Torah Ohr · Parshas Vayeitzei · Maamar 3

וללבן שתי בנות וגו׳

And Lavan Had Two Daughters

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The big idea

Leah and Rachel are divine thought and divine speech, the hidden and the revealed worlds. Yaakov loved Rachel more because the Infinite Light is drawn down most fully through speech and action, where everyone can receive it, though thought must always accompany it.

The maamar in brief

The maamar reads Lavan’s two daughters as the two “lands of the living”: Leah, the letters of thought, the hidden world, and Rachel, the letters of speech, the revealed world. In Temple times Rachel shone openly in the Land of Israel, bringing prophecy and open revelation. In exile Rachel, the open mem, went into exile with Israel, but Leah, the closed mem, remained in the Land, so that great tzaddikim like the Arizal can reach there even higher, hidden insights. Why then was Leah “hated”? Yaakov is the “middle bar” who draws the Infinite Light from Keser down to Malchus, so he longed for its revelation below, in Rachel. Rachel was barren because revelation to the separate lower worlds is so hard, while Leah bore sons within Atzilus: Yehudah (outward self-nullification, the root of David’s kingship), Reuven and Shimon (sight and hearing) and Levi (inward attachment, the root of Moshe). The generation of the wilderness, rooted in Leah, wished to serve G‑d in thought alone, but specifically speech and action draw down the highest light. Leah wanted thought to be primary; Yaakov knew that for most of Israel the main service is speech and action, with thought joined to it.

Outline

Two daughters, two landsLeah and Rachel are thought and speech, the hidden and the revealed worlds. Both shone in the Land in Temple times; in exile Rachel is hidden and silent, while Leah, the higher and hidden level, remains in the Land for great tzaddikim to attain.¶1
Why Yaakov loved RachelYaakov, the middle bar, draws the Infinite Light from Keser down to Malchus, and even the inner kiss of Chochmah, Binah and Daas into Rachel; Lavan is the supernal whiteness of pure kindness.¶1
Rachel barren, Leah’s sonsBirth from speech would mean revelation in the separate lower worlds, which is very hard; Leah bore within Atzilus. Yehudah is outward self-nullification, Levi inward attachment, and Moshe comes from Levi.¶2
Thought and action togetherThe wilderness generation wanted service in thought alone, but action draws down more light. Leah wanted thought first; Yaakov chose Rachel’s tent, speech and action, with sight and hearing from thought joined to it.¶2

Key concepts

The hidden world and the revealed worldעלמא דאתכסיא ועלמא דאתגליא: Two levels of divine self-expression, compared to a person’s private thought and audible speech. Leah is the hidden world; Rachel is the revealed world.
The open mem and the closed memמ״ם פתוחה ומ״ם סתומה: The two forms of the letter mem. Rachel, the open mem, leaves an opening through which the external forces draw nourishment in exile; Leah, rooted in the closed mem, is sealed and not in exile.
The middle barבריח התיכון: The bar that ran through all the Tabernacle’s boards from end to end; the Zohar’s name for Yaakov, who draws the Infinite Light from the highest level down to the lowest.
The supernal whitenessלובן העליון: The root of Lavan in the Arizal’s teaching: the source of all kindness, pure compassion with no judgment, far above Atzilus.
Attachment and acknowledgmentהתקשרות והודאה: Two kinds of self-nullification: Levi’s inward attachment, invisible from outside, and Yehudah’s acknowledgment, which is shown outwardly, as in bowing.
Their end is embedded in their beginningנעוץ סופן בתחלתן: The principle from Sefer Yetzirah that the lowest level is bound to the highest; hence physical speech and action draw down the greatest revelation.

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Why Yaakov loved Rachel ¶1

1וללבן שתי בנות1 2 וגו׳. הנה לאה ורחל הם אותיות המחשבה ואותיות הדבור. שהם עלמא דאתכסיא ועלמא דאתגליא3 (עיין לקמן בד״ה בכ״ה בכסליו בפי׳ ושם ה׳ קטנה רחל)

“And Lavan had two daughters,” etc. Now, Leah and Rachel are the letters of thought and the letters of speech, which are the hidden world (alma de’iskasya) and the revealed world (alma de’isgalya). (See below, in the discourse beginning “On the twenty-fifth of Kislev,” in the explanation; and there: the small hei is Rachel.)

Explanation

The maamar opens on the verse introducing Lavan’s daughters, Leah and Rachel. In Chassidus they stand for two ways the Divine expresses itself: Leah is “thought,” an inward, hidden world, and Rachel is “speech,” the world that comes out into the open. Just as a person’s thought is private and his speech is heard by others, so G‑d’s “hidden world” and “revealed world” differ in how much is disclosed.

וזהו ענין בארצות החיים.4 ב׳ ארצות. שבזמן שבהמ״ק היה קיים היו שני הבחינות מאירים בא״י.

This is the meaning of “in the lands of the living”: two lands. For when the Holy Temple stood, both levels shone in the Land of Israel.

Explanation

The Psalmist speaks of the “lands” of the living in the plural. The Alter Rebbe reads the two lands as Leah and Rachel, thought and speech, and says that while the Temple stood, both of them shone openly in the Land of Israel.

והעיקר היה בחי׳ רחל5 (שנקראת עקרת הבית)6 7 כי המחשבה מתלבשת בתוך הדבור והדבור היה מתגלה.

And the main one was the level of Rachel (who is called “the mainstay of the house”), for thought is enclothed within speech, and speech was revealed.

Explanation

Of the two, Rachel (speech) was the main one in Temple times, because thought does not stay private: it clothes itself in speech, and so what was revealed through speech carried the thought within it. The phrase “mainstay of the house” (akeres habayis) is applied to Rachel as the central figure of the household.

ולפי שרחל שהוא בחי׳ הדבור הוא עלמא דאתגליא לכך היה אז בא״י גילוי אלקותו ית׳ שהיו חכמים גדולים בעלי רוה״ק ונביאים

And since Rachel, who is the level of speech, is the revealed world, there was therefore at that time in the Land of Israel a revelation of His G‑dliness, may He be blessed: there were great sages who possessed the holy spirit, and prophets

Explanation

Because Rachel is the “revealed world,” her prominence in the Land of Israel meant that G‑dliness was openly visible there. Its signs were people: sages with the holy spirit (ruach hakodesh), and prophets.

(וכמו שפרש״י8 גבי יונה ויחזקאל9 שאין הנבואה שורה אלא בא״י)10 ובפרט בהמ״ק והשראת השכינה בקה״ק ואורים ותומים ועבודת הקרבנות שהי׳ יורד אש שלמעלה. משא״כ אחר חורבן בהמ״ק שגלו ישראל וגלתה עמהם השכינה.11

(as Rashi explains concerning Yonah and Yechezkel, that prophecy rests only in the Land of Israel), and especially the Holy Temple, and the dwelling of the Shechinah (Divine Presence) in the Holy of Holies, and the Urim and Tumim, and the service of the offerings, when fire from above would descend. This is not so after the destruction of the Holy Temple, when Israel went into exile and the Shechinah went into exile with them.

Explanation

Rashi notes that Yonah fled abroad because prophecy does not rest outside the Land, and he makes the same point about Yechezkel, who prophesied in Babylon. The Temple added further open revelation: the Shechinah in the Holy of Holies, the Urim and Tumim through which the High Priest received answers, and the fire that came down from heaven onto the altar. After the destruction, the Sages teach, the Shechinah itself went into exile with the Jewish people.

שהיא בחי׳ רחל שהיא בבחי׳ גלות בע׳ שרי׳ ואינה מאירה כלל12 מערך הגלוי שהיתה מאירה בזמן הבית שהי׳ הדבור מתגלה משא״כ עכשיו כתיב כרחל לפני גוזזי׳ נאלמה.13

[The Shechinah] is the level of Rachel, who is in a state of exile among the seventy princes and does not shine at all in comparison with the revelation with which she shone in the time of the Temple, when speech was revealed; whereas now it is written, “Like a ewe [rachel] before her shearers, she is mute.”

Explanation

The exiled Shechinah is Rachel, the level of speech, now hidden among “the seventy princes,” the heavenly powers over the nations. The Alter Rebbe reads Isaiah’s “like a ewe (rachel) before her shearers, she is mute” as Rachel, divine speech, falling silent: she no longer shines as she did.

והעבודה היא בדרך בירורים14 כו׳ (וכמ״ש ע״פ במדבר סיני)15 ומ״מ נשאר מאיר בא״י בחי׳ לאה והיא מדרגה יותר גבוה מבחי׳ רחל וכמשל המחשבה שהיא רוחניות ונעלית מן הדבור

And the divine service is by way of refinements (beirurim), etc. (as is explained on “In the wilderness of Sinai”). Nevertheless, the level of Leah remains shining in the Land of Israel, and she is a higher rank than the level of Rachel, as in the analogy of thought, which is spiritual and loftier than speech

Explanation

In exile the work is “refinement” (beirurim): drawing out and elevating the sparks of holiness that fell into the world, rather than basking in open revelation. Yet something still shines in the Land of Israel: Leah, the level of thought, which is higher than speech just as a thought is more spiritual and loftier than the words that express it.

(שהיא אינה בגלות כי רחל נק׳ מ״ם פתוחה שיש ממנה פתח ומבוא ליניקת החיצונים בזמן הגלות משא״כ מבחי׳ מ״ם סתומה.16 ושם הוא שרש לאה עיין בזהר ר״פ תרומה דף קכ״ו ב׳17 ודף קכ״ז)

(for she is not in exile: Rachel is called the open mem, from which there is an opening and an entrance for the external forces to draw nourishment during the time of exile; this is not so with the level of the closed mem, and there is the root of Leah. See the Zohar, at the beginning of Parshas Terumah, page 126b and page 127).

Explanation

Leah is not in exile. The final form of the letter mem (ם) is closed on all sides, while the regular mem (מ) has an opening at the bottom. Rachel, speech, is the open mem, through which the “external forces” (kelipah) can draw nourishment in exile; Leah is rooted in the closed mem, where they have no entry. The Alter Rebbe sends the reader to the Zohar at the start of Terumah.

אך לפי שהוא עלמא דאתכסיא והעלם לכך אין הגילוי אלקות עכשיו בא״י מערך הגילוי שהי׳ בזמן בהמ״ק קיים.

But because it is the hidden world, and concealment, the revelation of G‑dliness in the Land of Israel now is therefore not comparable to the revelation there was when the Holy Temple stood.

Explanation

But since Leah is the hidden world, her light does not appear openly. That is why G‑dliness in the Land of Israel today is not visible the way it was in Temple times.

ומ״מ הצדיקים הגדולים אשר בארץ יכולים להשיג עכשיו בא״י השגות עליונות יותר אפי׳ ממה שהשיגו צדיקים כמותם בזמן הבית

Nevertheless, the great tzaddikim who are in the Land can now attain, in the Land of Israel, apprehensions higher even than what tzaddikim like them attained in the time of the Temple

Explanation

The hiddenness has a hidden advantage. Great tzaddikim living in the Land can now reach higher insights than tzaddikim of their own stature reached in Temple times, because what remains in the Land is the higher level of Leah.

(מאחר שההשגה היא בבחי׳ מחשבה עליונה כמו שהיא עדיין למעלה מהתלבשות בעולם הדבור) וכמו האר״י ז״ל18 שהשיג השגות עצומות מה שלא השיגו צדיקים גדולים בדורות הקדמונים.19

(since the apprehension is in the level of supernal thought as it still is, above its enclothement in the world of speech), as with the Arizal, who attained tremendous apprehensions that great tzaddikim in earlier generations did not attain.

Explanation

The reason: their insight touches supernal thought as it is in itself, before it has been clothed in speech. The Arizal, Rabbi Yitzchak Luria of Safed, is the proof: in the Land of Israel he attained depths of the Kabbalah that great tzaddikim of earlier generations had not reached.

ולהבין מ״ש כי שנואה לאה20 21 22 כו׳. הרי יעקב השיג ודאי בעלמ׳ דאתכסי׳.23 אך הענין כי יעקב נק׳ בריח התיכון24 המבריח מן הקצה אל הקצה.25

Now, to understand what is written, “for Leah was hated,” etc.: surely Yaakov certainly apprehended the hidden world! But the explanation is that Yaakov is called “the middle bar, which runs through from end to end.”

Explanation

Now a question: the Torah says Leah was “hated,” meaning Yaakov loved her less than Rachel. Why would Yaakov prefer speech over the loftier level of thought, which he surely could grasp? The answer begins with the Zohar’s name for Yaakov: “the middle bar” of the Tabernacle, which ran through all the boards from one end to the other.

פי׳ שהוא הממשיך אור א״ס ב״ה מן הקצה עליונה (היינו הקו הבוקע החלל כמ״ש במ״א)26 מבחי׳ כתר למטה ולכן נאמר בו תוספת וי״ו ואלקי יעקב.

That is to say, he is the one who draws the Infinite Light (Or Ein Sof), blessed be He, from the upper end (that is, the kav (line of light) that pierces the vacated space, as is explained elsewhere), from the level of Keser (the Crown), downward; and therefore an additional vav is said of him: “and the G‑d of Yaakov.”

Explanation

Yaakov’s role is to draw the Infinite Light down from the very top, from Keser, the level above intellect, through every level below. The “upper end” is the kav, the thin line of light that enters the empty space left after the tzimtzum. The extra letter vav (“and”) in “and the G‑d of Yaakov,” which the names of Avraham and Yitzchak lack, signals this drawing downward: the vav is a line drawn down.

וכן והנורא27 שמייחד ומחבר חו״ג ע״י המשכת והארת האין והיינו ע״י בחי׳ בטול. וכל ההמשכו׳ שלו הוא עד הקצה התחתונה. דהיינו בבחי׳ מלכות עלמא דאתגלייא.

Likewise “and the awesome,” for he unites and joins Chesed (kindness) and Gevurah (restraint) through the drawing down and illumination of the Ayin [the Nothing], that is, through the level of self-nullification (bittul). And all his drawing down reaches to the lower end, that is, into the level of Malchus (sovereignty), the revealed world.

Explanation

In the blessing “the great, the mighty, and the awesome,” the three words correspond to Avraham (Chesed), Yitzchak (Gevurah), and Yaakov, “the awesome,” who joins the two. He can unite kindness and restraint because he draws down the Ayin, the “Nothing” of G‑dliness that is above both, and in a person this appears as self-nullification (bittul). His drawing down does not stop halfway: it reaches the “lower end,” Malchus, the revealed world.

וזהו ויאהב (יעקב) גם את רחל28 מלאה שכל תשוקתו היה להיות גילוי אור א״ס ב״ה למטה בעלמא דאתגלייא שעי״ז יוכלו הכל לקבל

This is [the meaning of] “and he (Yaakov) loved Rachel also more than Leah”: his entire yearning was that there be a revelation of the Infinite Light, blessed be He, below, in the revealed world, since through this everyone would be able to receive,

Explanation

This is why Yaakov loved Rachel more than Leah. His whole desire was that the Infinite Light be revealed below, in the revealed world of speech, because only there can everyone receive it.

משא״כ מבחי׳ עלמא דאתכסייא כו׳ ולכן כתיב וישק29 יעקב לרחל30 על דרך שנקוד על וישקהו

which is not so from the level of the hidden world, etc. And therefore it is written, “And Yaakov kissed Rachel,” in the manner of [what is said of] the dotted word “and he kissed him”:

Explanation

The hidden world of thought is not accessible to all. The Torah’s description of Yaakov kissing Rachel is read like the famous dotted word “and he kissed him” (when Esav met Yaakov), where the dots point to a kiss with special inner meaning. Here the kiss signals a depth of connection Yaakov drew into Rachel.

דהיינו שבחי׳ חב״ד שהוא זיווג נשיקין ואתדבקו׳ רוחא ברוחא עד״מ הנשיקין שבאין מפנימית האהבה (עמ״ש במ״א ע״פ ישקני מנשיקות31 32 וע״פ אמצאך בחוץ אשקך)33 34 וגם בחי׳ זו המשיך ברחל.

that is, the level of Chochmah (wisdom), Binah (understanding) and Daas (knowledge), which is the union of kisses and the cleaving of spirit to spirit, as in the analogy of kisses that come from the inner dimension (pnimiyus) of love (see what is explained elsewhere on “Let him kiss me with the kisses” and on “I would find you outside, I would kiss you”); this level, too, he drew into Rachel.

Explanation

A kiss, in the Zohar’s language, is a union of spirit with spirit, the inner closeness that comes from the core of love; in the Sefiros it corresponds to the intellect, Chochmah, Binah and Daas. Yaakov drew even this inner, intellectual level into Rachel, so that speech would carry the depth of thought. The Alter Rebbe points to his own explanations of two verses in the Song of Songs about kissing.

וז״ש אעבדך שבע שנים ברחל35 בתך הקטנה כי לבן הוא בחי׳ לובן העליון36 37 מקור החסדים שכולו רחמים פשוטים דלית שמאלא בהאי עתיקא38

And this is what is written, “I will serve you seven years for Rachel, your younger daughter.” For Lavan is the level of the supernal whiteness (loven), the source of the kindnesses (chasadim), which is entirely simple compassion, for “there is no left side in this Atika [the Ancient One]”;

Explanation

Yaakov worked for Rachel, “the younger daughter,” meaning speech, the lower level. Lavan’s name means “white,” and in the Arizal’s teaching he stands for the “supernal whiteness,” the source of all kindness, pure compassion with no trace of judgment. The Zohar says of the level called Atika (the Ancient One) that it has “no left side,” no restraint or severity at all.

רק שלמטה נשפל בלבן גשמי39 ומ״מ כתיב כלו הפך לבן טהור40 הוא אפי׳ הנגע כו׳ ועל לבן כתיב וישכם לבן בבקר41 שבכ״י מתגבר ונמשך אור החסד עליון.

only that below, it was lowered into a physical Lavan. Nevertheless, it is written, “it has all turned white; he is pure,” even the affliction, etc. And of Lavan it is written, “And Lavan rose early in the morning,” for every day the light of the supernal Chesed prevails and is drawn down.

Explanation

The physical Lavan was a deceiver, yet his root is holy: the supernal whiteness fell very low and became a physical person. The law of tzaraas illustrates this: when the white lesion covers the whole body, the person is pure. The verse “Lavan rose early in the morning” hints that the morning, time of kindness, is when the supernal Chesed gains strength and flows down each day.

Paragraph 1 in brief

The paragraph identifies Leah and Rachel with thought and speech, the hidden and the revealed worlds, and uses them to explain why the Land of Israel after the Temple holds hidden, even higher, spiritual possibilities. It then begins to explain why Yaakov loved Rachel more: his task, as “the middle bar,” is to draw the Infinite Light all the way down into the revealed world, where everyone can receive it.

Deeper

The pairing of Leah and Rachel as the hidden and revealed worlds follows the Zohar and the Arizal, where Leah is the upper feminine configuration, rooted in Binah and hidden, and Rachel is Malchus, the revealed feminine. The open and closed mem parallel the gap in Rachel that allows the kelipos to nurse in exile, while Leah’s root remains sealed. Lavan as “supernal whiteness” comes from Etz Chaim’s Sha’ar HaAkudim, where Lavan does the work of Akudim, Nekudim and Berudim, the stages before Atzilus, for the sake of Yaakov, who stands for Atzilus.

Marei mekomos

1
On the words
וללבן שתי בנות
How it connects
The note refers the reader to the Rebbe’s source notes printed earlier in the Kehot edition for this maamar.our note
Where the note points
The Rebbe’s source notes (Tziyunim)ציונים לכ״ק אדמו״ר
earlier in the Kehot edition
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedek (index)אור התורה
index to vol. 1; p. 216b, at the beginning of the discourse “I will walk before G‑d”
Our explanationIn the index to Or HaTorah, vol. 1, the publisher notes that the maamar at p. 216b, beginning “I will walk before G‑d,” is from 5571 (1810–11) and belongs to the verse “And Lavan had two daughters.”
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaEmtzai, Nachמאמרי אדמו״ר האמצעי נ״ך
p. 194
Our explanationA later discourse, with changes and glosses, is built on this maamar.
Look for it in the Lubavitch Library (opens in a new tab)
Manuscript 1135, in the Tzemach Tzedek’s handwritingכתב יד (בבוך 1135) בגוכתי״ק הצ״צ
p. 44a
Our explanationA handwritten version of the maamar with some differences. It adds that after the destruction, Rachel (the revealed world) went to Babylon, and that in the Land only Leah remained, so that only great tzaddikim, not other people, can attain her.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
במפתח לאוה״ת כרך א מציין המו״ל שהמאמר הוא משנת תקע״א — הוא בדף רטז, ב בהתחלת אתהלך לפני ה׳, ומציין ששייך לפסוק וללבן שתי בנות. בשינוים ועם הגהות, ראה מאמרי אדה״א נ״ך ע׳ קצד שמיוסד על מאמר זה.
בבוך 1135 מד, א המאמר בגוכתי״ק הצ״צ באיזה שינויים, וז״ל שם:
וללבן שתי בנות וגו׳ הנה לאה ורחל שהם אותיות מחשבה ודיבור היו שניהם מאירים בא״י בזמן הבית וזהו בארצות החיים ב׳ ארצות והעיקר הי׳ בחי׳ רחל, כי המחשבה מתלבשת בתוך הדבור, ונודע כי רחל היא עלמא דאתגליא כמשל הדבור ולכן הי׳ אז בא״י תכלית הגילוי אלקותו ית׳ שהיו חכמים גדולים בעלי רוה״ק ונביאים ובפרט בהמ״ק השראת השכינה בקדה״ק ואורים ותומים וירידת האש שלמעלה כו׳. ואחר החורבן שגלו ישראל לבבל וגלתה עמהם השכינה שהיא בחי׳ רחל עלמא דאתגלייא ואז היא בח״ל דוקא אך א״כ הי׳ ראוי להיות בח״ל גילוי אלקות ע״ד שהי׳ אז בא״י אך הענין כי בבבל היא בבחי׳ גלות בהע׳ שרים והעבודה היא בדרך בירורים כו׳ (ועי״ש ע״פ במדבר סיני) אבל בא״י נסתלקה רחל שהיא עלמא דאתגליא ונשאר בחי׳ לאה שהיא עלמא דאתכסיא שהוא באמת מדרגה יותר גבוה מרחל כמשל המחשבה שהיא למעלה מהדבור ולכן הצדיקי׳ הגדולים יכולים להשיג עכשיו בא״י השגות עליונות יותר גם מבזמן הבית (כיון שישיג בבחי׳ מחשבה עליונה כמו שהיא עדיין למעלה מההתלבשות בעולם הדבור) וכמו האריז״ל שהשיג מה שלא השיגו תנאים ואמוראים משא״כ שארי האנשים לא יוכלו להשיג כי לאה היא אתכסיא כו׳.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וללבן שתי בנות
How it connects
“And Lavan had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.” The maamar’s opening verse.our note
The source
Genesis 29:16בראשית כ״ט:ט״זSefaria (opens in a new tab)
15וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי־אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם הַגִּידָה לִּי מַה־מַּשְׂכֻּרְתֶּךָ: 16וּלְלָבָן שְׁתֵּי בָנוֹת שֵׁם הַגְּדֹלָה לֵאָה וְשֵׁם הַקְּטַנָּה רָחֵל: 17וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה:
15… my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?’ 16Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. 17And Leah’s eyes were weak; but Rachel was of beautiful form and fair to look upon.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
לאה ורחל . . עלמא דאתכסיא ועלמא דאתגליא
How it connects
Or HaTorah refers back to this passage for Leah and Rachel as the hidden and revealed worlds.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemini, vol. 2, p. 489
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת שמיני כרך ב ע׳ תפט מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בארצות החיים
How it connects
“I will walk before G‑d in the lands of the living.” The plural “lands” is read as the two levels, Leah and Rachel, that shone in the Land of Israel.our note
The source
Psalms 116:9תהילים קט״ז:ט׳Sefaria (opens in a new tab)
8כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת אֶת־עֵינִי מִן־דִּמְעָה אֶת־רַגְלִי מִדֶּחִי: 9אֶתְהַלֵּךְ לִפְנֵי ה׳ בְּאַרְצוֹת הַחַיִּים: 10הֶאֱמַנְתִּי כִּי אֲדַבֵּר אֲנִי עָנִיתִי מְאֹד:
8For thou hast delivered my soul from death, Mine eyes from tears, And my feet from stumbling. 9I shall walk before the LORD In the lands of the living. 10I trusted even when I spoke: 'I am greatly afflicted.'
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Vaeschanan 3d
גם כן ב׳ שמות אלו אד׳ הוי׳ במה אדע כי אירשנה והיינו כי ב׳ שמות אלו הן הן שרשת הארץ החיים שנק׳ ארצות החיים ב׳ ארצות. מל׳ ובינה. כדפי׳ בפרדס בעה״כ ערך ארץ וכמ״ש ע״פ וללבן שתי בנות והן הן ב׳ שמות הנ״ל כנודע וע׳ מענין בארצות החיים בזהר ס״פ תרומה (דקע״ח סע״ב) ולכן משה שביקש ליכנס לארץ לכן הזכיר ג״כ ב׳ שמות אלו דייקא ועיין עוד מענין אתה החילות בפ׳ שמות (י״ג א׳) פ׳ שלח (קע״ד א׳) ומענין ואתחנן בפ׳ פינחס (רכ״ו א׳ ודר״ס ע״ב) וענין אעברה נא יש לפרש ג״כ על המשכות י״ג מדות הרחמים וע״ד שפי׳ פ׳ לך לך (דע״ט ע״ב) מ״ש ויעבר אברם בארץ כתיב הכא ויעבר וכתיב התם ויעבר ה׳ על פניו ויקרא כו׳ ע״ש בפי׳ הרמ״ז וכך הפי׳ כאן בענין אעברה נא להמשיך מבחי׳ …
Our explanationThere the “lands of the living,” two lands, are identified as Malchus and Binah and with two Divine Names, citing this maamar. It explains why Moshe, asking to enter the Land, mentioned both Names.
Open it on Sefaria (opens in a new tab)
Kehot’s note
תהלים קטז, ט. בלקו״ת ואתחנן ג, ד מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
והעיקר היה בחי׳ רחל
How it connects
Kehot’s note points to where this is explained further: Likkutei Torah of the Arizal.
Where the note points
Likkutei Torah of the Arizalלקוטי תורה להאריז״ל
by Rabbi Chaim Vital, from the Arizal · Lech Lecha
The Arizal’s teachings on the Torah, by parsha.
Kehot’s note
ראה לקו״ת להאריז״ל פ׳ לך לך ד״ה אל הארץ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
(שנקראת עקרת הבית)
How it connects
The words “who is called the mainstay of the house” are missing in this manuscript.our note
Where the note points
Manuscript in the Tzemach Tzedek’s handwritingגוכתי״ק הצ״צ
Manuscript 1135
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק הצ״צ ליתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
שנקראת עקרת הבית
How it connects
The phrase akeres habayis appears in this verse. Here it is applied to Rachel as the principal of the household, in keeping with her being the main level in Temple times.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
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
(וכמו שפרש״י . . בא״י)
How it connects
The parenthetical citing Rashi on Yonah and Yechezkel is missing in this manuscript.our note
Where the note points
Manuscript in the Tzemach Tzedek’s handwritingגוכתי״ק הצ״צ
Manuscript 1135
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכתי״ק הצ״צ ליתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
וכמו שפרש״י גבי יונה ויחזקאל
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
א, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ויחזקאל שאין הנבואה שורה אלא בא״י
How it connects
Rashi’s comment on Yechezkel’s prophecy in Babylon, which the Alter Rebbe cites together with Rashi on Yonah for the rule that prophecy rests only in the Land of Israel.our note
The source
Rashi on Ezekiel 1:3רש"י על יחזקאל א׳:ג׳Sefaria (opens in a new tab)
2ואני בתוך הגולה. כלומר חוץ לארץ ישראל: 3… שליחתו אליהם ויונתן אף הוא כך תירגם מהוי הוי פתגם נבואה מן קדם ה' עם יחזקאל בר בוזי כהנא בארעא דישראל תב תניינות אתמלל עמיה במדינת ארעא כשדאי ויחזקאל גלה עם החרש והמסגר שגלו עם יהויכין: יד ה'. כל לשון יד האמורה בספר זה ובכל לשון נבואה אינה אלא לשון תוקף שהנבואה תוקפת על כרחו כאד' משתגע דיישטרי"צא בלע"ז: 4מראות אלקים. על שם שלא היה רואה באספקלריא מאירה קורא אותה מראות אלקים כעין חלום ולא …
2as I was in the midst of the exile i.e., outside the land of Israel. 3The word of the Lord was [revealed] Heb. הָיֹה הָיָה [lit. being was.] Our Sages said (Mechilta to Exod. 12:1): “[It] had already come,” because the Shechinah does not rest upon a prophet outside the [Holy] Land, except by having first rested upon him in the Land. We learned in a Baraitha of the Mechilta (Exod. 15:9): [The verse 2:1,] “Son of man, stand on your feet,” was the [actual] beginning of the Book, only there is no chronological order [in Scripture]. Others say that (12:1f.) “Son of man, compose a riddle,” is the [true] beginning of the Book. [Mechilta ends here.] I say that this prophecy was told to him before they were exiled, because it is appropriate to be said to him in the … 4visions of God Heb. מַרְאוֹת. Because he did not see with a “lucid speculum,” he calls …
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.
11
On the words
שגלו ישראל וגלתה עמהם השכינה
How it connects
The Talmud teaches that wherever Israel was exiled, the Shechinah went with them. The Alter Rebbe identifies this exiled Shechinah with Rachel.our note
The source
Megillah 29a:4מגילה כ״ט א:ד׳Sefaria (opens in a new tab)
תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בּוֹא וּרְאֵה כַּמָּה חֲבִיבִין יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁבְּכָל מָקוֹם שֶׁגָּלוּ — שְׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״הַנִּגְלֹה נִגְלֵיתִי לְבֵית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם וְגוֹ׳״. גָּלוּ לְבָבֶל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״לְמַעַנְכֶם שֻׁלַּחְתִּי בָבֶלָה״. וְאַף כְּשֶׁהֵן עֲתִידִין לִיגָּאֵל — שְׁכִינָה עִמָּהֶן, שֶׁנֶּאֱמַר: ״וְשָׁב ה׳ אֱלֹקֶיךָ אֶת שְׁבוּתְךָ״. ״וְהֵשִׁיב״ לֹא נֶאֱמַר, אֶלָּא ״וְשָׁב״. מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁב עִמָּהֶן מִבֵּין הַגָּלִיּוֹת.
It was taught: R. Shimon b. Yohai said: Come and see how beloved are Israel to God—... every place to which they were exiled the Shekhinah (God’s Divine Presence) went with them. They were exiled to Egypt and the Shekhinah was with them, as it says, “Did I reveal myself to the house of your father when they were in Egypt” (II Samuel 2:27). They were exiled to Babylon, and the Shekhinah was with them, as it says, “For your sake I was sent to Babylon” (Isaiah 43:14). And when they will be redeemed in the future, the Shekhinah will be with them, as it says, “Then the Lord your God will return [with] your captivity” (Deuteronomy 30:3). It does not say here veheshiv [and He shall bring back] but …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
ראה מגילה כט, א. ספרי מסעי לה, ד. ועוד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
משא״כ אחר חורבן . . ואינה מאירה כלל
How it connects
Or HaTorah explains that even now there is a difference between the Land of Israel and outside it, while here only great tzaddikim attain more in the Land.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shelach, p. 456
Our explanationIt concludes that now the essence of the Land can be attained through the study of the Oral Torah.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת שלח ע׳ תנו מבאר שגם עכשיו יש הפרש בין א״י לחו״ל, וכאן מבאר שבזמן שאין בהמ״ק קיים אין יכולים להשיג בארץ יותר מבחו״ל, רק הצדיקים הגדולים, וכתב ע״ז הצ״צ שם ”ע״כ צ״ל דעכשיו עיקר ענין הארץ יכולים להשיג ע״י עסק התורה שבע״פ”, ע״ש בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
כרחל לפני גוזזי׳ נאלמה
How it connects
“Like a ewe before her shearers is mute.” The word for ewe is rachel, and the verse is read as divine speech (Rachel) falling silent in exile.our note
The source
Isaiah 53:7ישעיהו נ״ג:ז׳Sefaria (opens in a new tab)
6כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַה׳ הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ: 7נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו: 8מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ:
6… own way; And the LORD hath made to light on him The iniquity of us all. 7He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. 8By oppression and judgment he was taken away, And with his generation who did reason? For …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נג, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
והעבודה היא בדרך בירורים
How it connects
Or HaTorah adds that this is the main point of her enclothement: she falls from level to level to refine, drawing out what was swallowed.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis, vol. 1, 217a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת בראשית כרך א ריז, א מציין ע״ז ”וזוהי עיקר התלבשותה שנופלת ממדרגה למדרגה לברר ולהוציא בלעם מפי׳”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
(וכמ״ש ע״פ במדבר סיני)
How it connects
The maamar on “In the wilderness of Sinai” at the start of Bamidbar explains the service of refinements in exile referred to here.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar, at the beginning · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת פ׳ במדבר בתחלתה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
מ״ם פתוחה . . מ״ם סתומה
How it connects
A discussion of the open and closed mem.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Drushim for Shemini Atzeres, p. 1810
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaLikkutim Dach, by the Tzemach Tzedekספר הליקוטים דא״ח צמח צדק
entry “Osiyos” (letters), letter mem, p. 850 ff.
Our explanationAn encyclopedic entry gathering Chassidic teachings on the letter mem, including its open and closed forms.
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Shemini Atzeres 93b
אחרי לבבכם כו׳ שלא להיות בחינת זונה ח״ו וע׳ זח״ג אמור (פ״ט א׳) ע״פ ולאחותו הבתולה כו׳ והוא ענין מ״ם סתומה כמש״ש בפ׳ אחרי (דס״ב ע״ב) מ״ם סתומה כו׳ מעין חתום. כי מ״ם פתוחה היינו שיש פתח ומבוא ליניקת החיצונים מצד התלבשות בנפש הבהמית. מה שאין כן מ״ם סתומה היינו כד אתכפיא חשוכא לנהורא ועמ״ש בד״ה כי תצא בפי׳ על אויביך שאין לאויב שליטה ואחיזה שם והנה עי״ז שיהיה בבחי׳ ולא תתורו כו׳ יבוא לבחי׳ למען תזכרו שתהיו בבחינת זכרים כמ״ש במ״א וזהו ג״כ ענין עולה דכתיב זכר תמים יקריבנו ועיין מזה זח״א (ויחי דרמ״ו סע״א) והיינו כמ״ש במ״א בד״ה שוש אשיש שכשהאבה הוא ע״מ לקבל פרס בחי׳ לגרמיה נק׳ נקבה נשים דעתן קלות אבל בחינת דכר הוא האהבה רבה למהותו ועצמותו ית׳ כמ״ש ועמך לא חפצתי ע״ש. וזהו ענין …
See also what is explained in the maamar beginning "Because you did not serve." It may also be said that the level of isheh, esh H', is chiefly the refinement of the element of fire in the animal soul,
Our explanationThere the open mem is explained as an opening for the external forces through the animal soul, and the closed mem as the state in which darkness is subdued to light, so that the enemy has no hold. This is the same distinction used here for Rachel and Leah.
Read it here
Kehot’s note
נתבאר באוה״ת דרושים לשמע״צ ע׳ א׳תתי, ובספר הליקוטים-דא״ח מהצ״צ ערך אותיות אות מ (ע׳ תתנ ואילך). ראה לקו״ת שמע״צ צג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
עיין בזהר ר״פ תרומה דף קכ״ו ב׳
How it connects
The Alter Rebbe himself points to the opening of the Zohar on Terumah for the root of Leah, which he links to the closed mem.our note
The source
Zohar, Terumah 2:12–4:23ספר הזהר, תרומה ב׳:י״ב-ד׳:כ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
18
On the words
וכמו האר״י ז״ל
How it connects
The parallel text widens the example: the Arizal and his disciples, who merited the holy spirit and the revelation of Eliyahu, and the Beis Yosef and the like, something not found outside the Land.our note
Where the note points
Maamarei Admur HaEmtzai, Nachמאמרי אדמו״ר האמצעי נ״ך
p. 195
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
במאמרי אדה״א נ״ך ע׳ קצה ”כמו האריז״ל ותלמידיו שזכו לרוה״ק וגילוי אליהו כו׳ והרב הב״י וכיוצא שלא נמצא כזה בחו״ל”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
וכמו האר״י ז״ל . . בדורות הקדמונים
How it connects
The manuscript reads that the Arizal attained what the Tannaim and Amoraim did not, while other people cannot attain it, since Leah is the hidden world.our note
Where the note points
Manuscript 1135, in the Tzemach Tzedek’s handwritingכתב יד (בבוך 1135) בגוכתי״ק הצ״צ
Manuscript 1135
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Kehot’s note
בבוך 1135 גוכתי״ק הצ״צ: וכמו האריז״ל שהשיג מה שלא השיגו תנאים ואמוראים משא״כ שארי האנשים לא יוכלו להשיג כי לאה היא אתכסיא כו׳: ולהבין מ״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
כי שנואה לאה
How it connects
“And G‑d saw that Leah was hated.” The question the maamar answers: why Yaakov preferred Rachel.our note
The source
Genesis 29:31בראשית כ״ט:ל״אSefaria (opens in a new tab)
30וַיָּבֹא גַּם אֶל־רָחֵל וַיֶּאֱהַב גַּם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת: 31וַיַּרְא ה׳ כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה: 32וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָמְרָה כִּי־רָאָה ה׳ בְּעׇנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִׁי:
30… Rachel, and he loved Rachel more than Leah, and served with him yet seven other years. 31And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren. 32And Leah conceived, and bore a son, and she called his name Reuben; for she said: …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
כי שנואה לאה
How it connects
The Talmud discusses how Leah could be called “hated.” The Kehot note points to it (and to Bereshit Rabbah) as a disagreement parallel to the different readings of “hated” in Torah Ohr and Torah Chaim.our note
The source
Bava Batra 123aבבא בתרא קכ״ג אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
22
On the words
כי שנואה לאה
How it connects
The Midrash on “Leah was hated,” cited by the Kehot note beside Bava Batra as a parallel disagreement over what “hated” means.our note
The source
Bereshit Rabbah 71:1בראשית רבה ע״א:א׳Sefaria (opens in a new tab)
וירא ה' כי שנואה לאה וגו' - (תהלים סט) כי שומע אל אביונים ה' ואת אסיריו לא בזה אמר רבי בנימין בן לוי: לא ראשו של פסוק הזה סופו, ולא סופו ראשו, לא היה צריך קרא למימר אלא, כי שומע אל אביונים ואת אסירים לא בזה, או כי שומע אל אביוניו ה' ואת אסיריו וגו', אלא, כי שומע אל אביונים ה', אלו ישראל. דאמר רבי יוחנן: בכל מקום שנאמר דל עני ואביון, בישראל הכתוב מדבר. ואת אסיריו לא בזה, אלו העקרות, שהן אסורות בתוך בתיהן ועלובות, וכיון שהקדוש ברוך הוא פוקדן בבנים, הן נזקפות. תדע לך, שכן לאה שנואת הבית היתה, וכיון שפקדה הקב"ה נזקפה, הה"ד וירא ה' כי שנואה לאה:
“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31). “The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
23
On the words
הרי יעקב השיג ודאי בעלמ׳ דאתכסי׳
How it connects
The note resolves an apparent contradiction: here Yaakov certainly grasped the hidden world, while Torah Chaim says he did not grasp it at all.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 10, p. 214
Our explanationHere the hidden world is the letters of thought; there it is Leah’s root in the inner Binah, beyond all grasp.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Chaim, by the Mitteler Rebbeתורה חיים
on “And Lavan had two daughters”
Our explanationThe parallel discourse, which says Yaakov did not grasp this hidden level at all, because there it means Leah’s root, beyond comprehension.
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Or HaTorah, by the Tzemach Tzedekאור התורה
on this passage
Our explanationThe note observes that Or HaTorah does not discuss at all whether Yaakov grasped this level.
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Maamarei Admur HaEmtzai, Nachמאמרי אדמו״ר האמצעי נ״ך
p. 196
Our explanationThere the question is framed: why did Yaakov love Rachel more than Leah, when Leah seems to be the higher level?
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Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 737
Our explanationA related discussion in the Tzemach Tzedek’s explanations of the Zohar.
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Toras Chaimתורת חיים
by the Mitteler Rebbe
The Mitteler Rebbe’s long maamarim on Bereishis and Shemos, which expand many maamarim of Torah Ohr.
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Kehot’s note
בתו״א רד״ה וללבן ב׳ בנות דיעקב השיג ודאי בעדאתכ״ס ובתו״ח שם דלא השיג כלל — לפלא גדול שהרי מפורש על אתר: בתו״א — שהמדובר באותיות המח׳. בתו״ח — בשרש לאה, פני׳ בינה, שכל הנעלם מכל רעיון וכו׳.
ולהעיר 1) באוה״ת שם אין בכלל הענין שהשיג או לא השיג. 2) ע״ד החילוק בפי׳ כי שנואה בין תו״א ותו״ח — נחלקו ג״כ ב״ב (קכג, א) וב״ר רפע״א. — לקו״ש ח״י ע׳ 214.
במאמרי אדה״א נ״ך ע׳ קצו מבאר שהקושיא ”למה אהב יעקב לרחל יותר מלאה דלכאורה בחי׳ לאה יותר עליון מבחי׳ רחל”. וראה ביאוה״ז להצ״צ כרך ב ע׳ תשלז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
יעקב נק׳ בריח התיכון
How it connects
A second Zohar passage naming Yaakov the middle bar, cited by the Kehot note.our note
The source
Zohar III, 186aזח״ג קפו, אSefaria (opens in a new tab)
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis, vol. 2, 395a
Our explanationThe Tzemach Tzedek notes there that Yaakov as the middle bar is also hinted in the Midrash Rabbah on Vayigash, section 94.
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Kehot’s note
זח״ב קעה, ב. זח״ג קפו, א ובכ״מ. באוה״ת בראשית כרך ב שצה, א מציין הצ״צ: ”וכן מרומז ברבות פ׳ ויגש פצ״ד”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
25
On the words
בריח התיכון המבריח מן הקצה אל הקצה
How it connects
“And the middle bar in the midst of the boards shall run through from end to end.” The Zohar applies it to Yaakov.our note
The source
Exodus 26:28שמות כ״ו:כ״חSefaria (opens in a new tab)
27וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע־הַמִּשְׁכָּן הַשֵּׁנִית וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה: 28וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן־הַקָּצֶה אֶל־הַקָּצֶה: 29וְאֶת־הַקְּרָשִׁים תְּצַפֶּה זָהָב וְאֶת־טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב בָּתִּים לַבְּרִיחִם וְצִפִּיתָ אֶת־הַבְּרִיחִם זָהָב:
27… five bars for the boards of the side of the tabernacle, for the hinder part westward; 28and the middle bar in the midst of the boards, which shall pass through from end to end. 29And thou shalt overlay the boards with gold, and make their rings of gold for holders …
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.
26
On the words
פי׳ שהוא הממשיך . . כמ״ש במ״א
How it connects
A longer treatment of Yaakov drawing the light from the upper end, the kav that pierces the vacated space, down to the lower end.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis, vol. 2, 385b ff., and the explanation there, 388a ff.
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Kehot’s note
ראה אוה״ת בראשית כרך ב שפה, ב ואילך. וראה בהביאור שם שפח, א ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
והנורא
How it connects
“The great, the mighty and the awesome G‑d.” In Chassidus the three words correspond to the Patriarchs; “the awesome” is Yaakov, who joins Chesed and Gevurah.our note
The source
Deuteronomy 10:17דברים י׳:י״זSefaria (opens in a new tab)
16וּמַלְתֶּם אֵת עׇרְלַת לְבַבְכֶם וְעׇרְפְּכֶם לֹא תַקְשׁוּ עוֹד: 17כִּי ה׳ אֱלֹקֵיכֶם הוּא אֱלֹקֵי הָאֱלֹקִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד: 18עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה:
16Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward. 18He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
28
On the words
ויאהב (יעקב) גם את רחל
How it connects
“And he loved Rachel also more than Leah.” Explained as Yaakov’s yearning for revelation in the revealed world.our note
The source
Genesis 29:30בראשית כ״ט:ל׳Sefaria (opens in a new tab)
29וַיִּתֵּן לָבָן לְרָחֵל בִּתּוֹ אֶת־בִּלְהָה שִׁפְחָתוֹ לָהּ לְשִׁפְחָה: 30וַיָּבֹא גַּם אֶל־רָחֵל וַיֶּאֱהַב גַּם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת: 31וַיַּרְא ה׳ כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה:
29And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid. 30And he went in also unto Rachel, and he loved Rachel more than Leah, and served with him yet seven other years. 31And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
29
On the words
וישקהו
How it connects
The word “and he kissed him” (Esav kissing Yaakov) is written with dots above it in the Torah scroll. The Alter Rebbe reads Yaakov’s kiss of Rachel in the manner of that dotted word.our note
The source
Genesis 33:4בראשית ל״ג:ד׳Sefaria (opens in a new tab)
3וְהוּא עָבַר לִפְנֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים עַד־גִּשְׁתּוֹ עַד־אָחִיו: 4וַיָּרׇץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל־צַוָּארָו וַׄיִּׄשָּׁׄקֵׄהׄוּׄ וַיִּבְכּוּ: 5וַיִּשָּׂא אֶת־עֵינָיו וַיַּרְא אֶת־הַנָּשִׁים וְאֶת־הַיְלָדִים וַיֹּאמֶר מִי־אֵלֶּה לָּךְ וַיֹּאמַר הַיְלָדִים אֲשֶׁר־חָנַן אֱלֹקִים אֶת־עַבְדֶּךָ:
3… them, and bowed himself to the ground seven times, until he came near to his brother. 4And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept. 5And he lifted up his eyes, and saw the women and the children; and said: ‘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.
30
On the words
וישק יעקב לרחל
How it connects
“And Yaakov kissed Rachel.” Read as Yaakov drawing the inner level of Chochmah, Binah and Daas into Rachel.our note
The source
Genesis 29:11בראשית כ״ט:י״אSefaria (opens in a new tab)
10… וְאֶת־צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וַיַּשְׁקְ אֶת־צֹאן לָבָן אֲחִי אִמּוֹ: 11וַיִּשַּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת־קֹלוֹ וַיֵּבְךְּ: 12וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא וַתָּרׇץ וַתַּגֵּד לְאָבִיהָ:
10… rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother. 11And Jacob kissed Rachel, and lifted up his voice, and wept. 12And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
On the words
ע״פ ישקני מנשיקות
How it connects
There “kisses” are the revelation of inner love, like a father’s love for his only son, which is too great for words and is expressed only in the breath of the mouth.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 1d
שבהתחברות שניהם נעשה יחוד עליון ונמשך שיר להשירים ועיין מענין שלמה בהרמ״ז (דקע״ו ע״ב) והגורם כל זה הוא מה שכתוב ישקני מנשיקות פיהו כי המשכת בחינת שמו הגדול בבחינת שיר וטעמים נקרא בחינת נשיקין גילוי אהבה פנימית כאהבת האב לבנו יחידו שמרוב האהבה הגדולה אשר תוכו רצוף אהבה כאש בוערה אינה יכולה לצאת מכח אל הפועל בגילוי כ״א בבחינת צמצום גדול שמתצמצמת בהבל הפה ורוח פיו ואף שזהו מעשה גשמיות אעפ״כ בזה דוקא מתגלה פנימית האהבה מה שאינה מתלבשת בשום כלי אחר לא באותיות הדבור כו׳ (ועיין מ״ש מזה בד״ה מי יתנך כאח לי כו׳ אשקך כו׳) כך התשוקה הזאת והעונג עליון הזה להיות התגלות והתלבשות אור אין סוף בבחינת הטפה וההשפעה שבתורה היא בבחינת דילוג וקפיצה שלא בבחינת ההשתלשלות כי אם בבחינת צמצום גדול יושב ועוסק בתורה כו׳ משובח …
Our explanationSo too the Torah reveals the Infinite Light by a leap beyond the order of the worlds.
Open it on Sefaria (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Shir HaShirim, p. 24
Our explanationA further explanation of “Let him kiss me with the kisses of his mouth.”
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torah, Shir HaShirim, maamar 1לקו״ת שה״ש א, ד
page 1d, ¶6
בה׳ בחינת כלה נמשך שיר העליון בחינת דכר (ועיין בזהר פרשת וילך דף רפ״ד ע״ב ורפ״ה ע״א) הוא המשכת אור א״ס הסוכ״ע מבחינת שמו הגדול טעמי התורה ורננה דאורייתא בחינת ענג העליון להתלבש בתורה (ועיין מענין שיר השירים ברבות סוף פסוק שיר השירים זח״ב מ״ח ב׳ קל״ב א׳ קמ״ג א״ב קמ״ד א״ב קמ״ה ב׳ ח״ג ע״ד ב׳ רפ״ד ב׳) (ואפ״ל פי׳ שמע ישראל שיר אל כי בנשמות ישראל יש מבחינת …
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Kehot’s note
לקו״ת שה״ש א, ד. וראה אוה״ת שה״ש ע׳ כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
32
On the words
ישקני מנשיקות
How it connects
“Let him kiss me with the kisses of his mouth.” The Alter Rebbe refers to his own explanation of this verse for the meaning of “kisses.”our note
The source
Song of Songs 1:2שיר השירים א׳:ב׳Sefaria (opens in a new tab)
1שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: 2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן: 3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ:
1THE song of songs, which is Solomon’s. 2Let him kiss me with the kisses of his mouth— For thy love is better than wine. 3Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
33
On the words
וע״פ אמצאך בחוץ אשקך
How it connects
There “I would find you outside” refers to people busy with business who cannot study Torah constantly, yet can still reach the closeness of “kisses” through their divine service outside.our note
Where the note points
Torah Ohrתורה אור
Terumah 80c
והכל ע״י עסק התורה. וכמארז״ל כל השונה הלכות בכ״י מובטח לו שהוא בן עוה״ב וכמבואר באריכות באגה״ק בד״ה א״ח עט״ב: אמצאך בחוץ קאי על בעלי עסקים אע״פ שא״א להם לעסוק בתורה תמיד שיהיו בבחי׳ יונק שדי אמי ע״י ד׳ אמות של הלכה מ״מ עליהם נאמר דמ״מ אמצאך בחוץ ג״כ. (להיות ג״כ בבחי׳ כאח לי כו׳ כדלקמן). והענין דהנה מצינו בהקב״ה נאמר ג״כ לשון קונה כמ״ש קונה שמים וארץ. וארז״ל חמשה קנינים קנה הקב״ה. דהנה כתיב ששת ימים עשה ה׳ את השמים ואת הארץ וביום השביעי שבת. וכל שבת נק׳ יום השביעי. שבת להוי׳. ולכאורה איך שייך לקרות שבתות דעכשיו יום השביעי שהרי כבר עברו רבבות ימים מיום בריאת העולם עד שבתות אלו ואיך יקרא השבת יום השביעי. אך כי ששת ימים הם ששה מדות עליונות שבהם ועל ידן היו התהוות …
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Kehot’s note
לקמן פ׳ תרומה פ, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
34
On the words
אמצאך בחוץ אשקך
How it connects
“I would find you outside, I would kiss you.” Another explanation of “kisses” the Alter Rebbe refers to.our note
The source
Song of Songs 8:1שיר השירים ח׳:א׳Sefaria (opens in a new tab)
1מִי יִתֶּנְךָ כְּאָח לִי יוֹנֵק שְׁדֵי אִמִּי אֶמְצָאֲךָ בַחוּץ אֶשָּׁקְךָ גַּם לֹא־יָבֻזוּ לִי: 2אֶנְהָגְךָ אֲבִיאֲךָ אֶל־בֵּית אִמִּי תְּלַמְּדֵנִי אַשְׁקְךָ מִיַּיִן הָרֶקַח מֵעֲסִיס רִמֹּנִי:
1Oh that thou wert as my brother, That sucked the breasts of my mother! When I should find thee without, I would kiss thee; Yea, and none would despise me. 2I would lead thee, and bring thee into my mother’s house, That thou mightest instruct 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.
35
On the words
אעבדך שבע שנים ברחל
How it connects
“I will serve you seven years for Rachel, your younger daughter.” Rachel, the “younger,” is speech, the lower level Yaakov worked for.our note
The source
Genesis 29:18בראשית כ״ט:י״חSefaria (opens in a new tab)
17וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה: 18וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֶעֱבׇדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה: 19וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ מִתִּתִּי אֹתָהּ לְאִישׁ אַחֵר שְׁבָה עִמָּדִי:
17And Leah’s eyes were weak; but Rachel was of beautiful form and fair to look upon. 18And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’ 19And Laban said: ‘It is better that I give her to thee, than that I should …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
36
On the words
לבן הוא בחי׳ לובן העליון
How it connects
Kehot’s note points to where this is explained further: Etz Chaim.
Where the note points
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
ע״ח שער העקודים פ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
37
On the words
לבן הוא בחי׳ לובן העליון
How it connects
In Sha’ar HaAkudim the Arizal writes that Lavan is the secret of the supernal whiteness that precedes Atzilus. The Alter Rebbe uses it to explain Lavan as the source of kindness.our note
The source
Sefer Etz Chaim 6:2עץ חיים ו׳:ב׳Sefaria (opens in a new tab)
הנה אותן הד' אלפין שציירנו לעיל בחוטם הם נכנסין בפה ונעשים שם ד' הבלים והנה ד"פ הבל גימ' קמ"ח כי ע"י השינים שבתוך הפה נטחנים אותן הד' הבלים ונעשים קמח ונגמרת פעולתן ואל יקשה בעיניך מ"ש לעיל כי מן אור אזן שמאל הנכנס בפה נעשה ממנו חיצוניות הכלי ומן נקב חוטם שמאל נעשה פנימיות הכלי ועם היות כי אור מקיף גדול ומעולה מאור פנימי עם כל זה פנימיות הכלי גדול מחיצוניות הכלי כנראה בחוש העין מה שאין כן בחינת האורות כי אור הגדול שלא יוכל הכלי להגביל ולקבל בתוכו מאיר מבחוץ בסוד אור מקיף ואור המועט נשאר בפנים משא"כ בכלים וא"כ איך מבחי' אזן שהוא עליון יהיה חיצוניות הכלי ומן החוטם שהוא יותר תחתון יהיה פנימיות הכלי. התשובה בזה דע כי …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
38
On the words
דלית שמאלא בהאי עתיקא
How it connects
The Idra Rabba says there is no “left side,” no judgment, in Atika, the Ancient One. It describes the pure compassion of the supernal whiteness.our note
The source
Zohar III, 129aזח״ג קכט, אSefaria (opens in a new tab)
Kehot’s note
זח״ג קכט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
39
On the words
רק שלמטה נשפל בלבן גשמי
How it connects
A talk on how the holy root of Lavan, the supernal whiteness, fell into the physical, deceitful Lavan.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 15, p. 262
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ש חט״ו ע׳ 262.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
40
On the words
כולו הפך לבן טהור
How it connects
“It has all turned white; he is pure.” When the lesion covers the whole body, the person is pure: whiteness, even in the lesion, reflects its holy root.our note
The source
Leviticus 13:13ויקרא י״ג:י״גSefaria (opens in a new tab)
12וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כׇּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכׇל־מַרְאֵה עֵינֵי הַכֹּהֵן: 13וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כׇּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא: 14וּבְיוֹם הֵרָאוֹת בּוֹ בָּשָׂר חַי יִטְמָא:
12… the plague from his head even to his feet, as far as appeareth to the priest; 13then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean. 14But whensoever raw flesh appeareth in him, he shall be unclean.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא יג, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
41
On the words
וישכם לבן בבקר
How it connects
“And Lavan rose early in the morning.” The morning is the time of Chesed; the verse hints at the supernal kindness growing strong each day.our note
The source
Genesis 32:1בראשית ל״ב:א׳Sefaria (opens in a new tab)
1וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשׇׁב לָבָן לִמְקֹמוֹ: 2וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ־בוֹ מַלְאֲכֵי אֱלֹקִים:
1And Laban arose early in the morning, kissed his sons and daughters, and blessed them; and then Laban went and returned to his place. 2And Jacob went on his way, and the angels of God met him.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Thought and action together ¶2

2וינשק לבניו ובנותיו1 שנמשך בכל פרצופי האצי׳ זכרים ונקבות. ואח״כ ולבן שב למקומו למעלה מעלה ויעקב הלך לדרכו2 להמשיך בחינת לובן העליון הנ״ל למטה מטה ברחל בתו הקטנה בחי׳ דבור כו׳.

“And he kissed his sons and his daughters”: that it is drawn into all the configurations (partzufim) of the World of Atzilus (Emanation), male and female. And afterward, “and Lavan returned to his place,” higher and higher, “and Yaakov went on his way,” to draw the level of the supernal whiteness mentioned above lower and lower, into Rachel, his younger daughter, the level of speech, etc.

Explanation

Lavan, the supernal whiteness, “kissed his sons and daughters”: his kindness flowed into all the configurations (partzufim) of Atzilus, the male and female ones alike. Then he “returned to his place,” withdrawing to his lofty root, while Yaakov “went on his way,” his mission being to bring that supernal whiteness far down into Rachel, the level of speech.

ולכן היתה רחל עקרה3 כי ההולדה מבחי׳ הדבור הוא להיות הגילוי בבי״ע וא״א להיות הולדה וגילוי בבי״ע שהרי הנבראים הם נפרדים וא״א להתגלות להם בחי׳ לובן העליון הנ״ל.

And therefore Rachel was barren, because birth from the level of speech means that there be revelation in the Worlds of Beriah, Yetzirah and Asiyah; and it is impossible for there to be birth and revelation in Beriah, Yetzirah and Asiyah, since the created beings are separate, and it is impossible for the level of the supernal whiteness mentioned above to be revealed to them.

Explanation

This explains why Rachel was barren. For speech to “give birth” means that G‑dliness would be revealed in the lower worlds of Beriah, Yetzirah and Asiyah, where created beings feel themselves separate from G‑d. Such beings cannot receive the supernal whiteness openly, so birth from Rachel was blocked.

(ומש״ל דרחל נק׳ עלמא דאתגלייא מ״מ להיות הגילוי ע״ד בחי׳ לידה הוא קשה ביותר כו׳ ויש חילוק גדול בין שארי השפעות לבחי׳ לידה שהוא גילוי עליון יותר ועמ״ש בזוהר פ׳ פנחס דרמ״ט)4

(And as for what was said above, that Rachel is called the revealed world: nevertheless, for the revelation to be in the manner of the level of birth is exceedingly difficult, etc. There is a great difference between other kinds of influence and the level of birth, which is a higher revelation. See what is written in the Zohar, Parshas Pinchas, page 249.)

Explanation

The Alter Rebbe anticipates an objection: Rachel is the “revealed world,” so why can she not reveal? Because birth is not an ordinary flow of influence: it brings out something of the parent’s own hidden essence, a much higher kind of revelation, and that is extremely hard to achieve in the lower worlds. He refers to the Zohar on Pinchas, page 249, for this distinction.

אבל לאה שהיא המחשבה ילדה ששה בנים שהם הספי׳ שבאצי׳5 עצמו ששם היה שרש השבטים

But Leah, who is thought, bore six sons, who are the Sefiros in Atzilus itself, for there was the root of the tribes;

Explanation

Leah, thought, did give birth: six sons. Her births took place within Atzilus itself, among the Sefiros, the divine attributes, where there is no separateness to block revelation; that is where the tribes are rooted.

ולכן נק׳ שבטי6 יה. יהודה הפעם אודה7 בחי׳ בטול והודאההרי הוא נמשך ומסתעף מן המחשבה דוקא.

and therefore they are called “the tribes of Yah.” Yehudah, “this time I will acknowledge,” is the level of self-nullification (bittul) and acknowledgment, which is drawn and branches out specifically from thought.

Explanation

Because the tribes are rooted in Atzilus, the Psalmist calls them “the tribes of Yah,” a Divine Name. Leah named Yehudah from “I will acknowledge” (odeh); acknowledgment is a form of self-nullification, and such bowing-before-G‑d grows out of thought, out of contemplation, not out of speech.

וכן ראובן ושמעון ראיה ושמיעה הוא ג״כ למעלה מבחי׳ הדבור אלא מן המחשבה הן נמשכים כו׳

Likewise Reuven and Shimon, sight and hearing, are also above the level of speech; rather, they are drawn from thought, etc.

Explanation

Reuven’s name comes from “seeing” (re’u) and Shimon’s from “hearing” (shama). Seeing and hearing are also above speech: they take in rather than express, and they stem from thought.

(כמ״ש במ״א ע״פ יהודה אתה8 9 כו׳) וגם לוי שהוא בחי׳ התקשרות כמ״ש הפעם ילוה10 כו׳

(as is explained elsewhere on “Yehudah, you,” etc.). And also Levi, who is the level of attachment, as it is written, “This time [my husband] will be attached,” etc.,

Explanation

The Alter Rebbe points to his explanation of Yaakov’s blessing “Yehudah, you your brothers shall praise.” Levi’s name comes from “attached” (yilaveh): “this time my husband will be attached to me.” Levi thus stands for attachment (hiskashrus), a deep bond of the mind.

נמשך ונולד ג״כ מן המחשבה כנראה בחוש במי שהוא בעל מחשבה שאינו מרגיש כלל בעסקים החולפים לפניו מחמת גודל התקשרות שיש לו בהמחשבה.

is also drawn and born from thought, as is seen plainly in a person of thought, who does not feel at all the affairs passing before him, because of the greatness of the attachment he has to the thought.

Explanation

Attachment too comes from thought. Anyone can see it in a person deeply absorbed in thinking: he does not notice what is going on around him, because his mind is bound up entirely in the idea.

וכמ״ש במדרש בעובדא דר׳ חייא רבה.11 12 וכן גבי רבא (בפ׳ אר״ע)13 דהוה מעיין בשמעתי׳ כו׳.

And as is related in the Midrash in the incident of Rabbi Chiya Rabbah; and likewise concerning Rava (in the chapter “Rabbi Akiva said”), who was delving into his study, etc.

Explanation

Two stories illustrate this. The Jerusalem Talmud tells of Rabbi Chiya Rabbah, and the Babylonian Talmud tells that Rava was so absorbed in study that he did not notice his fingers were bleeding. Both show a mind so attached to its thought that the outside world disappears.

ולכן יצא ממנו משה14 שהיה כבד פה וכבד לשון15 דהיינו שלגודל התקשרותו בבחי׳ בטול16 ונחנו מה17 לא היה יכול להיות משפיע כו׳

And therefore Moshe came from him, who was “heavy of mouth and heavy of tongue”: that is, because of the greatness of his attachment in the level of self-nullification, “and what are we,” he could not be one who imparts, etc.,

Explanation

That is why Moshe descended from Levi. Moshe said he was “heavy of mouth and heavy of tongue”: his attachment to G‑d and his self-nullification, expressed in his words “and what are we?”, were so deep that he could not easily turn outward to speak and give to others.

שהיא בחי׳ הדבור כו׳ ועיקר ההפרש בין התקשרות דלוי שהוא בחי׳ בטול ובין הודיה דיהודה שהוא ג״כ בחי׳ בטול הוא

which is the level of speech, etc. And the main difference between the attachment of Levi, which is the level of self-nullification, and the acknowledgment of Yehudah, which is also the level of self-nullification, is

Explanation

Imparting to others is the level of speech, which Moshe’s inwardness made difficult. The Alter Rebbe now asks what separates Levi’s attachment from Yehudah’s acknowledgment, since both are forms of self-nullification.

כי יהודה הוא בחי׳ הבטול בגילוי כענין מודים שכורע ומשתחוה ולכן יצאו ממנו מלכי בית דוד שבטולם הוא בחי׳ הבטול שבהתגלות וחיצוניות.

that Yehudah is the level of self-nullification in revealed form, like [the blessing of] Modim, when one bows and prostrates; and therefore the kings of the House of David came from him, whose self-nullification is the self-nullification that is in revelation and in the outer dimension (chitzoniyus).

Explanation

Yehudah’s self-nullification is visible and outward, like bowing at Modim, the blessing of thanks in the Amidah, where one bends the body. So the kings of the House of David, who descend from Yehudah, embody a self-nullification that shows itself outwardly: a king’s rule expresses submission to G‑d in the open.

אבל לוי שהוא בחי׳ ההתקשרות והבטול בפנימיותו ועצמותו הגם שבחיצוניות אינו נגלה כלל וכענין בטול דצבא השמים לך משתחוים18 שההשתחואה של המלאכים אינו ענין השתחואה גשמיות אלא שמשתחוה19 ובטל בהשגתו ברוחניות

But Levi is the level of attachment and self-nullification in his inner dimension (pnimiyus) and his essence, even though outwardly it is not revealed at all, like the self-nullification of “the host of heaven bows to You”: the bowing of the angels is not a matter of physical bowing; rather, [each] bows and is nullified in its apprehension, spiritually.

Explanation

Levi’s self-nullification is inward and essential, not visible at all. It resembles the angels, of whom it is said that “the host of heaven bows to You”: angels have no bodies to bow with, so their bowing is the nullification of their being in the act of grasping G‑d.

ולכן יצא ממנו משה (ועמ״ש במ״א ההפרש בין משה ואליהו שהוא גם כן עד״ז) ואח״כ ותעמוד מלדת שלא היה יכול להיות בחי׳ גילוי עוד.

And therefore Moshe came from him (and see what is explained elsewhere about the difference between Moshe and Eliyahu, which is also along these lines). And afterward, “and she stopped bearing,” for there could no longer be a level of revelation.

Explanation

Moshe, the most inward of all, therefore comes from Levi; the Alter Rebbe notes that the difference between Moshe and Eliyahu follows the same pattern. After four sons, Leah “stopped bearing”: the revelation that thought can produce reached its limit.

(ועמ״ש ע״פ טובה הארץ מאד מאד20 21 דענין דור המדבר שהיה מבחי׳ לאה עולם המחשבה וטענו למה צריכים לירד בבחי׳ עולם הדבור שהוא בחי׳ מל׳ ארץ תתאה לקיים המצות בדבור ובמעשה הלא זה אפשר לקיים גם ע״י התומ״צ ברוחניות

(And see what is explained on “The land is very, very good,” that the matter of the generation of the wilderness was that it was of the level of Leah, the world of thought; and they argued: why must we descend into the level of the world of speech, which is the level of Malchus (sovereignty), the lower earth, to fulfill the mitzvos in speech and in action? Is it not possible to fulfill this also through Torah and mitzvos in spirituality,

Explanation

A long parenthesis now applies this to the generation of the wilderness, who were rooted in Leah, the world of thought. Their argument, as the Alter Rebbe presents it: why must we enter the Land, the lower earth of Malchus, and keep the mitzvos with physical speech and action, when Torah and mitzvos can be fulfilled spiritually, in thought?

דהיינו ע״י המחשבה כו׳ אך באמת היו בטעות גדול דע״י דבור ומעשה דוקא נמשך גילוי אוא״ס ב״ה ביתר שאת לאין קץ כי נעוץ סופן בתחלתן22 כו׳ ומרבע״ה התפלל תקט״ו תפלות23 ליכנס לארץ כו׳.

that is, through thought, etc.? But in truth they were in great error, for specifically through speech and action a revelation of the Infinite Light (Or Ein Sof), blessed be He, is drawn down with an infinitely greater excellence, for “their end is embedded in their beginning,” etc. And Moshe Rabbeinu, peace be upon him, prayed five hundred and fifteen prayers to enter the Land, etc.

Explanation

They were badly mistaken. Precisely physical speech and action draw down the Infinite Light far more powerfully, because, as Sefer Yetzirah says, “their end is embedded in their beginning”: the lowest point is bound to the highest. That is why Moshe Rabbeinu, though he was of Leah’s inward kind, prayed 515 times to be allowed to enter the Land.

ועפ״ז יובן עוד ענין ויאהב יעקב את רחל24 דוקא שהיא בחי׳ דבור ומעשה כי שנואה לאה ההפך מכוונת דור המדבר.

And according to this, one will further understand the matter of “and Yaakov loved Rachel” specifically, she being the level of speech and action, “for Leah was hated,” the opposite of the intention of the generation of the wilderness.

Explanation

This sheds further light on Yaakov loving Rachel specifically: she is speech and action. Leah being “hated” is the reverse of the wilderness generation’s wish to stay in the world of thought.

ואמנם צריך ביאור מ״ש לאה הפעם ילוה אישי25 אלי דוקא דודאי לא עלה על דעתה לאפוקי מבחי׳ דבור ומעשה.

However, what Leah said, “This time my husband will be attached to me,” specifically, requires explanation, for it surely did not occur to her to exclude the level of speech and action.

Explanation

But this raises a question about Leah. When she said “this time my husband will be attached to me,” she clearly did not mean to exclude speech and action; so what did she want?

אלא הענין כי באמת צ״ל ב׳ הבחי׳ מודו״מ דהא בלא הא לא סגי ועמ״ש במ״א בענין לויתן26 ושור הבר שהוא ג״כ ענין ב׳ בחי׳ הנ״ל לויתן לשון התקשרות בחי׳ בטול דנוני ימא

Rather, the matter is that in truth there must be both levels, thought and speech and action, for one without the other does not suffice. And see what is explained elsewhere on the matter of the Leviathan and the wild ox, which is also the matter of the two levels mentioned above: Leviathan is a term of attachment, the level of the self-nullification of the fish of the sea,

Explanation

The answer: both levels are necessary, thought and speech-and-action, and neither suffices alone. The future feast of the Leviathan and the wild ox represents these two levels: the Leviathan, whose name also means “attached,” stands for the fish of the sea, who live entirely within their source and are nullified to it.

כמו הפעם ילוה כו׳ ולאה רצתה שיהיה העיקר ע״י בחינה זו ע״ד שאמרו בחסידים הראשונים27 שהיו שוהין ט׳ שעות בכל יום בתפלה שהוא כענין בטול והתקשרות הנ״ל דמחשבה כו׳.

like “this time [my husband] will be attached,” etc. And Leah wanted the main thing to be through this level, in the manner of what was said of the early pious ones, who would spend nine hours every day in prayer, which is like the matter of self-nullification and attachment of thought mentioned above, etc.

Explanation

Leah wanted inward attachment to be the main thing, with speech and action secondary. This resembles the early pious ones whom the Talmud describes as spending nine hours a day in prayer, absorbed in self-nullification and attachment of the mind.

ואימתי תורתן נעשית אלא מתוך שחסידים הן כו׳ הרי רוב עסקם היה עד״ז )(ומבואר ענין זה לקמן בד״ה ששים המה מלכות28 כו׳ אחת היא יונתי29 כו׳)30

“And when is their Torah done? Rather, because they are pious,” etc.: so most of their occupation was of this kind.) (And this matter is explained below, in the discourse beginning “There are sixty queens,” etc., “My dove is one,” etc.)

Explanation

The Talmud asks of those pious ones, “When was their Torah study done?” and answers that because they were pious, their Torah was preserved and blessed. Either way, their main occupation was inward attachment. The Alter Rebbe adds that the discourse on “There are sixty queens … My dove is one” explains this at length.

ואמנם יעקב ידע שזה אי אפשר רק לבני עלייה שהן מועטים אבל כל ישראל עיקר רוב העסק הוא ע״י דבור ומעשה

However, Yaakov knew that this is possible only for the elite, who are few; but for all of Israel, the main part of their occupation is through speech and action.

Explanation

Yaakov, however, knew that this path is possible only for a few elite souls. For the Jewish people as a whole, the main service is through speech and action, Torah study and practical mitzvos.

ולכן היה באהל רחל עיקר קביעותו שהוא בחי׳ דומ״ע ומ״מ צ״ל ג״כ מחשבה שמזה נמשך ראיה ושמיעה לאסתכלא ביקרא דמלכא כו׳

And therefore his main dwelling was in the tent of Rachel, which is the level of speech and action. Nevertheless, there must also be thought, from which are drawn sight and hearing, “to gaze upon the glory of the King,” etc.

Explanation

So Yaakov made Rachel’s tent his main home. Yet thought is still necessary, since from it come “seeing and hearing” (Reuven and Shimon), the capacity described in the Zohar as “gazing upon the glory of the King.”

וכל האומר אין לי אלא תורה31 כו׳ אלא צ״ל רו״ש רק כי אז נעוץ סופן כו׳:

And “whoever says, ‘I have only Torah,’” etc. Rather, there must be sight and hearing; only that then “their end is embedded,” etc.

Explanation

The Talmud says that one who claims to have only Torah study, without deeds, lacks even Torah. Likewise one needs both: the seeing and hearing of thought, together with action, since then the end is joined to the beginning and the lowest deed draws down the highest light.

Paragraph 2 in brief

The paragraph explains why Rachel (speech) was barren while Leah (thought) bore children within Atzilus, and draws distinctions among Leah’s sons: Yehudah’s outward self-nullification, Levi’s inward attachment, and Moshe descending from Levi. It then uses the generation of the wilderness to show why Yaakov chose Rachel: action draws down the highest light, but thought must accompany it.

Deeper

The contrast between Yehudah and Levi, outward and inward self-nullification, underlies the Chassidic distinction between the kingship of David and the priesthood and prophecy of Levi and Moshe. The spies’ argument appears in Likkutei Torah on Shelach, where the Alter Rebbe presents them as rooted in the world of thought rather than as simply sinful. “Their end is embedded in their beginning” is the principle that the lowest level, physical action, reaches the highest root, which recurs throughout Chabad teaching.

Marei mekomos

1
On the words
וינשק לבניו ובנותיו
How it connects
“And Lavan rose early in the morning, and kissed his sons and his daughters, and blessed them; and Lavan went and returned to his place.” Read as the supernal whiteness flowing into all the configurations of Atzilus and then withdrawing.our note
The source
Genesis 32:1בראשית ל״ב:א׳Sefaria (opens in a new tab)
1וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשׇׁב לָבָן לִמְקֹמוֹ: 2וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ־בוֹ מַלְאֲכֵי אֱלֹקִים:
1And Laban arose early in the morning, kissed his sons and daughters, and blessed them; and then Laban went and returned to his place. 2And Jacob went on his way, and the angels of God met him.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ויעקב הלך לדרכו
How it connects
“And Yaakov went on his way.” Yaakov’s way is to draw the supernal whiteness down into Rachel.our note
The source
Genesis 32:2בראשית ל״ב:ב׳Sefaria (opens in a new tab)
1וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשׇׁב לָבָן לִמְקֹמוֹ: 2וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ־בוֹ מַלְאֲכֵי אֱלֹקִים: 3וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹקִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מַחֲנָיִם:
1… his sons and daughters, and blessed them; and then Laban went and returned to his place. 2And Jacob went on his way, and the angels of God met him. 3And Jacob said when he saw them: ‘This is God’s camp.’ And he called the name …
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
ולכן היתה רחל עקרה
How it connects
“And G‑d saw that Leah was hated, and He opened her womb; but Rachel was barren.” Both halves of the verse are used in this paragraph.our note
The source
Genesis 29:31בראשית כ״ט:ל״אSefaria (opens in a new tab)
30וַיָּבֹא גַּם אֶל־רָחֵל וַיֶּאֱהַב גַּם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת: 31וַיַּרְא ה׳ כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה: 32וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָמְרָה כִּי־רָאָה ה׳ בְּעׇנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִׁי:
30… Rachel, and he loved Rachel more than Leah, and served with him yet seven other years. 31And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren. 32And Leah conceived, and bore a son, and she called his name Reuben; for she said: …
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
(ומש״ל דרחל . . פנחס דרמ״ט)
How it connects
Or HaTorah explains that birth is the revelation of the hidden as it is in its essence, and that Atzilus cannot be drawn into Beriah as it is; therefore Rachel had difficulty giving birth.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayetzei, 217b
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת כאן ריז, ב שמבאר ”כי הלידה הוא בחי׳ גילוי ההעלם כמו שהוא בעצמותו, וא״א להיות האצי׳ כמו שהוא נמשך בבריאה, ולכן היתה מקשה ללדת”. ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שהם הספי׳ שבאצי׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ל״ת להאריז״ל פ׳ ויצא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
שבטי יה
How it connects
“There the tribes went up, the tribes of Yah.” The Divine Name in the phrase shows the tribes’ root in Atzilus.our note
The source
Psalms 122:4תהילים קכ״ב:ד׳Sefaria (opens in a new tab)
3יְרוּשָׁלַ͏ִם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה־לָּהּ יַחְדָּו: 4שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי־קָהּ עֵדוּת לְיִשְׂרָאֵל לְהֹדוֹת לְשֵׁם ה׳ 5כִּי שָׁמָּה יָשְׁבוּ כִסְאוֹת לְמִשְׁפָּט כִּסְאוֹת לְבֵית דָּוִד:
3Jerusalem, that art builded as a city that is compact together; 4Whither the tribes went up, even the tribes of the LORD, as a testimony unto Israel, to give thanks unto the name of the LORD. 5For there were set thrones for judgment, the thrones of the house of David.
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
יהודה הפעם אודה
How it connects
“This time I will thank G‑d; therefore she called his name Yehudah; and she stopped bearing.” The name expresses acknowledgment, a form of self-nullification.our note
The source
Genesis 29:35בראשית כ״ט:ל״הSefaria (opens in a new tab)
34וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי־יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל־כֵּן קָרָא־שְׁמוֹ לֵוִי: 35וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־ה׳ עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת:
34… joined unto me, because I have borne him three sons.’ Therefore was his name called Levi. 35And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כט, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
כמ״ש במ״א ע״פ יהודה אתה
How it connects
The maamar on “Yehudah, you” at the start of Vayigash explains how Reuven and Shimon, sight and hearing, come from thought.our note
Where the note points
Torah Ohrתורה אור
beginning of Vayigash · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
לקמן ר״פ ויגש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ע״פ יהודה אתה
How it connects
“Yehudah, you your brothers shall praise.” The Alter Rebbe refers to his explanation of this verse.our note
The source
Genesis 49:8בראשית מ״ט:ח׳Sefaria (opens in a new tab)
7אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל: 8יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ: 9גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ:
7… wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel. 8Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee. 9Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
הפעם ילוה
How it connects
“This time my husband will be attached to me.” The source of Levi’s name, read as attachment (hiskashrus).our note
The source
Genesis 29:34בראשית כ״ט:ל״דSefaria (opens in a new tab)
33וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי־שָׁמַע ה׳ כִּי־שְׂנוּאָה אָנֹכִי וַיִּתֶּן־לִי גַּם־אֶת־זֶה וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן: 34וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי־יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל־כֵּן קָרָא־שְׁמוֹ לֵוִי: 35וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־ה׳ עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת:
33… am hated, He hath therefore given me this son also.’ And she called his name Simeon. 34And she conceived again, and bore a son; and said: ‘Now this time will my husband be joined unto me, because I have borne him three sons.’ Therefore was his name called Levi. 35And she conceived again, and bore a son; and she said: ‘This time will I praise …
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.
11
On the words
וכמ״ש במדרש בעובדא דר׳ חייא רבה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה ירושלמי כלאים פ״ט ה״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
וכמ״ש במדרש בעובדא דר׳ חייא רבה
How it connects
The Kehot note points to this passage in the Jerusalem Talmud as the story of Rabbi Chiya Rabbah the Alter Rebbe has in mind, an example of total absorption in thought.our note
The source
Jerusalem Talmud Kilayim 9:3תלמוד ירושלמי כלאים ט׳:ג׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
וכן גבי רבא (בפ׳ אר״ע)
How it connects
Rava was so absorbed in study that he sat on his fingers and did not notice they were bleeding. Proof that attachment of the mind makes one oblivious to the outside world.our note
The source
Shabbat 88aשבת פ״ח אSefaria (opens in a new tab)
Kehot’s note
שבת פח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
ולכן יצא ממנו משה
How it connects
Likkutei Torah on Tzav refers back here and also cites the Zohar (2:11b).our note
Where the note points
Likkutei Torahלקוטי תורה
Tzav 8c
דלעילא וכו׳ ועליה אתמר ורדו בדגת הים כו׳ וכן איתא עוד ברע״מ בהשמטות שבזהר סוף חלק א׳ סי׳ נ׳ גבי משה מ״ה דידך צלותא דשבת דאתמר ביה ורדו בדגת הים ובעוף השמים כו׳ והיינו כי מ״ה הוא בחי׳ אדם בארח אצילות דלעילא וכמ״ש מלגאו איהו שם מ״ה דאיהו ארח אצילות וג׳ המדרגות שבתחלה הם בי״ע דאצילות כי בת ובן הם נפש ורוח דאצילות מזו״נ דאצילות ונשמתא מסט׳ דאו״א היינו נשמה דאצילות שנמשך מיחוד או״א וזהו ענין נוני ימא הנ״ל. וכן פי׳ באשל אברהם פ׳ חיי שרה וכן משמע בקרא הפי׳ בע״ח שער מ״נ ומ״ד דרוש ד׳ אע״פ שהרמ״ז והמק״מ פי׳ בע״א. וזהו מ״ש פ׳ בראשית בד״ה הן האדם היה כאחד ממנו שאדה״ר היה הגבה למעלה גם מרשב״י בערך אחר ממש כו׳. כי הרי אפילו הנשמות הגבוהות מאד שמיחוד או״א דאצילות …
Our explanationThe passage links Moshe with the “fish of the sea,” souls that stay within their source in Atzilus.
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Kehot’s note
בלקו״ת צו ח, ג מציין לכאן וציין גם לזח״ב יא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
כבד פה וכבד לשון
How it connects
Moshe says: “I am heavy of mouth and heavy of tongue.” Explained as the result of his inward attachment, which made outward speech difficult.our note
The source
Exodus 4:10שמות ד׳:י׳Sefaria (opens in a new tab)
9… וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת: 10וַיֹּאמֶר מֹשֶׁה אֶל־ה׳ בִּי אֲדֹ־נָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי: 11וַיֹּאמֶר ה׳ אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר …
9… the water which thou takest out of the river shall become blood upon the dry land.’ 10And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’ 11And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man …
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.
16
On the words
שלגודל התקשרותו בבחי׳ בטול
How it connects
There the manna is described as coming from a level so high that even the Patriarchs did not know it, the level of Moshe, in whose merit the manna fell.our note
Where the note points
Likkutei Torahלקוטי תורה
Eikev 14b
(סי׳ קפ״ז) והיא קיי״ל בסמוך דברכות אלו דאורייתא נינהו וי״ל דמטבע הוא שטבעו להן כו׳ ע״ש א״כ נוסח ומטבע דברכת הזן שייכא דוקא לענין ירידת המן ולכן מזכירין גם בברכת הארץ ועל אכילת מזון וגם חותמין על האכץ ועל המזון אע״פ שהזכיר מזון בברכת הזן אלא דמטבע ההוא קאי על לחם מן השמים שהוא המן. ומזון שבברכת הארץ הוא קאי על לחם מן הארץ. אך צ״ל דא״כ מדוע גם עתה החיוב לברך בנוסחא זו שבברכת הזן אע״פ שאין המן יורד עכשיו כלל. ולהבין זה יש להקדים ענין המן דכתיב ביה אשר לא ידעת ולא ידעון אבותיך משמע שהוא בחי׳ ומדרגה גבוה מאד שאפילו לאבות לא נודע בחי׳ מקור ושרש המן כ״א זהו בחינת משה וכמארז״ל שהמן ירד בזכות משה ועיין בזהר פ׳ אמור (דף ק״ב סע״ב) ובפי׳ הרמ״ז שם. וגם …
Our explanationIt fills out the picture of Moshe’s unique inward level.
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Siddur with Chassidic commentary (Siddur im Dach)סידור עם דא״ח
110b
Our explanationA parallel discussion of Moshe’s self-nullification in the Alter Rebbe’s Siddur.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayetzei, 206a
Our explanationA parallel discussion in Or HaTorah on Vayetzei.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
p. 447
Our explanationA related discussion in the Tzemach Tzedek’s explanations of the Zohar.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ת עקב יד, ב. סידור קי, ב. אוה״ת ויצא רו, א. ביאוה״ז להצ״צ ע׳ תמז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
ונחנו מה
How it connects
Moshe and Aharon say, “and what are we?” The classic expression of Moshe’s self-nullification.our note
The source
Exodus 16:7שמות ט״ז:ז׳Sefaria (opens in a new tab)
6וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כׇּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי ה׳ הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם: 7וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד ה׳ בְּשׇׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־ה׳ וְנַחְנוּ מָה כִּי תַלִּינוּ עָלֵינוּ: 8וַיֹּאמֶר מֹשֶׁה בְּתֵת ה׳ לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ ה׳ אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם …
6… then ye shall know that the LORD hath brought you out from the land of Egypt; 7and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’ 8And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh …
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.
18
On the words
צבא השמים לך משתחוים
How it connects
“And the host of heaven bows to You.” The angels’ bowing is spiritual, an inward nullification, the model for Levi’s self-nullification.our note
The source
Nehemiah 9:6נחמיה ט׳:ו׳Sefaria (opens in a new tab)
5… שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרְכוּ אֶת־ה׳ אֱלֹקֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל־כׇּל־בְּרָכָה וּתְהִלָּה: 6אַתָּה־הוּא ה׳ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכׇל־צְבָאָם הָאָרֶץ וְכׇל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכׇל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: 7אַתָּה־הוּא ה׳ הָאֱלֹקִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם:
5… let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise. 6Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 7Thou art the LORD the God, who didst choose Abram, and broughtest him forth out 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.
19
On the words
דצבא השמים . . אינו ענין השתחואה גשמיות אלא שמשתחוה
How it connects
The manuscript adds a proof that the angels’ bowing is not physical: the angel Michael, traveling five hundred years, would bend the firmament.our note
Where the note points
Manuscript in the Tzemach Tzedek’s handwritingגוכתי״ק הצ״צ
Manuscript
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Beshalach, p. 355
Our explanationOr HaTorah has the same reading as the manuscript and refers to this passage.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5669ספר המאמרים תרס״ט
p. 126
Our explanationA later discourse that refers to this passage on the spiritual bowing of the angels.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בגוכי״ק הצ״צ [וכ״ה באוה״ת בשלח ע׳ שנה שמציין לכאן]: דצבא השמים לך משתחוים שאינו ענין השתחואה גשמית שהרי מיכאל מהלך ת״ק שנה היה כופף הרקיע כו׳: אלא שמשתחוה. ע״כ. בסה״מ תרס״ט ע׳ קכו מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
ע״פ טובה הארץ מאד מאד
How it connects
The discourse on “The land is very, very good” explains the spies’ wish to remain in the world of thought; it refers back to this maamar.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 38b · not yet checked
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Likkutei Torah, Shelach, maamar 2לקו״ת שלח לח, ב
page 38b, ¶20
השפעת השכל והוא הנק׳ בחינת חלב דאימא. וכמארז״ל עשה להדדים במקום בינה כו׳. ובע״ח (שער הכללים ספ״ג) מבואר ג״כ בענין אלד״ד ומיד״ד שהם שני דדים דאימא שמהם יוצא החלב לז״א לגדלו כו׳ (ועמ״ש בפ׳ ויחי ע״פ חכלילי כו׳ ולבן שנים מחלב). ודבש הוא בחי׳ מוחין דגדלות דגבורות שהרי נק׳ דין דגדלות והיינו שהם בחינת גילוי האורות היפך בחי׳ הצמצום של הכלים כו׳ (וע׳ פע״ח שער כוונת השופר ספ״א בענין דבש …
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Kehot’s note
לקו״ת שלח לח, ב. ושם מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
טובה הארץ מאד מאד
How it connects
Yehoshua and Kalev: “The land is very, very good.” The Alter Rebbe refers to his discourse on this verse about the spies and the generation of the wilderness.our note
The source
Numbers 14:7במדבר י״ד:ז׳Sefaria (opens in a new tab)
6וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה מִן־הַתָּרִים אֶת־הָאָרֶץ קָרְעוּ בִּגְדֵיהֶם: 7וַיֹּאמְרוּ אֶל־כׇּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד: 8אִם־חָפֵץ בָּנוּ ה׳ וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ:
6… the son of Jephunneh, who were of them that spied out the land, rent their clothes. 7And they spoke unto all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land. 8If the LORD delight in us, then He will bring us into this land, and give …
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.
22
On the words
נעוץ סופן בתחלתן
How it connects
“Their end is embedded in their beginning, and their beginning in their end.” Used to show that the lowest level, physical action, is bound to the highest.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
23
On the words
ומרבע״ה התפלל תקט״ו תפלות
How it connects
The Midrash says Moshe prayed 515 prayers to enter the Land. Proof that entering the realm of practical mitzvos is worth such pleading.our note
The source
Devarim Rabbah 11:6דברים רבה י״א:ו׳Sefaria (opens in a new tab)
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vaeschanan, p. 113
Our explanationA discussion of Moshe’s 515 prayers to enter the Land.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
דב״ר יא, ו. ראה אוה״ת פ׳ ואתחנן ע׳ קיג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
ויאהב יעקב את רחל
How it connects
“And Yaakov loved Rachel.” Now explained as love for the level of speech and action.our note
The source
Genesis 29:18בראשית כ״ט:י״חSefaria (opens in a new tab)
17וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה: 18וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר אֶעֱבׇדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה: 19וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ מִתִּתִּי אֹתָהּ לְאִישׁ אַחֵר שְׁבָה עִמָּדִי:
17And Leah’s eyes were weak; but Rachel was of beautiful form and fair to look upon. 18And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’ 19And Laban said: ‘It is better that I give her to thee, than that I should …
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.
25
On the words
וגם לוי . . הפעם ילוה אישי
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Likkutei Torahלקוטי תורה
Shemini 18c · not yet checked
Our explanationThere the Leviathan is explained as the joining of the created “something” to the divine “nothing” through self-sacrifice in saying “One” in the Shema, and this draws down “my husband will be attached to me,” with a reference back to this maamar.
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
Nasso 21d · not yet checked
Our explanationLikkutei Torah on Nasso refers back to this passage on Levi and attachment.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בלקו״ת שמיני יח, ג. נשא כא, ד מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26
On the words
ועמ״ש במ״א בענין לויתן
How it connects
the passage shares nothing with the noteour note
Where the note points
Likkutei Torahלקוטי תורה
Shemini 18b · not yet checked
Our explanationThe note points to Likkutei Torah near the start of Shemini for the Leviathan and the wild ox. The passage resolved on Sefaria speaks of the future revelation of the supernal speech as it is one with G‑d’s essence.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לקו״ת שמיני יח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
בחסידים הראשונים
How it connects
The early pious ones would wait an hour before prayer, pray an hour, and wait an hour after it, three times a day, nine hours in all; the Talmud asks when their Torah was done and answers that because they were pious it was preserved. Cited as the model of Leah’s way of inward attachment.our note
The source
Berakhot 32b:20–22ברכות ל״ב ב:כ׳-כ״בSefaria (opens in a new tab)
חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת: מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אָמַר קְרָא: ״אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ״. וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמִּתְפַּלֵּל צָרִיךְ לִשְׁהוֹת שָׁעָה אַחַת אַחַר תְּפִלָּתוֹ, שֶׁנֶּאֱמַר: ״אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ״.
The pious men of old used to wait an hour. Whence is this? R. Joshua b. Levi said : The Scriptures state, "Happy are they that dwell in Thy house" (Ps. Ixxxiv, 5). R. Joshua b. Levi also said : He who prays should wait an hour after his prayer ; as it is said, "Surely the righteous shall give thanks unto Thy name, the upright shall dwell in Thy presence" (ibid. cxl. 14).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות לב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
28
On the words
ששים המה מלכות
How it connects
“There are sixty queens.” The opening words of the later discourse the Alter Rebbe refers to.our note
The source
Song of Songs 6:8שיר השירים ו׳:ח׳Sefaria (opens in a new tab)
7כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ מִבַּעַד לְצַמָּתֵךְ: 8שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: 9אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ:
7Thy temples are like a pomegranate split open Behind thy veil. 8There are threescore queens, And fourscore concubines, And maidens without number. 9My dove, my undefiled, is but one; She is the only one of her mother; She …
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.
29
On the words
אחת היא יונתי
How it connects
“My dove, my perfect one, is one.” Part of the same discourse.our note
The source
Song of Songs 6:9שיר השירים ו׳:ט׳Sefaria (opens in a new tab)
8שִׁשִּׁים הֵמָּה מְלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר: 9אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ: 10מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת:
8There are threescore queens, And fourscore concubines, And maidens without number. 9My dove, my undefiled, is but one; She is the only one of her mother; She is the choice one of her that bore her. The daughters saw her, and called her happy; Yea, the queens and the concubines, and they praised her. 10Who is she that looketh forth as the dawn, Fair as the moon, Clear as the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
30
On the words
(ומבואר . . יונתי כו׳)
How it connects
The whole parenthetical section is missing in this manuscript.our note
Where the note points
Manuscript in the Tzemach Tzedek’s handwritingגוכתי״ק הצ״צ
Manuscript
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
כל המוסגר ליתא בגוכתי״ק הצ״צ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
On the words
וכל האומר אין לי אלא תורה
How it connects
“Whoever says, ‘I have only Torah,’ does not even have Torah.” Study alone is not enough: action is needed, and here, thought must join action.our note
The source
Yevamot 109b:4–5יבמות ק״ט ב:ד׳-ה׳Sefaria (opens in a new tab)
עֲרָבֵי שַׁלְצִיּוֹן — דְּעָבְדִי שְׁלוֹף דּוֹץ. תּוֹקֵעַ עַצְמוֹ לִדְבַר הֲלָכָה — דְּתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: כׇּל הָאוֹמֵר אֵין לוֹ תּוֹרָה — אֵין לוֹ תּוֹרָה. פְּשִׁיטָא! אֶלָּא: כׇּל הָאוֹמֵר אֵין לוֹ אֶלָּא תּוֹרָה — אֵין לוֹ אֶלָּא תּוֹרָה. הָא נָמֵי פְּשִׁיטָא! אֶלָּא דַּאֲפִילּוּ תּוֹרָה אֵין לוֹ. מַאי טַעְמָא? אָמַר רַב פָּפָּא, אָמַר קְרָא: ״וְלִמַּדְתֶּם וַעֲשִׂיתֶם״ — כֹּל שֶׁיֶּשְׁנוֹ בַּעֲשִׂיָּה יֶשְׁנוֹ בִּלְמִידָה, כֹּל שֶׁאֵינוֹ בַּעֲשִׂיָּה אֵינוֹ בִּלְמִידָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Torah Ohrתורה אור
Bereshis 7a
בדרך פרט מה שהיו כלולים בח״ע בהעלם בדרך כלל הנה האור שבה הוא מצומצם ומלובש בכמה מיני צמצומים והתלבשות שונות כדי להאיר ולהתגלות בכל מדרגה ומדרגה לפי מה שהיא להיות המדרגות ההם נראים ונגלים ולא יתבטלו במציאות. וכ״כ נתצמצם האור ונתמעט עד שירד מדרגה אחר מדרגה בסתר המדרגות שהלבוש מסתיר ומכסה על האור ההוא ונעשה מקור לעלמא דפרודא להיות משם יפרד כו׳. אבל עיקר צמצום האור הוא כדי שיהיה בנין העולמות שלא יתבטלו במציאות וזהו בנין עדי עד דהיינו להיות לעדי עד ימלוך להיות מדת מלכותו עדי עד למעלה עד אין קץ ולמטה עד אין תכלית. והיא התגלות מלכותו בבחי׳ א״ס ממש רק שכדי שיהי׳ גילוי א״ס ב״ה בבחי׳ מלכותו הוצרך להיות בחי׳ בנין. דהיינו להיות הסתר האור וצמצומו והתלבשותו בכמה מיני לבושין עד שיאיר ויתגלה אור זה בבחי׳ זו …
"And prepared for him from himself an everlasting edifice": the revealed world, even though "her feet go down," etc., nevertheless is not a separate thing, heaven forbid, but rather "and prepared for him from himself" — from himself; for the revelation of lower Chochmah is the revelation of the radiance of the Infinite Light itself, blessed be He, that is in supernal Chochmah. Only, since in it there were particularized and divided, in a multitude of levels, in particular form, what had been included in supernal Chochmah in concealment, in general form, the light in it is contracted and enclothed in many kinds of contractions and various enclothings, in order to shine and be revealed in each and every level according to what it is, so that those levels be seen and revealed and not be nullified out of existence.
Our explanationThe Kehot note says this saying was already sourced earlier in Torah Ohr, on Bereshis 7a.
Read it here
Kehot’s note
יבמות קט, ב. נסמן לעיל ז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Finished the maamar?

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

Next: maamar 4אם לא תדעי לך היפה בנשים צאי לך…

In one’s avodah

A person may be drawn to a purely inward service of contemplation and attachment, but for most of us the main service is Torah study spoken aloud and mitzvos done in action, because precisely there the Infinite Light is revealed most fully. Yet action must not be empty: thought, the “seeing and hearing” of the mind, must accompany it, just as Yaakov lived in Rachel’s tent while still loving Leah.

Questions for discussion

Why is the level of Leah, thought, higher than Rachel, speech, yet Yaakov loved Rachel more?
How can the Land of Israel after the destruction offer higher insights than in Temple times, even though G‑dliness there is less revealed?
What is the difference between Yehudah’s self-nullification and Levi’s, and why did kings come from one and Moshe from the other?
What was the error of the generation of the wilderness, and how does “their end is embedded in their beginning” answer it?
What did Leah want when she said “this time my husband will be attached to me,” and how does Yaakov’s choice balance thought with speech and action?

Key terms in this maamar

The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world. ×2
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The kav (line of light)קו: The thin ray of light drawn into the space left after the tzimtzum. ×1
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×1
Chesed (kindness)חסד: Expansive giving. ×1
Gevurah (restraint)גבורה: Measure, limitation and judgment.
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d.
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×2
Chochmah (wisdom)חכמה: The first flash of insight.
Binah (understanding)בינה: Developing and grasping an insight in detail.
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion.
The inner dimension (pnimiyus)פנימיות: The innermost core of a level.
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d.
The World of Beriah (Creation)בריאה: The first world of separate existence.
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
The outer dimension (chitzoniyus)חיצוניות: The external, expressive aspect. ×2

וללבן שתי בנות וגו׳

The big idea

The maamar in brief

Outline

Key concepts

Why Yaakov loved Rachel ¶1

Thought and action together ¶2

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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