Likkutei Torah · Parshas Shemini Atzeres · Maamar 1
ביום השמיני עצרת תהיה לכם
“On the Eighth Day, There Shall Be an Atzeres for You”
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The big idea
A created being can move its Creator only because G‑d bound Himself, by an oath above reason, to the love hidden in every Jew; the festivals and daily Torah study draw that power down, and on Shemini Atzeres the encompassing light of Sukkos is gathered inward to empower every mitzvah of the year.
The maamar in brief
The maamar asks why study is “great because it leads to action,” and what “His left hand is under my head” means. It answers through Micah's verse. “Truth to Yaakov” is G‑d's own view, in which the world is nothing before Him, revealed even at the lowest “heel”; we “concede” to it in Hodu, Modim and Hallel. From this truth comes “kindness to Avraham”: mitzvos that draw kindness from above. Their power comes from “the oath to our fathers”: the natural love for G‑d inherited by every Jew, never lost even by one who is “cut off,” and bound to G‑d by an oath beyond wisdom and will. The mitzvos reach G‑d's own delight, above all the World to Come; teshuvah reaches a deeper delight still, the king's joy at a son returning from afar. That is the “left hand” of the Ten Days of Teshuvah, and the “right hand” is Sukkos' embracing light. Torah study gives the same power daily. On Shemini Atzeres, through contemplation and the joy of Torah, this encompassing light is gathered into the soul.
Outline
- Truth to YaakovThe questions; the two “knowledges,” from below and from above; conceding to G‑d's truth in Hodu, Modim and Hallel; truth, which is Torah, flowing into the mitzvos as “kindness to Avraham.”¶1–5
- The oath to the fathersHow a creature can arouse its Creator: the inherited natural love, present even in one liable to kares, and G‑d's oath, which binds Him above wisdom and will, drawn from “the days of old.”¶6–8
- The delight in the mitzvos“Asher kiddeshanu”: the mitzvos are G‑d's will, rooted in His delight, and reveal a delight greater than all the World to Come; the delight of Shabbos.¶9
- Teshuvah, the left hand and the rightThe king's deeper delight in a son returning from afar; the Ten Days of Teshuvah and Yom Kippur as “His left hand under my head”; Sukkos as the right hand's encompassing embrace that strengthens the natural love.¶10–11
- Torah study every daySpoken Torah forms an encompassing light for the soul, like a sukkah; why Gemara must be studied even beyond practice; Torah brings peace to the far and to the near.¶12–14
- Study, action and Shemini AtzeresThe Talmud's debate resolved: study gives action its power. The eighth day is Binah, contemplation and the joy of Simchas Torah, when the encompassing light is gathered inward.¶15
- SummaryThe maamar's own brief summary of its five sections and of Shemini Atzeres, adding why the prayer for rain begins on that day.¶16–20
Key concepts
- Two knowledgesב׳ דעות
- The view from below, in which the world is real and the spiritual seems like nothing, and the view from above, in which the world is nothing before G‑d. They correspond to the lower and higher unities.
- Arousal from below and arousal from aboveאתערותא דלתתא ואתערותא דלעילא
- The principle that a human deed below draws a Divine response from above; the maamar asks where this power comes from.
- Natural loveאהבה טבעית
- The hidden love for G‑d inherited from the Patriarchs, present in every Jewish soul and shown in readiness for self-sacrifice; it is “our fathers” in Micah's verse.
- The oathשבועה
- G‑d's binding commitment, as it were against His own wisdom and will, drawn from the level above the chain of descent; it gives the natural love the power to arouse G‑d's love.
- Supernal delightעונג העליון
- G‑d's own pleasure, the root of His will; the mitzvos reveal it, and teshuvah reaches its inner core.
- Encompassing and inner lightמקיף ופנימי
- Light that surrounds and cannot be grasped, like the sukkah's shade, versus light absorbed within; Shemini Atzeres turns the first into the second.
- Contemplationבינה / התבוננות
- The eighth level counting upward; reflection through which a person comes to see himself as nothing before G‑d.
Truth to Yaakov ¶1–5
“On the eighth day, there shall be an atzeres (assembly) for you.” Now, it is written, “His left hand is under my head, and his right hand embraces me.” [We need] to understand what “under my head” means.
The maamar opens with the Torah's verse on Shemini Atzeres, the eighth day that follows the seven days of Sukkos. It pairs it with a verse from the Song of Songs, which Chassidus reads as the embrace between G‑d and the Jewish people, and asks what it means that the left hand is “under my head.”
Now, our Sages, of blessed memory, said: “One hour of teshuvah (return) and good deeds in this world is finer than all the life of the World to Come.” This has already been explained many times elsewhere.
The Mishnah in Pirkei Avos says that one hour of teshuvah and good deeds here is worth more than the whole of the World to Come. This saying will turn out to be the key: mitzvos and teshuvah reach a delight in G‑d that no reward in the World to Come can equal.
The opening sets out the verse of the festival, a verse from the Song of Songs whose phrase “under my head” needs explaining, and the Mishnah about teshuvah and good deeds that the maamar will build on.
The Kehot notes record that another transcript of this maamar exists, that the Mitteler Rebbe based a discourse on it, and that the Tzemach Tzedek's Or HaTorah prints abridgments, glosses and an explanation of it.
Marei mekomos
- 1
On the words
ביום השמיני עצרת
How it connects
The note points to another transcript (hanachah) of this same maamar, recorded by a different listener.our note
Where the note points
Sefer HaMaamarim 5563ספר המאמרים תקס״גvol. 2, p. 772
Look for it in the Lubavitch Library (opens in a new tab)Maamarei Admur HaEmtzai, by the Mitteler Rebbeמאמרי אדמו״ר האמצעיShemini Atzeres, p. 1313, the discourse beginning “Bayom Shemini Atzeres”
Our explanationAccording to the note, the Mitteler Rebbe's discourse there is built on this maamar, so it can be read as a later development of the same ideas.
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהShemini Atzeres, p. 1794 (abridgments and glosses); p. 1798 (explanation); p. 1820 (abridgments)
Our explanationThe note points to the Tzemach Tzedek's abridgments of this maamar, his glosses on it and an explanation of it.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim Melukat, maamarim of the Rebbeספר המאמרים מלוקטvol. 2, p. 134 ff., the discourse beginning “Bayom HaShemini Shilach,” 5741
Our explanationThe note says that several themes of this maamar are explained in that discourse of 5741.
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe’s maamar “ביום השמיני שלח” (5741)ד״ה ביום השמיני שלח תשמ״אA maamar of the Rebbe, 5741
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
הנחה אחרת בסה״מ תקס״ג ח״ב ע׳ תשעב.
הדרוש ביום השמע״צ במאמרי אדה״א שמע״צ ע׳ א׳שיג מיוסד על מאמר זה.
קיצורים והגהות נדפסו באוה״ת שמע״צ ע׳ א׳תשצד. ביאור שם ע׳ א׳תשצח. קיצורים ע׳ א׳תתכ.
כמה ענינים מהמאמר נתבארו בד״ה ביום השמיני שלח תשמ״א (סה״מ מלוקט ח״ב ע׳ קלד ואילך).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ביום השמיני עצרת
How it connects
The Torah's command for the eighth day after Sukkos, the festival of Shemini Atzeres. The whole maamar is an explanation of this verse.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר כט, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
שמאלו תחת לראשי
How it connects
The beloved's left hand under her head and right hand embracing her. The maamar later reads the left hand as the days of teshuvah and the right hand's embrace as Sukkos.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)5סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי: 6שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: 7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:
5’Stay ye me with dainties, refresh me with apples; For I am love-sick.’ 6Let his left hand be under my head, And his right hand embrace me. 7’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ב, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
יפה שעה בתשובה ומע״ט כו׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות פ״ד, מי״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
יפה שעה אחת בתשובה ומע״ט בעוה״ז מכל חיי העוה״ב
How it connects
Rabbi Yaakov's teaching that one hour of teshuvah and good deeds in this world is finer than all of the World to Come. The maamar explains why, both for mitzvos and for teshuvah.our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
וכבר נתבאר פעמים רבות במ״א
How it connects
This is one of the places “elsewhere” where the Mishnah about one hour of teshuvah and good deeds is explained.our note
Where the note points
The Rebbe's index to Likkutei Torahמפתח כ״ק אדמו״רentry “Yafeh sha'ah achas”
Our explanationThe note sends the reader to the Rebbe's index, which lists the other places where this Mishnah is explained.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Chayei Sarah, maamar 1תו״א טז, אpage 16a, ¶12
שייך לפסוק ואברהם זקן בא בימים
Pertaining to the verse “And Abraham was old, advanced in days.”
Read it hereKehot’s note
ראה תו״א טז, א ואילך. וראה לקמן במפתח כ״ק אדמו״ר ערך יפה שעה אחת.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2וכעת יובן בהקדים מארז״ל גדול תלמוד שמביא לידי מעשה.1 והקושיא מפורסמת מאחר שעיקר מה שתלמוד גדול הוא מחמת שמביא לידי מעשה א״כ אדרבה מזה הטעם עצמו הרי המעשה גדול.
And now it will be understood by first introducing the saying of our Sages, of blessed memory: “Study is great, for it leads to action.” The well-known question is: since the main reason study is great is that it leads to action, then, on the contrary, for this very reason action is greater.
The Talmud concludes that study is great because it leads to action. The classic difficulty: if study's value lies in bringing action, then action, the goal, should be the greater of the two.
אך הנה צריך להבין מהות ענין המעשה כי רמ״ח פקודין אינון רמ״ח2 אברים דמלכא וצריך
However, one needs to understand the essential nature of action, for “the 248 commandments are the 248 limbs of the King,” and one needs
To answer, the maamar first asks what a mitzvah deed really is. The Tikkunei Zohar calls the 248 positive commandments the “248 limbs of the King,” as though each mitzvah were an organ of G‑d.
to understand what is meant by the term “limbs”: surely He has no bodily form, etc.! And it is written, “For My thoughts are not [your thoughts], etc., nor are your ways [My ways], etc.
G‑d has no body, as the Yigdal hymn and the Rambam teach, and Isaiah says His thoughts and ways are nothing like ours. So the word “limbs” cannot be meant literally, and needs explaining.
… so are My thoughts higher, etc.” But the explanation is that it is written, “You will give truth to Yaakov, kindness to Avraham, as You swore to our fathers from the days of old.”
The answer will come through Micah's closing verse: truth given to Yaakov, kindness to Avraham, and an oath sworn to the fathers from days of old. Each phrase will be unpacked in turn.
And [we need] to understand what this truth is, for which the prophet gives praise, that the attribute of truth was given to Yaakov. (See also what is written on this in Iggeres HaKodesh, in the discourse beginning “And one who sows charity, a reward of truth.”)
The question is what “truth” means here, and why the prophet praises G‑d for giving it to Yaakov. The Kehot note adds that the Tzemach Tzedek sharpens the question: Yaakov is himself the attribute of truth, so what is being given to him?
הנה כתיב כי אל דעות ה׳ פי׳ שכולל ב׳ דיעות כי ממטה למעלה לפי מה
Now, it is written, “For G‑d is a G‑d of knowledges (de'os),” meaning that He includes two [kinds of] knowledge. For from below to above, according to what
Hannah's prayer calls G‑d “a G‑d of de'os,” knowledge in the plural. The Alter Rebbe reads this as two ways of knowing reality: one looking from below upward, the other from above downward.
שנראה לעיני בשר העולם הגשמי נראה ליש ודבר והרוחניות שלמעלה הוא בחי׳ אין ומה שלמעלה מעלה הוא בחי׳ אין יותר לפי שאינו מושג יותר.910
is seen by eyes of flesh, the physical world appears as something existing and real (yesh), while the spiritual realm above is the level of ayin (nothing), and what is higher still is even more the level of ayin, because it is even less graspable.
From our viewpoint the physical world is solid “something” (yesh), while spiritual realms seem like “nothing” (ayin) because we cannot grasp them. The higher a level, the less graspable, so the more it seems to be nothing.
The paragraph raises the question of study versus action and of the mitzvos as the King's “limbs,” and begins the answer with Micah's verse about truth for Yaakov, starting from the first of the two “knowledges”: the view from below.
The two de'os anticipate the higher and lower unities (yichuda ila'ah and yichuda tata'ah) named explicitly in paragraph 5, the subject of Tanya's second part, Sha'ar HaYichud VehaEmunah.
Marei mekomos
- 1
On the words
גדול תלמוד שמביא לידי מעשה
How it connects
The Sages debated whether study or action is greater and concluded that study is greater because it leads to action. The maamar will explain the special power study gives to action.our note
The source
Kiddushin 40b:8–9קידושין מ׳ ב:ח׳-ט׳Sefaria (opens in a new tab)וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד. נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם: תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל? נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר: מַעֲשֶׂה גָּדוֹל. נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר: תַּלְמוּד גָּדוֹל. נַעֲנוּ כּוּלָּם וְאָמְרוּ: תַּלְמוּד גָּדוֹל, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: גָּדוֹל תַּלְמוּד שֶׁקָּדַם לְחַלָּה אַרְבָּעִים שָׁנָה, לִתְרוּמוֹת וּלְמַעַשְׂרוֹת חֲמִשִּׁים וְאַרְבַּע, לִשְׁמִיטִּים שִׁשִּׁים וְאַחַת, לְיוֹבְלוֹת מֵאָה וְשָׁלֹשׁ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
קידושין מ, ב. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
רמ״ח פקודין אינון רמ״ח אברין דמלכא
How it connects
The words here quote Tikkunei Zohar, Tikkun 30 · 74a:8; the passage is shown below.
The source
Tikkunei Zohar, Tikkun 30 · 74a:8תקו״ז תיקון לSefaria (opens in a new tab)וְעוֹד מְצוּוְה דָא עַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ מְצוּוְה מִסִּטְרָא דְאַבָּא דְאִיהוּ רֹא"שׁ, וּמִסִּטְרָא דְאִימָּא דְאִיהִי אֲשֶׁ"ר, וְהָכִי צַדִּיק מְצוּוְה וְעוֹשֶׂה מִתַּרְוַיְיהוּ, וּבְגִין דָּא אִתְּמַר עַל תַּרְוַיְיהוּ אֲשֶׁר קִדְּשָׁנוּ, אִמָּא קִדְּשָׁנוּ וְאַבָּא צִוָּנוּ, עַל מָאן עַל שְׁכִינְתָּא תַּתָּאָה, דְאִיהִי פֶּטֶר כָּל רֶחֶם, פְּתִיחוּ דְרֶחֶם, דְּאִיהוּ רְמַ"ח פִּקּוּדִין, אִיהִי מִצְוַת יהו"ה בְּכָל אֵבֶר וְאֵבֶר דְּמַלְכָּא, אִיהִי מִצְוָה, וְעוֹד אֲשֶׁר קִדְּשָׁנוּ מִסִּטְרָא דְאַבָּא
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Kehot’s note
ראה ת״ז תי׳ ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
אין לו דמות הגוף
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
פיוט ”יגדל”. וראה רמב״ם הל׳ יסוה״ת פ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
כי לא מחשבותי גו׳ כן גבהו מחשבותי גו׳
How it connects
The words here quote Isaiah 55:8; the passage is shown below.
The source
Isaiah 55:8ישעיהו נ״ה:ח׳Sefaria (opens in a new tab)7יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־ה׳ וִירַחֲמֵהוּ וְאֶל־אֱלֹקֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ: 8כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם ה׳ 9כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:
7… and He will have compassion upon him, And to our God, for He will abundantly pardon 8For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD. 9For as the heavens are higher than the earth, So are My ways higher than your …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, ח-ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
כי לא מחשבותי וכו׳ ולא דרכיכם וכו׳. כן גבהו מחשבותי וכו׳
How it connects
G‑d's thoughts and ways are as far above ours as the heavens are above the earth, which again rules out a literal reading of “limbs.”our note
The source
Isaiah 55:8–9ישעיהו נ״ה:ח׳-ט׳Sefaria (opens in a new tab)כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם ה׳ כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם:
For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
תתן אמת ליעקב
How it connects
The closing verse of Micah, which becomes the framework of the maamar: truth to Yaakov, kindness to Avraham, and the oath to the fathers from days of old.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVa'eira, p. 167
Our explanationThe Tzemach Tzedek's discussion there refers back to this passage on “You will give truth to Yaakov.”
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מיכה ז, כ. באוה״ת פ׳ וארא ע׳ קסז מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
מהו האמת שהנביא משבח שניתן ליעקב מדת אמת
How it connects
There the Tzemach Tzedek explains that the question is: Yaakov himself is the attribute of truth, so what does it mean to “give truth to Yaakov”?our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהNach, vol. 1, p. 595
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
באוה״ת נ״ך כרך א ע׳ תקצה מבאר ”דהקושיא שהרי יעקב עצמו הוא אמת וא״כ מהו תתן אמת ליעקב” ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
How it connects
The verse that opens the Iggeres HaKodesh discourse the Alter Rebbe refers to, linking charity with truth.our note
The source
Proverbs 11:18משלי י״א:י״חSefaria (opens in a new tab)17גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי: 18רָשָׁע עֹשֶׂה פְעֻלַּת־שָׁקֶר וְזֹרֵעַ צְדָקָה שֶׂכֶר אֱמֶת: 19כֵּן־צְדָקָה לְחַיִּים וּמְרַדֵּף רָעָה לְמוֹתוֹ:
17The merciful man doeth good to his own soul; But he that is cruel troubleth his own flesh. 18The wicked earneth deceitful wages; But he that soweth righteousness hath a sure reward. 19Stedfast righteousness tendeth to life; But he that pursueth evil pursueth it to his own death.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 9
On the words
כי א-ל דעות ה׳
How it connects
From Hannah's song: G‑d is a G‑d of “knowledges.” The Alter Rebbe reads the plural as two opposite perspectives on existence.our note
The source
I Samuel 2:3שמואל א ב׳:ג׳Sefaria (opens in a new tab)2אֵין־קָדוֹשׁ כַּה׳ כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹקֵינוּ: 3אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת Havayah וְלוֹ נִתְכְּנוּ עֲלִלוֹת: 4קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל:
2… the LORD, For there is none beside Thee; Neither is there any rock like our God. 3Multiply not exceeding proud talk; Let not arrogancy come out of your mouth; For the LORD is a God of knowledge, And by Him actions are weighed. 4The bows of the mighty men are broken, And they that stumbled are girded with strength.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ש״א ב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
How it connects
Kehot’s note points to Deuteronomy 26:15 for these words.
The source
Deuteronomy 26:15דברים כ״ו:ט״וSefaria (opens in a new tab)14לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל ה׳ אֱלֹקָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי: 15הַשְׁקִיפָה מִמְּעוֹן קׇדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ: 16הַיּוֹם הַזֶּה ה׳ אֱלֹקֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ:
14… of the LORD my God, I have done according to all that Thou hast commanded me. 15Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’ 16This day the LORD thy God commandeth thee to do these statutes and ordinances; thou shalt …
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As it is written, “And wisdom (Chochmah) comes from ayin (nothing).” All this is relative to us, who dwell below. But in relation to the Holy One, blessed be He, before whom everything
Job's verse is read as “wisdom comes from ayin”: even Chochmah, the highest intellect, is “nothing” to us because it is beyond grasp. But all of this is only our perspective as creatures below; the Zohar's teaching that “before Him everything is considered as nothing” gives G‑d's perspective.
כלא חשיב2 הוא היפך שמלמעלה למטה הוא בחי׳אין וכל מה שמשתלשל ויורד מטה מטה הוא יותר בחי׳ אין וכלא חשיב ממש כו׳.
is considered as nothing, it is the reverse: from above to below is the level of ayin, and whatever evolves and descends lower and lower is all the more the level of ayin, and truly considered as nothing, etc.
From G‑d's side the direction reverses. The higher, closer to Him, is the more real; the further the chain of descent goes down, the more it is “nothing,” and the physical world, lowest of all, is the most null before Him.
The paragraph completes the two “knowledges”: from below, the spiritual seems like nothing; from above, it is the lower worlds that are nothing before G‑d.
This is the contrast between the lower unity, in which creation is a yesh that must nullify itself, and the higher unity, in which nothing besides G‑d exists at all.
Marei mekomos
- 1
On the words
והחכמה מאין תמצא
How it connects
Job asks where wisdom can be found; Chassidus reads “me'ayin” as “from nothing,” a Chochmah that is beyond grasp and so like ayin to us.our note
The source
Job 28:12איוב כ״ח:י״בSefaria (opens in a new tab)11מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר: 12וְהַחׇכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה: 13לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים:
11… streams that they trickle not; And the thing that is hid bringeth he forth to light. 12But wisdom, where shall it be found? And where is the place of understanding? 13Man knoweth not the price thereof; Neither is it found in the land of the living.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב כח, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
דכולא קמי׳ כלא חשיב
How it connects
The Zohar's teaching that all existence before G‑d is considered as nothing, the view from above that the maamar calls the second “knowledge.”our note
The source
Zohar I, 11bזח״א יא, בSefaria (opens in a new tab)Kehot’s note
זח״א יא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
And this is why [the Sages] instituted that at the beginning of Pesukei deZimrah we say, “Give thanks (hodu) to G‑d, etc.,” and likewise at the end of the Shemoneh Esreh we say, “We give thanks (modim) to You”;
The prayers are built on this: the morning's Pesukei deZimrah opens with “Hodu” (give thanks), and the Amidah closes with “Modim” (we give thanks). Both use the root hodaah.
כי לשון הודא׳ הוא כמו למשל האדם המודה לחבירו שמתחלה הי׳ נחלק עליו והיה לו סברא אחרת ואח״כ מודה שהאמת עם חבירו.
for the term hodaah (acknowledgment) is, by way of analogy, like a person who concedes to his fellow: at first he disagreed with him and held another view, and afterwards he concedes that the truth is with his fellow.
Hodaah means not only thanks but conceding: like a person who held another view and then admits that his fellow was right. In prayer, a person concedes that G‑d's view of reality is the true one, even against how things look to him.
The paragraph shows that the prayers Hodu and Modim express “conceding”: giving up our view of reality in favour of the truth as G‑d sees it.
Marei mekomos
- 1
On the words
הודו לה׳
How it connects
“Give thanks to G‑d,” the verse that opens the Hodu passage said at the start of Pesukei deZimrah in the Nusach Ari.our note
The source
I Chronicles 16:8דברי הימים א ט״ז:ח׳Sefaria (opens in a new tab)7בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַה׳ בְּיַד־אָסָף וְאֶחָיו: 8הוֹדוּ לַHavayah קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו: 9שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכׇל־נִפְלְאֹתָיו:
7… first ordain to give thanks unto the LORD, by the hand of Asaph and his brethren. 8O give thanks unto the LORD, call upon His name; Make known His doings among the peoples. 9Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works.
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Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5וכך ע״י שיתבונן האדם שהאמת הוא דכולא קמיה כלא חשיב ומה שנראה העולם ליש ודבר הוא בערכנו מלובשים בגוף גשמי ורואים בעיני בשר גשמיים אבל האמת הוא להפך ממה שנראה לעיני בשר אזי יודה על האמת.
So too, when a person contemplates that the truth is that “before Him everything is considered as nothing,” and that the world's appearing as something existing and real is only relative to us, who are clothed in a physical body and see with physical eyes of flesh, but the truth is the opposite of what appears to eyes of flesh, then he will concede (yodeh) to the truth.
When a person contemplates that the world seems solid only because we see with physical eyes, while in truth all is nothing before G‑d, he “concedes” to the truth. This is the inner meaning of hodaah.
וז״ש בהלל ואמת ה׳ לעולם עולם הוא מלשון העלם וצמצום שיהיה נראה לעיני בשר מזרח ומערב כו׳
And this is what is said in Hallel, “And the truth of G‑d is le'olam (forever)”: olam is from the term he'elem (concealment) and tzimtzum (contraction), such that to eyes of flesh there appear east and west, etc.;
The Hallel verse says “the truth of G‑d is le'olam,” usually “forever.” The Alter Rebbe reads olam, “world,” as related to he'elem, concealment: the world is the place where G‑d is hidden and things appear as separate places and directions.
ובכל זמן שתקנו לומר הלל1 הוא זמן התגלות אמת ה׳ שמלמעלה למטה שהוא להיות מה שלמטה נקרא אין ולמעלה נקרא בחי׳ יש. וכמ״ש להנחיל אוהבי יש.2
and every time at which [the Sages] instituted the saying of Hallel is a time of the revelation of the truth of G‑d [as seen] from above to below, which is that what is below is called ayin and what is above is called the level of yesh (something). As it is written, “To cause those who love Me to inherit yesh.”
So at the times when Hallel is said, the truth of G‑d is revealed even within the concealing world: what is below is seen as ayin and what is above as the true yesh. Proverbs' “to cause those who love Me to inherit yesh” calls the Divine the true “something.”
(כי הרי ב׳ בחי׳ דעות הנ״ל הן בחי׳ יחודא עילאה שהוא שם הוי׳ ויחודא תתאה שמבחי׳ שם אלקים ואדנות המצמצם ומפריד להוות בחי׳ יש וכמ״ש סד״ה כי תשמע בקול3 והנה ההלל הוא להמשיך ולהאיר במל׳ שהוא שם אדנות. כמ״ש הרמ״ז פ׳ אמור)
(For the two levels of knowledge mentioned above are the level of the higher unity (yichuda ila'ah), which is the Name Havayah, and the lower unity (yichuda tata'ah), which comes from the level of the Names Elokim and Adnus (Ado-nai), which contract and separate so as to bring into being the level of yesh; as is written at the end of the discourse beginning “If you will listen to the voice.” Now, Hallel is to draw down and shine [light] into Malchus, which is the Name Adnus, as the Ramaz writes on Parshas Emor)
The two “knowledges” are the higher unity, expressed by the Name Havayah, and the lower unity, expressed by the Names Elokim and Ado-nai, which conceal G‑d so that creatures feel like separate beings. Hallel draws light into Malchus, the Name Ado-nai; the Ramaz notes that Ado-nai (65) equals the numerical value of Hallel (65).
(beginning of folio 96). And this illumination is the drawing down and revelation of the Name Havayah, the level of the higher unity; as is written on this at the end of the discourse beginning “On the twenty-fifth of Kislev.”
This light brought into Malchus is the Name Havayah revealed, the higher unity, in which the world is nothing before G‑d. The Torah Ohr discourse for Chanukah (25 Kislev) treats this at greater length.
גם הוא כענין ועתה יגדל נא כח6 אדני. ועיין בפע״ח ש ער ר״ח פ״ב ולכן עי״ז נמשך גילוי ואמת ה׳ לעולם
It is also like the matter of “And now, let the power of Ado-nai be great.” See also Pri Etz Chaim, Sha'ar Rosh Chodesh, chapter 2. And therefore, through this there is drawn down the revelation of “And the truth of G‑d is le'olam.”
Moshe's plea “let the power of Ado-nai be great” is read the same way: to make Malchus, the Name Ado-nai, great with added light. Through this the truth of G‑d becomes revealed “le'olam,” in the world itself.
ולכן אומרים אח״כ הודו לה׳ בחי׳ הודאה אליו ית׳ שלא כאשר נראה לעיני בשר שלנו וזהו תתן אמת ליעקב7 כי יעקב הוא בחי׳8 יוד עקב
And therefore we say afterwards, “Give thanks to G‑d”: the level of acknowledgment to Him, may He be blessed, [that the truth is] not as it appears to our eyes of flesh. And this is “You will give truth to Yaakov,” for Yaakov is the level of yud-akev (yud [and] heel):
That is why “Give thanks to G‑d” follows in Hallel: we acknowledge that reality is not as our eyes see it. The name Yaakov is read as yud and akev (heel): the yud of G‑d's Name reaching down to the heel.
דהיינו יו״ד הוא בחי׳ צמצום שירד ונתפשט בעקב וסוף המדרגות שנתגשמו ואעפ״כ הקב״ה נותן אמת שיתגלה גם שם אמת ה׳ וכו׳ כנ״ל
that is, the yud is the level of tzimtzum, which descended and spread into the heel (akev) and end of the levels, which have become physical; and nevertheless the Holy One, blessed be He, gives truth, that there too the truth of G‑d be revealed, etc., as mentioned above.
The yud, the smallest letter, stands for tzimtzum; it descends to the “heel,” the lowest levels that have become physical. “You will give truth to Yaakov” means that G‑d's truth is revealed even there.
(ועמ״ש מענין תתן אמת ליעקב בביאור ע״פ אלה מסעי9 גבי ויכתוב משה) ומזה נמשך להיות חסד לאברהם כו׳
(See also what is written on the matter of “You will give truth to Yaakov” in the explanation on the verse “These are the journeys,” regarding “And Moshe wrote.”) And from this is drawn down [the level of] “kindness to Avraham,” etc.
From this “truth” comes the next phrase of Micah's verse, “kindness to Avraham.” The Alter Rebbe refers to his explanation in Likkutei Torah on Parshas Masei, where truth is explained as a flow of good that never stops and never changes.
פי׳ חסד הוא המשכת המצות שכללותן הוא הצדקה וחסד ונמשך ונתלבש בחי׳ אמת ה׳ במעשה המצות שיהיה להם כח ועוז להיות באתערותא דלתתא תלוי אתעדל״ע שע״י מעשה הצדקה וחסד תחתון יתעורר כח חסד עליון
Meaning: kindness is the drawing down of the mitzvos, whose general principle is charity and kindness; and the level of the truth of G‑d is drawn down and clothed in the performance of the mitzvos, so that they have the strength and power for the arousal from above to depend on the arousal from below: that through the deed of charity and lower kindness, the power of the supernal kindness is aroused;
“Kindness” is the mitzvos, all of which are summed up in charity and kindness. Because G‑d's truth is clothed in them, a human act of kindness below has the power to arouse the supernal kindness above: the arousal from below brings the arousal from above.
וכן עד״ז בכל המצות (כי אמת היינו תורה1011 וזהו כי באור פניך12 נתת לנו תורת חיים אשר בחי׳ הארת פנים זהו אמת כמ״ש באד״ר)13 (דל״ג ב׳)
and so too, in the same way, with all the mitzvos. (For truth is Torah, and this is “For by the light of Your countenance You gave us a Torah of life,” for the level of the shining of the countenance is truth, as is written in the Idra Rabba) (folio 33b).
Truth is identified with Torah, as the Jerusalem Talmud teaches. The prayer Sim Shalom speaks of the Torah given “by the light of Your countenance,” and the Idra Rabba of the Zohar identifies the shining countenance with truth; the Kehot note locates it in Zohar 3:133b.
והתורה היא הנותן כח להיו׳ באתעדל״ת שע״י המצות אתעדל״ע כמ״ש לקמן א״כ מבחי׳ תתן אמת ליעקב נמשך בחי׳ וחסד לאברהם וזהו ענין חסד של אמת חסד דקשוט ע״ש באד״ר.
And the Torah is what gives the power for there to be, through the arousal from below by means of the mitzvos, an arousal from above, as will be written below. Thus, from the level of “You will give truth to Yaakov” is drawn down the level of “and kindness to Avraham”; and this is the meaning of “kindness of truth,” chesed dikshot (true kindness); see there in the Idra Rabba.
So it is Torah, “truth,” that gives the mitzvos, “kindness,” their power to draw down a response from above; this will be developed later in the maamar. This is “kindness of truth,” the true kindness spoken of in the Idra Rabba.
וזהו כל ארחות14 ה׳ חסד ואמת וע׳ שם (דקכ״ט א׳) ועמ״ש בד״ה ואתחנן גבי אתה החלות ובענין ברכת המצות עיין שם:1516
And this is “All the paths of G‑d are kindness and truth”; see there (folio 129a). See also what is written in the discourse beginning “And I pleaded,” regarding “You have begun,” and on the subject of the blessing over the mitzvos; see there.
The psalm says “all the paths of G‑d are kindness and truth,” putting the two together. The text refers to the Zohar there and to the discourse “Va'eschanan” on the blessing said over mitzvos.
The paragraph explains “You will give truth to Yaakov” as G‑d's truth, the view from above, revealed even in the lowest world, and shows how this truth, which is Torah, flows into the mitzvos (“kindness to Avraham”) and gives them power to arouse G‑d's kindness from above.
The Ramaz's link of Hallel to Malchus rests on gematria: Ado-nai and הלל both equal 65. In the terms of Tanya, the higher unity (Havayah) shining into the lower unity (Elokim/Ado-nai) is what allows a finite deed to become a vessel for Infinite light.
Marei mekomos
- 1
On the words
ובכל זמן שתקנו לומר הלל
How it connects
The Tzemach Tzedek's explanation of the mitzvah of Hallel is cited as a parallel to this idea of the times when Hallel is said.our note
Where the note points
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך148a
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה דרך מצותיך קמח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
להנחיל אוהבי יש
How it connects
Wisdom causes those who love her to inherit yesh. Here yesh means the true existence of the Divine, seen from above.our note
The source
Proverbs 8:21משלי ח׳:כ״אSefaria (opens in a new tab)20בְּאֹרַח־צְדָקָה אֲהַלֵּךְ בְּתוֹךְ נְתִיבוֹת מִשְׁפָּט: 21לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא: 22ה׳ קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז:
20I walk in the way of righteousness, In the midst of the paths of justice; 21That I may cause those that love me to inherit substance, And that I may fill their treasuries. 22The LORD made me as the beginning of His way, The first of His works of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ח, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
סד״ה כי תשמע בקול
How it connects
There too “a G‑d of de'os” is explained as the higher unity from above to below, in which all is nothing before Him, and the lower unity from below to above, with the Name Elokim contracting and separating so that there is a yesh that must be nullified.our note
Where the note points
Likkutei Torahלקוטי תורהRe'eh 23d
ברעש גדול כו׳ יהללו את שם ה׳) ואומרים מלא כל הארץ. הלזו הגשמית. כבודו: ד אך הנה תכלית המכוון בכי תשמע בקול ה׳ אלהיך הוא המשכת בחינת אור א״ס ב״ה בגילוי על נפשו ובשמירת כל מצותיו להיות כלי ואור לגילוי זה הוא כדי להיות בחי׳ ביטול כו׳ וזהו לעשות הישר בעיני ה׳ כו׳. וביאור ענין זה הנה כתיב אל דעות ה׳ ב׳ דעות יחודא עילאה ויחודא תתאה יחודא עילאה מלמעלה למטה דכולא קמיה כל׳ כו׳. ויחודא תתאה ממטה למעלה בחי׳ יש מאין כו׳ כמ״ש במ״א ושתיהם הם כחות אלהות יחודא תתאה בשם אלקים המצמצם ומפריד להיות עלמא דפרודא בחי׳ יש כו׳ שיהיה ביטול היש דוקא ויחודא עילאה בשם הוי׳ כו׳. וזהו משמים הביט ה׳ השקיפה ממעון קדשך מן השמים ה׳ משמים השקיף כו׳. פי׳ שנתלבש במדה זו להשגיח משמים מלמעלה …
Open it on Sefaria (opens in a new tab)Torah Ohr, Vayeitzei, maamar 4לעיל פ׳ ראה כג, דpage 23d, ¶9
(ובכ״ז יובן הפסוק עבדתיך ארבע עשרה שנה בשתי בנותיך ושש שנים בצאנך. כי הנה כתיב וללבן שתי בנות שם ה׳ גדולה לאה ששרשה מבחי׳ ה׳ עלאה דשם הוי״ה. ושם ה׳ קטנה רחל כו׳. ונק׳ שכינתא עלאה ושכינתא תתאה. והם בחי׳ מקור נשמות דאצי׳. כי בנשמות דאצילות יש ג״כ ב׳ מדרגות. הא׳ הנק׳ אחים למקום. ויש שנק׳ בנים. אך הנה ברחל כתיב ורחל באה עם הצאן אשר לאביה שהם נשמות דבי״ע …
Read it hereKehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
כמ״ש הרמ״ז פ׳ אמור (תחלת דצ״ו)
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
”שכן ההלל סודו להאיר במ׳ סוד אדנ״י גימט׳ הלל וז״ש אתעטרת סיהרא שאז היא שלימה ומולכת באדנות שלה בכח התלת דרגין שעליה יה״ו”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
סד״ה בכ״ה בכסלו
How it connects
The Chanukah discourse in Torah Ohr, where the drawing down of the Name Havayah and the higher unity is discussed further.our note
Where the note points
Torah Ohrתורה אורParshas Mikeitz, the discourse beginning “Bechaf-hei beKislev” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בתו״א פ׳ מקץ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
ועתה יגדל נא כח אד׳
How it connects
Moshe's prayer after the spies. The Alter Rebbe links it to adding light to Malchus, the Name Ado-nai, as Hallel does.our note
The source
Numbers 14:17במדבר י״ד:י״זSefaria (opens in a new tab)16מִבִּלְתִּי יְכֹלֶת ה׳ לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר: 17וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹ־נָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר: 18ה׳ אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים:
16… into the land which He swore unto them, therefore He hath slain them in the wilderness. 17And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying: 18The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר יד, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
How it connects
The verse at the center of the maamar; here “truth” is G‑d's view from above revealed even in the lowest levels, the “heel.”our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 8
On the words
יעקב הוא בחי׳ י׳ עקב
How it connects
The note points to this Kabbalistic lexicon for the reading of Yaakov as yud and akev.our note
Where the note points
Kehillas Yaakov (a Kabbalistic lexicon)קהלת יעקבentry “Yisrael”
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה קה״י ערך ישראל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
בביאור ע״פ אלה מסעי
How it connects
There truth is explained as G‑d's good and flow that never ceases and never changes, “I have not changed,” drawn down by the light of the King's countenance rather than through the emotive attributes.our note
Where the note points
Likkutei Torahלקוטי תורהMasei 93c
הנמצאים לא נמצאו אלא מאמתת המצאו דייקא. וכנ״ל דפי׳ אמת היינושאין טובו והשפעתו פוסק לעולם ולא יכזבו מימיו ח״ו. וכן מבואר בזהר באריכות שם (דקל״ג ב׳) וכל טיבו לא פסיק כו׳ וכדכתיב באור פני מלך חיים, רק הכוונה שההשפעה והאור נמשך שלא ע״ד ההשפעה הנמשכת מבחי׳ מדות שהעולמות תופסים מקום עד ששייך שם מדות אלו, אלא שבאות כל הטוב והאור שלא ע״י בחי׳ התפעלות המדות כלל, וזהו ענין באור פני מלך חיים וזהו ענין דבחי׳ אמת היינו לא שניתי שאין שום שינוי והתפעלות כו׳ והוא מקור הטוב דכל טיבו לא פסק כו׳ והגם שבאמת גם המדות דאצילות אינן כלל מערך וסוג המדות דבי״ע ואין המדה בחי׳ התפעלות ושינוי ח״ו וכמ״ש באג״ה ד״ה להבין משל ומליצה בשם המגיד נ״ע בפי׳ מ״ש אברהם ואנכי עפר ואפר כו׳ ע״ש. ועמ״ש מזה בפ׳ יתרו …
Open it on Sefaria (opens in a new tab)Torah Ohr, Megillas Esther, maamar 5לעיל פ׳ מסעי צג, גpage 93c, ¶12
נקבים וחלונות וזהו שאמרו ישראל בגלות כי אברהם לא ידענו כו׳ כי אתה ה׳ אבינו כו׳ כי כל נצוץ נפש כאו״א מישראל אלהי אביו בעזרו אף קודם שפנה בבחי׳ פנים הנ״ל כשיאמין אמונה אמתית כי אתה אבינו בחי׳ סוכ״ע דכולא קמיה כלא חשיבא ואכל בי עשרה שכינתא שריא ובבחי׳ סוכ״ע אין עונות מבדילין ומפסיקין בין ישראל כו׳ לה׳ חטאת נושא עון זדונות נעשו כזכיות כו׳ כי בבחי׳ סוכ״ע אין העולם …
Open it on Sefaria (opens in a new tab)Kehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
כי אמת היינו תורה
How it connects
The words here quote Eikhah Rabbah 2:13; the passage is shown below.
The source
Eikhah Rabbah 2:13איכה רבה ב׳:י״גSefaria (opens in a new tab)… מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה. נְבִיאֶיהָ, אֵלּוּ נְבִיאֵי שֶׁקֶר. גַּם נְבִיאֶיהָ, אֵלּוּ נְבִיאֵי אֱמֶת, אֵלּוּ וְאֵלּוּ לֹא מָצְאוּ חֲזוֹן מֵה'.
“Its gates sank into the ground; He eradicated and broke its bars. Its king and its princes are among the nations; there is no Torah; its prophets, too, could not find a vision from the Lord” (Lamentations 2:9). “Its gates sank into the ground,” Rabbi Huna said in the name of Rabbi Yosei: Gates accorded honor to the Ark; therefore, the enemy did not take control of them. That is what is written: “Lift your heads, gates, [and be lifted up, everlasting doors, that the King of glory may come in]” (Psalms 24:7). 30a) relates that when Solomon sought to bring the Ark into the Temple, the gates would not open until he recited this verse. That is why “its gates sank into the ground; He eradicated …
Hebrew: Midrash Rabbah -- TE (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ירוש׳ ר״ה ג, ח. פתיח׳ איכ״ר ב. ועוד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
כי אמת היינו תורה
How it connects
One of the places where the Sages identify “truth” with Torah.our note
The source
Jerusalem Talmud Rosh Hashanah 3:9תלמוד ירושלמי ראש השנה ג׳:ט׳Sefaria (opens in a new tab)משנה: כַּיּוֹצֵא בוֹ וַיֹּאמֶר ה׳ אֶל מֹשֶׁה עֲשֵׁה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס וגו׳. וְכִי נָחָשׁ מֵמִית וּמְחַיֶיה. כָּל זְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי לְמַעְלָן וּמְשַׁעְבְּדִין אֶת לִיבָּן לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם הָיוּ מִתְרַפְּאִין וְאִם לָאו הָיוּ נִמּוֹקִין. הלכה: אָמַר רִבִּי יָסָא. בְּאַרְבָּעָה מְקוֹמוֹת נֶאֱמַר עֲשֵׂה לְךָ. בִּשְׁלֹשָׁה פִּירֵשׁ וְאֶחָד לֹא פִירֵשׁ. עֲשֵׂה לְךָ תֵּיבַת עֲצֵי גוֹפֶר. עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת כֶּסֶף. עֲשֵׂה לְךָ חַרְבוֹת צוּרִים. עֲשֵׂה לְךָ שָׂרָף לֹא פִירֵשׁ. אָמַר מֹשֶׁה. עִיקָּרָהּ לֹא נחש הוּא. לִפִיכָךְ וַיַּעַשׂ מֹשֶׁה נְחַשׁ …
MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole. 21:8., etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting. HALAKHAH: . rabba 31(8). Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood. 6:14.. Make yourself two silver trumpets. 10:2.. Make yourself flintstone knives. 5:2.. Make yourself a poisonous snake. 21:8. He did not make explicit. Moses said, is its root not nḥš whose meaning seems to be unrelated to …
Hebrew: The Jerusalem Talmud, edition by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · English: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 12
On the words
כי באור פניך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת שים שלום.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
כמ״ש באד״ר
How it connects
The Idra Rabba, which the Kehot note locates here, links the light of the countenance to truth and speaks of “true kindness.”our note
The source
Zohar III, 133bזח״ג קלג, בSefaria (opens in a new tab)Kehot’s note
זח״ג קלג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 14
On the words
כל ארחות ה׳ חסד ואמת
How it connects
All G‑d's paths are kindness and truth: the two terms of Micah's verse joined together.our note
The source
Psalms 25:10תהילים כ״ה:י׳Sefaria (opens in a new tab)9יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט וִילַמֵּד עֲנָוִים דַּרְכּוֹ: 10כׇּל־אׇרְחוֹת ה׳ חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו: 11לְמַעַן־שִׁמְךָ ה׳ וְסָלַחְתָּ לַעֲוֺנִי כִּי רַב־הוּא:
9He guideth The humble in justice; And He teacheth the humble His way. 10All the paths of the LORD are mercy and truth Unto such as keep His covenant and His testimonies. 11For Thy name's sake, O LORD, Pardon mine iniquity, for it is great.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כה, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
ואמת ה׳ לעולם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
תהלים (קיז, ב).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
ואמת ה׳ לעולם
How it connects
From the shortest psalm of Hallel. The Alter Rebbe reads “le'olam” as “into the world,” G‑d's truth revealed within concealment.our note
The source
Psalms 117:2תהילים קי״ז:ב׳Sefaria (opens in a new tab)1הַלְלוּ אֶת־ה׳ כׇּל־גּוֹיִם שַׁבְּחוּהוּ כׇּל־הָאֻמִּים: 2כִּי־גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־Havayah לְעוֹלָם הַלְלוּ־קָהּ:
1O praise the LORD, all ye nations; Laud Him, all ye peoples. 2For His mercy is great toward us; And the truth of the LORD endureth for ever. 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.
The oath to the fathers ¶6–8
6ב אך להבין מאין הכח הזה להיות אתערותא דלעילא תלוי באתעדל״ת. ואיך יש יחוס ושייכות לנברא
2. But [we need] to understand: from where does this power come, for the arousal from above to depend on the arousal from below? And how does a created being have any relation or connection,
A new question: why should G‑d's response from above depend on a human act below at all? What connection could a created being have to its Creator?
being brought into being anew from nothing to something, to arouse the supernal kindness of the Creator, blessed be His Name? Surely there is no comparison to Him, and no thought can grasp Him at all!
A creature is made from nothing, and G‑d is beyond all comparison; the Tikkunei Zohar says no thought can grasp Him. How then can a human deed “arouse” His kindness?
הנה זה ביאר הכתוב אח״כ דכתיב אשר נשבעת לאבותינו3 פי׳ לאבותינו הוא אהב׳ הטבעית המסותרת בלב כל אחד ואחד מישראל בכח
Now, the verse explains this afterwards, as it is written, “As You swore to our fathers.” Meaning: “our fathers” is the natural love hidden in the heart of each and every Jew, in potential,
The answer is in the next words of the verse, “as You swore to our fathers.” The “fathers” within each Jew is the natural, hidden love for G‑d present in every Jewish heart.
וגם בפועל ממש במס״נ על קדה״ש שאהבה זו נקרא בשם אב שממנה התולדה לעשות מצות ומעשים טובים
and also truly in actuality, in self-sacrifice (mesirus nefesh) for the sanctification of G‑d's Name. This love is called by the name “father,” for from it comes the offspring: the doing of mitzvos and good deeds;
This love is not only potential; it shows itself in the readiness to give one's life for G‑d's Name. It is called a “father” because it gives birth to “offspring”: mitzvos and good deeds.
for all the mitzvos are in order to cleave to Him, may He be blessed. And this love is also an inheritance to us from our fathers.
The mitzvos are the way to cleave to G‑d, which is what this love desires. It is also literally an inheritance from the Patriarchs, as Tanya chapter 18 explains.
The paragraph asks how a creature can arouse the Creator and begins the answer: “our fathers” is the hidden natural love for G‑d in every Jew, inherited from the Patriarchs, which gives birth to the mitzvos.
Tanya chapter 18 explains this inherited love as the soul's Chochmah, in which the Infinite Light is clothed, which is why it can come out as self-sacrifice even in a simple person.
Marei mekomos
- 1
On the words
לית מחשבה תפיסא בי׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה ת״ז בהקדמה (ד״ה פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ולית מחשבה תפיסא ביה כלל
How it connects
From Elijah's prayer (Patach Eliyahu) in the introduction to the Tikkunei Zohar: no thought can grasp G‑d at all.our note
The source
Tikkunei Zohar 17a:10–12תקוני הזהר י״ז א:י׳-י״בSefaria (opens in a new tab)אנת הוא עלאה על כל עלאין סתימא על כל סתימין. לית מחשבה תפיסא בך כלל. אנת הוא דאפיקת עשר תקונין. וקרינן לון עשר ספירן. לאנהגא בהון עלמין סתימין דלא אתגליין. ועלמין דאתגליין. ובהון אתכסיאת (נ"א אתכסייא) מבני נשא. ואנת הוא דקשיר לון ומיחד לון. ובגין דאנת מלגאו. כל מאן דאפריש חד מן חבריה מאלין עשר. אתחשיב ליה כאלו אפריש בך.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
אשר נשבעת לאבותינו
How it connects
The oath to the fathers, now read as the natural love inherited from the Patriarchs that lies in every Jew.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
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
וגם אהבה זו היא ירושה לנו מאבותינו
How it connects
Tanya explains there that the hidden love in every Jewish soul is an inheritance from the Patriarchs, and that it is why even the simplest Jew is ready to give up his life for G‑d.our note
Where the note points
Tanyaתניאchapter 18
ולתוספת ביאור, באר היטב, מלת ״מאד״ שבפסוק: ״כי קרוב אליך הדבר מאד וגו׳״. צריך לידע נאמנה, כי אף מי שדעתו קצרה בידיעת ה׳, ואין לו לב להבין בגדולת אין סוף ברוך הוא, להוליד ממנה דחילו ורחימו אפילו במוחו ותבונתו לבד, אף על פי כן, קרוב אליו הדבר מאד לשמור ולעשות כל מצות התורה ותלמוד תורה כנגד כולן, בפיו ובלבבו ממש, מעומקא דלבא, באמת לאמיתו, בדחילו ורחימו, שהיא ״אהבה מסותרת״ שבלב כללות ישראל, שהיא ירושה לנו מאבותינו. רק שצריך לבאר ולהקדים תחלה באר היטב, שרש אהבה זו, ועניינה, ואיך היא ירושה לנו, ואיך נכלל בה גם דחילו. והענין, כי האבות – הן הן המרכבה, ועל כן זכו להמשיך נפש רוח נשמה לבניהם אחריהם עד עולם מעשר ספירות דקדושה שבארבע עולמות אצילות בריאה יצירה עשיה, לכל אחד ואחד כפי מדרגתו וכפי מעשיו. …
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה תניא פרק יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
How it connects
Kehot’s note points to Deuteronomy 26:15 for these words.
The source
Deuteronomy 26:15דברים כ״ו:ט״וSefaria (opens in a new tab)14לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל ה׳ אֱלֹקָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי: 15הַשְׁקִיפָה מִמְּעוֹן קׇדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ: 16הַיּוֹם הַזֶּה ה׳ אֱלֹקֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ:
14… of the LORD my God, I have done according to all that Thou hast commanded me. 15Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’ 16This day the LORD thy God commandeth thee to do these statutes and ordinances; thou shalt …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
7ובאהבה זו נמשך לנו הכח והעוז להיות תלוי1 אתערותא דלעילא באתעדל״ת ועי״ז ניתן הכח להמשיך ע״י מעשה המצות שע״י מצות מעשיות
And through this love there is drawn down to us the strength and power for the arousal from above to depend on the arousal from below; and through this the power is given to draw down [light] through the performance of the mitzvos: that through practical mitzvos,
The hidden natural love is what gives a Jew's deeds the power to call forth a response from above. Through it, physical mitzvos can draw down Divine light.
כמו ציצית של צמר תחתון מעורר ציצית עליונים וכן ע״י תפילין תחתונים מעורר תפילין עליונים.
such as tzitzis of wool below, one arouses the supernal tzitzis, and likewise through tefillin below one arouses the supernal tefillin.
Each physical mitzvah has a counterpart on high: wool tzitzis here stir the “supernal tzitzis,” and tefillin worn below stir the “supernal tefillin,” spiritual levels that these mitzvos correspond to.
משא״כ אחד מעו״ג אע״פ שיתלבש בציצית ויניח תפילין לא ימשיך ולא יעורר כלום (ועמ״ש מזה בד״ה הבאים ישרש)2
This is not so with an idolater: even if he wraps himself in tzitzis and puts on tefillin, he will draw down nothing and arouse nothing. (See also what is written on this in the discourse beginning “Habaim yashresh” [“In days to come, he will take root”].)
The same physical act done by an idolater does not have this effect. The text's point is that the power of the deed comes not from the object itself but from the inherited love bound up with the commandment; it refers to the Torah Ohr discourse “Habaim yashresh” for more on this.
לפי שכל אחד ואחד מישראל יש לו בנפשו אהבה הטבעית הזאת ואפילו חייבי כריתות דכתיב בהם ונכרתה הנפש ההיא מלפני אני3 ה׳ כו׳
For each and every Jew has this natural love in his soul, even those liable to kares (excision), of whom it is written, “That soul shall be cut off from before Me; I am G‑d,” etc.:
This love is present in every Jewish soul, even in one who has incurred kares, the Torah's penalty of being “cut off” from before G‑d.
שנכרתה הנפש ההיא משרשה4 ואין אהבה טבעית זו מתגלה בנפשו מ״מ בשרשה למעלה נשאר בה בחי׳ אההבה טבעית אלא שאינה שורה ומתגלה בנפשם למטה כי הכרת תכרת וגו׳.5
[meaning] that that soul has been cut off from its root, and this natural love is not revealed in his soul; nevertheless, in its root above the level of natural love remains in it, only it does not rest and become revealed in their souls below, for “it shall surely be cut off,” etc.
Being “cut off” means the soul's connection to its root is severed below, so the love no longer shows in the person. Yet in the root above, the love remains; it simply does not rest in the soul here.
רק הוא בהעלם אצלו ויש לו בחי׳ לאבותינו וזכות אבות לא תמה6789 כי אע״ג דאיהו לא חזי10 מזליה חזי פי׳ מזליה הוא שרש נשמתו למעלה בחינת אין שהוא מזל לישראל11 כו׳. כמ״ש במ״א ע״פ האזינו השמים.
Rather, it is hidden within him, and he has the level of “our fathers,” and “the merit of the fathers has not ended”; for “even though he does not see, his mazal sees.” Meaning: his mazal is the root of his soul above, the level of ayin, which is the mazal of Israel (ayin mazal l'Yisrael), etc., as is written elsewhere on the verse “Listen, O heavens.”
So even such a person still has “our fathers” within him, hidden, and the Patriarchs' merit has not run out. The Talmud's phrase “his mazal sees” is read as the soul's root above, which is “ayin,” beyond grasp; the Talmud's “ein mazal l'Yisrael,” usually “Israel has no mazal,” is read as “ayin is Israel's mazal.”
The paragraph explains that the inherited love is what empowers the mitzvos to arouse their counterparts above, and that this love is never lost, even in one who has been “cut off,” because it remains in the soul's root.
Reading “ein mazal l'Yisrael” as “ayin is the mazal of Israel” identifies the soul's root with the level of ayin, the Divine “nothing” above grasp that appeared in paragraphs 2 and 3.
Marei mekomos
- 1
On the words
הכח והעוז להיות תלוי אתעדל״ע באתעדל״ת
How it connects
The Rebbe's note there discusses why an arousal from above should depend on one from below at all, citing a discourse that says this is only because G‑d so willed it.our note
Where the note points
Likkutei Sichos, by the Rebbeלקוטי שיחותvol. 19, p. 159, note 16; see also note 14 there
Look for it in the Lubavitch Library (opens in a new tab)The Previous Rebbe’s maamar “אדון עולם” (5703)ד״ה אדון עולם תש״גA maamar of the Previous Rebbe, 5703
Our explanationThe note quotes it: the whole principle that an arousal from below brings an arousal from above holds only because “so it arose in His will.” This matches the maamar's point that the power comes from an oath above reason.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
בלקו״ש חי״ט ע׳ 159 הערה 16 מציין לד״ה אדון עולם תש״ג ע׳ 14 ”אשר כללות הענין מה שבאתעדל״ת אתעדל״ע הוא רק לפי שכן עלה ברצונו ית׳” ע״ש בלקו״ש בהערה 14 בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בד״ה הבאים ישרש
How it connects
The Torah Ohr discourse the text refers to for more on why only a Jew's mitzvos draw down the supernal counterparts.our note
Where the note points
Torah Ohrתורה אור53c ff. (and see the marei mekomos there) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Shemos, maamar 5תו״א נג, גpage 53c, ¶1
א״ע כ״כ למדוד הספי׳ בצמצום והתחלקות כו׳ שמדה וצמצום זה נמשך דוקא מן הסובב העיגול הגדול שנק׳ אי״ה (שלהיותו מגביה לשבת לכך יכול להשפיל א״ע כ״כ למדוד כל פרטי הבחי׳ שבהעולמות כו׳. וכמ״ש כי רם ה׳ ושפל יראה) וכעין מ״ש ועברתי בארץ מצרים אני ולא מלאך שבבחי׳ מצרים לא הי׳ יכול לירד שום מלאך זולת הקב״ה בכבודו ובעצמו כביכול כמ״ש במ״א:
Open it on Sefaria (opens in a new tab)Kehot’s note
תו״א נג, ג ואילך. וראה במ״מ לשם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ונכרתה הנפש ההיא מלפני אני ה׳
How it connects
The penalty of kares for a kohen who eats holy food while impure. The Alter Rebbe reads “cut off” as a severing of the soul from its root.our note
The source
Leviticus 22:3ויקרא כ״ב:ג׳Sefaria (opens in a new tab)2דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְיִנָּזְרוּ מִקׇּדְשֵׁי בְנֵי־יִשְׂרָאֵל וְלֹא יְחַלְּלוּ אֶת־שֵׁם קׇדְשִׁי אֲשֶׁר הֵם מַקְדִּשִׁים לִי אֲנִי ה׳ 3אֱמֹר אֲלֵהֶם לְדֹרֹתֵיכֶם כׇּל־אִישׁ אֲשֶׁר־יִקְרַב מִכׇּל־זַרְעֲכֶם אֶל־הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי־יִשְׂרָאֵל לַה׳ וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִלְּפָנַי אֲנִי ה׳ 4אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכׇל־טְמֵא־נֶפֶשׁ …
2… they hallow unto Me, and that they profane not My holy name: I am the LORD. 3Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD. 4What man soever of the seed of Aaron is a leper, or hath an issue, he …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא כב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
שנכרתה הנפש ההיא משרשה
How it connects
The Tzemach Tzedek quotes this explanation of kares as the soul's being cut off from its root.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהNach, vol. 2, p. 1040
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מובא באוה״ת נ״ך כרך ב ע׳ א׳מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
הכרת תכרת גו׳
How it connects
The doubled verb of kares; here it describes the love that no longer rests in the soul below.our note
The source
Numbers 15:31במדבר ט״ו:ל״אSefaria (opens in a new tab)30וְהַנֶּפֶשׁ אֲשֶׁר־תַּעֲשֶׂה בְּיָד רָמָה מִן־הָאֶזְרָח וּמִן־הַגֵּר אֶת־ה׳ הוּא מְגַדֵּף וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמָּהּ: 31כִּי דְבַר־Havayah בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָהֿ בָהּ: 32וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת:
30… the same blasphemeth the LORD; and that soul shall be cut off from among his people. 31Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him. 32And while the children of Israel were in the wilderness, they found a man gathering sticks …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר טו, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
וזכות אבות לא תמה
How it connects
The list of sources on whether the merit of the Patriarchs has ended comes from the Rebbe's note there.our note
The source
Zohar I, 168aזח״א קסח, אSefaria (opens in a new tab)Zohar III, 174aזח״ג קעד, אSefaria (opens in a new tab)Tikkunei Zohar, Tikkun 21 · 54b:14–15תקו״ז תיקון כאSefaria (opens in a new tab)ואמר קב״ה לאלין בינונים לגבייהו תמה זכות אבות. כיון דלא תאבו בתיובתא הא אינון כרשעים גמורים. ואם תאבין בתיובתא אתמר לגבייהו חלה זכות אבות. ובגין דלא יתאבידו אלין בינוניים אמר משה וכי ימרון בני עלמא דאנא כנח דלא בעא רחמי על דריה. בההוא זמנא מסר גרמיה עלייהו הה״ד ואם אין מחני נא.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Where the note points
Sefer HaMaamarim 5708, with the Rebbe's notesספר המאמרים תש״חp. 192
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מחלוקת בשבת (נה, א). ולהעיר מתו׳ שם, ד״ה ושמואל אמר. אבל כן הוא המסקנא בויק״ר (פל״ו, ו). ועייג״כ ירוש׳ סנהדרין פ״י, ה״א. אגדת בראשית פ״י. זח״א קסח, א. זח״ג קעד, א. ת״ז תי׳ כא (נד, ב). תיקונים מז״ח (קיג, ד). — הערת כ״ק אדמו״ר זי״ע בסה״מ תש״ח ע׳ 192.
וכמ״ש [הל׳] כאן ל״מ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
וזכות אבות לא תמה
How it connects
The Talmud records a dispute over whether the merit of the Patriarchs has ended. The Alter Rebbe follows the view that it has not.our note
The source
Shabbat 55a:11–12שבת נ״ה א:י״א-י״בSefaria (opens in a new tab)וּמַאי שְׁנָא ״תָּיו״? אָמַר רַב: ״תָּיו״ — תִּחְיֶה, ״תָּיו״ — תָּמוּת. וּשְׁמוּאֵל אָמַר: תַּמָּה זְכוּת אָבוֹת. וְרַבִּי יוֹחָנָן אָמַר: תָּחוֹן זְכוּת אָבוֹת. וְרֵישׁ לָקִישׁ אָמַר: ״תָּיו״ — סוֹף חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי חֲנִינָא: חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא ״אֱמֶת״. (אָמַר) רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי [אָמַר]: אֵלּוּ בְּנֵי אָדָם שֶׁקִּיְּמוּ אֶת הַתּוֹרָה כֻּלָּהּ מֵאָלֶף וְעַד תָּיו.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
וזכות אבות לא תמה
How it connects
The Kehot note cites the Midrash as concluding that the merit of the Patriarchs has not ended, since the covenant with them endures.our note
The source
Vayikra Rabbah 36:6ויקרא רבה ל״ו:ו׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
וזכות אבות לא תמה
How it connects
Another source the Kehot note lists on whether the merit of the Patriarchs endures.our note
The source
Jerusalem Talmud Sanhedrin 10:1תלמוד ירושלמי סנהדרין י׳:א׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 10
On the words
אע״ג דאיהו לא חזי
How it connects
The Talmud explains that a person may feel fear without seeing the cause, because his mazal, his soul's root above, sees. Here it shows the root above still aware though the person below is not.our note
The source
Megillah 3a:14מגילה ג׳ א:י״דSefaria (opens in a new tab)אָמַר רָבִינָא: שְׁמַע מִינַּהּ: הַאי מַאן דְּמִיבְּעִית, אַף עַל גַּב דְּאִיהוּ לָא חָזֵי, מַזָּלֵיהּ חָזֵי. מַאי תַּקַּנְתֵּיהּ? לִיקְרֵי קְרִיאַת שְׁמַע. וְאִי קָאֵים בִּמְקוֹם הַטִּנּוֹפֶת — לִינְשׁוֹף מִדּוּכְתֵּיהּ אַרְבַּע גַּרְמִידֵי. וְאִי לָא — לֵימָא הָכִי: ״עִיזָּא דְּבֵי טַבָּחֵי שַׁמִּינָא מִינַּאי״.
Ravina said: We learn from this that if a man is seized with fright though he sees nothing, [the reason is that] his star sees. What is his remedy? He should recite the Shema. If he is in a place which is foul, he should move away from it four cubits. If he cannot do this, he should say this formula: “The goat at the butcher’s is fatter than I am.”
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
מגילה ג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
אין . . מזל לישראל
How it connects
The Talmud's statement “ein mazal l'Yisrael,” “Israel is not ruled by mazal.” Chassidus reads it as “ayin is the mazal of Israel”: the root of the Jewish soul is the Divine ayin.our note
The source
Shabbat 156a:12–13שבת קנ״ו א:י״ב-י״גSefaria (opens in a new tab)אִיתְּמַר, רַבִּי חֲנִינָא אוֹמֵר: מַזָּל מַחְכִּים, מַזָּל מַעֲשִׁיר, וְיֵשׁ מַזָּל לְיִשְׂרָאֵל. רַבִּי יוֹחָנָן אָמַר: אֵין מַזָּל לְיִשְׂרָאֵל. וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — הֵם יֵחַתּוּ, וְלֹא יִשְׂרָאֵל. וְאַף רַב סָבַר אֵין מַזָּל לְיִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? — שֶׁנֶּאֱמַר: ״וַיּוֹצֵא אוֹתוֹ הַחוּצָה״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת קנו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
And of this the verse says, “For my father and my mother have forsaken me, but G‑d will gather me in.” That is to say: even one from whom the level of father and mother within him has been lost,
The psalm “my father and my mother have forsaken me, but G‑d will gather me in” is read about such a person. “Father and mother” are the inner love for G‑d, which he has lost.
דהיינו שנתחייב כרת ונאבד בחי׳ אהבה טבעית שבו מלהיות שורה ומתגלה בנפשו מ״מ וה׳ יאספני הוא ע״י בחי׳ שרשו למעלה שיפול גם עליו בחי׳ לאבותינו
that is, who has become liable to kares, and the level of natural love within him has been lost from resting and being revealed in his soul, nevertheless “G‑d will gather me in”: through the level of his root above, the level of “our fathers” will fall upon him too.
Even if his sins have hidden that love completely, G‑d “gathers him in” through the soul's root above, where the love of “our fathers” still rests on him.
אך כיצד נמשך כח ועוז לאהבה טבעית זו לעורר את האהבה העליונה מפרש הכתוב אשר נשבעת לאבותינו נשבעת לשון נפעל
But how are strength and power drawn to this natural love, to arouse the supernal love? The verse explains: “As You swore (nishbata) to our fathers.” Nishbata is in the passive (nif'al) form,
The next question: how does a natural human love gain the power to arouse G‑d's love? The answer lies in the word nishbata, “You swore,” which in Hebrew is a passive (nif'al) form.
וכן כל לשון שבועה מדבר בלשון נפעל כלומר שהתקשר א״ע בשבועה כמ״ש או השבע שבועה2 כו׳
and likewise every term of oath is expressed in the passive form, meaning that one has bound oneself by an oath, as it is written, “Or swears an oath,” etc.
Swearing is always in the passive form in Hebrew, because an oath is binding oneself: the one who swears becomes bound. The Torah's phrase “or swears an oath to bind a bond upon himself” shows this.
והענין כי צריך להבין ענין שבועה זו3 מה טבעה ולמה היה צריך הקב״ה לישבע ואיך שייך אצלו ית׳ לשון שבועה
The explanation: one needs to understand this oath, what its nature is, why the Holy One, blessed be He, needed to swear, and how the term “oath” applies to Him, may He be blessed.
But why would G‑d need to swear, and how can binding by an oath apply to Him at all?
אלא הענין הוא עד״מ כאדם הנשבע לחבירו שהוא כדי שלא ישנה אפילו אם יגרום איזה דבר שיצטרך לשנות שאם היה גלוי וידוע לפניו שאין שום ענין הגורם השינוי לא היה צריך לשבועתו.
Rather, the explanation is, by way of analogy, like a person who swears to his fellow: this is so that he will not change even if something should come about that would require him to change; for if it were revealed and known before him that nothing would cause a change, he would not need his oath.
A person swears so that he will keep his word even if something later would make him want to change. If he knew nothing would ever arise to change his mind, he would not need an oath.
כך הוא עד״מ בשבועתו של הקב״ה לאברהם בברית בין הבתרים לזרעך נתתי את הארץ4 כו׳
So it is, by way of analogy, with the oath of the Holy One, blessed be He, to Avraham at the Covenant between the Parts, “To your seed I have given the land,” etc.:
G‑d's oath to Avraham at the Covenant between the Parts, promising the land to his descendants, is understood the same way.
דהיינו אפי׳ אם יגרום החטא שלא יעכב מה שע״פ הדעת והחכמה לא יושג שיותן להם את הארץ אעפ״כ מחמת השבועה הוא עושה נגד חכמתו ורצונו5 כביכול (ועמ״ש מזה ע״פ אתם נצבים כו׳ לעברך בברית6 כו׳)
that is, even if sin should cause [it], it will not hold [it] back; though according to reason and wisdom it would not be attained that the land be given to them, nevertheless, because of the oath, He acts against His wisdom and will, as it were. (See also what is written on this on the verse “You are standing … to pass into the covenant,” etc.)
Even if the people sin, so that by reason they would not deserve the land, the oath binds G‑d, as it were, to give it anyway, against His own wisdom and even His will. A Kehot note quotes the Rebbe's explanation that “and will” means: even if the revealed will itself changed, He would act against it.
וזהו עצמו ענין השבועה דהיינו מה שהבטיח נגד חכמתו ורצונו והיינו שלא יהיה כסדר השתלשלות המדרגות וירידה ממדרגה למדרגה ע״פ בחי׳ רצון וחכמה
And this itself is the essence of the oath: that He promised against His wisdom and will; that is, that it not be according to the order of the chain of descending levels (hishtalshelus), the descent from level to level according to the level of will and wisdom,
That is the essence of an oath: a commitment that does not follow the orderly chain of descent, in which G‑d relates to the world through will and wisdom, level by level.
אלא שיהיה אור א״ס ב״ה בעצמו ובכבודו מתפשט ומאיר בגילוי רב למעלה מן הרצון והחכמה והארה והמשכה זו נמשכה מימי קדם קדמונו של עולם
but rather that the Infinite Light (Or Ein Sof), blessed be He, in His very Self and glory, spread forth and shine in great revelation, above will and wisdom. And this illumination and drawing down was drawn from “the days of old,” [from] the Primordial One of the world:
Instead, the oath draws down the Infinite Light itself, “in His very Self and glory,” shining openly beyond will and wisdom. This comes from “the days of old,” the Primordial One who precedes the world.
דהיינו מבחי׳ סובב כל עלמין למעלה מבחי׳ ממכ״ע שהוא בחי׳ השתלשלות וירידת המדרגות והוא בחי׳ כשעלה ברצונו וכו׳ שתוק כך עלה במחשבה7 כו׳ שהוא בחי׳ מחשבה הקדומה כו׳.
that is, from the level of the light that encompasses all worlds (sovev kol almin), above the level of the light that fills all worlds (memalei kol almin), which is the level of hishtalshelus and the descent of the levels. And this is the level of “When it arose in His will,” etc., “Be silent! So it arose in thought,” etc., which is the level of the primordial thought, etc.
This is sovev kol almin, the light beyond the ordered worlds, rather than memalei kol almin, the light that enters them in measured steps. It is the “primordial thought,” the level of “so it arose in thought,” which is not explained by reasons.
ומאחר שהארה והמשכה זו נמשכה לאבותינו מאור א״ס ב״ה בעצמו ובכבודו לכן יש להם כח ועוז להיות באתעדל״ת תלוי אתעדל״ע (וע׳ בזח״ג)
And since this illumination and drawing down was drawn to our fathers from the Infinite Light, blessed be He, in His very Self and glory, therefore they have strength and power for the arousal from above to depend on the arousal from below. (See Zohar, vol. 3)
Because the Patriarchs received this light from G‑d's very Self, their descendants' deeds below can draw a response from above. The creature-Creator gap asked about in paragraph 6 is bridged by a bond above all reason.
(דקל״ד ע״ב) בענין אשר נשבעת8 כו׳ (ודק״ל ע״א) בענין בי נשבעתי ובפ׳ אחרי (דס״ו ב׳)9 ובהרמ״ז ר״פ שמיני.
(folio 134b) on the subject of “As You swore,” etc., (and folio 130a) on the subject of “By Myself I have sworn,” and in Parshas Acharei (folio 66b), and in the Ramaz at the beginning of Parshas Shemini.
The text points to passages in the Zohar on “as You swore” and “By Myself I have sworn,” and to the Ramaz's commentary at the start of Parshas Shemini.
וברבות (פ׳ אמור פכ״ט) ד״א בחודש השביעי10 רבי ברכיה היה קרי ליה ירחא דשבועתיה שבו נשבע הקב״ה לאברהם אבינו הה״ד ויאמר בי נשבעתי נאום11 ה׳ מה היה צריך לשבועה כו׳ יעו״ש התירוץ והוא כדרך שנתבאר.
And in the Midrash Rabbah (Parshas Emor, section 29): “Another explanation: ‘In the seventh month.’ Rabbi Berachiah would call it ‘the month of His oath,’ for in it the Holy One, blessed be He, swore to Avraham our father, as it is written, ‘And He said: By Myself I have sworn, says G‑d.’ Why did He need an oath?” etc. See there for the answer; it is along the lines that have been explained.
The Midrash calls Tishrei “the month of His oath,” because the oath to Avraham after the Akeidah was sworn then, and asks why G‑d needed an oath. Its answer follows the line the maamar has just given.
והנה חודש השביעי תשרי מאיר בו תיקון השביעי מי״ג ת״ד שהוא תיקון ואמת שמשם שבועות אמת ועיין בזח״א (מקץ דר״ד ב׳12 וירא קי״ב ב׳).
Now, in the seventh month, Tishrei, there shines the seventh of the thirteen tikkunim (adornments) of the beard, which is the tikkun “and truth,” from which come oaths of truth. See Zohar, vol. 1 (Mikeitz, folio 204b; Vayeira, 112b).
In the Kabbalah, the thirteen tikkunim (adornments) of the “beard” are the thirteen attributes of mercy; “and truth” is the seventh. So the seventh month shines with that attribute, the source of true oaths.
וברע״מ (פ׳ יחרו דצ״א ב׳) ובפי׳ אשר נשבעת י״ל ע״ד מ״ש לקמן בפי׳ אשר קדשנו כו׳
And in the Raaya Meheimna (Parshas Yisro, folio 91b). And the meaning of “asher nishbata” (as You swore) can be explained along the lines of what is written below on the meaning of “asher kiddeshanu” (who has sanctified us), etc.
The Raaya Meheimna (a section of the Zohar) is also cited. The word asher in “asher nishbata” will be explained later together with “asher kiddeshanu,” as a term of delight.
והנה מימי קדם י״ל ג״כ ז׳ תיקונין דגלגלתא ועמ״ש בענין אם יהיו חטאכים כשנים כשלג ילבינו13 כו׳ כצמר יהיו ומ״ש ע״פ הנותן שלג כצמר14 ועמ״ש סד״ה ציון במשפט תפדה:15
Now, “the days of old” can also be explained as the seven tikkunim of the Gulgalta (the Skull). See also what is written on the subject of “If your sins be like scarlet, they shall be white as snow, etc., … they shall be as wool,” and what is written on the verse “He gives snow like wool,” and see also what is written at the end of the discourse beginning “Zion shall be redeemed with justice.”
“The days of old” can also mean the seven tikkunim of the Gulgalta, the “skull,” a very high level above the world's order. The references to snow and wool point to discussions of how this level whitens sins completely.
The paragraph shows that even the “cut off” retain the love at their root, and explains the power of this love through G‑d's oath: a commitment above wisdom and will, drawn from the Infinite Light itself, which is why our deeds can arouse a response above.
The oath is placed at sovev kol almin and the “primordial thought,” above hishtalshelus; this is why the link between the arousal from below and the response from above does not depend on the worthiness measured by reason. The Kehot note's quotation of the Rebbe adds that the oath overrides even a change in the revealed will.
Marei mekomos
- 1
On the words
כי אבי ואמי עזבוני
How it connects
David says that though father and mother forsake him, G‑d will gather him in. The Alter Rebbe reads “father and mother” as the soul's inner love for G‑d.our note
The source
Psalms 27:10תהילים כ״ז:י׳Sefaria (opens in a new tab)9אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹקֵי יִשְׁעִי: 10כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַה׳ יַאַסְפֵנִי: 11הוֹרֵנִי ה׳ דַּרְכֶּךָ וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי:
9… hast been my help; Cast me not off, neither forsake me, O God of my salvation. 10For though my father and my mother have forsaken me, The LORD will take me up. 11Teach me Thy way, O LORD; And lead me in an even path, Because of them …
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Kehot’s note
תהלים כז, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
או השבע שבועה
How it connects
The laws of vows and oaths; the form “hishava” shows that an oath binds the one who swears.our note
The source
Numbers 30:3במדבר ל׳:ג׳Sefaria (opens in a new tab)2וַיְדַבֵּר מֹשֶׁה אֶל־רָאשֵׁי הַמַּטּוֹת לִבְנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה ה׳ 3אִישׁ כִּי־יִדֹּר נֶדֶר לַה׳ אוֹ־הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל־נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכׇל־הַיֹּצֵא מִפִּיו יַעֲשֶׂה: 4וְאִשָּׁה כִּי־תִדֹּר נֶדֶר לַה׳ וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ בִּנְעֻרֶיהָ:
2… tribes of the children of Israel, saying: This is the thing which the LORD hath commanded. 3When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth. 4Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר ל, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
צריך להבין ענין שבועה זו
How it connects
A parallel discussion of the nature of G‑d's oath.our note
Where the note points
Sefer HaMaamarim Eschalech LeLioznaספר המאמרים אתהלך לאזניאp. 205
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5634ספר המאמרים תרל״דp. 290
Our explanationAnother parallel discussion of why G‑d swore and what an oath means for Him.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה סה״מ אתהלך לאזניא ע׳ רה. סה״מ תרל״ד ע׳ רצ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
לזרעך נתתי את הארץ
How it connects
G‑d's promise of the land at the Covenant between the Parts, here understood as an oath that holds even if sin would otherwise prevent it.our note
The source
Genesis 15:18בראשית ט״ו:י״חSefaria (opens in a new tab)17וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה: 18בַּיּוֹם הַהוּא כָּרַת ה׳ אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת: 19אֶת־הַקֵּינִי וְאֶת־הַקְּנִזִּי וְאֵת הַקַּדְמֹנִי:
17… was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces. 18In that day the LORD made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; 19the Kenite, and the Kenizzite, and the Kadmonite,
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית טו, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
נגד חכמתו ורצונו
How it connects
The Rebbe explains why the text adds “and His will”: the oath works not only so that reason will not change the will, but so that even if the revealed will changes, He acts against it.our note
Where the note points
Sefer HaMaamarim Melukat, maamarim of the Rebbeספר המאמרים מלוקטvol. 3, p. 295, note 28, the discourse beginning “Yom Tov shel Rosh Hashanah,” 5733
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe’s maamar “יו"ט של ר"ה” (5733)ד״ה יו״ט של ר״ה תשל״גA maamar of the Rebbe, 5733
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
”וי״ל שהכוונה בזה שמוסיף ”ורצונו” היא, דפעולת השבועה היא לא רק שע״י השכל לא יהי׳ שינוי בהרצון, אלא שגם אם יהי׳ שינוי גם בהרצון (שבגילוי) יעשה נגד רצונו” — ד״ה יו״ט של ר״ה תשל״ג (נ׳ בסה״מ מלוקט ח״ג ע׳ רצה הערה 28).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
אתם נצבים כו׳ לעברך בברית
How it connects
The covenant Moshe makes with the people at the end of his life. The text refers to its explanation of this verse for more on the oath.our note
The source
Deuteronomy 29:9–11דברים כ״ט:ט׳-י״אSefaria (opens in a new tab)אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי ה׳ אֱלֹקֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל: טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ: לְעׇבְרְךָ בִּבְרִית ה׳ אֱלֹקֶיךָ וּבְאָלָתוֹ אֲשֶׁר ה׳ אֱלֹקֶיךָ כֹּרֵת עִמְּךָ הַיּוֹם:
Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into the covenant of the LORD thy God—and into His oath—which the LORD thy God maketh with thee this day;
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
שתוק כך עלה במחשבה
How it connects
G‑d answers Moshe regarding Rabbi Akiva: “Be silent! So it arose in thought before Me.” The Alter Rebbe uses it for the “primordial thought,” a will that has no reason above it.our note
The source
Menachot 29b:5מנחות כ״ט ב:ה׳Sefaria (opens in a new tab)חזר ובא לפני הקב"ה אמר לפניו רבונו של עולם יש לך אדם כזה ואתה נותן תורה ע"י אמר לו שתוק כך עלה במחשבה לפני אמר לפניו רבונו של עולם הראיתני תורתו הראני שכרו אמר לו חזור [לאחורך] חזר לאחוריו ראה ששוקלין בשרו במקולין אמר לפניו רבש"ע זו תורה וזו שכרה א"ל שתוק כך עלה במחשבה לפני
He returned and came before the Holy One, Blessed be He, and said before Him, "Master of the Universe! You have a man like this, and You are giving the Torah through me?" He said to Him, "Be silent. This is what I have decided." He said before Him, "Master of the Universe! You have shown me his Torah; show me his reward." He said to him, "Turn backwards." He turned backwards, and saw that they were flaying his flesh with [iron] combs. He said before Him, "Master of the Universe! Such Torah, and such reward!" He said to him, "Be silent. This is what I have decided."
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
(דקל״ד ע״ב) בענין אשר נשבעת
How it connects
The Zohar passage the text itself cites on “as You swore.”our note
The source
Zohar, Idra Rabba 21:157–23:166ספר הזהר, האדרא רבא כ״א:קנ״ז-כ״ג:קס״וSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
ובפ׳ אחרי (דס״ו ב׳)
How it connects
The passage in Zohar, Acharei, that the text itself cites on the oath.our note
The source
Zohar, Achrei Mot 29:182–31:193ספר הזהר, אחרי מות כ״ט:קפ״ב-ל״א:קצ״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 10
On the words
ברבות (פ׳ אמור פכ״ט) ד״א בחודש השביעי
How it connects
The Midrash on Emor, which the text cites by section, where Rabbi Berachiah calls Tishrei “the month of His oath” and asks why G‑d needed to swear.our note
The source
Vayikra Rabbah 29ויקרא רבה כ״טSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
בי נשבעתי נאום ה׳
How it connects
G‑d's oath to Avraham after the binding of Yitzchak, the oath the Midrash associates with Tishrei.our note
The source
Genesis 22:16בראשית כ״ב:ט״זSefaria (opens in a new tab)15וַיִּקְרָא מַלְאַךְ ה׳ אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם: 16וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־ה׳ כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ: 17כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו:
15And the angel of the LORD called unto Abraham a second time out of heaven, 16and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son, 17that in blessing I will bless thee, and in multiplying I will multiply thy seed as …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כב, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
ועיין בזח״א (מקץ דר״ד ב׳
How it connects
The Zohar on Mikeitz, which the text itself cites on truth and oaths.our note
The source
Zohar, Miketz 15:261–269ספר הזהר, מקץ ט״ו:רס״א-רס״טSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 13
How it connects
Sins red as scarlet will become white as snow and wool; in Kabbalah the whiteness is linked with the highest levels of mercy.our note
The source
Isaiah 1:18ישעיהו א׳:י״חSefaria (opens in a new tab)17לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה: 18לְכוּ־נָא וְנִוָּכְחָה יֹאמַר ה׳ אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ: 19אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ:
17Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow. 18Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool. 19If ye be willing and obedient, Ye shall eat the good of the land;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 14
On the words
הנותן שלג כצמר
How it connects
G‑d gives snow like wool; the text refers to its explanation of this verse, linked to the same whiteness.our note
The source
Psalms 147:16תהילים קמ״ז:ט״זSefaria (opens in a new tab)15הַשֹּׁלֵחַ אִמְרָתוֹ אָרֶץ עַד־מְהֵרָה יָרוּץ דְּבָרוֹ: 16הַנֹּתֵן שֶׁלֶג כַּצָּמֶר כְּפוֹר כָּאֵפֶר יְפַזֵּר: 17מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד:
15He sendeth out His commandment upon earth; His word runneth very swiftly. 16He giveth snow like wool; He scattereth the hoar-frost like ashes. 17He casteth forth His ice like crumbs; Who can stand before His cold?
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.
- 15
On the words
ציון במשפט תפדה
How it connects
Zion will be redeemed through justice; the text refers to the discourse on this verse for more.our note
The source
Isaiah 1:27ישעיהו א׳:כ״זSefaria (opens in a new tab)26וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה: 27צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה: 28וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי ה׳ יִכְלוּ:
26… as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city. 27Zion shall be redeemed with justice, And they that return of her with righteousness. 28But the destruction of the transgressors and the sinners shall be together, And they that forsake …
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.
The delight in the mitzvos ¶9
3. And this is [the meaning of] “asher kiddeshanu bemitzvosav” (who has sanctified us with His commandments), etc. Meaning: asher is from the term “be'oshri” (in my happiness), “for the daughters have called me happy (ishruni),” etc., “Ashrei (happy are) those who dwell,” etc.,
Section 3 turns to the blessing said before a mitzvah, “asher kiddeshanu bemitzvosav.” The word asher (“who”) is read as related to osher, happiness or praise, as in Leah's “the daughters have called me happy” and the psalm's “Ashrei.”
שהוא לשון שבח והלל כלומר שיש דבר טוב ויפה מאד עד להלל ולשבח על הטוב ההוא שאין לו קץ ותכלית
which is a term of praise and acclaim; that is to say, there is something so good and very beautiful that one praises and acclaims that goodness, which has no end or limit.
Asher, in this sense, is praise for a good so great that it has no end. The blessing thus hints at something infinitely good reached through the mitzvos.
והוא בחי׳ עונג העליון בגילוי אור א״ס ב״ה בעצמו ובכבודו על ידי מצותיו שהם בחי׳ רצון העליון
And this is the level of the supernal delight, in the revelation of the Infinite Light, blessed be He, in His very Self and glory, through His mitzvos, which are the level of the supernal will.
That infinite good is the supernal delight: G‑d's own pleasure, in which the Infinite Light itself is revealed. It is reached through the mitzvos because they are His will.
כמו מבשרי אחזה5 שהנפש היא ז׳ מדות וג׳ שכליים ולמעלה מהם הוא הרצון העליון המנהיג את החכמה והבינה והדעת שלו כך המצות נקרא רצון העליון שלמעלה מן החכמה
As in “From my flesh I shall perceive”: the soul is seven middos (emotive attributes) and three intellectual [faculties], and above them is the higher will, which directs its Chochmah, Binah and Daas; so too the mitzvos are called the supernal will, which is above Chochmah.
Job's “from my flesh I shall perceive” teaches that the human soul mirrors the Divine. In the soul, the will stands above the intellect and emotions and directs them; so G‑d's will, the mitzvos, stands above His wisdom.
והוא בחי׳ כתר תר״ך עמודי אור6 כי תרי״ג מצות דאורייתא וז׳ דרבנן הם תר״ך והם עד״מ
And this is the level of Keser: the 620 pillars of light; for the 613 mitzvos of the Torah and the seven of the Rabbis are 620. And they are, by way of analogy,
This will is Keser, the “crown” above intellect, described in Kabbalah as 620 “pillars of light” (the numerical value of keser is 620). The number matches the 613 Torah commandments plus the 7 Rabbinic ones.
כמו העמודים שראשם האחד הוא על הגג והב׳ הוא על הקרקע ובהם וע״י מתחבר הגג עם הקרקע והיו לאחדים.
like pillars, one end of which is on the roof and the other on the ground, and in them and through them the roof is joined with the ground and they become one.
A pillar joins roof and ground, making the building one. So the mitzvos join the highest level, G‑d's will, with the physical world below.
כך עד״מ המצות הם פנימיות רצון העליון שהוא למעלה מבחינת חכמה ובחי׳ חכמה ג״כ חכים
So, by way of analogy, the mitzvos are the inner dimension of the supernal will, which is above the level of Chochmah; and the level of Chochmah, too, is “wise,
The mitzvos are the inner core of the supernal will. Even G‑d's Chochmah is beyond our knowing: the Tikkunei Zohar says He is “wise, but not with a known wisdom.”
ולא בחכמה ידיעא78 ורצון העליון הוא יותר נעלה שהוא נמשך מבחינת אשר שהוא תענוג העליון (ועמ״ש מזה בד״ה והנה מנורת זהב9)10
but not with a known wisdom,” and the supernal will is loftier still, for it is drawn from the level of asher, which is the supernal delight. (See also what is written on this in the discourse beginning “And behold, a menorah of gold.”)
The will is higher still than wisdom, because it comes from delight, the level called asher. A person wants what he takes pleasure in, so delight is the root of will.
ומתפשט ויורר בסתר המדרגות ממדרגה למדרגה עד שמתלבש במעשה המצות הגשמיים במעשה התחתונים מצות ומע״ט.
And it spreads and descends in the hiddenness of the levels, from level to level, until it is clothed in the performance of the physical mitzvos, in the deeds of the lower beings: mitzvos and good deeds.
This will descends through all the hidden levels until it is clothed in physical mitzvos done by people in this world.
וזהו וצונו לשון התקשרות וצוותא להתעטף בציצית כלומר בציצית העליונים. וכן עד״ז כל המצות להיות תלוי אתעדל״ע באתעדל״ת שלנו משא״כ בעובדי כוכבים כו׳
And this is “vetzivanu” (and has commanded us), a term of connection and companionship (tzavta): “to wrap ourselves in tzitzis,” that is to say, in the supernal tzitzis. And so too, in the same way, all the mitzvos: that the arousal from above depend on our arousal from below; which is not so with star-worshippers, etc.,
The blessing continues “vetzivanu,” read as tzavta, companionship or connection: by wrapping in tzitzis, a Jew connects with the “supernal tzitzis.” Through all the mitzvos, the response from above depends on our deed below; as said earlier, this is not so for idolaters.
כנ״ל והיינו מפני גילוי עונג העליון ושמחה העליונה כמשל המלך שביום שמחתו הוא מתגלה לעין כל.
as mentioned above. And this is because of the revelation of the supernal delight and the supernal joy, like the analogy of the king who, on the day of his rejoicing, reveals himself to every eye.
The reason is that the mitzvos reveal G‑d's delight and joy. A king who is usually hidden shows himself to everyone on the day of his celebration.
כך כביכול ע״י עונג העליון ושמחה העליונה מתגלה אור א״ס ב״ה ומתפשט עד למטה ליתן כח זה בתחתונים מה שלא היה יכולת באדם בלאו הכי
So, as it were, through the supernal delight and the supernal joy, the Infinite Light, blessed be He, is revealed and spreads down below, to give this power to the lower beings, which a person would not have been able [to have] otherwise.
So too G‑d's joy in the mitzvos causes the Infinite Light to reveal itself all the way down, giving human beings a power they could never have on their own: to draw G‑d's light by their deeds.
(ועמ״ש מזה בד״ה לסוסתי11 ברכבי גבי כי על כל כבוד חופה12 כחתן יוצא מחופתו13 ועמ״ש בד״ה שוש אשיש14 מענין זה איך שע״י גילוי עונג העליון והשמחה הנמשך ממנו הוא גורם שיהיה
(See also what is written on this in the discourse beginning “To My mare among Pharaoh's chariots,” regarding “For over all the glory there shall be a canopy,” “like a bridegroom coming out of his canopy”; and see what is written in the discourse beginning “I will greatly rejoice” on this matter: how, through the revelation of the supernal delight and the joy drawn from it, it causes [light] to be
The text refers to two other discourses. One speaks of the “canopy” over all glory and the bridegroom leaving his canopy; the other, on “I will greatly rejoice,” shows how revealed delight and joy draw light from sovev kol almin
נמשך מבחינת סוכ״ע אל בחי׳ ממכ״ע ושם נתבאר הטעם כי השמחה הוא הגורם ענוה ושפלות שהוא ענין המשכה זו כו׳ ע״ש) וזהו יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא15
drawn from the level of sovev kol almin to the level of memalei kol almin; and there the reason is explained, that joy is what brings about humility and lowliness, which is the matter of this drawing down, etc.; see there.) And this is “One hour of teshuvah and good deeds in this world is finer than all the life of the World to Come.”
into memalei kol almin, from the light beyond the worlds into the light within them, because joy brings humility, a lowering of oneself, which is itself a drawing down. Now the Mishnah can be explained: one hour of good deeds here is finer than all the World to Come.
כי ענין עוה״ב ידוע שיש ג״ע עליון וג״ע תחתון בחי׳ ג״ע תחתון הוא שנהנין הנשמות מזיו והתפשטות ההארה ב״ה והגם שהוא תענוג עד אין קץ ונפלא מאד
For the matter of the World to Come is known: there is a higher Gan Eden and a lower Gan Eden. The level of the lower Gan Eden is that the souls take pleasure in the radiance and spreading forth of the illumination, blessed be He; and although it is a delight without end and exceedingly wondrous,
The World to Come, as the soul experiences it, is Gan Eden, the Garden of Eden, in a lower and a higher level. In the lower, souls enjoy the radiance of G‑d's light, a delight without end.
לכן אמרו רז״ל בגמרא על אלישע אחר מוטב דלידייניה וליתי לעלמא דאתי16 שכדאי כל יסורי גיהנם להצילו בנפשו שתתענג מזיו כבוד ה׳ לפי שהתענוג הוא נפלא עד אין קץ כו׳
which is why our Sages, of blessed memory, said in the Gemara concerning Elisha Acher, “Better that he be judged and come to the World to Come,” for all the sufferings of Gehinnom are worthwhile to save his soul, so that it may delight in the radiance of the glory of G‑d, since the delight is wondrous without end, etc.,
How great that delight is can be seen from the Talmud's story of Elisha ben Avuyah, called Acher, who left the path: it was better that he be punished and then enter the World to Come, because all of Gehinnom's suffering is worth that delight.
ואח״כ ע״י נהר דינור מתעלים בעילוי אחר עילוי עד אין קץ ותכלית כו׳ אך כ״ז הוא על ידי בחינת צמצום ביו״ד נברא עוה״ב17 כו׳ לפי ערך השגת הנבראים כו׳
and afterwards, through the river of fire (nehar dinur), they ascend from elevation to elevation without end or limit, etc., nevertheless all this is through the level of tzimtzum: “with the yud the World to Come was created,” etc., according to the measure of the created beings' comprehension, etc.
Souls rise ever higher, passing through the “river of fire” (nehar dinur) that purifies them between levels. Yet all this is limited by tzimtzum: the Sages say the World to Come was created with the letter yud, the smallest letter, so it is measured to what creatures can grasp.
משא״כ על ידי מע״ט שהם המצות נמשך עונג העליון שהוא גילו י אור א״ס ב״ה בעצמו ובכבודו שאינו לפי ערך השגת הנבראים ואין הנבראים יכולים לקבל העונג הגדול הזה
This is not so through good deeds, which are the mitzvos: through them is drawn the supernal delight, which is the revelation of the Infinite Light, blessed be He, in His very Self and glory, which is not according to the measure of the created beings' comprehension; and created beings cannot receive this great delight.
The mitzvos, by contrast, draw G‑d's own delight, the Infinite Light itself, which is not measured to any creature's grasp. No created being can take in that delight.
אלא העונג הוא לפניו ית׳ כביכול שעשועי המלך בעצמותו (עמ״ש סד״ה לסוסתי ברכבי הנ״ל ובד״ה מנורת זהב) וזהו יותר מכל חיי העולם הבא שהעונג ניתן להנות בו בני אדם נשמות הנבראים.
Rather, the delight is before Him, may He be blessed, as it were: the delights of the King in His very essence. (See what is written at the end of the discourse beginning “To My mare among Pharaoh's chariots,” mentioned above, and in the discourse beginning “A menorah of gold.”) And this is more than all the life of the World to Come, where the delight is given for human beings, the souls of created beings, to take pleasure in.
That delight is G‑d's own, like a king's private delight within himself. This is why one hour of mitzvos is greater than all the World to Come: there, the pleasure is given to creatures to enjoy; here, it is G‑d's own.
ובזה יובן ענין שבת דכתיב וקראת לשבת18 עונג כלומר שתמשיך בחי׳ עונג העליון להיות שורה ומתגלה ביום השבת חי׳ אז תתענג על19 ה׳ למעלה
And with this the matter of Shabbos will be understood, as it is written, “And you shall call the Shabbos a delight”: that is to say, that you draw down the level of the supernal delight to rest and be revealed on the day of Shabbos. Then “you will delight upon G‑d (al Havayah),” above
Shabbos is called “a delight” because on it we draw down this supernal delight. Isaiah's promise “then you will delight upon Havayah” is read as “above Havayah”: a delight higher than the Name itself.
מבחי׳ הוי׳ שהיו״ד הוא הצמצום שבו נברא עוה״ב תענוג הנשמות כנ״ל והנה כל זה הוא ענין מצות ומעשים טובים שהם יותר טובים מכל חיי עוה״ב:20
the level of Havayah, whose yud is the tzimtzum with which the World to Come, the delight of the souls, was created, as mentioned above. And all this is the matter of mitzvos and good deeds, which are better than all the life of the World to Come.
It is above Havayah because the yud of that Name is the tzimtzum through which the World to Come was made. The paragraph closes: all this explains why mitzvos and good deeds are better than all the World to Come.
The paragraph explains the blessing over the mitzvos: they are G‑d's will, rooted in His delight, and through them His own infinite delight is revealed below. This is why an hour of good deeds here surpasses all the World to Come, where souls enjoy only a light measured to their grasp.
Keser is identified with the 620 pillars of light (keser = 620). The contrast between the lower Gan Eden, the “radiance” measured by the yud, and the mitzvos, which reach G‑d's own delight, sets up the contrast with teshuvah in the next section.
Marei mekomos
- 1
On the words
אשר מלשון באשרי
How it connects
The Tzemach Tzedek refers there to this passage on asher as a term of happiness and praise.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהNach, vol. 2, p. 911
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בת״ז (ת״ל עד, רע״ב). ובריש (תט״ל). [כ]. ראה באוה״ת נ״ך כרך ב ע׳ תתקיא שמציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
אשר מלשון באשרי
How it connects
The Tikkunei Zohar, which the Kehot note cites, links asher to osher, happiness, as the Alter Rebbe does here.our note
The source
Tikkunei Zohar 74b:2תקוני הזהר ע״ד ב:ב׳Sefaria (opens in a new tab)וְעוֹד אֲשֶׁר עַל שֵׁם בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת (בראשית ל יג), אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם (שמות כ ב), וְכִי עִִבֶד דְּאִיהוּ בְּבֵי אֲסִירֵי דְמַלְכָּא, וְאַבְטַח לֵקהּ מַלְכָּא לְאַפָּקָא לֵקהּ מִבֵּי אֲסִירֵי, אִית לֵקהּ לְמַלְכָּא לְשַׁבְּחָא גַרְמֵיהּ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם כַּמָּה זִמְנִין, אֶלָּא חַמְשִׁין זִמְנִין אַדְכִּיר בְּאוֹרַיְיתָא יְצִיאַת מִצְרַיִם, לָקֳבֵל חַמְשִׁין תַּרְעִין דְּבִינָה, לְאִשְׁתְּמוֹדְעָא לוֹן מֵאָן אֲתַר אַפִּיק לוֹן מִן גָּלוּתָא.
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
באשרי כי אשרוני בנות
How it connects
Leah names Asher, saying the daughters have called her happy; the source for reading asher as praise.our note
The source
Genesis 30:13בראשית ל׳:י״גSefaria (opens in a new tab)12וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה בֵּן שֵׁנִי לְיַעֲקֹב: 13וַתֹּאמֶר לֵאָה בְּאׇשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת וַתִּקְרָא אֶת־שְׁמוֹ אָשֵׁר: 14וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר־חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל־לֵאָה אִמּוֹ וַתֹּאמֶר רָחֵל אֶל־לֵאָה תְּנִי־נָא לִי מִדּוּדָאֵי בְּנֵךְ:
12And Zilpah Leah’s handmaid bore Jacob a second son. 13And Leah said: ‘Happy am I! for the daughters will call me happy.’ And she called his name Asher. 14And Reuben went in the days of wheat harvest, and found mandrakes in the field, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ל, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
אשרי יושבי
How it connects
“Happy are those who dwell in Your house,” another use of the root of asher as praise.our note
The source
Psalms 84:5תהילים פ״ד:ה׳Sefaria (opens in a new tab)4גַּם־צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָׁתָה אֶפְרֹחֶיהָ אֶת־מִזְבְּחוֹתֶיךָ ה׳ צְבָאוֹת מַלְכִּי וֵאלֹקָי: 5אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה: 6אַשְׁרֵי אָדָם עוֹז־לוֹ בָךְ מְסִלּוֹת בִּלְבָבָם:
4… she may lay her young; Thine altars, O LORD of hosts, My King, and my God— 5Happy are they that dwell in Thy house, they are ever praising Thee. Selah 6Happy is the man whose strength is in Thee; in whose heart are the highways.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים פד, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
מבשרי אחזה
How it connects
“From my flesh I shall perceive G‑d”: the structure of the human soul teaches about the Divine.our note
The source
Job 19:26איוב י״ט:כ״וSefaria (opens in a new tab)25וַאֲנִי יָדַעְתִּי גֹּאֲלִי חָי וְאַחֲרוֹן עַל־עָפָר יָקוּם: 26וְאַחַר עוֹרִי נִקְּפוּ־זֹאת וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ: 27אֲשֶׁר אֲנִי אֶחֱזֶה־לִּי וְעֵינַי רָאוּ וְלֹא־זָר כָּלוּ כִלְיֹתַי בְּחֵקִי:
25… know that my Redeemer liveth, And that He will witness at the last upon the dust; 26And when after my skin this is destroyed, Then without my flesh shall I see God; 27Whom I, even I, shall see for myself, And mine eyes shall behold, and not another’s. …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב יט, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
תר״ך עמודי אור
How it connects
Another place in Likkutei Torah that discusses the 620 pillars of light and the mitzvos (the note also cites Pardes Rimonim, Sha'ar 8, chapter 3).our note
Where the note points
Likkutei Torahלקוטי תורהBechukosai 47b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
פרדס ש״ח, פ״ג.
ע״ל בחקותי (מז, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
חכים ולא בחכמה ידיעא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
חכים ולא בחכמה ידיעא
How it connects
From Elijah's prayer (Patach Eliyahu): G‑d is wise, but not with a wisdom that can be known.our note
The source
Tikkunei Zohar 17aתקוני הזהר י״ז אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
How it connects
Zechariah's vision of the golden menorah, the opening of the discourse the text refers to twice.our note
The source
Zechariah 4:2זכריה ד׳:ב׳Sefaria (opens in a new tab)1וַיָּשׇׁב הַמַּלְאָךְ הַדֹּבֵר בִּי וַיְעִירֵנִי כְּאִישׁ אֲשֶׁר־יֵעוֹר מִשְּׁנָתוֹ: 2וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ: 3וּשְׁנַיִם זֵיתִים עָלֶיהָ אֶחָד מִימִין הַגֻּלָּה וְאֶחָד עַל־שְׂמֹאלָהּ:
1… with me returned, and waked me, as a man that is wakened out of his sleep. 2And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof; 3and two olive-trees by it, one upon the right side of the bowl, and the other …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
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On the words
בד״ה והנה מנורת זהב
How it connects
There the mitzvos, whose purpose is to turn yesh into ayin, draw the true yesh, the Infinite Light, into the worlds; and G‑d's will, clothed in the mitzvos, is the vessel for the supernal delight.our note
Where the note points
Likkutei Torahלקוטי תורהBeha'aloscha 34b
דעות שמלמעלה למטה הנה למעלה היש ולמטה כלא ואין כו׳ ואף כי ב׳ בחי׳ אלו הם באצילות יחו״ע ויחו״ת אך יש להן שרש ומקור גם למעלה בא״א ועמ״ש בד״ה כי תשמע בקול ולכן ע״י המצות שתכליתם ביטול היש לאין כמ״ש בד״ה את שבתותי תשמרו ועי״ז שעושה מיש אין מעורר וממשיך כן מלמעלה שיומשך מבחי׳ יש האמתי בבחי׳ אין הם העולמות שהם בחי׳ אין אצלו ית׳ יומשך בהם גילוי אור א״ס ב״ה בחי׳ יש האמיתי אשר אין עוד מלבדו וכמ״ש מזה בד״ה ואהיה אצלו אמון גבי אני תורתך שעשעתי ואינה מתלבשת בשום גדר השגה רק כאשר נתפס ונתלבש בבחי׳ המצות עצמן שהם רצונו ית׳ ורצון זה הוא כלי לתענוג עליון ההוא: קיצור. דענין ש״י עולמות הנ״ל זהו רוב כל כי כל שער החמשים המחבר חו״ב. אבל המצות נמשכים מבחי׳ רצון העליון …
Open it on Sefaria (opens in a new tab)Kehot’s note
לעיל פ׳ בהעלותך לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
בד״ה לסוסתי
How it connects
There the light drawn by “asher kiddeshanu” is described as encompassing, a “shade” rather than open light, beyond the grasp of creatures, like the King's delight within Himself.our note
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 12b
והיינו שהוא המשכת אור א״ס ב״ה להיות בחי׳ שמים כו׳. והיינו לפי אשר קדשנו במצותיו של הקב״ה עצמו. וכמארז״ל הקב״ה מניח תפילין כו׳ הק ב״ה יושב ושונה כנגדו כו׳ שהוא ענין המשכת אור א״ס ב״ה בבחי׳ תפילין כו׳ ות״ת הוא ענין המשכת אור א״ס ב״ה בחכמה דאורייתא מחכמה נפקת כנגדו פי׳ שאין המשכה זו יכולה להתלבש תוך עלמין אלא בבחינת סובב ומקיף מלמעלה. וכמ״ש ה׳ צלך בחי׳ צל ולא אורה נגלית וענין הצל הוא עד״מ כמו צלו של אדם שכל תמונתו נראה בצלו אלא שמראה הצל הוא בחי׳ חשך כך כביכול ה׳ צלך בחי׳ צל שלך שבאתערותא דלתתא אתערותא דלעילא אלא שבאתערותא דלעילא הוא בחי׳ צל וחושך וכמ״ש ישת חושך סתרו דהיינו שאינו מושג ונראה לעיני השכל של הנבראים רק כמו עד״מ שעשועי המלך בעצמותו כו׳ וכמ״ש במ״א. וזהו על …
Open it on Sefaria (opens in a new tab)Torah Ohr, Lech Lecha, maamar 3לקמן שה״ש יב, בpage 12b, ¶1
כל עולם כו׳.
the Holy. And “paroches” (curtain), Targum Onkelos renders “parsa” (partition). And there were several kinds of curtain in the Beis HaMikdash and the Mishkan, for the whole chain of descending worlds (hishtalshelus), from world to world, is through a screen, a partition that interrupts between each world, etc.
Read it hereKehot’s note
לקמן שה״ש יב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
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On the words
כי על כל כבוד חופה
How it connects
A canopy over all the glory; the discourse cited reads it as an encompassing light.our note
The source
Isaiah 4:5ישעיהו ד׳:ה׳Sefaria (opens in a new tab)4אִם רָחַץ אֲדֹ־נָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלַ͏ִם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר: 5וּבָרָא ה׳ עַל כׇּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כׇּל־כָּבוֹד חֻפָּה: 6וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר:
4… Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction. 5And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. 6And there shall be a pavilion for a shadow in the day-time from the heat, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
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On the words
כחתן יוצא מחופתו
How it connects
The sun likened to a bridegroom coming out of his canopy; cited from the same discourse.our note
The source
Psalms 19:6תהילים י״ט:ו׳Sefaria (opens in a new tab)5בְּכׇל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם לַשֶּׁמֶשׁ שָׂם־אֹהֶל בָּהֶם: 6וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח: 7מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ:
5… to the end of the world. In them hath He set a tent for the sun, 6Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. 7His going forth is from the end of the heaven, and his circuit unto the ends …
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.
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On the words
שוש אשיש
How it connects
“I will greatly rejoice in G‑d,” the opening of the discourse on joy drawing sovev into memalei.our note
The source
Isaiah 61:10ישעיהו ס״א:י׳Sefaria (opens in a new tab)9וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כׇּל־רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ ה׳ 10שׂוֹשׂ אָשִׂישׂ בַּה׳ תָּגֵל נַפְשִׁי בֵּאלֹקַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ: 11כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ כֵּן אֲדֹ־נָי ה׳ יַצְמִיחַ צְדָקָה וּתְהִלָּה נֶגֶד כׇּל־הַגּוֹיִם:
9… that see them shall acknowledge them, That they are the seed which the LORD hath blessed. 10I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels. 11For as the earth bringeth forth her growth, And as the garden causeth the things that …
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.
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On the words
יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא
How it connects
The Mishnah from the opening, now explained for good deeds: they reach G‑d's own delight, beyond the World to Come.our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
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On the words
מוטב דלידייניה וליתי לעלמא דאתי
How it connects
The Talmud's statement about Elisha Acher: better that he be judged and then enter the World to Come. It shows how great the delight of the World to Come is.our note
The source
Chagigah 15b:3חגיגה ט״ו ב:ג׳Sefaria (opens in a new tab)כִּי נָח נַפְשֵׁיהּ דְּאַחֵר, אָמְרִי: לָא מֵידָן לִידַיְּינֵיהּ, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידָן לִידַיְּינֵיהּ — מִשּׁוּם דַּעֲסַק בְּאוֹרָיְיתָא, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי — מִשּׁוּם דַּחֲטָא. אֲמַר רַבִּי מֵאִיר: מוּטָב דְּלִידַיְּינֵיהּ וְלֵיתֵי לְעָלְמָא דְּאָתֵי. מָתַי אָמוּת, וְאַעֲלֶה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי מֵאִיר סְלֵיק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר.
When Acher died, they said, "We cannot judge him to punishment [in Gehinnom], but we cannot enter him into the World to Come. We cannot judge him to punishment, because he toiled in Torah; we cannot enter him into the World to Come, because he sinned." Rabbi Meir said, "It is better that they sentence him [so as to purge him of his sins], and he should go to the World to Come [afterwards]. When I die, I will raise smoke from his grave." When Rabbi Meir passed away, smoke came out from the grave of Acher.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
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On the words
ביו״ד נברא עוה״ב
How it connects
The Sages teach that this world was created with the letter hei and the World to Come with the letter yud. The yud stands for tzimtzum, so the World to Come is a measured light.our note
The source
Menachot 29b:13–14מנחות כ״ט ב:י״ג-י״דSefaria (opens in a new tab)מפני מה נברא העולם הבא ביו"ד מפני שצדיקים שבו מועטים ומפני מה כפוף ראשו מפני שצדיקים שבו כפוף ראשיהם מפני מעשיהן שאינן דומין זה לזה אמר רב יוסף הני תרתי מילי אמר רב בספרים ותניא תיובתיה חדא הא דאמר רב ס"ת שיש בו שתי טעיות בכל דף ודף יתקן שלש יגנז
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
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How it connects
Calling Shabbos a delight; the Alter Rebbe reads it as drawing the supernal delight down on Shabbos.our note
The source
Isaiah 58:13ישעיהו נ״ח:י״גSefaria (opens in a new tab)12וּבָנוּ מִמְּךָ חׇרְבוֹת עוֹלָם מוֹסְדֵי דוֹר־וָדוֹר תְּקוֹמֵם וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת: 13אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קׇדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה׳ מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר: 14אָז תִּתְעַנַּג עַל־Havayah וְהִרְכַּבְתִּיךָ עַל־[בָּמֳתֵי] (במותי) אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי Havayah דִּבֵּר:
12… thou shalt be called The repairer of the breach, The restorer of paths to dwell in. 13If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof; 14Then shalt thou delight thyself in the LORD, And I will make thee to ride upon …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 19
On the words
אז תתענג על ה׳
How it connects
“Then you will delight upon G‑d,” read as a delight above the Name Havayah.our note
The source
Isaiah 58:14ישעיהו נ״ח:י״דSefaria (opens in a new tab)13… חֲפָצֶךָ בְּיוֹם קׇדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה׳ מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר: 14אָז תִּתְעַנַּג עַל־Havayah וְהִרְכַּבְתִּיךָ עַל־[בָּמֳתֵי] (במותי) אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי Havayah דִּבֵּר:
13… And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof; 14Then shalt thou delight thyself in the LORD, And I will make thee to ride upon the high places of the earth, And I will feed thee with the heritage of Jacob thy father; For the mouth of the LORD hath spoken it.
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.
- 20
How it connects
The opening of the discourse the text refers to for more on the revelation of the supernal delight.our note
The source
Song of Songs 1:9שיר השירים א׳:ט׳Sefaria (opens in a new tab)8אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים: 9לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי: 10נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים:
8… thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 9I have compared thee, O my love, To a steed in Pharaoh’s chariots. 10Thy cheeks are comely with circlets, Thy neck with beads.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Teshuvah, the left hand and the right ¶10–11
10ד וכדי להבין ענין תשובה שיפה מכל חיי עוה״ב שהרי על שניהם אומר יפה שעה אחת בתשובה ומעשים טובים כו׳ הנה עד״מ יש שני מיני תענוגים לפני המלך. האחד בעשיית המצות.
4. And in order to understand the matter of teshuvah, which is finer than all the life of the World to Come, for concerning both of them it says, “One hour of teshuvah and good deeds,” etc.: by way of analogy, there are two kinds of delight before the king. The first is in the carrying out of his commands.
Section 4 turns to teshuvah, since the Mishnah praises both teshuvah and good deeds. An analogy: a king has two kinds of delight. The first is when his commands are carried out, which corresponds to the mitzvos just discussed.
The paragraph opens the discussion of teshuvah with the parable of the king's two delights, the first being the carrying out of his commands.
11והב׳ כשרואה את בנו שבא מארץ מרחק שיש זמן רב אשר לא ראהו וכראות המלך את הבן נתמלא חדוה ותענוג
And the second is when he sees his son who has come from a distant land, whom he has not seen for a long time; and when the king sees the son, he is filled with joy and delight.
The king's second delight: seeing a son who has returned from a far land after a long absence. The joy of reunion is a different and deeper delight than the pleasure of obedience.
וכן בנמשל אע״פ שנתרחק האדם בחטאיו אעפ״כ מ״מ ע״י תשובה נתקרב למקורו ושרשו ואפילו בחייבי כריתות כתיב
So too in the analogue: although a person has become distant through his sins, nevertheless, through teshuvah he is brought near to his source and root. And even concerning those liable to kares it is written,
In the analogy, a person distanced by sin who returns in teshuvah is drawn back to his source and root. This holds even for one liable to kares, as the next verse shows.
כי אבי ואמי עזבוני1 וה׳ יאספני שהוא ע״י בחי׳ שרש נשמתו למעלה בחי׳ מזל כו׳ כנ״ל וע״י תשובה במס״נ הוא משיג עד בחינת המזל אין כנ״ל כמ״ש במ״א
“For my father and my mother have forsaken me, but G‑d will gather me in,” which is through the level of the root of his soul above, the level of mazal, etc., as mentioned above; and through teshuvah with self-sacrifice (mesirus nefesh) he reaches as high as the level of the mazal, ayin, as mentioned above and as is written elsewhere.
G‑d “gathers in” such a person through the root of his soul above, his mazal, as explained in paragraph 7. Teshuvah with self-sacrifice reaches all the way to that root, the level of ayin.
וזהו שלום שלום לרחוק ולקרוב2 שיש ב׳ בחי׳ בשלום אחד הוא גילוי תענוג העליון לרחוק הוא בעל תשובה כאשר בא מארץ מרחק
And this is “Peace, peace, to the far and to the near”: there are two levels in peace. One is the revelation of the supernal delight “to the far,” that is, the baal teshuvah, when he comes from a distant land,
Isaiah's “peace, peace, to the far and to the near” names two kinds of peace. The first, “to the far,” is the delight G‑d takes in the baal teshuvah, one who returns from far away.
כי מרחוק ה׳ נראה לי3 כו׳ והב׳ הוא לקרוב ע״י מצות המלך כו׳ כנ״ל (וע׳ מענין לרחוק בזח״א) (ד״ו ע״א)4 לרחוק5 כד״א מרחוק ה׳ נראה לי כו׳
[as in] “From afar G‑d appeared to me,” etc. And the second is “to the near,” through the king's commands, etc., as mentioned above. (See on the matter of “to the far” in Zohar, vol. 1) (folio 6a): “‘To the far,’ as it is said, ‘From afar G‑d appeared to me,’” etc.;
Jeremiah's “from afar G‑d appeared to me” shows that G‑d reveals Himself precisely to the one who was far. The second peace, “to the near,” is the delight in those who keep the King's commands, the mitzvos; the Zohar reads “the far” in the same way.
וע״ש במק״מ ובהרמ״ז6 ועמ״ש בד״ה החלצו מאתכם7 בענין שלום בפמליא של מעלה ובפמליא של מטה והיינו ענין ב׳ בחי׳ שלום דלרחוק ולקרוב
and see there in the Mikdash Melech and in the Ramaz. See also what is written in the discourse beginning “Arm from among yourselves” on the matter of peace in the household above and in the household below; and this is the matter of the two levels of peace, “to the far and to the near.”
The Zohar's commentators, the Mikdash Melech and the Ramaz, discuss that passage. A discourse in Likkutei Torah on Mattos links these two kinds of peace to the Talmud's “peace in the household above and the household below.”
וזהו ג״כ ענין ב׳ בחינות שלום שבפסוק או יחזיק במעוזי יעשה שלום לי שלום יעשה לי8 (בישעיה סי׳ כ״ז ה׳)
And this is also the matter of the two levels of peace in the verse, “Or let him take hold of My strength, [that] he may make peace with Me; peace he shall make with Me” (Isaiah, chapter 27, [verse] 5).
Isaiah's verse repeats “peace”: “he may make peace with Me; peace he shall make with Me.” The doubling is read as the same two kinds of peace.
ועיין מזה ברבות נשא פי״ג9 גבי ולזבח השלמים שבקרבן נתנאל בן צוער. שני שלומות שלום למעלה ושלום למטה ובזח״ג (במדבר קי״ח א׳).
And see on this in the Midrash Rabbah, Naso, section 13, regarding “and for the peace-offering” in the offering of Nesanel ben Tzuar: two [kinds of] peace, peace above and peace below. And in Zohar, vol. 3 (Bamidbar, folio 118a).
The Midrash on Naso reads the peace-offering of the prince Nesanel ben Tzuar as two kinds of peace, above and below; the Zohar also discusses this.
ובפ׳ ויקרא (ד״כ סע״ב) ע״פ כי הנני מושיעך מרחוק10 (ודכ״א א׳ נ״ד א׳ ע״ו ב׳ ק״ט א׳).
And in Parshas Vayikra (folio 20, end of side b), on the verse “For behold, I will save you from afar” (and folios 21a, 54a, 76b, 109a).
The Zohar on Vayikra discusses Jeremiah's “I will save you from afar” in the same sense, and the text lists further Zohar passages.
And the explanation is: it is written, “I will become wise, but it is far from me”; and see on this in the Midrash Rabbah, Parshas Chukas. And through teshuvah the revelation of this level is drawn down.
King Shlomo said of wisdom, “it is far from me”: there is a level of Divine wisdom that stays “far,” beyond grasp; the Midrash on Chukas discusses this verse. Teshuvah draws down the revelation of this “far” level.
וזהו ענין שלום לרחוק שיהיה קרוב ועמ״ש סד״ה כי המצוה הזאת14 בענין ולא רחוקה היא ועמ״ש לקמן סד״ה ביום השמע״צ גבי מאת הוי׳ היתה זאת.
And this is the matter of “peace to the far,” that it become near. See also what is written at the end of the discourse beginning “For this commandment,” on the matter of “It is not far”; and see what is written below, at the end of the discourse beginning “On the day of Shemini Atzeres,” regarding “This has come from G‑d.”
“Peace to the far” means that this distant level becomes near. The text refers to a discourse on “it is not far” (Nitzavim) and to the second maamar on Shemini Atzeres.
וזהו ענין במקום שבעלי תשובה עומדים אין צדיקים גמורים יכולים לעמוד כי יש ב׳ בחינות מקום דהיינו בחי׳ פמליא של מעלה ופמליא שלש מטה הנ״ל הן ב׳ בחינות מקום.
And this is the matter of “In the place where baalei teshuvah stand, perfect tzaddikim cannot stand”: for there are two levels of “place,” namely, the level of the household above and the household below mentioned above; these are the two levels of place.
The Talmud says that baalei teshuvah stand in a “place” where even perfect tzaddikim cannot stand. The two kinds of “place” are the two households, above and below, just mentioned.
And this is what is written in Zohar, vol. 2 (Vayakhel, folio 207a), on the matter of “Blessed be the glory of G‑d from His place,” and it is written, “Behold, there is a place with Me”: a place that is not revealed.
The Zohar speaks of the “place” from which G‑d's glory is blessed in Ezekiel's vision, and of G‑d's words to Moshe, “Behold, there is a place with Me”: a hidden, unrevealed place.
ובחינה זו הוא ע״י התשובה שהרי גבי הנה מקום אתי נאמר י״ג מדות הרחמים שהוא בחינת תשובה כו׳
And this level is through teshuvah; for regarding “Behold, there is a place with Me,” the Thirteen Attributes of Mercy were said, which are the level of teshuvah, etc.
That hidden place is reached through teshuvah, since right after “there is a place with Me” G‑d revealed to Moshe the Thirteen Attributes of Mercy, which are connected with teshuvah and forgiveness.
וזהו בחינת יום כפור שבכל עשרת ימי תשובה הוא כמתקרב לפני המלך ופורש מארץ מרחק
And this is the level of Yom Kippur: for throughout the Ten Days of Teshuvah one is like someone drawing near before the King and departing from a distant land,
Yom Kippur is the climax of this. During the Ten Days of Teshuvah a person is like the son drawing near to the King after being in a distant land.
דהיינו ממחשבותיו שבכל השנה שהיה נמשך אחר עוה״ז ותענוגיו ובעשי״ת אומרים אבינו מלכנו שרוצים להתקרב אליו ית׳
that is, from his thoughts of the whole year, when he was drawn after this world and its pleasures. And in the Ten Days of Teshuvah we say “Avinu Malkeinu” (our Father, our King), for we want to draw near to Him, may He be blessed,
The “distant land” is the year's thoughts, spent chasing this world and its pleasures. In these days we say “Avinu Malkeinu,” our Father, our King, expressing the wish to come close.
עד שביוכ״פ לפני ה׳ תטהרו למעלה מבחי׳ הוי׳ והיו״ד שבו נברא עוה״ב מחמת התענוג הגדול כביכול שעשועי המלך שראה את בנו שבא אליו מארץ מרחק.
until on Yom Kippur, “before G‑d you shall be purified”: above the level of Havayah and the yud with which the World to Come was created, because of the great delight, as it were, the delight of the King who has seen his son come to him from a distant land.
On Yom Kippur we are purified “before G‑d,” read as “above the level of Havayah,” above even the yud through which the World to Come was made. This comes from the King's great delight in the returning son.
וכך כתיב ובמרחקים יזכרוני18 כו׳ (ז כריה יו״ד ט׳) וזהו שמאלו תחת לראשי פי׳ שע״י שמאל דוחה19 שבכל עשרת ימי תשובה דהיינו שהיה דוחה את עצמו להיותו בעיניו בבחינת רחוק מה׳ מאד.
And so it is written, “And in far places they will remember Me,” etc. (Zechariah 10:9). And this is “His left hand is under my head.” Meaning: through the “left [hand] that pushes away” during all the Ten Days of Teshuvah, that is, he would push himself away, being in his own eyes very far from G‑d.
Zechariah's “in far places they will remember Me” fits the same theme. Now the opening verse is explained: the “left hand,” which in the Talmud's phrase “pushes away,” is the person's own sense, during the Ten Days, of being very far from G‑d.
וע״ז תיקנו כל הוידוים חטאנו אשמנו כו׳ וכל מה שהפה יכול לדבר ולספר בגנותו אומרים על עצמם הוא הגורם להיות קירוב בתשובה מחמת מרירות נפשו כדכתיב ויצעקו אל20 ה׳ בצר להם21 כו׳.
And for this all the confessions were instituted, “We have sinned, we have been guilty,” etc.; and all that the mouth can speak and tell to one's discredit they say about themselves. This is what brings about the drawing near through teshuvah, because of the bitterness of his soul, as it is written, “And they cried out to G‑d in their distress,” etc.
That is why the confessions list every possible sin. Speaking of one's failings brings bitterness of soul, and that bitterness brings closeness through teshuvah, as the psalm says, they cried out to G‑d in their distress.
וזהו מכל חטאתיכם לפני הוי׳ תטהרו שעל ידי התשובה מתגלה עונג העליון שהוא בחינת ראשי.
And this is “From all your sins, before G‑d you shall be purified”: through teshuvah the supernal delight is revealed, which is the level of “my head.”
Through teshuvah the supernal delight is revealed. This delight is “my head” in the verse: so “His left hand is under my head” means that the left hand, the distance a person feels, leads to the revelation of this “head.”
ולכן יוכ״פ אין בו לא אכילה ושתיה22 כו׳ (והנה ב׳ בחי׳ תענוג הנ״ל הן כענין או״י ואו״ח בחי׳ אברהם ויצחק היינו חסד וגבורה שבתענוג ועמ״ש ע״פ עלי באר בענין מעין גנים וענין באר מים חיים23
And therefore on Yom Kippur there is no eating or drinking, etc. (Now, the two levels of delight mentioned above are like direct light and returning light (or yashar and or chozer), the levels of Avraham and Yitzchak, that is, Chesed and Gevurah within delight. See also what is written on the verse “Spring up, O well,” on the matter of “a fountain of gardens” and the matter of “a well of living waters.”
Because Yom Kippur reaches this level above bodily life, there is no eating or drinking on it. The two delights, in mitzvos and in teshuvah, are compared to direct light and returning light, and to Avraham (Chesed) and Yitzchak (Gevurah).
ויובן יותר ע״ד שנתבאר בד״ה שוש אשיש הנ״ל בענין השופר שהוא גילוי פנימיות עונג העליון שלמעלה מבחי׳ עונג העליון שממשיכים בכל השנה ע״י התורה והמצות שאמר ונעשה רצוני וגילוי פנימיות עונג העליון ההוא
And it will be understood further along the lines of what was explained in the discourse beginning “I will greatly rejoice,” mentioned above, on the matter of the shofar, which is the revelation of the inner dimension of the supernal delight, which is above the level of the supernal delight that is drawn down all year through Torah and mitzvos, [of which] He said, “And My will was done.” And the revelation of that inner dimension of the supernal delight
The discourse on “I will greatly rejoice” explained that the shofar reveals the innermost delight, higher than the delight drawn all year through Torah and mitzvos, the delight of “My will was done.”
נמשך דוקא ע״י בכייה והתעוררות רחמים שזהו ענין התקיעות גנוחי גנח ילולי יליל24 כו׳ ע״ש באריכות שנתבאר הטעם לפי שע״י הבכיה ממשיכים י״ג מדה״ר שהן הן פנימיות עונג העליון ולפמש״כ יובן הטעם יותר כי
is drawn down specifically through weeping and the arousal of compassion, which is the matter of the blasts, “groaning, groaning, wailing, wailing,” etc. See there at length, where the reason is explained: that through the weeping one draws down the Thirteen Attributes of Mercy, which are themselves the inner dimension of the supernal delight. And according to what has been written [here], the reason will be understood further, for
That innermost delight is drawn down specifically through weeping, which the shofar's sounds resemble, as the Talmud describes them as groaning and wailing. Weeping draws down the Thirteen Attributes of Mercy, which are the inner core of G‑d's delight.
הנה הבכייה והתעורורת רחמים זהו בחי׳ תשובה ממעמקים קראתיך2526 והתשובה הוא ענין לרחוק שנעשה קרוב27 והעונג מזה למעלה הוא עד״מ תענוג המלך כשבא אליו בנו מארץ מרחק מאד.
weeping and the arousal of compassion are the level of teshuvah, “Out of the depths I have called You”; and teshuvah is the matter of the far becoming near. And the delight from this above is, by way of analogy, the delight of the king when his son comes to him from a very distant land,
Now the reason is clearer: weeping and compassion are teshuvah, “out of the depths I called You,” the far becoming near. Its delight above is the delight of the king whose son returns from very far.
שהוא בחי׳ פנימיות התענוג יותר מהעונג שבמצות המלך מה שאמר ונעשה רצונו.28 ועמ״ש בד״ה אתם נצבים בענין ושקל בפלס הרים וגבעות במאזנים29.
which is the level of the inner dimension of delight, more than the delight in the king's commands, [in] that He said, “And His will was done.” See also what is written in the discourse beginning “You are standing,” on the matter of “and weighed the mountains with a scale and the hills with a balance.”
That is a more inward delight than the one in obeyed commands. The text also points to a discourse on G‑d weighing the mountains and hills.
וענין תענוג זה י״ל שזהו בחי׳ אשר נשבעת לאבותינו כי אשר בחי׳ תענוג כנ״ל בענין אשר קדשנו במצותיו אלא כי אשר קב״ו זהו התענוג הנמשך ע״י המצות ובחי׳ אשר נשבעת הוא בי״ג מדות הרחמים דמיכה
And this delight, it can be said, is the level of “asher nishbata (as You swore) to our fathers”; for asher is the level of delight, as mentioned above regarding “asher kiddeshanu bemitzvosav.” But “asher kiddeshanu bemitzvosav” is the delight drawn down through the mitzvos, while the level of “asher nishbata” is in the Thirteen Attributes of Mercy of Micah,
This innermost delight may be what “asher nishbata,” the oath to the fathers, refers to. Both “asher kiddeshanu” and “asher nishbata” use asher, delight; the first is the delight in mitzvos, the second the delight in the Thirteen Attributes of Mercy found in Micah, just before “You will give truth to Yaakov.”
שהוא הנמשך ע״י התשובה והוא הפנימיות התענוג כנ״ל וזהו שמאלו תחת לראשי ראשי היינו פנימיות התענוג וכענין בשעה שישראל עונין אמן יהא שמיה רבא מברך הקב״ה
which is what is drawn down through teshuvah, and it is the inner dimension of delight, as mentioned above. And this is “His left hand is under my head”: “my head” is the inner dimension of delight. It is like the matter of “When Israel respond, ‘Amen, yehei shmei rabba mevarach,’ the Holy One, blessed be He,
This second delight is drawn by teshuvah, and it is “my head,” the inner core of delight. The Talmud says that when Israel answer “Amen, yehei shmei rabba,” G‑d, as it were, nods His head.
מנענע בראשו30 שזהו המשכה מבחי׳ שמיה רבא שמו הגדול ועמ״ש מזה בד״ה אני הוי׳ אלקיכם אשר הוצאתי אתכם מארץ מצרים גם לראשי אותיות ישראל לי ראש. ועמ״ש ע״פ מאמר הזח״ג קרח)
nods His head”: this is a drawing down from the level of “shmei rabba,” His great Name. See also what is written on this in the discourse beginning “I am G‑d your G‑d who brought you out of the land of Egypt.” Also, lerashi (under my head) has the letters of “Yisrael,” [and reads] li rosh (a head for Me). See also what is written on the saying of the Zohar, vol. 3, Korach)
The “nodding head” is drawn from “His great Name,” a level above. Also, the letters of lerashi (“my head”) are those of Yisrael, which is read as li rosh, “a head for Me.”
(folio 178b) on the matter of “And the Levite shall perform [the service]”: “Were it not for judgment, [perfection] would not be found in the world,” etc.; see there on the matter of “His left hand.”
The Zohar on Korach, on the Levites' service, says the world could not be perfect without judgment. That passage explains the positive role of the “left hand,” Gevurah.
(וע׳ עוד מענין שמאלו תחת לראשי34 בזח״ב קל״ח ב׳ קנ״ד ב׳. ח״ג קמ״ח ב׳ ועוד בח״א קי״ב א׳ קל״ו א׳. ח״ב ד״ל ע״ב קי״ד א׳ רל״ח ב׳ ח״ג נ״ד ב׳ נ״ה א׳ קי״ח ב׳ קי״ט ב׳ ק״כ ע״ב)
(See further on the matter of “His left hand is under my head” in Zohar, vol. 2, 138b, 154b; vol. 3, 148b; and further in vol. 1, 112a, 136a; vol. 2, folio 30b, 114a, 238b; vol. 3, 54b, 55a, 118b, 119b, 120b.)
The text lists many more Zohar passages on “His left hand is under my head” for further study.
והנה בחי׳ גילוי עונג זה הוא בחי׳ שמחה ישמח ה׳ במעשיו וישמח ישראל בעושיו35 כי שמחה היא התגלות העונג והוא בחי׳ סוכות זמן שמחתנו
Now, the level of the revelation of this delight is the level of joy, “G‑d will rejoice in His works” and “Israel will rejoice in its Maker”; for joy is the revelation of delight. And this is the level of Sukkos, “the season of our rejoicing.”
The revelation of this delight is joy: G‑d rejoices in His works and Israel in its Maker. Joy is delight revealed, and so it belongs to Sukkos, “the season of our rejoicing.”
ואזי מתגלה עונג העליון גילוי אור א״ס ב״ה להיות חופף עלינו כל ימי הסוכות והוא בחי׳ וימינו תחבקני כמשל החובק את חבירו מאחוריו כך וימינו תחבקני שאפילו בחי׳ אחוריים
And then the supernal delight is revealed, the revelation of the Infinite Light, blessed be He, to hover over us all the days of Sukkos. And this is the level of “and his right hand embraces me,” like the analogy of one who embraces his fellow from behind; so too “and his right hand embraces me”: that even the level of the back,
On Sukkos, G‑d's delight, the Infinite Light, hovers over us, as the sukkah covers us. This is the “right hand that embraces me,” like one who hugs a friend from behind.
שהוא בחי׳ חיצוניות האדם שנמשך אחר עוה״ז שנקרא אחוריים ובחי׳ עורף וכמ״ש כי פנו אלי עורף36 כו׳
which is the level of a person's outer dimension (chitzoniyus), which is drawn after this world and is called “the back” and the level of “the nape,” as it is written, “For they have turned to Me the nape,” etc.,
The “back” is a person's outer dimension, the part still drawn after this world, called “the back” and “the nape,” as in Jeremiah's “they turned to Me the nape and not the face.”
עכ״ז הוא מקיפו וסובבו להיות מהפך חשוכא לנהורא כו׳ ולבטל רצונו נגד רצון ה׳ והיינו מפני
nevertheless He encompasses and surrounds him, so as to turn darkness into light, etc., and to nullify his will before the will of G‑d. And this is because
Even so, G‑d's embrace surrounds that outer part too, to turn its darkness into light and bring a person's will to yield to G‑d's will.
כי ימינו של הקב״ה הוא גילוי אור א״ס ב״ה בעצמו ובכבודו הוא הנותן כח ועוז להיות באתערותא דלתתא שעי״ז יהיה אתעדל״ע וכמ״ש וירא ישראל את היד הגדולה37 וגו׳
the right hand of the Holy One, blessed be He, is the revelation of the Infinite Light, blessed be He, in His very Self and glory; it is what gives strength and power for there to be, through the arousal from below, an arousal from above. As it is written, “And Israel saw the great hand,” etc.
G‑d's “right hand” is the revelation of the Infinite Light itself. It is what gives our deeds below their power to draw a response from above, as at the Sea, when “Israel saw the great hand.”
(ועמ״ש מענין את היד הגדולה כו׳ בד״ה בפ׳ נסכים38 ועמ״ש ע״פ ידך בעורף אויביך39 וזהו ג״כ ואני נתתי לך שכם אחד40 לעשות מבחינת שכם שהוא לשון כתף ואחוריים
(See also what is written on the matter of “the great hand,” etc., in the discourse beginning “In the section of the libations,” and what is written on the verse “Your hand is on the nape of your enemies.” And this is also “And I have given you one shechem (portion)”: to make, from the level of shechem, which means shoulder and back,
The text refers to other discourses on “the great hand” and on “your hand on the nape of your enemies.” It adds that Yaakov's gift to Yosef of “one shechem” uses a word for shoulder or back,
כמו על שכם שניהם41 להיות נהפך לבחי׳ אחד כמו לעבדו שכם אחד42 וכמ״ש במ״א) אך גילוי זה עלינו הוא בבחי׳ מקיף למעלה מעלה מבחינת השגת הנבראים.
as in “upon the shoulder (shechem) of both of them,” [that it be] turned into the level of one, as in “to serve Him with one shoulder (shechem echad),” as is written elsewhere.) But this revelation upon us is in the manner of an encompassing light (makif), far above the level of the comprehension of created beings.
and this back is turned into oneness, as in Zephaniah's “to serve Him with one shoulder.” But the revelation of Sukkos is an encompassing light (makif), too high for creatures to grasp inwardly.
וזהו ה׳ צלך על יד ימינך בבחי׳ צל ומקיף והוא למעלה מעלה מעל יד ימינך פי׳ יד ימינך
And this is “G‑d is your shade upon your right hand”: in the manner of shade and an encompassing light; and it is far above, “upon your right hand.” Meaning: “your right hand”
The psalm “G‑d is your shade upon your right hand” fits this: shade is an encompassing presence, and it is “upon,” above, your right hand.
היינו האההבה הטבעית שבאדם ואהבה העליונה שורה על האהבה הטבעית זו בבחי׳ מקיף שאינה יכולה להתלבש בבחינת אהבה טבעית זו של האדם שאין אהבה הטבעית יכו לה להגבילה.
is the natural love in a person; and the supernal love rests upon this natural love in the manner of an encompassing light, for it cannot be clothed within this natural love of the person, since the natural love cannot contain it.
“Your right hand” is a person's natural love for G‑d. G‑d's love rests on it as a surrounding light, because a limited human love cannot contain it.
אך מ״מ פעולת המקיף ליתן כח ועוז באהבה טבעית שבנפש האדם (ועמ״ש מזה בד״ה ביום השמיני43 שילח)
Nevertheless, the effect of the encompassing light is to give strength and power to the natural love in a person's soul (see also what is written on this in the discourse beginning “On the eighth day he sent away”),
Yet the surrounding light still acts: it strengthens the natural love in the soul. The text refers to the discourse “On the eighth day he sent away the people.”
שיהיה אתערותא דלעילא תלוי באתערותא דלתתא בכל השנה. וזהו פעולת חג הסוכות על כל השנה בכללה:4445464748495051
so that the arousal from above will depend on the arousal from below throughout the year. And this is the effect of the festival of Sukkos on the entire year as a whole.
This strengthening lets our deeds draw down a response from above all year round. That is what Sukkos gives to the whole year.
This long section explains teshuvah through the parable of the returning son: it reaches the innermost delight, revealed on Yom Kippur through the “left hand” of feeling far, and then on Sukkos as the “right hand's” encompassing embrace, which empowers the natural love, and so our deeds, for the whole year.
The two delights correspond to direct and returning light, Chesed and Gevurah; teshuvah reaches the inner core of delight, the Thirteen Attributes of Mercy, which the maamar identifies with “asher nishbata” and the “head.” Sukkos gives this as a makif, an encompassing light, which Shemini Atzeres will draw inward.
Marei mekomos
- 1
On the words
כי אבי ואמי עזבוני
How it connects
Read again of one liable to kares whom G‑d gathers in through the soul's root.our note
The source
Psalms 27:10תהילים כ״ז:י׳Sefaria (opens in a new tab)9אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹקֵי יִשְׁעִי: 10כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַה׳ יַאַסְפֵנִי: 11הוֹרֵנִי ה׳ דַּרְכֶּךָ וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי:
9… hast been my help; Cast me not off, neither forsake me, O God of my salvation. 10For though my father and my mother have forsaken me, The LORD will take me up. 11Teach me Thy way, O LORD; And lead me in an even path, Because of them …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כז, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
שלום שלום לרחוק ולקרוב
How it connects
Peace to the far and the near: the two delights, in the baal teshuvah and in the one who keeps the commands.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נז, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
מרחוק ה׳ נראה לי
How it connects
G‑d appears “from afar,” to the one who was far.our note
The source
Jeremiah 31:3ירמיהו ל״א:ג׳Sefaria (opens in a new tab)Kehot’s note has לא, ב; the words are in לא, ג.
2כֹּה אָמַר ה׳ מָצָא חֵן בַּמִּדְבָּר עַם שְׂרִידֵי חָרֶב הָלוֹךְ לְהַרְגִּיעוֹ יִשְׂרָאֵל: 3מֵרָחוֹק ה׳ נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל־כֵּן מְשַׁכְתִּיךְ חָסֶד: 4עוֹד אֶבְנֵךְ וְנִבְנֵית בְּתוּלַת יִשְׂרָאֵל עוֹד תַּעְדִּי תֻפַּיִךְ וְיָצָאת בִּמְחוֹל מְשַׂחֲקִים:
2… Have found grace in the wilderness, Even Israel, when I go to cause him to rest. 3’From afar the LORD appeared unto me.’ ’Yea, I have loved thee with an everlasting love; Therefore with affection have I drawn thee. 4Again will I build thee, and thou shalt be built, O virgin of Israel; Again shalt …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ לא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
בזח״א (ד״ו ע״א)
How it connects
The Tzemach Tzedek copies there the Zohar passage on “to the far.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVayikra, vol. 2, p. 661
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
נעתק באוה״ת ויקרא כרך ב ע׳ תרסא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
בזח״א) (ד״ו ע״א) לרחוק
How it connects
The Zohar passage on “to the far,” which the text itself cites.our note
The source
Zohar, Introduction 12:84–92ספר הזהר, הקדמה י״ב:פ״ד-צ״בSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
וע״ש במק״מ ובהרמ״ז
How it connects
The comments of the Mikdash Melech and the Ramaz on that Zohar are explained there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVayikra, vol. 2, p. 664
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מבואר ונתבאר באוה״ת ויקרא כרך ב ע׳ תרסד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
בד״ה החלצו מאתכם
How it connects
There Chochmah and Binah, yud and hei, “ayin” and “yesh,” are opposites that become one through a light from the Infinite above both, hinted at in the tip of the yud.our note
Where the note points
Likkutei Torahלקוטי תורהMattos 86b
חו״ב שהן בחי׳ יו״ד וה״א נעשו תרין ריעין דלא מתפרשין אע״פ שהן בעצם ב׳ הפכיים ונקרא אין ויש ומ״מ ע״י המשכה מאור א״ס ב״ה שלמעלה מב׳ הבחי׳ הם מתכללים והיו לאחדים והמשכה זו מרומזת בקוצו של יו״ד שהוא למעלה מעלה מבחי׳ היו״ד ועי״ז מתפשט ומתחבר היו״ד בה״א וכמבואר בפרדס שהיו״ד יש לה ג׳ קוצין ומקוץ התחתון נמשך הה״א ובקוץ התחתון יש בחי׳ קוץ העליון ונמצא שזה שיתפשט ויומשך היו״ד בה״א נמשך ע״י קוצו של יו״ד שהוא למעלה מעלה מעצם בחי׳ היו״ד והוא הוא המחבר היו״ד עם הה״א (ועמ״ש בזה באריכות ע״פ לך לך ועיין בזהר פ׳ ויקרא) (ד״י ע״ב ודי״א ע״ב) ובמק״מ שם בשם הרח״ו שקוץ התחתון הוא הדעת והיינו שהדעת הוא המחבר חו״ב ועיין בזהר הרקיע ר״פ בראשית גבי עאלת אות צ׳ כו׳ ע״ש ובזהר פ׳ אחרי (דע״ז ב׳) …
Our explanationThat is the kind of peace between opposites meant by the two households above and below.
Open it on Sefaria (opens in a new tab)Torah Ohr, Ki Sisa, maamar 1לעיל מטות פו, בpage 86b, ¶17
הנותן לשכוי בינה להבחין בין יום ובין לילה כי התעוררות בחי׳ האהבה והיראה שבא לאדם אינם מצד עצמם כ״א שבא לו מלמעלה ע״י בחי׳ שכוי רוחניות שיש למעלה שהוא המבחין בין יום ובין לילה דהיינו בין חסדים לגבורות ע״י המשכת בינה עלאה וכן עד״ז כל שאר הברכות וכל סדר התפלה למתבונן בהם ומשכיל על דבר ימצא. אך כדי להמשיך לו האהבה שיבא לו מלמעלה צריך מתחלה לבטש את הגוף ולהכניעו …
Open it on Sefaria (opens in a new tab)Kehot’s note
לעיל מטות פו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
או יחזיק במעוזי יעשה שלום לי שלום יעשה לי
How it connects
The doubled “peace” read as peace above and peace below.our note
The source
Isaiah 27:5ישעיהו כ״ז:ה׳Sefaria (opens in a new tab)4חֵמָה אֵין לִי מִי־יִתְּנֵנִי שָׁמִיר שַׁיִת בַּמִּלְחָמָה אֶפְשְׂעָה בָהּ אֲצִיתֶנָּה יָּחַד: 5אוֹ יַחֲזֵק בְּמָעוּזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה־לִּי: 6הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב יָצִיץ וּפָרַח יִשְׂרָאֵל וּמָלְאוּ פְנֵי־תֵבֵל תְּנוּבָה:
4… were as the briers and thorns in flame! I would with one step burn it altogether. 5Or else let him take hold of My strength, That he may make peace with Me; yea, let him make peace with Me. 6In days to come shall Jacob take root, Israel shall blossom and bud; And the face …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
ברבות נשא פי״ג
How it connects
The Midrash on the peace-offering of Nesanel ben Tzuar: two kinds of peace, above and below.our note
The source
Bamidbar Rabbah 13במדבר רבה י״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 10
On the words
כי הנני מושיעך מרחוק
How it connects
“I will save you from afar,” discussed in the Zohar on Vayikra.our note
The source
Jeremiah 46:27ירמיהו מ״ו:כ״זSefaria (opens in a new tab)26וּנְתַתִּים בְּיַד מְבַקְשֵׁי נַפְשָׁם וּבְיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד־עֲבָדָיו וְאַחֲרֵי־כֵן תִּשְׁכֹּן כִּימֵי־קֶדֶם נְאֻם־ה׳ 27וְאַתָּה אַל־תִּירָא עַבְדִּי יַעֲקֹב וְאַל־תֵּחַת יִשְׂרָאֵל כִּי הִנְנִי מוֹשִׁעֲךָ מֵרָחוֹק וְאֶת־זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם וְשָׁב יַעֲקוֹב וְשָׁקַט וְשַׁאֲנַן וְאֵין מַחֲרִיד: 28אַתָּה אַל־תִּירָא עַבְדִּי יַעֲקֹב נְאֻם־ה׳ כִּי אִתְּךָ אָנִי כִּי אֶעֱשֶׂה כָלָה בְּכׇל־הַגּוֹיִם אֲשֶׁר הִדַּחְתִּיךָ שָּׁמָּה וְאֹתְךָ …
26… servants; and afterwards it shall be inhabited, as in the days of old, saith the LORD. 27But fear not thou, O Jacob My servant, Neither be dismayed, O Israel; For, lo, I will save thee from afar, And thy seed from the land of their captivity; And Jacob shall again be quiet and at ease, And none shall make him afraid. 28Fear not thou, O Jacob My servant, saith the LORD, For I am with thee; For …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ מו, כז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
אחכמה והיא רחוקה ממני
How it connects
Shlomo found wisdom “far from me”: a level of wisdom that stays beyond grasp.our note
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ז, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
רבות פ׳ חקת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
פי״ט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
וע׳ ברבות פ׳ חקת מזה
How it connects
The Midrash on Chukas, cited by the Kehot note, discusses Shlomo's words that wisdom was far from him.our note
The source
Bamidbar Rabbah 19:3במדבר רבה י״ט:ג׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
סד״ה כי המצוה הזאת
How it connects
The passage there explains that the worlds are brought into being only by a glimmer of G‑d's Name, while G‑d Himself does not change, and that Chochmah comes “from ayin.” It is background for how the “far” level becomes near.our note
Where the note points
Likkutei Torahלקוטי תורה45c
הפעולה כמו ככה יעשה איוב כל הימים. כלומר שתמיד מהוה ומחדש מאין ליש. והנה הגם שלגדולתו אין חקר כתיב שהתפשטות גדולתו הוא למעלה עד אין קץ כו׳ מ״מ הרי העולמות והנבראים הן בבחי׳ גדר וגבול ומספר אלף אלפין כו׳ מן הארץ לרקיע ת״ק שנה כו׳ ואעפ״כ אני ה׳ לא שניתי כתיב שאינו כדמיון הנשמה שמחיה את הגוף שמקבלת שינויים ממאורעי הגוף כו׳ והיינו מפני שאין אור א״ס ב״ה עצמו כביכול הוא שמתלבש בעולמות להחיותם ולהוותם מאין ליש אלא בחי׳ זיו והארה משמו ית׳ בלבד וכמ״ש כי נשגב שמו לבדו הודו על ארץ וכו׳. ואף גם זאת על ארץ דוקא וככה התהוות כל המדרגות עליונים מריש כל דרגין אינן אלא בבחי׳ זיו וכמ״ש והחכמה מאין תמצא מבחי׳ שהוא אין ואפס. ואינו תופס מקום (ועמ״ש מזה בד״ה וירא ישראל את היד הגדולה …
Open it on Sefaria (opens in a new tab)Sefer HaMaamarim 5565ספר המאמרים תקס״הvol. 2, p. 879
Our explanationAnother version of the discourse on “For this commandment … it is not far.”
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Vayechi, maamar 1לעיל מה, גpage 45c, ¶9
שאומרים באמוי״צ הדבר הזה היא התורה ששרשה מאד נעלה אלא שנתלבשה בדברים גשמיים שלכן נמשלה התורה למים שיורדים ממקום גבוה וכו׳. וזאת ישיב אל לבו אמת הוא שאין אני ראוי מצד עצמי לעלות ולהתכלל באור ה׳ ולהשיב את הנפש ממטה למעלה לייחדה במאצילה ב״ה כי מי יעלה בהר ה׳ כו׳ אבל מ״מ הרי אא״ס ב״ה מצד עצמו ממילא ומאיליו נמשך גם למטה ששורה ומתגלה בתורה והרי מתגלה יחוד זה העליון …
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לעיל מה, ג. ובסה״מ תקס״ה ח״ב ע׳ תתעט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
בזח״ב (ויקהל דר״ז ע״א)
How it connects
The note points there for a discussion of the Zohar passage on the hidden “place.”our note
Where the note points
Sefer HaChakirah, by the Tzemach Tzedekספר החקירה77a
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהBechukosai 47b; 51c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Vayechi, maamar 4לעיל פ׳ בחקותי מז, בpage 47b, ¶4
בגוף ממש להחיותו. כי הוא ית׳ קדוש ומובדל כו׳. רק התפשטות בחי׳ שם בלבד. דהיינו מחמת כי מלך שמו נק׳ עליהם.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה ספר החקירה עז, א. נזכר לעיל פ׳ בחקותי מז, ב. נא, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
ברוך כבוד ה׳ ממקומו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
יחזקאל (ג, יג).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
הנה מקום אתי
How it connects
G‑d tells Moshe there is a “place with Me,” the unrevealed place, just before the Thirteen Attributes are revealed.our note
The source
Exodus 33:21שמות ל״ג:כ״אSefaria (opens in a new tab)20וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹא־יִרְאַנִי הָאָדָם וָחָי: 21וַיֹּאמֶר ה׳ הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר: 22וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עׇבְרִי:
20And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 21And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 22And it shall come to pass, while My glory passeth by, that I will put thee …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות לג, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 18
How it connects
Those in far places will remember G‑d: the theme of the far drawing near.our note
The source
Zechariah 10:9זכריה י׳:ט׳Sefaria (opens in a new tab)8אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם כִּי פְדִיתִים וְרָבוּ כְּמוֹ רָבוּ: 9וְאֶזְרָעֵם בָּעַמִּים וּבַמֶּרְחַקִּים יִזְכְּרוּנִי וְחָיוּ אֶת־בְּנֵיהֶם וָשָׁבוּ: 10וַהֲשִׁבוֹתִים מֵאֶרֶץ מִצְרַיִם וּמֵאַשּׁוּר אֲקַבְּצֵם וְאֶל־אֶרֶץ גִּלְעָד וּלְבָנוֹן אֲבִיאֵם וְלֹא יִמָּצֵא לָהֶם:
8… and gather them, For I have redeemed them; And they shall increase as they have increased. 9And I will sow them among the peoples, And they shall remember Me in far countries; And they shall live with their children, and shall return. 10I will bring them back also out of the land of Egypt, And gather them out …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 19
On the words
שמאל דוחה
How it connects
“Let the left hand push away and the right draw near”; here the left is the self-distancing of the Ten Days of Teshuvah.our note
The source
Sotah 47a:6–7סוטה מ״ז א:ו׳-ז׳Sefaria (opens in a new tab)תָּנוּ רַבָּנַן: לְעוֹלָם תְּהֵא שְׂמֹאל דּוֹחָה וְיָמִין מְקָרֶבֶת, לֹא כֶּאֱלִישָׁע שֶׁדְּחָפוֹ לְגֵחֲזִי בִּשְׁתֵּי יָדָיו, וְלֹא כִּיהוֹשֻׁעַ בֶּן פְּרַחְיָה שֶׁדְּחָפוֹ לְיֵשׁוּ הַנּוֹצְרִי מִתַּלְמִידָיו בִּשְׁתֵּי יָדָיו. אֱלִישָׁע מַאי הִיא, דִּכְתִיב: ״וַיֹּאמֶר נַעֲמָן הוֹאֵל קַח כִּכָּרָיִם״, וּכְתִיב: ״וַיֹּאמֶר אֵלָיו לֹא לִבִּי הָלַךְ כַּאֲשֶׁר הָפַךְ אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ הַעֵת לָקַחַת אֶת הַכֶּסֶף וְלָקַחַת בְּגָדִים וְזֵיתִים וּכְרָמִים וְצֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחוֹת״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סוטה מז, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 20
On the words
ויצעקו אל בצר להם
How it connects
Crying out to G‑d in distress; the bitterness that brings one close.our note
The source
Psalms 107:6תהילים ק״ז:ו׳Sefaria (opens in a new tab)5רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף: 6וַיִּצְעֲקוּ אֶל־ה׳ בַּצַּר לָהֶם מִמְּצוּקוֹתֵיהֶם יַצִּילֵם: 7וַיַּדְרִיכֵם בְּדֶרֶךְ יְשָׁרָה לָלֶכֶת אֶל־עִיר מוֹשָׁב:
5Hungry and thirsty, Their soul fainted in them. 6Then they cried unto the LORD in their trouble, And He delivered them out of their distresses. 7And He led them by a straight way, That they might go to a city of habitation.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קז, ו. כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
How it connects
Kehot’s note points to Psalms 107:28 for these words.
The source
Psalms 107:28תהילים ק״ז:כ״חSefaria (opens in a new tab)27׆ יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְכׇל־חׇכְמָתָם תִּתְבַּלָּע: 28׆ וַיִּצְעֲקוּ אֶל־ה׳ בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם: 29יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם:
27They reeled to and fro, and staggered like a drunken man, And all their wisdom was swallowed up— 28They cried unto the LORD in their trouble, And He brought them out of their distresses. 29He made the storm a calm, So that the waves thereof were still.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 22
On the words
יוכ״פ אין בו לא אכילה ושתיה
How it connects
The prohibition of eating and drinking on Yom Kippur, here tied to its level above bodily life.our note
The source
Yoma 73b:14–15יומא ע״ג ב:י״ד-ט״וSefaria (opens in a new tab)הָאוֹכֵל כְּכוֹתֶבֶת הַגַּסָּה, כָּמוֹהָ וּכְגַרְעִינָתָהּ, וְהַשּׁוֹתֶה מְלֹא לוּגְמָיו — חַיָּיב. כׇּל הָאוֹכָלִים מִצְטָרְפִין לְכַכּוֹתֶבֶת, וְכׇל הַמַּשְׁקִין מִצְטָרְפִין לִמְלֹא לוּגְמָיו. הָאוֹכֵל וְשׁוֹתֶה אֵין מִצְטָרְפִין. גְּמָ׳ אָסוּר?! עָנוּשׁ כָּרֵת הוּא! אָמַר רַבִּי אִילָא, וְאִיתֵּימָא רַבִּי יִרְמְיָה: לֹא נִצְרְכָה אֶלָּא לַחֲצִי שִׁיעוּר.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא עג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
How it connects
A fountain of gardens, a well of living waters; the text refers to its discussion of these images for the two delights.our note
The source
Song of Songs 4:15שיר השירים ד׳:ט״וSefaria (opens in a new tab)14נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כׇּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כׇּל־רָאשֵׁי בְשָׂמִים: 15מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן־לְבָנוֹן: 16עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו:
14… calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. 15Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon. 16Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 24
On the words
גנוחי גנח ילולי יליל
How it connects
The Talmud's description of the shofar sounds as groaning and wailing, that is, weeping.our note
The source
Rosh Hashanah 33b:10ראש השנה ל״ג ב:י׳Sefaria (opens in a new tab)אָמַר אַבָּיֵי: בְּהָא וַדַּאי פְּלִיגִי, דִּכְתִיב: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״, וּמְתַרְגְּמִינַן: ״יוֹם יַבָּבָא יְהֵא לְכוֹן״. וּכְתִיב בְּאִימֵּיהּ דְּסִיסְרָא: ״בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא״. מָר סָבַר גַּנּוֹחֵי גַּנַּח. וּמָר סָבַר יַלּוֹלֵי יַלֵּיל.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 25
On the words
ממעמקים קראתיך
How it connects
Kehot’s note points to Psalms 136:1 for these words.
The source
Psalms 136:1תהילים קל״ו:א׳Sefaria (opens in a new tab)Kehot’s note
תהלים קלו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 26
On the words
ממעמקים קראתיך
How it connects
“Out of the depths I have called You”: the cry of teshuvah. (The Kehot note gives Psalms 136:1, but these words are in Psalms 130:1.)our note
The source
Psalms 130:1תהילים ק״ל:א׳Sefaria (opens in a new tab)1שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ ה׳ 2אֲדֹ־נָי שִׁמְעָה בְקוֹלִי תִּהְיֶינָה אׇזְנֶיךָ קַשֻּׁבוֹת לְקוֹל תַּחֲנוּנָי:
1A Song of Ascents. Out of the depths have I called Thee, O LORD. 2Lord, hearken unto my voice; let Thine ears be attentive to the voice of my supplications.
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.
- 27
On the words
לרחוק שנעשה קרוב
How it connects
The words here quote Berakhot 34b:17–18; the passage is shown below.
The source
Berakhot 34b:17–18ברכות ל״ד ב:י״ז-י״חSefaria (opens in a new tab)אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא וְכוּ׳: מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: דְּאָמַר קְרָא: ״בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה׳ וּרְפָאתִיו״. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְלָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם, וְלַמְהַנֶּה תַּלְמִיד חָכָם מִנְּכָסָיו. אֲבָל תַּלְמִידֵי חֲכָמִים עַצְמָן — ״עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ״.
They declared concerning R. Hannina b. Dosa, etc. Whence is this? R. Joshua b. Levi said :For the Scriptures state, "Peace, peace to him that is far off and to him that is near, saith the Lord that createth the fruit of the lips; and I will heal him" (Is.lvii. 19). R. Hiyya b. Abba said in the name of R. Johanan : Every prophet prophesied only to marry his daughter to a disciple of the wise, and for him who transacts the affairs of a disciple of the wise and allows him to enjoy his possessions ; but as for the disciples of the wise themselves, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him" (Is. Ixiv. 3).
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
ראה ברכות לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 28
On the words
שאמר ונעשה רצונו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה ספרי במדבר טו, ז. כח, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 29
How it connects
G‑d weighs mountains and hills on a scale; the text refers to its discussion of this verse.our note
The source
Isaiah 40:12ישעיהו מ׳:י״בSefaria (opens in a new tab)11כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל: 12מִי־מָדַד בְּשׇׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם: 13מִי־תִכֵּן אֶת־רוּחַ ה׳ וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ:
11… in his arm, And carrieth them in his bosom, And gently leadeth those that give suck. 12Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance? 13Who hath meted out the spirit of the LORD? Or who was His counsellor that he …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 30
On the words
בשעה שישראל עונין אמן יהא . . הקב״ה מנענע בראשו
How it connects
When Israel answer “Amen, yehei shmei rabba,” G‑d nods His head; used for “my head,” the inner delight.our note
The source
Berakhot 3a:14ברכות ג׳ א:י״דSefaria (opens in a new tab)… חַיֶּיךָ וְחַיֵּי רֹאשְׁךָ, לֹא שָׁעָה זוֹ בִּלְבַד אוֹמֶרֶת כָּךְ, אֶלָּא בְּכָל יוֹם וָיוֹם, שָׁלֹשׁ פְּעָמִים אוֹמֶרֶת כָּךְ. וְלֹא זוֹ בִּלְבַד אֶלָּא, בְּשָׁעָה שֶׁיִּשְׂרָאֵל נִכְנָסִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְעוֹנִין ״יְהֵא שְׁמֵיהּ הַגָּדוֹל מְבֹורָךְ״, הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַעְנֵעַ רֹאשׁוֹ, וְאוֹמֵר: אַשְׁרֵי הַמֶּלֶךְ שֶׁמְּקַלְּסִין אוֹתוֹ בְּבֵיתוֹ כָּךְ, מַה לּוֹ לָאָב שֶׁהִגְלָה אֶת בָּנָיו, וְאוֹי לָהֶם לַבָּנִים שֶׁגָּלוּ מֵעַל שׁוּלְחַן אֲבִיהֶם.
Then he said to me, "My son, what sound didst thou hear in that ruin ?" I answered, "I heard a Bat Kol moaning like a dove, crying, 'Alas for My children for whose iniquities I destroyed My house, burnt My Temple, and exiled them among the nations ! '" He said to me, "By thy life and the life of thy head, not only at this hour does it so cry, but thrice daily it exclaims thus. Moreover, whenever the Children of Israel enter their Synagogues and Houses of Study and respond 'Let His great Name be blessed,' the Holy One, blessed be He, shakes His head and exclaims, 'Happy the King Who is so praised in His house ! Alas for the Father Who has banished His children ! And alas for the children who …
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 ג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 31
On the words
ע״פ מאמר הזח״ג קרח (קע״ח ב׳)
How it connects
The note points to the Mitteler Rebbe's explanation of the same Zohar passage on the Levites and the need for judgment.our note
Where the note points
Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר95a ff.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ביאוה״ז לאדה״א צה, א. ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 32
On the words
ועמ״ש ע״פ מאמר הזח״ג קרח) (קע״ח ב׳)
How it connects
The Zohar on Korach, cited by the text itself, on judgment as necessary for the world's perfection.our note
The source
Zohar, Korach 8:37–41ספר הזהר, קרח ח׳:ל״ז-מ״אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 33
How it connects
The Levites' service, the subject of the Zohar on Korach about the necessity of judgment.our note
The source
Numbers 18:23במדבר י״ח:כ״גSefaria (opens in a new tab)22וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת: 23וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה: 24כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה׳ תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל …
22… of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 23But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 24For the tithe of the children of Israel, which they set apart as a gift unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 34
On the words
ועיין עוד מענין שמאלו תחת לראשי
How it connects
The Tzemach Tzedek refers there to this maamar and its list of Zohar passages on “His left hand is under my head,” and copies those passages in full.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהShir HaShirim, vol. 1, p. 233; pp. 238–240
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
באוה״ת שה״ש כרך א ע׳ רלג מציין: ”ובד״ה ביום השמיני עצרת דרוש השני ושם נסמן מאמרי הזהר המדברים מזה”. וראה שם ע׳ רלח-רמ שמביא מאמרי הזהר הנזכרים ומעתיק לשונם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 35
On the words
ישמח ישראל בעושיו
How it connects
Israel rejoices in its Maker: the joy below.our note
The source
Psalms 149:2תהילים קמ״ט:ב׳Sefaria (opens in a new tab)1הַלְלוּ־קָהּ שִׁירוּ לַHavayah שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים: 2יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי־צִיּוֹן יָגִילוּ בְמַלְכָּם: 3יְהַלְלוּ שְׁמוֹ בְמָחוֹל בְּתֹף וְכִנּוֹר יְזַמְּרוּ־לוֹ:
1Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints. 2Let Israel rejoice in his Maker; Let the children of Zion be joyful in their King. 3Let them praise His name in the dance; Let them sing praises unto Him with the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 36
On the words
כי פנו אלי עורף
How it connects
“They turned to Me the nape and not the face”: the “back” of a person, drawn after this world.our note
The source
Jeremiah 2:27ירמיהו ב׳:כ״זSefaria (opens in a new tab)26כְּבֹשֶׁת גַּנָּב כִּי יִמָּצֵא כֵּן הֹבִישׁוּ בֵּית יִשְׂרָאֵל הֵמָּה מַלְכֵיהֶם שָׂרֵיהֶם וְכֹהֲנֵיהֶם וּנְבִיאֵיהֶם: 27אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ יְלִדְתָּנוּ כִּי־פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ: 28וְאַיֵּה אֱלֹקֶיךָ אֲשֶׁר עָשִׂיתָ לָּךְ יָקוּמוּ אִם־יוֹשִׁיעוּךָ בְּעֵת רָעָתֶךָ כִּי מִסְפַּר עָרֶיךָ הָיוּ אֱלֹקֶיךָ יְהוּדָה:
26… the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets; 27Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’, for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: ‘Arise, and save us.’ 28But where are thy gods that thou hast made thee? Let them arise, if they can …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ ב, כז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 37
On the words
וירא ישראל את היד הגדולה
How it connects
Israel saw “the great hand” at the Sea; here, G‑d's right hand, the revelation of the Infinite Light.our note
The source
Exodus 14:31שמות י״ד:ל״אSefaria (opens in a new tab)30וַיּוֹשַׁע ה׳ בַּיּוֹם הַהוּא אֶת־יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת־מִצְרַיִם מֵת עַל־שְׂפַת הַיָּם: 31וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה ה׳ בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־ה׳ וַיַּאֲמִינוּ בַּה׳ וּבְמֹשֶׁה עַבְדּוֹ:
30… out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. 31And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות יד, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 38
On the words
בד״ה בפ׳ נסכים
How it connects
The discourse the text refers to on “the great hand.”our note
Where the note points
Likkutei Torahלקוטי תורהShelach 40d ff. · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Mikeitz, maamar 12לעיל פ׳ שלח מ, דpage 40d, ¶12
על ידי עבודת האדם ורוח אייתי רוח ואמשיך רוח. אם ישים אליו לבו רוחו ונשמתו אליו יאסוף.
Open it on Sefaria (opens in a new tab)Kehot’s note
לעיל פ׳ שלח מ, ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 39
On the words
ידך בעורף אויביך
How it connects
Yaakov's blessing to Yehudah; the text refers to its discussion 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.
- 40
On the words
ואני נתתי לך שכם אחד
How it connects
Yaakov gives Yosef “one shechem,” read as the back (shoulder) made into oneness.our note
The source
Genesis 48:22בראשית מ״ח:כ״בSefaria (opens in a new tab)21וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹקִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל־אֶרֶץ אֲבֹתֵיכֶם: 22וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל־אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי:
21… but God will be with you, and bring you back unto the land of your fathers. 22Moreover I have given to thee one aportion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מח, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 41
On the words
על שכם שניהם
How it connects
Shem and Yefes carry the garment “upon the shoulder of both of them.”our note
The source
Genesis 9:23בראשית ט׳:כ״גSefaria (opens in a new tab)22וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ: 23וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ: 24וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה לוֹ בְּנוֹ הַקָּטָן:
22And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 24And Noah awoke from his wine, and knew what his youngest son had done unto 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.
- 42
On the words
לעבדו שכם אחד
How it connects
All will serve G‑d “with one shoulder,” in unity.our note
The source
Zephaniah 3:9צפניה ג׳:ט׳Sefaria (opens in a new tab)8… מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקׇבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כׇּל־הָאָרֶץ: 9כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעׇבְדוֹ שְׁכֶם אֶחָד: 10מֵעֵבֶר לְנַהֲרֵי־כוּשׁ עֲתָרַי בַּת־פּוּצַי יוֹבִלוּן מִנְחָתִי:
8… My fierce anger; For all the earth shall be devoured With the fire of My jealousy. 9For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. 10From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My …
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.
- 43
How it connects
The opening of the discourse the text refers to, on the eighth day when Shlomo sent the people home.our note
The source
I Kings 8:66מלכים א ח׳:ס״וSefaria (opens in a new tab)65… קָהָל גָּדוֹל מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרַיִם לִפְנֵי ה׳ אֱלֹקֵינוּ שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם: 66בַּיּוֹם הַשְּׁמִינִי שִׁלַּח אֶת־הָעָם וַיְבָרְכוּ אֶת־הַמֶּלֶךְ וַיֵּלְכוּ לְאׇהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל כׇּל־הַטּוֹבָה אֲשֶׁר עָשָׂה ה׳ לְדָוִד עַבְדּוֹ וּלְיִשְׂרָאֵל עַמּוֹ:
65… Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days. 66On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had shown unto David His servant, and to Israel His people.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 44
On the words
במקום שבע״ת עומדים
How it connects
Baalei teshuvah stand where perfect tzaddikim cannot, which the maamar links to the hidden “place.”our note
The source
Berakhot 34b:22–23ברכות ל״ד ב:כ״ב-כ״גSefaria (opens in a new tab)וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין — צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, שֶׁנֶּאֱמַר: ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב״. ״לָרָחוֹק״ בְּרֵישָׁא, וַהֲדַר ״לַקָּרוֹב״. וְרַבִּי יוֹחָנָן אָמַר לְךָ: מַאי ״רָחוֹק״ — שֶׁהָיָה רָחוֹק מִדְּבַר עֲבֵירָה מֵעִיקָּרָא. וּמַאי ״קָרוֹב״ — שֶׁהָיָה קָרוֹב לִדְבַר עֲבֵירָה, וְנִתְרַחֵק מִמֶּנּוּ הַשְׁתָּא.
This is at variance with the opinion of R. Abbahu who said : The place which the penitent occupy, the perfectly righteous are unable to occupy ; as it is said, "Peace, peace to him that is far off and to him that is near" — "to him that is far off [from God]" first, and then "to him that is near." But R. Johanan can reply : What means "To him that is far off"? To him who was far off from transgression from the first ; and what means "To him that is near"? To him that was near transgression and has now removed himself therefrom.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 45
On the words
לפני ה׳ תטהרו
How it connects
The Yom Kippur verse, read as purification above the level of Havayah.our note
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא טז, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 46
On the words
בי״ג מדה״ר דמיכה
How it connects
The Thirteen Attributes of Mercy in Micah, which lead up to “You will give truth to Yaakov … as You swore to our fathers.”our note
The source
Micah 7:18מיכה ז׳:י״חSefaria (opens in a new tab)Kehot’s note
מיכה ז, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 47
On the words
בד״ה אני ה׳ אלקיכם
How it connects
The discourse the text refers to on the drawing down from “His great Name.”our note
Where the note points
Likkutei Torahלקוטי תורהParshas Shelach, the discourse beginning “Ani Havayah Elokeichem” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
לעיל פ׳ שלח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 48
On the words
ישמח ה׳ במעשיו
How it connects
G‑d rejoices in His works: the joy above.our note
The source
Psalms 104:31תהילים ק״ד:ל״אSefaria (opens in a new tab)30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו: 32הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ:
30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works! 32Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 49
How it connects
G‑d is your shade upon your right hand: an encompassing light resting upon the natural love.our note
The source
Psalms 121:5תהילים קכ״א:ה׳Sefaria (opens in a new tab)4הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל: 5ה׳ שֹׁמְרֶךָ ה׳ צִלְּךָ עַל־יַד יְמִינֶךָ: 6יוֹמָם הַשֶּׁמֶשׁ לֹא־יַכֶּכָּה וְיָרֵחַ בַּלָּיְלָה:
4Behold, He that keepeth Israel Doth neither slumber nor sleep. 5The LORD is thy keeper; The LORD is thy shade upon thy right hand. 6The sun shall not smite thee by day, Nor the moon by night.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 50
How it connects
Kehot’s note points to Micah 7:20 for these words.
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 51
How it connects
The angels bless G‑d's glory “from His place,” discussed in the Zohar on Vayakhel.our note
The source
Ezekiel 3:12יחזקאל ג׳:י״בSefaria (opens in a new tab)11וְלֵךְ בֹּא אֶל־הַגּוֹלָה אֶל־בְּנֵי עַמֶּךָ וְדִבַּרְתָּ אֲלֵיהֶם וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲדֹ־נָי ה׳ אִם־יִשְׁמְעוּ וְאִם־יֶחְדָּלוּ: 12וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־ה׳ מִמְּקוֹמוֹ: 13וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל־אֲחוֹתָהּ וְקוֹל הָאוֹפַנִּים לְעֻמָּתָם וְקוֹל רַעַשׁ גָּדוֹל:
11… tell them: Thus saith the Lord GOD; whether they will hear, or whether they will forbear.’ 12Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’; 13also the noise of the wings of the living creatures as they touched one another, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Torah study every day ¶12–14
5. And in a particular way, each day, this is the matter of Torah study; and of this they said, “Study is great, for it leads to action.”
Section 5: what Sukkos gives for the whole year, Torah study gives each day. This returns to the opening question of why “study is great, for it leads to action.”
והענין דכתיב ואשים דברי בפיך ובצל ידי כסיתיך2 שמן התורה נעשה בחינת סוכה בחינת צל שמהבל הדבור נעשה מקיף לנשמה והוא בחי׳ מוצא פי הוי׳
The explanation: it is written, “And I have put My words in your mouth, and in the shade of My hand I have covered you”: from the Torah is made the level of a sukkah, the level of shade; for from the breath of speech an encompassing light (makif) is made for the soul. And this is the level of “what comes out of the mouth of G‑d”;
Isaiah's verse links G‑d's words in our mouth with the shade of His hand. Words of Torah spoken aloud form a “sukkah,” a shade: an encompassing light (makif) around the soul, like the sukkah's covering.
כי לא על הלחם לבדו3 שהוא בחי׳ תורה בעצמה יחיה האדם כי על כל מוצא פי הוי׳ שהוא ע״י מוצאיהם בהבל הפה שמזה נעשה מקיף לנשמה (ועמ״ש סד״ה וארשתיך לי4 ובזח״א)
for “not by bread alone,” which is the level of the Torah itself, “does man live, but by everything that comes out of the mouth of G‑d,” which is through uttering them with the breath of the mouth, from which an encompassing light is made for the soul. (See also what is written at the end of the discourse beginning “And I will betroth you to Me,” and in Zohar, vol. 1)
“Not by bread alone does man live”: bread stands for the Torah's content itself, while “what comes out of the mouth of G‑d” is the Torah as it is uttered. The breath of spoken Torah is what forms the soul's encompassing light.
(בראשית דף ד׳ ע״ב) ע״פ ואשים דברי בפיך5 ובפי׳ הרמ״ז שם והוא הנותן כח ועוז לאתערותא דלתתא במעשה המצות שיהי׳ תלוי בזה אתערותא דלעילא.
(Bereishis, folio 4b), on the verse “And I have put My words in your mouth,” and in the commentary of the Ramaz there. And this is what gives strength and power to the arousal from below in the performance of the mitzvos, so that the arousal from above will depend on it.
The Zohar and the Ramaz's commentary discuss the same verse. This encompassing light is what empowers our mitzvos to draw a response from above.
וזהו גדול תלמוד שמביא לידי מעשה פי׳ שהתלמוד שלומד בהבל הפה שאפילו לומד בענין שאינו צריך למעשה.
And this is “Study is great, for it leads to action.” Meaning: the study that one studies with the breath of the mouth, even when one studies a subject that is not needed for practice,
So “study leads to action” does not mean only that study teaches us what to do. Spoken study has value even when the subject has no practical use.
כגון סדר קדשים וזבחים ומנחות ואפילו בענינים הנוגעים למעשה יש כמה דברים שאין צריך ללמדם בתוך הגמרא.
such as the order of Kodashim, [the laws of] sacrifices and meal-offerings; and even in matters relevant to practice, there are several things that one need not study within the Gemara,
For example, the laws of sacrifices and meal-offerings in the order of Kodashim cannot be practised today. Even for practical laws, much of the Gemara's discussion is not needed just to know what to do.
The paragraph applies the idea of Sukkos to daily Torah study: spoken Torah forms an encompassing light for the soul, which gives the mitzvos their power, so study matters even when it has no practical outcome.
The sukkah and the “shade” of Torah both belong to makif, encompassing light; this links the daily study of Torah with the yearly gift of Sukkos described in the previous section.
Marei mekomos
- 1
On the words
גדול תלמוד שמביא לידי מעשה
How it connects
The Talmud's conclusion that study is great because it leads to action, now explained: study gives action its power.our note
The source
Kiddushin 40b:8–9קידושין מ׳ ב:ח׳-ט׳Sefaria (opens in a new tab)וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד. נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם: תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל? נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר: מַעֲשֶׂה גָּדוֹל. נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר: תַּלְמוּד גָּדוֹל. נַעֲנוּ כּוּלָּם וְאָמְרוּ: תַּלְמוּד גָּדוֹל, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: גָּדוֹל תַּלְמוּד שֶׁקָּדַם לְחַלָּה אַרְבָּעִים שָׁנָה, לִתְרוּמוֹת וּלְמַעַשְׂרוֹת חֲמִשִּׁים וְאַרְבַּע, לִשְׁמִיטִּים שִׁשִּׁים וְאַחַת, לְיוֹבְלוֹת מֵאָה וְשָׁלֹשׁ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
ואשים דברי בפיך ובצל ידי כסיתיך
How it connects
G‑d puts His words in our mouth and covers us in the shade of His hand; read as spoken Torah forming a sukkah-like shade for the soul.our note
The source
Isaiah 51:16ישעיהו נ״א:ט״זSefaria (opens in a new tab)15וְאָנֹכִי ה׳ אֱלֹקֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו ה׳ צְבָאוֹת שְׁמוֹ: 16וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה: 17הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַ͏ִם אֲשֶׁר שָׁתִית מִיַּד ה׳ אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית:
15… stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name. 16And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’ 17Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
כי לא על הלחם לבדו
How it connects
Man lives not by bread alone but by what comes out of G‑d's mouth; bread is the Torah's content, the “mouth” its utterance.our note
The source
Deuteronomy 8:3דברים ח׳:ג׳Sefaria (opens in a new tab)2… הוֹלִיכְךָ ה׳ אֱלֹקֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְוֺתָו אִם־לֹא: 3וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת־הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִיעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כׇּל־מוֹצָא פִי־ה׳ יִחְיֶה הָאָדָם: 4שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה:
2… thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no. 3And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live. 4Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
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
וארשתיך לי
How it connects
The opening of the discourse the text refers to on this theme.our note
The source
Hosea 2:21הושע ב׳:כ״אSefaria (opens in a new tab)20וְכָרַתִּי לָהֶם בְּרִית בַּיּוֹם הַהוּא עִם־חַיַּת הַשָּׂדֶה וְעִם־עוֹף הַשָּׁמַיִם וְרֶמֶשׂ הָאֲדָמָה וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה אֶשְׁבּוֹר מִן־הָאָרֶץ וְהִשְׁכַּבְתִּים לָבֶטַח: 21וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים: 22וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־Havayah
20… sword and the battle out of the land, And will make them to lie down safely. 21And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion. 22And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
ובזח״א) (בראשית דף ד׳ ע״ב) ע״פ ואשים דברי בפיך
How it connects
The Zohar passage, cited by the text itself, on “I have put My words in your mouth.”our note
The source
Zohar, Introduction 10:56–11:64ספר הזהר, הקדמה י׳:נ״ו-י״א:ס״דSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13ובפרט כי כעת יש קיצור דינים בשולחן ערוך והוא ג״כ גילוי רצון העליון הנוגע למעשה אף על פי כן צריך ללמוד הגמרא
especially since now there is a summary of the laws in the Shulchan Aruch, which is also a revelation of the supernal will relevant to practice; nevertheless one must study the Gemara,
Today the practical laws are summarized in the Shulchan Aruch, which also expresses G‑d's will for practice. Yet one must still study the Gemara.
כי אין הענין בשביל שנוגע למעשה אלא בשביל שמוציא בפה דברי תורה שמזה נעשה מקיף לנשמה להיות נמשך עונג העליון
for the point is not that it is relevant to practice, but that one utters words of Torah with the mouth, from which an encompassing light is made for the soul, so that the supernal delight is drawn down.
The purpose is not only practical knowledge but the speaking of Torah itself, which forms the soul's encompassing light and draws down G‑d's delight.
והוא בבחינת התורה כמ״ש ואהיה שעשועים יום יום1 פי׳ יום יום תורה שבכתב ותורה שבעל פה הם בחי׳ שעשועים אצלו ית׳ שהוא בחינת עונג העליון ותענוג הזה נמשך למטה כמ״ש ושעשועי את בני האדם2
And this is in the level of the Torah, as it is written, “And I was [His] delight day [by] day.” Meaning: “day [by] day” is the Written Torah and the Oral Torah, which are the level of delights before Him, may He be blessed, which is the level of the supernal delight; and this delight is drawn down below, as it is written, “And My delights are with the children of men.”
In Proverbs the Torah says, “I was His delight day by day, … and My delights are with the children of men.” The “two days” are the Written and Oral Torah, G‑d's delight, and that delight comes down to people through their study.
(וזהו ענין שמביא לידי מעשה דר״ל שנותן כח ועוז במעשה המצות ואתעדל״ת שיהי׳ נמשך עי״ז אתערותא דלעילא שהכח לזה נמשך מבחי׳ עונג העליון כנ״ל והוא בחינת התורה שנאמר בה ואהיה שעשועים כו׳.
(And this is the meaning of “that leads to action”: that is to say, that it gives strength and power in the performance of the mitzvos and the arousal from below, so that through it an arousal from above will be drawn down; for the power for this is drawn from the level of the supernal delight, as mentioned above, which is the level of the Torah, of which it is said, “And I was [His] delight,” etc.
This is how study “leads to action”: it gives the mitzvos their power to draw a response from above, since that power comes from G‑d's delight, which is the Torah.
וגם כי ב׳ בחינות שלום הנ״ל דלרחוק ולקרוב הם נמשכים גם כן עךל ידי עסק התורה כמאמר רז״ל) (סנהדרין דצ״ט ע״ב) כל העוסק בתורה משים שלום בפמליא של מעלה ובפמליא3 של
And also, the two levels of peace mentioned above, “to the far and to the near,” are also drawn down through engaging in Torah, as in the saying of our Sages, of blessed memory) (Sanhedrin, folio 99b): “Whoever engages in Torah makes peace in the household above and in the household
Torah study also brings the two kinds of peace, far and near. The Talmud says that one who engages in Torah makes peace in the household above and the household below,
מטה שנאמר או יחזיק במעוזי יעשה שלום לי שלום יעשה לי4 וכנ״ל ג״כ בשם מדרש רבה נשא פי״ג5 וכבר נתבאר ששני בחינות שלום דפמליא של מעלה ושל מטה היינו ענין שלום שלום לרחוק ולקרוב
below, as it is said, ‘Or let him take hold of My strength, [that] he may make peace with Me; peace he shall make with Me’”; and as [cited] above also in the name of the Midrash Rabbah, Naso, section 13. And it has already been explained that the two levels of peace, of the household above and [the household] below, are the matter of “Peace, peace, to the far and to the near.”
proving it from Isaiah's doubled “peace,” as the Midrash on Naso also taught. These two peaces are the “far” and the “near” explained earlier.
ויובן זה יותר עם מ״ש ע״פ זאת חקת התורה6 שהוא ענין אותיות החקיקה שלמעלה עדיין מבחינת תורה שבכתב ועל זה נאמר אמרתי אחכמה והיא רחוקה ממני7 כי היא בבחינת חכמה סתימאה.
And this will be understood further with what is written on the verse “This is the statute (chukas) of the Torah”: it is the matter of the engraved letters (chakikah), which are higher still than the level of the Written Torah; and of this it is said, “I said, I will become wise, but it is far from me,” for it is in the level of the hidden wisdom (Chochmah Stima'ah).
The discourse on “This is the statute (chukas) of the Torah” reads chukah as chakikah, engraving: letters engraved above, in a hidden wisdom beyond even the Written Torah. That is the wisdom Shlomo called “far from me.”
The paragraph explains why Gemara must be studied even with a practical code available: spoken Torah draws down G‑d's delight, empowers the mitzvos, and brings both kinds of peace, rooted in a hidden wisdom above the Written Torah.
Engraved letters (chakikah), unlike written ones, are not separate from their material; they stand for Torah as it is one with the hidden wisdom (Chochmah Stima'ah) above.
Marei mekomos
- 1
On the words
ואהיה שעשועים יום יום
How it connects
The Torah speaks of being G‑d's delight “day by day,” read as the Written and Oral Torah.our note
The source
Proverbs 8:30משלי ח׳:ל׳Sefaria (opens in a new tab)29בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ: 30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם:
29… That the waters should not transgress His commandment, When He appointed the foundations of the earth; 30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men.
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
ושעשועי את בני האדם
How it connects
The Torah's delights are with people: G‑d's delight drawn down through study.our note
The source
Proverbs 8:31משלי ח׳:ל״אSefaria (opens in a new tab)30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם: 32וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ:
30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men. 32Now therefore, ye children, hearken unto me; For happy are they that keep my ways.
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
How it connects
One who engages in Torah makes peace in the household above and below, proven from Isaiah 27:5.our note
The source
Sanhedrin 99b:10סנהדרין צ״ט ב:י׳Sefaria (opens in a new tab)אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי: כׇּל הָעוֹסֵק בְּתוֹרָה לִשְׁמָהּ מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וּבְפָמַלְיָא שֶׁל מַטָּה, שֶׁנֶּאֱמַר: ״אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִּי״.
R’ Alexandri said: All who engage in Torah for its own sake make peace in the household above and in the household below, as it says “If they would grasp My fortress, they would make peace for Me, they would make peace for Me.” (Yeshayahu 27:5)
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Rabbi Mike Feuer, Jerusalem Anthology (CC-BY) · via Sefaria
- 4
On the words
או יחזיק במעוזי יעשה שלום לי שלום יעשה לי
How it connects
The doubled “peace,” the two kinds of peace brought about by Torah study.our note
The source
Isaiah 27:5ישעיהו כ״ז:ה׳Sefaria (opens in a new tab)4חֵמָה אֵין לִי מִי־יִתְּנֵנִי שָׁמִיר שַׁיִת בַּמִּלְחָמָה אֶפְשְׂעָה בָהּ אֲצִיתֶנָּה יָּחַד: 5אוֹ יַחֲזֵק בְּמָעוּזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה־לִּי: 6הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב יָצִיץ וּפָרַח יִשְׂרָאֵל וּמָלְאוּ פְנֵי־תֵבֵל תְּנוּבָה:
4… were as the briers and thorns in flame! I would with one step burn it altogether. 5Or else let him take hold of My strength, That he may make peace with Me; yea, let him make peace with Me. 6In days to come shall Jacob take root, Israel shall blossom and bud; And the face …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
בשם מדרש רבה נשא פי״ג
How it connects
The Midrash on Naso, cited earlier, on two kinds of peace above and below.our note
The source
Bamidbar Rabbah 13במדבר רבה י״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
זאת חקת התורה
How it connects
The opening of the discourse the text refers to, where chukas is read as chakikah, engraving.our note
The source
Numbers 19:2במדבר י״ט:ב׳Sefaria (opens in a new tab)1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר: 2זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה ה׳ לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל: 3וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו:
1And the LORD spoke unto Moses and unto Aaron, saying: 2This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 3And ye shall give her unto Eleazar the priest, and she shall be brought forth without …
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
אמרתי אחכמה והיא רחוקה ממני
How it connects
Shlomo's words about a wisdom that remained far from him, the hidden wisdom above the Written Torah.our note
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
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.
14ומשם ממשיכים האור בתורה שבכתב ותורה שבעל פה הרי זהו ג״כ בבחי׳ שלום לרחוק שממשיך מבחינת והיא רחוקה
And from there one draws down the light into the Written Torah and the Oral Torah; this too is in the level of “peace to the far,” for one draws down from the level of “but it is far,”
From that hidden wisdom light is drawn into the Written and Oral Torah. This is itself “peace to the far”: drawing from the level that is “far.”
והיינו שהיא עונג עליון בחינת ואהיה שעשועים1 ומשם ממשיכים שיהי׳ ושעשועי את בני אדם2 והיינו ע״י שלום ולקרוב.
that is, that it is the supernal delight, the level of “And I was [His] delight”; and from there one draws down that there be “And My delights are with the children of men,” and this is through “peace … and to the near.”
That far level is G‑d's delight, “I was His delight”; drawing it down so that “My delights are with the children of men” is “peace to the near.” So Torah study brings both kinds of peace.
The paragraph maps the two kinds of peace onto Torah study: drawing from the hidden, “far” delight above, and bringing it down to people, “the near.”
Marei mekomos
- 1
On the words
ואהיה שעשועים
How it connects
The Torah as G‑d's own delight, the “far” level.our note
The source
Proverbs 8:30משלי ח׳:ל׳Sefaria (opens in a new tab)29בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ: 30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם:
29… That the waters should not transgress His commandment, When He appointed the foundations of the earth; 30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men.
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
ושעשועי את בני אדם
How it connects
The delight drawn down to people, the “near.”our note
The source
Proverbs 8:31משלי ח׳:ל״אSefaria (opens in a new tab)30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם: 32וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ:
30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men. 32Now therefore, ye children, hearken unto me; For happy are they that keep my ways.
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.
Study, action and Shemini Atzeres ¶15
15והנה בגמרא ספ״ק דקדושין1 איכא מ״ד מעשה גדול2 והיינו משום שהמעשה זהו אתעדל״ת של האדם שטורח את עצמו במעשה רב. משא״כ התורה הוא בחינת דיבור והוא בחי׳ אתעדל״ע שלמעלה מאתעדל״ת כמ״ש בד״ה ואתחנן.
Now, in the Gemara at the end of the first chapter of Kiddushin, there is one who says that action is greater; this is because action is a person's arousal from below, in which he exerts himself in substantial action. This is not so with Torah, which is the level of speech, and it is the level of an arousal from above, which is higher than an arousal from below, as is written in the discourse beginning “And I pleaded.”
Back to the Talmud's debate. The view that action is greater holds that action is our own effort, an arousal from below, while Torah, which is speech, belongs to the arousal from above, higher than anything we initiate.
וכיון שהמעשה הוא מעשי ידי האדם ופעולתו ואתעדל״ת שלו הרי עד״מ האדם מתפאר א״ע שלו אף בבחי׳ רגל שבו משא״כ בשל אחרים אינו מתפאר אפילו ביד
And since action is the work of a person's hands, his own doing and his own arousal from below, then, by way of analogy, a person takes pride in what is his own, even in the level of the foot in him; whereas in what belongs to others he does not take pride, even in a hand,
An analogy: a person is proud of what is his own, even something as humble as his foot, but not of what belongs to someone else, even a more important limb like a hand.
שהיא חשובה יותר כיון שאינו שלו וכך לערך זה המעשה זהו אתעדל״ת ממש משא״כ התורה עיקרה מתנה מלמעלה3 ועיין בזח״ב (תרומה קכ״ח4 א׳)
which is more important, since it is not his. And in this proportion, action is truly an arousal from below, whereas the Torah is essentially a gift from above. And see Zohar, vol. 2 (Terumah, 128a),
So action, being truly our own effort, is “ours,” while the Torah is essentially a gift from above. The Zohar on Terumah discusses this.
שלכן על עסק התורה נאמר לכו שברו ואכלו כו׳ בלא כסף ובלא מחיר יין וחלב5 משא״כ בעסק המצות צ״ל באגר שלים דוקא ע״ש ע״כ אמר מעשה גדול.
that therefore concerning engaging in Torah it is said, “Come, buy and eat, etc., without money and without price, wine and milk,” whereas in engaging in the mitzvos it must be specifically “for full payment”; see there. Therefore he said, “Action is greater.”
That is why Isaiah calls for acquiring Torah “without money and without price,” while mitzvos are done “for full payment,” as something earned. For this reason one view says action is greater: it is truly ours.
ואעפ״כ איכא למ״ד לימוד גדול היינו אפילו מצד עצמו כיון שאדרבה הוא אתערותא דלעילא מבחינה שאין אתעדל״ת של מעשה המצות מגעת שם ועוד
And nevertheless there is one who says that study is greater, that is, even in its own right; since, on the contrary, it is an arousal from above, from a level which the arousal from below of performing the mitzvos does not reach. And further,
The other view holds that study is greater in itself, precisely because it is an arousal from above reaching a level that no human deed can reach.
כי היא ג״כ בחינת עסק במחשבה ודיבור של האדם וגם עקימת שפתיו6 הוי מעשה רק שאינו מעשה רב כמעשה ממש עיין בגמרא פ״ז דב״מ (דף צ׳ סע״ב)
because it is also a level of engagement of a person's thought and speech, and also “the moving of his lips is an action,” only it is not substantial action like actual action; see the Gemara, chapter 7 of Bava Metzia (folio 90, end of side b),
Study also involves a person's thought and speech, and the Talmud says “moving the lips counts as an action,” though not a full physical action.
ובחידושי הרשב״א (רפ״ג דשבועות דכ״א ע״א) ועיין בתוספות שם ושם נמנו וגמרו דלימוד גדול שמביא לידי מעשה דהיינו שגם הכח שבמעשה המצות לעורר אתעדל״ע נמשך ע״י עסק התורה כנ״ל
and the Chiddushei HaRashba (beginning of chapter 3 of Shevuos, folio 21a), and see the Tosafos there. And there they took a vote and concluded that study is greater, for it leads to action; that is, that even the power in the performance of the mitzvos to arouse an arousal from above is drawn through engaging in Torah, as mentioned above.
The Talmud's conclusion, by vote, is that study is greater because it leads to action. As explained, this means that the very power of the mitzvos to arouse a response from above comes through Torah study.
וזהו ביום השמיני עצרת תהיה לכם7 פי׳ ביום השמיני מדרגה השמינית ממטה למעלה בחינת בינה דהיינו ע״י בחי׳ התבוננות
And this is “On the eighth day, there shall be an atzeres for you.” Meaning: “on the eighth day” is the eighth level from below upward, the level of Binah, that is, through the level of contemplation;
Now the opening verse is explained. The “eighth day” is the eighth level counting upward from Malchus, which is Binah, understanding: contemplation.
כמו שמלמעלה למטה כל מה שהוא למטה הוא בחינת אין וכלא חשיב נגד מה שלמעלה כך מלמטה למעלה יהיה כאין ואפס והוא בחינת מבין דבר מתוך דבר8 (עמ״ש בד״ה השמים כסאי)
just as from above to below, whatever is below is the level of ayin and considered as nothing in relation to what is above, so from below to above one will be as nothing and naught; and this is the level of understanding one thing from another. (See what is written in the discourse beginning “The heavens are My throne.”)
Just as from above everything below is as nothing, so through contemplation a person, looking upward, comes to feel himself as nothing. Binah is defined as “understanding one thing from another,” deriving deeper insight through reflection.
וכן בינה ליבא910 היא בחי׳ שמחת הלב זמן שמחתנו שמתקרבים יחד ב׳ השמחות ישמח ה׳ במעשיו וישמח ישראל בעושיו11
And likewise “Binah is the heart”: it is the level of the joy of the heart, “the season of our rejoicing,” when the two joys come close together, “G‑d will rejoice in His works” and “Israel will rejoice in its Maker”;
The Tikkunei Zohar says “Binah is the heart,” and so it is the joy of the heart: “the season of our rejoicing,” when G‑d's joy in His works and Israel's joy in its Maker come together.
והיינו על ידי התורה כי לכן נקרא שמחת תורה שהתורה היא עונג עליון ועונג תחתון כנ״ל.
and this is through the Torah; for this is why it is called Simchas Torah, for the Torah is supernal delight and lower delight, as mentioned above.
These joys meet through the Torah; that is why the day is called Simchas Torah, since the Torah is both G‑d's delight above and ours below.
ואזי עצרת תהיה לכם כתרגומו כנישין תהי לכון פי׳ שיתאסף ויתקבץ יחד בחינת המקיף המתפשט וחופף
And then “there shall be an atzeres for you,” as the Targum renders it, “kenishin tehei lechon” (there shall be a gathering for you). Meaning: that the level of the encompassing light, which spreads and hovers
“Atzeres” is rendered by the Targum as “a gathering.” What is gathered is the encompassing light of Sukkos
מלמעלה בבחינת אין סוף וקץ להיות מוגבל בתוך נפשות בני ישראל ולהיות בבחינת פנימיות כדי שאח״כ יהיה בחי׳ המצות באתעדל״ת אתעדל״ע כו׳
from above in the manner of without end or limit, is gathered and collected together, to be contained within the souls of Israel and to be in the manner of an inner [light], so that afterwards there will be the level of the mitzvos, [such that] through the arousal from below [there is] an arousal from above, etc.,
that hovered, unlimited, above us: on Shemini Atzeres it is gathered in and contained within the souls of Israel as an inner light. That inward light then empowers the mitzvos all year, so that our deeds bring a response from above.
כנ״ל (ועיין מענין ביום השמיני עצרת12 ברבות בקהלת בפסוק תן חלק לשבעה וגם לשמונה13 ובפסוק ביום טובה היה בטוב14 ובשיר השירים בפסוק מה יפו פעמיך בנעלים15 ובפרשת נשא פרשה יו״ד16 גבי ויאמר מנוח כו׳ נעצרה נא אותך.17
as mentioned above. (See on the matter of “On the eighth day, an atzeres” in the Midrash Rabbah on Koheles, on the verse “Give a portion to seven and also to eight,” and on the verse “On the day of good, be in good”; and on Shir HaShirim, on the verse “How beautiful are your steps in sandals”; and on Parshas Naso, section 10, regarding “And Manoach said,” etc., “Let us detain (ne'etzrah) you.”
The text lists Midrashic passages on Shemini Atzeres, such as the verse “give a portion to seven and also to eight” and Manoach's request to “detain” the angel, a word related to atzeres.
וס״פ פנחס. ועמ״ש בד״ה למנצח על השמינית.18 ומ״ש במ״א בענין שבעתים כאור שבעת הימים19 ועיין בזהר ח״ג בלק) (קפ״ה ב׳)20 בענין מי יעמוד ובפי׳ הרמ״ז שם:212223
And at the end of Parshas Pinchas. See also what is written in the discourse beginning “For the conductor, on the Sheminis,” and what is written elsewhere on the matter of “sevenfold, like the light of the seven days.” And see Zohar, vol. 3, Balak) (185b), on the matter of “Who shall stand,” and in the commentary of the Ramaz there.
Further references follow: the Midrash at the end of Pinchas, discourses on “the Sheminis” (the eighth) and on “the light of the seven days,” and a Zohar passage on Balak with the Ramaz's commentary.
The paragraph resolves the opening question of study and action, then explains the festival: on Shemini Atzeres, through contemplation and the joy of Torah, the encompassing light of Sukkos is gathered inward into the soul, to empower the mitzvos all year.
Counting up from Malchus, Binah is the eighth Sefirah; Binah as “the heart” links contemplation with joy, and the gathering (atzeres) turns makif into pnimiyus.
Marei mekomos
- 1
On the words
בגמרא ספ״ק דקדושין
How it connects
The Tzemach Tzedek discusses at length there the Talmud's debate on whether study or action is greater.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVa'eschanan, p. 241 ff.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מ, ב. בארוכה באוה״ת פ׳ ואתחנן ע׳ רמא ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בגמרא ספ״ק דקדושין איכא מ״ד מעשה גדול
How it connects
The Talmudic debate over whether study or action is greater, ending with the vote that study is greater because it leads to action.our note
The source
Kiddushin 40b:3קידושין מ׳ ב:ג׳Sefaria (opens in a new tab)רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֲפִילּוּ צַדִּיק גָּמוּר כׇּל יָמָיו וּמָרַד בָּאַחֲרוֹנָה – אִיבֵּד אֶת הָרִאשׁוֹנוֹת, שֶׁנֶּאֱמַר: ״צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם פִּשְׁעוֹ״. וַאֲפִילּוּ רָשָׁע גָּמוּר כׇּל יָמָיו וְעָשָׂה תְּשׁוּבָה בָּאַחֲרוֹנָה – אֵין מַזְכִּירִים לוֹ שׁוּב רִשְׁעוֹ, שֶׁנֶּאֱמַר: ״וְרִשְׁעַת הָרָשָׁע לֹא יִכָּשֶׁל בָּהּ בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
התורה עיקרה מתנה מלמעלה
How it connects
The Midrash, cited by the Kehot note, on the Torah as a gift from above.our note
The source
Shemot Rabbah 41:6שמות רבה מ״א:ו׳Sefaria (opens in a new tab)… רבון העולם! יש לי מ' יום ואיני יודע דבר. מה עשה הקב"ה? משהשלים מ' יום, נתן לו הקב"ה את התורה מתנה, שנאמר: ויתן אל משה. וכי כל התורה למד משה?! כתיב בתורה (איוב יא): ארוכה מארץ מדה ורחבה מני ים, ולארבעים יום למדה משה?! אלא כללים למדהו הקב"ה למשה. הוי, ככלותו לדבר אתו. שני לוחות העדות מהו שני לוחות? כנגד שמים וארץ, כנגד חתן וכלה, כנגד שני שושבינין, כנגד העולם הזה והעוה"ב. שני לוחות העדות אמר רבי חנינא: לחת כתיב, לא זו גדולה מזו. לוחות אבן ולמה של אבן? שרובן של עונשין שבתורה בסקילה, לכך נאמר: לחות אבן. דבר אחר: לוחות אבן בזכות יעקב, שנקרא אבן, שנאמר (בראשית מט): משם רועה אבן ישראל. דבר אחר: לוחות אבן כל מי שאינו …
Another matter, “He gave to Moses,” Rabbi Abahu said: All forty days that Moses spent above, he would study Torah and forget. He said to Him: ‘Master of the universe, I have forty days and I do not know anything.’ What did the Holy One blessed be He do? After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: “He gave [vayiten] to Moses.” Did Moses learn the entire Torah? It is written regarding the Torah: “Its measure is longer than the earth and broader than the sea” (Job 11:9), and Moses learned it in forty days? Rather, the Holy One blessed be He taught Moses the fundamental principles [kelalim]. That is, “as He concluded …
Hebrew: Daat Shemot Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהRe'eh, p. 761
Our explanationA parallel discussion of the Torah as a gift from above.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה שמו״ר פמ״א, ו. רש״י שמות לא, יא. ועוד. אוה״ת פ׳ ראה ע׳ תשסא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
ועיין בזח״ב (תרומה קכ״ח א׳)
How it connects
The Zohar on Terumah, cited by the text itself, contrasting the free gift of Torah with the “full payment” of mitzvos.our note
The source
Zohar, Terumah 5:30–6:38ספר הזהר, תרומה ה׳:ל׳-ו׳:ל״חSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
לכו שברו . . וחלב
How it connects
Acquire “without money and without price”: the Torah as a gift.our note
The source
Isaiah 55:1ישעיהו נ״ה:א׳Sefaria (opens in a new tab)1הוֹי כׇּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: 2לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשׇׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם:
1Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price. 2Wherefore do ye spend money for that which is not bread? And your gain for that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
עקימת שפתי הוה מעשה
How it connects
The Talmud's principle that moving the lips counts as an action, so speech in study is a kind of deed.our note
The source
Bava Metzia 90b:13–14בבא מציעא צ׳ ב:י״ג-י״דSefaria (opens in a new tab)אִיתְּמַר: חֲסָמָהּ בְּקוֹל וְהִנְהִיגָהּ בְּקוֹל? רַבִּי יוֹחָנָן אָמַר: חַיָּיב, רֵישׁ לָקִישׁ אָמַר: פָּטוּר. רַבִּי יוֹחָנָן אָמַר: חַיָּיב, עֲקִימַת פִּיו הָוְיָא מַעֲשֶׂה. רֵישׁ לָקִישׁ אָמַר: פָּטוּר, קָלָא לָא הָוֵי מַעֲשֶׂה. אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ:
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Sanhedrin 65a:10–12סנהדרין ס״ה א:י׳-י״בSefaria (opens in a new tab)מְגַדֵּף, מַאי מַעֲשֶׂה אִיכָּא? עֲקִימַת שְׂפָתָיו הָוֵי מַעֲשֶׂה. בַּעַל אוֹב, מַאי מַעֲשֶׂה אִיכָּא? הַקָּשַׁת זְרוֹעוֹתָיו הָוֵי מַעֲשֶׂה. וַאֲפִילּוּ לְרַבָּנַן? וְהָתַנְיָא: אֵינוֹ חַיָּיב אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַעֲשֶׂה, כְּגוֹן זִיבּוּחַ, קִיטּוּר, וְנִיסּוּךְ, וְהִשְׁתַּחֲוָאָה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורהHaazinu 74c · not yet checked
Our explanationAnother place in Likkutei Torah that uses the principle that moving the lips counts as an action.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ב״מ צ, ב. סנהדרין סה, א.
ע״ל האזינו (עד, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
ביום השמיני עצרת תהיה לכם
How it connects
The festival's verse, now explained: the eighth level, Binah, and the gathering of light inward.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
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
מבין דבר מתוך דבר
How it connects
The Talmud's definition of a navon, one who understands one thing from another: the faculty of Binah.our note
The source
Chagigah 14a:12חגיגה י״ד א:י״בSefaria (opens in a new tab)״יוֹעֵץ״ — שֶׁיּוֹדֵעַ לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים. ״וְחָכָם״ — זֶה תַּלְמִיד הַמַּחְכִּים אֶת רַבּוֹתָיו. ״חֲרָשִׁים״ — בְּשָׁעָה שֶׁפּוֹתֵחַ בְּדִבְרֵי תוֹרָה הַכֹּל נַעֲשִׂין כְּחֵרְשִׁין. ״וְנָבוֹן״ — זֶה הַמֵּבִין דָּבָר מִתּוֹךְ דָּבָר. ״לָחַשׁ״ — זֶה שֶׁרָאוּי לִמְסוֹר לוֹ דִּבְרֵי תוֹרָה שֶׁנִּיתְּנָה בְּלַחַשׁ.
"Adviser"-- [this is one] who knows [how to] intercalate years and to establish months. "And skillful"-- this is a student who enlightens his teachers. "Charmer (heb. charashim)"-- when he opens in words of Torah, everyone becomes like a deaf person (heb. cheirshin). "And clever"-- this is one who infers from one thing to another. "Enchanter"-- this is one who is worthy to have related to him words of Torah that are given in whispers [due to the inability of others to understand properly].
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חגיגה יד, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
בינה ליבא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
בינה ליבא
How it connects
From Patach Eliyahu: “Binah is the heart,” linking understanding with the heart's joy.our note
The source
Tikkunei Zohar 17a:17–19תקוני הזהר י״ז א:י״ז-י״טSefaria (opens in a new tab)מוחא חכמה איהו מחשבה מלגו. בינה לבא ובה הלב מבין. ועל אלין תרין כתיב *הנסתרות ליי' אלקינו. כתר עליון איהו כתר מלכות. ועליה *אתמר מגיד מראשית אחרית. ואיהו קרקפתא דתפלי (נ"א קרקפתא דלא מנח תפלי). *מלגו איהו יוד קא ואו קא דאיהו ארח אצילות. איהו שקיו דאילנא בדרועוי וענפוי (נ"א ואנפוי). כמיא דאשקי לאילנא ואתרבי בההוא שקיו.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
וישמח ישראל בעושיו
How it connects
Israel's joy in its Maker, the other joy.our note
The source
Psalms 149:2תהילים קמ״ט:ב׳Sefaria (opens in a new tab)1הַלְלוּ־קָהּ שִׁירוּ לַHavayah שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים: 2יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי־צִיּוֹן יָגִילוּ בְמַלְכָּם: 3יְהַלְלוּ שְׁמוֹ בְמָחוֹל בְּתֹף וְכִנּוֹר יְזַמְּרוּ־לוֹ:
1Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints. 2Let Israel rejoice in his Maker; Let the children of Zion be joyful in their King. 3Let them praise His name in the dance; Let them sing praises unto Him with 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.
- 12
On the words
ועיין מענין ביום השמיני עצרת
How it connects
Most of the Midrash and Zohar passages listed here are copied out there in full.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהShemini Atzeres, p. 1770 ff.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
רוב המ״מ נעתקו באוה״ת כאן ע׳ א׳תשע ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
תן חלק לשבעה וגם לשמונה
How it connects
“Give a portion to seven and also to eight,” which the Midrash on Koheles applies to Shemini Atzeres.our note
The source
Ecclesiastes 11:2קהלת י״א:ב׳Sefaria (opens in a new tab)1שַׁלַּח לַחְמְךָ עַל־פְּנֵי הַמָּיִם כִּי־בְרֹב הַיָּמִים תִּמְצָאֶנּוּ: 2תֶּן־חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה כִּי לֹא תֵדַע מַה־יִּהְיֶה רָעָה עַל־הָאָרֶץ: 3אִם־יִמָּלְאוּ הֶעָבִים גֶּשֶׁם עַל־הָאָרֶץ יָרִיקוּ וְאִם־יִפּוֹל עֵץ בַּדָּרוֹם וְאִם בַּצָּפוֹן מְקוֹם שֶׁיִּפּוֹל הָעֵץ שָׁם יְהוּא:
1Cast thy bread upon the waters, For thou shalt find it after many days. 2Divide a portion into seven, yea, even into eight; For thou knowest not what evil shall be upon the earth. 3If the clouds be full of rain, They empty themselves upon the earth; And if a …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
ביום טובה היה בטוב
How it connects
“On the day of good, be in good,” also expounded by the Midrash in this connection.our note
The source
Ecclesiastes 7:14קהלת ז׳:י״דSefaria (opens in a new tab)13רְאֵה אֶת־מַעֲשֵׂה הָאֱלֹקִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ: 14בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה גַּם אֶת־זֶה לְעֻמַּת־זֶה עָשָׂה הָאֱלֹקִים עַל־דִּבְרַת שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה: 15אֶת־הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ:
13Consider the work of God; for who can make that straight, which He hath made crooked? 14In the day of prosperity be joyful, and in the day of adversity consider; God hath made even the one as well as the other, to the end that man should find nothing after him. 15All things have I seen in the days of my vanity; there is a righteous 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.
- 15
How it connects
The Midrash on Shir HaShirim expounds this verse in connection with the festivals and Shemini Atzeres.our note
The source
Song of Songs 7:2שיר השירים ז׳:ב׳Sefaria (opens in a new tab)1שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה־בָּךְ מַה־תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם: 2מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אׇמָּן: 3שׇׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים:
1… thee. What will ye see in the Shulammite? As it were a dance of two companies. 2How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman. 3Thy navel is like a round goblet, wherein no mingled wine is wanting; Thy belly is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 16
On the words
ובפרשת נשא פרשה יו״ד
How it connects
The Midrash on Naso, cited by the text, discussing Manoach's words “let us detain you,” related to atzeres.our note
The source
Bamidbar Rabbah 10במדבר רבה י׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 17
On the words
נעצרה נא אותך
How it connects
Manoach asks the angel to stay: the root of atzeres, holding back and gathering.our note
The source
Judges 13:15שופטים י״ג:ט״וSefaria (opens in a new tab)14מִכֹּל אֲשֶׁר־יֵצֵא מִגֶּפֶן הַיַּיִן לֹא תֹאכַל וְיַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ וְכׇל־טֻמְאָה אַל־תֹּאכַל כֹּל אֲשֶׁר־צִוִּיתִיהָ תִּשְׁמֹר: 15וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ ה׳ נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים: 16וַיֹּאמֶר מַלְאַךְ ה׳ אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַה׳ תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ ה׳ הוּא:
14… or strong drink, nor eat any unclean thing; all that I commanded her let her observe.’ 15And Manoah said unto the angel of the LORD: ‘I pray thee, let us detain thee, that we may make ready a kid for thee.’ 16And the angel of the LORD said unto Manoah: ‘Though thou detain me, I will not …
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
למנצח על השמינית
How it connects
“For the conductor, on the Sheminis”: the opening of the discourse the text refers to on the eighth.our note
The source
Psalms 6:1תהילים ו׳:א׳Sefaria (opens in a new tab)1לַמְנַצֵּחַ בִּנְגִינוֹת עַל־הַשְּׁמִינִית מִזְמוֹר לְדָוִד: 2ה׳ אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי:
1For the Leader; with string-music; on the Sheminith. A Psalm of David. 2O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath.
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
שבעתים כאור שבעת הימים
How it connects
The future light, sevenfold like the light of the seven days.our note
The source
Isaiah 30:26ישעיהו ל׳:כ״וSefaria (opens in a new tab)25וְהָיָה עַל־כׇּל־הַר גָּבֹהַּ וְעַל כׇּל־גִּבְעָה נִשָּׂאָה פְּלָגִים יִבְלֵי־מָיִם בְּיוֹם הֶרֶג רָב בִּנְפֹל מִגְדָּלִים: 26וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ ה׳ אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא: 27הִנֵּה שֵׁם־ה׳ בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָהֿ שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת:
25… high hill Streams and watercourses, In the day of the great slaughter, when the towers fall. 26Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound. 27Behold, the name of the LORD cometh from far, With His anger burning, and in thick …
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.
- 20
On the words
ועיין בזהר ח״ג בלק) (קפ״ה ב׳)
How it connects
The Zohar on Balak, cited by the text itself, with the Ramaz's commentary.our note
The source
Zohar, Balak 4:24–6:33ספר הזהר, בלק ד׳:כ״ד-ו׳:ל״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 21
On the words
נח״ר לפני שאמרתי ונעשה רצוני
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ספרי במדבר כח, ח. וראה ג״כ טו, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
How it connects
Kehot’s note points to Zohar, Balak 2:15–4:24 for these words.
The source
Zohar, Balak 2:15–4:24ספר הזהר, בלק ב׳:ט״ו-ד׳:כ״דSefaria (opens in a new tab) - 23
On the words
ישמח ה׳ במעשיו
How it connects
G‑d's joy in His works, one of the two joys that meet on Shemini Atzeres.our note
The source
Psalms 104:31תהילים ק״ד:ל״אSefaria (opens in a new tab)30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו: 32הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ:
30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works! 32Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Summary ¶16–20
16קיצור
Summary
Here begins the Kitzur, a short summary of the maamar's main points in numbered sections.
The heading of the maamar's summary.
(1) The meaning of “You will give truth to Yaakov” is [as in] “For G‑d is a G‑d of knowledges,” which includes two [kinds of] knowledge; and that the revelation be below
Summary of section 1: “truth to Yaakov” is the two “knowledges,” the view from below and the view from above, and the aim is that the view from above be revealed below
כמו למעלה זהו ואמת ה׳ לעולם ועז״נ תתן אמת ליעקב ועיין מענין אמת ברבות פ׳ וישלח פ׳ פ״א3
as it is above: this is “And the truth of G‑d is le'olam,” and of this it is said, “You will give truth to Yaakov.” And see on the matter of truth in the Midrash Rabbah, Parshas Vayishlach, section 81.
just as it is above. That is “the truth of G‑d is le'olam,” revealed within the world. The Midrash teaches that the word emes (truth) spans the alphabet, first, middle and last letters, as G‑d is first and last.
ומזה נמשך להיות חסד לאברהם היינו להיות באתערותא דלתתא נמשך אתערותא דלעילא זהו צדקה וחסד אשר עשה ה׳ עמנו ועמ״ש
And from this is drawn [the level of] “kindness to Avraham,” that is, that through the arousal from below an arousal from above is drawn down; this is “the charity and kindness that G‑d has done with us.” See also what is written
From truth comes “kindness to Avraham”: our deeds below draw kindness from above. The text calls this the charity and kindness G‑d has done with us.
ע״פ אני ה׳ אלקיכם דפ׳ ציצית בענין פי׳ חסדי ה׳ לשון רבים ב׳ בחי׳ חסד ועמ״ש בד״ה בהעלותך את הנרות4 בענין בחי׳ אברהם ובחי׳ אהרן:56
on the verse “I am G‑d your G‑d” in the section of tzitzis, on the meaning of “the kindnesses of G‑d” in the plural, two levels of kindness; and see what is written in the discourse beginning “When you light the lamps,” on the matter of the level of Avraham and the level of Aharon.
It refers to discourses on “the kindnesses of G‑d” in the plural, two kinds of kindness, and on the levels of Avraham and Aharon.
The summary of the first section: G‑d's truth revealed below, from which flows the kindness drawn down by our deeds.
Marei mekomos
- 1
On the words
תתן אמת ליעקב
How it connects
The verse at the center of the maamar, summarized here.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
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Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
כי אל דעות ה׳
How it connects
The two “knowledges,” from below and from above.our note
The source
I Samuel 2:3שמואל א ב׳:ג׳Sefaria (opens in a new tab)2אֵין־קָדוֹשׁ כַּה׳ כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹקֵינוּ: 3אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת Havayah וְלוֹ נִתְכְּנוּ עֲלִלוֹת: 4קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל:
2… the LORD, For there is none beside Thee; Neither is there any rock like our God. 3Multiply not exceeding proud talk; Let not arrogancy come out of your mouth; For the LORD is a God of knowledge, And by Him actions are weighed. 4The bows of the mighty men are broken, And they that stumbled are girded with strength.
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Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
ברבות וישלח פ׳ פ״א
How it connects
The Tzemach Tzedek quotes the Midrash there: emes is aleph at the start, mem in the middle and tav at the end of the alphabet, for “I am first and I am last.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהVayechi 389a; and here (Shemini Atzeres), p. 1797
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
”מהו אמת אמר ריש לקיש אלף ראשון [ברבות שלפנינו בראשון] של אותיות מ״ם באמצע תיו בסוף על שם אני ראשון ואני אחרון ומבלעדי אין אלקים” — אוה״ת ויחי שפט, א. וכ״ה גם באוה״ת כאן ע׳ א׳תשצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
בהעלותך את הנרות
How it connects
The opening of the discourse the text refers to on the levels of Avraham and Aharon.our note
The source
Numbers 8:2במדבר ח׳:ב׳Sefaria (opens in a new tab)1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 2דַּבֵּר אֶל־אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת: 3וַיַּעַשׂ כֵּן אַהֲרֹן אֶל־מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה ה׳ אֶת־מֹשֶׁה:
1And the LORD spoke unto Moses, saying: 2’Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.’ 3And Aaron did so: he lighted the lamps thereof so as to give light in front …
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Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
ואמת ה׳ לעולם
How it connects
The truth of G‑d revealed “le'olam,” in the world.our note
The source
Psalms 117:2תהילים קי״ז:ב׳Sefaria (opens in a new tab)1הַלְלוּ אֶת־ה׳ כׇּל־גּוֹיִם שַׁבְּחוּהוּ כׇּל־הָאֻמִּים: 2כִּי־גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־Havayah לְעוֹלָם הַלְלוּ־קָהּ:
1O praise the LORD, all ye nations; Laud Him, all ye peoples. 2For His mercy is great toward us; And the truth of the LORD endureth for ever. 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.
- 6
On the words
אני ה׳ אלקיכם
How it connects
The closing verse of the section of tzitzis, the opening of the discourse the text refers to.our note
The source
Numbers 15:41במדבר ט״ו:מ״אSefaria (opens in a new tab)40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם: 41אֲנִי ה׳ אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹקִים אֲנִי ה׳ אֱלֹקֵיכֶם:
40that ye may remember and do all My commandments, and be holy unto your God. 41I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
(2) And the power for the arousal from above to depend on the arousal from below is “as You swore to our fathers,” that is, what He promised against the order of the chain of descending levels (hishtalshelus).
Summary of section 2: the power of our deeds to draw a response from above comes from G‑d's oath to the fathers, a promise that goes against the ordered chain of descent.
והיינו מימי קדם קדמונו של עולם. מה שלמעלה מבחינת ימי עולם שהן בסדר השתלשלות. (וע׳ רבות אמור פכ״ט2 זח״ג פ׳ אחרי ס״ו ב׳3 נשא ק״ל ע״א4 קל״ד ב׳):
And this is “from the days of old,” [from] the Primordial One of the world: what is above the level of “the days of the world,” which are in the order of hishtalshelus. (See Midrash Rabbah, Emor, section 29; Zohar, vol. 3, Parshas Acharei, 66b; Naso, 130a, 134b.)
It comes from “the days of old,” the Primordial One, above “the days of the world,” which follow that ordered chain. The text cites the Midrash and the Zohar passages mentioned in section 2.
The summary of the second section: the oath to the fathers, from above the chain of descent, empowers our deeds.
Marei mekomos
- 1
On the words
אשר נשבעת לאבותינו
How it connects
The oath to the fathers, which the maamar explains as a commitment above reason.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
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
וע׳ רבות אמור פכ״ט
How it connects
The Midrash calling Tishrei the month of G‑d's oath.our note
The source
Vayikra Rabbah 29ויקרא רבה כ״טSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
זח״ג פ׳ אחרי ס״ו ב׳
How it connects
The Zohar on Acharei, cited again on the oath.our note
The source
Zohar, Achrei Mot 29:182–31:193ספר הזהר, אחרי מות כ״ט:קפ״ב-ל״א:קצ״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
נשא ק״ל ע״א
How it connects
The Zohar on Naso, cited on “By Myself I have sworn.”our note
The source
Zohar, Nasso 19:188–23:197ספר הזהר, נשא י״ט:קפ״ח-כ״ג:קצ״זSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19(ג) וזהו אשר קב״ו אשר הוא עונג העליון ממנו נמשך וצונו צוותא והתקשרות להיות נמשך אתעדל״ע ע״ח אתעדל״ת.
(3) And this is “asher kiddeshanu bemitzvosav” (who has sanctified us with His commandments): asher is the supernal delight, from which is drawn “vetzivanu” (and has commanded us), companionship and connection, so that an arousal from above be drawn down through an arousal from below.
Summary of section 3: in the blessing over mitzvos, asher is G‑d's delight, and vetzivanu means connection. From that delight comes the bond by which our deeds draw a response from above.
ולכן יפה שעה אחת בתשובה ומע״ט בעוה״ז כו׳:(ד) וענין תשובה עד״מ שיש שני מיני תענוג לפני המלך האחד בעשיית המצות
And therefore “One hour of teshuvah and good deeds in this world,” etc. (4) And the matter of teshuvah: by way of analogy, there are two kinds of delight before the king. The first is in the carrying out of his commands,
That is why an hour of good deeds here outweighs the World to Come. Summary of section 4 begins: the king's two delights, the first in having his commands carried out,
כמו נחת רוח לפני שאמרתי ונעשה רצוני עמ״ש בד״ה צו את בני ישראל ואמרת אליהם את קרבני.
as in “It is a satisfaction before Me that I spoke and My will was done.” See what is written in the discourse beginning “Command the children of Israel and say to them, My offering.”
as the Sages say G‑d finds satisfaction that “I spoke and My will was done,” said about the offerings. The text refers to its discourse on the daily offering, “Command the children of Israel.”
And the second is when he sees his son coming from afar. And this is “Peace, peace, to the far and to the near,” and this is also the level of “he may make peace with Me; peace he shall make with Me,”
The second delight is in the son who returns from afar. These are the two kinds of peace, “to the far and to the near,” and the doubled “peace” in Isaiah.
דהיינו יחוד י״ה ויחוד ו״ה. עמ״ש ע״פ אלה פקודי המשכן3 וע״פ והיה מספר בנ״י4 וזהו ענין שמאלו תחת לראשי5 שמר״ה עד יוהכ״פ
that is, the union of yud-hei and the union of vav-hei. See what is written on the verse “These are the accounts of the Mishkan” and on the verse “And the number of the children of Israel shall be.” And this is the matter of “His left hand is under my head”: from Rosh Hashanah until Yom Kippur,
The two peaces are also two unions of the letters of G‑d's Name: yud with hei (the hidden, higher pair) and vav with hei (the revealed, lower pair). The “left hand under my head” is the season from Rosh Hashanah to Yom Kippur,
שהוא בחי׳ לרחוק שנעשה קרוב בחי׳ תשובה ועי״ז כמ״כ למעלה נמשך הבחי׳ מקיף עליון שלמעלה מהשתלשלות בחי׳ ימי קדם שלמעלה מימי עולם
which is the level of the far becoming near, the level of teshuvah. And through this, correspondingly above, there is drawn down the level of the supernal encompassing light, which is above hishtalshelus: the level of “the days of old,” which is above “the days of the world,”
when the far becomes near through teshuvah. Through this, the encompassing light from above the ordered chain of worlds, “the days of old,” is drawn down.
כמאמר המתנשא מימות עולם6 להיות מאיר בקירוב ע״ד ימיט עולם וזהו דרשו ה׳ בהמצאו בהיותו קרוב וגילוי עונג זה הוא בחי׳ שמן שמחתנו ישמח
as in the saying, “Who is exalted from the days of the world”; [so that it] shine closely, in the manner of “the days of the world.” And this is “Seek G‑d when He can be found,” when He is near. And the revelation of this delight is the level of “the season of our rejoicing,” “G‑d will rejoice
The morning prayer praises G‑d “who is exalted from the days of the world”; this high light now shines close, as within the world's days. Isaiah's “seek G‑d when He can be found … when He is near” refers to these days. The revelation of this delight is the joy of Sukkos,
ה׳ במעשיו וישמח ישראל בעושיו7 ופעולת עונג זה העליון עם היותו בבחי׳ מקיף ליתן כח ועוז באהבה הטבעית שבנפש שיהיה אתערותא דלעילא תלוי באתערותא דלתתא
in His works” and “Israel will rejoice in its Maker.” And the effect of this supernal delight, although it is in the manner of an encompassing light, is to give strength and power to the natural love in the soul, so that the arousal from above will depend on the arousal from below.
when G‑d rejoices in His works and Israel in its Maker. This delight, though it remains an encompassing light, strengthens the natural love in the soul, so that our deeds draw a response from above.
וזהו אשר נשבעת לאבותינו מימי קדם8 וזהו ענין שבעת ימים דחג הסוכות להיות הוי״ה צלך:(ה)9 ודרך פרט בכלי יום הוא בחי׳ תורה דכתיב ואשים דברי בפיך ובצל ידי כסיתיך.10
And this is “as You swore to our fathers from the days of old.” And this is the matter of the seven days of the festival of Sukkos: that “G‑d is your shade.” (5) And in a particular way, each day, it is the level of Torah, as it is written, “And I have put My words in your mouth, and in the shade of My hand I have covered you.”
This is the oath to the fathers “from the days of old,” and it is the seven days of Sukkos, when “G‑d is your shade.” Summary of section 5: day by day, Torah study does the same, as G‑d's words in our mouth form a shade.
And it is also said of it, “She has hewn out her seven pillars,” as is written in the Midrash Rabbah at the beginning of Parshas Shemini. And therefore, “Study is great, for it leads to action,”
Proverbs says wisdom “has hewn out her seven pillars,” which the Midrash reads as seven books of Torah. This is why study is great: it leads to action,
כי הוא מבחי׳ תענוג עליון שעשועים יום יום15 ע״כ הוא המביא לידי מעשה שנותן כח ועוז למעשה המצות שיהיה נמשך בהן ועל ידן האתעדל״ע וזהו או יחזיק במעוזי שנקרא עוז שהוא כח.1617
for it is from the level of supernal delight, “delights day [by] day”; therefore it is what leads to action, for it gives strength and power to the performance of the mitzvos, so that the arousal from above be drawn down in them and through them. And this is “Or let him take hold of My strength (ma'uzi),” for it is called oz (might), which is power.
because Torah comes from G‑d's own delight, and so it gives the mitzvos their power to draw a response from above. Isaiah's “take hold of My strength (ma'uzi)” alludes to this: oz, strength, is the power Torah gives.
The summary of sections 3–5: the delight behind the mitzvos, the deeper delight reached by teshuvah and revealed on Sukkos as an encompassing light, and Torah study as the daily source of power for the mitzvos.
The unions of yud-hei and vav-hei correspond to the higher and lower levels of the Name; the two kinds of peace, far and near, are mapped onto them.
Marei mekomos
- 1
On the words
שלום שלום לרחוק ולקרוב
How it connects
The two kinds of peace, to the far and to the near.our note
The source
Isaiah 57:19ישעיהו נ״ז:י״טSefaria (opens in a new tab)18דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: 19בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר Havayah וּרְפָאתִיו: 20וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט:
18… will heal him; I will lead him also, and requite with comforts him and his mourners. 19Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him. 20But the wicked are like the troubled sea; For it cannot rest, and its waters cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
יעשה שלום לי שלום יעשה לי
How it connects
The doubled peace, here linked to the two unions of the Name.our note
The source
Isaiah 27:5ישעיהו כ״ז:ה׳Sefaria (opens in a new tab)4חֵמָה אֵין לִי מִי־יִתְּנֵנִי שָׁמִיר שַׁיִת בַּמִּלְחָמָה אֶפְשְׂעָה בָהּ אֲצִיתֶנָּה יָּחַד: 5אוֹ יַחֲזֵק בְּמָעוּזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה־לִּי: 6הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב יָצִיץ וּפָרַח יִשְׂרָאֵל וּמָלְאוּ פְנֵי־תֵבֵל תְּנוּבָה:
4… were as the briers and thorns in flame! I would with one step burn it altogether. 5Or else let him take hold of My strength, That he may make peace with Me; yea, let him make peace with Me. 6In days to come shall Jacob take root, Israel shall blossom and bud; And the face …
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
אלה פקודי המשכן
How it connects
The opening of the discourse the text refers to on the two unions.our note
The source
Exodus 38:21שמות ל״ח:כ״אSefaria (opens in a new tab)20וְכׇל־הַיְתֵדֹת לַמִּשְׁכָּן וְלֶחָצֵר סָבִיב נְחֹשֶׁת: 21אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת אֲשֶׁר פֻּקַּד עַל־פִּי מֹשֶׁה עֲבֹדַת הַלְוִיִּם בְּיַד אִיתָמָר בֶּן־אַהֲרֹן הַכֹּהֵן: 22וּבְצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כׇּל־אֲשֶׁר־צִוָּה ה׳ אֶת־מֹשֶׁה:
20And all the pins of the tabernacle, and of the court round about, were of brass. 21These are the accounts of the tabernacle, even the tabernacle of the testimony, as they were rendered according to the commandment of Moses, through the service of the Levites, by the hand of Ithamar, the son of Aaron the priest. 22And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made …
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
והיה מספר בנ״י
How it connects
The opening of another discourse the text refers to on this theme.our note
The source
Hosea 2:1הושע ב׳:א׳Sefaria (opens in a new tab)1וְהָיָה מִסְפַּר בְּנֵי־יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר וְהָיָה בִּמְקוֹם אֲשֶׁר־יֵאָמֵר לָהֶם לֹא־עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל־חָי: 2וְנִקְבְּצוּ בְּנֵי־יְהוּדָה וּבְנֵי־יִשְׂרָאֵל יַחְדָּו וְשָׂמוּ לָהֶם רֹאשׁ אֶחָד וְעָלוּ מִן־הָאָרֶץ כִּי גָדוֹל יוֹם יִזְרְעֶאל:
1Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, instead of that which was said unto them: ‘Ye are not My people’, it shall be said unto them: ‘Ye are the children of the living God.’ 2And the children of Judah and the children of Israel shall be gathered together, and they …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
שמאלו תחת לראשי
How it connects
The left hand under the head: the days from Rosh Hashanah to Yom Kippur.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)5סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי: 6שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: 7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:
5’Stay ye me with dainties, refresh me with apples; For I am love-sick.’ 6Let his left hand be under my head, And his right hand embrace me. 7’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of 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.
- 6
On the words
המתנשא מימות עולם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת יוצר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
וישמח ישראל בעושיו
How it connects
Israel's joy in its Maker.our note
The source
Psalms 149:2תהילים קמ״ט:ב׳Sefaria (opens in a new tab)1הַלְלוּ־קָהּ שִׁירוּ לַHavayah שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים: 2יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי־צִיּוֹן יָגִילוּ בְמַלְכָּם: 3יְהַלְלוּ שְׁמוֹ בְמָחוֹל בְּתֹף וְכִנּוֹר יְזַמְּרוּ־לוֹ:
1Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints. 2Let Israel rejoice in his Maker; Let the children of Zion be joyful in their King. 3Let them praise His name in the dance; Let them sing praises unto Him with 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.
- 8
On the words
אשר נשבעת לאבותינו מימי קדם
How it connects
The oath to the fathers from the days of old, drawn down on Sukkos.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
הוי״ה צלך
How it connects
G‑d is your shade: the encompassing light of Sukkos.our note
The source
Psalms 121:5תהילים קכ״א:ה׳Sefaria (opens in a new tab)4הִנֵּה לֹא־יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל: 5ה׳ שֹׁמְרֶךָ ה׳ צִלְּךָ עַל־יַד יְמִינֶךָ: 6יוֹמָם הַשֶּׁמֶשׁ לֹא־יַכֶּכָּה וְיָרֵחַ בַּלָּיְלָה:
4Behold, He that keepeth Israel Doth neither slumber nor sleep. 5The LORD is thy keeper; The LORD is thy shade upon thy right hand. 6The sun shall not smite thee by day, Nor the moon by night.
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
ואשים דברי בפיך ובצל ידי כסיתיך
How it connects
Torah in the mouth forms a shade, the daily counterpart of the sukkah.our note
The source
Isaiah 51:16ישעיהו נ״א:ט״זSefaria (opens in a new tab)15וְאָנֹכִי ה׳ אֱלֹקֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו ה׳ צְבָאוֹת שְׁמוֹ: 16וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה: 17הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַ͏ִם אֲשֶׁר שָׁתִית מִיַּד ה׳ אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית:
15… stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name. 16And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’ 17Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
חצבה עמודי׳ שבעה
How it connects
Wisdom hewed out seven pillars, which the Midrash reads as the Torah's seven books.our note
The source
Proverbs 9:1משלי ט׳:א׳Sefaria (opens in a new tab)1חׇכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה: 2טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ:
1Wisdom hath builded her house, she hath hewn out her seven pillars; 2She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
ברבות ר״פ שמיני
How it connects
The note points there for the Midrash's reading of the seven pillars as “seven books of the Torah.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהBereishis, vol. 4, 683a
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
”אלו שבעה ס״ת” — ראה אוה״ת בראשית כרך ד תרפג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
כמ״ש ברבות ר״פ שמיני
How it connects
The Midrash at the beginning of Shemini, which reads the seven pillars as the seven books of the Torah.our note
The source
Vayikra Rabbah 11ויקרא רבה י״אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
גדול תלמוד שמביא לידי מעשה
How it connects
Study is great because it leads to action, the maamar's opening question, now answered.our note
The source
Kiddushin 40b:8–9קידושין מ׳ ב:ח׳-ט׳Sefaria (opens in a new tab)וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד. נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם: תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל? נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר: מַעֲשֶׂה גָּדוֹל. נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר: תַּלְמוּד גָּדוֹל. נַעֲנוּ כּוּלָּם וְאָמְרוּ: תַּלְמוּד גָּדוֹל, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: גָּדוֹל תַּלְמוּד שֶׁקָּדַם לְחַלָּה אַרְבָּעִים שָׁנָה, לִתְרוּמוֹת וּלְמַעַשְׂרוֹת חֲמִשִּׁים וְאַרְבַּע, לִשְׁמִיטִּים שִׁשִּׁים וְאַחַת, לְיוֹבְלוֹת מֵאָה וְשָׁלֹשׁ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 15
On the words
שעשועים יום יום
How it connects
The Torah as G‑d's delight day by day.our note
The source
Proverbs 8:30משלי ח׳:ל׳Sefaria (opens in a new tab)29בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ: 30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם:
29… That the waters should not transgress His commandment, When He appointed the foundations of the earth; 30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men.
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
דרשו ה׳ בהמצאו
How it connects
“Seek G‑d when He can be found, call Him when He is near,” read by the Sages as the Ten Days of Teshuvah.our note
The source
Isaiah 55:6ישעיהו נ״ה:ו׳Sefaria (opens in a new tab)5הֵן גּוֹי לֹא־תֵדַע תִּקְרָא וְגוֹי לֹא־יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן ה׳ אֱלֹקֶיךָ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ: 6דִּרְשׁוּ ה׳ בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב: 7יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־ה׳ וִירַחֲמֵהוּ וְאֶל־אֱלֹקֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ:
5… the LORD thy God, And for the Holy One of Israel, for He hath glorified thee. 6Seek ye the LORD while He may be found, Call ye upon Him while He is near; 7Let the wicked forsake his way, And the man of iniquity his thoughts; And let him …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
ישמח ה׳ במעשיו
How it connects
G‑d's joy in His works.our note
The source
Psalms 104:31תהילים ק״ד:ל״אSefaria (opens in a new tab)30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו: 32הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ:
30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works! 32Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.
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.
20והנה ביום השמיני מדרגה השמינית ממטה למעלה. הבחינה שיוכל להיות הגילוי למטה כמו למעלה בחי׳ ואמת ה׳ לעולם.
And now, “on the eighth day”: the eighth level from below upward, the level at which the revelation can be below as it is above, the level of “And the truth of G‑d is le'olam.”
The summary of the festival: the “eighth day” is the eighth level counting upward, Binah, the level at which the view from above can be revealed below, “the truth of G‑d le'olam.”
והוא שמחת תורה ושם מתחברים ב׳ השמחות דישמח ה׳ במעשיו וישמח ישראל בעושיו1 והיינו ע״י התורה שהיא אצלו ית׳ שעשועים ושעשועי את בני אדם2 לכן נקרא שמחת תורה.
And this is Simchas Torah, and there the two joys are joined, “G‑d will rejoice in His works” and “Israel will rejoice in its Maker”; and this is through the Torah, which before Him, may He be blessed, is “delights,” and “My delights are with the children of men.” Therefore it is called Simchas Torah.
That is Simchas Torah, when G‑d's joy and Israel's joy join through the Torah, which is G‑d's delight and is shared with people.
ואזי עצרת תהיה לכם שיתאסף ויתקבץ האור מקיף להיות בבחי׳ פנימיות ע״ד יקוו המים אל מקום אחד3 ועד״ז נאמר מקוה ישראל4 ה׳
And then “there shall be an atzeres for you”: that the encompassing light be gathered and collected together, to be in the manner of an inner light (pnimiyus), like “Let the waters be gathered to one place”; and in the same way it is said, “The mikveh (hope) of Israel is G‑d.”
Then comes the atzeres, the gathering: the encompassing light is gathered inward, like the waters gathered into one place at creation. Jeremiah calls G‑d “the mikveh of Israel,” a word meaning both hope and a gathering of water.
(ע׳ זח״ בראשית י״ח5 א׳ ל״ג א׳) ולכן אומרים בשמע״צ מוריד הגשם67 כדי שעי״ז יהיה בבחינת המצות באתעדל״ת אתעדל״ע:89
(See Zohar, Bereishis, 18a, 33a.) And therefore on Shemini Atzeres we say “He causes the rain to fall,” so that through this there will be, in the level of the mitzvos, through the arousal from below, an arousal from above.
The Zohar discusses these verses. This is why the prayer for rain, “He causes the rain to fall,” begins on Shemini Atzeres: the gathered inner light becomes a flow downward, empowering our deeds to draw a response from above.
The closing summary: on Shemini Atzeres and Simchas Torah the encompassing light of Sukkos is gathered inward, which is why we begin praying for rain, so that the mitzvos all year draw down a response from above.
Rain is an image of gathered water flowing down; it matches the maamar's theme of makif becoming pnimiyus and then flowing into the mitzvos.
Marei mekomos
- 1
On the words
וישמח ישראל בעושיו
How it connects
Israel's joy in its Maker.our note
The source
Psalms 149:2תהילים קמ״ט:ב׳Sefaria (opens in a new tab)1הַלְלוּ־קָהּ שִׁירוּ לַHavayah שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים: 2יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי־צִיּוֹן יָגִילוּ בְמַלְכָּם: 3יְהַלְלוּ שְׁמוֹ בְמָחוֹל בְּתֹף וְכִנּוֹר יְזַמְּרוּ־לוֹ:
1Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints. 2Let Israel rejoice in his Maker; Let the children of Zion be joyful in their King. 3Let them praise His name in the dance; Let them sing praises unto Him with 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.
- 2
On the words
ושעשועי את בני אדם
How it connects
The Torah's delights shared with people.our note
The source
Proverbs 8:31משלי ח׳:ל״אSefaria (opens in a new tab)30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם: 32וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ:
30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men. 32Now therefore, ye children, hearken unto me; For happy are they that keep my ways.
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
יקוו המים אל מקום אחד
How it connects
The waters gathered into one place: an image of the encompassing light gathered inward.our note
The source
Genesis 1:9בראשית א׳:ט׳Sefaria (opens in a new tab)8וַיִּקְרָא אֱלֹקִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי: 9וַיֹּאמֶר אֱלֹקִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן: 10וַיִּקְרָא אֱלֹקִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹקִים כִּי־טוֹב:
8And God called the firmament Heaven. And there was evening and there was morning, a second day. 9And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. 10And God called the dry land Earth, and the gathering together of the waters called He …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית א, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
מקוה ישראל ה׳
How it connects
G‑d is the mikveh, the hope and gathering, of Israel.our note
The source
Jeremiah 17:13ירמיהו י״ז:י״גSefaria (opens in a new tab)12כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ: 13מִקְוֵה יִשְׂרָאֵל Havayah כׇּל־עֹזְבֶיךָ יֵבֹשׁוּ וְסוּרַי בָּאָרֶץ יִכָּתֵבוּ כִּי עָזְבוּ מְקוֹר מַיִם־חַיִּים אֶת־Havayah 14רְפָאֵנִי ה׳ וְאֵרָפֵא הוֹשִׁיעֵנִי וְאִוָּשֵׁעָה כִּי תְהִלָּתִי אָתָּה:
12Thou throne of glory, on high from the beginning, Thou place of our sanctuary, 13Thou hope of Israel, the LORD! All that forsake Thee shall be ashamed; They that depart from Thee shall be written in the earth, Because they have forsaken the LORD, The fountain of living waters. . 14Heal me, O LORD, and I shall be healed; Save me, and I shall be saved; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ יז, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
(ע׳ זח״ בראשית י״ח א׳
How it connects
The Zohar passage, cited by the text itself, on the gathering of the waters.our note
The source
Zohar, Bereshit 6:60–7:70ספר הזהר, בראשית ו׳:ס׳-ז׳:ע׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
אומרים בשמע״צ מוריד הגשם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
טוש״ע או״ח רסקי״ד. ועוד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
אומרים בשמע״צ מוריד הגשם
How it connects
The law that the mention of rain in the Amidah begins on Shemini Atzeres.our note
The source
Shulchan Arukh, Orach Chayim 114:1–2שולחן ערוך, אורח חיים קי״ד:א׳-ב׳Sefaria (opens in a new tab)דין הזכרת הרוח וגשם וטל. ובו ט סעיפים: מתחילין לומר בברכה שנייה משיב הרוח ומוריד הגשם בתפלת מוסף של י"ט האחרון של חג ואין פוסקין עד תפלת מוסף של י"ט הראשון של פסח: אסור להזכיר הגשם עד שיכריז ש"ץ (וי"א שקודם שמתחילין מוסף מכריז השמש משיב הרוח וכו' כדי שהצבור יזכירו בתפלתן וכן נוהגין) (מרדכי רפ"ק דתענית) הלכך אף אם הוא חולה או אנוס לא יקדים תפלתו לתפלת הצבור לפי שאסור להזכיר עד שיאמר ש"ץ אבל אם יודע שהכריז ש"צ אע"פ שהוא לא שמע מזכיר ומטעם זה הבא לב"ה והציבור התחילו להתפלל יתפלל ויזכיר אע"פ שהוא לא שמע מש"ץ:
The Laws of the Mentioning of the Wind and Rain and Dew. Containing 9 S'ifim We start to say "Who makes the wind blow and rain fall" in the second blessing in the Musaf prayer [i.e. Amidah] of the latter Yom Tov of "Chag" [the Sukkot-Shemini Atzeret holiday] (i.e. Shemini Atzeret), and we do not stop [saying it] until the Musaf prayer [i.e. Amidah] of the first Yom Tov of Pesach. It is forbidden to mention rain until the prayer leader proclaims [it]. (And some say that before they start the Musaf prayer, the attendant proclaims "Who makes the wind blow, etc.", so that the congregation should remember [to say it] in their prayer, and that is how we practice (Mordechai on the beginning of the …
Hebrew: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
ואמת ה׳ לעולם
How it connects
The truth of G‑d revealed within the world, the level of the eighth day.our note
The source
Psalms 117:2תהילים קי״ז:ב׳Sefaria (opens in a new tab)1הַלְלוּ אֶת־ה׳ כׇּל־גּוֹיִם שַׁבְּחוּהוּ כׇּל־הָאֻמִּים: 2כִּי־גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־Havayah לְעוֹלָם הַלְלוּ־קָהּ:
1O praise the LORD, all ye nations; Laud Him, all ye peoples. 2For His mercy is great toward us; And the truth of the LORD endureth for ever. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
דישמח ה׳ במעשיו
How it connects
G‑d's joy in His works.our note
The source
Psalms 104:31תהילים ק״ד:ל״אSefaria (opens in a new tab)30תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה: 31יְהִי כְבוֹד ה׳ לְעוֹלָם יִשְׂמַח ה׳ בְּמַעֲשָׂיו: 32הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ:
30Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth. 31May the glory of the LORD endure for ever; let the LORD rejoice in His works! 32Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
Contemplate that before G‑d the world is nothing, and so “concede” to His truth in prayer; do the mitzvos knowing they reach G‑d's own delight; in teshuvah, let the sense of being far bring you close; study Torah aloud every day, even topics with no practical use, since this gives the mitzvos their power; and on Shemini Atzeres, through contemplation and the joy of Torah, take the light of Sukkos inward for the whole year.
Questions for discussion
- How does the maamar resolve the difficulty that if study is great because it leads to action, action should be greater?
- What are the two “knowledges,” and how do the prayers Hodu, Modim and Hallel express the move from one to the other?
- Why does G‑d need an “oath” to the fathers, and how does it explain the power of a human deed to arouse a response from above?
- How does the delight reached through teshuvah differ from the delight in the mitzvos, and how does this explain “His left hand is under my head”?
- What does it mean that on Shemini Atzeres the encompassing light is “gathered” inward, and why does this connect to the prayer for rain?
Key terms in this maamar
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×21
- The Holy One, blessed be Heקב״ה
- Chochmah (wisdom)חכמה
- The first flash of insight. ×10
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×4
- The higher unity (yichuda ila'ah)יחודא עילאה
- The world is nothing next to G‑d. ×2
- The lower unity (yichuda tata'ah)יחודא תתאה
- G‑d is present within the world's existence. ×1
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- The Name Elokimאלקים
- G‑d as concealed within nature, measuring and limiting. ×1
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds.
- Chesed (kindness)חסד
- Expansive giving. ×15
- An arousal from aboveאתערותא דלעילא
- Divine initiative, unprompted by us. ×8
- Self-sacrifice (mesirus nefesh)מסירות נפש
- Giving oneself over entirely to G‑d.
- Willרצון
- Desire; in G‑d, the level above intellect. ×9
- The chain of descending worlds (hishtalshelus)השתלשלות
- The step-by-step descent of divine light from the highest level down to this world. ×5
- The Infinite Light (Or Ein Sof)אור אין סוף
- G‑d's light as it is, beyond all limits, before any contraction.
- The light that encompasses all worlds (sovev kol almin)סובב כל עלמין
- Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond. ×1
- The light that fills all worlds (memalei kol almin)ממלא כל עלמין
- Divine light that enters each world and gives it life according to its measure.
- Delightתענוג
- Pleasure; the inner root of will. ×19
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×3
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×3
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion. ×2
- Keser (the Crown)כתר
- The level above intellect: divine will and delight. ×1
- The inner dimension (pnimiyus)פנימיות
- The innermost core of a level. ×9
- Gevurah (restraint)גבורה
- Measure, limitation and judgment. ×1
- The outer dimension (chitzoniyus)חיצוניות
- The external, expressive aspect. ×1
- An arousal from belowאתערותא דלתתא
- Human initiative that draws down a divine response. ×6