ שלום: Peace “to the far,” the lower world rising, and peace “to the near,” G‑dliness descending into Torah and mitzvos; peace joins opposites.
Havayah and Elokimהוי׳ ואלקים: Like sun and shield: Elokim conceals Havayah so that a finite world can exist. In the future, relative to the delight above both, Havayah itself will be like Elokim.

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The questions ¶1–2

1ושבתי בשלום1 2 אל בית אבי והיה הוי׳ לי לאלקים והאבן הזאת אשר שמתי מצבה יהיה בית אלקים3 כו׳.

“And I shall return in peace to my father’s house, and Havayah will be Elokim to me; and this stone, which I have set up as a pillar, will be a house of Elokim,” etc.

Explanation

The maamar opens with Yaakov’s vow as he sets out for Charan: if G‑d brings him back in peace, then Havayah will be Elokim to him, and the stone he set up as a pillar will become a house of Elokim. Havayah is the Name of G‑d that brings all things into being and transcends them; Elokim is the Name associated with concealment and limitation.

וצריך להבין השייכות של האבן4 עם שם הוי׳ שכשהוי׳ יהיה לאלקים אז דוקא יהיה האבן בית אלקים כו׳.

Now, we need to understand the connection of the stone with the Name Havayah: that specifically when Havayah will be Elokim, then the stone will be a house of Elokim, etc.

Explanation

The first question: what does the stone have to do with the Name Havayah? The verse makes the stone’s becoming a “house of Elokim” depend on Havayah first becoming Elokim, and the link between the two is not obvious.

גם צריך להבין כי לשון האבן הזאת הוא לשון נקיבה ומלת יהי׳ הוא לשון זכר.

We also need to understand [why] the phrase “this stone” (ha’even hazos) is in the feminine form, while the word “will be” (yihyeh) is in the masculine form.

Explanation

The second question is grammatical. In Hebrew “stone” (even) is feminine, and “this” (hazos) agrees with it, yet the verb that follows, “will be” (yihyeh), is masculine. The maamar will treat the stone as the level of Malchus, the receiver, which in the time to come will become a vessel for a higher revelation.

Paragraph 1 in brief

The maamar sets out Yaakov’s vow and asks two questions about it: how the stone relates to the Name Havayah, and why the verse joins a feminine noun to a masculine verb.

Deeper

The Kehot notes record that the Mitteler Rebbe’s transcript of this maamar begins instead with “And Yaakov made a vow,” and that the Tzemach Tzedek noted it was said on the same Shabbos as the maamar “Shishim Heimah” printed in Likkutei Torah on Shir HaShirim.

Marei mekomos

1
On the words
ושבתי בשלום
How it connects
The note says the Mitteler Rebbe’s transcript of this maamar is printed there and opens with the verse “And Yaakov made a vow.” It is another record of the same discourse.our note
Where the note points
Sefer HaMaamarim 5568, transcript of the Mitteler Rebbeספר המאמרים תקס״ח
vol. 2, p. 626, beginning “Vayidar Yaakov neder”
Look for it in the Lubavitch Library (opens in a new tab)
Torah Chaim, by the Mitteler Rebbeתורת חיים
Vayetzei
Our explanationThe note says Torah Chaim’s version of this maamar also begins with “And Yaakov made a vow.”
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim, Hanachos HaRapספר המאמרים הנחות הר״פ
p. 67
Our explanationA further transcript of this maamar, printed in the collection of transcripts known as Hanachos HaRap.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayetzei vol. 1, 193b; vol. 5, 854b
Our explanationAt 193b the Tzemach Tzedek notes that this maamar and the maamar “Shishim Heimah” printed in Likkutei Torah on Shir HaShirim were said on one Shabbos. Vol. 5, 854b has summaries of this maamar, which the Kehot edition prints with its notes to 21d.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Shir HaShirim, maamar “Shishim Heimah” · not yet checked
Our explanationAccording to the note, that maamar was said on the same Shabbos as this one, so the two may be read as a pair.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s source notesציונים לכ״ק אדמו״ר
above, in the notes
Our explanationThe note refers the reader to the Rebbe’s source notes printed earlier in the Kehot edition for more on this maamar.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “ושבתי בשלום” (5738)ד״ה ושבתי בשלום תשל״ח
A maamar of the Rebbe, 5738
Our explanationA maamar on the same verse that the note cites for the whole of this maamar; it discusses the text and its versions.
Find it in the Lubavitch Library (opens in a new tab)
Maamar “Veshavti Beshalom” 5747, by the Lubavitcher Rebbeד״ה ושבתי בשלום תשמ״ז
Our explanationA later maamar with the same opening words, cited for the maamar as a whole.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim Melukatספר המאמרים מלוקט
by the Rebbe · vol. 2, p. 157
A collection of the Rebbe’s edited maamarim, arranged by subject.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הנחת כ״א אדה״א בסה״מ תקס״ח ח״ב ע׳ תרכו מתחיל וידר יעקב נדר (וכן הוא ההתחלה בתו״ח). עוד הנחה בסה״מ הנחות הר״פ ע׳ סז. באוה״ת ויצא כרך א קצג, ב מציין הצ״צ שד״ה זה וד״ה ששים המה הנדפס בלקו״ת שה״ש נאמרו בשבת א׳.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
קיצורים באוה״ת כרך ה תתנד, ב. נדפסו במ״מ לדף כא, ד.
לכללות מאמר זה ראה ד״ה ושבתי בשלום תשל״ח (נדפס בסה״מ מלוקט ח״ב ע׳ קנז). ד״ה זה תשמ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ושבתי בשלום
How it connects
Yaakov’s vow at Beis El: if he returns in peace to his father’s house, Havayah will be his G‑d. The maamar reads it as a promise that Havayah will become “Elokim” relative to a higher revelation.our note
The source
Genesis 28:21בראשית כ״ח:כ״אSefaria (opens in a new tab)
20וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹקִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ: 21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
20… way that I go, and will give me bread to eat, and raiment to put on, 21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כח, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והאבן הזאת אשר שמתי מצבה יהיה בית אלקים
How it connects
The continuation of the vow: the stone he set up as a pillar will be a house of G‑d. The maamar asks what links the stone to the Name Havayah.our note
The source
Genesis 28:22בראשית כ״ח:כ״בSefaria (opens in a new tab)
21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
וצריך להבין השייכות של האבן וכו׳
How it connects
The note says this version, and Torah Chaim, raise further questions here beyond the two asked in our text.our note
Where the note points
Sefer HaMaamarim 5568, transcript of the Mitteler Rebbeספר המאמרים תקס״ח
vol. 2, p. 626 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Chaim, by the Mitteler Rebbeתורת חיים
Vayetzei
Our explanationTorah Chaim likewise contains additional questions at this point in the maamar.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5565ספר המאמרים תקס״ה
vol. 2, p. 942
Our explanationThe note quotes a line from there: the light of Abba, the first light of Atzilus, “nurses” from the eighth mazal of Arich Anpin, called “the supernal mazal.” It also cites it for the meaning of “nursing” and what the growth it brings is.
Look for it in the Lubavitch Library (opens in a new tab)
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 …
Our explanationThat passage explains the term “nursing”: as a baby already exists and nursing only makes it grow, so Abba already exists and nursing from the eighth mazal of Arich Anpin brings it to its full, mature state, able to give to the levels below.
Open it on Sefaria (opens in a new tab)
Kehot’s note
בסה״מ תקס״ח ובתו״ח נמצאים עוד קושיות: ”אור אבא שהוא אור הראשון דאצי׳ יונק מן בחי׳ מזל השמיני דא״א והוא מזל ונוצר חסד ונק׳ בשם מזל העליון”. — סה״מ תקס״ה כרך ב ע׳ תתקמב. וראה בלקו״ת אמור לט, א. לשון יניקה, ומהו ההגדלה. ובסה״מ תקס״ה שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2ולהבין את כל הנ״ל צריך להקדים ולבאר מ״ש לעיל מניה ויפגע במקום1 ויקח מאבני המקום וישם מראשותיו וגו׳ וישם אותה מצבה2 כו׳

To understand all the above, we must first preface and explain what is written just before it: “And he came upon the place… and he took from the stones of the place and placed [them] at his head,” etc., “and he set it up as a pillar,” etc.

Explanation

To answer, the maamar goes back to the verses just before the vow: Yaakov came upon “the place,” took some of its stones and put them at his head, and in the morning set up the stone as a pillar.

וצריך להבין ענין האבנים מה הן. וגם מה שהיו תחלה אבנים הרבה כמ״ש ויקח מאבני המקום וגו׳.

And we need to understand the matter of the stones, what they are; and also why at first there were many stones, as it is written, “And he took from the stones of the place,” etc.

Explanation

Two more questions: what the stones represent, and why the verse speaks of many stones at first, when later there is only one.

Paragraph 2 in brief

The maamar turns to the story of the stones at Beis El, asking what the stones are and why they were first many and then one.

Marei mekomos

1
On the words
ויפגע במקום
How it connects
Yaakov reaches the place, takes of its stones and puts them at his head before sleeping. The maamar will read the stones as letters.our note
The source
Genesis 28:11בראשית כ״ח:י״אSefaria (opens in a new tab)
10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא: 12וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְדִים בּוֹ:
10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12And he dreamed, and behold a ladder set up on the earth, and the top of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כח, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וישם אותה מצבה
How it connects
In the morning Yaakov sets up the stone as a pillar; the maamar will read this as the drawing down of the vav.our note
The source
Genesis 28:18בראשית כ״ח:י״חSefaria (opens in a new tab)
17וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹקִים וְזֶה שַׁעַר הַשָּׁמָיִם: 18וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ: 19וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה:
17… this is none other than the house of God, and this is the gate of heaven.’ 18And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 19And he called the name of that place Beth-el, but the name of the city 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.

Yaakov: the yud reaching the heel ¶3–6

3ויעקב עשה מהן אבן אחת כו׳. אך הנה בריש הפרשה כתיב ויצא יעקב מבאר שבע וילך חרנה1.

And Yaakov made of them one stone, etc. But now, at the beginning of the parsha it is written, “And Yaakov went out from Be’er Sheva and went toward Charan.”

Explanation

The Midrashic tradition that the many stones became one is taken as known. Before explaining it, the maamar turns to the parsha’s first verse, Yaakov’s journey from Be’er Sheva to Charan.

פי׳ יעקב הוא בחי׳ יו״ד עקב2 שהוא בחי׳ המשכת חכמה עילאה שהוא בחי׳ י׳ למטה מטה גם בבחי׳ עקביים.

The explanation: Yaakov is the level of yud-akev (a yud [and] a heel), which is the drawing down of supernal Chochmah, which is the level of the yud, down to the very lowest, even into the level of the heels.

Explanation

The name Yaakov (יעקב) is read as yud plus akev, “heel.” The yud, the smallest letter, stands for Chochmah, the first point of divine wisdom; Yaakov’s role is to draw that wisdom down to the “heel,” the lowest level of existence.

Paragraph 3 in brief

The name Yaakov is decoded as “yud-heel”: the drawing of supernal Chochmah into the lowest levels.

Deeper

The Kehot notes trace the reading yud-akev to Etz Chaim (Sha’ar Seder HaAtzilus, ch. 2) and to the Kabbalistic lexicons Pardes Rimonim and Kehilas Yaakov. Torah Ohr on Vayeshev applies it in every world: the yud, the beginning of thought, extends to the “heel,” which is speech.

Marei mekomos

1
How it connects
The parsha’s opening verse. The maamar reads Yaakov’s journey as the descent of divine light from the highest level to the lowest.our note
The source
Genesis 28:10בראשית כ״ח:י׳Sefaria (opens in a new tab)
9וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּׁה: 10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא:
9… had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife. 10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
יעקב הוא בחי׳ יו״ד עקב
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Torah Ohrתורה אור
below, 27b; 29a · not yet checked
Our explanationThe Vayeshev passage explains that Yaakov is the yud, the beginning of thought, drawn down to the “heel,” which is speech; Yaakov “bars from end to end,” present as head and heel in every world according to its measure.
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Likkutei Torahלקוטי תורה
Balak 68b; Rosh Hashanah 61d · not yet checked
Our explanationThe Balak passage reads “Who can count the dust of Yaakov” as Torah study, which is beyond number and brings the higher unity, the nullification of all before the Infinite Light.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Vayeshev 894b; Tetzei p. 876 ff.
Our explanationFurther discussions of the reading of Yaakov as yud-akev.
Look for it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Likkutei Torah, Balak, maamar 1לקו״ת בלק סח, ב
page 68b, ¶27
לפי שהוא המשכת רצון העליון את רבע ישראל כנ״ל בחי׳ עשיתיו כנ״ל:
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Kehot’s note
ע״ח שער סדר האצי׳ פ״ב. וראה פרדס שער עה״כ ערך יעקב. וערך עקב. קהלת יעקב ערך ישראל. ובכ״מ. ראה לקמן כז, ב. כט, א. לקו״ת בלק סח, ב. ר״ה סא, ד. אוה״ת וישב תתצד, ב. תצא ע׳ תתעו ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4וזהו ויצא יעקב מבאר שבע וילך חרנה1 שבחי׳ יעקב הוא הממשיך מבחי׳ באר שבע שהוא למעלה מעלה איהו וחיוהי וגרמוהי חד עד השתלשלות למטה מטה למדרגה היותר תחתונה שהוא בחי׳ חרן וכאשר יבואר לקמן בעז״ה.

And this is [the meaning of] “And Yaakov went out from Be’er Sheva and went toward Charan”: the level of Yaakov is what draws down from the level of Be’er Sheva, which is at the very highest, [where] “He and His life-forces and His vessels are one,” through the chain of descending worlds (hishtalshelus) to the very lowest, to the lowest rung, which is the level of Charan, as will be explained below, with G‑d’s help.

Explanation

Be’er Sheva stands for the highest level, where, in the phrase of the Tikkunei Zohar, G‑d, His life-forces and His vessels are all one, with no separateness at all. Charan stands for the lowest rung of the chain of worlds. Yaakov’s journey between them is the drawing of divine light from the top of the chain to its bottom; the maamar promises to explain Charan later (paragraph 20).

Paragraph 4 in brief

Yaakov’s journey from Be’er Sheva to Charan is read as the path of divine light from perfect unity down to the lowest rung of creation.

Marei mekomos

1
How it connects
Be’er Sheva and Charan become the two ends of the chain of worlds, the highest and the lowest.our note
The source
Genesis 28:10בראשית כ״ח:י׳Sefaria (opens in a new tab)
9וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּׁה: 10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא:
9… had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife. 10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

5וכמ״ש צוה ישועות יעקב.1 ישועות הם ש״ע נהורין עילאין2 3 4 ובחי׳ יעקב מחבר וממשיך אותן למטה בבחי׳ עקביים ג״כ.

As it is written, “Command the salvations (yeshuos) of Yaakov.” Yeshuos are the three hundred and seventy (shin-ayin) supernal lights, and the level of Yaakov joins them and draws them down below, into the level of the heels as well.

Explanation

A verse from Psalms calls on G‑d to “command the salvations of Yaakov.” The word yeshuos (ישועות) is read as containing shin-ayin, 370, the number of the supernal lights spoken of in the Zohar; Yaakov’s role is to join these lights and draw them down to the lowest “heels.”

וגם ישועות הוא מלשון שעה כמ״ש וישע ה׳ אל הבל5 וגו׳ שהוא בחי׳ ירידת והמשכת אורו ית׳ למטה מטה כו׳.

Yeshuos is also from the term “turning” (she’iyah), as it is written, “And G‑d turned (vayisha) to Hevel,” etc., which is the descent and drawing down of His light, blessed be He, to the very lowest, etc.

Explanation

A second reading: yeshuos is related to vayisha, “He turned toward,” as in G‑d turning toward Hevel’s offering. Either way, the word describes G‑d’s light descending toward what is below.

אך בהשתלשלות אור ה׳ כ״כ בצמצומים רבים עד שבא גם למטה בבחי׳ חרן נעשה עלמא דפרודא לגמרי וכמ״ש ונהר יוצא מעדן6 שהוא בחי׳ חכמה עילאה להשקות את הגן כו׳.

However, as the light of G‑d descends so far, through many contractions (tzimtzumim), until it comes down even to the level of Charan, it becomes a world of utter separateness, as it is written, “And a river goes out from Eden,” which is the level of supernal Chochmah, “to water the garden,” etc.

Explanation

The problem is that when the light descends so far, through many contractions, until it reaches “Charan,” the result is a world of separateness, where things feel apart from G‑d. The verse about the river that goes out from Eden is brought to show this: Eden is supernal Chochmah, and the river flows down from it to water the garden.

Paragraph 5 in brief

The verse “command the salvations of Yaakov” shows Yaakov drawing the highest lights downward; but the further light descends, the more the world it produces feels separate from G‑d.

Deeper

The Kehot notes point to the Zohar (1:4b, 3:133b) and Etz Chaim (Sha’ar HaZivugim, ch. 2) for the 370 lights, and note that Torah Chaim reads “375 lights.” Iggeres HaKodesh 3 in Tanya gives the same reading of yeshuos, from vayisha, as the 370 lights.

Marei mekomos

1
On the words
צוה ישועות יעקב
How it connects
The psalmist asks G‑d to command the salvations of Yaakov; the maamar reads yeshuos as the 370 supernal lights that Yaakov draws down.our note
The source
Psalms 44:5תהילים מ״ד:ה׳Sefaria (opens in a new tab)
4כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם: 5אַתָּה־הוּא מַלְכִּי אֱלֹקִים צַוֵּה יְשׁוּעוֹת יַעֲקֹב: 6בְּךָ צָרֵינוּ נְנַגֵּחַ בְּשִׁמְךָ נָבוּס קָמֵינוּ:
4… hand, and Thine arm, and the light of Thy countenance, because Thou wast favourable unto them. 5Thou art my King, O God; command the salvation of Jacob. 6Through Thee do we push down our adversaries; through Thy name do we tread them under …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Chukas, maamar “Al Ken Yomru HaMoshlim,” in the Biur, 67a · not yet checked
Our explanationA marginal gloss in Torah Ohr refers the reader to this Likkutei Torah passage for more on “command the salvations of Yaakov.”
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5632ספר המאמרים תרל״ב
vol. 2, p. 464, maamar “Lo Silbash Shaatnez”
Our explanationA passage from this point in our maamar is reproduced there, with additions.
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The Rebbe Maharash’s maamar “לא תלבש שעטנז בסה"מ” (5632)ד״ה לא תלבש שעטנז בסה״מ תרל״ב
A maamar of the Rebbe Maharash, 5632
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תהלים מד, ה. ”ע׳ לקו״ת פ׳ חקת ד״ה על כן יאמרו המושלים שם בהביאור ס״ז א׳” — הג״ה בגיליון תו״א.
קטע מכאן בד״ה לא תלבש שעטנז בסה״מ תרל״ב כרך ב ע׳ תסד עם הוספות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ש״ע נהורין עילאין
How it connects
The Zohar speaks of the 370 lights; the Kehot note cites it as the source of the term.our note
The source
Zohar I, 4bזח״א ד, בSefaria (opens in a new tab)
Where the note points
Maamar “Veshavti Beshalom” 5738, by the Lubavitcher Rebbeד״ה ושבתי בשלום תשל״ח
Sefer HaMaamarim Melukat vol. 2, p. 160, note 44
Our explanationThe note there compares the readings: Torah Chaim has “375 lights, as stated in the Zohar,” while Torah Ohr has “370 supernal lights.”
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Torah Chaim, by the Mitteler Rebbeתורת חיים
Vayetzei, at this point
Our explanationIts version of this passage reads “375 (שע״ה) lights, as stated in the Zohar.”
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayetzei, 192a ff.
Our explanationThe Tzemach Tzedek’s glosses on this passage of Torah Ohr, discussing the 370 lights at length.
Look for it in the Lubavitch Library (opens in a new tab)
Tanyaתניא
Iggeres HaKodesh 3 (104b)
וילבש צדקה כשריון, וכובע ישועה בראשו. ודרשו רבותינו זכרונם לברכה: ״מה שריון זה כל קליפה וקליפה מצטרפת לשריון גדול, אף צדקה כל פרוטה ופרוטה מצטרפת לחשבון גדול״. פירוש, שהשריון עשוי קשקשים על נקבים, והם מגינים שלא יכנס חץ בנקבים, וככה הוא מעשה הצדקה: וביאור הענין, כי גדולה צדקה מכל המצות, שמהן נעשים לבושים להנשמה, הנמשכים מאור אין סוף ברוך הוא מבחינת ״סובב כל עלמין״ (כמבואר הפירוש ״ממלא כל עלמין״ ו״סובב כל עלמין״ בלקוטי אמרים, עיין שם) באתערותא דלתתא, היא מצות ה׳ ורצון העליון ברוך הוא. ועיקר המשכה זו מאור אין סוף ברוך הוא, הוא לבוש ו״אור מקיף״ לי׳ ספירות דאצילות בריאה יצירה עשיה, המשתלשלות מעילה לעילה וממדרגה למדרגה כו׳, הנקראות בשם ״ממלא כל עלמין״. פירוש, כי אור אין סוף ברוך הוא מתלבש ומאיר בתוך כל השתלשלות העשר ספירות דאצילות בריאה …
Our explanationThere the Alter Rebbe explains yeshuos as from the term vayisha and connects it with the 370 lights of the Zohar, the same reading given here.
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Sefer HaMaamarim Melukatספר המאמרים מלוקט
by the Rebbe · vol. 2, p. 160
A collection of the Rebbe’s edited maamarim, arranged by subject.
Find it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
ראה ד״ה ושבתי בשלום — תשל״ח (סה״מ מלוקט ח״ב ע׳ קס) הערה 44 שבתו״ח כאן (והוא הנק׳ שע״ה נהורין כמ״ש בזהר). ובתו״א [כאן] ישועות הם ש״ע נהורין עילאין (וראה בארוכה בהגהות לתו״א שם — באוה״ת פרשתנו קצב סע״א ואילך). ובאגה״ק ס״ג (קד, סע״ב): ישיעות הוא מלשון וישע . . דש״ע נהורין שבזוה״ק (ראה זח״א ד, ב. ח״ג קלג, סע״ב. ע״ח שער טו (שער הזיווגים) פ״ב ואילך. ועוד).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ש״ע נהורין עילאין
How it connects
The Idra Rabba also speaks of 370 lights; cited by the Kehot note for the term.our note
The source
Zohar, Idra Rabba 15:134–17:147ספר הזהר, האדרא רבא ט״ו:קל״ד-י״ז:קמ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ש״ע נהורין עילאין
How it connects
Etz Chaim, Sha’ar HaZivugim, cited by the Kehot note for the 370 lights and their place in the Arizal’s system.our note
The source
Sefer Etz Chaim 15:2עץ חיים ט״ו:ב׳Sefaria (opens in a new tab)
… ש"ע ע"ה והכתר לבדו הכולל כולם הוא ש"ע נמצא כי בפן א' יש ט"ס כל א' כלולה מן המ"א הם ש"ע נהורין וכן בפן הב' ש"ע נהורין ממ"א אותיות הוי"ה הב' כנ"ל. גם נתבאר שם כי במצח דא"א מתלבש הדעת דעתיק (צ"ל דא"א) ובתוכו מתלבש היסוד דעתיקא וגם מזה המצח יורד הארה עד או"א כדי שיזדווגו כי הרי הוא נמשך מבחי' יסוד ודעת שהם בחי' זווג ושם נתבאר איך יורדים אורות אלו עד הגרון דא"א ושם נעשה הזווג מהחיך והגרון ונעשה בחינות אחע"ה שבגרון שהוא בחינת שם ס"ג ואהי"ה שהוא בגימטריא אחע"ה והם בחי' ב"פ מ"ב אשר בפנים דא"א אשר נעשו ש"ע נהורין כנזכר שם. גם נתבאר שם כמה בחי' יש בענין הסתכלות הנזכר באדר"ז ושם ביארנו ב' בחי' מהם בלבד א' כאשר או"א הם …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
וישע ה׳ אל הבל
How it connects
G‑d “turned to” Hevel and his offering; the maamar takes vayisha as a sign that yeshuos means G‑d’s light turning and descending toward what is below.our note
The source
Genesis 4:4בראשית ד׳:ד׳Sefaria (opens in a new tab)
3וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַה׳ 4וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע ה׳ אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ: 5וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו:
3… to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering; 5but unto Cain and to his offering He had not respect. And Cain was very wroth, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ד, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ונהר יוצא מעדן
How it connects
A river goes out from Eden to water the garden, and from there divides. Eden is read as supernal Chochmah, and the dividing as the separateness that comes with descent.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6ומשם יפרד1 שכשנמשך משם בהשתלשלות רבות וצמצומים רבים נעשים בחי׳ נפרדים בתכלית. ויעקב אע״ה רצה להעלותם למעלה מעלה שיהי׳ גם למטה בחי׳ יחוד ובטול ממש כמו שהוא למעלה חיוהי וגרמוהי חד כו׳.2

“And from there it divides”: when it is drawn from there through many stages of descent and many contractions, they become utterly separate beings. And Yaakov our father, peace be upon him, wished to raise them up to the very highest, so that below too there would be true unity and self-nullification (bittul), just as it is above, [where] “His life-forces and His vessels are one,” etc.

Explanation

The verse continues, “and from there it divides”: after many stages of descent and contraction, the light produces beings that are utterly separate. Yaakov wanted to lift them back up, so that even below there would be the same unity and self-nullification found above, where G‑d’s powers and vessels are one with Him.

Paragraph 6 in brief

The descent of light ends in separate beings, and Yaakov’s task is to raise them so that the lower world, too, becomes one with G‑d.

Marei mekomos

1
On the words
ומשם יפרד
How it connects
“And from there it divides [into four heads]”; the dividing of the river is read as the separateness that results when the light descends far from its source.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
שו״ה הגן כו׳ — בהשתלשלות רבות וצמצומים רבים
How it connects
A manuscript variant: it reads “through descent and many contractions” instead of “through many stages of descent and many contractions.”our note
Where the note points
Manuscript Buch 1824בוך 1824 (כתב יד)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך 1824: בהשתלשלות וצמצומים רבים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Stones are letters ¶7–9

7ולזאת נאמר ויקח מאבני המקום כו׳. כי הנה נודע שאבנים נקראו אותיות וכמ״ש בס״י שני אבנים1 בונות שתי בתים שלש אבנים בונות ששה בתים כו׳

Therefore it says, “And he took from the stones of the place,” etc. For it is known that letters are called “stones,” as it says in Sefer Yetzirah, “Two stones build two houses; three stones build six houses,” etc.

Explanation

This is why the verse says Yaakov took “stones”: in Kabbalah the letters are called stones. Sefer Yetzirah counts the permutations of letters as houses built from stones: two letters make two combinations, three make six.

להיות כמו שמאבנים הרבה נעשה בית אחד שיכולים לדור בתוכו כמו״כ מאותיות הרבה נעשו תיבות שבהם התלבשו׳ השכל וגם

For just as from many stones one house is made, in which one can dwell, so from many letters words are made, in which the intellect is enclothed; and also,

Explanation

The first likeness: many stones become one house to live in, and many letters become words, which house an idea.

כמו שהאבנים הם בחי׳ דומם שהוא מדרגה היותר תחתונה מכל הד׳ יסודות דצח״מ כמו כן האותיות לגבי השכל המלובש בהם הם בחי׳ דומם בתכלי׳ שאינם מערך השכל כלל.

just as stones are of the inanimate level, which is the lowest rung of all four foundations, inanimate, vegetative, animal and speaking, so too the letters, relative to the intellect enclothed in them, are utterly of the inanimate level, for they bear no comparison to the intellect at all.

Explanation

The second likeness: stone is “inanimate,” the lowest of the four categories of creation (inanimate, vegetative, animal and human). Letters, too, are lifeless compared with the idea they carry; they have nothing of the intellect in them.

נמצא מובן מכל הנ״ל שאבנים נקראו אותיות וכמו״כ הוא למעלה. דהנה כתיב בדבר ה׳ שמים נעשו2 כו׳.

It follows, as is understood from all the above, that letters are called “stones.” And so it is above, for it is written, “By the word of G‑d the heavens were made,” etc.

Explanation

So letters are fittingly called stones, and the same is true above: the heavens were made by “the word of G‑d,” that is, by divine letters.

Paragraph 7 in brief

The stones Yaakov took are letters: like stones they build “houses,” and like stones they are inanimate compared to what they contain.

Deeper

The Kehot note gives Sefer Yetzirah 4:16 according to the Arizal’s version of the text.

Marei mekomos

1
On the words
כמ״ש בס״י שני אבנים
How it connects
The note points to the Chanukah maamar in Torah Ohr (29a) as another place that draws on this passage of Sefer Yetzirah; the excerpt given opens with the Chanukah lights.our note
Where the note points
Torah Ohrתורה אור
below, 29a
משרע״ה. ונדב ואביהוא היו נ״ר של יוסף. ואנחנו טמאים לנפש אדם זה אביהוא. אבל נדב היה מבחי׳ רוח ולא היו צריכים הזאה בשבילו כלל. ועליו נאמר ורוח נדיבה תסמכני. וז״ש נוהג כצאן יוסף. כי בזמן הגלות הנהגת ישראל הוא בבחי׳ יוסף שהוא מבחי׳ חלום מעולם העגולים כו׳. ולכן נק׳ בן פור״ת אותיות פות״ר ותופ״ר שמחבר כו׳. ולכן היה פותר חלומות: בכ״ה בכסליו יומי דחנוכה כו׳ שכשנכנסו יונים להיכל וכו׳. וכשגברו מלכות בית חשמונאי ונצחום לא מצאו אלא פך א׳ של שמן כו׳. לשנה אחרת קבעום ח׳ י״ט בהלל והודאה. להבין ענין הלל וענין הודאה. וגם להבין למה תקנו בנס זה להדליק נרות זכר למקדש שמצאו פך א׳ של שמן כו׳ ולא תקנו כן בשאר נסים. וגם מה ענין נרות להלל והודאה. אך הענין הוא דכתיב נר מצוה ותורה אור כו׳. …
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Bamidbar 8b
ופירש שם בספר רוח דוד כי יום ולילה הם ז״א ונוק׳. אבל לעתיד שיהיה גילוי א״א כתיב לא יום ולא לילה והיה לעת ערב יהיה אור דלילה כיום יאיר. וענין אומרו דלית יום ולילה אלא מסטרא דילן. יובן ע״פ משנ״ת במ״א בד״ה וידעת היום כו׳ פי׳ כמו שהיום הוא עם הלילה ושניהם אחד כך והשבות אל לבבך שכמו שהוא בזמן כך הוא בנפש שהשני לבבות שהם היצ״ט והיצה״ר הם שניהם כאחד שגם היצה״ר ישוב לאהבת הוי׳ כד אתכפיא סט״א כו׳ ומזה וידעת כי הוי׳ הוא האלקים שנמשך להיות חיבור ויחוד שם הוי׳ עם שם אלקים שבאתעדל״ת תליא מלתא שע״י והשבות אל לבבך שיהיו ב׳ הלבבות כאחד שישוב גם היצה״ר להיות בטל לגבי היצ״ט נמשך כמ״כ למעלה שיהיה שמאלא אתכליל בימינא, וזהו ענין שמזכירין מדת לילה ביום ומדת יום בלילה בברכת …
Our explanationAnother place where the Alter Rebbe cites this passage of Sefer Yetzirah on stones and houses.
Open it on Sefaria (opens in a new tab)
Kehot’s note
פ״ד מט״ז עפ״י נוסח האריז״ל. ראה לקמן כט, א. לקו״ת במדבר ח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בדבר ה׳ שמים נעשו
How it connects
“By the word of G‑d the heavens were made”: creation is through divine speech, so the “stones” are present above as the letters of creation.our note
The source
Psalms 33:6תהילים ל״ג:ו׳Sefaria (opens in a new tab)
5אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ: 6בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כׇּל־צְבָאָם: 7כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת:
5He loveth righteousness and justice; The earth is full of the lovingkindness of the LORD. 6By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 7He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים לג, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8וכמ״ש מלכותך מלכות כל עולמים.1 פי׳ שחיות כל העולמות שהם עולמות עד אין קץ וכמ״ש היש מספר לגדודיו.2

And as it is written, “Your kingship is a kingship over all worlds.” The explanation: the life-force of all the worlds, which are worlds without end, as it is written, “Is there any number to His troops?”

Explanation

The verse “Your kingship is a kingship over all worlds” teaches that the countless worlds, as numerous as G‑d’s hosts in Job’s words, all draw their life from one source.

הנה עכ״ז מקור ושרש חיותם אינו אלא מבחי׳ מלכותו שהוא בחי׳ דבר ה׳ כו׳ המחיה ומהוה אותם מאין ליש תמיד. להיות שהם נבראים בע״ג שיש גבול להשגתן ומהארץ לרקיע מהלך ת״ק שנה כו׳.

nevertheless, the source and root of their life-force is only from the level of His Malchus (sovereignty), which is the level of the word of G‑d, etc., which gives them life and brings them into being from nothing to something constantly. [This is] because they are created beings with limits, whose comprehension has a limit, and “from the earth to the firmament is a journey of five hundred years,” etc.

Explanation

That source is only Malchus, G‑d’s “kingship,” which is His word, constantly bringing the worlds into being from nothing. They can receive only from this level because they are limited, as the Talmudic saying about the distance from earth to the firmament illustrates.

Paragraph 8 in brief

All the endless worlds get their life only from Malchus, the divine word, because they are finite and cannot receive from anything higher.

Marei mekomos

1
On the words
מלכותך מלכות כל עולמים
How it connects
“Your kingship is a kingship over all worlds”: read to mean that every world, however many, lives from G‑d’s Malchus.our note
The source
Psalms 145:13תהילים קמ״ה:י״גSefaria (opens in a new tab)
12לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: 13מַלְכוּתְךָ מַלְכוּת כׇּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכׇל־דּוֹר וָדֹר: 14סוֹמֵךְ ה׳ לְכׇל־הַנֹּפְלִים וְזוֹקֵף לְכׇל־הַכְּפוּפִים:
12… the sons of men His mighty acts, And the glory of the majesty of His kingdom. 13Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations. 14The LORD upholdeth all that fall, And raiseth up all those that are bowed down.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
היש מספר לגדודיו
How it connects
Bildad asks, “Is there any number to His troops?” The maamar uses it for the countless worlds and hosts.our note
The source
Job 25:3איוב כ״ה:ג׳Sefaria (opens in a new tab)
2הַמְשֵׁל וָפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו: 3הֲיֵשׁ מִסְפָּר לִגְדוּדָיו וְעַל־מִי לֹא־יָקוּם אוֹרֵהוּ: 4וּמַה־יִּצְדַּק אֱנוֹשׁ עִם־אֵל וּמַה־יִּזְכֶּה יְלוּד אִשָּׁה:
2Dominion and fear are with Him; He maketh peace in His high places. 3Is there any number of His armies? And upon whom doth not His light arise? 4How then can man be just with God? Or how can he be clean that is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5635ספר המאמרים תרל״ה
vol. 1, p. 53
Our explanationThe note cites a discussion there of the verse “Is there any number to His troops?”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
איוב כה, ג. ראה בסה״מ תרל״ה כרך א ע׳ נג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

9ואינם כלל בערך לגבי אור ה׳ שהוא בבחי׳ א״ס המתגלה בעולמות עליונים. ולזאת אין יכולים לקבל חיותם

And they bear no comparison at all to the light of G‑d, which is on the level of the Infinite (Ein Sof), revealed in the higher worlds. Therefore they cannot receive their life-force

Explanation

The created worlds bear no comparison to G‑d’s infinite light as it shines in the higher worlds, so they cannot receive their life directly from it.

רק מבחי׳ דבר ה׳ שהם אותיות שנבראו בהם שמים וארץ כו׳ שהם בחי׳ דומם לגבי אור א״ס ב״ה

except from the level of the word of G‑d, which is the letters with which heaven and earth were created, etc., which are of the inanimate level relative to the Infinite Light (Or Ein Sof), blessed be He.

Explanation

They receive it only through the divine word, the letters by which heaven and earth were made, and those letters are like inanimate stone compared to the Infinite Light.

וכמ״ש קדוש ה׳ צבאות וכמארז״ל1 אות הוא בצבאות שלו2 3 ואף שהם אלף אלפין כמ״ש אלף אלפין ישמשונה4 ורבו רבבן קדמוהי וגו׳ וכמ״ש היש מספר לגדודיו.5

As it is written, “Holy is G‑d of Hosts (Tzevaos),” and as our Sages, of blessed memory, said, “He is a sign (os) among His hosts.” And although they are a thousand thousands, as it is written, “A thousand thousands served Him, and myriad myriads stood before Him,” etc., and as it is written, “Is there any number to His troops?”

Explanation

The Name “G‑d of Hosts” (Tzevaos) is read by the Sages as “He is an os among His hosts”; os means both “sign” and “letter.” Though the hosts are thousands upon thousands, as Daniel saw, the phrase implies that all of them live from a single letter.

עכ״ז מאחר שהם בעלי גבול חיותם אינו אלא מבחי׳ אות א׳ בלבד שהוא בחי׳ דומם לגמרי לגבי שם הוי׳ שהוא בבחי׳ א״ס כו׳ כנ״ל.6

nevertheless, since they are limited, their life-force is only from the level of a single letter alone, which is entirely of the inanimate level relative to the Name Havayah, which is on the level of the Infinite, etc., as mentioned above.

Explanation

Because the hosts are finite, their life comes from just one letter, which is inanimate compared to the Name Havayah, the infinite.

Paragraph 9 in brief

Even the countless heavenly hosts live from only one letter of the divine word, because anything finite can receive only from a source that is itself “inanimate” relative to the Infinite.

Deeper

The Kehot note records that manuscript Buch 1824 reads “as stated in the Zohar” instead of “as our Sages said,” pointing to the introduction of the Tikkunei Zohar.

Marei mekomos

1
On the words
וכמארז״ל
How it connects
A manuscript variant: it reads “as it says in the Zohar” instead of “as our Sages, of blessed memory, said”; the Kehot note locates it in the introduction to the Tikkunei Zohar, 12b.our note
Where the note points
Manuscript Buch 1824בוך 1824 (כתב יד)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך 1824: וכמ״ש בזהר. — ת״ז בהקדמה יב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אות הוא בצבאות שלו
How it connects
The Talmud reads Tzevaos as “He is a sign among His hosts.” The maamar takes os as “letter”: the hosts live from one letter.our note
The source
Chagigah 16aחגיגה ט״ז אSefaria (opens in a new tab)
Kehot’s note
חגיגה טז, א. (ראה שם ע״י, ובחדא״ג).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אות הוא בצבאות שלו
How it connects
Per the Kehot note, manuscript Buch 1824 attributes this teaching to the Zohar, meaning the introduction to the Tikkunei Zohar.our note
The source
Tikkunei Zohar 12bתקוני הזהר י״ב בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
אלף אלפין ישמשונה
How it connects
Daniel’s vision of thousands upon thousands serving before G‑d; it shows the multitude of the hosts that nevertheless live from a single letter.our note
The source
Daniel 7:10דניאל ז׳:י׳Sefaria (opens in a new tab)
9… וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ: 11חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד …
9… his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 11I beheld at that time because of the voice of the great words which the horn …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דניאל ז, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
היש מספר לגדודיו
How it connects
Brought again for the countless hosts.our note
The source
Job 25:3איוב כ״ה:ג׳Sefaria (opens in a new tab)
2הַמְשֵׁל וָפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו: 3הֲיֵשׁ מִסְפָּר לִגְדוּדָיו וְעַל־מִי לֹא־יָקוּם אוֹרֵהוּ: 4וּמַה־יִּצְדַּק אֱנוֹשׁ עִם־אֵל וּמַה־יִּזְכֶּה יְלוּד אִשָּׁה:
2Dominion and fear are with Him; He maketh peace in His high places. 3Is there any number of His armies? And upon whom doth not His light arise? 4How then can man be just with God? Or how can he be clean that is …
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
קדוש ה׳ צבאות
How it connects
The angels’ “Holy, holy, holy is G‑d of Hosts”; the Name Tzevaos is the starting point for the Sages’ reading.our note
The source
Isaiah 6:3ישעיהו ו׳:ג׳Sefaria (opens in a new tab)
2שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף: 3וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת מְלֹא כׇל־הָאָרֶץ כְּבוֹדוֹ: 4וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן:
2… covered his face and with twain he covered his feet, and with twain he did fly. 3And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 4And the posts of the door were moved at the voice of them that called, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ ו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Many stones into one yud ¶10–12

10והנה השתלשלות כל העולמות ברבוי רבבות מדרגות תלוי הכל לפי אופן צירופי האותיות1 שבבחינת דבר ה׳ להתהוות נבראים פרטיים בעלי גבול ונפרדים כו׳.

Now, the chain of descent of all the worlds, through myriads upon myriads of rungs, all depends on the manner of the combinations of the letters in the level of the word of G‑d, so that particular created beings come into being, limited and separate, etc.

Explanation

Every distinct creature, on every rung, is the product of a particular combination of divine letters; how the letters are arranged determines what comes into being.

ויעקב אע״ה רצה להעלותם למעלה. לזאת ויקח מאבני המקום2 שהם אותיות הרבה ועשה מהן אבן אחת

And Yaakov our father, peace be upon him, wished to raise them up above. Therefore, “he took from the stones of the place,” which are many letters, and made of them one stone,

Explanation

Yaakov wanted to lift these creatures back up, so he “took from the stones of the place,” the many letters, and made them into one.

שהוא אות היו״ד שזהו וישם מראשותיו כו׳ שכמו שלמטה באדם יש שכל ומדות והאותיות הם המלבישים לבחי׳ שכל ומדות שמתלבשים בהם.

which is the letter yud; this is [the meaning of] “and he placed [them] at his head,” etc. For just as below, in a person, there are intellect and emotive attributes (middos), and the letters are what clothe the intellect and emotive attributes that are enclothed in them,

Explanation

The one stone is the letter yud, and it is placed “at his head,” the place of intellect. The maamar explains through a person: he has intellect and emotions, and letters (words) are what clothe them.

כמו״כ למעלה יש בחי׳ חב״ד וז״ת רק שם הוא חכים ולא בחכמה ידיעא מבין ולא בבינה ידיעא ולאו מכל מדות אלין ששם הוא בבחי׳ יחוד ובטול בתכלית.

so too above there are the levels of Chochmah, Binah and Daas and the seven lower [Sefiros]; only, there He is “wise, but not with a known wisdom; understanding, but not with a known understanding,” and not of any of these attributes, for there it is in a state of utter unity and self-nullification.

Explanation

Above too there are intellect (Chochmah, Binah, Daas) and seven emotive Sefiros, but there they are wholly one with G‑d. As the prayer of Eliyahu in the Tikkunei Zohar puts it, He is wise, but not with a wisdom that can be known.

Paragraph 10 in brief

Creation depends on combinations of letters, and Yaakov gathered the many letters into the single yud, lifting them to the level where all is one with G‑d.

Marei mekomos

1
On the words
השתלשלות כל העולמות . . צירופי האותיות שבבחי׳ דבר ה׳
How it connects
Sha’ar HaYichud VehaEmunah explains at length how every creature is brought into being by combinations and substitutions of the letters of divine speech, the idea stated here.our note
Where the note points
Tanyaתניא
Part II (Sha’ar HaYichud VehaEmunah); the chapter number is not legible in the note · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה תניא ח״ב פ׳
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ויקח מאבני המקום
How it connects
The stones Yaakov took are read as the many letters of creation.our note
The source
Genesis 28:11בראשית כ״ח:י״אSefaria (opens in a new tab)
10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא: 12וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְדִים בּוֹ:
10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12And he dreamed, and behold a ladder set up on the earth, and the top 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.

11וכמ״ש לך ה׳ הגדולה כו׳ וחיוהי וגרמוהי חד כו׳. ובחי׳ דבר ה׳ הם האותיות שבהם מתלבשים חב״ד ומדות שהם ע״ס עליונות.

As it is written, “Yours, G‑d, is the greatness,” etc., and “His life-forces and His vessels are one,” etc. And the level of the word of G‑d is the letters, in which Chochmah, Binah and Daas and the emotive attributes are enclothed, which are the ten supernal Sefiros.

Explanation

The verse “Yours, G‑d, is the greatness…” lists the Sefiros, and the Zohar phrase adds that they are one with Him. The divine word is the letters, and in them the ten supernal Sefiros are clothed.

ובחי׳ אות היו״ד שהיא נקודה קטנה מרמז על היות שבו מתלבש בחי׳ חכמה שהוא בחי׳ אין ובטול בתכלית.1

And the level of the letter yud, which is a small point, alludes to the fact that the level of Chochmah, which is the level of nothingness (ayin) and utter self-nullification, is enclothed in it.

Explanation

The yud is only a point. Its smallness suits Chochmah, which is called “nothing” (ayin): the first flash of wisdom before it takes any shape, a state of complete self-nullification.

Paragraph 11 in brief

The letters clothe the ten Sefiros, and the tiny yud clothes Chochmah, the level of nothingness and complete self-nullification.

Marei mekomos

1
On the words
לך ה׳ הגדולה
How it connects
David’s blessing lists greatness, might, glory, victory and splendor, which Kabbalah reads as the Sefiros; here it shows the Sefiros as they are one with G‑d.our note
The source
I Chronicles 29:11דברי הימים א כ״ט:י״אSefaria (opens in a new tab)
10וַיְבָרֶךְ דָּוִיד אֶת־ה׳ לְעֵינֵי כׇּל־הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה ה׳ אֱלֹקֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד־עוֹלָם: 11לְךָ ה׳ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: 12וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל:
10… said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever. 11Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all. 12Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דה״א כט, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

12ואות הה״א1 שהיא בחי׳ התפשטות אורך ורוחב מרמז על שהוא בחי׳ לבוש לבחי׳ בינה וכו׳.

And the letter hei, which is a spreading out in length and breadth, alludes to its being a garment for the level of Binah, etc.

Explanation

The hei is wide and extends in both length and breadth, so it suits Binah, where the point of wisdom is expanded and developed.

וכמו״כ שאר האותיות שבהם מתלבשים בחי׳ מדות העליונות. וזהו שיעקב עשה מכל האבנים אבן אחת שהוא אות היו״ד להעלותן לבחי׳ חכמה עילאה.

And likewise the other letters, in which the levels of the supernal emotive attributes are enclothed. And this is [why] Yaakov made of all the stones one stone, which is the letter yud: to raise them up to the level of supernal Chochmah.

Explanation

The other letters clothe the emotive attributes. Gathering all the stones into one yud means raising all the letters to supernal Chochmah, where they are nullified before G‑d.

Paragraph 12 in brief

The shapes of the letters match the levels they clothe, and gathering them into a yud lifts them all to supernal Chochmah.

Marei mekomos

1
On the words
ואות הה״א
How it connects
The note says this passage about the hei is missing from the transcript of the maamar in Hanachos HaRap.our note
Where the note points
Sefer HaMaamarim, Hanachos HaRapספר המאמרים הנחות הר״פ
p. 67 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ענין זה ליתא בהנחת הר״פ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The pillar and the oil ¶13–16

13ואזי אח״כ וישם אותה מצבה1 הוא בחי׳ אות הוא״ו שעשה והמשיך מבחי׳ י׳ לבחי׳ ו׳ להיות התלבשות בחי׳ חכמה עילאה למטה בבחי׳ תומ״צ וכנודע תמונת אות הוא״ו שעל ראשו נקודת היו״ד2

And then, afterward, “and he set it up as a pillar” is the level of the letter vav: he made and drew [it] from the level of the yud to the level of the vav, so that supernal Chochmah would be enclothed below in Torah and mitzvos. As is known, the form of the letter vav has the point of the yud at its head,

Explanation

After the ascent comes the descent. Setting the stone up as an upright pillar is the vav, a vertical line: Yaakov drew the yud down into a vav, so that supernal Chochmah would be clothed in Torah and mitzvos below. The vav is drawn with a yud-like point at its head.

ואח״כ הולך ומתמשך למטה כמו כן אורייתא מחכמה עילאה נפקת ונמשך ומתפשט למטה בדברים גשמיים כו׳.

and afterward it goes on and extends downward. So too, “the Torah comes forth from supernal Chochmah,” and is drawn down and spreads below into physical things, etc.

Explanation

The line of the vav then extends downward. So too the Torah, which the Zohar says “comes forth from supernal Chochmah,” comes down and clothes itself in physical matters.

Paragraph 13 in brief

The pillar is the letter vav, the yud extended downward: supernal Chochmah drawn down into the Torah and its mitzvos in the physical world.

Marei mekomos

1
On the words
וישם אותה מצבה
How it connects
Yaakov sets up the stone as a pillar; the upright pillar is read as the vertical vav.our note
The source
Genesis 28:18בראשית כ״ח:י״חSefaria (opens in a new tab)
17וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹקִים וְזֶה שַׁעַר הַשָּׁמָיִם: 18וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ: 19וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה:
17… this is none other than the house of God, and this is the gate of heaven.’ 18And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 19And he called the name of that place Beth-el, but the name of the city 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.
2
On the words
אות הוא״ו שעל ראשו נקודת היו״ד
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Torah Ohrתורה אור
above, 15d · not yet checked
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."
Our explanationThe note cites that maamar on Vayera for the form of the vav with the yud’s point at its head; the excerpt given discusses how Chochmah (sight) draws from above downward while Binah (hearing) rises from below upward.
Read it here
Likkutei Torahלקוטי תורה
Tetzei 29c · not yet checked
Our explanationThat passage reads Binah as ben Yah, the “son” (love, the emotions) born of the yud and hei, Chochmah and Binah; the note cites it for the vav that extends from the yud.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לעיל טו, ד. לקו״ת תצא כט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

14וזהו ויצוק שמן על ראשה1 פי׳ שמן הוא בחי׳ חכמה עילאה2 וכמ״ש שמן משחת קדש.3

And this is [the meaning of] “and he poured oil on its top.” The explanation: oil is the level of supernal Chochmah, as it is written, “oil of holy anointing.”

Explanation

Pouring oil on the pillar is the next step. Oil stands for supernal Chochmah; the verse about the “oil of holy anointing” is brought to show oil as a symbol of holiness drawn from above.

להיות גלוי בחי׳ חכמה עילאה ממש למטה בבחי׳ מצבה הנ״ל שהוא בחי׳ תורה ומצות שמלובשים למטה בדברים גשמיים המחליף פרה בחמור כו׳ כשר פסול כו׳ עכ״ז יהיה בהם גילוי בחי׳ חכמה עילאה ממש כמו שהוא למעלה.

[This is] so that there be a revelation of supernal Chochmah itself below, in the level of the pillar mentioned above, which is the level of Torah and mitzvos, which are enclothed below in physical things, “one who exchanges a cow for a donkey,” etc., kosher [and] unfit, etc.; nevertheless there will be in them a revelation of supernal Chochmah itself, just as it is above.

Explanation

The aim is that supernal Chochmah itself be revealed in the pillar, that is, in Torah and mitzvos, even though they deal with physical matters: laws about trading a cow for a donkey, about what is kosher and what is unfit. Even there, divine wisdom should be as revealed as it is above.

Paragraph 14 in brief

The oil poured on the pillar is supernal Chochmah revealed within the Torah’s most earthly laws.

Deeper

The Kehot notes connect oil with wisdom through the Talmud’s remark that olive oil is common in Tekoa, and so wisdom is found there. Or HaTorah on Vayakhel adds that the goal is not the ascent (setting up the pillar) but the drawing down (pouring the oil).

Marei mekomos

1
On the words
ויצק שמן על ראשה
How it connects
Yaakov pours oil on top of the pillar; read as supernal Chochmah poured into Torah and mitzvos.our note
The source
Genesis 28:18בראשית כ״ח:י״חSefaria (opens in a new tab)
17וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹקִים וְזֶה שַׁעַר הַשָּׁמָיִם: 18וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ: 19וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה:
17… this is none other than the house of God, and this is the gate of heaven.’ 18And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 19And he called the name of that place Beth-el, but the name of the city was …
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
Vayakhel, p. 2104
Our explanationQuoted in the note: the ultimate aim is not the ascent, “and he set it up as a pillar,” but the drawing down, “and he poured oil.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בראשית כח, יח. באוה״ת פ׳ ויקהל ע׳ ב׳קד: ”ור״ל שאין תכלית המכוון להיות העלאה שזהו ענין וישם אותה מצבה, כ״א להיות המשכה, וזהו ויצוק שמן כו׳” עכ״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
פי׳ שמן הוא בחי׳ חכמה עילאה
How it connects
The Talmud says that in Tekoa, since they were used to olive oil, wisdom was common among them; the Kehot note cites it for the link between oil and Chochmah.our note
The source
Menachot 85b:13–14מנחות פ״ה ב:י״ג-י״דSefaria (opens in a new tab)
גמ׳ (שמואל ב יד, ב) וישלח יואב תקועה ויקח משם אשה חכמה מאי שנא תקועה אמר רבי יוחנן מתוך שרגילין בשמן זית חכמה מצויה בהן: תנו רבנן (דברים לג, כד) וטובל בשמן רגלו זה חלקו של אשר שמושך שמן כמעין אמרו פעם אחת נצרכו להן אנשי לודקיא בשמן מינו להן פולמוסטוס אחד אמרו לו לך והבא לנו שמן במאה ריבוא
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Where the note points
Me’orei Orמאורי אור
the entry for oil (שמן)
Our explanationA Kabbalistic lexicon; the note cites its entry on oil for oil as a term for Chochmah.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מאו״א בערכו. ראה מנחות פה, ב: שמתוך שרגילין בשמן זית חכמה מצוי בהן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שמן משחת קודש
How it connects
The oil of holy anointing used to sanctify the Mishkan and its vessels; here it illustrates oil as a symbol of supernal wisdom.our note
The source
Exodus 30:25שמות ל׳:כ״הSefaria (opens in a new tab)
24וְקִדָּה חֲמֵשׁ מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ וְשֶׁמֶן זַיִת הִין: 25וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת־קֹדֶשׁ רֹקַח מִרְקַחַת מַעֲשֵׂה רֹקֵחַ שֶׁמֶן מִשְׁחַת־קֹדֶשׁ יִהְיֶה: 26וּמָשַׁחְתָּ בוֹ אֶת־אֹהֶל מוֹעֵד וְאֵת אֲרוֹן הָעֵדֻת:
24and of cassia five hundred, after the shekel of the sanctuary, and of olive oil a hin. 25And thou shalt make it a holy anointing oil, a perfume compounded after the art of the perfumer; it shall be a holy anointing oil. 26And thou shalt anoint therewith the tent of meeting, and the ark of the testimony,
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות ל, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15וכמארז״ל מה להלן באימה וביראה1 אף כאן באימה וביראה. פי׳ מה להלן בשעת מתן תורה על הר סיני שהיו באימה וביראה שאז הי׳ בחי׳ גילוי בתכלית ששמעו מפי עצמות המאציל אנכי ה׳ אלקיך כו׳.

And as our Sages, of blessed memory, said: “Just as there [it was] in dread and awe, so here [it must be] in dread and awe.” The explanation: “just as there,” at the time of the Giving of the Torah on Mount Sinai, they were in dread and awe, for then there was a revelation in the utmost degree, for they heard from the mouth of the Essence of the Emanator, “I am G‑d, your G‑d,” etc.

Explanation

The Sages taught that Torah must be studied with the same dread and awe as at Sinai. At Sinai the revelation was total: Israel heard “I am G‑d your G‑d” from G‑d’s very Essence, and so they were filled with awe.

אף כאן היינו אף כמו שהתורה מלובשת למטה בדברים גשמיים יהי׳ ע״י גילוי חכמה עילאה ממש כמו שהי׳ אז וכמ״ש ואשים דברי בפיך2 כו׳.3

“So here”: that is, even as the Torah is enclothed below in physical things, it shall be through a revelation of supernal Chochmah itself, just as it was then, as it is written, “And I have placed My words in your mouth,” etc.

Explanation

“So here” means that even now, when the Torah is clothed in physical matters, it should carry the same revelation of supernal Chochmah as then. The verse “I have placed My words in your mouth” expresses this: G‑d’s own words are in the mouth of the one who learns.

Paragraph 15 in brief

The awe of Sinai is to be present in every study of Torah, because the same supernal wisdom is revealed in it now as then.

Deeper

The Kehot note records that this whole passage is missing from the Hanachos HaRap transcript, and points to parallels in Boneh Yerushalayim and the Alter Rebbe’s short maamarim.

Marei mekomos

1
On the words
וכמארז״ל מה להלן באימה וביראה
How it connects
The Talmud learns that Torah must be studied in dread and awe, as at Sinai. The maamar reads it as saying that Sinai’s revelation of supernal Chochmah is present in Torah study now.our note
The source
Berakhot 22a:4ברכות כ״ב א:ד׳Sefaria (opens in a new tab)
דְּתַנְיָא: ״וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ״, וּכְתִיב בָּתְרֵיהּ ״יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה׳ אֱלֹקֶיךָ בְּחוֹרֵב״, מָה לְהַלָּן בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ, אַף כָּאן בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ.
for there is a teaching: "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. iv. 10) — as [the Israelites stood at Horeb] with dread and fear aod trembling and shaking, so here [when teaching Torah] must it be with dread and fear and trembling and shaking.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Where the note points
Boneh Yerushalayimבונה ירושלים
§106
Our explanationThe note says this teaching of the Sages is explained there.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaZaken HaKetzarimמאמרי אדמו״ר הזקן הקצרים
p. 306
Our explanationA short maamar of the Alter Rebbe on the same teaching, cited as a parallel.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
below, 40d; 67b
וע״י התאחזותו בדבר גשמי נתהווה גילוי אור. אך אור זה צריך להמשיך על ידי עבודת האדם ורוח אייתי רוח ואמשיך רוח. אם ישים אליו לבו רוחו ונשמתו אליו יאסוף. וזהו ענין הדלקת הנרות להדליק ולהמשיך האור שיהא נאחז בפתילה. וזהו קרוב ה׳ לכל קראיו לכל אשר יקראהו באמת. דהיינו להיות אמת ה׳ לעולם. ואמתות ה׳ הוא שמעלה ומטה שוים לפניו ית׳ כחשיכ׳ כאורה וסדר ההשתלשלות הוא רק בערכנו ובערך כל העולמות הברואים מאין ליש שלא יבטלו במציאות ונק׳ כדמותנו דמות כבוד ה׳. אבל בצלמנו בצלם אלקים היינו אמתות יחודו יתברך בעליונים ובתחתונים בשוה. וכיצד נמשך אמת ה׳ לעולם אמר הכתוב כי גבר עלינו חסדו. מחמת תגבורת חסד ואור עליון יותר מערך השתלשלות. והיינו ע״י נה״ב כד אתהפכא ואתכפייא כי נה״ב הגם שלמטה בעוה״ז היא במדרגה שפלה מ״מ שרשה ומקורה העליון …
Our explanationThe Miketz passage explains that in G‑d’s truth above and below are equal, “darkness like light,” and that this truth is drawn into the world through the transformation of the animal soul; it parallels the idea of full revelation below.
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Nasso 22c · not yet checked
Our explanationThat passage explains that the Infinite Light rests only in Chochmah, which is bittul, and that the union of Chochmah and Binah is constant; it supports the idea that Torah reveals supernal Chochmah.
Open it on Sefaria (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Matos, p. 1285
Our explanationAnother discussion of learning Torah with the dread and awe of Sinai.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “אשר ברא” (5739)ד״ה אשר ברא תשל״ט
A maamar of the Rebbe, 5739
Our explanationA maamar cited as a parallel treatment of this teaching.
Find it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim, Hanachos HaRapספר המאמרים הנחות הר״פ
p. 67 ff.
Our explanationThe note says this whole passage is absent from that transcript of the maamar.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ברכות כב, א. נתבאר בבונה ירושלים סי׳ קו. מאמרי אדה״ז הקצרים ע׳ שו. וראה לקמן מ, ד. סז, ב. לקו״ת נשא כב, ג. אוה״ת מטות ע׳ א׳רפה. ד״ה אשר ברא תשל״ט.
כל הענין ליתא בהנחת הר״פ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ואשים דברי בפיך
How it connects
“I have placed My words in your mouth”: the words of Torah a person speaks are G‑d’s own, as at Sinai.our note
The source
Isaiah 51:16ישעיהו נ״א:ט״זSefaria (opens in a new tab)
15וְאָנֹכִי ה׳ אֱלֹקֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו ה׳ צְבָאוֹת שְׁמוֹ: 16וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה: 17הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַ͏ִם אֲשֶׁר שָׁתִית מִיַּד ה׳ אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית:
15… stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name. 16And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’ 17Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נא, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אנכי ה׳ אלקיך
How it connects
The first of the Ten Commandments, heard directly from G‑d at Sinai; an example of total revelation.our note
The source
Exodus 20:2שמות כ׳:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר אֱלֹקִים אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר: 2אָנֹכִי ה׳ אֱלֹקֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִ͏ים: 3לֹא־יִהְיֶ͏ה־לְךָ אֱלֹקִים אֲחֵרִים עַל־פָּנָ͏ַי:
1And God spoke all these words, saying: 2I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 3Thou shalt have no other gods before Me.
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.

16ולהיות גילוי כזה למטה הוצרך יעקב מתחלה להעלותן למעלה מעלה לבחי׳ סוכ״ע. וכמ״ש וירימה מצבה1 להיות כי נעוץ סופן בתחלתן ועי״ז נעוץ תחלתן בסופן כו׳ שמדרגה היותר גבוה יותר יכולה לירד ולהתפשט מטה מטה כידוע:2

And for there to be such a revelation below, Yaakov first needed to raise them up to the very highest, to the level of the light that encompasses all worlds (sovev kol almin). As it is written, “and he raised it up as a pillar”: for “their end is wedged in their beginning,” and through this “their beginning is wedged in their end,” etc., for the higher a rung is, the more it is able to descend and spread lower and lower, as is known.

Explanation

To bring such revelation down, Yaakov first had to raise the letters to sovev, the light that transcends all worlds, just as the verse later says “he raised it up as a pillar.” The principle, from Sefer Yetzirah, is that the end is bound up with the beginning: what is lowest is rooted in what is highest, and the higher a level is, the further down it can reach.

Paragraph 16 in brief

Ascent comes before descent: only by first raising the letters to the highest level could Yaakov draw revelation all the way down.

Deeper

Torah Ohr on Bereshis, cited in the note, applies the same principle: through direct light and returning light the foot becomes the head, which is why Israel, the “feet,” are called “first.”

Marei mekomos

1
On the words
וירימה מצבה
How it connects
When Yaakov made his covenant with Lavan he took a stone and raised it up as a pillar. The maamar uses the word “raised” to show that the pillar first had to be lifted up.our note
The source
Genesis 31:45בראשית ל״א:מ״הSefaria (opens in a new tab)
44וְעַתָּה לְכָה נִכְרְתָה בְרִית אֲנִי וָאָתָּה וְהָיָה לְעֵד בֵּינִי וּבֵינֶךָ: 45וַיִּקַּח יַעֲקֹב אָבֶן וַיְרִימֶהָ מַצֵּבָה: 46וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים וַיִּקְחוּ אֲבָנִים וַיַּעֲשׂוּ־גָל וַיֹּאכְלוּ שָׁם עַל־הַגָּל:
44… a covenant, I and thou; and let it be for a witness between me and thee.’ 45And Jacob took a stone, and set it up for a pillar. 46And Jacob said unto his brethren: ‘Gather stones’; and they took stones, and made a heap. …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לא, מה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
נעוץ סופן בתחלתן . . כידוע
How it connects
A further discussion of the principle that the end is wedged in the beginning.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vaeschanan, p. 89
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
above, 1b
ובבחינה זו נקרא הרגל ראש והראש רגל שהוא למטה מהרגל במדרגה זו. וכך הוא למעלה על ידי התכללות המשכות המדרגות נעוץ תחילתן בסופן וסופן בתחילתן אור ישר ואור חוזר אור ישר נקרא מלמעלה למטה כל מה שלמעלה הוא העליון ואור חוזר ממטה למעלה כל מה שלמטה הוא העליון וזהו נעוץ תחילתן בסופן שסופן הוא תחילתן שבחינת הרגל נקרא ראש. וישראל נקראו ראשית וכתיב וירא ראשית לו וע״י אתערותא דלתתא נעשה למעלה תיקון אורות עליונים וזהו שמצינו במשה שבחטא העגל נטלו ממנו אלף אורות (ובשבת חוזרין ונותנין אליו במתנה וזהו ישמח משה במתנת חלקו) ועל זה רמזו רז״ל במ״ש ע״פ לך רד רד מגדולתך כלום נתתי לך גדולה אלא בשביל ישראל והיינו לפי שהיו ישראל בבחינת הרגל שלו וכמ״ש שש מאות אלף רגלי העם אשר אנכי בקרבו והם היו לו בחינת …
And the explanation: the Community of Israel is called “foot,” as it is written, “You are children to Havayah your G‑d,” and “a son is his father’s leg.” Now, by way of analogy, there is an added advantage in the foot that is not in the head: for the feet are what walk, and they carry the head and bring it to its desired destination. So the head needs the foot. And also the veins of the head and its life-force — for “the blood is the soul” — are in the feet; and when blood is let from the foot, the head is healed and sustained. And likewise there are several remedies that are applied to the feet, and the head is healed. And in this respect the foot is called head and the head foot, for in this degree it is below the foot.
Our explanationThat passage explains the principle through direct light and returning light: from above, the higher level is higher; from below, the lower level becomes the “head.” Through an arousal from below, higher lights are set right above.
Read it here
Torah Ohr, Bereishis, maamar 1לעיל א, ב
page 1b, ¶4
א״ס ב״ה בתורה.
And through this, “and you shall speak of them”: vedibarta (“and you shall speak”) is an expression of leading and drawing, that is, that there be a drawing down of the Infinite Light, blessed be He, into the Torah.
Read it here
Kehot’s note
ראה אוה״ת ואתחנן ע׳ פט. וראה לעיל א, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

My father’s house: Yitzchak’s laughter ¶17–21

17וזהו ושבתי בשלום אל בית אבי והי׳ הוי׳ לי לאלקים. שכל זה יהיה ע״י העלאות והמשכות שממטה למעלה ומלמעלה למטה שהוא בחי׳ וישם מראשתיו כו׳

And this is [the meaning of] “And I shall return in peace to my father’s house, and Havayah will be Elokim to me”: all this will come about through elevations and drawings-down, from below upward and from above downward, which is the level of “and he placed [them] at his head,” etc.,

Explanation

Now the maamar returns to the vow. Everything described so far, the raising of the letters and the drawing down, both belong to it: “placed at his head” is the ascent from below upward.

ואח״כ ויצק עליה שמן כו׳ כנ״ל כי הנה אבי1 קאי על יצחק וכמ״ש כי אתה אבינו2 שלע״ל יאמרו על יצחק כי אתה אבינו כו׳.

and afterward, “and he poured oil on it,” etc., as mentioned above. For “my father” refers to Yitzchak, as it is written, “For You are our father,” for in the time to come they will say of Yitzchak, “For you are our father,” etc.

Explanation

Pouring the oil is the descent from above downward. “My father” means Yitzchak: the Talmud relates that in the future Israel will say to Yitzchak, in the words of Isaiah, “For you are our father.”

Paragraph 17 in brief

The vow is about ascent and descent together, and “my father’s house” is Yitzchak, whom Israel will call “our father” in the future.

Deeper

The Kehot notes point to Or HaTorah on Terumah and Ki Sisa for this reading of “my father’s house” as Yitzchak.

Marei mekomos

1
On the words
כי הנה אבי
How it connects
Further discussion of “my father” as Yitzchak and the future saying “For you are our father.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Terumah, p. 1526; Ki Sisa, p. 1887
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת תרומה ע׳ א׳תקכו. וראה גם באוה״ת כי תשא ע׳ א׳תתפז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כי אתה אבינו
How it connects
“For You are our father, for Avraham did not know us.” The maamar uses the Sages’ reading that in the future Israel will say this to Yitzchak.our note
The source
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סג, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

18והנה יצחק הוא מלשון צחוק ותענוג וכמ״ש צחק עשה לי1 כו׳ כל השמע יצחק לי

Now, Yitzchak is from the term tzechok (laughter) and delight, as it is written, “[G‑d] has made laughter for me,” etc., “whoever hears will laugh (yitzchak) with me.”

Explanation

The name Yitzchak comes from tzechok, laughter, as Sarah said at his birth: G‑d has made laughter for me; all who hear will laugh with me. Laughter expresses delight.

והוא לשון עתיד שיתגלה בחי׳ התענוג העליון2 שלמעלה והוא ע״י בחי׳ הבירורי׳ שלמטה בבחי׳ אתכפיא ואתהפכא מחשוכא לנהורא ע״י העלאות והמשכות כנ״ל.

And it is in the future tense, [meaning] that the supernal delight above will be revealed; and this comes through the refinements (beirurim) below, in the manner of subjugation (iskafya) and transformation (is’hapcha) of darkness into light, through the elevations and drawings-down mentioned above.

Explanation

Yitzchak is also a future-tense verb, “he will laugh.” So it points to a supernal delight that will be revealed in the future, brought about by the work of refining the world below: subduing evil and turning darkness into light.

Paragraph 18 in brief

Yitzchak means future laughter: the supernal delight that the work of refinement will reveal.

Deeper

A later maamar quoted in the Kehot note cites this passage and links it with the Midrash that G‑d “will rejoice” in the deeds of the righteous in the future. Or HaTorah on Ki Sisa raises a question here: the third redemption is said to come in Yaakov’s merit, yet here it is linked to Yitzchak.

Marei mekomos

1
On the words
צחק עשה לי
How it connects
Sarah’s words at Yitzchak’s birth, “G‑d has made laughter for me; whoever hears will laugh with me.” The name Yitzchak is read as laughter and delight in the future tense.our note
The source
Genesis 21:6בראשית כ״א:ו׳Sefaria (opens in a new tab)
5וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ: 6וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל־הַשֹּׁמֵעַ יִצְחַק־לִי: 7וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו:
5And Abraham was a hundred years old, when his son Isaac was born unto him. 6And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 7And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כא, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
לשון עתיד שיתגלה בחי׳ התענוג העליון
How it connects
In Ki Sisa the Tzemach Tzedek notes that this needs study, since the third redemption is said to come in Yaakov’s merit, whereas here it is connected to Yitzchak.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayechi 399b; Ki Sisa, p. 1887
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The Rebbe Rashab’s maamar “כל שמעשיו מרובין” (5653)ד״ה כל שמעשיו מרובין תרנ״ג
A maamar of the Rebbe Rashab, 5653
Our explanationIt cites this maamar: Yitzchak is laughter and supernal delight to be revealed in the future, as the Midrash says G‑d “will rejoice” in the deeds of the righteous, the joy coming from the refinements done now.
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Kehot’s note
ע׳ אוה״ת ויחי שצט, ב. וראה באוה״ת פ׳ כי תשא ע׳ א׳תתפז שצ״ע שהרי גאולה שלישית בזכות יעקב, וכאן כ׳ שבזכות יצחק ע״ש.
בד״ה כל שמעשיו מרובין תרנ״ג ע׳ ריז: ”מבואר בת״א פ׳ ויצא דהוא בחי׳ צחוק ותענוג עליון שיתגלו לע״ל, וכמארז״ל במד״ר ר״פ אחרי, שמח אינו אומר אלא ישמח ה׳ במעשיו עתיד הקב״ה לשמוח במעשיהן של צדיקים. שלע״ל דוקא יהי׳ גילוי השמחה מבחי׳ הבירורים דעכשיו בבחי׳ אתכפיא ואתהפכא”. ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

19וכמו התענוג והצחוק שלמטה שאינו אלא מאיזו שינוי והתחדשות כמו למשל צפור המדברת1 וכדומה שאין דרכה וטבעה לדבר משא״כ מאדם המדבר אין מקבלים תענוג כלל לפי שדרכו בתמידות לדבר. וכמו״כ ממש למעלה.

Like delight and laughter below, which come only from some change and novelty, for example a talking bird and the like, whose way and nature is not to speak; whereas from a person who speaks one receives no delight at all, since it is his constant way to speak. And exactly so above.

Explanation

Delight comes from what is new. A talking bird delights us because speech is not its nature; a person who speaks delights no one, because speaking is normal for him. The same is true above: what delights G‑d is what is unexpected.

הנה בחי׳ יעקב הוא י׳ עקב שהוא בחי׳ ירידת והשתלשלות אלקות עד למטה מטה גם בבחי׳ עקביי׳ שהם עולמות הנפרדים לגמרי ובעלי גבול כו׳.

Now, the level of Yaakov is yud-akev, which is the descent and chain-descent of G‑dliness down to the very lowest, even into the level of the heels, which are the utterly separate and limited worlds, etc.

Explanation

Yaakov, the yud reaching the heel, is G‑dliness descending all the way to the lowest, limited worlds, which seem entirely separate from Him.

Paragraph 19 in brief

Delight comes from novelty, and Yaakov’s descent into the lowest worlds sets up the unexpected transformation that will delight G‑d.

Deeper

The parable of the talking bird goes back to the Maggid of Mezritch’s Or Torah, as the Kehot note shows, and recurs across Chabad literature, for example to explain why the service of souls in bodies moves G‑d more than the angels’ praise.

Marei mekomos

1
On the words
צפור המדברת
How it connects
The parable of the talking bird appears there, and this maamar builds on it.our note
Where the note points
Or Torah, by the Maggid of Mezritchאור תורה
Kehot ed., 83a; 86d; and elsewhere
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
below, 25d
חדש בכדי שיפנה אל בקשה הקטנה והנמוכה לגבי מעלת ומדרגת המלך. שע״י דבר חדש הוא ממשיך לב המלך כמו ע״י צפור המדברת הגם שבנ״א מדברים בבינה יתירה אך מצד החידוש שהצפור תדבר עי״ז ימשיך ויעורר לב מלכים אין חקר שיפנה לבקשת ההדיוט. ולכן העלאת מ״ן תלוי באתעדל״ת דייקא נפשות ישראל המלובשים בגוף כו׳. הגם שהמלאכים עומדים ברום עולם ותמיד מששת ימ״ב בלי הפסק אומרים ביראה קדוש גם בדעת יותר ידברו שהשגתם גדולה ועצומה ומתענגים על ה׳ לאין קץ. משא״כ למטה שיש מחשבות זרות רבות הטורדות ומפילות לב האדם וגם האהבה שמעורר חולפת ועוברת ויש לה הפסק וכו׳. אך בשביל החדוש שבזה שהרי כח זה באדם למטה להיות מדבר הוא מאכילה ושתיה. ומי שאינו אוכל ג׳ ימים נעשה חלוש ואין לו כח הדבור בשלימות וכן כמה מניעות שתלוי בגשמיות כמו מניעת …
Our explanationThere the parable explains why the service of souls in bodies, with all its obstacles, stirs G‑d more than the angels’ constant praise: like a talking bird, it is new and unexpected.
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Bamidbar 19d; Shelach 48d; Shir HaShirim 37a
הנק׳ יום יום. (ועיין ברבות שיר השירים ע״פ ראשו כתם פז מענין יום יום) וזהו אני תורתך שעשעתי. שכדי להיות תורתך שעשעתי שיתלבש בחי׳ התענוג עליון בהרצון עליון הנק׳ גלגלתא ובחכמה עילאה הנק׳ עדן הוא ע״י אני, דהיינו כשעושה מבחי׳ אני אין שהוא ביטול היש. עי״ז דייקא ממשיכים בחי׳ שעשועים ותענוג עליון הנ״ל. ויסוד כל התורה הוא ביטול היש לאין שכשלוקח האתרוג למצוה שורה עליו בחי׳ אין ורמ״ח מ״ע רמ״ח איברים כמשל האבר שבו נמשך חיות הנפש. וגם הנפש מקבלת ממנו כי לולי האבר לא היתה הנפש עושה פעולתה כו׳ וכך ע״י המצות נעשה ביטול היש לאין וע״י ביטול היש זה מעורר למעלה גילוי אין העליון הוא בחי׳ תענוג העליון דקמיה באמת כולא כלא חשיבא כי מה שהאדם מבטל עצמו אינו אמת עדיין אלא שעי״ז נמשך גילוי אין כו׳ [ובאדר״ז …
Our explanationThe Bamidbar passage explains that supernal delight is drawn down through bittul, the self-nullification of the “I,” and uses the same parable.
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Torah Chaim, by the Mitteler Rebbeתורת חיים
Toldos 152a; Vayetzei 166a; Vayishlach 190c
Our explanationFurther uses of the parable of the talking bird.
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Sha’ar HaEmunahשער האמונה
79a
Our explanationAnother use of the parable.
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Sefer HaMaamarim 5627ספר המאמרים תרכ״ז
p. 390
Our explanationAnother use of the parable.
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Sefer HaMaamarim 5672ספר המאמרים תער״ב
vol. 2, p. 905
Our explanationAnother use of the parable.
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Sefer HaMaamarim 5643ספר המאמרים תרמ״ג
p. 133
Our explanationAnother use of the parable.
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Torah Ohr, Vayishlach, maamar 4לקמן כה, ד
page 25d, ¶17
בלב להיות מכילה.
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Kehot’s note
או״ת להה״מ (הוצאת קה״ת) פג, א. פו, ד. ועוד. ראה לקמן כה, ד. לקו״ת במדבר יט, ד. שלח מח, ד. שה״ש לז, א. תו״ח תולדות קנב, א. ויצא קסו, א. וישלח קצ, ג. שער האמונה עט, א. סה״מ תרכ״ז ע׳ שצ. סה״מ תער״ב ח״ב ע׳ תתקה. סה״מ תרמ״ג ע׳ קלג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

20וכמ״ש ויצא יעקב מבאר שבע וילך חרנה1 שנמשך ונשתלשל בהשתלשלות וצמצומים כ״כ להתהוות יש מאין בעלי גבול ועלמין דפרודי

As it is written, “And Yaakov went out from Be’er Sheva and went toward Charan”: [G‑dliness] was drawn down and descended through the chain of descent and contractions so far, so that limited beings and worlds of separateness would come into being, something from nothing,

Explanation

Yaakov’s journey to Charan is again read as the descent of G‑dliness, through so many contractions that limited, separate worlds come into being from nothing.

שהם בחי׳ נבראי׳ נפרדים שהם בחי׳ יש ונפרד בפ״ע שנק׳ חר״ן והוא מלשון נחר גרוני2 3 כו׳.

which are separate created beings, which are something (yesh) and separate unto themselves; [this] is called Charan (חרן), and it is from the term “my throat is parched (nichar),” etc.

Explanation

These separate beings, which feel they exist on their own, are called Charan (חרן), a word the maamar links to nichar, “parched,” in the Psalm “my throat is parched.”

והיינו שהחיות אלקות הנמשך ומתלבש בהם שנק׳ בחי׳ גרון שהוא קול כנודע4 מכוסה ומוסתר בהם לגמרי עד

That is, the divine life-force that is drawn down and enclothed in them, which is called the level of the throat, which is voice, as is known, is covered and hidden in them completely, until

Explanation

The divine life-force in creatures is called “throat,” because the throat produces voice, the divine speech that creates them. In these worlds that voice is completely covered and hidden.

שהם עלמין דפרודי וחשך לגמרי כאלו הם יש ונפרד בפ״ע ואזי נק׳ חרן לשון נחר גרוני כו׳. וכמ״ש נאלמתי דומיה5 כו׳.

they are worlds of separateness and utter darkness, as if they were something separate unto themselves; and then it is called Charan, from the term “my throat is parched,” etc. And as it is written, “I was mute with silence,” etc.

Explanation

So the worlds become separate and dark, as if they existed on their own. This is the “parched throat,” and the silence of “I was mute with silence”: the divine voice cannot be heard.

Paragraph 20 in brief

Charan is the lowest world, where the creative divine voice is so hidden that creation seems to stand on its own, a “parched throat.”

Deeper

The Kehot note gives Rashi’s reading of nichar as “dried out,” and points to the Arizal’s Likkutei Torah on Vayeshev and to Or HaTorah on Va’era.

Marei mekomos

1
On the words
ויצא יעקב מבאר שבע וילך חרנה
How it connects
Charan, the destination of Yaakov’s journey, stands for the lowest, most separate world.our note
The source
Genesis 28:10בראשית כ״ח:י׳Sefaria (opens in a new tab)
9וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּׁה: 10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא:
9… had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife. 10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; …
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
נחר גרוני
How it connects
“I am weary of my crying; my throat is parched.” The maamar links nichar with Charan: the divine voice “dried up” and hidden.our note
The source
Psalms 69:4תהילים ס״ט:ד׳Sefaria (opens in a new tab)
3טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מׇעֳמָד בָּאתִי בְמַעֲמַקֵּי־מַיִם וְשִׁבֹּלֶת שְׁטָפָתְנִי: 4יָגַעְתִּי בְקׇרְאִי נִחַר גְּרוֹנִי כָּלוּ עֵינַי מְיַחֵל לֵאלֹקָי: 5רַבּוּ מִשַּׂעֲרוֹת רֹאשִׁי שֹׂנְאַי חִנָּם עָצְמוּ מַצְמִיתַי אֹיְבַי שֶׁקֶר אֲשֶׁר לֹא־גָזַלְתִּי אָז אָשִׁיב:
3… where there is no standing; I am come into deep waters, and the flood overwhelmeth me. 4I am weary of my crying; my throat is dried; Mine eyes fail while I wait for my God. 5They that hate me without a cause are more than the hairs of my head; They …
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
Va’era, p. 178
Our explanationA further discussion of “my throat is parched” in connection with the concealment of the divine voice.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah of the Arizalלקוטי תורה להאריז״ל
by Rabbi Chaim Vital, from the Arizal · Vayeishev
The Arizal’s teachings on the Torah, by parsha.
Kehot’s note
תהלים סט, ד. רש״י פי׳ נחר יבש. וראה באבן עזרא ובמצודת ציון שם. ראה לקו״ת להאריז״ל פ׳ וישב. אוה״ת וארא ע׳ קעח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נחר גרוני
How it connects
Rashi explains nichar as “dried out”; the Kehot note cites it, together with Ibn Ezra and Metzudas Tziyon there.our note
The source
Rashi on Psalms 69:4רש"י על תהילים ס״ט:ד׳Sefaria (opens in a new tab)
4נחר. יבש כמו (איוב ל׳:ל׳) חרה מני חורב: כלו עיני. כל תוחלת ממושכה קרויה כליון עינים כמו (דברים כ״ח:ל״ב) וכלות אליהם כל היום, מכלות עינים (ויקרא כ״ו:ט״ז) ועיני רשעים תכלינה (איוב י״א:כ׳):
4has become parched Heb. נחר, dry, as (Job 30:30): “are burned (חרה) with heat.” my eyes fail Any drawn-out hope is called “failure of the eyes,” as (Deut. 28:32): “and pine after them all day”. [Similarly] (Lev. 26:16): “that cause the eyes to pine away”; (Job 11:20), “and the eyes of the wicked will pine away.”
Hebrew: On Your Way (Public Domain) · English: The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
שנק׳ בחי׳ גרון שהוא קול כנודע
How it connects
The note cites it for the throat as the level of voice.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 767
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ביאוה״ז להצ״צ כרך ב ע׳ תשסז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
נאלמתי דומי׳
How it connects
“I was mute with silence”: the divine voice concealed in the world of separateness.our note
The source
Psalms 39:3תהילים ל״ט:ג׳Sefaria (opens in a new tab)
2אָמַרְתִּי אֶשְׁמְרָה דְרָכַי מֵחֲטוֹא בִלְשׁוֹנִי אֶשְׁמְרָה לְפִי מַחְסוֹם בְּעֹד רָשָׁע לְנֶגְדִּי: 3נֶאֱלַמְתִּי דוּמִיָּה הֶחֱשֵׁיתִי מִטּוֹב וּכְאֵבִי נֶעְכָּר: 4חַם־לִבִּי בְּקִרְבִּי בַּהֲגִיגִי תִבְעַר־אֵשׁ דִּבַּרְתִּי בִּלְשׁוֹנִי:
2… my tongue; I will keep a curb upon my mouth, while the wicked is before me.' 3I was dumb with silence; I held my peace, had no comfort; and my pain was held in check. 4My heart waxed hot within me; while I was musing, the fire kindled; Then spoke I …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים לט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

21והנה תכלית המכוון בירידת והשתלשלות אור ה׳ כ״כ למקום חשך ועלמין דפרודי. היינו בכדי שיהי׳ אתכפיא ואתהפכא מחשוכא לנהורא כו׳

Now, the ultimate purpose of the descent and chain-descent of the light of G‑d so far, to a place of darkness and worlds of separateness, is so that there be subjugation and transformation of darkness into light, etc.:

Explanation

Why did G‑d’s light descend so far, into darkness and separateness? So that darkness could be subdued and turned into light (iskafya and is’hapcha, subjugation and transformation).

להפוך את כל המדות רעות שהם האהבה ורשפי אש של הבלי עולם או הכעס כו׳

to transform all the bad emotive attributes (middos), which are the love and fiery flames for the vanities of the world, or anger, etc.,

Explanation

In a person this means the bad emotions: burning love for the vanities of the world, anger and the like.

להפכם שיהיו רק לה׳ לבדו ולהיות בבחי׳ בטול הרצון לה׳ לבד ולא בבחי׳ יש ונפרד בפ״ע כו׳.

to transform them so that they be for G‑d alone, and to be in a state of self-nullification of the will to G‑d alone, and not in a state of being something separate unto itself, etc.

Explanation

These are to be transformed so that they are directed to G‑d alone, and so that a person gives up his own will before G‑d instead of feeling himself a separate self.

ונק׳ בחי׳ זאת בחי׳ תשובה שהוא בחילא יתיר כו׳ דהיינו המדות רעות שהם ברשפי אש להפכם ולהשיבם לה׳ לבד כנ״ל

And this level is called teshuvah (return), which is “with greater strength,” etc.; that is, [taking] the bad attributes that are in fiery flames, to transform them and return them to G‑d alone, as mentioned above.

Explanation

This transformation is called teshuvah, which works “with greater strength”: taking the very fire of the bad emotions and turning it back to G‑d.

(וזהו במקום שבעלי תשובה עומדין1 צדיקי׳ גמורים אין יכולים לעמוד). ועי״ז נעשה תענוג גדול למעלה והוא מבחי׳ אתכפיא ואתהפכא מחשוכא לנהורא שלמטה.

(And this is [the meaning of] “In the place where penitents stand, the completely righteous cannot stand.”) And through this a great delight is brought about above, and it comes from the subjugation and transformation of darkness into light below.

Explanation

That is why penitents stand where even the completely righteous cannot. And this transformation causes great delight above.

וזהו יפה שעה אחת בתשובה2 3 כו׳ להיות שע״י בחי׳ תשובה דוקא נעשה התענוג למעלה כ״כ שהוא ממש כמשל צפור המדברת כנ״ל

And this is [the meaning of] “One hour in teshuvah is more beautiful,” etc.: for specifically through teshuvah such delight is brought about above, exactly like the parable of the talking bird mentioned above;

Explanation

The Mishnah says one hour of teshuvah in this world is more beautiful than all the life of the World to Come. Teshuvah causes delight above just like the talking bird: something unexpected.

ואזי נעשה מבחי׳ חר״ן רנ״ה וכנודע על ענין חמץ ומצה שמאות החי״ת של חמ״ץ נעשה ה״א כמ״ש בזהר פ׳ פנחס4 ע״פ גער חי״ת קנה5 כו׳ ונעשה בחי׳ מצה.

and then from the level of Charan (חרן) is made rinah (רנה, joyous song). As is known concerning chametz and matzah: from the letter ches of chametz (חמץ) a hei is made, as it says in the Zohar, Parshas Pinchas, on the verse “Rebuke the chayas (ches) of the reed,” etc., and it becomes the level of matzah (מצה).

Explanation

Then Charan (חרן) becomes rinah (רנה), joyous song: the ches turns into a hei. The same happens with chametz (חמץ) and matzah (מצה), whose letters differ only in ches and hei; the Zohar reads “rebuke the beast (chayas) of the reed” as rebuking the ches.

כמו״כ מחרן נעשה רנה כמ״ש באבוד רשעים רנה6 שהוא בחי׳ התענוג שנעשה למעלה מבחי׳ אתכפיא ואתהפכא כנ״ל.7

So too, from Charan is made rinah, as it is written, “When the wicked perish there is joyous song (rinah)”; which is the delight that is brought about above from the subjugation and transformation, as mentioned above.

Explanation

The verse “when the wicked perish there is joyous song” shows that rinah comes when evil is overcome. This rinah is the delight above that comes from subduing and transforming darkness.

Paragraph 21 in brief

The purpose of the descent is to transform darkness into light, especially through teshuvah, which turns Charan into rinah and brings the greatest delight above.

Deeper

The Kehot note records that the parenthesis about penitents also appears in the manuscript of the Alter Rebbe’s maamarim, and points to a note of the Rebbe on the Talmudic statement. The word-play works because ches (ח) and hei (ה) differ only by a small gap in the left leg.

Marei mekomos

1
On the words
במקום שבעלי תשובה עומדין
How it connects
The Talmud says penitents stand where the completely righteous cannot. The maamar explains it through the delight caused by transforming darkness.our note
The source
Berakhot 34b:22–23ברכות ל״ד ב:כ״ב-כ״גSefaria (opens in a new tab)
וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין — צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, שֶׁנֶּאֱמַר: ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב״. ״לָרָחוֹק״ בְּרֵישָׁא, וַהֲדַר ״לַקָּרוֹב״. וְרַבִּי יוֹחָנָן אָמַר לְךָ: מַאי ״רָחוֹק״ — שֶׁהָיָה רָחוֹק מִדְּבַר עֲבֵירָה מֵעִיקָּרָא. וּמַאי ״קָרוֹב״ — שֶׁהָיָה קָרוֹב לִדְבַר עֲבֵירָה, וְנִתְרַחֵק מִמֶּנּוּ הַשְׁתָּא.
This is at variance with the opinion of R. Abbahu who said : The place which the penitent occupy, the perfectly righteous are unable to occupy ; as it is said, "Peace, peace to him that is far off and to him that is near" — "to him that is far off [from God]" first, and then "to him that is near." But R. Johanan can reply : What means "To him that is far off"? To him who was far off from transgression from the first ; and what means "To him that is near"? To him that was near transgression and has now removed himself therefrom.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5709, with a note of the Lubavitcher Rebbeספר המאמרים תש״ט
p. 183
Our explanationThe note refers to the Rebbe’s note there on this Talmudic statement.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ברכות לד, ב.
וראה הערת כ״ק אדמו״ר זי״ע בספר המאמרים תש״ט ע׳ 183.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
יפה שעה אחת בתשובה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
יפה שעה אחת בתשובה
How it connects
The Mishnah says one hour of teshuvah and good deeds in this world is better than all the life of the World to Come.our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כמ״ש בזהר פ׳ פנחס
How it connects
The note says that from this point on, the Hanachos HaRap transcript gives the maamar only in brief.our note
Where the note points
Sefer HaMaamarim, Hanachos HaRapספר המאמרים הנחות הר״פ
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
רנא, ב ואילך. מכאן ואילך בהנחת הר״פ בקיצור.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
גער חי״ת קנה
How it connects
“Rebuke the beast of the reed”; the Zohar reads chayas as the letter ches.our note
The source
Psalms 68:31תהילים ס״ח:ל״אSefaria (opens in a new tab)
30מֵהֵיכָלֶךָ עַל־יְרוּשָׁלָ͏ִם לְךָ יוֹבִילוּ מְלָכִים שָׁי: 31גְּעַר חַיַּת קָנֶה עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים מִתְרַפֵּס בְּרַצֵּי־כָסֶף בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ: 32יֶאֱתָיוּ חַשְׁמַנִּים מִנִּי מִצְרָיִם כּוּשׁ תָּרִיץ יָדָיו לֵאלֹקִים:
30Out of Thy temple at Jerusalem, Whither kings shall bring presents unto Thee. 31Rebuke the wild beast of the reeds, The multitude of the bulls, with the calves of the peoples, Every one submitting himself with pieces of silver; He hath scattered the peoples that delight in war! 32Nobles shall come out of Egypt; Ethiopia shall hasten to stretch out her hands unto 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.
6
On the words
באבוד רשעים רנה
How it connects
“When the wicked perish there is joyous song”: rinah arises when evil is transformed.our note
The source
Proverbs 11:10משלי י״א:י׳Sefaria (opens in a new tab)
9בְּפֶה חָנֵף יַשְׁחִת רֵעֵהוּ וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ: 10בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה: 11בְּבִרְכַּת יְשָׁרִים תָּרוּם קָרֶת וּבְפִי רְשָׁעִים תֵּהָרֵס:
9With his mouth the impious man destroyeth his neighbour; But through knowledge shall the righteous be delivered. 10When it goeth well with the righteous, the city rejoiceth; And when the wicked perish, there is joy. 11By the blessing of the upright a city is exalted; But it is overthrown by the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי יא, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
(וזהו . . לעמוד)
How it connects
The note says this parenthesis also appears in the manuscript of the Alter Rebbe’s maamarim.our note
Where the note points
Manuscript of the Alter Rebbe’s maamarimכתב יד מאמרי אדמו״ר הזקן
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim, Hanachos HaRapספר המאמרים הנחות הר״פ
Our explanationThe same idea appears in that transcript, but not in parentheses.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מוסגר זה נמצא גם בכת״י מאמרי אדה״ז. הענין נמצא בהנחות הר״פ, אבל שם בלי מוסגר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The future revelation ¶22–24

22והנה בחי׳ התענוג הזה יתגלה לעתיד דוקא שאז ואת רוח הטומאה אעביר1 כו׳ שלא יהיה עוד בחי׳ חשך ובירורי׳ כמו שהוא עתה בעליות וירידות אלא כמ״ש בחריש ובקציר תשבות2 כמבואר במ״א.

Now, this delight will be revealed specifically in the time to come, for then “I will remove the spirit of impurity,” etc., so that there will no longer be darkness and refinements as there are now, in ascents and descents; rather, as it is written, “In plowing and in harvest you shall rest,” as explained elsewhere.

Explanation

This delight will be fully revealed only in the future, when G‑d removes the spirit of impurity from the earth. Then there will be no darkness to refine and no ups and downs; the work of “plowing and harvest,” the refining, will cease, and there will be rest.

Paragraph 22 in brief

The delight produced by refinement will be revealed in the future, when there is no more evil to refine.

Deeper

The Likkutei Torah passage cited in the note explains that in the future no “plowing” (breaking up evil) will be needed, since the spirit of impurity will be gone.

Marei mekomos

1
On the words
ואת רוח הטומאה אעביר
How it connects
G‑d promises to remove the spirit of impurity from the land; then there will be nothing left to refine.our note
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)
1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 38d; also Beshalach 2a
שעושים ישראל למטה ולזאת נק׳ כל המצות בשם צדקה סתם בירושלמי. וזהו שמצוה ראשונה מתריג מצות היא מצות פריה ורביה כמ״ש פרו ורבו שהוא ריבוי ותוספת כמ״כ ע״י כל המצות מעשיות שעושים ישראל נעשה ריבוי ותוספת כו׳. וזהו בן פורת יוסף כי יוסף הוא צדיק עליון וכתיב אור זרוע לצדיק להיות עי״ז תוס׳ וריבוי. וכמ״ש ברבות ר״פ שמות יוסף על שם והיה ביום ההוא יוסיף ה׳ שנית ידו כו׳: ב וזהו כוונת הברכה שמברכין קודם עשיית כל המצות ברוך אתה ה׳ כו׳ אשר קדשנו במצותיו כו׳. פי׳ אשר הוא לשון תענוג כמ״ש באשרי כי אשרוני בנות כו׳ שהוא בחי׳ תענוג העליון שהוא בבחי׳ א״ס עד שארז״ל גבי אחר. מוטב דלידייניה וליתי לעלמא דאתי. ונמשך העונג העליון הנ״ל למטה ע״י עשיית המצות כו׳. והנה כמו שבזריעת הגרעין בארץ הגשמי צריך מתחלה …
Our explanationThat passage explains that through the mitzvos supernal delight, which is infinite, is drawn down, bringing increase and growth like a seed planted in the ground.
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Kehot’s note
זכרי׳ יג, ב. ראה לקו״ת שה״ש לח, ד. וראה גם בשלח ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בחריש ובקציר תשבות . . כמ״ש במ״א
How it connects
“In plowing and in harvest you shall rest”; read as the end of the labor of refinement in the future.our note
The source
Exodus 34:21שמות ל״ד:כ״אSefaria (opens in a new tab)
20וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה וְלֹא־יֵרָאוּ פָנַי רֵיקָם: 21שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת: 22וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה:
20… All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty. 21Six days thou shalt work, but on the seventh day thou shalt rest; in plowing time and in harvest thou shalt rest. 22And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 38d; Beshalach 2a
בבחי׳ סור מרע בתכלית כתיב ביה וישע ה׳ אל הבל ואל מנחתו שהוא בחי׳ הזריעה שלו כו׳ וזהו שלעתיד כתיב בחריש ובקציר תשבות שלא יצטרכו עוד לבחי׳ חרישה הנ״ל לפי שנאמר ואת רוח הטומאה עאביר מן הארץ. וזהו עתידים צדיקים שיאמרו לפניהם קדוש כו׳ היינו ע״י שממשיכים אור א״ס ב״ה שהוא קדוש ומובדל למטה. ועם כל הנ״ל מובן איך שבזה גדלה מעלת נש״י על בחי׳ התורה כי הנה אף דאורייתא מחכמה עילאה נפקת עכ״ז כשנמשך ובא לבחי׳ דבר ה׳ זו הלכה וכמאמר אליהו מלכות פה תורה שבע״פ קרינן לה כו׳ וכל פרטי הלכות שהם בחי׳ נימין ושערות ודלת ראשך כארגמן שם עד אין קץ כשיהיה כך יהיה הדין כך וכמ״ש ועלמות אין מספר שהם הלכות כנ״ל אזי אין בהם תוספת וריבוי רק כפי ההלכה
Our explanationThis is the place “explained elsewhere”: in the future “in plowing and in harvest you shall rest,” since no more plowing will be needed once the spirit of impurity is removed from the land.
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Likkutei Torah, Shir HaShirim, maamar 30לקו״ת שה״ש לח, ד
page 38d, ¶3
שעושים ישראל למטה ולזאת נק׳ כל המצות בשם צדקה סתם בירושלמי.
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Kehot’s note
שמות לד, כא. ראה לקו״ת שה״ש לח, ד. בשלח ב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

23ויהיה בחי׳ גילוי אור ה׳ למטה בבחי׳ יחוד וביטול בתכלית כמו שהוא למעלה בעולמות עליונים דאיהו וחיוהי וגרמוהי חד כו׳ שעתה הוא מאין ליש כו׳ משא״כ לעתיד יהיה מיש לאין בבחי׳ ביטול ואתהפכא כו׳.

And there will be a revelation of the light of G‑d below in a state of utter unity and self-nullification, just as it is above in the higher worlds, where “He and His life-forces and His vessels are one,” etc. For now it is from nothing to something, etc., whereas in the time to come it will be from something to nothing, in a state of self-nullification and transformation, etc.

Explanation

In the future, G‑d’s light will be revealed below with the same unity found in the higher worlds. Now creation runs “from nothing to something,” producing beings that feel real on their own; then it will run “from something to nothing,” as creation recognizes its nullity before G‑d and is transformed.

Paragraph 23 in brief

The future reverses the direction of creation: instead of nothing becoming something, something will be nullified before G‑d.

24ואזי יתגלה בחי׳ ענג העליון שהוא בבחי׳ א״ס והוא בחי׳ יום הז׳ יום שכולו שבת ומנוחה לחיי העולמים שהוא בחי׳ גילוי ענג העליון כנודע שנעשה מהבירורים שלמטה בשיתא אלפי שנין כו׳.

And then the supernal delight, which is on the level of the Infinite (Ein Sof), will be revealed; and this is the level of the seventh day, “the day that is entirely Shabbos and rest for life everlasting,” which is the revelation of the supernal delight, as is known, which comes about from the refinements below during the six thousand years, etc.

Explanation

Then the supernal delight, which is infinite, will be revealed. This is the “seventh day,” the era that is all Shabbos and rest; it is the fruit of the work of refinement during the six thousand years of the world.

וזהו ושבתי כו׳ אל בית אבי1 שהוא בחי׳ חזרה והשבה של בחי׳ יעקב מבחי׳ חר״ן כנ״ל לבחי׳ רנה שנק׳ בית אבי שהוא בחי׳ יצחק שהוא בחי׳ הצחוק והתענוג העליון שיתגלה לעתיד מבחי׳ אתכפיא ואתהפכא הנ״ל:

And this is [the meaning of] “And I shall return,” etc., “to my father’s house”: it is the return and restoration of the level of Yaakov from the level of Charan, as mentioned above, to the level of rinah, which is called “my father’s house,” which is the level of Yitzchak, which is the supernal laughter and delight that will be revealed in the time to come from the subjugation and transformation mentioned above.

Explanation

This is Yaakov’s return “to my father’s house”: coming back from Charan, the hidden divine voice, to rinah, the song of delight, which is the level of Yitzchak, the laughter to be revealed in the future.

Paragraph 24 in brief

The future delight is the “seventh day,” and Yaakov’s return to his father’s house is the turning of Charan into rinah, Yitzchak’s laughter.

Marei mekomos

1
On the words
ושבתי כו׳ אל בית אבי
How it connects
Yaakov’s return to his father’s house is read as the return from Charan to rinah, the delight of Yitzchak.our note
The source
Genesis 28:21בראשית כ״ח:כ״אSefaria (opens in a new tab)
20וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹקִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ: 21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
20… way that I go, and will give me bread to eat, and raiment to put on, 21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Peace, and Havayah becoming Elokim ¶25–29

25וזהו שיאמרו לעתיד על יצחק דוקא כי אתה אבינו להיות כי זהו תכלית המכוון בירידת והשתלשלות העולמות כדי שעי״ז יהיה צחוק ותענוג למעלה כנ״ל.

And this is why in the time to come they will say specifically of Yitzchak, “For you are our father”: because this is the ultimate purpose of the descent and chain-descent of the worlds, so that through it there will be laughter and delight above, as mentioned above.

Explanation

Why will Israel call Yitzchak, of all the Patriarchs, “our father” in the future? Because the whole purpose of the descent of the worlds is the laughter and delight above, and Yitzchak is that laughter.

וזהו ושבתי בשלום כו׳. כי בחי׳ ענג הנ״ל שיתגלה לעתיד הוא דוקא ע״י בחי׳ העלאות והמשכות שהם בחי׳ הבירורים למטה בבחי׳ אתכפייא ואתהפכא כנ״ל שנקרא בחי׳ שלום.

And this is [the meaning of] “And I shall return in peace,” etc. For the delight mentioned above, which will be revealed in the time to come, comes specifically through elevations and drawings-down, which are the refinements below in the manner of subjugation and transformation, as mentioned above; [and this] is called the level of peace (shalom).

Explanation

Now the word “in peace” is explained. The future delight comes through the two movements of ascent and descent, the refining of the world by subduing and transforming evil, and this joining of the two is called “peace.”

להיות כי שלום הוא המחבר שני הפכים וכמ״ש עושה שלום במרומיו.1 שמיכאל שר של מים2 וגבריאל שר של אש כו׳.

For peace is what joins two opposites, as it is written, “He makes peace in His heights”: for Michael is the prince of water and Gavriel is the prince of fire, etc.

Explanation

Peace unites opposites. The verse “He makes peace in His heights” is explained by the Midrash: Michael, the angel of water, and Gavriel, the angel of fire, stand together in heaven, and G‑d makes peace between them.

Paragraph 25 in brief

Yitzchak is “our father” because delight is the goal of creation, and “peace” is the union of opposites, ascent and descent, that brings that delight.

Deeper

Torah Ohr on Beshalach, cited in the note, explains that opposites like water and fire, Chesed and Gevurah, can join only through the bittul of Chochmah, which is also why a human being can combine opposing traits.

Marei mekomos

1
On the words
עושה שלום במרומיו
How it connects
“He makes peace in His heights”: G‑d unites opposing heavenly forces. The maamar uses it to define peace as the joining of opposites.our note
The source
Job 25:2איוב כ״ה:ב׳Sefaria (opens in a new tab)
1וַיַּעַן בִּלְדַּד הַשֻּׁחִי וַיֹּאמַר: 2הַמְשֵׁל וָפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו: 3הֲיֵשׁ מִסְפָּר לִגְדוּדָיו וְעַל־מִי לֹא־יָקוּם אוֹרֵהוּ:
1Then answered Bildad the Shuhite, and said: 2Dominion and fear are with Him; He maketh peace in His high places. 3Is there any number of His armies? And upon whom doth not His light arise?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב כה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שמיכאל שר של מים
How it connects
The Midrash says Michael is of water and Gavriel of fire, and they do not harm each other, because G‑d makes peace between them.our note
The source
Bamidbar Rabbah 12:8במדבר רבה י״ב:ח׳Sefaria (opens in a new tab)
Where the note points
Torah Ohrתורה אור
below, 66a
כמו חו״ג יחד כו׳ והיינו מצד השתלשלות אור א״ס בבחי׳ מ״ה שבחכמה בחי׳ בטול הנ״ל כמ״ש עושה שלום במרומיו בין מיכאל וגבריאל מיכאל שר של מים כו׳. ולכן אנו רואים בבחי׳ אדם הגשמי שנשתלשל למטה מבחי׳ אדם דלעילא יש בו ג״כ בחי׳ התכללות מב׳ הפכים יחד וחבור והתכללות מחו״ג יחד. ולכן אדם הוא פרצוף שלם בבחי׳ התכללות ברבוי קוין מבחי׳ שם מ״ה בחי׳ אדם כנ״ל. וזהו מ״ש בזוהר דא איהו רזא לאכללא שמאלא בימינא. והיינו מצד הארת שם מ״ה בחי׳ בטול הנ״ל שמאיר במדת חו״ג ויכולים להתכלל ולהתחבר ב׳ הפכים כנ״ל. והנה ידוע שכל דצ״ח נשתלשלו ברבוי מדרגות בעילה אחר עילה עד שירדו למטה מטה ונתהוו מהם דברים גשמיים ושרשם הוא מבחי׳ התהו כנ״ל. היינו מבחי׳ מרכבה העליונה פני אריה פני שור כו׳. והיינו בהמות מפני שור וחיות מפני אריה …
Our explanationThere the same Midrash is explained: Chesed and Gevurah, water and fire, can unite through the light of the Name Mah, the bittul of Chochmah, and this is why a human being can hold two opposites together.
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Torah Ohr, Beshalach, maamar 8לקמן סו, א
page 66a, ¶10
הגוף הרגשת עצמותו. והיינו מבחי׳ שם מ״ה שבחכמה שהוא ענין הארת המוחין להיות הנהגת המדות ע״פ שכל דוקא.
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Kehot’s note
במד״ר יב, ח. ראה לקמן סו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

26והנה כתיב שלום שלום לרחוק ולקרוב1 והיינו ב׳ בחי׳ שלום2 שלום מלמטה למעלה והיינו לרחוק שנעשה קרוב שהוא בחי׳ העלאה ממטה למעלה.

Now, it is written, “Peace, peace, to the far and to the near.” That is, [there are] two levels of peace: peace from below upward, that is, “to the far” who becomes near, which is the elevation from below upward;

Explanation

Isaiah says “peace, peace” twice, so there are two kinds of peace. The first is peace “to the far”: the one who is far, the lower world, is brought near, rising from below upward.

ושלום מלמעלה למטה היינו בחי׳ ירידת והמשכת אלקות למטה בבחי׳ תורה ומצות כמבואר לעיל במ״ש ויצק שמן כו׳.

and peace from above downward, that is, the descent and drawing down of G‑dliness below into Torah and mitzvos, as explained above on the verse “And he poured oil,” etc.

Explanation

The second is peace “to the near”: G‑dliness descends from above into Torah and mitzvos, as with the oil Yaakov poured on the pillar.

Paragraph 26 in brief

The doubled “peace” in Isaiah is the two movements of the maamar: the lower world rising, and G‑dliness descending into Torah and mitzvos.

Marei mekomos

1
On the words
שלום שלום לרחוק ולקרוב
How it connects
“Peace, peace, to the far and to the near”; the doubled word is read as two kinds of peace, ascent and descent.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)
18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נז, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ב׳ בחי׳ שלום
How it connects
The note cites it for the two levels of peace discussed here.our note
Where the note points
The Rebbe’s maamar “פדה בשלום” (5738)ד״ה פדה בשלום תשל״ח
A maamar of the Rebbe, 5738
Find it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim Melukatספר המאמרים מלוקט
by the Rebbe · vol. 2, p. 11
A collection of the Rebbe’s edited maamarim, arranged by subject.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ד״ה פדה בשלום תשל״ח (סה״מ מלוקט ח״ב ע׳ יא) הערה 96.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

27וע״י ב׳ בחי׳ שלום הנ״ל שהם בחי׳ אתהפכא מחשוכא לנהורא שלא יהיו בבחי׳ עלמין דפרודי רק בבחי׳ יחוד וביטול כמו שהוא למעלה בעולמות עליוני׳ ממש

And through the two levels of peace mentioned above, which are the transformation of darkness into light, so that they will not be in the state of worlds of separateness but only in a state of unity and self-nullification, exactly as it is above in the higher worlds,

Explanation

Through these two kinds of peace, darkness is turned into light, and the lower worlds stop being worlds of separateness and become one with G‑d, as the higher worlds are.

ואזי אשוב אל1 בית אבי שיתגלה ממילא בחי׳ הענג העליון שהוא בבחי׳ א״ס ממש למעלה מעלה מהשתלשלות העולמות במדרגות רבות מעלה ומטה וחשך ואור.

then “I shall return to my father’s house”: the supernal delight, which is truly on the level of the Infinite (Ein Sof), far above the chain of descending worlds with its many rungs, above and below, darkness and light, will be revealed of itself.

Explanation

Then “I shall return to my father’s house”: the supernal delight will be revealed of itself. It is infinite, far above the whole chain of worlds with its distinctions of high and low, dark and light.

משא״כ לגבי עצמותו ומהותו ית׳ קטן וגדול שוים ממש בלי שינוי וכחשכה כאורה2 ממש.

Whereas relative to His essence and being, blessed be He, small and great are truly equal, without change, and “darkness is exactly like light.”

Explanation

For G‑d’s own essence those distinctions do not exist at all: small and great are the same, and darkness is like light, as the Psalm says.

Paragraph 27 in brief

When the two kinds of peace unite the worlds with G‑d, the infinite delight is revealed, a level for which high and low, dark and light, are all the same.

Marei mekomos

1
On the words
שו״ה בעולמות — ואזי אשוב אל
How it connects
A manuscript variant: it reads “then he will come to” instead of “then I shall return to.”our note
Where the note points
Manuscript Buch 1824בוך 1824 (כתב יד)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך 1824: ואזי אז יבא אל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכחשכה כאורה
How it connects
“Darkness is like light” before G‑d; for His essence the differences of the chain of worlds do not exist.our note
The source
Psalms 139:12תהילים קל״ט:י״בSefaria (opens in a new tab)
11וָאֹמַר אַךְ־חֹשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי: 12גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה: 13כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי:
11And if I say: ‘Surely the darkness shall envelop me, And the light about me shall be night'; 12Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light. 13For Thou hast made my reins; Thou hast knit me together in my mother's womb.
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.

28ואז והיה הוי׳ לי לאלקים כו׳. כי הנה כתיב כי שמש ומגן1 הוי׳ אלקים שכמו שהמגן הוא נרתק להשמש ומכסה ומסתיר על אור השמש כמו״כ

And then, “Havayah will be Elokim to me,” etc. For it is written, “For a sun and a shield is Havayah Elokim”: just as the shield is a sheath for the sun, covering and concealing the light of the sun, so too

Explanation

Now the vow’s central phrase, “Havayah will be Elokim to me.” The Psalm pairs “sun” with Havayah and “shield” with Elokim: as a shield covers the sun, sheathing its light.

שם אלקים הוא בחי׳ נרתק לשם2 הוי׳ ומכסה ומסתיר עליו להיות נבראים בעלי גבול ונפרדים בפ״ע משא״כ שם הוי׳ הוא בחי׳ המשכת אור ה׳ למטה כו׳.3

the Name Elokim is a sheath for the Name Havayah, covering and concealing it, so that there may be created beings that are limited and separate unto themselves; whereas the Name Havayah is the drawing down of the light of G‑d below, etc.

Explanation

So Elokim conceals Havayah, so that limited, separate creatures can exist without being overwhelmed. Havayah, by contrast, is the drawing down of G‑d’s light.

Paragraph 28 in brief

Elokim is the sheath that conceals Havayah’s light, making a finite world possible.

Marei mekomos

1
On the words
כי שמש ומגן הוי׳ אלקים
How it connects
“For a sun and a shield is Havayah Elokim”: Havayah is like the sun, and Elokim the shield that covers it.our note
The source
Psalms 84:12תהילים פ״ד:י״בSefaria (opens in a new tab)
11כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹקַי מִדּוּר בְּאׇהֳלֵי־רֶשַׁע: 12כִּי שֶׁמֶשׁ וּמָגֵן ה׳ אֱלֹקִים חֵן וְכָבוֹד יִתֵּן ה׳ לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים: 13Havayah צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ:
11… the threshold of the house of my God, than to dwell in the tents of wickedness. 12For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly. 13O LORD of hosts, happy is the man that trusteth in Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים פד, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בחי׳ נרתק לשם הוי׳
How it connects
The note cites it for Elokim as a sheath for the Name Havayah.our note
Where the note points
The Rebbe Rashab’s maamar “קדושים תהיו” (5657)ד״ה קדושים תהיו תרנ״ז
A maamar of the Rebbe Rashab, 5657
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ד״ה קדושים תהיו תרנ״ז אות ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שו״ה ממש — ואז והיה
How it connects
A manuscript variant: it reads “then it will be” instead of “and then, ‘will be.’”our note
Where the note points
Manuscript Buch 1824בוך 1824 (כתב יד)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך 1824: ואזי אז יהי׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

29והנה כ״ז הוא בבחי׳ השתלשלות מעלה ומטה וחשך ואור אבל לעתיד שיתגלה בחי׳ ענג העליון שהוא למעלה מעלה מבחי׳ ההשתלשלות והוא למעלה מעלה מבחי׳ שם1 הוי׳ ושם אלקים

Now, all this is within the chain of descending worlds, above and below, darkness and light. But in the time to come, when the supernal delight will be revealed, which is far above the chain of descending worlds and far above the Name Havayah and the Name Elokim,

Explanation

All of this, sun and shield, revelation and concealment, belongs to the chain of worlds. The future delight is far above the whole chain, above even the Names Havayah and Elokim.

ואזי מה שעתה הוא בחי׳ שם הוי׳ יהיה אז בחי׳ אלקים לגבי בחי׳ ענג העליון הנ״ל

then what is now the level of the Name Havayah will then be the level of Elokim relative to the supernal delight mentioned above.

Explanation

So relative to that delight, even Havayah, today the Name of revelation, will be like Elokim, a mere covering. This is the meaning of “Havayah will be Elokim to me.”

ואזי והאבן הזאת אשר שמתי מצבה2 כנ״ל יהיה בית אלקים שיהיה בית וכלי לבחי׳ אלקים דלעתיד שהוא בחי׳ הוי׳ עתה.

And then “this stone which I have set up as a pillar,” as mentioned above, “will be a house of Elokim”: it will be a house and vessel for the level of Elokim of the time to come, which is the level of Havayah now.

Explanation

The stone, the lowest level, will then be a “house of Elokim”: a vessel for what will then be called Elokim, which is Havayah as we know it now. This answers the first question: the stone becomes a house once Havayah becomes “Elokim.”

וכל אשר תתן לי הוא לשון עתיד היינו כל עליות שיהיו לעתיד הכל עשר אעשרנו לך בבחי׳ מעשר כנודע וד״ל:

“And all that You will give me” is in the future tense; that is, all the ascents that there will be in the time to come, all of them, “I will surely give a tenth of it to You,” in the manner of a tithe, as is known; and this is enough for one who understands.

Explanation

Yaakov’s vow ends “all that You will give me I will tithe to You.” “Will give” is future: the endless ascents of the future, which will also be given back to G‑d as a tithe. The maamar ends with “this is enough for one who understands.”

Paragraph 29 in brief

In the future the delight above both Names will make Havayah itself a mere “Elokim,” and the stone will become a vessel for it; this resolves the vow’s opening question.

Deeper

A maamar cited in the Kehot note quotes Torah Chaim’s version: that Havayah will be revealed as openly as the Name Elokim is now.

Marei mekomos

1
On the words
אבל לעתיד . . בחי׳ שם הוי״ה יהי׳ אז בחי׳ אלקים
How it connects
The note there cites Torah Chaim 26d for a different wording of this idea.our note
Where the note points
The Rebbe’s maamar “ושבתי בשלום” (5738)ד״ה ושבתי בשלום תשל״ח
A maamar of the Rebbe, 5738
Find it in the Lubavitch Library (opens in a new tab)
Torah Chaim, by the Mitteler Rebbeתורת חיים
26d
Our explanationIts version reads “that Havayah will be revealed like the Name Elokim”: Havayah will be as open as Elokim is now.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim Melukatספר המאמרים מלוקט
by the Rebbe · vol. 2, p. 177
A collection of the Rebbe’s edited maamarim, arranged by subject.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ד״ה ושבתי בשלום תשל״ח (סה״מ מלוקט ח״ב ע׳ קעז) הערה 205 שמציין לתו״ח כו, ד ושם: ”שהוי׳ יהי׳ בגילוי כמו שם אלקים”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
והאבן הזאת אשר שמתי מצבה
How it connects
The stone of the pillar that will be a house of Elokim; the maamar reads it as the lower world becoming a vessel for Havayah.our note
The source
Genesis 28:22בראשית כ״ח:כ״בSefaria (opens in a new tab)
21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Summary ¶30

30קיצור1 (א) הנה יעקב המשיך היו״ד ח״ע לבחי׳ עקביי׳ וזהו ענין יציאת יעקב מבאר שבע יסוד אי׳ לבחי׳ חרן כדי להעלות בירורי נוגה

Summary. (a) Yaakov drew the yud, supernal Chochmah, down to the level of the heels. And this is the matter of Yaakov’s going out from Be’er Sheva, the Yesod of Imma, to the level of Charan, in order to elevate the refinements of nogah;

Explanation

A summary in three points. (a) Yaakov drew the yud, supernal Chochmah, down to the heels. Be’er Sheva is identified with Yesod of Imma, the channel of Binah, and Yaakov went down to Charan to raise up the sparks trapped in nogah, the mixed realm of good and evil that can be refined.

והיינו מה שלקח מאבני המקום שהם בחי׳ אותיות דבר ה׳ המלובשים בדצ״ח ועשה מהם אבן אחת הוא בחי׳ יו״ד שזהו וישם מראשותיו2 (ע׳ זהר ח״א דע״ב ופ׳ ויצא קנ״א ופ׳ ויחי רל״א ובמ״ש ע״פ אבן ישראל)3 4

that is, his taking from the stones of the place, which are the letters of the word of G‑d enclothed in the inanimate, vegetative and animal, and making of them one stone, which is the level of the yud; this is “and he placed [them] at his head” (see Zohar, Part I, 72b, and Parshas Vayetzei, 151, and Parshas Vayechi, 231, and what is explained on the verse “the stone of Israel”).

Explanation

The stones are the letters of G‑d’s word, clothed in the inanimate, vegetative and animal. Yaakov gathered them into one yud, “at his head.” The parenthesis points to places in the Zohar and to a discussion of “the stone of Israel.”

ואח״כ וישם אותה מצבה המשכת בחי׳ ו׳ שנמשך מהיו״ד והוא ענין אורייתא מח״נ ויצק עליה שמן להיות מה להלן באימה ויראה אף כאן באימה ויראה:5

And afterward, “and he set it up as a pillar”: the drawing down of the level of the vav, which extends from the yud; and this is the matter of “the Torah comes forth from supernal Chochmah.” “And he poured oil on it,” so that “just as there [it was] in dread and awe, so here in dread and awe.”

Explanation

The pillar is the vav that extends from the yud, the Torah coming forth from supernal Chochmah. The oil is the revelation of Chochmah in Torah, so that it is studied with the awe of Sinai.

(ב) ועי״ז ושבתי בשלום אל בית אבי בחי׳ יצחק כי אתה אבינו6 והוא הצחוק והתענוג שיהיה לע״ל מבירורים אלו והיינו ע״י אתכפיא ואתהפכא נתברר מבחי׳ חר״ן ונהפך החי״ת לה״א להיות רנ״ה בחי׳ תענוג

(b) And through this, “I shall return in peace to my father’s house,” the level of Yitzchak, “For you are our father”; and this is the laughter and delight that there will be in the time to come from these refinements. That is, through subjugation and transformation, [it] is refined from the level of Charan (חרן), and the ches turns into a hei, to become rinah (רנה), the level of delight.

Explanation

(b) The result is the return to “my father’s house,” Yitzchak, the future laughter and delight born of these refinements: Charan (חרן) is refined, its ches becomes a hei, and it becomes rinah (רנה), delight.

(ועד״ז בענין יצ״מ מיצר הגרון ע״ד בחי׳ חרן נחר גרוני7 כו׳ וימררו חיי אבותינו וכשנעשה יצ״מ הוא בחי׳ מצה משא״כ חמץ כענין ההפרש בין חרן לרנה):

(And similarly in the matter of the Exodus from Egypt (Mitzrayim): from the strait of the throat (meitzar hagaron), in the manner of the level of Charan, “my throat is parched,” etc., “and they embittered the lives of our fathers”; and when the Exodus from Egypt takes place, it is the level of matzah, as opposed to chametz, like the difference between Charan and rinah.)

Explanation

The same is true of the Exodus. Mitzrayim is read as meitzar hagaron, the narrow strait of the throat, like the parched throat of Charan, when the Egyptians embittered our ancestors’ lives. Leaving Egypt is matzah, as against chametz, just as rinah is to Charan.

(ג) וגילוי ענג זה ע״י ב׳ בחי׳ שלום לרחוק ולקרוב8 ואז שם הוי׳ יהיה רק בבחי׳ אלקי׳ לגבי גילוי ההוא ולפיכך האבן הזאת שהיא בחי׳ המל׳ המקבלת משם הוי׳ יהיה בחי׳ בית אלקים

(c) And the revelation of this delight is through the two levels of peace, “to the far and to the near”; and then the Name Havayah will be only on the level of Elokim relative to that revelation. Therefore “this stone,” which is the level of Malchus that receives from the Name Havayah, will be the level of “a house of Elokim.”

Explanation

(c) This delight is revealed through the two kinds of peace, to the far and to the near. Then Havayah is like Elokim relative to it, and the stone, Malchus, which receives from Havayah, becomes a “house of Elokim.”

(וגם י״ל כיון דלע״ל יאמרו ליצחק כי אתה אבינו ע״כ שייך בחי׳ זו בשם אלקים וז״ש צחוק עשה לי אלקים):9

(It may also be said: since in the time to come they will say to Yitzchak, “For you are our father,” this level is therefore connected with the Name Elokim; and this is [the meaning of] “Elokim has made laughter for me.”)

Explanation

A further suggestion: because Israel will say “you are our father” to Yitzchak, the future level is linked to the Name Elokim, as in Sarah’s words, “Elokim has made laughter for me.”

Paragraph 30 in brief

The summary retraces the maamar: the yud drawn down and the stones raised, the pillar and oil, Charan becoming rinah, and the two kinds of peace that make the stone a house for Havayah.

Deeper

The Tzemach Tzedek’s own summaries of this maamar, quoted in the Kehot note from Or HaTorah, add that the raising reaches sovev through the yud, “the vessel of bittul,” and that the future ascents go on, one after another, until they reach G‑d Himself.

Marei mekomos

1
On the words
קיצור
How it connects
The note says the summary is not found in this manuscript.our note
Where the note points
Manuscript Buch 1824בוך 1824 (כתב יד)
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
vol. 5, 854b
Our explanationDifferent summaries of this maamar: the 370 lights are drawn from above the chain of worlds when the stones are raised to sovev by the yud, “the vessel of bittul”; then the oil is poured; and in the future Havayah will be counted as Elokim, and the letters will be vessels for it, with ascent after ascent, “I will surely tithe,” until it reaches “to You” itself.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בבוך 1824 ליתא. באוה״ת כרך ה תתנד, ב קיצורים אחרים:
קיצור. (א) פי׳ צוה ישועות יעקב המשכ׳ ש״ע נהורין שלמעלה מהשתלשלות ע״י ויקח מאבני המקום והעלה אותן לבחי׳ סוכ״ע ע״י היו״ד הנ״ל כלי הביטול, ואח״כ ושוי יתי׳ קמא שהוא כמ״ש קמה אלומתי וגם נצבה עלי׳ אחר עלי׳ לבחי׳ י״ג ת״ד שהן בחי׳ יודי״ן ווי״ן וכו׳ וכ״ז העלא׳.
(ב) ואח״כ בחי׳ המשכה ויצוק שמן להיות מה להלן כו׳, וכ״ז ביציאה מבאר שבע לבחי׳ חרן בחי׳ נפרדים ניחר גרוני, נאלמתי דומי׳ וכשמברר שם נעשה רנה בחי׳ יצחק.
(ג) ועלי׳ והמשכה זו ע״י בחי׳ שלום ואז יהי׳ הוי׳ נחשב בבחי׳ אלקים והאבן והאותיות יהיו כלים שיהי׳ בהן גילוי שם הוי׳ שנק׳ אז אלקים, ועוד יהי׳ עילוי אחר עילוי בחי׳ עשר אעשרנו עד שיגיע לבחי׳ לך ממש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וישם מראשותיו
How it connects
Yaakov puts the stones at his head; summarized as gathering the letters into one yud.our note
The source
Genesis 28:11בראשית כ״ח:י״אSefaria (opens in a new tab)
10וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה: 11וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא: 12וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹקִים עֹלִים וְיֹרְדִים בּוֹ:
10And Jacob went out from Beer-sheba, and went toward Haran. 11And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12And he dreamed, and behold a ladder set up on the earth, and the top 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.
3
On the words
ובמ״ש ע״פ אבן ישראל
How it connects
The note says the explanation of “the stone of Israel” referred to here is found in Or HaTorah on Bereshis.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת בראשית.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אבן ישראל
How it connects
“From there, the shepherd, the stone of Israel”; the parenthesis points to what is explained on this verse elsewhere.our note
The source
Genesis 49:24בראשית מ״ט:כ״דSefaria (opens in a new tab)
23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים: 24וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל: 25מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁ־דַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם:
23The archers have dealt bitterly with him, And shot at him, and hated him; 24But his bow abode firm, And the arms of his hands were made supple, By the hands of the Mighty One of Jacob, From thence, from the Shepherd, the Stone of Israel, 25Even by the God of thy father, who shall help thee, And by the Almighty, who …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
מה להלן באימה ויראה אף כאן באימה ויראה
How it connects
The Talmud’s teaching that Torah must be studied with the awe of Sinai, summarized here.our note
The source
Berakhot 22a:4ברכות כ״ב א:ד׳Sefaria (opens in a new tab)
דְּתַנְיָא: ״וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ״, וּכְתִיב בָּתְרֵיהּ ״יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה׳ אֱלֹקֶיךָ בְּחוֹרֵב״, מָה לְהַלָּן בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ, אַף כָּאן בְּאֵימָה וּבְיִרְאָה וּבִרְתֵת וּבְזִיעַ.
for there is a teaching: "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. iv. 10) — as [the Israelites stood at Horeb] with dread and fear aod trembling and shaking, so here [when teaching Torah] must it be with dread and fear and trembling and shaking.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
כי אתה אבינו
How it connects
What Israel will say to Yitzchak in the future.our note
The source
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
נחר גרוני
How it connects
The parched throat, linked with Charan and here also with the narrow strait of Mitzrayim.our note
The source
Psalms 69:4תהילים ס״ט:ד׳Sefaria (opens in a new tab)
3טָבַעְתִּי בִּיוֵן מְצוּלָה וְאֵין מׇעֳמָד בָּאתִי בְמַעֲמַקֵּי־מַיִם וְשִׁבֹּלֶת שְׁטָפָתְנִי: 4יָגַעְתִּי בְקׇרְאִי נִחַר גְּרוֹנִי כָּלוּ עֵינַי מְיַחֵל לֵאלֹקָי: 5רַבּוּ מִשַּׂעֲרוֹת רֹאשִׁי שֹׂנְאַי חִנָּם עָצְמוּ מַצְמִיתַי אֹיְבַי שֶׁקֶר אֲשֶׁר לֹא־גָזַלְתִּי אָז אָשִׁיב:
3… where there is no standing; I am come into deep waters, and the flood overwhelmeth me. 4I am weary of my crying; my throat is dried; Mine eyes fail while I wait for my God. 5They that hate me without a cause are more than the hairs of my head; They …
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.
8
On the words
לרחוק ולקרוב
How it connects
The two kinds of peace, to the far and to the near.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)
18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
צחוק עשה לי אלקים
How it connects
Sarah’s words, which link laughter, Yitzchak, with the Name Elokim.our note
The source
Genesis 21:6בראשית כ״א:ו׳Sefaria (opens in a new tab)
5וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ: 6וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל־הַשֹּׁמֵעַ יִצְחַק־לִי: 7וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו:
5And Abraham was a hundred years old, when his son Isaac was born unto him. 6And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 7And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
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: maamar 2ביאור על הנ״ל

In one’s avodah

A person’s bad emotions, the burning love for worldly things and anger, are not simply to be suppressed but turned around and directed to G‑d alone; this teshuvah, done in the darkness of this world, brings G‑d a delight that even the perfectly righteous cannot. Torah, even in its most earthly laws, is to be learned with the awe of Sinai, as the revelation of G‑d’s own wisdom.

Questions for discussion

Why must Yaakov first raise the stones to the highest level before he can draw supernal wisdom down into them?
How does the parable of the talking bird explain why the service of teshuvah causes greater delight above than the service of the righteous?
In what sense are letters “inanimate” relative to the ideas they carry, and what does this say about the world’s relation to the divine word?
What does it mean that in the future creation will go “from something to nothing,” and how does this relate to Havayah becoming “Elokim”?
How do the two kinds of peace, “to the far and to the near,” correspond to the pillar and the oil?

Key terms in this maamar

The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being. ×13
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×15
Chochmah (wisdom)חכמה: The first flash of insight. ×11
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×11
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×3
Tzimtzum (contraction)צמצום: The self-concealment of the Infinite Light that makes room for finite worlds.
Life-forceחיות: The divine vitality that sustains every creation. ×2
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×7
Binah (understanding)בינה: Developing and grasping an insight in detail. ×2
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion.
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
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.
Delightתענוג: Pleasure; the inner root of will. ×12
Willרצון: Desire; in G‑d, the level above intellect. ×1
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×4
Yesod (foundation)יסוד: The channel that connects and transmits. ×1

ושבתי בשלום אל בית אבי והיה הוי׳ לי…

The big idea

The maamar in brief

Outline

Key concepts

The questions ¶1–2

Yaakov: the yud reaching the heel ¶3–6

Stones are letters ¶7–9

Many stones into one yud ¶10–12

The pillar and the oil ¶13–16

My father’s house: Yitzchak’s laughter ¶17–21

The future revelation ¶22–24

Peace, and Havayah becoming Elokim ¶25–29

Summary ¶30

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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