Likkutei Torah · Parshas Shemini Atzeres · Maamar 5

ה׳ לי בעוזרי ואני אראה בשנאי

“Havayah is for me among my helpers, and I shall look upon my enemies”

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The big idea

G‑d’s transcendent light reaches the soul every day but is not held within; on Shemini Atzeres, when G‑d’s joy in His works meets Israel’s joy in its Maker, it is absorbed into the heart. The “helpers” that bring this about are the mitzvos, and a higher help comes when teshuvah turns the soul’s very “enemies” into light.

The maamar in brief

The maamar opens with a verse from Hallel and a Talmudic saying, both of which seem to give G‑d plural “helpers.” G‑d’s essence transcends the worlds, which live only from His Malchus, His “name”; the purpose of life is to draw that transcendent light into the physical heart. In exile the Congregation of Israel is “barren”: the light is drawn down daily but the body and animal soul keep it outside, like the encompassing sukkah. Shemini Atzeres, whose name means “retention,” is when it is absorbed, because two joys unite: G‑d’s joy in His works, from above, and Israel’s joy in its Maker, from below. A long gloss explains these joys through the Zohar and the Ramaz: the refinement of the Name Ban, the inner dimension of Atik, the new souls of the future, and the renewed world beyond the seventh millennium, to which the “eighth day” points. The mitzvos, “the limbs of the King,” are the helpers that draw supernal holiness into Malchus and so “purify” it. Beyond them is a higher help, “from ayin,” which comes through teshuvah, when darkness itself becomes light: “I shall look upon my enemies.” A short summary closes the maamar.

Outline

The questions and the foundationWhy “helpers” in the plural, and why “to purify” others? G‑d fills and transcends the worlds; they live only from His Malchus, a mere “name.” Loving G‑d means drawing His transcendent light into the physical heart: the union of the Holy One and His Shechinah.¶1–2
Exile as barrennessG‑dliness is drawn down every day through the blessings but is not retained, because the body and animal soul block it; so now it is only an encompassing sukkah, and da’as must break “the peoples of the earth.”¶3–4
Shemini Atzeres and the two joysAtzeres means retention. Joy is revelation; on the festivals the souls reach Binah, the hidden “mother” that is otherwise concealed within the mitzvos. Sukkos brings joy as an encompassing light; on Shemini Atzeres it enters within, as the joy from above meets the joy from below.¶5–8
Gloss: G‑d’s joy in His works“Havayah shall rejoice in His works” is the future revelation of the inner Atik, caused by our refinement of the Name Ban. Israel’s joy in its “Makers” (plural) refers to the soul’s three partners and is won through the teshuvah of the Days of Awe.¶9–14
Gloss: two future stages and the eighth dayIsrael’s joy reaches the root of souls in Adam Kadmon; G‑d’s joy comes from beyond it. What shines as a surrounding crown at the Resurrection will be absorbed within in the renewed world, just as Sukkos gives way to Shemini Atzeres, the “eighth” beyond the cycle of seven.¶15–20
The mitzvos purify MalchusUnited joy breaks the body’s obstruction. The hidden light lies in the mitzvos, the limbs of the King; through them, with intention, Israel draw holiness into Malchus. Several readings of “to purify”: to refine Malchus of impurity, to raise it to the supernal purity, to return the soul to its root, and to bring the light of noon.¶21–24
The two kinds of helpThe mitzvos are “helpers” that bring the union face to face. “I shall look upon my enemies” is a higher help, through teshuvah and the turning of darkness into light, from ayin above Chochmah, like the union of yud and hei that depends on the mazal.¶25–30
SummaryA brief restatement of the six sections.¶31–37

Key concepts

Filling and encompassing all worldsממלא כל עלמין וסובב כל עלמין: G‑d’s light as it lives within each world, and G‑d as He utterly transcends them; the worlds live only from His Malchus, His “name.”
Barrenness and absorptionעקרה / קליטה: The maamar’s image for a heart that receives G‑dliness but cannot hold it, versus Shemini Atzeres (“retention”), when the light is absorbed within.
The two joysישמח ה׳ במעשיו / ישמח ישראל בעושיו: G‑d’s joy in His works, flowing from above, and Israel’s joy in its Maker, rising from below; their union on Shemini Atzeres brings the light inward.
The hidden worldעלמא דאתכסייא: Binah, the “mother of the children,” whose joy is hidden all year within Torah and mitzvos and revealed on the festivals.
Encompassing and inner lightמקיף ופנימי: Light that surrounds a person (the sukkah, a crown) versus light absorbed within (Shemini Atzeres, the renewed world).
Refinement of the Name Banבירור שם ב״ן: The work of refining the lower world through our service; it is the “works” in which G‑d will rejoice and the cause of the highest revelation.
Help, face to faceעזר / פנים בפנים: The mitzvos help by bringing the divine union, and the soul’s bond with G‑d, face to face.
Transforming darkness into lightאתהפכא חשוכא לנהורא: Teshuvah that turns the evil inclination itself into light; the higher help “from ayin” and the meaning of “I shall look upon my enemies.”

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The questions and the foundation ¶1–2

1ה׳ לי בעוזרי1 2 ואני אראה בשנאי. הנה לשון הפסוק אין לו הבנה לכאורה דמשמע שיש עוזרים אחרים3 והקב״ה הוא ג״כ עמהם ובאמת הוא הוא העוזר ב״ה.

“Havayah is for me among my helpers, and I shall look upon my enemies.” Now, the wording of the verse seemingly makes no sense, for it implies that there are other helpers and the Holy One, blessed be He, is also among them; but in truth He, blessed be He, is Himself the Helper.

Explanation

The maamar opens with a verse from Hallel. Read literally, “among my helpers” (be’ozrai, plural) sounds as if G‑d were one helper among several, which cannot be, since He alone truly helps.

ולהבין זה וגם להבין מארז״ל הבא לטהר מסייעין לו. מהו מסייעין לו לשון רבים והלא אין עוזר ומסייע רק הקב״ה לבדו

To understand this, and also to understand the saying of our Sages, of blessed memory, “One who comes to purify, they assist him”: what is [meant by] “they assist him,” in the plural? Is it not so that there is no helper and assister other than the Holy One, blessed be He, alone?

Explanation

A second difficulty: the Talmud says that one who sets out to become pure is given help from Above, but it uses the plural, “they assist him.” If G‑d alone helps, who are the “they”? The maamar will answer both questions together: the helpers are the mitzvos.

וגם י״ל לשון לטהר שהוא פועל יוצא דמשמע לטהר את אחרים4 והל״ל ליטהר.5 אך הנה נודע כי הקב״ה ממכ״ע6 וסוכ״ע.

One may also ask about the word “to purify” (letaher), which is a transitive verb and implies purifying others; it should have said “to become pure” (litaher). But, as is known, the Holy One, blessed be He, fills all worlds (memalei kol almin) and encompasses all worlds (sovev kol almin).

Explanation

A third difficulty: the Sages say letaher, “to purify” (others), rather than litaher, “to become pure” (oneself). To answer, the Alter Rebbe first lays down the basic distinction between G‑d as He fills the worlds and G‑d as He surrounds and transcends them.

פי׳ ממכ״ע שמתלבש בתוך עלמין להחיותם ולקיימם ולהוות אותם מאין ליש ואעפ״כ אינו נתפס ומתלבש ממש בתוכם כדמיון הנשמה שמתלבשת בתוך הגוף להחיותו

The meaning of “fills all worlds” is that He is enclothed within the worlds to give them life and sustain them and to bring them into being from nothing to something; nevertheless He is not actually grasped and enclothed within them, as in the analogy of the soul, which is enclothed within the body to give it life,

Explanation

“Filling all worlds” means G‑d is present inside every created thing as its life and its source of being. Yet He is not contained there the way a soul is contained in a body.

שהרי הנשמה מתפעלת ממקרי הגוף משא״כ אצלו ית׳ כתיב אם צדקת מה תתן לו7 כו׳

for the soul is affected by what happens to the body, whereas concerning Him, may He be blessed, it is written, “If you are righteous, what do you give Him?” etc.

Explanation

A soul feels what happens to its body; G‑d is not affected by the worlds at all. The verse from Iyov says that a person’s righteousness adds nothing to Him.

ואני הוי׳ לא שניתי8 כתיב כי אתה הוא קודם שנברא העולם ואתה הוא לאחר כו׳.

[And] “I, Havayah, have not changed.” It is written, “For You are He before the world was created, and You are He after,” etc.

Explanation

The verse from Malachi and the words of the morning prayers both say that G‑d is exactly the same before and after creation: creating the world changed nothing in Him.

אלא שהוא בחי׳ סוכ״ע דהיינו שהוא קדוש ומובדל מגדר עלמין כו׳ והחיות המתפשט בתוך העולמות הוא מבחי׳ מלכותו ית׳ לבד שבשביל שמלך שמו נקרא עליהם

Rather, He is the level of “encompassing all worlds,” that is, He is holy and set apart from the category of worlds, etc.; and the life-force that spreads within the worlds comes from the level of His Malchus (sovereignty), may He be blessed, alone: because “King,” His Name, is called upon them,

Explanation

So G‑d Himself is “encompassing,” utterly beyond the worlds. What gives the worlds life is only His Malchus, His kingship, the attribute by which He is called “King” over them.

הם חיים וקיימים ולפיכך אין העולמות תופסים מקום אצלו ית׳ וזו שמע ישראל9 ה׳ אלקינו ה׳ אחד פי׳ שמע לשון השמעה בלב שישים אל לבו איך שהשם אחד א׳ בח׳ וד׳

they live and exist. Therefore the worlds occupy no place with Him, may He be blessed. And this is [the meaning of] “Hear, O Israel, Havayah is our G‑d, Havayah is One.” “Hear” means making [something] heard in the heart: that one should take to heart how the Name is One (echad), the alef within the ches and the dalet,

Explanation

Since the worlds live only from this outermost attribute, they are nothing before Him. The Shema’s word “Hear” is read as “make heard in the heart”: to take to heart what “One” (echad, spelled alef, ches, dalet) means.

דהיינו שהז׳ רקיעים וארץ וד׳ רוחות10 העולם בטלים הם להאלף הוא יחידו של עולם ואינם תופסים מקום כלל לפי שברוך שם כבוד מל כותו לעולם ועד.

that is, that the seven heavens and the earth [numbering eight, the ches] and the four directions of the world [the dalet] are nullified to the alef, the One Unique Being of the world, and occupy no place at all, because “Blessed be the Name of the glory of His kingdom forever and ever.”

Explanation

The numerical values carry the teaching: ches (8) stands for the seven heavens and the earth, dalet (4) for the four directions, and all are nullified to the alef (1), the One. The line recited after the Shema’s first verse, “Blessed be the Name of the glory of His kingdom,” gives the reason: all existence derives only from His “kingdom.”

פי׳ שכל העולמות מעולם ועד עולם בטלים הם לבחי׳ מלכותו ית׳ שאינו אלא בחי׳ שם בלבד כמשל השם שבאדם שאינו

This means that all the worlds, from world to world, are nullified to the level of His Malchus, may He be blessed, which is only the level of a name, like the analogy of a person’s name, which is

Explanation

The whole of creation, “from world to world,” depends on His Malchus, which is compared to a name. A name is not the person himself but only how others relate to him.

אלא לזולתו שצריך לקרותו בשמו משא״כ כשהאו לבדו בפ״ע הרי השם בטל וטפל אליו ואין לו מהות בפ״ע.

only for others, who need to call him by his name; whereas when he is by himself, on his own, the name is nullified and subordinate to him and has no being of its own.

Explanation

A person alone has no use for his name; it has no independent reality. This is the model for how creation stands before G‑d.

כך החיות המתפשט בעולמות אינה אלא ממדת מלכותו ית׳ שהוא בחי׳ שם להיות התפשטות מדת מלכותו על העולמות שיהא מלך שמו נקרא עליהם

So too, the life-force that spreads in the worlds is only from His attribute of Malchus, may He be blessed, which is the level of a name: that His attribute of Malchus spread over the worlds, so that “King,” His Name, be called upon them.

Explanation

Likewise the life-force of the worlds comes only from Malchus, G‑d’s “name” of King, which exists only in relation to the worlds He rules.

אבל לגבי אור א״ס ב״ה בעצמו ובכבודו אינו תופס מקום כלל וכמו קודם שנברא העולם שהיה הוא ושמו בלבד11 12 ולפיכך ואהבת את הוי׳ שיהיה בבחי׳

But in relation to the Infinite Light (Or Ein Sof), blessed be He, Himself, in His own glory, it occupies no place at all, just as before the world was created, when there was He and His Name alone. Therefore “And you shall love Havayah” should be at the level of

Explanation

Before G‑d’s own essence, the Infinite Light, even this “name” has no standing; it is as before creation, when (in the Midrash’s words) there was only He and His Name. From here the Alter Rebbe turns to the command to love G‑d.

אלקיך שיהא אלוה שלך שתהא בטל אלין ית׳ בכל לבבך פי׳ שיהא המשכת גילוי אלקותו ית׳ בתוך לבבך כי ב׳ השמוש של בכל לבבך פי׳ בתוך

“your G‑d”: that He be your G‑d, that you be nullified to Him, may He be blessed, “with all your heart (bechol levavecha)”; that is, that the revelation of His G‑dliness, may He be blessed, be drawn within your heart, for the prefixed letter beis of “bechol levavecha” means “within,”

Explanation

“Your G‑d” means that the Infinite should become personally yours, felt within you. The prefix of bechol levavecha is read as “within your heart”: the love means drawing G‑dliness into the heart.

דהיינו להיות בטל רצונך13 מפני14 וכו׳ ביצ״ט וביצה״ר לאתכפייא סט״א ולהיות בבחי׳ את הטפל15 להוי׳ כו׳ (ועמ״ש מזה בד״ה וידעת היום בפ׳ ואתחנן)

that is, that your will be nullified before, etc., with the good inclination and with the evil inclination, so that the sitra achra (the other side) be subdued, and to be at the level of “es,” that which is subordinate, “to Havayah,” etc. (And see what is written about this in the discourse beginning “Know this day,” in Parshas Vaeschanan.)

Explanation

This means setting aside one’s own will before G‑d’s, as the Mishnah in Avos teaches, and serving Him with both inclinations, so that the sitra achra, the side opposed to holiness, is subdued. The word “es” before Havayah is read as “that which is secondary”: a person should become an adjunct to G‑d. The text refers the reader to its own discourse on “Know this day.”

וזה כל האדם16 שלא נברא אלא בשביל זה וכל ימי שנותינו בהם שבעים שנה17 הוא כדי להמשיך גילוי אלקותו ית׳ למטה בתוך לבבינו בכל יום

And this is “the whole of man,” who was created only for this; and all “the days of our years, in them seventy years,” are in order to draw the revelation of His G‑dliness, may He be blessed, down below, into our hearts, each day

Explanation

This is the purpose of human existence: the whole seventy-year span of life is for drawing G‑dliness down into the heart day after day.

מעט מעט עד שיתהפך מן הקצה אל הקצה להטות לבבינו אליו ית׳ שיהא לב הגשמי מתפעל ונמשך לדבקה בו ית׳ כי הנשמה א״צ תיקון לעצמה18 כו׳.

little by little, until it is transformed from one extreme to the other, to incline our hearts to Him, may He be blessed, so that the physical heart be moved and drawn to cleave to Him, may He be blessed. For the soul needs no rectification for itself, etc.

Explanation

The work is gradual, until the heart turns completely around toward G‑d. The goal is to refine the physical heart, not the soul, since the soul itself needs no repair; it descended only to transform the body and the world.

Paragraph 1 in brief

The paragraph poses three questions (why “helpers” in the plural, why “they assist him,” why “to purify” others) and lays the groundwork for the answer: G‑d’s essence transcends the worlds, which live only from His Malchus, His “name,” and the task of life is to draw that transcendent G‑dliness into the physical heart.

Deeper

The contrast between memalei and sovev is framed here through Malchus as a “name,” a relation that has no reality before the essence. The idea that the soul needs no rectification for itself and descends only to refine the body and animal soul is found in Etz Chaim and developed in Tanya, chapter 37, which the Kehot note cites.

Marei mekomos

1
On the words
ה׳ לי בעוזרי
How it connects
The note dates this maamar to 5565 (1804–05) and says the Mitteler Rebbe’s transcript of it is printed there.our note
Where the note points
Sefer HaMaamarim 5564, transcript of the Mitteler Rebbeספר המאמרים תקס״ד
p. 229
Our explanationIt is another record of the same discourse.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Lemberg edition of 5611תורה אור, לעמבערג תרי״א
29b · not yet checked
Our explanationThe note says the maamar was printed there without the glosses that appear in Likkutei Torah.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemini Atzeres, pp. 1823, 1827; Devarim, p. 1828
Our explanationThe note says a commentary (biur) on this maamar is printed in Or HaTorah; it expands on the discourse.
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 819
Our explanationThe note says this maamar is quoted there, where the Tzemach Tzedek records that it is the transcript of Rabbi Yehudah Leib (the Maharil), and refers to the biur printed in Or HaTorah.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaEmtzai, Hanachos 5577מאמרי אדמו״ר האמצעי, הנחות תקע״ז
p. 364
Our explanationThe note says a transcript of a maamar of the Mitteler Rebbe from 5578 on this verse is printed there.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaEmtzai, Devarimמאמרי אדמו״ר האמצעי, דברים
p. 1502
Our explanationThe note says a longer maamar of the Mitteler Rebbe, based on this one, is printed there.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
משנת תקס״ה, הנחת כ״ק אדמו״ר האמצעי נדפס בסה״מ תקס״ד ע׳ רכט.
בלי הגהות בתו״א לעמבערג תרי״א כט, ב.
ביאור נדפס באוה״ת שמע״צ א׳תתכג. א׳תתכז. וראה סה״מ תקס״ד שם.
מאמר זה מובא בביאוה״ז להצ״צ כרך ב ע׳ תתיט, ומציין שהמאמר הוא הנחת הרי״ל, ושם מציין גם לביאור הנדפס באוה״ת דברים ע׳ א׳תתכח.
הנחה ממאמר אדה״א משנת תקע״ח נדפס במאמרי אדה״א הנחות תקע״ז ע׳ שסד. ובארוכה יותר במאמרי אדה״א דברים ע׳ א׳תקב מיוסדים על מאמר זה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ה׳ לי בעוזרי
How it connects
The verse from Hallel on which the whole maamar is built; its plural “helpers” and its “I shall look upon my enemies” are both explained later as two kinds of help.our note
The source
Psalms 118:7תהילים קי״ח:ז׳Sefaria (opens in a new tab)
6ה׳ לִי לֹא אִירָא מַה־יַּעֲשֶׂה לִי אָדָם: 7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם:
6The LORD is for me; I will not fear; What can man do unto me? 7The LORD is for me as my helper; And I shall gaze upon them that hate me. 8It is better to take refuge in the LORD Than to trust in man.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיח, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
דמשמע שיש עוזרים אחרים
How it connects
The note quotes the wording there, “be’ozrai is plural, implying there are many helpers,” which states the question more explicitly.our note
Where the note points
Maamarei Admur HaEmtzai, Hanachos 5577מאמרי אדמו״ר האמצעי, הנחות תקע״ז
p. 364
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”בעוזרי לשון רבים דמשמע שיש הרבה עוזרים” — הנחות תקע״ז ע׳ שסד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
הבא לטהר . . לטהר את אחרים
How it connects
The Talmud teaches that one who comes to purify himself is assisted from Above. The maamar asks about its plural “they assist” and its transitive “to purify.”our note
The source
Yoma 38bיומא ל״ח בSefaria (opens in a new tab)
Where the note points
Maamarei Admur HaZaken, Inyanim, with its source notesמאמרי אדמו״ר הזקן — ענינים
p. 309
Our explanationThe note refers to the sources listed in the notes to that volume for further discussion of the wording “to purify.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
יומא לח, ב וש״נ (ובשבת קד, א: ליטהר). וראה בהנסמן בהמ״מ לס׳ מאמרי אדה״ז — ענינים לע׳ שט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
והל״ל ליטהר
How it connects
The Kehot note points out that the parallel saying in Shabbos reads litaher, “to become pure,” which sharpens the question about the wording in Yoma.our note
The source
Shabbat 104a:13שבת ק״ד א:י״גSefaria (opens in a new tab)
אָמַר לוֹ: א״ל ב״ם ג״ן ד״ס — לְהֵיכָן אוֹלִיכֵן, לְגַן הֲדַס. ה״ע ו״ף — אָמַר גֵּיהִנָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עָיֵף אָנֹכִי. ז״ץ ח״ק — הַלָּלוּ זַרְעוֹ שֶׁל יִצְחָק. ט״ר י״ש כ״ת — טֹר יֵשׁ לִי כִּיתּוֹת כִּיתּוֹת שֶׁל אוּמּוֹת הָעוֹלָם שֶׁאֲנִי נוֹתֵן לְךָ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
אך הנה נודע . . ממכ״ע
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה להלן בהוספות להערות וציונים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
אם צדקת מה תתן לו
How it connects
Elihu tells Iyov that a person’s righteousness gives G‑d nothing; the Alter Rebbe uses it to show that G‑d is not affected by the worlds as a soul is affected by its body.our note
The source
Job 35:7איוב ל״ה:ז׳Sefaria (opens in a new tab)
6אִם־חָטָאתָ מַה־תִּפְעׇל־בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה־תַּעֲשֶׂה־לּוֹ: 7אִם־צָדַקְתָּ מַה־תִּתֶּן־לוֹ אוֹ מַה־מִּיָּדְךָ יִקָּח: 8לְאִישׁ־כָּמוֹךָ רִשְׁעֶךָ וּלְבֶן־אָדָם צִדְקָתֶךָ:
6… what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? 7If thou be righteous, what givest thou Him? Or what receiveth He of thy hand? 8Thy wickedness concerneth a man as thou art; And thy righteousness a son of man.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב לה, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
אני ה׳ לא שניתי
How it connects
“I, Havayah, have not changed”: creation brings no change in G‑d Himself.our note
The source
Malachi 3:6מלאכי ג׳:ו׳Sefaria (opens in a new tab)
5… עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר־שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי־גֵר וְלֹא יְרֵאוּנִי אָמַר ה׳ צְבָאוֹת: 6כִּי אֲנִי ה׳ לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי־יַעֲקֹב לֹא כְלִיתֶם: 7לְמִימֵי אֲבֹתֵיכֶם סַרְתֶּם מֵחֻקַּי וְלֹא שְׁמַרְתֶּם שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר ה׳ צְבָאוֹת וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב:
5… turn aside the stranger from his right, and fear not Me, Saith the LORD of hosts. 6For I the LORD change not; and ye, O sons of Jacob, are not consumed. 7From the days of your fathers ye have turned aside from Mine ordinances, and have not …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מלאכי ג, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
שמע ישראל ה״א ה׳ אחד
How it connects
The Shema, read as a call to take G‑d’s oneness to heart.our note
The source
Deuteronomy 6:4דברים ו׳:ד׳Sefaria (opens in a new tab)
3… אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר ה׳ אֱלֹקֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ: 4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ:
3… LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey. 4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
אחד . . שהז׳ רקיעים . . וד׳ רוחות
How it connects
The Talmud discusses lengthening the word echad while accepting G‑d’s kingship over heaven and earth and the four directions; the Kehot note adds that the reading of the letters of echad is brought in halachic works (the Smak, quoted in the Beis Yosef).our note
The source
Berakhot 13b:13–14ברכות י״ג ב:י״ג-י״דSefaria (opens in a new tab)
תָּנוּ רַבָּנַן: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹקֵינוּ ה׳ אֶחָד״ — עַד כָּאן צְרִיכָה כַּוָּונַת הַלֵּב, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רָבָא: הֲלָכָה כְּרַבִּי מֵאִיר. תַּנְיָא סוֹמְכוֹס אוֹמֵר: כָּל הַמַּאֲרִיךְ בְּ״אֶחָד״, מַאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו. אָמַר רַב אַחָא בַּר יַעֲקֹב: וּבַדָּלֵית. אָמַר רַב אָשֵׁי: וּבִלְבַד שֶׁלֹּא יַחֲטוֹף בַּחֵית.
Our Rabbis have taught : "Hear, O Israel, the Lord our God, the Lord is one" (Deut. vi. 4) — up to here Kawwanah is required. These are the words of R. Meir. Raba said : The Halakah is in accord with R. Meir. There is a teaching : Symmachus says : Whoever prolongs the pronunciation of the word ehad "one," his days and years are prolonged for him. Rab Aha b. Jacob said : Especially the letter D. Rab Ashe said: Only he must not slur over the letter H. R.
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
סמ״ק הובא בב״י או״ח סי׳ ס״א. וראה ברכות יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
שהי׳ הוא ושמו בלבד
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה פדר״א פ״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
שהיה הוא ושמו בלבד
How it connects
The Midrash says that before the world was created there was only the Holy One, blessed be He, and His Name.our note
The source
Pirkei DeRabbi Eliezer 3:2פרקי דרבי אליעזר ג׳:ב׳Sefaria (opens in a new tab)
עַד שֶׁלֹּא נִבְרָא הָעוֹלָם, הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁמוֹ הַגָּדוֹל בִּלְבַד, וְעָלָה בְּמַחֲשָׁבָה לִבְרֹא אֶת הָעוֹלָם, וְהָיָה מַחֲרִיט אֶת הָעוֹלָם לְפָנָיו וְלֹא הָיָה עוֹמֵד. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁהוּא רוֹצֶה לִבְנוֹת פַּלְטֵרִים שֶׁלּוֹ, אִם אֵינוֹ מַחֲרִיט בָּאָרֶץ יְסוֹדוֹתָיו וּמוֹבָאָיו וּמוֹצָאָיו, אֵינוֹ מַתְחִיל לִבְנוֹת, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא הֶחֱרִיט לְפָנָיו אֶת הָעוֹלָם וְלֹא הָיָה עוֹמֵד עַד שֶׁבָּרָא אֶת הַתְּשׁוּבָה.
Before the world was created, the Holy One, blessed be He, with His Name alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) the world before Himself, but it would not stand. They told a parable, To what is the matter like? To a king who wishes to build a palace for himself. If he had not traced in the earth its foundations, its exits and its entrances, he does not begin to build. Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance.
Hebrew: Pirke DeRabbi Eliezer, Sefaria Vocalized Edition (Public Domain) · English: Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
בטל רצונך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
בטל רצונך מפני
How it connects
“Nullify your will before His will”: the Alter Rebbe uses it to define what it means that G‑d be “your G‑d.”our note
The source
Pirkei Avot 2:4משנה אבות ב׳:ד׳Sefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:
He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
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.
15
On the words
את הטפל
How it connects
Kehot’s note points to Sukkah 6a for these words.
The source
Sukkah 6aסוכה ו׳ אSefaria (opens in a new tab)
Kehot’s note
ראה סוכה ו, א. ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
וזה כל האדם
How it connects
Koheles concludes that fearing G‑d and keeping His commandments is “the whole of man”; here it defines the purpose for which a person was created.our note
The source
Ecclesiastes 12:13קהלת י״ב:י״גSefaria (opens in a new tab)
12וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר: 13סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹקִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כׇּל־הָאָדָם: 14כִּי אֶת־כׇּל־מַעֲשֶׂה הָאֱלֹקִים יָבִא בְמִשְׁפָּט עַל כׇּל־נֶעְלָם אִם־טוֹב וְאִם־רָע:
12… making many books there is no end; and much study is a weariness of the flesh. 13The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man. 14For God shall bring every work into the judgment concerning every hidden thing, whether it be …
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.
17
On the words
ימי שנותינו בהם שבעים שנה
How it connects
The span of human life, all of which is given for drawing G‑dliness into the heart.our note
The source
Psalms 90:10תהילים צ׳:י׳Sefaria (opens in a new tab)
9כִּי כׇל־יָמֵינוּ פָּנוּ בְעֶבְרָתֶךָ כִּלִּינוּ שָׁנֵינוּ כְמוֹ־הֶגֶה: 10יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרׇהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה: 11מִי־יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ:
9… in Thy wrath; We bring our years to an end as a tale that is told. 10The days of our years are threescore years and ten, Or even by reason of strength fourscore years; Yet is their pride but travail and vanity; For it is speedily gone, and we fly away. 11Who knoweth the power of Thine anger, And Thy wrath according to the fear that is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צ, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
הנשמה א״צ תיקון לעצמה
How it connects
Tanya 37 explains that the perfection of the Messianic era depends on our service now: each mitzvah draws the Infinite Light down into physical things that were under kelipas nogah.our note
The source
Tanya, Likkutei Amarim 37:18תניא, חלק ראשון; ליקוטי אמרים ל״ז:י״חSefaria (opens in a new tab)
וּכְמוֹ שֶׁכָּתוּב [בְּעֵץ חַיִּים שַׁעַר כ״ו], כִּי הַנְּשָׁמָה עַצְמָהּ אֵינָהּ צְרִיכָה תִּיקּוּן כְּלָל כוּ׳, וְלֹא הוּצְרְכָה לְהִתְלַבֵּשׁ בָּעוֹלָם הַזֶּה וְכוּ׳, רַק לְהַמְשִׁיךְ אוֹר לְתַקְּנָם כוּ׳, וְהוּא מַמָּשׁ דּוּגְמַת סוֹד גָּלוּת הַשְּׁכִינָה, לְבָרֵר נִיצוֹצִין וְכוּ׳.
Hebrew: Kehot Publication Society (CC-BY-NC) · via Sefaria
Where the note points
Tanyaתניא
Part I, chapter 37
והנה, תכלית השלימות הזה של ימות המשיח ותחיית המתים, שהוא גילוי אור אין סוף ברוך הוא בעולם הזה הגשמי – תלוי במעשינו ועבודתנו כל זמן משך הגלות. כי הגורם שכר המצוה – היא המצוה בעצמה, כי בעשייתה, ממשיך האדם גילוי אור אין סוף ברוך הוא מלמעלה למטה להתלבש בגשמיות עולם הזה, בדבר שהיה תחלה תחת ממשלת קליפת נוגה ומקבל חיותה ממנה, שהם כל דברים הטהורים ומותרים שנעשית בהם המצוה מעשיית, כגון: קלף התפילין ומזוזה וספר תורה, וכמאמר רבותינו זכרונם לברכה: ״לא הוכשר למלאכת שמים אלא טהורים ומותרים בפיך״. וכן אתרוג שאינו ערלה, הגהה שהﬠרלה היא משלש קליפות הטמאות לגמרי שאין להם ﬠליה לעולם, כמו שכתוב בﬠץ חיים, וכן כל מצוה הבאה בﬠבירה חס ושלום: ומעות הצדקה שאינן גזל, וכיוצא בהם. ועכשיו שמקיים בהם מצות ה׳ ורצונו – הרי החיות שבהם …
Our explanationThis is why the soul descends: not for its own repair but to refine the body and the world.
Look for it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
ע״ח שכ״ו. תניא פל״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2וזהו ענין יחוד קוב״ה ושכינתיה קוב״ה הוא קדוש ומובדל כו׳ ושכינתיה בחי׳ ששוכן ומתלבש בעולמות כו׳.

And this is the meaning of the union of the Holy One, blessed be He, and His Shechinah. “The Holy One, blessed be He” is holy and set apart, etc., and “His Shechinah” is the level that dwells and is enclothed in the worlds, etc.

Explanation

The union of “the Holy One, blessed be He, and His Shechinah” is now defined in the terms just set out: the Holy One is G‑d as transcendent, and the Shechinah is G‑d as He dwells within the worlds.

דהיינו שיהא השראת קדושתו שהוא קדוש ומובדל כו׳ ואני הוי׳ לא שניתי בגילוי תוך עלמין בנקודת הלב הגשמי וז״ש ברבות נשא פי״ב ע״פ תוכו רצוף אהבה1 זו השכינה כמ״ד ואהבת את2 הוי׳ אלקיך

That is, that the indwelling of His holiness, He who is holy and set apart, etc., [and of whom it is said,] “I, Havayah, have not changed,” be revealed within the worlds, in the point of the physical heart. And this is what is said in Rabbah, Naso, chapter 12, on “its inside inlaid with love”: this is the Shechinah, as it is said, “And you shall love Havayah your G‑d.”

Explanation

Their union means that G‑d’s transcendent holiness, which never changes, is revealed inside creation, specifically in the point of the physical human heart. The Midrash on the Song of Songs reads the king’s palanquin, “inlaid with love,” as the Shechinah, linked to the command to love G‑d.

(ע״ש דרמ״ז ב׳) ועיין בגמרא (פ״ה דיומא נ״ד א׳) ועמ״ש בד״ה ועשית בגדי קדש בפירוש שיהא שם שמים מתאהב3 על ידך ועיין בזח״ג ואתחנן (רס״ז ב׳) בענין אהבה:

(See there, 247b.) And see the Gemara (chapter 5 of Yoma, 54a). And see what is written in the discourse beginning “And you shall make holy garments,” on the explanation of “that the Name of Heaven become beloved through you.” And see Zohar III, Vaeschanan (267b), on the subject of love.

Explanation

The Alter Rebbe adds references: the Talmud in Yoma on the cherubim and love, his own discourse on “that the Name of Heaven become beloved through you,” and a passage of the Zohar on love.

Paragraph 2 in brief

The paragraph identifies the “union of the Holy One and His Shechinah” with the love of G‑d in the heart: transcendent holiness revealed within the physical heart.

Marei mekomos

1
How it connects
The palanquin of King Shlomo, “its inside inlaid with love”; the Midrash reads this as the Shechinah dwelling within.our note
The source
Song of Songs 3:10שיר השירים ג׳:י׳Sefaria (opens in a new tab)
9אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן: 10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם: 11צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:
9King Solomon made himself a palanquin Of the wood of Lebanon. 10He made the pillars thereof of silver, The top thereof of gold, The seat of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 11Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
ואהבת את הוי׳ אלקיך
How it connects
The command to love G‑d, which the Midrash connects to “inlaid with love.”our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
שם שמים מתאהב
How it connects
The Talmud reads “And you shall love Havayah your G‑d” as “that the Name of Heaven become beloved through you.”our note
The source
Yoma 86a:12יומא פ״ו א:י״בSefaria (opens in a new tab)
אַבָּיֵי אָמַר, כִּדְתַנְיָא: ״וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ״, שֶׁיְּהֵא שֵׁם שָׁמַיִם מִתְאַהֵב עַל יָדְךָ. שֶׁיְּהֵא קוֹרֵא וְשׁוֹנֶה וּמְשַׁמֵּשׁ תַּלְמִידֵי חֲכָמִים, וִיהֵא מַשָּׂאוֹ וּמַתָּנוֹ בְּנַחַת עִם הַבְּרִיּוֹת, מָה הַבְּרִיּוֹת אוֹמְרוֹת עָלָיו — אַשְׁרֵי אָבִיו שֶׁלִּמְּדוֹ תּוֹרָה, אַשְׁרֵי רַבּוֹ שֶׁלִּמְּדוֹ תּוֹרָה. אוֹי לָהֶם לַבְּרִיּוֹת שֶׁלֹּא לָמְדוּ תּוֹרָה, פְּלוֹנִי שֶׁלִּמְּדוֹ תּוֹרָה — רְאוּ כַּמָּה נָאִים דְּרָכָיו, כַּמָּה מְתוּקָּנִים מַעֲשָׂיו. עָלָיו הַכָּתוּב אוֹמֵר: ״וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא פו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Exile as barrenness ¶3–4

3ב והנה בזמן שאין בהמ״ק קיים1 נקרא כנס״י בשם עקרה כמ״ש שרני עקרה לא ילדה2 [וע׳ בזהר משפטים דף ק״ג סע״ב ובמק״מ שם] ולע״ל כתיב כי חלה גם ילדה ציון3 את בניה.

2. Now, at a time when the Holy Temple is not standing, the Congregation of Israel is called by the name “barren,” as it is written, “Sing, O barren one, who did not bear” [and see the Zohar, Mishpatim, page 103b at the end, and Mikdash Melech there]; but of the Future to Come it is written, “As soon as Zion travailed, she also bore her children.”

Explanation

Section 2 opens the maamar’s central image. In exile the Congregation of Israel is like a barren woman: G‑dliness flows to her but does not “take hold” and bear fruit. In the future, Yeshayahu says, Zion will give birth at once, meaning that the love hidden now will then be revealed.

Paragraph 3 in brief

The paragraph introduces the image of barrenness for exile and birth for the redemption, which the maamar will apply to how G‑dliness is received in the heart.

Deeper

The Zohar on Mishpatim that the text cites discusses the barren one of this verse, and Mikdash Melech is a commentary on the Zohar.

Marei mekomos

1
On the words
בזמן שאין בהמ״ק קיים
How it connects
The note says a passage from here onward is reproduced in Or HaTorah on Rosh Hashanah.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Rosh Hashanah, p. 1323
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
קטע מכאן באוה״ת ר״ה ע׳ א׳שכג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
רני עקרה לא ילדה
How it connects
Yeshayahu’s call to the “barren one who did not bear” to sing, applied here to the Congregation of Israel in exile.our note
The source
Isaiah 54:1ישעיהו נ״ד:א׳Sefaria (opens in a new tab)
1רׇנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר ה׳ 2הַרְחִיבִי מְקוֹם אׇהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי:
1Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. 2Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כי חלה גם ילדה ציון
How it connects
Zion gives birth as soon as she travails; the Alter Rebbe reads it as the future revelation of what is now hidden.our note
The source
Isaiah 66:8ישעיהו ס״ו:ח׳Sefaria (opens in a new tab)
7בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר: 8מִי־שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם־יִוָּלֵד־גּוֹי פַּעַם אֶחָת כִּי־חָלָה גַּם־יָלְדָה צִיּוֹן אֶת־בָּנֶיהָ: 9הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר Havayah אִם־אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹקָיִךְ:
7Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child. 8Who hath heard such a thing? Who hath seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, She brought forth her children. 9Shall I bring to the birth, and not cause to bring forth? Saith the LORD; Shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4והענין כי הנה בכל יום אנו מברכים ברוך אתה הוי׳ שברוך ונמשך בחי׳ הוי׳ בגילוי בבחי׳ אתה כאלו הוא לנוכח ואעפ״כ אין הלב מתפעל כ״כ בכל אדם ולא בשביל זה נאמר

The explanation is this. Every day we bless, “Blessed are You, Havayah”: that the level of Havayah is “blessed,” that is, drawn down in revelation, in the aspect of “You,” as though He were present before us. Nevertheless, the heart is not so greatly moved in every person; yet one should not say because of this

Explanation

In Chassidus, “blessed” (baruch) is read as “drawn down”: each blessing draws G‑d’s Name Havayah into open revelation, addressed as “You,” as if He stood before us. Yet most people say these words without feeling much.

כי הברכה היא לבטלה ח״ו שאינו נמשך כלל גילוי אלקוקת כי באמת בכל יום ויום נמשך גילוי אלקות למטה וברוך ה׳ מעולם ועד עולם בכל יום ויום

that the blessing is in vain, G‑d forbid, [meaning] that no revelation of G‑dliness at all is drawn down. For in truth, each and every day a revelation of G‑dliness is drawn down below, and “Havayah is blessed from world to world” each and every day.

Explanation

That lack of feeling does not make the blessings empty. G‑dliness really is drawn down every day, as the verse says, “Havayah is blessed from world to world.”

אך אינו נמשך למטה להיות כ״כ בקרב איש ולב עמוק1 ואינו נקלט ונתפס אל תוך תוכו ופנימיותו ממש

But it is not drawn down below so far as to be so much “within man and a deep heart,” and it is not absorbed and grasped into his very innermost core and inwardness

Explanation

The problem is on the receiving end: the revelation does not reach deep into a person, into “a deep heart” (the phrase is from Tehillim), and so it is not truly absorbed within.

(עמ״ש בד״ה עיני כל בפ׳ מטות)2 אלא הוא בבחי׳ עקרה שפולטת הטפה3 שהיא השפעת גילוי אלקותו שנמשך מעולם ועד עולם.4

(see what is written in the discourse beginning “The eyes of all,” in Parshas Matos); rather, it is in the state of a barren woman, who expels the seed, which is the flow of the revelation of His G‑dliness that is drawn down from world to world.

Explanation

This is the meaning of the “barren” one from section 2: like a woman who cannot conceive because the seed is not retained, the heart receives the flow of G‑dliness but does not hold it, so nothing is born from it.

וזהו כל האזרח בישראל ישבו בסוכות5 פי׳ האזרח לשון עתיד6 כלומר מה שאני עתיד להזריח בתוך ישראל ובפנימיותם לעתיד לבוא עכשיו ישבו בסוכות שמתגלה עליהם בבחי׳ סוכות ומקיף מלמעלה.

And this is [the meaning of] “Every citizen (ha’ezrach) in Israel shall dwell in sukkos.” Ha’ezrach denotes the future, as if to say: what I will cause to shine (lehazriach) within Israel and in their inwardness in the Time to Come, now “they shall dwell in sukkos,” [meaning] that it is revealed upon them in the manner of sukkos and an encompassing light (makif) from above.

Explanation

The verse on the mitzvah of sukkah is read through its word ezrach, “citizen,” whose initial alef can mark the future tense, and which sounds like lehazriach, “to make shine.” What G‑d will make shine inside Israel in the future is given now only as a sukkah, a light that surrounds them from above (makif) rather than entering within.

אך שאינו נזרח בתוכם ובפנימיותם גילוי אלקות מחמת שהיא בחי׳ עקרה שפולטת כו׳ (וע׳ בזהר פ׳ אמור דק״ג ע״א7 גבי ועל דא כתיב כל האזרח כו׳ ובפי׳ הרמ״ז שם8 וע׳ מ״ש בפי׳ אזרח בד״ה ראה אנכי9 נותן בענין איתן האזרחי).

But the revelation of G‑dliness does not shine within them and in their inwardness, because she is in the state of a barren woman who expels, etc. (And see the Zohar, Parshas Emor, 103a, on “And about this it is written, ‘Every citizen,’” etc., and the commentary of the Ramaz there; and see what is written on the meaning of ezrach in the discourse beginning “See, I set before you,” on the subject of “Eisan the Ezrachite.”)

Explanation

The light stays outside because of the “barrenness” just described. The Alter Rebbe refers to the Zohar on Emor, which applies this verse, to the commentary of Rabbi Moshe Zacuto (the Ramaz) there, and to his own discourse in Re’eh on “Eisan the Ezrachite.”

אך הגורם זה להיות פולטת ואינה קולטת אל תוך הלב להיות מתפעל כו׳ הוא10 הגוף ונפש הבהמית הסובבים את נפש אלקית ומלבישים אותה והם המונעים ומעכבים

But what causes this, that she expels and does not absorb [it] into the heart so that it be moved, etc., is the body and the animal soul, which surround the G‑dly soul and clothe it; they are what hold back and obstruct

Explanation

The cause of the barrenness is named: the body and the animal soul, which surround the G‑dly soul like a garment and block the light from entering.

מבחוץ שאין ההארה והמשכה זו מתגלה בנפש והם הטורדים ומפילים אותה בעסקי עוה״ז ותענוגי בני אדם כל חד לפום מה דידע בנפשי׳ והאהבה היא מסותרת ומכוסה בלבוש שק וכ״ז עכשיו בזה״ג.

from outside, so that this illumination and drawing-down is not revealed in the soul. And they are what distract it and cast it down into the affairs of this world and the pleasures of men, “each according to what he knows in his soul”; and the love is hidden and covered in a garment of sackcloth. And all this is now, in the time of exile.

Explanation

They block it from outside and distract the soul with worldly affairs and pleasures, each person according to his own nature. So the soul’s love for G‑d remains hidden, as if dressed in sackcloth, the garment of mourning; this is the state of exile.

משא״כ לע״ל כתיב כי חלה גם ילדה ציון את בניה שיהיה בבחי׳ לידה והתגלות האהבה.

Whereas of the Time to Come it is written, “As soon as Zion travailed, she also bore her children”: that it will be in the state of birth and the revelation of the love.

Explanation

The verse from Yeshayahu about Zion giving birth describes the future: then the hidden love will be “born,” fully revealed.

אבל עכשיו בגלות היא בבחי׳ עיבור והעלם כעובר הנתון בבטן אמו שהוא בהעלם (ועמ״ש בד״ה וארא אל אברהם11 כו׳ ג״כ מענין עיבור ולידה וע׳ בזח״ב ס״פ ויקהל דר״כ ע״א ובפ׳ פנחס דרמ״ט ע״ב)

But now, in exile, it is in the state of pregnancy and concealment, like a fetus lying in its mother’s womb, which is hidden. (And see what is written in the discourse beginning “And I appeared to Avraham,” etc., also on the subject of pregnancy and birth; and see Zohar II, end of Parshas Vayakhel, 220a, and Parshas Pinchas, 249b.)

Explanation

Now it is like a pregnancy: the love exists but is concealed, like an unborn child. The text refers to its discourse on “And I appeared” in Torah Ohr and to passages of the Zohar on pregnancy and birth.

ועל זה נאמר למען דעת כל עמי הארץ12 13 כי עמי הארץ הם הגוף ונפש הבהמית ודעת הוא מלשון וידע בהם את אנשי סוכות14 (בשופטים סי׳ ח׳)

And about this it is said, “So that all the peoples of the earth may know”: for “the peoples of the earth” are the body and the animal soul, and “know” (da’as) is related to “and with them he made the men of Sukkos know (vayoda)” (in Judges, chapter 8),

Explanation

The verse from Shlomo’s prayer, “so that all the peoples of the earth may know,” is read inwardly: “the peoples of the earth” are a person’s body and animal soul. “Know” is linked to the verse in Shoftim where Gidon “made the men of Sukkos know,” that is, punished them with thorns.

ותרגומו ותבר בהון כו׳ פי׳ שיהיו עמי הארץ נשברים ובטלים והיינו ע״י המשכת הדעת ממש

which the Targum renders “and he broke them,” etc. That is, that “the peoples of the earth” should be broken and nullified; and this is through the drawing down of actual da’as,

Explanation

The Targum renders it “he broke them.” So da’as, true knowing of G‑d, is what breaks the body and animal soul so that they stop obstructing.

כי כהמס דונג מפני אש15 יאבדו כו׳ (ועמ״ש בפ׳ בחקתי בד״ה ביאור אם בחקתי בענין החקיקה להעביר מסך נה״ב כו׳ ע״ש)

for “as wax melts before fire, they shall perish,” etc. (And see what is written in Parshas Bechukosai, in the discourse beginning “An explanation of ‘If in My statutes,’” on the subject of engraving, to remove the screen of the animal soul, etc.; see there.)

Explanation

Da’as works like fire on wax: the obstruction simply melts. The text refers to its discourse on Bechukosai, which explains “statutes” (chukim) as “engraving,” removing the screen of the animal soul.

וזהו ג״כ הודו לאלקי האלקים16 כי אלקים הוא בחי׳ צמצום והעלם המעלים ומסתיר והיינו בהיותו מלובש בתוכם.

And this is also “Give thanks to the G‑d of gods (Elokei ha’elokim)”: for Elokim is the level of tzimtzum and concealment, which hides and conceals; that is, when He is enclothed within them.

Explanation

The same idea in another verse: Elokim, the Name associated with tzimtzum, is the force that conceals G‑d while He is enclothed within the world.

אבל כשיתגלה בבחי׳ אלקי האלקים דהיינו בבחי׳ מושל עליהם אזי הוא משבר ומקרע כל המסכים המבד ילים ואזי נמשך לעולם חסדו שהוא בחי׳ גילוי אלקות בלי מונע.

But when He is revealed as “the G‑d of gods,” that is, as ruling over them, then He breaks and tears apart all the separating screens, and then “for His kindness endures forever” is drawn down, which is the revelation of G‑dliness without hindrance.

Explanation

When G‑d is revealed as “G‑d of gods,” master over all concealing forces, the screens are broken and His kindness flows without obstruction; the verse itself continues, “for His kindness endures forever.”

וזהו כי הוי׳ הוא האלקים אין עוד שלא יהיה בבחי׳ הסתר והעלם ולא יהי׳ עוד מלבדו (וע׳ בזהר פ׳ קרח דקע״ח ע״ב):17

And this is “that Havayah is the G‑d (ha’Elokim), there is none else”: that there will no longer be a state of hiding and concealment, and there will no longer be anything besides Him. (And see the Zohar, Parshas Korach, 178b.)

Explanation

The verse “Havayah is the G‑d” means that the concealing Name Elokim will itself be revealed as Havayah, so that nothing will seem to exist apart from Him.

Paragraph 4 in brief

The paragraph explains the “barrenness” of exile: G‑dliness is drawn down daily, but the body and animal soul keep it outside the heart, so it remains an encompassing light, as in the sukkah; only da’as can break these screens, as it will in the future.

Deeper

The reading of ezrach as future tense rests on the alef, one of the letters that mark the future in Hebrew verbs, as the Likkutei Torah on Re’eh cited in the Kehot note explains. The pairing of Elokim with concealment and Havayah with revelation underlies the verse “Havayah is the G‑d” here.

Marei mekomos

1
On the words
בקרב איש ולב עמוק
How it connects
The phrase “within man and a deep heart” describes the inner depth that the daily revelation does not reach.our note
The source
Psalms 64:7תהילים ס״ד:ז׳Sefaria (opens in a new tab)
6יְחַזְּקוּ־לָמוֹ דָּבָר רָע יְסַפְּרוּ לִטְמוֹן מוֹקְשִׁים אָמְרוּ מִי יִרְאֶה־לָּמוֹ: 7יַחְפְּשׂוּ־עוֹלֹת תַּמְנוּ חֵפֶשׂ מְחֻפָּשׂ וְקֶרֶב אִישׁ וְלֵב עָמֹק: 8וַיֹּרֵם אֱלֹקִים חֵץ פִּתְאוֹם הָיוּ מַכּוֹתָם:
6… in an evil matter; they converse of laying snares secretly; they ask, who would see them. 7They search out iniquities, they have accomplished a diligent search; even in the inward thought of every one, and the deep heart. 8But God doth shoot at them with an arrow suddenly; thence are their wounds.
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
בד״ה עיני כל בפ׳ מטות
How it connects
The note confirms the discourse is the one earlier in Likkutei Torah, Matos.our note
Where the note points
Likkutei Torahלקוטי תורה
Parshas Matos, discourse beginning “Einei chol” · not yet checked
Our explanationIt discusses how the daily flow of G‑dliness is received.
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Kehot’s note
לעיל פ׳ מטות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אלא היא בבחי׳ עקרה שפולטת הטפה
How it connects
the passage shares nothing with the noteour note
Where the note points
Torah Ohrתורה אור
79a (Mishpatim, “Lo sihyeh meshakelah va’akarah”) · not yet checked
Our explanationThe note says another kind of barrenness is explained there: one who has no womb at all, a deeper lack than expelling the seed. The Torah Ohr passage opens with the “land of life” above, from which life and nourishment flow to all Jewish souls.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Rosh Hashanah, p. 1324; Shir HaShirim, vol. 2, p. 489
Our explanationThe note says Or HaTorah on Rosh Hashanah also explains the second kind of barrenness, and points to a further discussion in Or HaTorah on Shir HaShirim.
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Sefer HaMaamarim 5633ספר המאמרים תרל״ג
vol. 1, p. 73
Our explanationA parallel discussion of the image of the barren one, to which the note sends the reader.
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Torah Ohr, Mishpatim, maamar 7בתו״א עט, א
page 79a, ¶5
לא שניתי וכולא קמיה כלא חשיב ותהיה עבודתכם כ״כ עד שבחי׳ זו תהי׳ אצליכם בבחי׳ אלהיכם כאלו הוא אלקים שלכם. דהיינו שיהיה שורה וקבוע במוח ומחשבה ומורגש ונתפס בשכלו באמת לאמתו כאלו עיניו רואות גילוי אלהותו ית׳ ממש.
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Kehot’s note
בתו״א עט, א ובאוה״ת ר״ה א׳שכד מבואר עוד אופן בעקרה, שאין לה אפילו בית ולד ע״ש, וראה גם באוה״ת שה״ש כרך ב ע׳ תפט. סה״מ תרל״ג ח״א ע׳ עג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שנמשך מעולם ועד עולם
How it connects
The note says the version of this passage in Or HaTorah adds a reference here to Torah Ohr, Mishpatim, “Lo sihyeh meshakelah va’akarah.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Rosh Hashanah, p. 1324
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Torah Ohrתורה אור
Mishpatim, 79a, discourse beginning “Lo sihyeh meshakelah va’akarah”
לא תהיה משכלה ועקרה בארצך את מספר ימיך אמלא. הנה מודעת זאת כי יש למעלה בחינת ארץ החיים שממנה נשפע חיים ומזון לכללות נשמות ישראל לאהבה את ה׳ לעשות כל מצותיו אשר יעשה אותם האדם וחי בהם חיים אמיתיים דוגמת ארץ הלזו התחתונה הגשמית שמצמחת כל מיני מגדים להחיות בהם נפש כל חי חיים גשמיים. וזולתה אין קיום וחיות לכל הדרים עליה כי לא יועיל הון ועושר זהב וכסף אם לא יהיה צמח האדמה ח״ו. וכך כל חיות רוחני הנמשך לאדם לתורה ולעבודה הכל הוא ע״י ארץ החיים העליונה וכמ״ש בארצות החיים. (ומ״ש בארצות היינו כי יש ארץ עלאה וארץ תתאה. דהיינו כנ״י דלעילא וכנ״י דלתתא כי גם למעלה יש בחי׳ כנ״י כי ישראל עלו במחשבה) ונק׳ בשם ארץ. כי כמו ארץ הלזו הגשמית אין כח צמיחתה מצד עצמה אלא …
Our explanationThat discourse describes a “land of life” above, the source of the love of G‑d in every soul, just as the physical earth yields food; barrenness there means this source does not bear fruit in the soul.
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Torah Ohr, Mishpatim, maamar 7תו״א עט, א
page 79a, ¶5
לא שניתי וכולא קמיה כלא חשיב ותהיה עבודתכם כ״כ עד שבחי׳ זו תהי׳ אצליכם בבחי׳ אלהיכם כאלו הוא אלקים שלכם. דהיינו שיהיה שורה וקבוע במוח ומחשבה ומורגש ונתפס בשכלו באמת לאמתו כאלו עיניו רואות גילוי אלהותו ית׳ ממש.
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Kehot’s note
באוה״ת ר״ה א׳שכד נוסף: ”(בתו״א פ׳ משפטים בד״ה לא תהיה משכלה ועקרה)” — תו״א עט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כל האזרח בישראל ישבו בסוכות
How it connects
The mitzvah to dwell in the sukkah; the Alter Rebbe reads ha’ezrach as the future light that is now only an encompassing sukkah.our note
The source
Leviticus 23:42ויקרא כ״ג:מ״בSefaria (opens in a new tab)
41וְחַגֹּתֶם אֹתוֹ חַג לַה׳ שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ: 42בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כׇּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת: 43לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה׳ אֱלֹקֵיכֶם:
41… is a statute for ever in your generations; ye shall keep it in the seventh month. 42Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 43that your generations may know that I made the children of Israel to dwell in booths, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא כג, מב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
האזרח לשון עתיד
How it connects
The passage explains “Eisan the Ezrachite”: the letters of eisan are those that mark the future tense, for in the future the bittul above reason, present in every Jew, will be revealed; ezrachi means that this quality has been rooted in every Jew from the beginning.our note
Where the note points
Likkutei Torahלקוטי תורה
Re’eh, 18a
בחי׳ ביטול אליו ית׳ שלמעלה מן ההשכלה והדעת המושג (כמ״ש בסש״ב פי״ח) ונקרא בחי׳ משכיל על דבר וכתיב משכיל לאיתן אזרחי פי׳ משכיל להיות איתן מלשון חיזוק כמו איתן מושבך כי בחינה זו היא בחינה חזקה שנתחזק בכל אחד ואחד מישראל מאד בבחי׳ קשה עורף כמ״ש כי עם קשה עורף הוא וסלחת וגו׳ כמ״ש במ״א לפי שהוא רצון פשוט בלי שום טעם ושכל מושג וגם אותיות איתן משמשות לעתיד לבא (שהן באין בראש התיבה להורות על שימוש הפעולה להבא אפע״ל יפע״ל תפע״ל נפע״ל) כי לעתיד לבא יהיה בחי׳ חכמה בחי׳ ביטול הנ״ל בהתגלות בכל אחד ואחד מישראל משא״כ עכשיו הרוח שטות מכסהו שדומה בעיניו שעודנו ביהדותו כמ״ש במ״א (ע׳ בסש״ב פכ״ד) וזהו האזרחי מלשון אזרח הארץ שיש בכל אחד ואחד בחינה זו מאז מעולם כי ישראל עלו במחשבה במקורא דכולא …
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The Rebbe’s maamar “בסוכות תשבו” (5742)ד״ה בסוכות תשבו תשמ״ב
A maamar of the Rebbe, 5742
Our explanationThe note says that there the alef is explained as one of the letters that mark the future, so “every ezrach” means that what will shine in Israel in the future dwells in the sukkah already now.
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Torah Ohr, Toldos, maamar 2לעיל פ׳ ראה יח, א
page 18a, ¶4
תומ״צ. וזהו צחוק עשה לי אלהים שעיקר הצחוק ותענוג העליון נמשך ע״י שם אלקים כמשל הצחוק שעושים השרים שהוא מדבר חדש כמו מלחמת הארי עם חיה אחרת שמההתחדשות נמשך הצחוק והתענוג כך בחי׳ בטול היש לאין זהו ההתחדשות שהנברא שנעשה יש ודבר נפרד יוכל לבטל א״ע. משא״כ אם לא היה שם אלקים מסתיר לא היה נמשך בחי׳ צחוק ותענוג זה כלל א״כ עיקר הצחוק והתענוג עשה לנו השם אלקים המסתיר …
(That is, to rectify) the concealment drawn from the Name Elokim; and this is through the nullification of the something into nothing, by which darkness is turned into light. And this is through self-sacrifice (mesirus nefesh) in prayer, and through the Torah and the mitzvos.
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Kehot’s note
ראה לעיל פ׳ ראה יח, א. וראה בד״ה בסוכות תשבו תשמ״ב דאות א׳ הוא מאותיות המשמשות לעתיד, ולפ״ז פירוש כל האזרח כו׳ שגם הבחי׳ שעתיד להזריח בישראל לע״ל ישבו בסוכות גם עכשיו, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
וע׳ בזהר פ׳ אמור דק״ג ע״א
How it connects
The text itself refers to this passage of the Zohar on Emor, which cites “Every citizen” on the sukkah.our note
The source
Zohar, Emor 42:260–269ספר הזהר, אמור מ״ב:ר״ס-רס״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
וע׳ בזהר פ׳ אמור . . ובפי׳ הרמ״ז שם
How it connects
The note points to a discussion there of the Zohar on Emor and the Ramaz’s commentary on it.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Re’eh, p. 636
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5626ספר המאמרים תרכ״ו
p. 208 (5749 edition)
Our explanationA further discussion of the same Zohar passage, to which the note sends the reader.
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Kehot’s note
ראה באוה״ת פ׳ ראה ע׳ תרלו. ובסה״מ תרכ״ו ע׳ רח (הוצאת תשמ״ט).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
בד״ה ראה אנכי
How it connects
This is the same passage as in note 88:44, where ezrach and “Eisan the Ezrachite” are explained as the hidden bittul that will be revealed in the future.our note
Where the note points
Likkutei Torahלקוטי תורה
above, 18a (Re’eh, discourse beginning “Re’eh anochi”) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Toldos, maamar 2לעיל יח, א
page 18a, ¶4
תומ״צ. וזהו צחוק עשה לי אלהים שעיקר הצחוק ותענוג העליון נמשך ע״י שם אלקים כמשל הצחוק שעושים השרים שהוא מדבר חדש כמו מלחמת הארי עם חיה אחרת שמההתחדשות נמשך הצחוק והתענוג כך בחי׳ בטול היש לאין זהו ההתחדשות שהנברא שנעשה יש ודבר נפרד יוכל לבטל א״ע. משא״כ אם לא היה שם אלקים מסתיר לא היה נמשך בחי׳ צחוק ותענוג זה כלל א״כ עיקר הצחוק והתענוג עשה לנו השם אלקים המסתיר …
(That is, to rectify) the concealment drawn from the Name Elokim; and this is through the nullification of the something into nothing, by which darkness is turned into light. And this is through self-sacrifice (mesirus nefesh) in prayer, and through the Torah and the mitzvos.
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Kehot’s note
לעיל יח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
כי ה׳ הוא האלקים אין עוד
How it connects
“Havayah is the G‑d, there is none else besides Him”: read as the future state in which concealment ends.our note
The source
Deuteronomy 4:35דברים ד׳:ל״הSefaria (opens in a new tab)
34… בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם ה׳ אֱלֹקֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ: 35אַתָּה הׇרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ: 36מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ:
34… according to all that the LORD your God did for you in Egypt before thine eyes? 35Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him. 36Out of heaven He made thee to hear His voice, that He might instruct thee; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ד, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
בד״ה וארא אל אברהם
How it connects
The note locates the discourse the text cites on pregnancy and birth at the start of Torah Ohr, Va’eira.our note
Where the note points
Torah Ohrתורה אור
beginning of Parshas Va’eira · not yet checked
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Kehot’s note
תו״א ר״פ וארא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
למען דעת כל עמי הארץ
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מ״א ח, ס.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
למען דעת כל עמי הארץ
How it connects
From Shlomo’s prayer at the dedication of the Temple; read here as the body and animal soul being “broken” by da’as.our note
The source
I Kings 8:60מלכים א ח׳:ס׳Sefaria (opens in a new tab)
59… הִתְחַנַּנְתִּי לִפְנֵי ה׳ קְרֹבִים אֶל־ה׳ אֱלֹקֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ: 60לְמַעַן דַּעַת כׇּל־עַמֵּי הָאָרֶץ כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד: 61וְהָיָה לְבַבְכֶם שָׁלֵם עִם ה׳ אֱלֹקֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה:
59… cause of His servant, and the cause of His people Israel, as every day shall require; 60that all the peoples of the earth may know that the LORD, He is God; there is none else. 61Let your heart therefore be whole with the LORD our God, to walk in His statutes, …
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
וידע בהם את אנשי סוכות
How it connects
Gidon “made the men of Sukkos know” with thorns; the Targum renders it “broke them,” giving da’as its sense of breaking.our note
The source
Judges 8:16שופטים ח׳:ט״זSefaria (opens in a new tab)
15… זֶבַח וְצַלְמֻנָּע אֲשֶׁר חֵרַפְתֶּם אוֹתִי לֵאמֹר הֲכַף זֶבַח וְצַלְמֻנָּע עַתָּה בְּיָדֶךָ כִּי נִתֵּן לַאֲנָשֶׁיךָ הַיְּעֵפִים לָחֶם: 16וַיִּקַּח אֶת־זִקְנֵי הָעִיר וְאֶת־קוֹצֵי הַמִּדְבָּר וְאֶת־הַבַּרְקֳנִים וַיֹּדַע בָּהֶם אֵת אַנְשֵׁי סֻכּוֹת: 17וְאֶת־מִגְדַּל פְּנוּאֵל נָתָץ וַיַּהֲרֹג אֶת־אַנְשֵׁי הָעִיר:
15… Zalmunna now in thy power, that we should give bread unto thy men that are weary?’ 16And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth. 17And he broke down the tower of Penuel, and slew the men of the city.
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
כהמס דונג מפני אש
How it connects
“As wax melts before fire,” the wicked perish before G‑d; applied to the melting of the obstruction by da’as.our note
The source
Psalms 68:3תהילים ס״ח:ג׳Sefaria (opens in a new tab)
2יָקוּם אֱלֹקִים יָפוּצוּ אוֹיְבָיו וְיָנוּסוּ מְשַׂנְאָיו מִפָּנָיו: 3כְּהִנְדֹּף עָשָׁן תִּנְדֹּף כְּהִמֵּס דּוֹנַג מִפְּנֵי־אֵשׁ יֹאבְדוּ רְשָׁעִים מִפְּנֵי אֱלֹקִים: 4וְצַדִּיקִים יִשְׂמְחוּ יַעַלְצוּ לִפְנֵי אֱלֹקִים וְיָשִׂישׂוּ בְשִׂמְחָה:
2Let God arise, let His enemies be scattered; And let them that hate Him flee before Him. 3As smoke is driven away, so drive them away; As wax melteth before the fire, So let the wicked perish at the presence of God. 4But let the righteous be glad, let them exult before God; Yea, let them rejoice with gladness.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים סח, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
הודו לאלקי האלקים
How it connects
“Give thanks to the G‑d of gods, for His kindness endures forever”: G‑d as master over the concealing forces.our note
The source
Psalms 136:2תהילים קל״ו:ב׳Sefaria (opens in a new tab)
1הוֹדוּ לַה׳ כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ: 2הוֹדוּ לֵאלֹקֵי הָאֱלֹקִים כִּי לְעוֹלָם חַסְדּוֹ: 3הוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים כִּי לְעוֹלָם חַסְדּוֹ:
1O give thanks unto the LORD, for He is good, For His mercy endureth for ever. . 2O give thanks unto the God of gods, For His mercy endureth for ever. 3O give thanks unto the Lord of lords, For His mercy endureth for ever.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
How it connects
The future birth that reveals what is now hidden.our note
The source
Isaiah 66:8ישעיהו ס״ו:ח׳Sefaria (opens in a new tab)
7בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר: 8מִי־שָׁמַע כָּזֹאת מִי רָאָה כָּאֵלֶּה הֲיוּחַל אֶרֶץ בְּיוֹם אֶחָד אִם־יִוָּלֵד־גּוֹי פַּעַם אֶחָת כִּי־חָלָה גַּם־יָלְדָה צִיּוֹן אֶת־בָּנֶיהָ: 9הַאֲנִי אַשְׁבִּיר וְלֹא אוֹלִיד יֹאמַר Havayah אִם־אֲנִי הַמּוֹלִיד וְעָצַרְתִּי אָמַר אֱלֹקָיִךְ:
7Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child. 8Who hath heard such a thing? Who hath seen such things? Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, She brought forth her children. 9Shall I bring to the birth, and not cause to bring forth? Saith the LORD; Shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

Shemini Atzeres and the two joys ¶5–8

5ג והנה כלל גילוי זה לכל השנה הוא בשמיני עצרת. וזהו ביום השמיני עצרת1 תהיה לכם

3. Now, the general [source of] this revelation for the whole year is on Shemini Atzeres. And this is [the meaning of] “On the eighth day, there shall be an atzeres for you”:

Explanation

Section 3 says that the revelation that becomes the source for the whole year happens on Shemini Atzeres, and reads the verse about that festival.

עצרת לשון קליטה שנקלטה הטפה השופעת גילוי אלקות להיות כח לבחי׳ לידה והתגלות האהבה ועמ״ש במ״א ע״פ והקשורים ליעקב2 בד״ה ואשה כי תדור נדר והיינו

atzeres denotes absorption (kelitah): that the seed which pours forth the revelation of G‑dliness is absorbed, so that there be the power for the state of birth and the revelation of the love. (And see what is written elsewhere on “and the stronger ones for Yaakov,” in the discourse beginning “And if a woman vows a vow.”) That is,

Explanation

Atzeres, “holding back,” is read as retention, the opposite of the barren one who cannot hold the seed. On Shemini Atzeres the flow of G‑dliness is absorbed, which gives the power for the love to be “born” and revealed. The text refers to its discourse on vows for the phrase “the stronger ones (hakeshurim) for Yaakov.”

כי ביום השמיני הוא בחי׳ אם הבנים שמחה3 והוא זמן שמחתנו לשון רבים שמתחברים ב׳ השמחות יחד השמחה שמלמעלה למטה ישמח ה׳ במעשיו עם השמחה שממטה למעלה ישמח ישראל בעושיו.4 5

because the eighth day is the level of “the mother of the children [is] joyful,” and it is “the time of our rejoicing,” in the plural, for the two joys are joined together: the joy from above downward, “Havayah shall rejoice in His works,” with the joy from below upward, “Israel shall rejoice in its Maker.”

Explanation

The eighth day corresponds to Binah, “the joyful mother of children.” The prayers call the festival “the time of our rejoicing,” in the plural, because two joys meet: G‑d’s joy in His creations, flowing downward, and Israel’s joy in G‑d, rising upward.

Paragraph 5 in brief

The paragraph states the maamar’s main claim: Shemini Atzeres is when the revelation is absorbed within, because on it the two joys, from above and from below, are joined.

Marei mekomos

1
On the words
ביום השמיני עצרת תהי׳ לכם
How it connects
The verse commanding Shemini Atzeres; its word atzeres is read as retention and absorption.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.
2
On the words
והקשורים ליעקב
How it connects
The “stronger” sheep that went to Yaakov; the text refers to its own discussion of this phrase elsewhere.our note
The source
Genesis 30:42בראשית ל׳:מ״בSefaria (opens in a new tab)
41וְהָיָה בְּכׇל־יַחֵם הַצֹּאן הַמְקֻשָּׁרוֹת וְשָׂם יַעֲקֹב אֶת־הַמַּקְלוֹת לְעֵינֵי הַצֹּאן בָּרְהָטִים לְיַחְמֵנָּה בַּמַּקְלוֹת: 42וּבְהַעֲטִיף הַצֹּאן לֹא יָשִׂים וְהָיָה הָעֲטֻפִים לְלָבָן וְהַקְּשֻׁרִים לְיַעֲקֹב: 43וַיִּפְרֹץ הָאִישׁ מְאֹד מְאֹד וַיְהִי־לוֹ צֹאן רַבּוֹת וּשְׁפָחוֹת וַעֲבָדִים וּגְמַלִּים וַחֲמֹרִים:
41… before the eyes of the flock in the gutters, that they might conceive among the rods; 42but when the flock were feeble, he put them not in; so the feebler were Laban’s, and the stronger Jacob’s. 43And the man increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses.
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
אם הבנים שמחה
How it connects
“The joyful mother of children,” read in Kabbalah as Binah; here it describes the eighth day.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיג, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ישמח ישראל בעושיו
How it connects
Israel’s rejoicing in its Maker: the joy from below upward.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.
5
On the words
ישמח ה׳ במעשיו
How it connects
G‑d’s rejoicing in His works: the joy from above downward.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.

6וביאור הדבר להבין ענין השמחה שמלמעלה למטה כי ענין השמחה הוא גילוי ההעלם וכמשל המלך שדרכו לישב בחדרי חדרים בהיכלו כולו אומר כבוד1 וכל כבודו פנימה.2

The explanation of the matter, to understand the joy from above downward: joy is the revelation of what was hidden. As in the analogy of a king whose way is to sit in the innermost chambers of his palace (“and in His palace all say, ‘Glory’”; and “all his glory is within”),

Explanation

Joy is defined as the revelation of what was hidden. A king normally stays in his innermost chambers, his glory hidden, as in the verses “in His palace all say ‘Glory’” and “all his glory is within.”

אך בזמן שמחתו מתראה ומתגלה לעין כל. ועד״ז תקנו בתפלת יו״ט אתה בחרתנו כו׳ כי מועדים לשמחה שהוא בחי׳ גילוי

but at the time of his rejoicing he shows himself and is revealed to every eye. In this manner [the Sages] instituted in the festival prayer, “You have chosen us,” etc., for [the festivals are] “seasons for rejoicing,” which is the level of revelation.

Explanation

At his celebration the king shows himself to everyone. So too the festivals are “seasons for rejoicing,” times of revelation, and the festival Amidah opens with “You have chosen us.”

(וע׳ בפע״ח שער מקראי קדש ספ״א. אמנם כו׳ יותר מגולים כו׳ ובבחינה זו יתירה שמחת יו״ט מבשבת ע״ש)

(And see Pri Etz Chaim, Sha’ar Mikra’ei Kodesh, end of chapter 1: “However, etc., more revealed, etc., and in this respect the joy of a festival exceeds [that of] Shabbos”; see there.)

Explanation

The text cites Pri Etz Chaim of the Arizal: on festivals the lights are more revealed than on Shabbos, and in this respect the joy of a festival is greater.

ועושין מזה הגילוי עיקר והרחבת הבאור בהגלות נגלות עוז אהבתו שאתה בחרתנו כו׳ ותתן לנו ה׳ אלקינו כו׳. והנה אח״כ אנו אומרים וישמחו בך ישראל כו׳.

And [the prayer] makes this revelation the main thing, and expands on it, as the strength of His love is openly revealed: “You have chosen us,” etc., “and You, Havayah our G‑d, have given us,” etc. And afterward we say, “And Israel shall rejoice in You,” etc.

Explanation

The festival prayer dwells on this revelation of G‑d’s love: “You have chosen us… You have given us.” Then comes “Israel shall rejoice in You,” the response of joy to that revelation.

וכענין והאופנים ברעש גדול כו׳ שהרעש הוא מפני חידוש הגילוי שמשיגים החיות הנמשך להם מקדושתו ית׳ ולכן מרעימים ומרעישים בקול רעש גדול אדיר וחזק כו׳.3

And it is like “and the ofanim, with a great noise,” etc.: the noise is because of the novelty of the revelation, as they grasp the life-force drawn to them from His holiness, may He be blessed; therefore they thunder and resound with a great, mighty and powerful sound of noise, etc.

Explanation

The ofanim, a class of angels, make a “great noise” in the morning prayers because the revelation they perceive is always new to them. So too the joy of the festival is the excitement that a new revelation brings.

Paragraph 6 in brief

The paragraph explains the joy “from above downward” as revelation: like a king who shows himself at his celebration, on festivals G‑d reveals His love, and the festival prayers are built around this.

Marei mekomos

1
On the words
בהיכלו כולו אומר כבוד
How it connects
“In His palace all say ‘Glory’”: the king’s hidden glory in his inner chambers.our note
The source
Psalms 29:9תהילים כ״ט:ט׳Sefaria (opens in a new tab)
8קוֹל ה׳ יָחִיל מִדְבָּר יָחִיל ה׳ מִדְבַּר קָדֵשׁ: 9קוֹל ה׳ יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד: 10ה׳ לַמַּבּוּל יָשָׁב וַיֵּשֶׁב ה׳ מֶלֶךְ לְעוֹלָם:
8The voice of the LORD shaketh the wilderness; The LORD shaketh the wilderness of Kadesh. 9The voice of the LORD maketh the hinds to calve, And strippeth the forests bare; And in His temple all say: 'Glory.' 10The LORD sat enthroned at the flood; Yea, the LORD sitteth as King for ever.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כט, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכל כבודו פנימה
How it connects
An allusion to “all the glory of the king’s daughter is within,” here applied to the king himself.our note
The source
Psalms 45:14תהילים מ״ה:י״דSefaria (opens in a new tab)
13וּבַת־צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ עֲשִׁירֵי עָם: 14כׇּל־כְּבוּדָּה בַת־מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ: 15לִרְקָמוֹת תּוּבַל לַמֶּלֶךְ בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ מוּבָאוֹת לָךְ:
13And, O daughter of Tyre, the richest of the people Shall entreat thy favour with a gift.' 14All glorious is the king's daughter within the palace; Her raiment is of chequer work inwrought with gold. 15She shall be led unto the king on richly woven stuff; The virgins her companions in …
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
Michal’s phrase “as one openly reveals himself,” borrowed to describe the open revelation of G‑d’s love on festivals.our note
The source
II Samuel 6:20שמואל ב ו׳:כ׳Sefaria (opens in a new tab)
19וַיְחַלֵּק לְכׇל־הָעָם לְכׇל־הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וַיֵּלֶךְ כׇּל־הָעָם אִישׁ לְבֵיתוֹ: 20וַיָּשׇׁב דָּוִד לְבָרֵךְ אֶת־בֵּיתוֹ וַתֵּצֵא מִיכַל בַּת־שָׁאוּל לִקְרַאת דָּוִד וַתֹּאמֶר מַה־נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו כְּהִגָּלוֹת נִגְלוֹת אַחַד הָרֵקִים: 21וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי ה׳ אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכׇּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם ה׳ עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי ה׳
19… a pan, and a sweet cake. So all the people departed every one to his house. 20Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said: ‘How did the king of Israel get him honour to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! ’ 21And David said unto Michal: ‘Before the LORD, who chose me above thy father, and above …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

7וכן הוא לענין השמחה שהיא מהרחבת הדעת וההתבוננות שכאשר יעמיק וירחיב בשכלו גודל עוצם הגילוי אשר הפליא חסדו1 ככה יוסיף אומץ השמחה בלבו וישמח לבו ויגל אף גילת ורנן2 כו׳

So it is also regarding joy, which comes from breadth of mind and contemplation: as one considers deeply and broadly in his mind the great magnitude of the revelation, how He has made His kindness wondrous, so will he increase the strength of joy in his heart, and his heart will rejoice and exult, “yes, with exultation and song,” etc.

Explanation

Joy is born of contemplation: the more deeply a person thinks about the greatness of what G‑d reveals, the stronger the joy in his heart.

משא״ כל השנה אף שברור ונמשך להיות בחי׳ הוי׳ בבחי׳ אתה כאלו הוא לנוכח אינו בבחי׳ גילוי השמחה רק השמחה גנוזה בעבודה.

Whereas throughout the year, although [He] is blessed and drawn down so that the level of Havayah be in the aspect of “You,” as though He were present before us, it is not in a state of revealed joy; rather, the joy is hidden within the service.

Explanation

During the rest of the year G‑d is drawn down daily through the blessings, but the joy does not show openly. It is present, hidden inside the service of G‑d.

וכמ״ש תחת אשר לא עבדת3 בשמחה כו׳ ועושין מהעבודה עיקר (ועמ״ש בד״ה ועתה יגדל נא) והשמחה היא שמחה של מצוה (ועמ״ש בד״ה אוסרי לגפן)

As it is written, “Because you did not serve… with joy,” etc.: one makes the service the main thing (and see what is written in the discourse beginning “And now, let the strength be great”), and the joy is the joy of a mitzvah (and see what is written in the discourse beginning “Binding to the vine”).

Explanation

The Torah’s rebuke “because you did not serve… with joy” shows that joy is part of service. Yet during the year service is the main thing, and joy appears only as “the joy of a mitzvah,” joy in doing the command. The text cites two of its own discourses on this.

אבל ביו״ט השמחה היא בהתגלות (וע׳ בזח״ג פ׳ קרח) (דקע״ו ע״ב)4 5 גבי ואימתי בשעתא דמועד זמין בעלמא כו׳ ובפי׳ הרמ״ז שם ומבואר במ״א.6

But on a festival the joy is revealed. (And see Zohar III, Parshas Korach, 176b, on “And when? At the time that a festival is at hand in the world,” etc., and the commentary of the Ramaz there; and it is explained elsewhere.)

Explanation

On festivals, by contrast, the joy itself is revealed. The Zohar on Korach and the Ramaz’s commentary there describe what happens above “when a festival is at hand in the world.”

וזהו מ״ש בנהר יעברו ברגל7 שם נשמחה בו. פי׳ נהר היינו בחי׳ ונהר יוצא מעדן.8 וארז״ל יובל שמו9 והיינו בחי׳ בינה.

And this is what is written, “They passed through the river on foot (baregel); there we rejoiced in Him.” “River” means the level of “And a river goes forth from Eden”; and our Sages, of blessed memory, said, “Yuval is its name”; and this is the level of Binah.

Explanation

The verse “They passed through the river baregel” is read as “on the regalim,” the pilgrim festivals. The “river” is the one that flows from Eden, which the Sages call Yuval, and in Kabbalah this is Binah, the Sefirah of understanding.

והיא בחי׳ אם הבנים שמחה וכמ״ש בזח״ב פ׳ יתרו (דפ״ד ע״א10 ודפ״ה ע״ב) ובפ׳ ויחי (דרי״ט ע״א) ובשאר דוכתי.11 ובנים היינו תורה ומצות.

And it is the level of “the mother of the children [is] joyful,” as written in Zohar II, Parshas Yisro (84a and 85b), and in Parshas Vayechi (219a), and in other places. And “children” means Torah and mitzvos.

Explanation

Binah is called “the joyful mother of children” in the Zohar, and her “children” are Torah and mitzvos: the mother is the hidden source and the children are its revealed expressions.

ואם הבנים היא בחי׳ בינה כמבואר בזהר ח״ג פ׳ שמיני (ד״מ סע״ב) והיא הנמשך ע״י שמחה של מצוה.

And “the mother of the children” is the level of Binah, as explained in Zohar III, Parshas Shemini (40b, at the end), and it is what is drawn down through the joy of a mitzvah.

Explanation

The joy of Binah, the “mother,” is drawn down through the joy of doing a mitzvah, one of her “children.”

ונודע שהבינה נקרא עלמא דאתכסייא כמ״ש בזח״א (ויצא דקנ״ח ע״ב) ושאר דוכתי ע״כ בכל השנה צ״ל השמחה גנוזה בעבודה. שעלמא דאתכסייא מתלבשת בעלמא דאתגליא.

And it is known that Binah is called “the hidden world” (alma d’iskasya), as written in Zohar I (Vayetzei, 158b) and in other places. Therefore throughout the year the joy must be hidden within the service, for the hidden world is enclothed in the revealed world (alma d’isgalya).

Explanation

Binah is called “the hidden world” in the Zohar, as opposed to “the revealed world” of Z’eir Anpin and Malchus. So during the year the joy of Binah must stay hidden, clothed inside the revealed service.

וזהו והנגלות לנו ולבנינו12. ו״ה הם נגלות שהם תורה ומצות הנק׳ בנים. וזהו לנו ולבנינו.

And this is “and the revealed things are for us and for our children”: the vav and the hei are the “revealed things,” which are Torah and mitzvos, which are called “children.” And this is “for us and for our children.”

Explanation

The verse “the revealed things are for us and for our children” is read through the letters of the Name: the vav and final hei (Z’eir Anpin and Malchus) are the “revealed things,” Torah and mitzvos, the “children.”

וזהו שלח תשלח13 את האם ואת הבנים תקח לך.14 וכדפי׳ הטעם בזהר (ויצא דקנ״ח ע״א) בגין דאיהי עלמא דאתכסיא ולא אתגליא כלל.

And this is “You shall surely send away the mother, and the children you may take for yourself,” as the reason is explained in the Zohar (Vayetzei, 158a): “because she is the hidden world and is not revealed at all.”

Explanation

The mitzvah of sending away the mother bird before taking the young is read as a lesson about this: the Zohar explains that the “mother” must be sent away because she is the hidden world.

והיינו שאין לעשות עיקר מהשמחה לבדה. שהיא בחי׳ גבוה מאד ולא יוכלו להגיע אליה לבדה.

That is, one should not make joy alone the main thing, for it is a very high level, and they could not reach it alone,

Explanation

In practice this means one should not pursue joy on its own; that level is too high to reach directly.

כי אם ואת הבנים תקח לך שהוא בחי׳ העבודה בתורה ומצות. ואז השמחה היא נק׳ שמחה של מצוה דייקא שהתגלותה הוא ע״י המצוה שהם הבנים.

but rather “and the children you may take for yourself,” which is the level of service in Torah and mitzvos. And then the joy is called specifically “the joy of a mitzvah,” for its revelation is through the mitzvah, which are the “children.”

Explanation

One “takes the children,” that is, serves through Torah and mitzvos, and then the joy comes by way of the mitzvah, which is why it is called “the joy of a mitzvah.”

והיינו בחי׳ הבינה כמו שמלובשת בזו״נ. והגם דעיקר פי׳ שלח תשלח את האם היינו לענין בחינת ההשגה שהיא בחי׳ שלמעלה מההשגה וכמ״ש בזח״ב פ׳ יתרו (דצ״ג ע״ב)15 ובפרשה פנחס (דרנ״ד ע״ב).

And this is the level of Binah as it is enclothed in Z’eir Anpin and Nukva. And although the main meaning of “You shall surely send away the mother” concerns the level of comprehension, that it is a level above comprehension, as written in Zohar II, Parshas Yisro (93b), and in Parshas Pinchas (254b),

Explanation

Binah reaches us only as clothed in Z’eir Anpin and Nukva (Malchus), the revealed levels. The Alter Rebbe notes that the Zohar’s main reading of “send away the mother” is about comprehension: Binah is beyond grasp.

אך עכ״ז גם הפי׳ הנ״ל אמת. והוא ע״ד משנ״ת באגה״ק ע״פ מה יפית ומה נעמת אהבה בתענוגים16.

nevertheless the above explanation is also true. And it is in the manner of what is explained in Iggeres HaKodesh on “How beautiful and how pleasant are you, love, in delights.”

Explanation

Both readings are true together, in the manner the Alter Rebbe explains in Iggeres HaKodesh on the verse “How beautiful… love in delights.”

אכן בג׳ רגלים שהם מועדים לשמחה היינו שאז הוא גילוי בחי׳ עלמא דאתכסייא בבחי׳ והאם רובצת על17 כו׳

However, on the three pilgrim festivals, which are “seasons for rejoicing,” there is then a revelation of the level of the hidden world, in the manner of “and the mother is sitting upon,” etc.

Explanation

On the three pilgrim festivals the hidden world is revealed: the “mother” is present, “sitting upon” the young, rather than sent away.

וע״ז נאמר בנהר יעברו ברגל שבכל רגל ורגל מג׳ רגלים נש״י הם עוברים בחי׳ הנהר היוצא מעדן שהוא בחי׳ אם הבנים כנ״ל

And about this it is said, “They passed through the river on foot (baregel)”: on each and every one of the three pilgrim festivals (regalim), the souls of Israel pass through the level of the river that goes forth from Eden, which is the level of “the mother of the children,” as above.

Explanation

This is the meaning of “passing through the river” on each festival: the souls of Israel then reach Binah itself, the river that flows from Eden.

ולכן שם נשמחה בו ממש דהיינו בעצמות אור א״ס ממש אשר הוא נמשך ומאיר בעלמא דאתכסיא וכנודע דהתגלות עתיק הוא בבינה.18 19 20

Therefore “there we rejoiced in Him,” actually in Him, that is, in the very essence of the Infinite Light itself, which is drawn down and shines in the hidden world; as is known, the revelation of Atik is in Binah.

Explanation

“There we rejoiced in Him” means in G‑d Himself, in the essence of the Infinite Light that shines in Binah. Atik, the inner level of Keser above all the Sefiros, is revealed in Binah, as the Zohar says.

Paragraph 7 in brief

The paragraph contrasts the year, when the joy of Binah (the hidden world) is hidden inside the service of Torah and mitzvos, with the festivals, when Binah and the Infinite Light within it are revealed and the souls “pass through the river” that flows from Eden.

Deeper

The reading of “send away the mother” runs on two levels: the Zohar’s main one, that Binah is beyond comprehension, and the one here, that the joy of Binah must not be pursued apart from the mitzvos. The claim that the revelation of Atik is in Binah is supported by the Zohar on Korach cited in the Kehot note.

Marei mekomos

1
On the words
אשר הפליא חסדו
How it connects
“Blessed is Havayah, for He has made His kindness wondrous”: the magnitude of revelation one contemplates.our note
The source
Psalms 31:22תהילים ל״א:כ״בSefaria (opens in a new tab)
21תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי־אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת: 22בָּרוּךְ Havayah כִּי הִפְלִיא־חַסְדּוֹ לִי בְּעִיר מָצוֹר: 23וַאֲנִי אָמַרְתִּי בְחׇפְזִי נִגְרַזְתִּי מִנֶּגֶד עֵינֶיךָ אָכֵן שָׁמַעְתָּ קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ:
21… from the plottings of man; Thou concealest them in a pavilion from the strife of tongues. 22Blessed be the LORD; For He hath shown me His wondrous lovingkindness in an entrenched city. 23As for me, I said in my haste: 'I am cut off from before Thine eyes'; …
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
אף גילת ורנן
How it connects
Yeshayahu’s image of the wilderness rejoicing “with exultation and song,” used for the joy that grows from contemplation.our note
The source
Isaiah 35:2ישעיהו ל״ה:ב׳Sefaria (opens in a new tab)
1יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת: 2פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־ה׳ הֲדַר אֱלֹקֵינוּ: 3חַזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כֹּשְׁלוֹת אַמֵּצוּ:
1… the parched land shall be glad; And the desert shall rejoice, and blossom as the rose. 2It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God. 3Strengthen ye the weak hands, And make firm the tottering knees.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ לה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
תחת אשר לא עבדת
How it connects
The curses come “because you did not serve Havayah your G‑d with joy”; joy is part of service.our note
The source
Deuteronomy 28:47דברים כ״ח:מ״זSefaria (opens in a new tab)
46וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם: 47תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־ה׳ אֱלֹקֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל: 48וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ ה׳ בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ:
46… be upon thee for a sign and for a wonder, and upon thy seed for ever; 47because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 48therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כח, מז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בזח״ג פ׳ קרח (דקע״ו ע״ב)
How it connects
The note says the Zohar’s words are quoted there with glosses, with a further discussion in volume 3.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayikra, vol. 1, p. 328; vol. 3, p. 739
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת ויקרא כרך א ע׳ שכח הלשון עם הגהות, וראה שם כרך ג ע׳ תשלט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
וע׳ בזח״ג פ׳ קרח) (דקע״ו ע״ב)
How it connects
The text refers to the Zohar on Korach about what happens “when a festival is at hand in the world.”our note
The source
Zohar, Korach 1:5–4:15ספר הזהר, קרח א׳:ה׳-ד׳:ט״וSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ובפי׳ הרמ״ז שם ומבואר במ״א
How it connects
The note points there for the explanation “elsewhere” that the text mentions, on the Zohar and the Ramaz’s commentary.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 1, p. 483 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ביאוה״ז להצ״צ כרך א ע׳ תפג ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
בנהר יעברו ברגל
How it connects
Said of crossing the sea and the Jordan; read here as the souls passing through Binah on the pilgrim festivals (regalim).our note
The source
Psalms 66:6תהילים ס״ו:ו׳Sefaria (opens in a new tab)
5לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹקִים נוֹרָא עֲלִילָה עַל־בְּנֵי אָדָם: 6הָפַךְ יָם לְיַבָּשָׁה בַּנָּהָר יַעַבְרוּ בְרָגֶל שָׁם נִשְׂמְחָה־בּוֹ: 7מֹשֵׁל בִּגְבוּרָתוֹ עוֹלָם עֵינָיו בַּגּוֹיִם תִּצְפֶּינָה הַסּוֹרְרִים אַל־[יָרוּמוּ] (ירימו) לָמוֹ סֶלָה:
5Come, and see the works of God; He is terrible in His doing toward the children of men. 6He turned the sea into dry land; They went through the river on foot; There let us rejoice in Him! 7Who ruleth by His might for ever; His eyes keep watch upon the nations; Let not …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים סו, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ונהר יוצא מעדן
How it connects
The river that goes out of Eden; in Kabbalah it stands for Binah.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
וארז״ל יובל שמו
How it connects
The Zohar names the river from Eden Yuval, identified with Binah; the Kehot note cites this and other places.our note
The source
Zohar II, 83aזח״ב פג, אSefaria (opens in a new tab)
Zohar III, 58aזח״ג נח, אSefaria (opens in a new tab)
Bekhorot 55b:4–5בכורות נ״ה ב:ד׳-ה׳Sefaria (opens in a new tab)
תַּנְיָא, רַבִּי מֵאִיר אוֹמֵר: ״יוּבַל״ שְׁמוֹ, שֶׁנֶּאֱמַר: ״וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שׇׁרָשָׁיו״, וְלָמָּה נִקְרָא שְׁמוֹ ״פְּרָת״? שֶׁמֵּימָיו פָּרִים וְרָבִים. מְסַיַּיע לֵקהּ לִשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: נַהְרָא מִכֵּיפֵיהּ מִיבְּרִיךְ. וּפְלִיגָא דְּרַב, דְּאָמַר רַב אַמֵּי אָמַר רַב: מִיטְרָא בְּמַעְרְבָא סָהֲדָא רַבָּה פְּרָת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
זח״ב פג, א. זח״ג נח, א. וראה ג״כ בכורות נה, ב. ויק״ר ספכ״ב. — שייכות שנת היובל ונהר מבוארת באריכות בזח״ג רצ, ב. ועי׳ ג״כ פרדס שכ״ג פ״י ערך יובל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
כמ״ש בזח״ב פ׳ יתרו (דפ״ד ע״א
How it connects
The text cites the Zohar on Yisro on “the joyful mother of children.”our note
The source
Zohar, Yitro 20:355–21:367ספר הזהר, יתרו כ׳:שנ״ה-כ״א:שס״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
ובשאר דוכתי
How it connects
The note points there for further places in the Zohar that call Binah “the joyful mother of children.”our note
Where the note points
Sefer HaMaamarim 5709ספר המאמרים תש״ט
p. 112
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בסה״מ תש״ט ע׳ 112.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
How it connects
“The hidden things are for Havayah our G‑d, and the revealed things are for us and for our children”; read through the letters of the Name.our note
The source
Deuteronomy 29:28דברים כ״ט:כ״חSefaria (opens in a new tab)
27וַיִּתְּשֵׁם ה׳ מֵעַל אַדְמָתָם בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל וַיַּשְׁלִכֵם אֶל־אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה: 28הַנִּסְתָּרֹת לַHavayah אֱלֹקֵינוּ וְהַנִּגְלֹת לָׄנׄוּׄ וּׄלְׄבָׄנֵׄיׄנׄוּׄ עַׄד־עוֹלָם לַעֲשׂוֹת אֶת־כׇּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת:
27… wrath, and in great indignation, and cast them into another land, as it is this day’.— 28The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
13
How it connects
Kehot’s note points to Deuteronomy 22:6–7 for these words.
The source
Deuteronomy 22:6–7דברים כ״ב:ו׳-ז׳Sefaria (opens in a new tab)
כִּי יִקָּרֵא קַן־צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכׇל־עֵץ אוֹ עַל־הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל־הָאֶפְרֹחִים אוֹ עַל־הַבֵּיצִים לֹא־תִקַּח הָאֵם עַל־הַבָּנִים: שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים:
If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young; thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
14
On the words
שלח תשלח את האם ואת הבנים תקח לך
How it connects
The mitzvah of sending away the mother bird, read as sending away Binah, the hidden world, while taking the “children,” Torah and mitzvos.our note
The source
Deuteronomy 22:7דברים כ״ב:ז׳Sefaria (opens in a new tab)
6… לְפָנֶיךָ בַּדֶּרֶךְ בְּכׇל־עֵץ אוֹ עַל־הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל־הָאֶפְרֹחִים אוֹ עַל־הַבֵּיצִים לֹא־תִקַּח הָאֵם עַל־הַבָּנִים: 7שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים: 8כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ:
6… upon the young, or upon the eggs, thou shalt not take the dam with the young; 7thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days. 8When thou buildest a new house, then thou shalt make a parapet for thy roof, 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.
15
On the words
וכמ״ש בזח״ב פ׳ יתרו (דצ״ג ע״ב)
How it connects
The text cites this Zohar for the main reading, that Binah is beyond comprehension.our note
The source
Zohar, Yitro 35:570–575ספר הזהר, יתרו ל״ה:תק״ע-תקע״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
How it connects
The verse discussed in Iggeres HaKodesh, to which the Alter Rebbe compares the two readings.our note
The source
Song of Songs 7:7שיר השירים ז׳:ז׳Sefaria (opens in a new tab)
6רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים: 7מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים: 8זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת:
6… the hair of thy head like purple; The king is held captive in the tresses thereof. 7How fair and how pleasant art thou, O love, for delights! . 8This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
17
On the words
והאם רובצת על
How it connects
“And the mother is sitting upon the young”: on festivals the hidden “mother,” Binah, is present.our note
The source
Deuteronomy 22:6דברים כ״ב:ו׳Sefaria (opens in a new tab)
5לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת ה׳ אֱלֹקֶיךָ כׇּל־עֹשֵׂה אֵלֶּה: 6כִּי יִקָּרֵא קַן־צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכׇל־עֵץ אוֹ עַל־הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל־הָאֶפְרֹחִים אוֹ עַל־הַבֵּיצִים לֹא־תִקַּח הָאֵם עַל־הַבָּנִים: 7שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים:
5… a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God. 6If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young; 7thou shalt in any wise let the dam go, but the young thou mayest take 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.
18
On the words
דהתגלות עתיק הוא בבינה
How it connects
The Kehot note cites this Zohar for the teaching that Atik is revealed in Binah.our note
The source
Zohar III, 178bזח״ג קעח, בSefaria (opens in a new tab)
Kehot’s note
ראה זח״ג קעח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
How it connects
“The joyful mother of children,” read in the Zohar as Binah.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
20
How it connects
The Zohar on Vayetzei calls Binah “the hidden world.”our note
The source
Zohar, Vayetzei 23:231–24:243ספר הזהר, ויצא כ״ג:רל״א-כ״ד:רמ״גSefaria (opens in a new tab)

8ולכן הם מועדים לשמחה. ודרך פרט נק׳ חג הסוכות זמן שמחתנו שהיתה בו שמחה יתירה מבשאר יו״ט

Therefore they are “seasons for rejoicing.” And in particular, the festival of Sukkos is called “the time of our rejoicing,” for there was in it a joy greater than on the other festivals.

Explanation

All the festivals are “seasons for rejoicing,” but Sukkos is singled out as “the time of our rejoicing” because its joy is greater.

והיינו ע״י התשובה בעשי״ת ובפרט ביוהכ״פ שעי״ז הוא התגלות אימא עילאה על בנין וזהו עיקר ענין התשובה כמ״ש בזח״ג ויקרא (דט״ו סע״ב1 ודף י״ו ריש ע״א).

And this is through the teshuvah of the Ten Days of Teshuvah, and especially on Yom Kippur, through which there is the revelation of Imma Ila’ah (the supernal Mother) over the children; and this is the essence of teshuvah, as written in Zohar III, Vayikra (15b at the end, and 16a at the beginning).

Explanation

The reason is the teshuvah of the Ten Days of Teshuvah and Yom Kippur. According to the Zohar, teshuvah reveals Imma Ila’ah, Binah as “the supernal Mother,” over her children; teshuvah returns the soul to its source in Binah.

אשר עי״ז נמשך אח״כ בסוכות בחי׳ זמן שמחתנו. והנה בחג הסוכות נמשך בחינת השמחה מלמעלה למטה בגילוי אלקות בבחי׳ סוכה ומקיף כו׳.

Through this, afterward, on Sukkos, the level of “the time of our rejoicing” is drawn down. Now, on the festival of Sukkos the level of joy is drawn down from above downward, in a revelation of G‑dliness in the manner of a sukkah and an encompassing light (makif), etc.

Explanation

That revelation, won through teshuvah, is drawn down on Sukkos as joy. But on Sukkos it comes as a sukkah, an encompassing light that surrounds rather than enters.

אך בשע״צ נמשך בחינת גילוי פנימית בחינת והוא כחתן יוצא מחופתו2 חתן לשון חות דרגא (ועמ״ש בזה בשה״ש בד״ה לסוסתי)8

But on Shemini Atzeres the level of inner revelation is drawn down, the level of “and he is like a bridegroom (chasan) coming forth from his canopy”; chasan is related to “descending a level” (nachis darga) (and see what is written about this in Shir HaShirim, in the discourse beginning “To my mare”),

Explanation

On Shemini Atzeres the light enters within. The verse compares the sun to a bridegroom (chasan) leaving his canopy, and the Talmud links chasan to nachis darga, “descending a level”: the light comes down from the canopy, the makif, into the person.

כי כל גילוי אור א״ס ב״ה הבא מלמעלה למטה הוא ע״י ירידות והשתלשלות המדרגות מעילה לעלול כו׳

for every revelation of the Infinite Light, blessed be He, that comes from above downward is through the descents and the chain-like progression of the levels (hishtalshelus), from cause to effect, etc.,

Explanation

Every revelation from above comes down through a chain of levels, each one causing the next (hishtalshelus).

והוא יוצא מבחי׳ חופה וסוכה מבחי׳ מקיף להיות נקלט ונתפס לתוך מקור נש״י בפנימיותם ע״י השמחה ממטה למעלה שעל ידי אתערותא דלתתא אתערותא דלעילא3 4

and it comes forth from the level of a canopy and a sukkah, from the level of an encompassing light, to be absorbed and grasped into the source of the souls of Israel, in their inwardness, through the joy from below upward; for through an arousal from below [comes] an arousal from above.

Explanation

So the light leaves its surrounding state and is taken inside the root of Jewish souls. This happens through the joy from below: human initiative (an arousal from below) calls forth the divine response (an arousal from above).

(עיין בפרדס בערכי הכינויים ערך שמחה5 דפי׳ שמחה היא הבינה וזהו ע״ד שנת׳ למעלה בפי׳ אם הבנים שמחה. ואמנם עוד כתב שם בשם הזהר ויקרא)

(See Pardes, in Erchei HaKinuyim, the entry “Joy,” that “joy” means Binah; and this is in the manner of what was explained above on “the mother of the children [is] joyful.” However, he also wrote there in the name of the Zohar, Vayikra

Explanation

The Alter Rebbe brings Rabbi Moshe Cordovero’s Pardes, whose glossary of Kabbalistic names says that “joy” means Binah, in line with “the joyful mother of children.”

(דף ח׳ ע״ב) ואית דמתני הי שמחה דא כנסת ישראל כו׳ וע״ז נאמר כי בשמחה תצאו6 כו׳.

(page 8b): “And some teach: which is ‘joy’? This is the Congregation of Israel,” etc.; and about this it is said, “For with joy you shall go out,” etc.

Explanation

The Pardes also quotes the Zohar’s alternative view that “joy” is the Congregation of Israel, that is, Malchus, supported by the verse “For with joy you shall go out.”

ולפמש״כ זהו ענין שמחה שמלמעלה למטה היא בחי׳ בינה ושמחה שמלמטה למעלה היא בחי׳ מל׳ כנס״י

And according to what is written, this is the matter: the joy from above downward is the level of Binah, and the joy from below upward is the level of Malchus, the Congregation of Israel,

Explanation

The two views fit the two joys: the joy from above downward is Binah, and the joy from below upward is Malchus, the Congregation of Israel.

והיא בחי׳ שמחת כלה ועמ״ש בד״ה והיה כמשוש חתן7 כו׳ בענין שמחת כלה ואזי מתחברים ב׳ השמחות יחד ישמח ישראל וישמח ה׳ במעשיו:9

and it is the level of “the joy of a bride” (and see what is written in the discourse beginning “And it shall be like the rejoicing of a bridegroom,” etc., on the subject of the joy of a bride); and then the two joys are joined together: “Israel shall rejoice” and “Havayah shall rejoice in His works.”

Explanation

The joy of Malchus is “the joy of a bride,” and on Shemini Atzeres the two joys join like bride and groom: Israel rejoices in G‑d, and G‑d rejoices in His works.

Paragraph 8 in brief

The paragraph explains why Sukkos is “the time of our rejoicing” (the teshuvah of the Days of Awe reveals Binah) and why Shemini Atzeres goes further: the encompassing light of the sukkah is drawn inward, as a bridegroom descends from his canopy, when the joy of Binah above meets the joy of Malchus below.

Deeper

The Pardes records two identifications of “joy,” Binah and the Congregation of Israel; the Alter Rebbe resolves them as the two joys, from above and from below, whose union is the bride and groom of Shemini Atzeres.

Marei mekomos

1
On the words
כמ״ש בזח״ג ויקרא (דט״ו סע״ב
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Likkutei Torahלקוטי תורה
above, Pinchas, 75d · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה גם לעיל פ׳ פנחס עה, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
והוא כחתן יוצא מחופתו
How it connects
The sun goes out “like a bridegroom coming forth from his canopy”; read as the light leaving its encompassing state on Shemini Atzeres.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
Kehot’s note
תהלים יט, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אתערותא דלתתא אתערותא דלעילא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
זח״א (פח, א. קסד, א. רלה, א. רמד, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שעל ידי אתערותא דלתתא אתערותא דלעילא
How it connects
One of the places in the Zohar (the Kehot note lists several) that teach that an arousal from below brings an arousal from above.our note
The source
Zohar, Lech Lecha 25:266–26:272ספר הזהר, לך לך כ״ה:רס״ו-כ״ו:ער״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
בפרדס . . ערך שמחה
How it connects
The note says the Pardes’s words on “joy” are copied there.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 729
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Tetzaveh, p. 956
Our explanationA further discussion of the Pardes’s entry on “joy,” to which the note sends the reader.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הלשון נעתק בביאוה״ז להצ״צ כרך ב ע׳ תשכט, וראה גם אוה״ת פ׳ תצוה ע׳ תתקנו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כי בשמחה תצאו
How it connects
“For with joy you shall go out”: the Zohar’s proof that “joy” is the Congregation of Israel.our note
The source
Isaiah 55:12ישעיהו נ״ה:י״בSefaria (opens in a new tab)
11כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו: 12כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכׇל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף: 13תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ וְתַחַת הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַHavayah לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת:
11… Except it accomplish that which I please, And make the thing whereto I sent it prosper. 12For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands. 13Instead of the thorn shall come up the cypress, And instead of the brier shall come …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
והיה כמשוש חתן
How it connects
The discourse the text cites takes its title from this verse about the bridegroom’s joy over the bride.our note
The source
Isaiah 62:5ישעיהו ס״ב:ה׳Sefaria (opens in a new tab)
4… עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ ה׳ בָּךְ וְאַרְצֵךְ תִּבָּעֵל: 5כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹקָיִךְ: 6עַל־חוֹמֹתַיִךְ יְרוּשָׁלַ͏ִם הִפְקַדְתִּי שֹׁמְרִים כׇּל־הַיּוֹם וְכׇל־הַלַּיְלָה תָּמִיד לֹא יֶחֱשׁוּ הַמַּזְכִּרִים אֶת־ה׳ אַל־דֳּמִי לָכֶם:
4… And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. 5For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee. 6I have set watchmen Upon thy walls, O Jerusalem, They shall never hold their peace 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.
8
On the words
חתן ל׳ חות דרגא
How it connects
The Talmud’s saying that a man “goes down a step” (nachis darga) to take a wife, which the Kehot note cites for the link of chasan to descending.our note
The source
Yevamot 63aיבמות ס״ג אSefaria (opens in a new tab)
Kehot’s note
ראה יבמות סג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
How it connects
The Zohar’s view, quoted in the Pardes, that “joy” is the Congregation of Israel.our note
The source
Zohar, Vayikra 18:111–20:119ספר הזהר, ויקרא י״ח:קי״א-כ׳:קי״טSefaria (opens in a new tab)

Gloss: G‑d’s joy in His works ¶9–14

9ד (והנה בפי׳ ישמח ה׳ במעשיו פי׳ במדרש ויקרא רבה פ׳ אחרי פ״כ1 2 דקאי אלעתיד לבוא וכ״ה בזח״א במ״ה פ׳ תולדות)

4. (Now, on the meaning of “Havayah shall rejoice in His works,” it is explained in the Midrash, Vayikra Rabbah, Parshas Acharei, chapter 20, that it refers to the Time to Come; and so it is also in Zohar I, in the Midrash HaNe’elam, Parshas Toldos

Explanation

Section 4 begins a long parenthetical study of the verse “Havayah shall rejoice in His works.” The Midrash and the Zohar’s Midrash HaNe’elam both say it refers to the Time to Come.

(דקל״ה ע״א)3 שהוא בזמן תח״ה וע״ז נאמר אלה תולדות יצחק4 לשון צחוק ושמחה ותענוג שיהי׳ אז לנשמות.

(135a), that it is at the time of the Resurrection of the Dead; and about this it is said, “These are the generations of Yitzchak,” [Yitzchak] denoting laughter, joy and delight that the souls will have then.

Explanation

The Zohar places it at the Resurrection of the Dead, and reads “the generations of Yitzchak” (whose name means laughter) as the joy and delight the souls will then have.

והרמ״ז שם האריך והרחיב בביאור ענין זה ותוכן הענין כי השמחה היא בבינה והיא מגבורות הנמתקות והיא בחי׳ גבורה דעתיק

And the Ramaz there expanded at length in explaining this matter, and the gist of the matter is that joy is in Binah and comes from the sweetened Gevuros, and it is the level of the Gevurah of Atik.

Explanation

Rabbi Moshe Zacuto (the Ramaz) explains that joy normally comes from Binah and from the “sweetened Gevuros,” forces of restraint that have been softened, whose root is the Gevurah of Atik, a very high level.

אמנם אז יבוא השפע מפנימית עתיק וזהו ענין ישמח ה׳ שהוא גילוי בחי׳ פנימית עתיק.

However, then the flow will come from the inner dimension of Atik; and this is the meaning of “Havayah shall rejoice”: that it is the revelation of the level of the inner dimension of Atik.

Explanation

In the future, the flow will come from the inner dimension of Atik itself. That is “Havayah shall rejoice”: the revelation of G‑d’s innermost delight.

Paragraph 9 in brief

The paragraph opens a study showing, from the Midrash, the Zohar and the Ramaz, that “Havayah shall rejoice in His works” refers to the future revelation of the inner dimension of Atik.

Marei mekomos

1
On the words
ויקרא רבה פ׳ אחרי פ״כ
How it connects
The note points to a further discussion of this Midrash in Or HaTorah on Bereshis.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis, 40a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה גם אוה״ת בראשית מ, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
פי׳ במדרש ויקרא רבה פ׳ אחרי פ״כ
How it connects
The text cites Vayikra Rabbah, chapter 20, which applies “Havayah shall rejoice in His works” to the Time to Come.our note
The source
Vayikra Rabbah 20ויקרא רבה כ׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
וכ״ה בזח״א במ״ה פ׳ תולדות) (דקל״ה ע״א)
How it connects
The Midrash HaNe’elam on Toldos places this joy at the Resurrection of the Dead.our note
The source
Zohar, Toldot 1:4–8ספר הזהר, תולדות א׳:ד׳-ח׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
אלה תולדות יצחק
How it connects
Read by the Zohar as the laughter and delight (Yitzchak) of the souls in the future.our note
The source
Genesis 25:19בראשית כ״ה:י״טSefaria (opens in a new tab)
18וַיִּשְׁכְּנוּ מֵחֲוִילָה עַד־שׁוּר אֲשֶׁר עַל־פְּנֵי מִצְרַיִם בֹּאֲכָה אַשּׁוּרָה עַל־פְּנֵי כׇל־אֶחָיו נָפָל: 19וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן־אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת־יִצְחָק: 20וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה:
18… is before Egypt, as thou goest toward Asshur: over against all his brethren he did settle. 19And these are the generations of Isaac, Abraham’s son: Abraham begot Isaac. 20And Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כה, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

10ופי׳ במעשיו היינו בירו שם ב״ן שהוא בחי׳ עשייה ויתעלה בבחי׳ ס״ג כו׳ ועיין מ״ש בביאור ע״פ מי מנה בענין אף עשיתיו1 אף מרבה בחי׳ רביעית

And the meaning of “in His works” is the refinement (birur) of the Name Ban, which is the level of Asiyah (action), so that it be elevated into the level of [the Name] Sag, etc. And see what is written in the explanation on “Who has counted,” on the subject of “I have also (af) made it,” [that] af includes a fourth level,

Explanation

Following the Ramaz, “His works” (ma’asav) means the refinement (birur) of the Name Ban, the Kabbalistic spelling of Havayah with the value 52, associated with Malchus and with the lowest world, Asiyah (“action”). Refined, it rises into the Name Sag (63), associated with Binah. The text recalls its own explanation that in “I have also made it,” the word “also” adds a fourth, highest level.

שהוא כתר עליון המתגלה בבחי׳ עשייה דייקא בירור שם ב״ן כו׳ ע״ש באריכות וזהו ענין ישמח ה׳ במעשיו דייקא.

which is the Supreme Keser, which is revealed specifically in the level of Asiyah, the refinement of the Name Ban, etc.; see there at length. And this is the meaning of “Havayah shall rejoice in His works” specifically.

Explanation

That fourth level is the Supreme Keser, which is revealed precisely through Asiyah, the lowest realm, once it is refined. This is why the verse says G‑d rejoices specifically “in His works.”

ועמ״ש בביאור ע״פ כי על כל כבוד חופה2 בענין גילוי פנימית עתיק שהוא דוקא אחר בירור שם ב״ן כו׳ ע״ש.

And see what is written in the explanation on “For over all the glory, a canopy,” on the subject of the revelation of the inner dimension of Atik, which is specifically after the refinement of the Name Ban, etc.; see there.

Explanation

The text points to its discourse on “For over all the glory, a canopy,” where the inner dimension of Atik is revealed only after the refinement of Ban is complete.

וע׳ מזה עוד בזח״א במ״ה פ׳ וירא (דק״ב ע״ב3 ודף קי״ד ע״א) ועמ״ש בד״ה ושבתי בשלום4 5 אל בית אבי6 בענין שלעתיד יאמרו ליצחק כי אתה אבינו7 8 9

And see more on this in Zohar I, Midrash HaNe’elam, Parshas Vayera (102b and 114a); and see what is written in the discourse beginning “And I will return in peace to my father’s house,” on the subject that in the future they will say to Yitzchak, “For you are our father.”

Explanation

The Zohar’s Midrash HaNe’elam on Vayera discusses this future revelation. The Talmud says that in the future Israel will say to Yitzchak, “You are our father,” since Yitzchak (laughter) embodies the future joy; the text cites its Torah Ohr discourse on this.

והנה מבואר שם בהרמ״ז דמגילוי זה יומשכו נשמות חדשות להיות עטרה לנשמות הצדיקים וע״ז נאמר ועטרותיהן בראשיהן כו׳

Now, it is explained there in the Ramaz that from this revelation new souls will be drawn down, to be a crown for the souls of the righteous; and about this it is said, “with their crowns on their heads,” etc.,

Explanation

The Ramaz adds that this revelation will bring down new souls that will serve as crowns for the souls of the righteous, alluding to the Talmud’s description of the World to Come, where the righteous sit “with their crowns on their heads.”

וכמ״מ בזח״א ס״פ וירא (דקי״ט סע״א) וע׳ בפ׳ וישלח (דקפ״ב ע״א)10 ועמ״ש מענין גילוי נשמות אלו שהם מבחי׳ אור א״ס הסכ״ע שלמעלה מהקו כו׳ והוא בד״ה ואכלתם אכול.11

as is found in Zohar I, end of Parshas Vayera (119a, at the end); and see Parshas Vayishlach (182a). And see what is written on the subject of the revelation of these souls, that they are from the level of the Infinite Light that encompasses all worlds (sovev kol almin), which is above the kav, etc.; it is in the discourse beginning “And you shall eat, eating.”

Explanation

These new souls come from the Infinite Light that encompasses all worlds, above the kav, the line of light through which the ordered worlds are made. The text refers to its discourse on “And you shall eat, eating” for this.

ובזח״ג ויקרא (דף12 י״ו סע״א) משמע דפי׳ ישמח ה׳ במעשיו קאי לאחר אלף הז׳ שהוא בחי׳ חד חרוב13 כשיחדש עולמו כמ״ש השמים החדשים14 והארץ החדשה.

And in Zohar III, Vayikra (16a, at the end), it is implied that “Havayah shall rejoice in His works” refers to after the seventh millennium, which is the level of “one [millennium] desolate,” when He will renew His world, as it is written, “the new heavens and the new earth.”

Explanation

The Zohar on Vayikra suggests another time for this joy: after the seventh millennium, when, according to the Talmud, the world lies “desolate” for a thousand years and G‑d then renews it with “new heavens and a new earth.”

ועיין ג״כ בזח״ב בשלח (דנ״ז ע״ב)15 ובפ׳ פקודי (דף רנ״ט ע״א) ועמ״ש מענין זה בפ׳ ויצא גבי וכל אשר תתן לי16 עשר עאשרנו לך.17

And see also Zohar II, Beshalach (57b), and Parshas Pekudei (259a); and see what is written on this subject in Parshas Vayetzei, concerning “and all that You give me, I will surely tithe to You.”

Explanation

More passages of the Zohar are cited, and a Torah Ohr discourse on Yaakov’s vow to tithe, which treats the same theme.

והנה פי׳ הפשוט דישמח ה׳ במעשיו היינו כביכול שנמשך לו ית׳ השמחה ממעשיו שהן הברואים כדפרש״י בחולין פא״ט (ד׳ ס׳ סע״א) וע״פ דרך הנ״ל היינו כדפי׳ הרמ״ז דמעשיו

Now, the simple meaning of “Havayah shall rejoice in His works” is that joy is drawn to Him, as it were, may He be blessed, from His works, which are the creatures, as Rashi explains in Chullin, chapter Eilu Tereifos (60a, at the end). And according to the approach above, it is as the Ramaz explained, that “His works”

Explanation

The plain meaning, as Rashi explains in Chullin, is that G‑d takes joy in His creatures. On the Kabbalistic reading, “His works” is the refinement of Ban.

היינו בירור18 שם ב״ן שבירור זה זהו כללות ענין היום לעשות וע״ז נאמר אשר ברא אלקים לעשות19 דפי׳ לעשות לתקן20 והיינו בירור שם ב״ן ורפ״ח כו׳ שהוא בחי׳ עשייה דכללות כנ״ל.21 22

means the refinement of the Name Ban; and this refinement is the whole of [the meaning of] “today, to do them.” And about this it is said, “which G‑d created to do,” for “to do” means to rectify; that is, the refinement of the Name Ban and the 288 [sparks], etc., which is the level of Asiyah in the general sense, as above.

Explanation

This refinement is the whole task of “today, to do them,” the service of this world. “Which G‑d created to do” is read as “to rectify”: the world was created so that we complete it by refining the Name Ban and the 288 sparks of holiness that fell in the shattering of the vessels.

Paragraph 10 in brief

The paragraph explains “His works” as the refinement of the Name Ban (the 288 sparks) through our service, which reveals the highest levels, Keser and the inner dimension of Atik, and it gathers the Zohar’s two timings for this joy: the Resurrection and the renewal of the world after the seventh millennium.

Deeper

The names Ban (52) and Sag (63) are two spellings of the Tetragrammaton with different fillings; the elevation of Ban into Sag is a standard Lurianic description of rectification. The paradox that the highest (Keser, the inner Atik) is revealed only through the lowest (Asiyah) recurs throughout Chassidus.

Marei mekomos

1
On the words
בענין אף עשיתיו
How it connects
“I created it, I formed it, I also made it”; the text reads “also” as adding a fourth level, Keser, revealed in “making.”our note
The source
Isaiah 43:7ישעיהו מ״ג:ז׳Sefaria (opens in a new tab)
6אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ: 7כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו: 8הוֹצִיא עַם־עִוֵּר וְעֵינַיִם יֵשׁ וְחֵרְשִׁים וְאׇזְנַיִם לָמוֹ:
6… not back, bring My sons from far, and My daughters from the end of the earth; 7Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’ 8The blind people that have eyes shall be brought forth, and the deaf that have ears.
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
בביאור ע״פ כי על כל כבוד חופה
How it connects
The passage there explains that the Tiferes of Imma becomes a crown and encompassing light for Z’eir Anpin and Malchus and joins them, and that through Tiferes a light is drawn from above the ordered chain of cause and effect.our note
Where the note points
Likkutei Torahלקוטי תורה
below, Shir HaShirim, 47d
והזמן כו׳ ועמ״ש מזה בענין שמע ישראל דענין ע׳ רבתי הם המדות שבשכל. וכמ״כ גם למעלה יש בחי׳ מדות גם במוחין או״א היינו חג״ת נה״י שהם השרשיים למדות דז״א חסד דאימא הוא שרש ומקור לחסד דז״א כו׳ ות״ת דאימא שהוא כללות המדות דאימא כי הת״ת הוא כלול מחו״ג כידוע מענין הגוונין כו׳ הוא שרש ומקור לכללות המדות דז״ ולכך ת״ת דאימא נעשה כתר ומקיף לזו״נ והוא המחבר אותם כו׳ (ועיין עוד מזה לקמן ובמ״א נתבאר בענין תפארת דמה שהמל׳ מקבלת מחו״ג זהו ההמשכה מבחי׳ סדר ההשתלשלות עילה ועלול אבל ע״י ת״ת נמשך מלמעלה מסדר ההשתלשלות כו׳. וי״ל משום חסד ענף החכמה וגבורה ענף הבינה אבל ת״ת קו האמצעי עולה עד הכתר וכמ״ש בזהר ס״פ תרומה) (דקע״ה ב׳) ועמ״ש במ״א ע״פ הזהר וישב (דקפ״א) ע״פ הנה ישכיל עבדי כו׳ מאד מסטרא …
Our explanationThis is the background for a revelation of the inner Atik that comes only after the refinement of Ban.
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Torah Ohr, Vayechi, maamar 4לקמן שה״ש מז, ד
page 47d, ¶18
ולבן שינים מחלב. פירוש כי שינים הם הטוחנות את המאכל להיות מתעכל במעיו שעי״ז יהי׳ מזון לגוף משא״כ כשלא ילעוס ויטחון המאכל בשיניו לא יבא לידי עכול כלל ולא יהיה לו למזון ולשובע.
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Kehot’s note
לקמן שה״ש מז, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וע׳ מזה עוד בזח״א במ״ה פ׳ וירא (דק״ב ע״ב
How it connects
The text cites the Midrash HaNe’elam on Vayera on the future joy.our note
The source
Zohar, Vayera 6:105–7:140ספר הזהר, וירא ו׳:ק״ה-ז׳:ק״מSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
בד״ה ושבתי בשלום
How it connects
The note locates the discourse “And I will return in peace” in Torah Ohr, Vayetzei, where the future saying to Yitzchak, “You are our father,” is discussed.our note
Where the note points
Torah Ohrתורה אור
21c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayeitzei, maamar 1תו״א כא, ג
page 21c, ¶17
קאי על יצחק וכמ״ש כי אתה אבינו שלע״ל יאמרו על יצחק כי אתה אבינו כו׳.
and afterward, “and he poured oil on it,” etc., as mentioned above. For “my father” refers to Yitzchak, as it is written, “For You are our father,” for in the time to come they will say of Yitzchak, “For you are our father,” etc.
Read it here
Kehot’s note
תו״א כא, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
How it connects
Kehot’s note points to Genesis 28:21–22 for these words.
The source
Genesis 28:21–22בראשית כ״ח:כ״א-כ״בSefaria (opens in a new tab)
וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
so that I come back to my father’s house in peace, then shall the LORD be my God, and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
6
On the words
ושבתי בשלום אל בית אבי
How it connects
Yaakov’s vow; the title of the Torah Ohr discourse the text cites.our note
The source
Genesis 28:21בראשית כ״ח:כ״אSefaria (opens in a new tab)
20וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹקִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ: 21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
20… way that I go, and will give me bread to eat, and raiment to put on, 21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
שלעתיד . . יצחק . . אבינו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שבת (פט, ב) מישעי׳ (סג, טז). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
שלעתיד יאמרו ליצחק כי אתה אבינו
How it connects
The Talmud says that in the future Israel will say to Yitzchak, “For you are our father,” based on Yeshayahu.our note
The source
Shabbat 89b:4–5שבת פ״ט ב:ד׳-ה׳Sefaria (opens in a new tab)
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מַאי דִּכְתִיב: ״כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גּוֹאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ״ — לְעָתִיד לָבֹא יֹאמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם: בָּנֶיךָ חָטְאוּ לִי. אֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יִמָּחוּ עַל קְדוּשַּׁת שְׁמֶךָ. אָמַר: אֵימַר לֵקהּ לְיַעֲקֹב דַּהֲוָה לֵקהּ צַעַר גִּידּוּל בָּנִים, אֶפְשָׁר דְּבָעֵי רַחֲמֵי עֲלַיְיהוּ. אֲמַר לֵקהּ: בָּנֶיךָ חָטְאוּ. אֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יִמָּחוּ עַל קְדוּשַּׁת שְׁמֶךָ. אָמַר לָא בְּסָבֵי טַעְמָא וְלָא …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
כי אתה אבינו
How it connects
The verse the Talmud applies to Yitzchak in the future.our note
The source
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
וע׳ בפ׳ וישלח (דקפ״ב ע״א)
How it connects
The text cites the Zohar on Vayishlach.our note
The source
Zohar, Vayeshev 5:44–57ספר הזהר, וישב ה׳:מ״ד-נ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
ואכלתם אכול
How it connects
The verse on which the cited discourse on these new souls is built.our note
The source
Joel 2:26יואל ב׳:כ״וSefaria (opens in a new tab)
25וְשִׁלַּמְתִּי לָכֶם אֶת־הַשָּׁנִים אֲשֶׁר אָכַל הָאַרְבֶּה הַיֶּלֶק וְהֶחָסִיל וְהַגָּזָם חֵילִי הַגָּדוֹל אֲשֶׁר שִׁלַּחְתִּי בָּכֶם: 26וַאֲכַלְתֶּם אָכוֹל וְשָׂבוֹעַ וְהִלַּלְתֶּם אֶת־שֵׁם ה׳ אֱלֹקֵיכֶם אֲשֶׁר־עָשָׂה עִמָּכֶם לְהַפְלִיא וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם: 27וִידַעְתֶּם כִּי בְקֶרֶב יִשְׂרָאֵל אָנִי וַאֲנִי ה׳ אֱלֹקֵיכֶם וְאֵין עוֹד וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם:
25… canker-worm, and the caterpiller, and the palmer-worm, My great army which I sent among you. . 26And ye shall eat in plenty and be satisfied, and shall praise the name of the LORD your God, that hath dealt wondrously with you; and My people shall never be ashamed. 27And ye shall know that I am in the midst of Israel, and that I am …
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
ובזח״ג ויקרא (דף י״ו סע״א)
How it connects
The Zohar on Vayikra implies that the joy of “His works” comes after the seventh millennium.our note
The source
Zohar, Vayikra 32:246–35:257ספר הזהר, ויקרא ל״ב:רמ״ו-ל״ה:רנ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
חד חרוב
How it connects
The world exists six thousand years “and one [thousand] desolate.”our note
The source
Sanhedrin 97a:12סנהדרין צ״ז א:י״בSefaria (opens in a new tab)
אָמַר רַב קַטִּינָא: שֵׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא, וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״. אַבָּיֵי אָמַר: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סנהדרין צז, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
השמים החדשים
How it connects
The new heavens and new earth that G‑d will make.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
ועיין ג״כ בזח״ב בשלח (דנ״ז ע״ב)
How it connects
The text cites the Zohar on Beshalach.our note
The source
Zohar, Beshalach 19:296–20:307ספר הזהר, בשלח י״ט:רצ״ו-כ׳:ש״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
וכל אשר תתן לי
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בראשית (סוס״י כח). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
וכל אשר תתן לי עשר עאשרנו לך
How it connects
Yaakov’s vow to tithe; the text refers to its own discussion of this verse.our note
The source
Genesis 28:22בראשית כ״ח:כ״בSefaria (opens in a new tab)
21וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹקִים: 22וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹקִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:
21so that I come back to my father’s house in peace, then shall the LORD be my God, 22and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
18
On the words
בירור . . ב״ן . . ס״ג
How it connects
The note refers to Likkutei Torah on Bechukosai for the refinement of the Name Ban and its elevation into Sag.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Bechukosai, 47c, and the places cited there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ל בחקותי (מז, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
אשר ברא אלקים לעשות
How it connects
“Which G‑d created to do,” read as “to rectify”: creation left for completion.our note
The source
Genesis 2:3בראשית ב׳:ג׳Sefaria (opens in a new tab)
2וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה: 3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם:
2… made; and He rested on the seventh day from all His work which He had made. 3And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
דפי׳ לעשות לתקן
How it connects
The Midrash reads “to do” as “to rectify,” as the Kehot note cites.our note
The source
Bereshit Rabbah 11:6בראשית רבה י״א:ו׳Sefaria (opens in a new tab)
פילוסופוס אחד שאל את רבי הושעיה, א"ל אם חביבה היא המילה מפני מה לא נתנה לאדם הראשון? א"ל מפני מה אותו האיש מגלח פאת ראשו, ומניח את פאת זקנו? א"ל מפני שגדל עמו בשטות, א"ל אם כן יסמא את עינו ויקטע את ידיו וישבר את רגליו על ידי שגדלו עמו בשטות, א"ל ולאלין מיליא אתינן, אתמהא, א"ל להוציאך חלק אי אפשר אלא כל מה שנברא בששת ימי בראשית צריכין עשייה, כגון החרדל צריך למתוק, התורמוסים צריך למתוק, החיטין צריכין להטחן, אפילו אדם צריך תיקון.
A certain philosopher once asked Rabbi Hoshaya, saying to him: ‘If circumcision is so dear to Him [God], why was it not given to Adam the first man?’ He said to him: ‘Why does this man [the philosopher] shave the corner of [the hair on] his head but leave the corner of his beard?’ He replied: ‘It is because this [the head hair] grew with him in his period of foolishness.’ He said to him: ‘If so, he should put out his eye, sever his hands, and break his legs, because they too grew with him in his period of foolishness.’ He said to him: ‘Have we come to such [frivolous] arguments?’ This was a rhetorical question. He said to him: ‘It is not possible for me to dismiss you with no response at …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
רש״י ב״ר פי״א, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
היום לעשותם
How it connects
The words here quote Deuteronomy 7:11; the passage is shown below.
The source
Deuteronomy 7:11דברים ז׳:י״אSefaria (opens in a new tab)
10וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ: 11וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם: 12וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר ה׳ אֱלֹקֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ:
10… will not be slack to him that hateth Him, He will repay him to his face. 11Thou shalt therefore keep the commandment, and the statutes, and the ordinances, which I command thee this day, to do them. 12And it shall come to pass, because ye hearken to these ordinances, and keep, and do …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ז, יא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
How it connects
The verse on which the cited discourse is built; it treats the revelation of the inner dimension of Atik.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

11וכשיושלם בחינת היום לעשותם1 יומשך מזה שישמח ה׳ במעשיו אשר אמר ונעשה רצונו. והשמחה זהו גילוי פנימית

And when the level of “today, to do them” is completed, from this will be drawn that “Havayah shall rejoice in His works,” that He spoke and His will was done. And the joy is the revelation of the inner dimension,

Explanation

When the task of “today, to do them” is complete, G‑d will “rejoice in His works”: His will, which He expressed, will have been done. That joy is the revelation of G‑d’s innermost dimension.

והיינו פנימית עתיק שהוא פנימית תענוג העליון והיינו ע״ד מארז״ל נחת רוח לפני שאמרתי ונעשה רצוני.2 3

that is, the inner dimension of Atik, which is the inner dimension of the supernal delight; and this is in the manner of the saying of our Sages, of blessed memory, “It is a gratification before Me that I spoke and My will was done.”

Explanation

The inner dimension of Atik is G‑d’s supernal delight. The Sages describe the offerings as “a gratification before Me that I spoke and My will was done”: G‑d’s pleasure comes from the fulfillment of His will below.

Paragraph 11 in brief

The paragraph identifies G‑d’s future joy in His works with the revelation of the inner Atik, the supernal delight that comes when His will has been carried out in the world.

Marei mekomos

1
On the words
היום לעשותם
How it connects
“Today, to do them”: this world is the time for doing the mitzvos.our note
The source
Deuteronomy 7:11דברים ז׳:י״אSefaria (opens in a new tab)
10וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ: 11וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם: 12וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר ה׳ אֱלֹקֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ:
10… will not be slack to him that hateth Him, He will repay him to his face. 11Thou shalt therefore keep the commandment, and the statutes, and the ordinances, which I command thee this day, to do them. 12And it shall come to pass, because ye hearken to these ordinances, and keep, and do …
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
נח״ר לפני שאמרתי ונעשה רצוני
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ספרי פ׳ נסכים פיסקא ט [שלח טו, ז]. ופ׳ פינחס בפיסקא לח. וברש״י פינחס (כח, ח). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נחת רוח לפני שאמרתי ונעשה רצוני
How it connects
Rashi, following the Sifrei, says the offerings are “a gratification before Me that I spoke and My will was done.”our note
The source
Rashi on Numbers 28:8רש"י על במדבר כ״ח:ח׳Sefaria (opens in a new tab)
8ריח ניחח. נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי (ספרי):
8ריח ניחח A SMELL OF ניחח — one that causes satisfaction (נחת רוח) to Me, that I gave commands and My will was executed (Sifrei Bamidbar 143:3; see Rashi on Leviticus 1:9).
Hebrew: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann -- corrected vocalization (Public Domain) · English: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

12והיא השמחה שמלמעלה למטה היינו שהגילוי הפנימית נמשך מלמעלה למטה. אמנם סיבת גילוי זה נמשך אדרבה ממעשיו כביכול שהוא בחי׳ היום לעשותם.

And this is the joy from above downward, that is, the inner revelation is drawn from above downward. However, the cause of this revelation comes, on the contrary, from His works, as it were, which is the level of “today, to do them.”

Explanation

The joy from above is a revelation of G‑d’s innermost self, yet what causes it is “His works,” our service in this world.

וגם יובן ענין זה מההפך. דהיינו ממ״ש גבי דור המבול ויתעצב אל לבו1 כו׳ והיינו מחמת

This can also be understood from the opposite, that is, from what is written concerning the generation of the Flood, “And He was grieved to His heart,” etc.; and that was because

Explanation

The converse proves it: before the Flood the Torah says G‑d “was grieved to His heart.”

כי רבה רעת האדם2 בארץ כו׳ ולזאת יובן ההפך דהיינו מה שישמח ה׳ במעשיו הנה שמחה זו נמשך ע״י קיום היום לעשותם.

“the evil of man was great on the earth,” etc. From this the opposite can be understood: that “Havayah shall rejoice in His works”—this joy is drawn through the fulfillment of “today, to do them.”

Explanation

That grief came from human wickedness; so, in reverse, G‑d’s joy comes from the fulfillment of the mitzvos.

ובענין ישמח ישראל3 בעושיו בזח״ג ויקרא (דכ״ג ע״ב)4 פי׳ שזהו ענין מ״שש איה אלוה עושי5 וא״כ י״ל שזהו מ״ש בסבא דמשפטים (דצ״ו ע״ב)

And concerning “Israel shall rejoice in its Maker,” in Zohar III, Vayikra (23b), it is explained that this is the meaning of what is written, “Where is Elo’ah my Maker?” If so, one may say that this is what is said in the Sava of Mishpatim (96b)

Explanation

Now the other joy, “Israel shall rejoice in its Maker.” The Zohar links it to Iyov’s “Where is Elo’ah my Maker?” The Alter Rebbe connects this to the “Sava of Mishpatim,” a section of the Zohar in which an old man expounds the laws of the Hebrew maidservant as the story of the soul.

ע״פ בבגדו בה6 ופריש עלה לבוש יקר דיליה ומאן איהו שמא קדישא דאקרי אלו״ה. ודא הוא בבגדו בה כו׳.

on “bevigdo vah” (in his betraying her): “And He spreads over her His precious garment. And what is it? The holy Name that is called Elo’ah. And this is ‘bevigdo vah,’” etc.

Explanation

The Zohar there reads bevigdo vah, “in his betraying her,” as “in his garment (beged) upon her”: G‑d spreads over the soul His precious garment, the holy Name Elo’ah.

וכ״כ עוד שם (דף צ״ז ע״ב)7 בפי׳ כסותה.8 פרישן דלבושא דמלכא דפריש עלה אלוה ועיין בפי׳ הרמ״ז שפ ובע״ח שער מ״ן ומ״ד דרוש ח׳.

And so it also wrote there (97b) on the meaning of “her covering” (kesusah): “the spreading of the King’s garment which He spread over her: Elo’ah.” And see the commentary of the Ramaz there, and Etz Chaim, Sha’ar Mayin Nukvin and Mayin Duchrin, discourse 8.

Explanation

Likewise the Zohar reads “her covering” (kesusah), which the husband must provide, as the King’s garment spread over the soul, the Name Elo’ah; the Ramaz and Etz Chaim are cited for further explanation.

ועיין מ״ש בענין פי׳ כסותה בד״ה המגיד מראשית אחרית9.10 ובזח״ג פ׳ פנחס (דרי״ט ע״ב)11 פי׳ בעושיו לשון רבים היינו תלת שותפין12 דבאדם אב ואם והקב״ה.

And see what is written on the meaning of “her covering” in the discourse beginning “Declaring the end from the beginning.” And in Zohar III, Parshas Pinchas (219b), be’osav (“its Makers”), in the plural, is explained as the three partners in a person: father, mother and the Holy One, blessed be He.

Explanation

The text refers to its own discourse on “her covering.” The Zohar on Pinchas explains why be’osav (“its Makers”) is plural: as the Talmud says, a person has three partners, father, mother and G‑d.

ונתבאר במ״א דכמ״כ בהנשמה ממש יש ג׳ בחינות אלו. וע״ד שנתבאר לעיל בד״ה ביום השמיני עצרת בענין כי אבי ואמי עזבוני13 וה׳ יאספני.

And it was explained elsewhere that likewise in the soul itself there are these three levels. And [this is] in the manner of what was explained above, in the discourse beginning “On the eighth day, an atzeres,” on the subject of “For my father and my mother have forsaken me, and Havayah will gather me in”:

Explanation

The same three partners exist within the soul. The Alter Rebbe recalls his earlier discourse on Shemini Atzeres, on the verse “my father and my mother have forsaken me, but Havayah will gather me in.”

שאהבה הטבעית שבנפש האלקית נק׳ אב שממנה התולדה לעשות מצות ומע״ט כו׳ ע״ש והיינו כי שרשה מבחי׳ חסד לאברהם14 שהוא ז״א דאצילות.

that the natural love in the G‑dly soul is called “father,” from which is born the doing of mitzvos and good deeds, etc.; see there. And that is because its root is from the level of “kindness to Avraham,” which is Z’eir Anpin of Atzilus.

Explanation

There the soul’s natural love of G‑d was called its “father,” since it gives rise to mitzvos and good deeds; its root is Chesed, “kindness to Avraham,” the Z’eir Anpin of Atzilus.

Paragraph 12 in brief

The paragraph shows that G‑d’s joy is caused by our deeds (as the converse, His grief at the Flood, shows), and it opens the explanation of “Israel shall rejoice in its Makers,” in the plural, through the Zohar’s three partners in a person.

Deeper

The Sava of Mishpatim reads the laws of the maidservant as an allegory of the soul sold into the body; the “garment” and “covering” G‑d spreads over her are the Name Elo’ah, which the Zohar also links with “Where is Elo’ah my Maker.”

Marei mekomos

1
On the words
ויתעצב אל לבו
How it connects
G‑d’s “grief” before the Flood, the converse of His joy.our note
The source
Genesis 6:6בראשית ו׳:ו׳Sefaria (opens in a new tab)
5וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכׇל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כׇּל־הַיּוֹם: 6וַיִּנָּחֶם ה׳ כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ: 7וַיֹּאמֶר ה׳ אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם:
5… the earth, and that every imagination of the thoughts of his heart was only evil continually. 6And it repented the LORD that He had made man on the earth, and it grieved Him at His heart. 7And the LORD said: ‘I will blot out man whom I have created from the face …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ו, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כי רבה רעת האדם
How it connects
The cause of that grief: human wickedness.our note
The source
Genesis 6:5בראשית ו׳:ה׳Sefaria (opens in a new tab)
4… וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹקִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם: 5וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכׇל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כׇּל־הַיּוֹם: 6וַיִּנָּחֶם ה׳ כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ:
4… to them; the same were the mighty men that were of old, the men of renown. 5And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6And it repented the LORD that He had made man on the earth, and it grieved …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ו, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
How it connects
“Israel shall rejoice in its Makers,” whose plural the paragraph begins to explain.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
4
On the words
ובענין ישמח ישראל בעושיו בזח״ג ויקרא (דכ״ג ע״ב)
How it connects
The text cites the Zohar on Vayikra linking “Israel shall rejoice in its Maker” with “Where is Elo’ah my Maker?”our note
The source
Zohar, Vayikra 60:396–61:406ספר הזהר, ויקרא ס׳:שצ״ו-ס״א:ת״וSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
איה אלוה עושי
How it connects
Elihu’s “Where is Elo’ah my Maker?”, which the Zohar links to “its Makers.”our note
The source
Job 35:10איוב ל״ה:י׳Sefaria (opens in a new tab)
9מֵרֹב עֲשׁוּקִים יַזְעִיקוּ יְשַׁוְּעוּ מִזְּרוֹעַ רַבִּים: 10וְלֹא־אָמַר אַיֵּה אֱלוֹהַּ עֹשָׂי נֹתֵן זְמִרוֹת בַּלָּיְלָה: 11מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ:
9… oppressions they cry out; They cry for help by reason of the arm of the mighty. 10But none saith: ‘Where is God my Maker, Who giveth songs in the night; 11Who teacheth us more than the beasts of the earth, And maketh us wiser than the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב לה, י. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
בבגדו בה
How it connects
The law of the maidservant, read by the Zohar as G‑d’s garment upon her.our note
The source
Exodus 21:8שמות כ״א:ח׳Sefaria (opens in a new tab)
7וְכִי־יִמְכֹּר אִישׁ אֶת־בִּתּוֹ לְאָמָה לֹא תֵצֵא כְּצֵאת הָעֲבָדִים: 8אִם־רָעָה בְּעֵינֵי אֲדֹנֶיהָ אֲשֶׁר־[לוֹ] (לא) יְעָדָהּ וְהֶפְדָּהּ לְעַם נׇכְרִי לֹא־יִמְשֹׁל לְמׇכְרָהּ בְּבִגְדוֹ־בָהּ: 9וְאִם־לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה־לָּהּ:
7… sell his daughter to be a maid-servant, she shall not go out as the men-servants do. 8If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her. 9And if he espouse her unto his son, he shall deal with her after the manner of daughters.
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
וכ״כ עוד שם (דף צ״ז ע״ב)
How it connects
The Zohar’s reading of “her covering” as the King’s garment.our note
The source
Zohar, Mishpatim 23:542–25:549ספר הזהר, משפטים כ״ג:תקמ״ב-כ״ה:תקמ״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
כסותה
How it connects
The maidservant’s “covering,” which the Zohar reads as the Name Elo’ah.our note
The source
Exodus 21:10שמות כ״א:י׳Sefaria (opens in a new tab)
9וְאִם־לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה־לָּהּ: 10אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע: 11וְאִם־שְׁלׇשׁ־אֵלֶּה לֹא יַעֲשֶׂה לָהּ וְיָצְאָה חִנָּם אֵין כָּסֶף:
9And if he espouse her unto his son, he shall deal with her after the manner of daughters. 10If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish. 11And if he do not these three unto her, then shall she go out for nothing, without money.
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
How it connects
The verse opening the discourse the text cites on “her covering.”our note
The source
Isaiah 46:10ישעיהו מ״ו:י׳Sefaria (opens in a new tab)
9זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹקִים וְאֶפֶס כָּמוֹנִי: 10מַגִּיד מֵרֵאשִׁית אַחֲרִית וּמִקֶּדֶם אֲשֶׁר לֹא־נַעֲשׂוּ אֹמֵר עֲצָתִי תָקוּם וְכׇל־חֶפְצִי אֶעֱשֶׂה: 11קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עֲצָתִי אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה:
9… am God, and there is none else; I am God, and there is none like Me; 10Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’; 11Calling a bird of prey from the east, the man of My counsel from a far …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
10
On the words
בד״ה המגיד מראשית אחרית
How it connects
The note locates the discourse “Declaring the end from the beginning,” which the text cites on “her covering,” in this volume.our note
Where the note points
Sefer HaMaamarim 5568ספר המאמרים תקס״ח
p. 545
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, p. 1296
Our explanationThe note says the same discourse is printed there with glosses and additions.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
סה״מ תקס״ח ע׳ תקמה. עם הגהות והוספות באוה״ת פ׳ משפטים ע׳ א׳רצו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ובזח״ג פ׳ פנחס (דרי״ט ע״ב)
How it connects
The Zohar on Pinchas explains the plural “Makers” as the three partners in a person.our note
The source
Zohar, Pinchas 24:151–28:160ספר הזהר, פנחס כ״ד:קנ״א-כ״ח:ק״סSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
תלת שותפין
How it connects
The Talmud says there are three partners in a person: father, mother and the Holy One, blessed be He.our note
The source
Niddah 31aנדה ל״א אSefaria (opens in a new tab)
Kehot’s note
נדה לא, א. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
כי אבי ואמי עזבוני
How it connects
“My father and my mother have forsaken me, but Havayah will gather me in,” read as the three partners within the soul.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.
14
On the words
חסד לאברהם
How it connects
“Kindness to Avraham”: the attribute of Chesed, the root of the soul’s natural love.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.

13ונמצא זו״נ דאצי׳ נק׳ אב ואם דנשמה שמהם שרש האהבה והיראה שבנשמה. ומה שהקב״ה נותן נשמה.

It follows that Z’eir Anpin and Nukva of Atzilus are called the father and mother of the soul, for from them is the root of the love and awe in the soul. And that the Holy One, blessed be He, gives the soul

Explanation

Applied to the soul’s roots above: Z’eir Anpin and Nukva (Malchus) of Atzilus are the soul’s “father and mother,” the source of its love and awe. G‑d’s own share is a deeper level.

היינו בחי׳ נשמה לנשמה שהיא בחי׳ יחידה שרש הנשמה דהיינו בחי׳ מזליה וע״ז נאמר וה׳ יאספני

means the level of a soul to the soul, which is the level of yechidah, the root of the soul, that is, the level of its mazal. And about this it is said, “and Havayah will gather me in.”

Explanation

G‑d gives the “soul of the soul,” the yechidah, the innermost level of the soul, called its mazal, its root above. It is this level that the verse means by “Havayah will gather me in.”

וזהו ענין בעושיו לשון רבים ומזה יובן ענין ישמח ישראל1 בעושיו שזהו בסוכות זמן שמחתנו

And this is the meaning of be’osav (“its Makers”) in the plural. And from this one can understand “Israel shall rejoice in its Maker,” which is on Sukkos, “the time of our rejoicing.”

Explanation

This explains the plural “Makers,” and shows why “Israel shall rejoice in its Makers” belongs to Sukkos.

כי הנה ע״י העוונות נאמר כי אבי ואבי עזבוני2 כו׳ שאין האהבה הטבעית מתגלה בנפש.

For through sins it is said, “For my father and my mother have forsaken me,” etc.: that the natural love is not revealed in the soul.

Explanation

Sin causes “my father and my mother,” the natural love and awe, to “forsake” a person: they are no longer felt in the soul.

אך ע״י התשובה בעשי״ת שע״ז נאמר וה׳ יאספני וכתיב אשר נשבעת לאבותינו מימי קדם3 שהם י״ג מדה״ר שלפני האצילות אזי נמשך מזה בחינת ישמח ישראל בעושיו.

But through the teshuvah of the Ten Days of Teshuvah, about which it is said, “and Havayah will gather me in,” and it is written, “which You swore to our fathers from days of old,” which are the Thirteen Attributes of Mercy that precede Atzilus, then from this is drawn the level of “Israel shall rejoice in its Maker”:

Explanation

Through the teshuvah of the Ten Days of Teshuvah, G‑d “gathers in” the soul from a level above Atzilus: the Thirteen Attributes of Mercy, which Micah calls “the days of old.” From this comes Israel’s joy in its Makers on Sukkos.

מה שהי׳ מרוחק מהם עד הנה כמשל בן המלך שהיה בשביה כשחוזר ובא אצל אביו כו׳.4

[in] what had been distant from them until now, like the analogy of a king’s son who was in captivity, when he returns and comes to his father, etc.

Explanation

The joy is like that of a prince who was taken captive and returns home to his father: nearness after distance.

Paragraph 13 in brief

The paragraph completes the explanation of “Israel shall rejoice in its Makers”: the soul’s three partners are Z’eir Anpin and Nukva (father and mother) and G‑d, who gives the yechidah, and through the teshuvah of the Days of Awe the estranged soul is gathered back, which is the joy of Sukkos.

Marei mekomos

1
How it connects
The joy from below upward that belongs to Sukkos.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
2
On the words
כי אבי ואבי עזבוני
How it connects
The verse (with “my mother” written here as “my father” by a slip in the printed text) describing the natural love and awe that sin conceals.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אשר נשבעת לאבותינו מימי קדם
How it connects
“Which You swore to our fathers from days of old,” read as the Thirteen Attributes of Mercy above Atzilus, revealed through teshuvah.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
Kehot’s note
מיכה ז, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
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

14ועיין בד״ה שובה ישראל עד1 נתבאר ענין אבי ואמי בענין אחר קצת דהיינו בחי׳ חו״ב שבנפש האלקית שנק׳ אב

And see the discourse beginning “Return, O Israel, to [Havayah],” where the subject of “my father and my mother” is explained in a somewhat different way: that is, the levels of Chochmah and Binah in the G‑dly soul, which are called “father

Explanation

The Alter Rebbe cites another of his discourses, on “Return, O Israel,” where “father and mother” are explained differently: as Chochmah and Binah within the G‑dly soul.

ואם לפי שמולידים המדות אהוי״ר הנק׳ בן ובת ושרש חו״ב שבנפש נמשכים מחו״ב שלמעלה שהם תושב״כ ותשבע״פ ומי שפגם בתורה שהיא חכמתו ובינתו ית׳ נקרא אבי ואמי עזבוני2

and mother” because they give birth to the emotive attributes (middos), love and awe, which are called “son and daughter.” And the root of Chochmah and Binah in the soul is drawn from Chochmah and Binah above, which are the Written Torah and the Oral Torah. And one who has blemished the Torah, which is His wisdom and understanding, may He be blessed, is called “my father and my mother have forsaken me.”

Explanation

They are “parents” because they give birth to love and awe, the “son and daughter.” Their root is Chochmah and Binah above, the Written and Oral Torah; one who has damaged his bond with the Torah has been “forsaken” by father and mother.

אבל מ״מ וה׳ הוא גילוי אור א״ס ב״ה ממש יאספני והיינו ע״י התשובה במס״נ שלמעלה מהטעם ודעת.

But nevertheless “and Havayah,” which is the revelation of the very Infinite Light, blessed be He, “will gather me in”; and this is through teshuvah with self-sacrifice (mesirus nefesh), which is above reason and understanding.

Explanation

Even so, G‑d Himself, the Infinite Light, “gathers him in” through teshuvah with self-sacrifice, which goes beyond reason and understanding and so reaches beyond where the damage was done.

Paragraph 14 in brief

The paragraph gives a second reading of “my father and my mother”: Chochmah and Binah of the soul, rooted in the Written and Oral Torah, which a sinner’s teshuvah with self-sacrifice transcends.

Marei mekomos

1
On the words
שובה ישראל עד
How it connects
“Return, O Israel, to Havayah your G‑d,” the verse opening the discourse the text cites.our note
The source
Hosea 14:2הושע י״ד:ב׳Sefaria (opens in a new tab)
1תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹקֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ: 2שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֺנֶךָ: 3קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־ה׳ אִמְרוּ אֵלָיו כׇּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ:
1… Their infants shall be dashed in pieces, And their women with child shall be ripped up. 2Return, O Israel, unto the LORD thy God; For thou hast stumbled in thine iniquity. 3Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, 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.
2
How it connects
Read here as Chochmah and Binah of the soul forsaking one who blemished the Torah.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

Gloss: two future stages and the eighth day ¶15–20

15וזהו שובה ישראל עד1 הוי׳ אלקיך. ולכן ע״י התשובה בעי״ת וביוהכ״פ אשר הוא בחי׳ וה׳ יאספני2 שיאסוף ויקבץ כל חלקי הנפש כו׳

And this is “Return, O Israel, to Havayah your G‑d.” Therefore, through the teshuvah of the Ten Days of Teshuvah and Yom Kippur, which is the level of “and Havayah will gather me in,” that He gathers and collects all the parts of the soul, etc.,

Explanation

Hosea’s call “Return… to Havayah your G‑d” is tied to “Havayah will gather me in”: the teshuvah of the Days of Awe gathers together all the scattered parts of the soul.

עי״ז ישמח ישראל בעושיו היינו ג׳ שותפין הנ״ל שבנשמה אב ואם תושב״כ ותשבע״פ והקב״ה הוא אור א״ס ב״ה ממש וזהו ענין השמחה בחג הסוכות דבחי׳ ישמח ישראל בעושיו.

through this [comes] “Israel shall rejoice in its Makers”: that is, the three partners mentioned above that are in the soul: father and mother, the Written Torah and the Oral Torah; and the Holy One, blessed be He, who is the very Infinite Light, blessed be He. And this is the joy on the festival of Sukkos, of the level of “Israel shall rejoice in its Makers.”

Explanation

The soul’s three “Makers” are now named: father and mother (the Written and Oral Torah, or Chochmah and Binah of the soul) and G‑d, the very Infinite Light. Israel’s joy in all three is the joy of Sukkos.

וברע״מ פ׳ פנחס (דרל״ח ע״ב) פי׳ ג״כ ענין בעושיו לשון רבים שהוא ע״ד מ״ש נעשה אדם3 כו׳ ומבואר ענין זה במ״א בביאור ע״פ

And in the Raya Mehemna, Parshas Pinchas (238b), be’osav in the plural is also explained: that it is in the manner of what is written, “Let us make man,” etc. And this matter is explained elsewhere, in the explanation on

Explanation

A second Zohar reading of the plural: the Raya Mehemna compares it to “Let us make man,” also in the plural. The Alter Rebbe refers to his fuller treatment elsewhere.

כי המצוה4 הזאת5 כו׳ דנעשה לשון רבים שהוא כלול מכל ההשתלשלות ע״ס ואינו בחינה פרטיות לבד דהיינו ששרשו מבחי׳ א״ק שהוא אור כללי.

“For this commandment,” etc.: that “let us make” is in the plural because he comprises the entire chain of descent (hishtalshelus), the ten Sefiros, and is not one particular level alone; that is, his root is from the level of Adam Kadmon, which is a general light.

Explanation

Man is made with a plural verb because he includes all ten Sefiros and the whole chain of worlds; his root is Adam Kadmon, the primordial “Man” above all the worlds, a light that includes everything rather than one particular level.

ובמק״מ פ׳ בשלח (דנ״ה ע״א) כתב בשם הרח״ו שהאד׳ אינו רומז אל בחינה פרטית כמו אל ז״א לבדו או אל מלכות לבדה

And in Mikdash Melech, Parshas Beshalach (55a), he wrote in the name of Rabbi Chaim Vital that Adam does not allude to a particular level, such as to Z’eir Anpin alone or to Malchus alone,

Explanation

The Zohar commentary Mikdash Melech quotes Rabbi Chaim Vital, the Arizal’s disciple, that the name Adam does not point to any single configuration such as Z’eir Anpin or Malchus.

אלא הוא רומז אל ה׳ פרצופים דוגמת אריך כו׳ וקרוב זה למ״ש כי בכללות העולמות א״ק הוא בחי׳ אריך כו׳.

but rather it alludes to the five partzufim, like Arich, etc. And this is close to what is written, that in the general scheme of the worlds Adam Kadmon is the level of Arich, etc.

Explanation

Rather it includes all five partzufim (the main divine configurations), as Arich Anpin does; and indeed in the scheme of all the worlds, Adam Kadmon plays the role that Arich plays within Atzilus.

Paragraph 15 in brief

The paragraph links the teshuvah of the Days of Awe to the joy of Sukkos and gives a second reading of the plural “Makers”: man’s root in Adam Kadmon, a general light that includes all levels.

Deeper

Arich Anpin is the outer level of Keser within Atzilus; saying that Adam Kadmon is “Arich” of all the worlds places the root of the souls in the general Keser, as the next paragraph states.

Marei mekomos

1
On the words
שובה ישראל עד הוי׳ אלקיך
How it connects
The call to return “to Havayah your G‑d,” linked to the gathering of the soul in teshuvah.our note
The source
Hosea 14:2הושע י״ד:ב׳Sefaria (opens in a new tab)
1תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹקֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ: 2שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֺנֶךָ: 3קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־ה׳ אִמְרוּ אֵלָיו כׇּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ:
1… Their infants shall be dashed in pieces, And their women with child shall be ripped up. 2Return, O Israel, unto the LORD thy God; For thou hast stumbled in thine iniquity. 3Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, 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.
2
On the words
וה׳ יאספני
How it connects
“Havayah will gather me in”: teshuvah collecting the parts of the soul.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
נעשה אדם
How it connects
“Let us make man,” in the plural, read as man comprising all levels.our note
The source
Genesis 1:26בראשית א׳:כ״וSefaria (opens in a new tab)
25וַיַּעַשׂ אֱלֹקִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כׇּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹקִים כִּי־טוֹב: 26וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכׇל־הָאָרֶץ וּבְכׇל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ: 27וַיִּבְרָא אֱלֹקִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹקִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:
25… thing that creepeth upon the ground after its kind; and God saw that it was good. 26And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 27And God created man in His own image, in the image of God created He 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.
4
On the words
במ״א בביאור ע״פ כי המצוה
How it connects
The note locates there the explanation “elsewhere” on “For this commandment,” which treats the plural “Let us make man.”our note
Where the note points
Sefer HaMaamarim 5565ספר המאמרים תקס״ה
vol. 2, p. 935
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה סה״מ תקס״ה ח״ב ע׳ תתקלה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כי המצוה הזאת
How it connects
The verse on which the discourse the text cites is built.our note
The source
Deuteronomy 30:11דברים ל׳:י״אSefaria (opens in a new tab)
10כִּי תִשְׁמַע בְּקוֹל ה׳ אֱלֹקֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ: 11כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא: 12לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
10… thou turn unto the LORD thy God with all thy heart, and with all thy soul. 11For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. 12It is not in heaven, that thou shouldest say: ‘Who shall go up for us to …
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.

16וע״י התשובה שהוא בחי׳ וה׳ יאספני נמשך להיות ישמח ישראל בעושיו1 בבחי׳ אור כללי הנ״ל.

And through teshuvah, which is the level of “and Havayah will gather me in,” it is drawn down that there be “Israel shall rejoice in its Makers” at the level of the general light mentioned above.

Explanation

Teshuvah draws Israel’s joy in its Makers from that all-inclusive light, Adam Kadmon.

אמנם הנה בחי׳ ישמח ישראל בעושיו הו מגיע עד שרש ומקור הנשמות שמבחינת א״ק כתר דכללות2

However, the level of “Israel shall rejoice in its Makers” reaches up to the root and source of the souls, which is from the level of Adam Kadmon, the general Keser;

Explanation

Israel’s joy, rising from below, reaches as high as the root of the souls, Adam Kadmon, which is the “Keser” of all the worlds together.

אבל בחי׳ ישמח הב במעשיו זהו בחי׳ גילוי פנימית אור א״ס ב״ה שלמעלה מבחי׳ א״ק

but the level of “Havayah shall rejoice in His works” is the level of the revelation of the inner dimension of the Infinite Light, blessed be He, which is above the level of Adam Kadmon.

Explanation

G‑d’s joy in His works, coming from above, is higher still: a revelation of the inner Infinite Light beyond Adam Kadmon.

שהרי א״ק נק׳ אדם דבריאה לגבי אור א״ס ומבחי׳ שמחה וגילוי זה נמשכו הנשמות החדשות שיתגלו לעתיד שהם למעלה משרש נשמת אדה״ר וכמ״ש בביאור ע״פ ואכלתם אכול.3 4

For Adam Kadmon is called “the Adam of Beriah” in relation to the Infinite Light. And from the level of this joy and revelation are drawn the new souls that will be revealed in the future, which are above the root of the soul of Adam, the first man, as written in the explanation on “And you shall eat, eating.”

Explanation

Compared to the Infinite Light, even Adam Kadmon counts as a created “man.” From this higher joy will come the new souls of the future, whose root is above that of Adam, the first man. The text refers to its discourse on “And you shall eat.”

Paragraph 16 in brief

The paragraph ranks the two joys: Israel’s joy reaches the root of souls in Adam Kadmon, while G‑d’s joy in His works reveals the inner Infinite Light beyond it, the source of the new souls of the future.

Marei mekomos

1
On the words
ישמח ישראל בעושיו
How it connects
The joy from below, which reaches the root of the souls.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
א״ק כתר דכללות
How it connects
The note sends the reader to Likkutei Torah on Masei.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Masei, 95a
זו הוא ע״י עסק התורה וע״ז נאמר פותח את ידיך ומשביע לכל חי רצון כו׳ וכמ״ש במ״א ע״פ חכלילי עינים וע״פ ויקהל משה וע״פ מי מנה עפר יעקב. ולכן ע״י המשכת ל״ב נתיבות החכמה שבתורה שע״ז נאמר וירד הגבול כנ״ל עי״ז ומחה כו׳ ים כנרת כו׳ שיבוא לבחי׳ אהבה רבה מתוק ככנור כו׳. והוא ענין ה׳ אורי נהיר בנר. שהנשמה נק׳ ג״כ נר כמ״ש נר הוי׳ נשמת אדם והוי׳ אורי הוא ע״י עסק התורה שנאמר ותורה אור שעי״ז נהיר בנר ונמשך בחי׳ אה״ר מתוק ככנור כנ״ל. ואח״כ וירד הגבול הירדנה שהוא בחי׳ ק״נ והיינו כי ע״י התורה נמשך ג״כ כח בירור נה״ב וכנ״ל בפי׳ וכל גבולך לאבני חפץ שגם לב האבן תהיה חפיצה ושוקקה לדבקה בו ית׳ וע׳ בפ׳ יתרו בד״ה בחדש השלישי מענין שנק׳ התורה עוז ותושי׳ ע״ש שנותנת …
Our explanationThe passage given there speaks of Torah study drawing the thirty-two paths of Chochmah into the soul and giving the power to refine the animal soul; the note cites it for Adam Kadmon as the general Keser.
Open it on Sefaria (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Torah Ohr, Megillas Esther, maamar 7לעיל פ׳ מסעי צה, א
page 95a, ¶9
צרתם צעק לבם אל ה׳ כמ״ש ויצעקו אל ה׳ בצר להם והשיבו הם שהצעקה הוא בלי דעת והוא למעלה מהדעת כי אינו דומה לצעקת הבהמה שהיא בלי דעת והיא למטה מן הדעת. אך לגבי הקב״ה שהוא למעלה מן הדעת היתה צעקתם בלי דעת כמו צעקת הגדי והבהמה. כמ״ש בהמות הייתי עמך דהיינו כשאני עמך והבן.
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Kehot’s note
ע׳ ע״ח ש׳ אח״פ (פ״א). [כ].
ראה לעיל פ׳ מסעי צה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בביאור ע״פ ואכלתם אכול
How it connects
That explanation of “And you shall eat, eating” asks how the “fish of the sea,” souls drawn from the union of Abba and Imma of Atzilus, can be counted as a lower level; it cites the Ramaz on Toldos (135), the same source as here for the new souls of the future.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Tzav, 8b ff.
ההוא הנה אלקינו זה כו׳ זה הוי׳ כו׳ עמ״ש ע״ז הרמ״ז פ׳ תולדות דקל״ה ועיין במנחות דנ״ג יבא זה כו׳: ביאור מעט על פסוק ואכלתם אכול כו׳. להבין איך נוני ימא שהם הנשמות שנמשכו מיחוד או״א דאצילות איך יחשבו לבחי׳
Open it on Sefaria (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Masei, p. 1716
Our explanationA further discussion of the explanation on “And you shall eat,” to which the note sends the reader.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Bereishis, maamar 9לעיל פ׳ צו ח, ב
page 8b, ¶13
שורה כח התענוג שבנפש כי מים מגדלים כל מיני תענוג והתענוג הוא למעלה מהשמחה.
but the element of water is in the brain, and in it rests the soul’s power of delight, for water makes all kinds of delights grow; and delight is above joy.
Read it here
Kehot’s note
לעיל פ׳ צו ח, ב ואילך. וראה אוה״ת פ׳ מסעי א׳תשטז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ואכלתם אכול
How it connects
The verse on which the cited discourse on the new souls is built.our note
The source
Joel 2:26יואל ב׳:כ״וSefaria (opens in a new tab)
25וְשִׁלַּמְתִּי לָכֶם אֶת־הַשָּׁנִים אֲשֶׁר אָכַל הָאַרְבֶּה הַיֶּלֶק וְהֶחָסִיל וְהַגָּזָם חֵילִי הַגָּדוֹל אֲשֶׁר שִׁלַּחְתִּי בָּכֶם: 26וַאֲכַלְתֶּם אָכוֹל וְשָׂבוֹעַ וְהִלַּלְתֶּם אֶת־שֵׁם ה׳ אֱלֹקֵיכֶם אֲשֶׁר־עָשָׂה עִמָּכֶם לְהַפְלִיא וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם: 27וִידַעְתֶּם כִּי בְקֶרֶב יִשְׂרָאֵל אָנִי וַאֲנִי ה׳ אֱלֹקֵיכֶם וְאֵין עוֹד וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם:
25… canker-worm, and the caterpiller, and the palmer-worm, My great army which I sent among you. . 26And ye shall eat in plenty and be satisfied, and shall praise the name of the LORD your God, that hath dealt wondrously with you; and My people shall never be ashamed. 27And ye shall know that I am in the midst of Israel, and that I am …
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.

17והנה ע״י ישמח ישראל בעושיו שיהיה לעתיד יומשך שיהיה גילוי בחי׳ ישמח ה׳ במעשיו שהיא השמחה שמלמעלה למטה.

Now, through the “Israel shall rejoice in its Makers” that will be in the future, there will be drawn the revelation of the level of “Havayah shall rejoice in His works,” which is the joy from above downward.

Explanation

The joy from below causes the joy from above: Israel’s joy in its Makers in the future will draw down G‑d’s joy in His works.

ומעין זה יובן ג״כ בענין זמן שמחתנו דסוכות שע״י ישמח ישראל בעושיו שהוא עד שרש ומקור הנשמות שמבחי׳ מזליה.

And something similar can also be understood regarding “the time of our rejoicing” of Sukkos: that through “Israel shall rejoice in its Makers,” which reaches the root and source of the souls, which is from the level of their mazal,

Explanation

The same happens each year on Sukkos: Israel’s joy reaches the root of the souls, their mazal.

נמשך בחי׳ ישמח ה׳ במעשיו שהוא גילוי מבחי׳ שלמעלה משרש נש״י ומזליהם וכמ״ש סד״ה האזינו השמים1 גבי והקב״ה השיבם אהיה כטל2 כו׳ ע״ש.3

the level of “Havayah shall rejoice in His works” is drawn down, which is a revelation from a level above the root of the souls of Israel and their mazal; as written at the end of the discourse beginning “Listen, O heavens,” concerning “and the Holy One, blessed be He, answered them, ‘I will be like dew,’” etc.; see there.

Explanation

In response, G‑d’s joy is drawn from a level above even that root. The text compares its discourse on Haazinu, where G‑d answers Israel, “I will be like dew,” dew being a blessing that comes from above without human effort.

Paragraph 17 in brief

The paragraph states that the upward joy calls forth the downward joy, both in the future and every Sukkos.

Marei mekomos

1
On the words
האזינו השמים
How it connects
The opening of Haazinu, title of the discourse the text cites.our note
The source
Deuteronomy 32:1דברים ל״ב:א׳Sefaria (opens in a new tab)
1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב:
1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אהיה כטל
How it connects
“I will be like dew to Israel”: G‑d’s answer to their return.our note
The source
Hosea 14:6הושע י״ד:ו׳Sefaria (opens in a new tab)
5אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ: 6אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שׇׁרָשָׁיו כַּלְּבָנוֹן: 7יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן:
5I will heal their backsliding, I will love them freely; For Mine anger is turned away from him. 6I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon. 7His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.
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
ישמח ה׳ במעשיו
How it connects
G‑d’s joy in His works, drawn down in response to Israel’s joy.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.

18ועפ״ז א״ש הפסוק כל האזרח בישראל ישבו בסוכות1 דהיינו מה שאני עתיד להזריח בתוך ישראל ובפנימיותם לעתיד לבא עכשיו ישבו בסוכות שמתגלה עליהם בבחינת סוכה ומקיף כו׳ וכמבואר למעלה.

According to this, the verse “Every citizen in Israel shall dwell in sukkos” is well understood: that is, what I will cause to shine within Israel and in their inwardness in the Time to Come, now “they shall dwell in sukkos,” [meaning] that it is revealed upon them in the manner of a sukkah and an encompassing light, etc., as explained above.

Explanation

This explains the sukkah verse from section 2: the future inner light is given now as a surrounding sukkah.

והנה מבואר לעיל דבפי׳ ישמח ה׳ במעשיו יש ב׳ בחינות דלפי׳ הזח״א (דקל״ה ודקי״ט ודקפ״ב) משמע דקאי בתח״ה ובאלף השביעי.

Now, it was explained above that in the meaning of “Havayah shall rejoice in His works” there are two aspects. According to the explanation of Zohar I (135, 119 and 182), it implies that it refers to the Resurrection of the Dead and the seventh millennium,

Explanation

The Alter Rebbe returns to the two timings of G‑d’s joy in His works. The Zohar in its first volume places it at the Resurrection and the seventh millennium.

שאז יתגלו הנשמות החדשות כמ״ש הרמ״ז שם. ולפי׳ הזח״ג ויקרא (די״ו סע״א)2 משמע שזהו לאחר אלף השביעי שהוא בחי׳ חד חרוב3 ואח״כ יחדש הקב״ה עולמו

when the new souls will be revealed, as the Ramaz wrote there. And according to the explanation of Zohar III, Vayikra (16a, at the end), it implies that this is after the seventh millennium, which is the level of “one [thousand] desolate,” and afterward the Holy One, blessed be He, will renew His world;

Explanation

Then the new souls appear, according to the Ramaz. The Zohar on Vayikra places it later, after the millennium of desolation, when G‑d renews the world.

והוא בחי׳ השמים החדשים והארץ החדשה אשר אני עושה4 וכדמשמע ג״כ בגמרא פי״א דסנהדרין (דצ״ב ע״ב) בענין בהמיר ארץ5 כו׳

and this is the level of “the new heavens and the new earth that I make,” as is also implied in the Gemara, chapter 11 of Sanhedrin (92b), on the subject of “when He changes the earth,” etc.;

Explanation

The renewal is Yeshayahu’s “new heavens and new earth.” The Talmud in Sanhedrin, discussing the righteous in the time G‑d “changes the earth,” implies the same.

ע״ז נאמר ישמח ה׳ במעשיו ואפשר לפ״ז פי׳ במעשיו היינו בחי׳ השמים החדשים והארץ החדשה שהם בחי׳ אשר אני עושה דייקא כמ״ש מזה בפ׳ בראשית6 וזהו ענין במעשיו כו׳.

about this it is said, “Havayah shall rejoice in His works.” And perhaps, according to this, “in His works” means the level of the new heavens and the new earth, which are the level of “that I make” specifically, as written about this in Parshas Bereshis; and this is the meaning of “in His works,” etc.

Explanation

On this reading, “His works” are the new heavens and earth themselves, since the verse says “that I make,” using the language of making (asiyah). The text refers to its Torah Ohr discourse on Bereshis.

והגם דלעיל נת׳ דבמעשיו היינו בירור שם ב״ן י״ל דב׳ הפירושים אמת שאחר בירור שם ב״ן שהוא בחי׳ היום לעשותם נמשך גילוי בחינת אשר אני עושה.

And although it was explained above that “in His works” means the refinement of the Name Ban, one may say that both explanations are true: for after the refinement of the Name Ban, which is the level of “today, to do them,” the revelation of the level of “that I make” is drawn down.

Explanation

The two readings of “His works” fit together: first our service refines the Name Ban (“today, to do them”), and then G‑d reveals what “I make.”

דהא בהא תליא. ועיין בזח״א וירא (דקט״ו ע״א)7 ע״פ ויעש ה׳ לשרה עשייה איהי לעילא.

For the one depends on the other. And see Zohar I, Vayera (115a), on “And Havayah did for Sarah”: “doing is above.”

Explanation

The second depends on the first. The Zohar on “And Havayah did for Sarah” teaches that “doing” (asiyah) reaches very high.

ובחי׳ אשר אני עושה הוא עוד בחי׳ גבוה יו תר כנודע מענין אני הוי׳ דאני

And the level of “that I make” is a still higher level, as is known from the matter of “I am Havayah,” for “I” (Ani)

Explanation

“That I make” is higher because of the word “I” (Ani): in “I am Havayah,” “I” refers to G‑d’s essence, the source of the Name Havayah itself.

היינו עצמות אור א״ס מקור ושרש שם הוי׳ כו׳. וההפרש בין הגילוי שבזמן התחיה ואלף הז׳ למה שיהיה אח״כ. כשיחדש הקב״ה עולמו.

is the essence of the Infinite Light, the source and root of the Name Havayah, etc. And the difference between the revelation at the time of the Resurrection and the seventh millennium and what will be afterward, when the Holy One, blessed be He, renews His world,

Explanation

The Alter Rebbe now defines the difference between the two future stages: the Resurrection with the seventh millennium, and the renewal of the world afterward.

היינו דמה שמאיר אז באלף הז׳ רק בבחינת מקיף יומשך אח״כ להיות גילוי בחי׳ זו בבחי׳ פנימית ממש ויומשכו מקיפים עליונים יותר. כי כך הוא ענין העליות.

is that what shines then, in the seventh millennium, only as an encompassing light will afterward be drawn down, so that this level is revealed as truly internal, and still higher encompassing lights will be drawn down; for such is the nature of ascents.

Explanation

What shines in the seventh millennium only as a surrounding light will afterward be absorbed within, and even higher surrounding lights will appear; every ascent works this way.

והנה הרמ״ז פי׳ בפ׳ וירא (דקל״ה) שהנשמות החדשות שיתגלו בעת תח״ה עליהם נאמר ועטרותיהם בראשיהם8 שהם יהיו בחי׳ עטרה על נשמות הצדיקים שבאו לעולם.

Now, the Ramaz explained in Parshas Vayera (135) that about the new souls that will be revealed at the time of the Resurrection of the Dead it is said, “with their crowns on their heads”: that they will be the level of a crown upon the souls of the righteous who came into the world.

Explanation

The Ramaz explains the “crowns on their heads” of the righteous as the new souls revealed at the Resurrection.

וכ״כ שם בשם הרח״ו. ונודע דעטרה היינו בחי׳ מקיף. אמנם כשיחדש הקב״ה עולמו אזי מקיפים אלו יומשכו בבחי׳ פנימית ממש.9

And so he wrote there in the name of Rabbi Chaim Vital. And it is known that a crown is the level of an encompassing light. However, when the Holy One, blessed be He, renews His world, then these encompassing lights will be drawn down into the level of the truly internal.

Explanation

A crown sits above the head, so it is a surrounding light. When the world is renewed, these crowns will be taken within.

Paragraph 18 in brief

The paragraph reconciles the two readings of “Havayah shall rejoice in His works” (the Resurrection and the renewal of the world): the refinement of Ban leads to the revelation of “that I make,” and what first shines as a surrounding crown is later absorbed within.

Deeper

The rule stated here, that each ascent turns the previous surrounding light into an inner one while a higher surrounding light appears, is the pattern the maamar applies to Sukkos and Shemini Atzeres in the next paragraph.

Marei mekomos

1
On the words
כל האזרח בישראל ישבו בסוכות
How it connects
The sukkah verse, now reread in the light of the two joys.our note
The source
Leviticus 23:42ויקרא כ״ג:מ״בSefaria (opens in a new tab)
41וְחַגֹּתֶם אֹתוֹ חַג לַה׳ שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ: 42בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כׇּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת: 43לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה׳ אֱלֹקֵיכֶם:
41… is a statute for ever in your generations; ye shall keep it in the seventh month. 42Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 43that your generations may know that I made the children of Israel to dwell in booths, …
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
ולפי׳ הזח״ג ויקרא (די״ו סע״א)
How it connects
The Zohar on Vayikra, which places G‑d’s joy after the seventh millennium.our note
The source
Zohar, Vayikra 32:246–35:257ספר הזהר, ויקרא ל״ב:רמ״ו-ל״ה:רנ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
חד חרוב
How it connects
“And one [thousand] desolate.”our note
The source
Sanhedrin 97a:12סנהדרין צ״ז א:י״בSefaria (opens in a new tab)
אָמַר רַב קַטִּינָא: שֵׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא, וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״. אַבָּיֵי אָמַר: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
השמים החדשים והארץ החדשה אשר אני עושה
How it connects
“The new heavens and the new earth that I make.”our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳ 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
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
בהמיר ארץ
How it connects
“When He changes the earth,” the verse the Talmud applies to the renewal of the world.our note
The source
Psalms 46:3תהילים מ״ו:ג׳Sefaria (opens in a new tab)
2אֱלֹקִים לָנוּ מַחֲסֶה וָעֹז עֶזְרָה בְצָרוֹת נִמְצָא מְאֹד: 3עַל־כֵּן לֹא־נִירָא בְּהָמִיר אָרֶץ וּבְמוֹט הָרִים בְּלֵב יַמִּים: 4יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה:
2God is our refuge and strength, A very present help in trouble. 3Therefore will we not fear, though the earth do change, And though the mountains be moved into the heart of the seas; 4Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah
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
כמ״ש מזה בפ׳ בראשית
How it connects
The note specifies that the discussion in Parshas Bereshis the text mentions is in Torah Ohr.our note
Where the note points
Torah Ohrתורה אור
Parshas Bereshis · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בתו״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ועיין בזח״א וירא (דקט״ו ע״א)
How it connects
The Zohar on Vayera: “doing is above.”our note
The source
Zohar, Vayera 26:387–28:427ספר הזהר, וירא כ״ו:שפ״ז-כ״ח:תכ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
ועטרותיהם בראשיהם
How it connects
The righteous “with their crowns on their heads,” read by the Ramaz as the new souls.our note
The source
Berakhot 17a:12ברכות י״ז א:י״בSefaria (opens in a new tab)
מַרְגְּלָא בְּפוּמֵּיהּ דְּרַב: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. הָעוֹלָם הַבָּא אֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּהּ וְלֹא פְּרִיָּה וּרְבִיָּה וְלֹא מַשָּׂא וּמַתָּן וְלֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחֲרוּת, אֶלָּא צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִים מִזִּיו הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״וַיֶּחֱזוּ אֶת הָאֱלֹקִים וַיֹּאכְלוּ וַיִּשְׁתּוּ״.
It was a favourite saying of Rab : Not like this world is the world to come. In the world to come there is neither eating nor drinking; no procreation of children or business transactions; no envy or hatred or rivalry ; but the righteous sit enthroned, their crowns on their heads, and enjoy the lustre of the Shekinah; as it is said, "And they beheld God, and did eat and drink" (Exod. xxiv. ll).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ויעש ה׳ לשרה
How it connects
“And Havayah did for Sarah as He had spoken,” the verse the Zohar expounds.our note
The source
Genesis 21:1בראשית כ״א:א׳Sefaria (opens in a new tab)
1וַה׳ פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ ה׳ לְשָׂרָה כַּאֲשֶׁר דִּבֵּר: 2וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹקִים:
1And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken. 2And Sarah conceived, and bore Abraham a son in his old age, at the set time …
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.

19והנה עד״ז יובן ג״כ בענין סוכות ושמיני עצרת. דבסוכות השמחה המתגלה מלמעלה למטה בחינת ישמח ה׳ במעשיו היא בבחינת סוכה ומקיף. ובשמיני עצרת הוא יוצא מבחי׳ מקיף להיות נקלט ונתפס בבחי׳ פנימיות נש״י.1

Now, in this manner one can also understand the matter of Sukkos and Shemini Atzeres. On Sukkos the joy that is revealed from above downward, the level of “Havayah shall rejoice in His works,” is in the manner of a sukkah and an encompassing light; and on Shemini Atzeres it comes forth from the level of an encompassing light to be absorbed and grasped in the inwardness of the souls of Israel.

Explanation

The pattern repeats every year: on Sukkos G‑d’s joy shines as a surrounding light, the sukkah; on Shemini Atzeres that same light enters within the souls of Israel and is absorbed, like the crowns that will become internal in the renewed world.

Paragraph 19 in brief

The paragraph applies the pattern of surrounding light becoming inner light to Sukkos and Shemini Atzeres.

Marei mekomos

1
How it connects
Kehot’s note points to Leviticus 9:1–11:47 for these words.
The source
Leviticus 9:1–11:47ויקרא ט׳:א׳-י״א:מ״זSefaria (opens in a new tab)

20ולכן בחי׳ זו הוא ביום השמיני עצרת1 שזהו בחינה שלמעלה משבעה ימי ההקף דהיינו שרומז לבחי׳ שלמעלה משית אלפי שני דהוי עלמא וחד חרוב2 שהם כנגד ששת ימי המעשה ויום השבת.

Therefore this level is on “the eighth day, atzeres,” which is a level above the seven days of the cycle; that is, it alludes to the level above the “six thousand years that the world exists, and one [thousand] desolate,” which correspond to the six days of Creation and the Shabbos day.

Explanation

The number eight explains why: the seven days of Sukkos, like the seven days of the week, correspond to the world’s six thousand years plus the millennium of desolation.

אבל בחי׳ ביום השמיני. רומז לבחי׳ השמים החדשים והארץ החדשה שיתגלה אחר בחי׳ וחד חרוב. וכמ״ש בתשו׳ הרשב״א ח״א סס״י ט׳.

But the level of “on the eighth day” alludes to the level of the new heavens and the new earth, which will be revealed after the level of “and one desolate,” as written in the Responsa of the Rashba, part 1, end of section 9.

Explanation

The eighth day points beyond the seven, to the new heavens and earth that come after, as the Rashba writes in his responsa.

וכעין זה נתבאר ג״כ בד״ה למנצח על השמינית3 בענין מילה שניתנה בשמיני. שלכן היא למעלה מבחי׳ שבת כו׳ ע״ש. עכ״ה:

And something like this was also explained in the discourse beginning “For the conductor, on the sheminis,” on the subject of circumcision, which was given on the eighth [day], that therefore it is above the level of Shabbos, etc.; see there. Thus far the gloss.

Explanation

The same idea appears in the discourse on “For the conductor, on the sheminis” (the eighth), where circumcision on the eighth day is shown to be above Shabbos. Here the long gloss that began in section 4 ends.

Paragraph 20 in brief

The paragraph closes the gloss: Shemini Atzeres, the “eighth,” stands above the seven-day cycle of the world, as the renewed world stands above the seven millennia.

Marei mekomos

1
On the words
ביום השמיני עצרת
How it connects
The eighth day, read as a level beyond the seven days.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.
2
On the words
שית אלפי שני דהוי עלמא וחד חרוב
How it connects
“Six thousand years the world exists, and one [thousand] desolate.”our note
The source
Sanhedrin 97a:12סנהדרין צ״ז א:י״בSefaria (opens in a new tab)
אָמַר רַב קַטִּינָא: שֵׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא, וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״. אַבָּיֵי אָמַר: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו״.
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
בד״ה למנצח על השמינית
How it connects
The note locates the discourse on “the sheminis,” which explains why circumcision on the eighth day is above Shabbos, in Likkutei Torah on Tazria.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Parshas Tazria · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
לעיל פ׳ תזריע.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The mitzvos purify Malchus ¶21–24

21ה והנה כשמתחברים שני השמחות יחד בסוכות ושמיני עצרת אזי לא יהיה מונע ומעכב מגוף ונפש הבהמית המעלימים ומסתירים כו׳.

5. Now, when the two joys are joined together on Sukkos and Shemini Atzeres, then there will be no hindrance or obstruction from the body and the animal soul, which hide and conceal, etc.

Explanation

Section 5 draws the consequence: when the two joys unite on Sukkos and Shemini Atzeres, the body and animal soul can no longer block the light, and the “barrenness” of section 2 is healed.

כי השמחה היא גילוי אלקות המשברת כל עמי הארץ וכך אנו רואים בחוש בגשמיות שכשהאדם שרוי בשמחה בחדות ה׳ היא מעוזו1 הוא מרוחק מתאוות גשמיות כו׳.

For joy is a revelation of G‑dliness, which breaks all “the peoples of the earth.” And so we see tangibly, in physical terms, that when a person is steeped in joy, in “the joy of Havayah, which is your strength,” he is far from physical desires, etc.

Explanation

Joy itself is a revelation of G‑dliness and breaks “the peoples of the earth,” the body and animal soul. Experience confirms it: a person full of “the joy of Havayah” loses interest in physical cravings.

והנה כל השנה נאמר וירא אלקים את האור כי טוב2 3 טוב לגנוז (עיין ברבות ס״פ שלח לך ע״פ אור זרוע לצדיק4 ובפ׳ תרומה ר״פ ל״ה

Now, throughout the year it is said, “And G‑d saw the light, that it was good”: good to be hidden away (see Rabbah, end of Parshas Shelach Lecha, on “Light is sown for the righteous,” and Parshas Terumah, beginning of chapter 35,

Explanation

During the year, however, the light is “hidden away.” The Midrash reads “G‑d saw the light, that it was good” as “good to be hidden” and connects it with “Light is sown for the righteous.”

על פסוק זה ועיין בזח״ב ר״פ פקודי דר״ך ע״ב5 ובפי׳ הרמ״ז שם ובפ׳ בלק ד׳ ר״ד ע״ב ועיין מ״ש בביאור ע״פ וקבל היהודים6 גבי נעשה ונשמע)7

on this verse; and see Zohar II, beginning of Parshas Pekudei, 220b, and the commentary of the Ramaz there, and Parshas Balak, 204b; and see what is written in the explanation on “And the Jews accepted,” concerning “We will do and we will hear”),

Explanation

The text lists further sources on the hidden light: the Zohar and the Ramaz, and its own discourse on the Jews’ acceptance of the Torah with “We will do and we will hear.”

דהיינו בתורה ומצות שבהם ועל ידם נמשך גילוי אלקות למטה בנפש האדם שרמ״ח מ״ע הם רמ״ח כלים ונק׳ אברים דמלכא8

that is, in Torah and mitzvos, in which and through which a revelation of G‑dliness is drawn down below into the soul of man; for the 248 positive commandments are 248 vessels and are called “the limbs of the King,”

Explanation

Where is the light hidden? In Torah and mitzvos. The 248 positive commandments are 248 “vessels,” called in the Zohar “the limbs of the King,” through which G‑dliness reaches the soul.

שהוא עד״מ כאדם האוחז באחד מאבריו של אדם שעי״ז יכול להמשיך אותו ולהנהיגו ללכ מקום שירצה כך ע״י התורה והמצות ממשיך אור א״ס ב״ה המלובש בתוכם להיות שורה על נפשו.

which is, by way of analogy, like a person who grasps one of the limbs of another person, through which he can draw him and lead him to go wherever he wishes. So too, through Torah and mitzvos one draws the Infinite Light, blessed be He, which is enclothed within them, to rest upon one’s soul.

Explanation

The analogy: grasping someone’s arm lets you draw the whole person along. So by keeping a mitzvah, which is a “limb” of G‑d’s will, a person draws the Infinite Light that is clothed in it to rest upon his soul.

ולכן נק׳ קורא בתורה שקורא וממשיך כו׳ כמ״ש במ״א (ועיין בפ׳ בשלח בד״ה לסוסתי) ותלמוד תורה כנגד כולם9 10 כי המצות הם בחינת אברים החיצונים ותורה הוא בחינת אברים הפנימים כו׳ כמ״ש במ״א.

Therefore one is called “one who reads (korei) in the Torah,” for he calls and draws down, etc., as written elsewhere (and see Parshas Beshalach, in the discourse beginning “To my mare”). And “the study of Torah is equal to them all,” for the mitzvos are the level of the outer limbs, and Torah is the level of the inner organs, etc., as written elsewhere.

Explanation

That is why one “reads” (korei) the Torah: korei also means “to call,” to summon G‑dliness. Torah study equals all the mitzvos because the mitzvos are like the outer limbs, while Torah is like the inner organs.

וזהו וישמחו בך ישראל מקדשי שמך כי שמך הוא בחי׳ מלכותו ית׳ שהוא בחי׳ שם לבד שהוא המשכות חיות העולמות

And this is “And Israel, who sanctify Your Name, shall rejoice in You”: for “Your Name” is the level of His Malchus, may He be blessed, which is only the level of a name, which is the drawing down of the life-force of the worlds;

Explanation

The festival prayer “Israel, who sanctify Your Name, shall rejoice in You” is now explained. “Your Name” is Malchus, the “name” from paragraph 1, which gives life to the worlds.

אך ישראל הם ממשיכים בחי׳ קדש העליון ע״י אק״ב להיות השראת אור א״ס ב״ה בעצמו ובכבודו המלובש במצותיו שורה ומתגלה למטה (ועמ״ש מענין מקדשי שמך בשה״ש בביאור ע״פ צאינה וראינה11 ובפ׳ ויחי בד״ה אוסרי לגפן)12

but Israel draw down the level of the supernal holiness through “Who has sanctified us with His commandments,” so that the indwelling of the Infinite Light, blessed be He, Himself, in His own glory, which is enclothed in His commandments, rests and is revealed below. (And see what is written on “who sanctify Your Name” in Shir HaShirim, in the explanation on “Go out and see,” and in Parshas Vayechi, in the discourse beginning “Binding to the vine.”)

Explanation

Israel do more than that: through the mitzvos (“Who has sanctified us with His commandments”) they draw down supernal holiness, G‑d’s own presence clothed in the mitzvos, into this world. So they “sanctify the Name,” bringing holiness into Malchus.

וזהו לשם יחוד קוב״ה ושכינתיה שיהא הקב״ה שהוא קדוש ומובדל כו׳ בבחי׳13 שכינתיה זו מדת מלכותו ית׳ ביחוד גמור להיות נעוץ תחלתן בסופן14 15 כו׳.

And this is “for the sake of the union of the Holy One, blessed be He, and His Shechinah”: that the Holy One, blessed be He, who is holy and set apart, etc., be in the level of His Shechinah, which is His attribute of Malchus, may He be blessed, in complete union, so that “their beginning is wedged in their end,” etc.

Explanation

This is the meaning of the formula said before a mitzvah, “for the sake of the union of the Holy One, blessed be He, and His Shechinah”: transcendent G‑d and His immanent Malchus become fully one, “the beginning wedged in the end.” The Kehot note records a better reading, “be revealed in the level of,” instead of “be in the level of.”

ולכן הם ראוים לכך להיות וישמחו בך שיהיה גילוי השמחה בך בעצמותך למעלה מבחי׳ שם

Therefore they are worthy of this, to be [in the state of] “and they shall rejoice in You”: that there be a revelation of the joy in You, in Your essence, above the level of a name.

Explanation

Because Israel bring about this union, they deserve joy “in You,” in G‑d’s essence itself, above the level of “name.”

כי מאחר שהם הם הממשיכים אור א״ס למטה לכן להם יאתה להיות שמחים בהגלות נגלות16 אור א״ס ב״ה.

For since it is they who draw the Infinite Light down below, therefore it befits them to rejoice as the Infinite Light, blessed be He, is openly revealed.

Explanation

Those who draw the Infinite Light down are fittingly the ones who rejoice when it is openly revealed on the festival.

Paragraph 21 in brief

The paragraph shows how the united joy of Sukkos and Shemini Atzeres breaks the obstruction of the body: the light hidden all year in Torah and mitzvos (the “limbs of the King”) is revealed, and Israel, who drew it down, rejoice in G‑d’s essence itself.

Deeper

Tanya, chapters 4 and 23, cited in the Kehot note, develop the image of the 248 mitzvos as the “limbs of the King” and of Torah as the inner dimension that unites with the soul. “Their beginning wedged in their end” is from Sefer Yetzirah, describing the unity of the highest and lowest Sefiros.

Marei mekomos

1
On the words
בחדות ה׳ היא מעוזו
How it connects
“The joy of Havayah is your strength”: joy lifts a person above physical desires.our note
The source
Nehemiah 8:10נחמיה ח׳:י׳Sefaria (opens in a new tab)
9… וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכׇל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַה׳ אֱלֹקֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כׇּל־הָעָם כְּשׇׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה: 10וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת ה׳ הִיא מָעֻזְּכֶם: 11וְהַלְוִיִּם מַחְשִׁים לְכׇל־הָעָם לֵאמֹר הַסּוּ כִּי הַיּוֹם קָדֹשׁ וְאַל־תֵּעָצֵבוּ:
9… not, nor weep.’ For all the people wept, when they heard the words of the Law. 10Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’ 11So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; …
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
וירא אלקים את האור כי טוב
How it connects
The primordial light, which the Midrash says was “good to be hidden” for the righteous.our note
The source
Genesis 1:4בראשית א׳:ד׳Sefaria (opens in a new tab)
3וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי־אוֹר: 4וַיַּרְא אֱלֹקִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ: 5וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד:
3And God said: ‘Let there be light.’ And there was light. 4And God saw the light, that it was good; and God divided the light from the darkness. 5And God called the light Day, and the darkness He called Night. And there was evening …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית א, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כי טוב לגנוז
How it connects
The note points to a discussion there of the reading “good to be hidden away.”our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 20, p. 271, note 271
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה לקו״ש ח״כ ע׳ 271 הערה 271.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אור זרוע לצדיק
How it connects
“Light is sown for the righteous,” connected by the Midrash with the hidden light.our note
The source
Psalms 97:11תהילים צ״ז:י״אSefaria (opens in a new tab)
10אֹהֲבֵי ה׳ שִׂנְאוּ־רָע שֹׁמֵר נַפְשׁוֹת חֲסִידָיו מִיַּד רְשָׁעִים יַצִּילֵם: 11אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי־לֵב שִׂמְחָה: 12שִׂמְחוּ צַדִּיקִים בַּHavayah וְהוֹדוּ לְזֵכֶר קׇדְשׁוֹ:
10… preserveth the souls of His saints; He delivered them out of the hand of the wicked. 11Light is sown for the righteous, And gladness for the upright in heart. 12Be glad in the LORD, ye righteous; And give thanks to His holy name.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
ועיין בזח״ב ר״פ פקודי דר״ך ע״ב
How it connects
The text cites the Zohar at the beginning of Pekudei on the hidden light.our note
The source
Zohar, Pekudei 2:3–4:12ספר הזהר, פקודי ב׳:ג׳-ד׳:י״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
וקבל היהודים
How it connects
The verse on which the cited discourse is built.our note
The source
Esther 9:23אסתר ט׳:כ״גSefaria (opens in a new tab)
22… מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיֹנִים: 23וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר־הֵחֵלּוּ לַעֲשׂוֹת וְאֵת אֲשֶׁר־כָּתַב מׇרְדֳּכַי אֲלֵיהֶם: 24כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כׇּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם:
22… of feasting and gladness, and of sending portions one to another, and gifts to the poor. 23And the Jews took upon them to do as they had begun, and as Mordecai had written unto them; 24because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised …
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
נעשה ונשמע
How it connects
Israel’s acceptance of the Torah, “We will do and we will hear.”our note
The source
Exodus 24:7שמות כ״ד:ז׳Sefaria (opens in a new tab)
6וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּחַ: 7וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאׇזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר ה׳ נַעֲשֶׂה וְנִשְׁמָע: 8וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת ה׳ עִמָּכֶם עַל כׇּל־הַדְּבָרִים הָאֵלֶּה:
6… blood, and put it in basins; and half of the blood he dashed against the altar. 7And he took the book of the covenant, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’ 8And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
ונק׳ אברים דמלכא
How it connects
The Raya Mehemna calls the 248 commandments “the limbs of the King,” as the Kehot note cites.our note
The source
Zohar II, 118aזח״ב קיח, אSefaria (opens in a new tab)
Tanya, Likkutei Amarim 4תניא, חלק ראשון; ליקוטי אמרים ד׳Sefaria (opens in a new tab)
Where the note points
Tanyaתניא
chapter 4 and beginning of chapter 23
ועוד יש לכל נפש אלהית שלשה לבושים, שהם מחשבה דבור ומעשה של תרי״ג מצות התורה; שכשהאדם מקיים במעשה כל מצות מעשיות, ובדבור הוא עוסק בפירוש כל תרי״ג מצות והלכותיהן, ובמחשבה הוא משיג כל מה שאפשר לו להשיג בפשט רמז דרוש סוד התורה – הרי כללות תרי״ג אברי נפשו מלובשים בתרי״ג מצות התורה. ובפרטות, בחינות חכמה בינה דעת שבנפשו, מלובשות בהשגת התורה שהוא משיג בפשט רמז דרוש סוד כפי יכולת השגתו ושרש נפשו למעלה; והמדות, שהן יראה ואהבה וענפיהן ותולדותיהן – מלובשות בקיום המצות במעשה ובדבור, שהוא תלמוד תורה שכנגד כולן. כי האהבה היא שרש כל רמ״ח מצות עשה, וממנה הן נמשכות, ובלעדה אין להן קיום אמתי, כי המקימן באמת הוא האוהב את שם ה׳ וחפץ לדבקה בו באמת, ואי אפשר לדבקה בו באמת, כי אם בקיום רמ״ח פקודין, שהם רמ״ח …
Our explanationTanya 4 explains that the soul’s 613 “limbs” are clothed in the 613 mitzvos through thought, speech and action; love is the root of the 248 positive commandments, and one can truly cleave to G‑d only by keeping them. It gives the background for calling the mitzvos “the limbs of the King.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ת״ז ת״ל. זח״ב קיח, א. תניא פ״ד ורפכ״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ות״ת כנגד כולם
How it connects
The same teaching, cited in the Kehot note.our note
The source
Shabbat 127a:15שבת קכ״ז א:ט״וSefaria (opens in a new tab)
אִינִי?! וְהָא אֲנַן תְּנַן: אֵלּוּ דְּבָרִים שֶׁאָדָם עוֹשֶׂה אוֹתָם וְאוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא, וְאֵלּוּ הֵן: כִּיבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּם [הָנֵי — אִין, מִידֵּי אַחֲרִינָא — לָא]!
It was taught in a Mishnah: These are the things that people do and enjoy their fruit (interest) in this world and the principle still is available to them in the world to come. And they are: honoring your mother and father, acts of lovingkindness, making peace between two people and the study of Torah is equal to them all.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ריש פאה. שבת קכז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ותלמוד תורה כנגד כולם
How it connects
“The study of Torah is equal to them all.”our note
The source
Mishnah Peah 1:1משנה פאה א׳:א׳Sefaria (opens in a new tab)
אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר. הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה. אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם:
These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.
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.
11
On the words
צאינה וראינה
How it connects
The verse on which the cited explanation in Shir HaShirim is built.our note
The source
Song of Songs 3:11שיר השירים ג׳:י״אSefaria (opens in a new tab)
10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם: 11צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:
10… of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 11Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
אוסרי לגפן
How it connects
The verse on which the cited Torah Ohr discourse is built.our note
The source
Genesis 49:11בראשית מ״ט:י״אSefaria (opens in a new tab)
10לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים: 11אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סוּתֹה: 12חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב:
10… long as men come to Shiloh; And unto him shall the obedience of the peoples be. 11Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes; 12His eyes shall be red with wine, And his teeth white with milk.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
שו״ה שיהא — בבחי׳
How it connects
A textual variant: where our text reads “that [He] be in the level of His Shechinah,” the version there reads “be revealed in the level of,” which the note says is the correct reading.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 819
Look for it in the Lubavitch Library (opens in a new tab)
Manuscript of the Tzemach Tzedek, Buch Pertelכתב יד אדמו״ר הצמח צדק, בוך פערטעל
222a, discourse beginning “Lehavin mah shekasuv baZohar Terumah, ginta lo a’al bei hahu ginana”
Our explanationThe note says an explanation of this reading is brought in a manuscript of the Tzemach Tzedek, quoting it in the words of Rabbi Yehudah Leib (the Maharil).
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
[ביאוה״ז להצ״צ כרך ב ע׳ תתיט] מתגלה בבחי׳, כצ״ל.
ויש ביאור ע״ז. הובא בכ״י מאדמו״ר צ״צ נ״ע בד״ה להבין מ״ש בזהר תרומה גנתא לא אעל ביה ההוא גננא. בוך פערטעל (רכב, א) מצא בלשונו הזהב וז״ל הרי״ל שם, יעו״ש. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
נעוץ תחלתן בסופן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״א, מ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
נעוץ תחלתן בסופן
How it connects
“Their end is wedged in their beginning and their beginning in their end,” describing the Sefiros as one.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
בהגלות נגלות
How it connects
“As one openly reveals himself,” describing the festival revelation.our note
The source
II Samuel 6:20שמואל ב ו׳:כ׳Sefaria (opens in a new tab)
19וַיְחַלֵּק לְכׇל־הָעָם לְכׇל־הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וַיֵּלֶךְ כׇּל־הָעָם אִישׁ לְבֵיתוֹ: 20וַיָּשׇׁב דָּוִד לְבָרֵךְ אֶת־בֵּיתוֹ וַתֵּצֵא מִיכַל בַּת־שָׁאוּל לִקְרַאת דָּוִד וַתֹּאמֶר מַה־נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו כְּהִגָּלוֹת נִגְלוֹת אַחַד הָרֵקִים: 21וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי ה׳ אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכׇּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם ה׳ עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי ה׳
19… a pan, and a sweet cake. So all the people departed every one to his house. 20Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said: ‘How did the king of Israel get him honour to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! ’ 21And David said unto Michal: ‘Before the LORD, who chose me above thy father, and above …
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.

22וזהו מעלת ישראל דוקא כי וירם קרן לעמו1 משא״כ המלאכים שואלים איה מקום כבודו כו׳.

And this is the distinction of Israel specifically, for “He has raised up the horn of His people,” whereas the angels ask, “Where is the place of His glory?” etc.

Explanation

Only Israel can do this, not the angels: G‑d “raised up the horn of His people,” while the angels still ask, “Where is the place of His glory?” for they cannot draw down G‑d’s essence.

וזהו הבא לטהר כלומר לטהר ולזכך מדת מלכותו ית׳ ולהאיר לה בתוספת אורה מאור א״ס ב״ה בעצמו ובכבודו מבחי׳ קדש העליון ועמ״ש

And this is “One who comes to purify (letaher)”: that is, to purify and refine His attribute of Malchus, may He be blessed, and to illuminate it with additional light from the Infinite Light, blessed be He, Himself, in His own glory, from the level of the supernal holiness. And see what is written

Explanation

Now the answer to the opening question about “One who comes to purify”: letaher, “to purify” (transitive), means to purify and refine Malchus, adding to it light from G‑d’s own essence, the supernal holiness.

סד״ה נאוו לחייך בתורים2 3 ע״פ כה אמר4 ה׳ מלך ישראל וגואלו ה׳ צבאות אני ראשון ואני אחרון ומ״ש בד״ה

at the end of the discourse beginning “Your cheeks are lovely with rows [of ornaments],” on “Thus says Havayah, the King of Israel and his Redeemer, Havayah of Hosts: I am the first and I am the last”; and what is written in the discourse beginning

Explanation

The text refers to its discourse on “Your cheeks are lovely,” which expounds “I am the first and I am the last”: the first and last, Keser and Malchus, becoming one.

כי אתה נרי5 6 בפי׳ הפסוק ארוממך אלקי המלך7 והיינו ע״י מצותיו ית׳ מסייעין לו ר״ל המצות בעצמן מסייעין לו שהם הם הכלים שבהם

“For You are my lamp,” on the explanation of the verse “I will exalt You, my G‑d the King.” And this is through His commandments, may He be blessed: “they assist him” means that the mitzvos themselves assist him, for they are the vessels in which

Explanation

It also refers to a Torah Ohr discourse on “I will exalt You, my G‑d the King,” exalting Malchus. The plural “they assist him” is answered: the helpers are the mitzvos themselves, the vessels of G‑d’s light.

ועל ידם נמשך אור א״ס ב״ה למטה רק שהמצות צריכות כונה8 מהאדם העושה אותן שיהיה כוונתו לדבקה בו ית׳ ברעותא דליבא ורוח

and through which the Infinite Light, blessed be He, is drawn down below; only that the mitzvos require intention from the person who does them, that his intention be to cleave to Him, may He be blessed, with the desire of the heart; and “a spirit

Explanation

The mitzvos draw the Infinite Light down, but they need kavanah, the intention to cleave to G‑d with the heart’s desire.

אייתי רוח ואמשיך רוח9 10 להיות המשכות אור א״ס ב״ה המלובש במצותיו בגילוי למטה (ונקרא בחי׳ זו לטהר עם היות שהוא המשכת בחי׳ קדש העליון כנ״ל.

brings a spirit and draws down a spirit,” so that the drawing down of the Infinite Light, blessed be He, which is enclothed in His commandments, be in revelation below. (And this level is called “to purify,” even though it is the drawing down of the level of the supernal holiness, as above.

Explanation

The Zohar says that “a spirit brings a spirit”: the person’s inner spirit in the mitzvah draws down the divine spirit clothed in it. The Alter Rebbe asks why drawing down holiness is called “purifying.”

אך כי לפי שבחי׳ מל׳ היא מקור דבי״ע אשר שם הוא בחי׳ עה״ד טו״ר טהור וטמא בחינת כרחל לפני גוזזיה נאלמה11 וע״י המשכה זו מבחי׳ קדש העליון נעשה ג״כ טהרה מסטרא דמסאבו שלא יהיה יניקת החיצונים כו׳ ע״כ נק׳ לטהר)

But since the level of Malchus is the source of [the worlds of] Beriah, Yetzirah and Asiyah, where there is the level of the Tree of Knowledge of good and evil, pure and impure, the level of “like a ewe (rachel) that is mute before her shearers,” and through this drawing down from the level of the supernal holiness there also comes about purification from the side of impurity, so that there be no nurture for the external forces, etc., therefore it is called “to purify.”)

Explanation

Because Malchus is the source of the three lower worlds, where good and evil, pure and impure, are mixed, and where Malchus is “like a ewe (rachel) mute before her shearers,” helpless. The holiness drawn into it also purifies it of impurity, so that the forces of evil (the “external” ones) can take no nourishment from it.

(ועמ״ש בביאור המאמר פ׳ תזריע זח״ג12 ע״פ ואיש כי ימרט13 ראשו קרח הוא טהור הוא ע״ש בפי׳ מענין טהור ועמ״ש ע״פ זאת חקת התורה14 בענין מי יתן טהור מטמא)

(And see what is written in the explanation of the maamar of the Zohar III, Parshas Tazria, on “And if a man’s hair falls out, he is bald; he is pure”; see there, in the explanation of the matter of “pure”; and see what is written on “This is the statute of the Torah,” on the subject of “Who can bring a pure thing out of an impure one?”)

Explanation

The text cites its explanations of the Zohar on “he is bald; he is pure” and of the red heifer, “Who can bring a pure thing out of an impure one?”

ועד״ז ג״כ המשכת יג״מ הרחמים נק׳ וזרקתי עליכם מים טהורים15 ועיין בזהר ח״ג (מ״ט א׳)

And in this manner too, the drawing down of the Thirteen Attributes of Mercy is called “And I will sprinkle pure water upon you.” And see Zohar III (49a),

Explanation

Similarly, the flow of the Thirteen Attributes of Mercy is called “pure water” in Yechezkel. The Zohar describes it as “crystalline dew.”

שהם מבחי׳ טלא דבדולחא שהוא גבורה דע״י המלובשת במו״ס וע״ש במק״מ בשם נ״ב מהרח״ו פי׳ המשכה מיסוד דא״א כו׳

that they are from the level of “the crystalline dew” (tala di’vedolcha), which is the Gevurah of Atik Yomin that is enclothed in the Mocha Stima’ah (the hidden brain); and see there in Mikdash Melech, in the name of a gloss of Rabbi Chaim Vital, that it means a drawing down from the Yesod of Arich Anpin, etc.

Explanation

This dew is the Gevurah (restraint) of Atik Yomin, the highest level of Keser, as clothed in the Mocha Stima’ah, the “hidden brain” of Arich Anpin. Mikdash Melech, quoting Rabbi Chaim Vital, says it flows from the Yesod of Arich Anpin.

ונק׳ מים טהורים לפי שבהם ועל ידם נמשך הטהרה כדכתיב מי יתן טהור מטמא16 כו׳

And they are called “pure water” because in them and through them purity is drawn down, as it is written, “Who can bring a pure thing out of an impure one?” etc.

Explanation

It is “pure water” because it brings purity, the kind that can bring a pure thing out of an impure one.

וגם תטהרו דגבי17 יום הכפורים פי׳ הרמ״ז ס״פ אחרי שהוא גימטריא כת״ר. הרי שהמשכה עליונה זו נק׳ ג״כ לשון טהרה.

And also “you shall be purified (titharu),” which is said concerning Yom Kippur, the Ramaz explained at the end of Parshas Acharei, is numerically equal to Keser. Thus this supernal drawing down is also termed “purity.”

Explanation

The Yom Kippur verse “you shall be purified” (titharu) has the numerical value 620, the same as Keser, as the Ramaz notes. So this highest drawing down is also called purity.

והיינו מטעם הנ״ל. וע׳ בזח״ (דק״ב א׳ ח״ב דס״ט ב׳ ח״ג מ״ח ב׳)18 ועוי״ל ע״ד מ״ש הרמ״ז בפ׳ קדושים (בדף פ׳ סע״ב)

And that is for the reason stated above. And see the Zohar (102a; Part II, 69b; Part III, 48b). And one may further say [this] in the manner of what the Ramaz wrote in Parshas Kedoshim (page 80b, at the end),

Explanation

The Zohar passages cited all discuss purity from impurity. A further explanation follows from the Ramaz on Kedoshim.

בפי׳ יראת ה׳ טהורה שהיא בחי׳ גבורה דעתיק המלובשת במו״ס וע״ש בזהר קדושה אתקרי כו׳ ועד״ז

on the meaning of “The fear of Havayah is pure,” that it is the level of the Gevurah of Atik, enclothed in the Mocha Stima’ah; and see there in the Zohar, “it is called holiness,” etc. And in this manner

Explanation

The Ramaz says “the fear of Havayah is pure” refers to the Gevurah of Atik in the hidden brain, and the Zohar there calls it “holiness.”

נמצא עוד בזח״א (קפ״ד ב׳) גבי נט״י19 כיון דאתקדש אקרי טהור כו׳ ובח״ג (דמ״ב א׳)

it is found further in Zohar I (184b), concerning the washing of the hands: “once it has been sanctified, it is called pure,” etc.; and in Part III (42a):

Explanation

The Zohar on washing the hands says that once the hands are sanctified they are called pure; and elsewhere it says that once people are purified they become holy.

כיון דאתדכאן מתקדשן כו׳ ע״ש. ולפמ״ש בפרדס בעה״כ ערך טהרה כי הטהרה היא העיקר בסוד הגבורה.

“once they are purified, they are sanctified,” etc.; see there. And according to what is written in Pardes, in Erchei HaKinuyim, the entry “Purity,” purity is principally in the mystery of Gevurah.

Explanation

The two terms are thus bound together. The Pardes adds that purity is rooted in Gevurah.

אך אין זה בגבורה סתם דאצי׳ כ״א המשכת גבורה דעתיק כנ״ל מקור הטהרה והקדש עליון וזהו ג״כ ענין תטהרו כו׳

But this is not in the ordinary Gevurah of Atzilus, but rather the drawing down of the Gevurah of Atik, as above, the source of purity and of the supernal holiness; and this is also the meaning of “you shall be purified,” etc.

Explanation

Not the ordinary Gevurah of Atzilus, but the Gevurah of Atik, the source of both purity and supernal holiness; this is the purity of Yom Kippur.

ולפי שהמל׳ שרשה מבחי׳ גבורה ותכלית עלייתה לקבל מבחי׳ גבורה דעתיק שהם גבורות הממותקות בתכלית וזהו ג״כ ענין כמעלת הזהב על הכסף

And since Malchus is rooted in the level of Gevurah, and the ultimate goal of its ascent is to receive from the level of the Gevurah of Atik, which are the Gevuros that are utterly sweetened; and this is also the matter of “like the superiority of gold over silver”;

Explanation

Malchus is rooted in Gevurah, and its highest aim is to receive from the Gevurah of Atik, the most “sweetened” severities. In Kabbalah silver stands for Chesed and gold for Gevurah, which is why gold is ranked above silver.

וגם גבי זהב נאמר בתורה בכ״מ זהב טהור כמ״ש מנרת זהב טהור20 ובציץ כתיב ועשית ציץ זהב טהור21 כו׳ קדש להוי׳.22 23

and also concerning gold, the Torah says in many places “pure gold,” as it is written, “a menorah of pure gold,” and concerning the tzitz it is written, “And you shall make a tzitz of pure gold,” etc., “Holy to Havayah.”

Explanation

The Torah calls the menorah and the tzitz (the High Priest’s golden headplate, inscribed “Holy to Havayah”) “pure gold”: gold, purity and holiness go together.

Paragraph 22 in brief

The paragraph answers the opening questions: the “helpers” are the mitzvos, which, with a person’s intention, draw supernal holiness into Malchus; and this is called “to purify” (others) because it purifies Malchus and the lower worlds of impurity. The link between purity, the Gevurah of Atik and holiness is traced through the Zohar, the Ramaz and the Pardes.

Deeper

The Kehot note quotes the Mitteler Rebbe’s transcript of a related maamar: there are two kinds of purity, the clarity of a sky from which clouds have scattered, and purity that comes out of impurity, like immersion in a mikveh; the second leads to holiness. The paragraph’s Gevurah of Atik is the source of both.

Marei mekomos

1
On the words
וירם קרן לעמו
How it connects
“He has raised up the horn of His people”: Israel’s distinction over the angels.our note
The source
Psalms 148:14תהילים קמ״ח:י״דSefaria (opens in a new tab)
13יְהַלְלוּ אֶת־שֵׁם ה׳ כִּי־נִשְׂגָּב שְׁמוֹ לְבַדּוֹ הוֹדוֹ עַל־אֶרֶץ וְשָׁמָיִם: 14וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכׇל־חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ הַלְלוּ־קָהּ:
13… the LORD, For His name alone is exalted; His glory is above the earth and heaven. 14And He hath lifted up a horn for His people, A praise for all His saints, Even for the children of Israel, a people near unto Him. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמח, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
סד״ה נאוו לחייך בתורים
How it connects
The discourse there explains the segol vowel of three points: in human service from below the middle point comes last, but in the arousal from above it comes first, standing above the other two.our note
Where the note points
Likkutei Torahלקוטי תורה
below, Shir HaShirim, 13b
פיו כלי ומכון להיות בחינת ביטול לדבר ה׳ וזהו בחינת סגול שתי נקודות שוות והשלישית ממוצ ע׳ תחת יהם. והנה כל זה הוא בסדר העבודה שלמטה באדם. אבל הנה באתערותא דלתתא הוא אתערותא דלעילא שם נעשה שלש בחי׳ נקודות הנ״ל בבחי׳ סגולתא שהנקודה אמצעית היא למעלה עומדת על גבי שתי הנקודות. שממטה למעלה בעבודת האדם הנה הנקודה אמצעית היא האחרונה שמתחלה צריך להיות סדר העבודה ממטה למעלה כו׳. ואח״כ המשכה כו׳. ואחר כך יכול לבא ולעלות ולהגיע למדריגת בחינת ביטול דבחינת ולא תחללו כו׳. אבל מלמעלה למטה באתערותא דלעילא שם בחינת נקודה האמצעית היא בעצם וראשונה: ב והנה כתיב תורי זהב נעשה לך עם נקודות הכסף. (ע׳ רבות נשא ס״פ י״ג) פי׳ שבחי׳ סגול זה הוא בבחי׳ נקודות הוא בבחי׳ כסף בחי׳ אהבה של קרירות אבל בבחי׳ ומעלת הזהב על …
Our explanationIt then turns to “rows of gold” with “points of silver,” the superiority of gold over silver, which this paragraph also mentions.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Lech Lecha, maamar 4לקמן שה״ש יג, ב
page 13b, ¶5
התהוות בי״ע כו׳ אבל הערלה שהיא ק״נ צריך להסיר. ומתחילה הוצרך להיות כך כדי שיהי׳ יניקה לק״נ וממנה לקליפות הטמאות שק״נ היא המפרדת בין הקדושה ובין כל קליפות טמאות ממש אבל אח״כ העבודה לברר ק״נ ולהפכה לקדושה כו׳ :
for Chochmah (wisdom) and Binah are “two companions.” That is, when the foreskin, which is kelipas nogah, is removed, then there remains only the Chashmal of Binah, which is the garment that must exist, as explained above, so that Beriah, Yetzirah and Asiyah can come into being, etc.; but the foreskin, which is kelipas nogah, must be removed.
Read it here
Kehot’s note
לקמן שה״ש יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נאוו לחייך בתורים
How it connects
The verse on which the cited discourse is built.our note
The source
Song of Songs 1:10שיר השירים א׳:י׳Sefaria (opens in a new tab)
9לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי: 10נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים: 11תּוֹרֵי זָהָב נַעֲשֶׂה־לָּךְ עִם נְקֻדּוֹת הַכָּסֶף:
9I have compared thee, O my love, To a steed in Pharaoh’s chariots. 10Thy cheeks are comely with circlets, Thy neck with beads. 11We will make thee circlets of gold With studs of silver.
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
כה אמר ה׳ מלך ישראל וגואלו ה׳ צבאות אני ראשון ואני אחרון
How it connects
“I am the first and I am the last,” read as the union of the highest and the lowest.our note
The source
Isaiah 44:6ישעיהו מ״ד:ו׳Sefaria (opens in a new tab)
5זֶה יֹאמַר לַה׳ אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַה׳ וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה: 6כֹּה־אָמַר ה׳ מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ ה׳ צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹקִים: 7וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ:
5… shall subscribe with his hand unto the LORD, And surname himself by the name of Israel. 6Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. 7And who, as I, can proclaim— Let him declare it, and set it in order for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
בד״ה כי אתה נרי
How it connects
The note locates the discourse “For You are my lamp,” on exalting “my G‑d the King,” in Torah Ohr, Miketz.our note
Where the note points
Torah Ohrתורה אור
Parshas Miketz · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תו״א פ׳ מקץ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כי אתה נרי
How it connects
“For You are my lamp, Havayah”; the title of the Torah Ohr discourse the text cites.our note
The source
II Samuel 22:29שמואל ב כ״ב:כ״טSefaria (opens in a new tab)
28וְאֶת־עַם עָנִי תּוֹשִׁיעַ וְעֵינֶיךָ עַל־רָמִים תַּשְׁפִּיל: 29כִּי־אַתָּה נֵירִי Havayah וַHavayah יַגִּיהַּ חׇשְׁכִּי: 30כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹקַי אֲדַלֶּג־שׁוּר:
28… people Thou dost save; But Thine eyes are upon the haughty, that Thou mayest humble them. 29For Thou art my lamp, O LORD; And the LORD doth lighten my darkness. 30For by Thee I run upon a troop; By my God do I scale a wall.
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
ארוממך אלקי המלך
How it connects
“I will exalt You, my G‑d the King”: raising and refining Malchus.our note
The source
Psalms 145:1תהילים קמ״ה:א׳Sefaria (opens in a new tab)
1תְּהִלָּה לְדָוִד אֲרוֹמִמְךָ אֱלוֹהַי הַמֶּלֶךְ וַאֲבָרְכָה שִׁמְךָ לְעוֹלָם וָעֶד: 2בְּכׇל־יוֹם אֲבָרְכֶךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד:
1[A Psalm of] praise; of David. I will extol Thee, my God, O King; And I will bless Thy name for ever and ever. 2Every day will I bless Thee; And I will praise Thy name for ever and ever.
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
שהמצות צריכות כוונה
How it connects
The Talmud’s discussion of whether mitzvos require intention, cited in the Kehot note.our note
The source
Berakhot 13a:22–25ברכות י״ג א:כ״ב-כ״הSefaria (opens in a new tab)
גְּמָ׳ שְׁמַע מִינַּהּ מִצְוֹת צְרִיכוֹת כַּוָּונָה. מַאי ״אִם כִּוֵּון לִבּוֹ״ — לִקְרוֹת. לִקְרוֹת?! וְהָא קָא קָרֵי! בְּקוֹרֵא לְהַגִּיהַּ. תָּנוּ רַבָּנַן: קְרִיאַת שְׁמַע כִּכְתָבָהּ, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים: בְּכָל לָשׁוֹן.
GEMARA Is the conclusion to be drawn [from the opening sentence of the Mishnah] that the performance of the commandments requires Kawwanah? No; for] what means If he directed his heart to read ? Just to read [in the Torah for the sake of study]. But he was reading! [It is to differentiate him] from one who is reading [the Torah] for the purpose of correcting. Our Rabbis have taught : The Shema' must be read as it is written: These are the words of Rabbi; but the Sages say : may be read] in any language.
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 יג, א. זח״ג שו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ורוח אייתי רוח ואמשיך רוח
How it connects
Kehot’s note points to Zohar II, 162b for these words.
The source
Zohar II, 162bזח״ב קסב, בSefaria (opens in a new tab)
Kehot’s note
זח״ב קסב, ב. ח, דברים (יב, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ורוח אייתי רוח ואמשיך רוח
How it connects
The Zohar teaches that a spirit brings a spirit and draws down a spirit: human arousal draws divine arousal.our note
The source
Zohar, Terumah 66:669–678ספר הזהר, תרומה ס״ו:תרס״ט-תער״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
כרחל לפני גוזזי׳ נאלמה
How it connects
“Like a ewe mute before her shearers,” an image of Malchus in the lower worlds.our note
The source
Isaiah 53:7ישעיהו נ״ג:ז׳Sefaria (opens in a new tab)
6כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַה׳ הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ: 7נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו: 8מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ:
6… own way; And the LORD hath made to light on him The iniquity of us all. 7He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth. 8By oppression and judgment he was taken away, And with his generation who did reason? For …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נג, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
פ׳ תזריע זח״ג
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
נז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ואיש כי ימרט
How it connects
The verse on which the cited explanation of the Zohar on Tazria is built.our note
The source
Leviticus 13:40ויקרא י״ג:מ׳Sefaria (opens in a new tab)
39וְרָאָה הַכֹּהֵן וְהִנֵּה בְעוֹר־בְּשָׂרָם בֶּהָרֹת כֵּהוֹת לְבָנֹת בֹּהַק הוּא פָּרַח בָּעוֹר טָהוֹר הוּא: 40וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא: 41וְאִם מִפְּאַת פָּנָיו יִמָּרֵט רֹאשׁוֹ גִּבֵּחַ הוּא טָהוֹר הוּא:
39… dull white, it is a tetter, it hath broken out in the skin: he is clean. 40And if a man’s hair be fallen off his head, he is bald; yet is he clean. 41And if his hair be fallen off from the front part of his head, he is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא יג, מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
זאת חקת התורה
How it connects
The law of the red heifer, title of the discourse the text cites.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.
15
On the words
וזרקתי עליכם מים טהורים
How it connects
“I will sprinkle pure water upon you,” read as the flow of the Thirteen Attributes of Mercy.our note
The source
Ezekiel 36:25יחזקאל ל״ו:כ״הSefaria (opens in a new tab)
24וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכׇּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם: 25וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכׇּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם: 26וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר:
24… and gather you out of all the countries, and will bring you into your own land. 25And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל לו, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
מי יתן טהור מטמא
How it connects
“Who can bring a pure thing out of an impure one?”: purity that comes out of impurity.our note
The source
Job 14:4איוב י״ד:ד׳Sefaria (opens in a new tab)
3אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ: 4מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד: 5אִם־חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חֻקָּו עָשִׂיתָ וְלֹא יַעֲבֹר:
3And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee? 4Who can bring a clean thing out of an unclean? not one. 5Seeing his days are determined, The number of his months is with Thee, And Thou hast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב יד, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
מי יתן טהור מטמא כו׳ וגם תטהרו דגבי יוהכ״פ
How it connects
The note quotes the maamar there, which is based on this one: there are two kinds of purity, clarity like a sky whose clouds have scattered, and purity that comes out of impurity, like immersion in a mikveh, which is the purifying of the heart from bad thoughts and leads to holiness.our note
Where the note points
Maamarei Admur HaEmtzai, Hanachos 5577מאמרי אדמו״ר האמצעי, הנחות תקע״ז
p. 368
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
below, 90a, beginning “Vegam yesh lomar befeirush letaher” · not yet checked
Our explanationLater in this same maamar the Alter Rebbe reads “to purify” as in “a wind passes and clears them,” the clearing away of clouds that hide the sun, matching the first kind of purity.
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaEmtzaiמאמרי אדמו״ר האמצעי, דברים
Devarim, p. 1518
Our explanationThe note says the Mitteler Rebbe’s maamar there explains the two kinds of purity at length.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, p. 2737 ff.
Our explanationA further discussion of the two kinds of purity, to which the note sends the reader.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayakhel, maamar 2לקמן צ, א
page 90a, ¶23
אברהם כו׳ שהבאר הוא בחינת גילוי המים מן ההעלם תוך הארץ שכל מעשיהם היה להביא בחינת סוכ״ע בחינת העלם בגילוי בחינת ממכ״ע שזה היה תכלית כל מעשיהם ועבודתם.
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Kehot’s note
בסה״מ תקע״ז — הנחות ע׳ שסח שמיוסד על מאמר זה מבואר שם יותר ב׳ הענינים וז״ל: ”יש ב׳ מיני טהרה כי פי׳ טהרה הוא דבר הבהיר כמו טהר יומא שכשהשמים מכוסים בעבים ונתפזרו העבים נק׳ בשם טהר יומא או טהר גברא, ויש טהרה הבא מכלל טומאה כמו אדם המטהר עצמו במקוה שמתחילה הוא טמא וע״י טבילתו במקוה נעשה טהור, נמצא שטהרה זו היא מכלל טומאה, וכמו שאנו מבקשים וטהר לבינו לעבדך באמת שהוא טהרת הלב מכל מחשבה רעה, וע״ז אמרו טהרה מביאה לידי קדושה שכשמטהר מחשבותיו וכו׳ נעשה כלי שיוכל להתקבל בתוכו בחי׳ קדושה עליונה” ע״ש. וראה לקמן צ, א שו״ה וגם י״ל בפי׳ לטהר ע״ד מ״ש. ובמאמרי אדה״א כאן ע׳ א׳תקיח בארוכה. וראה באוה״ת פ׳ משפטים ע׳ ב׳תשלז ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
וע׳ בזח״א . . מ״ח ב׳
How it connects
The note says all the Zohar passages cited here discuss “pure from impure,” and their wording is copied in Or HaTorah on Nach.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 656
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בכל המ״מ הנ״ל מדבר בענין טהור מטמא. הלשונות נעתקו באוה״ת נ״ך כרך א ע׳ תרנו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
נמצא עוד בזח״א (קפ״ד ב׳) גבי נט״י
How it connects
The Zohar on washing the hands: once sanctified, they are called pure.our note
The source
Zohar, Vayeshev 13:121–131ספר הזהר, וישב י״ג:קכ״א-קל״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
20
On the words
מנרת זהב טהור
How it connects
The menorah of pure gold.our note
The source
Exodus 25:31שמות כ״ה:ל״אSefaria (opens in a new tab)
30וְנָתַתָּ עַל־הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד: 31וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ: 32וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי:
30And thou shalt set upon the table showbread before Me always. 31And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. 32And there shall be six branches going out of the sides thereof: three branches of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות כה, לא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
ועשית ציץ זהב טהור
How it connects
The tzitz of pure gold, engraved “Holy to Havayah.”our note
The source
Exodus 28:36שמות כ״ח:ל״וSefaria (opens in a new tab)
35וְהָיָה עַל־אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לִפְנֵי Havayah וּבְצֵאתוֹ וְלֹא יָמוּת: 36וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַה׳ 37וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה:
35… unto the holy place before the LORD, and when he cometh out, that he die not. 36And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. 37And thou shalt put it on a thread of blue, and it shall be upon the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות כח, לו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
On the words
יראת ה׳ טהורה
How it connects
“The fear of Havayah is pure,” read by the Ramaz as the Gevurah of Atik.our note
The source
Psalms 19:10תהילים י״ט:י׳Sefaria (opens in a new tab)
9פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי־לֵב מִצְוַת ה׳ בָּרָה מְאִירַת עֵינָיִם: 10יִרְאַת ה׳ טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־ה׳ אֱמֶת צָדְקוּ יַחְדָּו: 11הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים:
9… LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. 10The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether; 11More to be desired are they than gold, yea, than much fine gold; sweeter also than …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יט, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
How it connects
The Zohar identifies this flow with the crystalline dew.our note
The source
Zohar, Tazria 24:123–25:134ספר הזהר, תזריע כ״ד:קכ״ג-כ״ה:קל״דSefaria (opens in a new tab)

23ועוי״ל בענין הבא לטהר דהיינו ע״ד מ״ש וכעצם השמים לטהר1 2 ועמ״ש בזה בפ׳ משפטים3 שהוא בירור שם ב״ן עד שיוכלל ויתעלה בטהירו עילאה.

And one may further say, regarding “One who comes to purify (letaher),” that it is in the manner of what is written, “and like the essence of the heavens for purity (latohar)”; and see what is written on this in Parshas Mishpatim, that it is the refinement of the Name Ban until it is included and elevated into the supernal purity (tehiru ila’ah).

Explanation

A second explanation of “to purify”: the verse at Sinai speaks of “the essence of the heavens for purity,” and the Zohar’s tehiru ila’ah, “supernal purity” or “brightness,” is the highest source. Refining the Name Ban raises it until it is absorbed into that supernal purity.

ועד״ז יובן פי׳ הבא לטהר ולזכך מדת מלכותו ית׳4 שיהיה בבחי׳ נעוץ סופן בתחלתן5 דהיינו בבחי׳ טהירו עילאה שממל׳ דא״ס והיינו להיות אני ראשון ואני אחרון6 בשוה כמ״ש במ״א.

And in this manner one can understand the meaning of “One who comes to purify” and to refine His attribute of Malchus, may He be blessed: that it be in the state of “their end is wedged in their beginning,” that is, in the level of the supernal purity, which is from the Malchus of the Infinite One (Ein Sof); and that is, that “I am the first and I am the last” be equal, as written elsewhere.

Explanation

So “purifying” Malchus means raising it to where the end is joined to the beginning: Malchus of our worlds reunited with its source in the Malchus of the Infinite One, so that “the first” and “the last” are equal.

Paragraph 23 in brief

The paragraph gives a second reading of “to purify”: to raise Malchus to the supernal purity from which it came, uniting its end with its beginning.

Deeper

Tehiru ila’ah is a Zohar term for the supernal brightness at the root of all emanation; Chassidus links it to the Malchus of the Infinite One, G‑d’s kingship before any tzimtzum.

Marei mekomos

1
On the words
ועוי״ל בענין הבא לטהר . . וכעצם השמים לטהר
How it connects
The note points to a discussion there of this second reading of “to purify,” linked to “the essence of the heavens for purity.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemos, vol. 7, p. 2617
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת שמות כרך ז ע׳ ב׳תריז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכעצם השמים לטהר
How it connects
The vision at Sinai, “like the essence of the heavens for purity,” linked to the supernal purity.our note
The source
Exodus 24:10שמות כ״ד:י׳Sefaria (opens in a new tab)
9וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל: 10וַיִּרְאוּ אֵת אֱלֹקֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר: 11וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹקִים וַיֹּאכְלוּ וַיִּשְׁתּוּ:
9Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; 10and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. 11And upon the nobles of the children of Israel He laid not His hand; and they …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות כד, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ועמ״ש בזה בפ׳ משפטים
How it connects
The note locates the discussion in Parshas Mishpatim, which the text cites for the refinement of Ban into the supernal purity, in Torah Ohr.our note
Where the note points
Torah Ohrתורה אור
78c, and the source notes there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mishpatim, maamar 6תו״א עח, ג
page 78c, ¶6
ומוכשרים לבנין. והוא ענין מ״ש כי כארבע רוחות השמים פרשתי כו׳. ולא גלו ישראל אלא להוסיף כח העלאת של ע׳ לשון ללשון הקדש.
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א עח, ג ובמ״מ לשם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
הבא לטהר ולזכך מדת מלכותו ית׳
How it connects
The note points to further discussions of purifying and refining Malchus.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemos, vol. 7, p. 2617; Shemini, p. 54
Look for it in the Lubavitch Library (opens in a new tab)
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהר
vol. 2, p. 909
Our explanationA further discussion of the same idea, to which the note sends the reader.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת שמות כרך ז ע׳ ב׳תריז. אוה״ת פ׳ שמיני ע׳ נד. ביאוה״ז להצ״צ כרך ב ע׳ תתקט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
נעוץ סופן בתחלתן
How it connects
“Their end is wedged in their beginning”: the lowest level joined to the highest.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
אני ראשון ואני אחרון
How it connects
“I am the first and I am the last”: the first and last becoming equal.our note
The source
Isaiah 44:6ישעיהו מ״ד:ו׳Sefaria (opens in a new tab)
5זֶה יֹאמַר לַה׳ אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַה׳ וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה: 6כֹּה־אָמַר ה׳ מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ ה׳ צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹקִים: 7וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ:
5… shall subscribe with his hand unto the LORD, And surname himself by the name of Israel. 6Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. 7And who, as I, can proclaim— Let him declare it, and set it in order for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מד, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

24וגם כי בהנשמה שייך ג״כ בחי׳ זו כי הנה ידוע מאמר נשמה שנתת בי טהורה היא1 ששרש נש״י מבחי׳ טהירו עילאה ועמ״ש מזה בביאור ע״פ אם בחקתי תלכו.2 3

And moreover, this level applies to the soul as well. For the saying is known, “The soul that You have placed within me, it is pure”: that the root of the souls of Israel is from the level of the supernal purity. And see what is written on this in the explanation on “If you walk in My statutes.”

Explanation

The same applies to the soul. The morning blessing says, “the soul You placed within me is pure”: its root is in the supernal purity. The text refers to its discourse on “If you walk in My statutes.”

אלא שמשם ירדה פלאים4 על ידי בראתה יצרתה כו׳ ועבודת האדם להיות בבחי׳ תשובה והרוח תשוב5 כו׳

But from there it descended wondrously, through “You created it, You formed it,” etc. And the service of man is to be in a state of teshuvah (return), [as in] “and the spirit shall return,” etc.,

Explanation

The soul came down “wondrously” far, through the stages of creation, formation and making named in the same blessing. A person’s service is teshuvah, “return,” as Koheles says, “the spirit shall return to G‑d.”

כמו שהיתה הנשמה בשרשה בב חינת טהירו עילאה וזהו פי׳ הבא לטהר ועי״ז ממשיך כמ״כ במקור נש״י שהיא מדת מלכותו ית׳.

as the soul was in its root, in the level of the supernal purity. And this is the meaning of “One who comes to purify”; and through this one likewise draws [this] into the source of the souls of Israel, which is His attribute of Malchus, may He be blessed.

Explanation

Returning the soul to its pure root is “coming to purify,” and it also purifies the source of all souls, Malchus.

וגם י״ל בפי׳ לטהר ע״ד מ״ש (באיוב סי׳ ל״ז כ״א) ורוח עברה ותטהרם6 דהיינו העננים המחשיכים7 ומסתירים על גילוי אלקותו ית׳ שהוא בחי׳ שמש8 הוי׳ כו׳

One may also say, on the meaning of “to purify,” [that it is] in the manner of what is written (in Job, chapter 37, [verse] 21), “and a wind passes and clears them (vatetaharem)”: that is, the clouds that darken and hide the revelation of His G‑dliness, may He be blessed, which is the level of “a sun is Havayah,” etc.;

Explanation

A third reading: Elihu’s “a wind passes and clears them (vatetaharem)” speaks of clouds cleared from the sky. The clouds are whatever hides G‑d’s light, which the Psalm calls “a sun.”

ולטהר אותם הוא על ידי המשכה מבחי׳ עליונה כענין ועובר על פשע9 ועד״ז הוא ענין ורוח עברה ותטהרם כמ״ש באד״ר (דקל״ג ע״א)

and to clear them away is through a drawing down from a higher level, like the matter of “and passes over transgression”; and in this manner is the matter of “and a wind passes and clears them,” as written in the Idra Rabba (133a);

Explanation

Clearing the clouds takes a light from above, like G‑d “passing over transgression,” overlooking sin from a level beyond judgment. The Idra Rabba applies Elihu’s verse to this.

והוא המשכה מא״א ועוי״ל בפי׳ הבא לטהר דהנה טיהרא הוא תרגום של צהרים10 שענינו הוא עת אור היום חזק11 ובזח״ג (דקכ״ט12 א׳) בפלגותא דשערי אזיל חד ארחא כו׳

and it is a drawing down from Arich Anpin. And one may further say, on the meaning of “One who comes to purify”: tihara is the Aramaic translation of tzohorayim (noon), which means the time when the daylight is strong. And in Zohar III (129a): “In the parting of the hair goes one path,” etc.;

Explanation

That light comes from Arich Anpin, the outer level of Keser. A fourth reading: tihara, the Aramaic for “noon,” sounds like letaher. The Idra describes “one path” in the parting of the hair of Arich Anpin.

הה״ד ואורח צדיקים כאור נוגה13 הולך ואור עד נכון היום ובביאור האדרא שם שבחי׳ אורח הנ״ל דא״א שבפלגותא דשערי נמשל לחצי היום שאז אור היום בתוקפו. ואד״ז הוא ענין צהרים שהוא ג״כ כשאור היום חזק.

as it is written, “But the path of the righteous is like the gleaming light, shining ever brighter until the day is established.” And in the explanation of the Idra there, [it is explained] that the level of the path mentioned above, of Arich Anpin, in the parting of the hair, is likened to midday, when the daylight is at its full strength. And in this manner is the matter of noon, which is also when the daylight is strong.

Explanation

The Idra links that path to the verse about the light of the righteous growing “until the day is established,” full noon. So “purifying” means bringing noon-strength light.

והנה המל׳ נקרא נר כנודע ולכן אור הנר יפה בלילה דוקא משא״כ ביום שרגא בטיהרא מאי אהני14 וכמ״ש בזח״א ויחי (דרל״ב סע״א)17

Now, Malchus is called a lamp, as is known; therefore the light of a lamp is beautiful specifically at night, whereas by day, “a lamp at noon (tihara), what use is it?” And as written in Zohar I, Vayechi (232a, at the end):

Explanation

Malchus is compared to a lamp, which is useful at night but pointless at noon, as the Talmud and the Zohar say.

שרגא דדליק אתחזי בליליא ביממא אסתתרת ופי׳ הבא לטהר היינו לזכך ולהאיר מדת מלכותו ית׳ שתהיה במדרגת טהירו עילאה שהוא בחי׳ נכון היום

“A lamp that is lit is seen at night; by day it is hidden.” And the meaning of “One who comes to purify (letaher)” is to refine and illuminate His attribute of Malchus, may He be blessed, so that it be at the degree of the supernal purity, which is the level of “the day established,”

Explanation

To “purify” Malchus is to raise it from being a lamp that shines only in darkness to the full daylight of the supernal purity.

והיינו ע״י שממשיך יחוד קוב״ה ושכינתיה ועד״ז נאמר לעתיד והיה אור הלבנה כאור החמה15 כו׳

and that is by drawing down the union of the Holy One, blessed be He, and His Shechinah. And in this manner it is said of the Time to Come, “And the light of the moon shall be like the light of the sun,” etc.

Explanation

This is achieved by the union of the Holy One and His Shechinah, and it will be complete in the future, when “the light of the moon” (Malchus) will be “like the light of the sun.”

וז״ש (בישעיה סי׳ נ״ח) וזרח בחשך אורך ואפלתך כצהרים16 והיינו על ידי קיום הצדקה כמש״ש:

And this is what is said (in Isaiah, chapter 58), “Then your light shall shine in the darkness, and your gloom shall be like noon”; and that is through the fulfillment of [the mitzvah of] charity, as it is written there.

Explanation

Yeshayahu promises that through charity “your gloom shall be like noon”: charity is singled out as the mitzvah that brings this light.

Paragraph 24 in brief

The paragraph gives three more readings of letaher, “to purify”: returning the soul to its pure root through teshuvah, clearing away the clouds that hide G‑d’s light, and bringing Malchus from the lamplight of night to the full light of noon (tihara).

Deeper

The Kehot note quotes Or HaTorah, which distinguishes two kinds of clouds. The pun on letaher and tihara (noon) connects the Talmud’s phrase with the Idra’s image of the light of Arich Anpin as midday.

Marei mekomos

1
On the words
נשמה שנתת בי טהורה היא
How it connects
The morning blessing, “My G‑d, the soul You placed within me is pure.”our note
The source
Berakhot 60b:4ברכות ס׳ ב:ד׳Sefaria (opens in a new tab)
כִּי מִתְּעַר אוֹמֵר: ״אֱלֹקַי, נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה. אַתָּה יְצַרְתָּהּ בִּי, אַתָּה נְפַחְתָּהּ בִּי, וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי, וְאַתָּה עָתִיד לִיטְּלָהּ מִמֶּנִּי וּלְהַחֲזִירָהּ בִּי לְעָתִיד לָבֹא. כׇּל זְמַן שֶׁהַנְּשָׁמָה בְּקִרְבִּי מוֹדֶה אֲנִי לְפָנֶיךָ ה׳ אֱלֹקַי וֵאלֹקֵי אֲבוֹתַי, רִבּוֹן כׇּל הָעוֹלָמִים, אֲדוֹן כׇּל הַנְּשָׁמוֹת. בָּרוּךְ אַתָּה ה׳, הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים״.
When he awakens he says : "O my God, the soul which Thou hast given me is pure. Thou didst create it within me, Thou didst breathe it into me, Thou preservest it within me, and Thou wilt take it from me, but wilt restore it unto me hereafter. So long as the soul is within me, I will give thanks unto Thee, O Lord my God and God of my fathers, Sovereign of all worlds, Lord of all souls. Blessed art Thou, O Lord, Who restorest souls unto dead bodies."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בביאור ע״פ אם בחקתי תלכו
How it connects
The passage there explains that the letters of thought and speech are garments of the soul, yet cling to it like ink to parchment, with the white of the parchment beneath the ink; it is part of the discourse the text cites on the soul’s root in the supernal purity.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Bechukosai, 46b
ואותיות המחשבה רוחניים יותר ומ״מ אינן כלל ממהות הנפש וחשובים כמו לבוש לבד רק המחשבה היא לבוש המחובר והדבור הוא בחי׳ לבוש הנפרד כמ״ש במ״א, ואעפ״כ הרי הם דבוקי׳ ממש במהו׳ הנפש ממש שהרי הנפש היא המדברת אותיות הדבור ומחשבת ומהרהרת באותיות המחשבה ובלעדה אין שום מציאות לאותיות המחשבה והדבור וזה ממש כמשל אותיות הנכתבים בדיו שאע״פ שאין הדיו ממהות הקלף מ״מ הוא דבוק בהקלף והקלף הוא הסובל ונושא עליו אותיות אלו וגם תחת שחרורית הדיו יש לבנונית הקלף ובלעדי הקלף אינו שייך שום מציאת אותיות מהדיו בעצמו. כך הנפש היא המדברת ומהרהרת וסובלת גשם אותיות הדבור והמחשבה ובלעדה אין שום מציאות אותיות מחשבה ודבור וגם הארה ממנה מתלבשת באותיות המחשבה ודבור כלבנונית הקלף שתחת הדיו כדלקמן והרי א״כ אותיות המחשבה ודבור דבוקים ממש להנפש והיו לאחדים. ומ״מ הן לבושים …
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Torah Ohr, Vayechi, maamar 3לעיל פ׳ בחקותי מו, ב
page 46b, ¶3
שהי׳ אז בחי׳ היום לעשותם בתכלית השלימות אלא שאח״כ ויגרש את האדם וגו׳. ואח״כ נכנסו אבותינו לארץ ג״כ בשביל קיום מעשה המצות שכמה מצות התלוים בארץ דוקא כמעט ארבע הידות ואחר כך גלו משם ולא נתקיימו בידם עד ימות המשיח שיהיה במהרה בימינו שאז יהי׳ בחי׳ היום לעשותם בתכלית השלימות.
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Kehot’s note
לעיל פ׳ בחקותי מו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אם בחקתי תלכו
How it connects
The verse on which the cited discourse is built.our note
The source
Leviticus 26:3ויקרא כ״ו:ג׳Sefaria (opens in a new tab)
2אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי ה׳ 3אִם־בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת־מִצְוֺתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם: 4וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ:
2Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD. 3If ye walk in My statutes, and keep My commandments, and do them; 4then I will give your rains in their season, and the land shall yield her produce, …
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
ירדה פלאים
How it connects
An allusion to “she came down wondrously,” describing the soul’s descent.our note
The source
Lamentations 1:9איכה א׳:ט׳Sefaria (opens in a new tab)
8חֵטְא חָטְאָה יְרוּשָׁלַ͏ִם עַל־כֵּן לְנִידָה הָיָתָה כׇּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשׇׁב אָחוֹר: 9טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה ה׳ אֶת־עׇנְיִי כִּי הִגְדִּיל אוֹיֵב: 10יָדוֹ פָּרַשׂ צָר עַל כׇּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ:
8… her despise her, Because they have seen her nakedness; She herself also sigheth, And turneth backward. 9Her filthiness was in her skirts, She was not mindful of her end; Therefore is she come down wonderfully, She hath no comforter. ‘Behold, O LORD, My affliction, For the enemy hath magnified himself.’ 10The adversary hath spread out his hand Upon all her treasures; For she hath seen 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.
5
On the words
והרוח תשוב
How it connects
“And the spirit shall return to G‑d who gave it”: the soul’s return to its root.our note
The source
Ecclesiastes 12:7קהלת י״ב:ז׳Sefaria (opens in a new tab)
6עַד אֲשֶׁר לֹא־[יֵרָתֵק] (ירחק) חֶבֶל הַכֶּסֶף וְתָרוּץ גֻּלַּת הַזָּהָב וְתִשָּׁבֶר כַּד עַל־הַמַּבּוּעַ וְנָרֹץ הַגַּלְגַּל אֶל־הַבּוֹר: 7וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹקִים אֲשֶׁר נְתָנָהּ: 8הֲבֵל הֲבָלִים אָמַר הַקּוֹהֶלֶת הַכֹּל הָבֶל:
6… And the pitcher is broken at the fountain, and the wheel falleth shattered, into the pit; 7And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it. 8Vanity of vanities, saith Koheleth; all is vanity.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת יב, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ורוח עברה ותטהרם
How it connects
“A wind passes and clears them”: clearing away the clouds that hide the light.our note
The source
Job 37:21איוב ל״ז:כ״אSefaria (opens in a new tab)
20הַיְסֻפַּר־לוֹ כִּי אֲדַבֵּר אִם־אָמַר אִישׁ כִּי יְבֻלָּע: 21וְעַתָּה לֹא־רָאוּ אוֹר בָּהִיר הוּא בַּשְּׁחָקִים וְרוּחַ עָבְרָה וַתְּטַהֲרֵם: 22מִצָּפוֹן זָהָב יֶאֱתֶה עַל־אֱלוֹהַּ נוֹרָא הוֹד:
20… told Him that I would speak? Or should a man wish that he were swallowed up? 21And now men see not the light which is bright in the skies; But the wind passeth, and cleanseth them. 22Out of the north cometh golden splendour, About God is terrible majesty.
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
דהיינו העננים המחשיכים
How it connects
The note says Or HaTorah cites Yoma 59a here and explains two kinds of clouds.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, vol. 7, p. 2737
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Kehot’s note
באוה״ת פ׳ משפטים כרך ז ע׳ ב׳תשלז מציין ליומא נט, א. וראה באוה״ת שם שמבאר ב׳ בחי׳ עננים ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
שמש הוי׳
How it connects
“For Havayah G‑d is a sun and a shield.”our note
The source
Psalms 84:12תהילים פ״ד:י״בSefaria (opens in a new tab)
11כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹקַי מִדּוּר בְּאׇהֳלֵי־רֶשַׁע: 12כִּי שֶׁמֶשׁ וּמָגֵן ה׳ אֱלֹקִים חֵן וְכָבוֹד יִתֵּן ה׳ לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים: 13Havayah צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ:
11… the threshold of the house of my God, than to dwell in the tents of wickedness. 12For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly. 13O LORD of hosts, happy is the man that trusteth in Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה תהלים פד, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ועובר על פשע
How it connects
“And passes over transgression”: a light from above the order of judgment.our note
The source
Micah 7:18מיכה ז׳:י״חSefaria (opens in a new tab)
17יְלַחֲכוּ עָפָר כַּנָּחָשׁ כְּזֹחֲלֵי אֶרֶץ יִרְגְּזוּ מִמִּסְגְּרֹתֵיהֶם אֶל־ה׳ אֱלֹקֵינוּ יִפְחָדוּ וְיִרְאוּ מִמֶּךָּ: 18מִי־אֵל כָּמוֹךָ נֹשֵׂא עָוֺן וְעֹבֵר עַל־פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ לֹא־הֶחֱזִיק לָעַד אַפּוֹ כִּי־חָפֵץ חֶסֶד הוּא: 19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם:
17… shall come with fear unto the LORD our God, And shall be afraid because of Thee. 18Who is a God like unto Thee, that pardoneth the iniquity, And passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, Because He delighteth in mercy. . 19He will again have compassion upon us; He will subdue our iniquities; And Thou wilt 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.
10
On the words
טיהרא הוא תרגום של צהרים
How it connects
One of the verses where Onkelos renders “noon” (tzohorayim) as tihara, as the Kehot note cites.our note
The source
Genesis 43:16בראשית מ״ג:ט״זSefaria (opens in a new tab)
Deuteronomy 28:29דברים כ״ח:כ״טSefaria (opens in a new tab)
28יַכְּכָה ה׳ בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב: 29וְהָיִיתָ מְמַשֵּׁשׁ בַּצׇּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הַעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כׇּל־הַיָּמִים וְאֵין מוֹשִׁיעַ: 30אִשָּׁה תְאָרֵשׂ וְאִישׁ אַחֵר יִשְׁכָּבֶנָּה בַּיִת תִּבְנֶה וְלֹא־תֵשֵׁב בּוֹ כֶּרֶם תִּטַּע וְלֹא תְחַלְּלֶנּוּ:
28The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 29And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 30Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, p. 1269; vol. 7, p. 2737
Our explanationThe note points there for further discussion of tihara as noon.
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Kehot’s note
בראשית מג, טז. דברים כח, כט. וראה רש״י בראשית מג, טז. ראה אוה״ת משפטים ע׳ א׳רסט. ובכרך ז ע׳ ב׳תשלז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
הוא עת אור היום חזק
How it connects
The note sends the reader to Likkutei Torah on Matos.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Matos, 84a
בשפחתך שהיה נשמתו מסטרא דנוק׳ שאין לו קיום כי הוא אתר דמשתני, ולכן הנהרות המכזבים פסולים לקידוש מי חטאת שצריך מים חיים ע״ד עץ החיים אתר דלא אשתני כמ״ש בפ׳ אמור ק״ז. וזהו ענין אני הוי׳ לא שניתי. וזהו עיקר האמת. (ועמ״ש מזה בביאור ע״פ אלה מסעי). וכך בגאולת מצרים שירה נקבה ולעתיד יהיה שיר לשון זכר שנאמר שירו לה׳ שיר חדש כמ״ש ברבות בשלח ס״פ כ״ג וע״ש בפ׳ בא ס״פ י״ח ליל שמורים כו׳ נס עובר אבל לע״ל כו׳, ועמ״ש הרמ״ז פ׳ תשא (דקפ״ח ע״ב) בענין שיר זכר, ועמ״ש ע״פ שפת אמת תכון לעד בד״ה ושבתה הארץ שבת לה׳. והנה מענין שיעקב נק׳ אמת עיין בביאור ע״פ וידעת היום ועיין בפ׳ אחרי (ס״ו ב׳) מענין וזכרתי את בריתי יעקב כו׳. ועיין ברבות ויצא פ״ע נטל הקב״ה שיחתן של אבות …
Our explanationThe passage given there speaks of the unchanging (“I, Havayah, have not changed”) as the essence of truth, and of the future song in the masculine; the note cites it in connection with the strong light of day.
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Torah Ohr, Tetzaveh, maamar 4לעיל פ׳ מטות פד, א
page 84a, ¶3
משה ולא תחללו כי אתה הוא קודם שנברא כו׳. הוא ממש בלי שינוי. ולכאורה הרי המחשבה והדבור הם יש כו׳ אלא הבטול הוא בחכמה תתאה היא תושבע״פ מעולם ועד עולם מלכות דיצירה עתיק לעשי׳ וחכמה דנוק׳ דעשי׳ היא התורה אשר לפנינו או״ה כו׳:
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Kehot’s note
ראה גם לעיל פ׳ מטות פד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ובזח״ג (דקכ״ט א׳)
How it connects
The passage there speaks of joining the levels above Atzilus (Atik and Arich) to Atzilus through the Torah, which comes from the 613 paths of Arich Anpin, citing the Idra; it also refers to “the light of the moon shall be like the light of the sun.”our note
Where the note points
Likkutei Torahלקוטי תורה
above, Re’eh, 24b
בנעילת יו״כ ז״פ הוי׳ הוא האלקים עליות ז״א לגבי ע״ק (וכמ״ש בביאור ע״פ שובה ישראל הנ״ל) והתחברות זה שיומשך מלמעלה מבחי׳ ע״ק וא״א שהם עולמות א״ס לבחי׳ אצילות הוא ע״י התורה וכמו שכתוב באדרא (קל״א ב׳ ק״מ ע״א) בפי׳ חכמות בחוץ ע״ש (ודרס״ב א׳) וזהו בן פרת יוסף בן פרת ב״פ בן פרת ע״ש ב׳ התחברות הנ״ל וזהו עלי עין היינו למעלה מבחינת עין ה׳ אל יראיו אלא בבחינת עיני ה׳ אל צדיקים. וזהו לעשות הישר בעיני ישר כמו ישר יחזו פנימו שיהיו שוים יחו״ע ויחו״ת שהתורה היא מתרי״ג ארחין דא״א והיא העושה הישר בחי׳ קו אמצעי כו׳ [ור״ל שגם בזו״נ יהיה האור והגילוי מבחי׳ ע״ק ממש ועמש״ל פ׳ צו בפי׳ והיה אור הלבנה כאור החמה כו׳ כאור שבעת הימים כו׳ וזהו בחי׳ הישר שיהיה למטה כמו למעלה וזהו פי׳ …
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Torah Ohr, Vayeitzei, maamar 5לעיל פ׳ ראה כד, ב
page 24b, ¶7
כו׳ שכדי להיות לבבנו מכון וכסא להשראת בינה ודעת בבחי׳ הרגשה בלב הוא ע״י הרחמנות כי הרחמנות והדעת תלוי זה בזה. וכמארז״ל (ברכות לג.) כל מי שאין בו דעה כו׳:
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Kehot’s note
ראה לעיל פ׳ ראה כד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ואורח צדיקים כאור נוגה
How it connects
The path of the righteous brightening until full day.our note
The source
Proverbs 4:18משלי ד׳:י״חSefaria (opens in a new tab)
17כִּי לָחֲמוּ לֶחֶם רֶשַׁע וְיֵין חֲמָסִים יִשְׁתּוּ: 18וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד־נְכוֹן הַיּוֹם: 19דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ:
17For they eat the bread of wickedness, And drink the wine of violence. 18But the path of the righteous is as the light of dawn, That shineth more and more unto the perfect day. 19The way of the wicked is as darkness; They know not at what they stumble.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 562
Our explanationThe note points to Or HaTorah’s discussion of this verse from Mishlei.
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Kehot’s note
משלי ד, יח. ראה אוה״ת נ״ך כרך א ע׳ תקסב עה״פ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
שרגא בטיהרא מאי אהני
How it connects
“A lamp at noon, what use is it?”our note
The source
Chullin 60b:3חולין ס׳ ב:ג׳Sefaria (opens in a new tab)
אמרה לפניו רבש"ע הואיל ואמרתי לפניך דבר הגון אמעיט את עצמי אמר לה לכי ומשול ביום ובלילה אמרה ליה מאי רבותיה דשרגא בטיהרא מאי אהני אמר לה זיל לימנו בך ישראל ימים ושנים אמרה ליה יומא נמי אי אפשר דלא מנו ביה תקופותא דכתיב (בראשית א, יד) והיו לאותות ולמועדים ולימים ושנים זיל ליקרו צדיקי בשמיך (עמוס ז, ב) יעקב הקטן שמואל הקטן (שמואל א יז, יד) דוד הקטן
She said to him: ‘Master of the universe, because I said a logical thing before you, I should diminish myself?’ He said to her, ‘Go and you will rule by day and by night’. She said to him, ‘What is the greatness in that, How does a lamp help in the daytime?’ He said to her: ‘Go! Israel will count through you the days and the years.’ She said to him, ‘Day is the primary unit of time, and I can’t be used to count for days, as it says “And let them be for signs of the seasons and days and years”.’ He said, “Go! And great people will be called by your name: ... Yaakov the Small, Shmuel the Small, David the Small." God saw that the moon was still not happy at the time. The Holy One said,
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חולין ס, ב. וראה מדרש תהלים לו, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
והי׳ אור הלבנה כאור החמה
How it connects
In the future the moon’s light will equal the sun’s: Malchus raised to full light.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
Kehot’s note
ראה ישעי׳ ל, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
וזרח בחשך אורך ואפלתך כצהרים
How it connects
Through charity “your gloom shall be like noon.”our note
The source
Isaiah 58:10ישעיהו נ״ח:י׳Sefaria (opens in a new tab)
9אָז תִּקְרָא וַה׳ יַעֲנֶה תְּשַׁוַּע וְיֹאמַר הִנֵּנִי אִם־תָּסִיר מִתּוֹכְךָ מוֹטָה שְׁלַח אֶצְבַּע וְדַבֶּר־אָוֶן: 10וְתָפֵק לָרָעֵב נַפְשֶׁךָ וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ וַאֲפֵלָתְךָ כַּצׇּהֳרָיִם: 11וְנָחֲךָ ה׳ תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא־יְכַזְּבוּ מֵימָיו:
9… from the midst of thee the yoke, The putting forth of the finger, and speaking wickedness; 10And if thou draw out thy soul to the hungry, And satisfy the afflicted soul; Then shall thy light rise in darkness, And thy gloom be as the noon-day; 11And the LORD will guide thee continually, And satisfy thy soul in drought, And make strong …
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.
17
On the words
המל׳ נק׳ נר כנודע
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה פרדס שכ״ג פי״ד ופכ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The two kinds of help ¶25–30

25ו וזהו הוי׳ לי כו׳ פי׳ ה׳ לי שנמשך אור א״ס ב״ה על נפשו והיינו ע״י עוזרי שהם הם המצות.

6. And this is “Havayah is for me,” etc. The meaning of “Havayah is for me” is that the Infinite Light, blessed be He, is drawn down upon one’s soul; and that is through “my helpers,” which are the mitzvos.

Explanation

Section 6 returns to the opening verse. “Havayah is for me” means the Infinite Light drawn onto the soul; “among my helpers” means through the mitzvos, which are the “helpers.”

(ועמ״ש על פסוק זה בזהר ח״ג דקל״ט ע״ב.1 ח״ב דצ״ה ע״א) [ולבאר הענין איך המצות הם עוזרי

(And see what is written on this verse in the Zohar, Part III, 139b; Part II, 95a.) [And to explain the matter, how the mitzvos are “my helpers”:

Explanation

Having cited the Zohar on this verse, the Alter Rebbe opens a long bracketed explanation of how the mitzvos are “helpers.”

הנה פי׳ וענין עזר מבואר בזהר ע״פ אעשה לו עזר2 שהוא להיות זו״נ פב״פ כמ״ש בזהר בראשית (דל״ה ע״א)3 אבל סמך דא עזר.

the meaning and matter of “help” (ezer) is explained in the Zohar on “I will make him a helper”: that it is so that Z’eir Anpin and Nukva be face to face, as written in the Zohar, Bereshis (35a): “But support: this is help.

Explanation

The word ezer, “help,” comes from “I will make him a helper,” said of Chavah. The Zohar reads it as making Z’eir Anpin and Nukva (the male and female aspects of divinity) face to face, and says “help” means “support.”

ודא עזר דלעילא דאתהדר לעילא אנפין באנפין כו׳ סמוכים לעד לעולם4 כו׳ ע״ש ובזח״ג (דף מ״ד ע״ב ודפ״ג ע״ב וד״ה סע״א).5

And this is help from above, that turns above, face to face,” etc., “supported forever and ever,” etc.; see there. And [see] Zohar III (44b, 83b, and 5a at the end).

Explanation

This is help that turns the upper union face to face, “supported (semuchim) forever and ever.”

והנה ע״י יחוד עליון זה נעשה בחי׳ עזר גם למעלה ביחודא עילאה והוא ע״י העלאת מ״ן מיחו״ת דבי״ע זעי״ז דייקא נמשך גילוי אור א״ס בז״א ועיין בזהר ויקרא (ד׳ ז׳ ע״ב) ואימתי יתקרי אחד כו׳.

Now, through this higher union there comes about the level of “help” above as well, in the higher unity (yichuda ila’ah); and this is through the raising of mayin nukvin (feminine waters) from the lower unity (yichuda tata’ah) of Beriah, Yetzirah and Asiyah; and through this specifically, the revelation of the Infinite Light is drawn into Z’eir Anpin. And see the Zohar, Vayikra (7b): “And when is He called One?” etc.

Explanation

The lower union, in the worlds of Beriah, Yetzirah and Asiyah, raises “feminine waters” (mayin nukvin, the arousal from below), which brings about the higher union and draws the Infinite Light into Z’eir Anpin. The text cites the Zohar’s question, “When is He called One?”

ובפרדס בשער כ״ז שער האותיות פרק י״ח באות סמ״ך פי׳ ענין סמוכים כי תפארת נסמך במלכות ומלכות נסמך בתפארת.

And in Pardes, in Sha’ar 27, Sha’ar HaOtiyos, chapter 18, on the letter samech, the matter of “supported” (semuchim) is explained: that Tiferes is supported by Malchus, and Malchus is supported by Tiferes.

Explanation

Rabbi Moshe Cordovero’s Pardes explains “supported” as mutual support: Tiferes (Z’eir Anpin) leans on Malchus and Malchus on Tiferes.

והנה ביאור ענין זה דהחזרת פנים בפנים בנש״י למטה מבואר בד״ה כי ההרים ימושו.6 7

Now, the explanation of this matter, the turning to face to face in the souls of Israel below, is given in the discourse beginning “For the mountains may depart.”

Explanation

How the souls below turn face to face with G‑d is explained in the discourse on “For the mountains may depart.”

דהיינו כאשר נפשות ישראל בטבעם נמשכים לעבודת ה׳ לאהבה אותו ולדבקה בו מרצונם וחפצם האמיתי שזה עיקר וחיות הנפש כו׳ משא״כ כשהם בבחינת פנו אלי עורף8 כו׳.9 10

That is, when the souls of Israel by their nature are drawn to the service of G‑d, to love Him and to cleave to Him out of their true will and desire, which is the essence and life of the soul, etc.; which is not so when they are in the state of “they have turned their back to Me,” etc.

Explanation

Face to face means that a Jew is drawn to serve and love G‑d by nature, out of true desire, which is the soul’s real life; “back to face” is when this happens only with effort and little vitality.

Paragraph 25 in brief

The paragraph begins to explain why the mitzvos are called “helpers”: “help” (ezer) in the Zohar means bringing Z’eir Anpin and Malchus face to face, and a face-to-face relation below, of natural and heartfelt love, brings the higher union and the Infinite Light.

Deeper

The pairing of the lower unity (yichuda tata’ah) and the higher unity (yichuda ila’ah) follows the Zohar: the arousal of the lower worlds, mayin nukvin, is what brings the higher union of the Sefiros.

Marei mekomos

1
On the words
ועמ״ש על פסוק זה בזהר ח״ג דקל״ט ע״ב
How it connects
The text cites the Zohar on this verse.our note
The source
Zohar, Idra Rabba 32:248–33:257ספר הזהר, האדרא רבא ל״ב:רמ״ח-ל״ג:רנ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אעשה לו עזר
How it connects
“I will make him a helper,” the source of the term ezer.our note
The source
Genesis 2:18בראשית ב׳:י״חSefaria (opens in a new tab)
17וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכׇלְךָ מִמֶּנּוּ מוֹת תָּמוּת: 18וַיֹּאמֶר ה׳ אֱלֹקִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה־לּוֹ עֵזֶר כְּנֶגְדּוֹ: 19וַיִּצֶר ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־חַיַּת הַשָּׂדֶה וְאֵת כׇּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ …
17… not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 18And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ 19And out of the ground the LORD God formed every beast of the field, and every …
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
בזהר בראשית (דל״ה ע״א)
How it connects
The note points to the Tzemach Tzedek’s commentary on Tehillim for the Zohar’s explanation of “help” as “support.”our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 434
Look for it in the Lubavitch Library (opens in a new tab)
Discourse beginning “Semuchim la’ad,” in the volume the note cites as פר״תד״ה סמוכים לעד — פר״ת
p. 148
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Kehot’s note
ראה גם יהל אור ע׳ תלד. ד״ה סמוכים לעד — פר״ת ע׳ קמח לשון הזהר עם הגהות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
סמוכים לעד לעולם
How it connects
“Supported forever and ever,” cited by the Zohar.our note
The source
Psalms 111:8תהילים קי״א:ח׳Sefaria (opens in a new tab)
7מַעֲשֵׂי יָדָיו אֱמֶת וּמִשְׁפָּט נֶאֱמָנִים כׇּל־פִּקּוּדָיו: 8סְמוּכִים לָעַד לְעוֹלָם עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר: 9פְּדוּת שָׁלַח לְעַמּוֹ צִוָּה־לְעוֹלָם בְּרִיתוֹ קָדוֹשׁ וְנוֹרָא שְׁמוֹ:
7The works of His hands are truth and justice; All His precepts are sure. 8They are established for ever and ever, They are done in truth and uprightness. 9He hath sent redemption unto His people; He hath commanded His covenant for ever; Holy 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.
5
On the words
ובזח״ג דף מ״ד ע״ב ודפ״ג ע״ב וד״ה סע״א
How it connects
The note says the same Zohar passages are cited there in the same order.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 434
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בסדר זה גם ביהל אור שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
בד״ה כי ההרים ימושו
How it connects
The passage explains that when the Temple does not stand, a person’s nature pulls toward bodily needs, and love of G‑d comes only through effort; this is “back to face,” for “they turned their back to Me,” in contrast to the soul’s true nature, which rises to G‑d by itself like a flame.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Ki Seitzei, 40b ff.
ובקרירות שלא היה חיות הנפש בזה אלא דבר מועט משא״כ בזמן שאין בהמ״ק קיים הוא להיפך ממש כי טבע נפש האדם לימשך אחר צרכי הגוף ועניני עוה״ז ואפילו מה שעושה טוב וסר מרע ומעורר את האהבה לה׳ לדבקה בו ובתורתו הוא מצד יגיעת הנפש שמייגע בעמל ויגיעה להתבונן בגדולת ה׳ ולהטות לבבו לעורר את האהבה ונק׳ לעשותה לאהבה כו׳ שהאהבה זו היא ע״י קדימת עשייה בלב ונקרא בחי׳ זו אחור בפנים וכו׳ כי פנו אלי עורף פי׳ אפילו מה שפנו אלי לפנימיות שלי הוא בבחי׳ עורף שהוא בחי׳ חיצוניות ואחוריים שאין שם אלא חיות מועט (ועיין מזה בד״ה וארא אל אברהם כו׳) והנה בחינה זו נקרא בחי׳ נפילה לגבי מהות הנפש שמצד טבעה לפי מקור חוצבה ראויה להיות בטבעה כשלהבת העולה מאליה לדבקה בו אלא כל זה הוא לפי שנפלה …
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Torah Ohr, Mikeitz, maamar 11לעיל פ׳ תצא מ, ב
page 40b, ¶35
ה׳. ולכן לפ״ז מובן ג״כ פי׳ המגביהי שעליית המל׳ במל׳ דא״ס הוא ג״כ ע״י יו״ד שבתוך הה״א שהוא מה שנמשך לה הארה מאוא״ס וכמבו״ל שכל עלייה הוא ע״י המשכה תחלה מלמעלה והנה בחי׳ יו״ד זה שבתוך ה׳ שנמשך ע״י המצוה זהו בחי׳ פתילה הנמשך לתוך הנר כמ״ש בזוהר פ׳ פנחס (דרי״ט ע״א) ובמק״מ כיון דאתאחד פתילה כו׳ וע״י המשכה זו נעשה כח עליי׳ המל׳ לשרשה. וע׳ בזהר ר״פ צו ע״פ …
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Kehot’s note
לעיל פ׳ תצא מ, ב ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
כי ההרים ימושו
How it connects
The verse on which the cited discourse is built.our note
The source
Isaiah 54:10ישעיהו נ״ד:י׳Sefaria (opens in a new tab)
9כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעׇר־בָּךְ: 10כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ ה׳ 11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים:
9… earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. 10For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covenant of peace be removed, saith the LORD that hath compassion on thee. 11O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in …
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
פנו אלי עורף
How it connects
“They have turned their back to Me and not their face.”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.
9
How it connects
The Zohar asks, “When is He called One?”our note
The source
Zohar, Vayikra 13:97–16:104ספר הזהר, ויקרא י״ג:צ״ז-ט״ז:ק״דSefaria (opens in a new tab)
10
How it connects
The Zohar explains “help” as “support” that turns the upper union face to face.our note
The source
Zohar, Bereshit 42:418–429ספר הזהר, בראשית מ״ב:תי״ח-תכ״טSefaria (opens in a new tab)

26והנה להיות החזרת פב״פ הוא ע״י קיום המצות שהם ממשיכים גילוי רצון העליון עוי״ז נמשך ג״כ הרצון בנפש לאהבה את ה׳ ברצון וחפץ אמיתיכו׳ וזהו ענין ומשביע לכל חי רצון1 כו׳ יעו״ש.

Now, since the turning to face to face is through the fulfillment of the mitzvos, which draw down the revelation of the supernal will, through this there is also drawn into the soul the will to love G‑d with true will and desire, etc. And this is the matter of “and satisfies every living thing [with] will,” etc.; see there.

Explanation

The mitzvos express G‑d’s supreme will; doing them draws that will down, and it awakens a matching will in the soul, a real desire to love G‑d. The Alter Rebbe reads “and satisfies every living thing with will (ratzon)” this way.

Paragraph 26 in brief

The paragraph explains how the mitzvos turn the soul face to face: the supernal will drawn down through them awakens a true will in the soul to love G‑d.

Marei mekomos

1
On the words
ומשביע לכל חי רצון
How it connects
“You open Your hand and satisfy every living thing with will,” read as G‑d’s will awakening will in the soul.our note
The source
Psalms 145:16תהילים קמ״ה:ט״זSefaria (opens in a new tab)
15עֵינֵי־כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אׇכְלָם בְּעִתּוֹ: 16פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן: 17צַדִּיק ה׳ בְּכׇל־דְּרָכָיו וְחָסִיד בְּכׇל־מַעֲשָׂיו:
15The eyes of all wait for Thee, And Thou givest them their food in due season. 16Thou openest Thy hand, And satisfiest every living thing with favour. 17The LORD is righteous in all His ways, And gracious in all His works.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

27וכמ״כ נתבאר ענין זה בד״ה והיה מספר בנ״י1 2 גבי פקדת הארץ ותשוקקיה3 ובד״ה וידבר משה4 אל ראשי המטות5 גבי פי׳ וענין קדושה כו׳

And likewise this matter was explained in the discourse beginning “And the number of the children of Israel shall be,” concerning “You have remembered the earth and made it long [for You],” and in the discourse beginning “And Moshe spoke to the heads of the tribes,” concerning the meaning and matter of holiness, etc.,

Explanation

The same idea appears in two other discourses: one on “You have remembered the earth,” and one on the “holiness” mentioned at the start of Parshas Matos.

שהיא בחי׳ אהבה רבה הנמשך ומתגלה בנפש ע״י אשר קדשנו במצותיו שהוא המשכת רצון העליון הסוכ״ע כו׳ ע״ש.

which is the level of great love (ahavah rabbah) that is drawn down and revealed in the soul through “Who has sanctified us with His commandments,” which is the drawing down of the supernal will that encompasses all worlds (sovev kol almin), etc.; see there.

Explanation

Holiness here means ahavah rabbah, “great love,” drawn into the soul by the mitzvos, which carry G‑d’s supreme will from the level that encompasses all worlds.

ובביאור ע״פ אחרי ה׳ אלקיכם תלכו6 בסופו ולכן נק׳ המצות עוזרי שהם הגורמים העזר להיות סמוכים בבחי׳ פב״פ וזהו ישלח עזרך מקדש7 היינו ע״י אשר קדשנו במצותיו כו׳

And [see] in the explanation on “After Havayah your G‑d you shall walk,” at its end. And therefore the mitzvos are called “my helpers,” for they are what cause the help, so that [the union] be “supported” in the level of face to face. And this is “May He send your help from the Sanctuary (kodesh)”: that is, through “Who has sanctified us with His commandments,” etc.

Explanation

This is why the mitzvos are “my helpers”: they bring about the support of face to face. The verse “May He send your help from the Sanctuary (kodesh)” is read as help coming through the mitzvos, “Who has sanctified (kideshanu) us.”

וזהו ג״כ מ״ש מאין יבא עזרי8 ופי׳ בזהר פ׳ יתרו (דפ״ג ריש ע״א) דפי׳ מאין היינו מבחי׳ ע״י כו׳]:

And this is also what is written, “From where (me’ayin) will my help come?” And it is explained in the Zohar, Parshas Yisro (83a, at the beginning), that me’ayin means from the level of Atik Yomin, etc.]

Explanation

“From where (me’ayin) will my help come?” is read by the Zohar as help from ayin, “nothingness,” the level of Atik Yomin above all. This points ahead to a second, higher kind of help, explained in the next paragraph.

Paragraph 27 in brief

The paragraph completes the bracketed explanation: the mitzvos are “helpers” because they draw G‑d’s will into the soul as great love and so bring about the face-to-face union; and it hints at a higher help “from ayin.”

Marei mekomos

1
On the words
בד״ה והיה מספר בנ״י
How it connects
The passage explains that the mitzvos, from Atzilus, are “upper waters” that awaken the supernal will in the soul to love G‑d, and reads pakadta as the “remembering” of a barren woman: in exile the love is hidden like a pregnancy, and the mitzvos bring it to birth.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Bamidbar, 5d
מי מנה עפר יעקב וכ״ז הוא מתחת לרקיע ופרסא שבין אצילות לבריאה אבל המצות שהן מבחי׳ אצילות הן מים עליונים שמעל לרקיע וזהו יערוף כמטר לקחי ועי״ז מתעורר ג״כ בנפש האדם רצון העליון שבנפש לאהבת ה׳ (וכמ״ש ענין זה במ״א ע״פ וידבר משה אל ראשי המטות ובד״ה אחרי הוי׳ אלקיכם תלכו גבי ואת מצותי תשמרו וע״פ כי תצא). גם פקדת לשון פקידת עקרה. וכמ״ש וה׳ פקד את שרה כמארז״ל (פ״ק דתענית ד״ח ע״ב). כי בזמן שאין בהמ״ק קיים נקרא כנס״י בשם עקרה לא ילדה דהיינו שאין לה בחי׳ לידה והתגלות האהבה לה׳ רק שהאהבה היא מסותרת בבחי׳ עיבור והעלם וזהו בחי׳ עקרה (ועמ״ש בפ׳ משפטים ע״פ לא תהיה משכלה ועקרה ובפ׳ תזריע ד״ה שוש תשיש ותגל העקרה). אך ע״י המצות פקדת להיות גילוי האהבה (ועמ״ש ע״פ אני ישנה בפי׳ קול …
Our explanationIt closely parallels this maamar’s image of barrenness.
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Torah Ohr, Bereishis, maamar 6לעיל פ׳ במדבר ה, ד
page 5d, ¶6
להפרידו מאד אלא עת כך ועת כך כנ״ל.
All this was because he is of the level of the inner dimension, and as soon as he knew of evil he became actually mixed with it; and if so, it is a great war and very hard to separate it, but rather [there is] a time [for] this and a time [for] that, as explained above.
Read it here
Kehot’s note
לעיל פ׳ במדבר ה, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
והיה מספר בנ״י
How it connects
The verse on which the cited discourse is built.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.
3
On the words
פקדת הארץ ותשוקקיה
How it connects
“You have remembered the earth and made it long,” read in the cited discourse as the soul’s longing awakened by the mitzvos.our note
The source
Psalms 65:10תהילים ס״ה:י׳Sefaria (opens in a new tab)
9וַיִּירְאוּ יֹשְׁבֵי קְצָוֺת מֵאוֹתֹתֶיךָ מוֹצָאֵי־בֹקֶר וָעֶרֶב תַּרְנִין: 10פָּקַדְתָּ־הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה פֶּלֶג אֱלֹקִים מָלֵא מָיִם תָּכִין דְּגָנָם כִּי־כֵן תְּכִינֶהָ: 11תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ:
9… in awe of Thy signs; Thou makest the outgoings of the morning and evening to rejoice. 10Thou hast remembered the earth, and watered her, greatly enriching her, with the river of God that is full of water; Thou preparest them corn, for so preparest Thou her. 11Watering her ridges abundantly, settling down the furrows thereof, Thou makest her soft with showers; Thou …
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
How it connects
The opening of Parshas Matos, title of the other discourse the text cites.our note
The source
Numbers 30:2במדבר ל׳:ב׳Sefaria (opens in a new tab)
1וַיֹּאמֶר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר־צִוָּה ה׳ אֶת־מֹשֶׁה: 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:
1And Moses told the children of Israel according to all that the LORD commanded Moses. 2And Moses spoke unto the heads of the 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 …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
5
On the words
ובד״ה וידבר . . אל ראשי המטות
How it connects
The note locates the discourse on holiness as great love, drawn through the mitzvos, in Likkutei Torah on Matos.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Parshas Matos · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
לעיל פ׳ מטות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
אחרי ה׳ אלקיכם תלכו
How it connects
The verse on which a further cited explanation is built.our note
The source
Deuteronomy 13:5דברים י״ג:ה׳Sefaria (opens in a new tab)
4… אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה ה׳ אֱלֹקֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־ה׳ אֱלֹקֵיכֶם בְּכׇל־לְבַבְכֶם וּבְכׇל־נַפְשְׁכֶם: 5אַחֲרֵי ה׳ אֱלֹקֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן: 6וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־ה׳ אֱלֹקֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ …
4… ye do love the LORD your God with all your heart and with all your soul. 5After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. 6And that prophet, or that dreamer of dreams, shall be put to death; because he hath …
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
ישלח עזרך מקדש
How it connects
“May He send your help from the Sanctuary”: help through the mitzvos that sanctify.our note
The source
Psalms 20:3תהילים כ׳:ג׳Sefaria (opens in a new tab)
2יַעַנְךָ ה׳ בְּיוֹם צָרָה יְשַׂגֶּבְךָ שֵׁם אֱלֹקֵי יַעֲקֹב: 3יִשְׁלַח־עֶזְרְךָ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֶךָּ: 4יִזְכֹּר כׇּל־מִנְחֹתֶךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה:
2… the day of trouble; The name of the God of Jacob set thee up on high; 3Send forth thy help from the sanctuary, And support thee out of Zion; 4Receive the memorial of all thy meal-offerings, And accept the fat of thy burnt-sacrifice; Selah
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כ, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
מאין יבא עזרי
How it connects
“From where will my help come?”, read as help from ayin.our note
The source
Psalms 121:1תהילים קכ״א:א׳Sefaria (opens in a new tab)
1שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: 2עֶזְרִי מֵעִם ה׳ עֹשֵׂה שָׁמַיִם וָאָרֶץ:
1A Song of Ascents. I will lift up mine eyes unto the mountains: From whence shall my help come? 2My help cometh from the LORD, Who made heaven and earth.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קכא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

28ואני אראה בשונאי.1 פי׳ ואני אראה שיהיה בבחי׳ גילוי הוא ע״י שונאי דוקא דהיינו ע״י אתהפכא חשוכא לנהורא ולמען דעת כל עמי הארץ כו׳

“And I shall look upon my enemies”: the meaning of “and I shall see” is that it will be in a state of revelation, and this is through “my enemies” specifically, that is, through the transformation of darkness into light, and “so that all the peoples of the earth may know,” etc.,

Explanation

Now the second half of the verse. “I shall see” means open revelation, and it comes precisely through “my enemies”: when darkness is turned into light, when the body and animal soul (“the peoples of the earth”) are themselves transformed.

שאז נעשה בחי׳ ראי׳ [וכמ״ש במ״א ממשל כח הראיה שמלובש דוקא בשחור שבעין דהיינו ענין אתהפכא חשוכא לנהורא בירור שם ב״ן שם דוקא מתגלה בחי׳ הראיה ע׳ מזה בביאור ע״פ כנשר יעיר2 כו׳]

for then there comes about the level of sight. [As written elsewhere, from the analogy of the power of sight, which is enclothed specifically in the black of the eye: that is, the matter of the transformation of darkness into light, the refinement of the Name Ban; there specifically the level of sight is revealed. See on this in the explanation on “As an eagle rouses [its nest],” etc.]

Explanation

An analogy from the eye: sight resides in the dark pupil, not in the white. So too, revelation is found precisely in the darkness that has been refined, the refinement of the Name Ban.

וגילוי השמחה ע״י ביטול כל מונע ומעכב מקליפות וסט״א כמ״ש ובאבוד רשעים רנה3 (ועמ״ש מזה בפ׳ ויצא בד״ה ושבתי בשלום וע׳ בזח״א פ׳ נח דס״א ב׳4 5 ובפי׳ הרמ״ז שם ובפ׳ חיי שרה דקכ״א ב׳)6

And the revelation of joy is through the nullification of every hindrance and obstruction from the kelipos and the sitra achra, as it is written, “And when the wicked perish there is song.” (And see what is written on this in Parshas Vayetzei, in the discourse beginning “And I will return in peace”; and see Zohar I, Parshas Noach, 61b, and the commentary of the Ramaz there, and Parshas Chayei Sarah, 121b.)

Explanation

Joy is revealed when everything that blocks it, the kelipos and the sitra achra, is removed, as Mishlei says, “when the wicked perish there is song.”

והשמחה שהיא מביטול הסט״א היא שמחה גדולה ביתר שאת7 משמחת נפש הצדיקים בה׳ כו׳ כמשל היוצא מן השביה כו׳. וע״ז אמרו במקום שבע״ת כו׳8 כי יתרון האור הוא הבא מן החושך9 כו׳

And the joy that comes from the nullification of the sitra achra is a great joy, with “greater exaltation” than the joy of the soul of the righteous in G‑d, etc., like the analogy of one who goes out of captivity, etc. And about this they said, “In the place where penitents (ba’alei teshuvah) stand,” etc., for “the advantage of light is that which comes from darkness,” etc.

Explanation

Joy at the defeat of evil is greater than even the joy of the righteous, like the joy of a captive set free. The Sages say that penitents stand where even the perfectly righteous cannot, because light that comes out of darkness shines more.

(ואפשר לומר שזהו ע״ד מ״ש בפ׳ בראשית ע״פ אעשה לו עזר כנגדו10 11 שהעזר נמשך מבחי׳ כנגדו וזהו גדול יותר מבחי׳ בעוזרי דמעשה המצות כי בחי׳ תשובה גבוה יותר שהוא בחי׳ מאדך.12

(And one may say that this is in the manner of what is written in Parshas Bereshis on “I will make him a helper against him (kenegdo)”: that the help is drawn from the level of “against him,” and this is greater than the level of “among my helpers,” the performance of the mitzvos; for the level of teshuvah is higher, being the level of “with all your might (me’odecha).”

Explanation

Rashi reads “a helper against him (kenegdo)”: help can come from what opposes a person. This help, through teshuvah, is greater than the help of the mitzvos, since teshuvah comes from “with all your might (me’odecha),” a love beyond measure.

וכמ״ש במ״א בענין הראיני את מראיך13 כו׳ ועמ״ש בפ׳ מקץ בד״ה ת״ר נר חנוכה14 15 בענין אספה״מ שהיא בחינת מעשה המצות וענין אספשא״מ כו׳ והיא בחי׳ העזר הנמשך מבחי׳ כנגדו דייקא.

And as written elsewhere on “Show me your appearance,” etc. And see what is written in Parshas Miketz, in the discourse beginning “Our Rabbis taught: the Chanukah lamp,” on the matter of the luminous speculum (aspaklaria hame’irah), which is the level of the performance of the mitzvos, and the matter of the non-luminous speculum (aspaklaria she’einah me’irah), etc.; and this is the level of the help that is drawn from the level of “against him” specifically.

Explanation

The text links this to “Show me your appearance” and to its Chanukah discourse. The “luminous speculum” (the clear lens through which Moshe prophesied) corresponds to the mitzvos; the “non-luminous” one corresponds to help that comes from the opposing side.

וזהו ואני אראה בשונאי דייקא וכמ״ש בד״ה אוסרי לגפן16 17 בענין סותה כו׳ וגם י״ל כי ישלח עזרך מקדש18

And this is “And I shall look upon my enemies” specifically; and as written in the discourse beginning “Binding to the vine,” on the matter of “his garment” (suso), etc. And one may also say that [in] “May He send your help from the Sanctuary (kodesh)”:

Explanation

This is why the verse says “I shall look” specifically “upon my enemies.” Then the Alter Rebbe distinguishes two verses about help, beginning with help “from the Sanctuary.”

הנה קדש הוא ח״ע19 דאורייתא מחכמה נפקת זהו העזר הנמשך על ידי מעשה המצות שהם בחינת רצון העליון המלובש בח״ע כו׳ אבל מאין יבא עזרי20 היינו מבחינת רצון העליון מה שלמעלה מהחכמה כמ״ש והחכמה מאין תמצא21

kodesh is the supernal Chochmah, [for] “the Torah comes forth from Chochmah”; this is the help drawn through the performance of the mitzvos, which are the level of the supernal will enclothed in the supernal Chochmah, etc. But “From where (me’ayin) will my help come?” is from the level of the supernal will that is above Chochmah, as it is written, “And Chochmah, from where (me’ayin) is it found?”

Explanation

Kodesh (holiness) is the supernal Chochmah, from which the Torah comes; so help “from the Sanctuary” is the help of the mitzvos, G‑d’s will clothed in Chochmah. Help “from ayin” comes from the will above Chochmah, as in “Chochmah, from ayin (nothingness) is it found.”

וזהו הנמשך ע״י תשובה כו׳ ולכן נאמר ע״ז אשא עיני כו׳ בחי׳ ואני אראה כו׳ וז״ש ג״כ מעם ה׳ עושה שמים וארץ22 דאיתא בפרדס בעה״כ ערך סייעתא דשמיא23 24 25

And this is what is drawn through teshuvah, etc. Therefore it is said about this, “I lift up my eyes,” etc., the level of “And I shall see,” etc. And this is also what is said, “from Havayah, Maker of heaven and earth”: for it is found in Pardes, in Erchei HaKinuyim, the entry “Heavenly assistance” (siyata di’shemaya),

Explanation

That higher help comes through teshuvah. The Psalm begins “I lift up my eyes,” matching “I shall see.” It goes on, “my help is from Havayah, Maker of heaven and earth,” and the Pardes defines “heavenly assistance” (siyata di’shemaya).

שהוא הסיוע ששרש המשכתו מהמדות עליונות והחכמה משא״כ בחי׳ מאין יבא עזרי זהו מבחינת שלמעלה מבחי׳ שמים וזהו עושה שמים וארץ כו׳ וע׳ מ״ש ע״פ כי אתה נרי26 הוי׳ והוי׳ יגיה חשכי.

that it is the assistance whose drawing down is rooted in the supernal attributes and in Chochmah; whereas the level of “From where will my help come?” is from a level that is above the level of “heaven,” and this is “Maker of heaven and earth,” etc. And see what is written on “For You are my lamp, Havayah, and Havayah illuminates my darkness,”

Explanation

According to the Pardes, heavenly assistance comes from the supernal attributes and Chochmah (“heaven”). Help “from ayin” comes from above “heaven,” from the Maker of heaven itself. The same pairing appears in “For You are my lamp… and Havayah illuminates my darkness.”

דזהו כענין הנ״ל דכי אתה נרי הוי׳ זהו כענין הוי׳ לי בעוזרי ומ״ש והוי׳ יגיה חשכי זהו כענין מאין יבוא עזרי ועוי״ל בזה לפמש״ל דבחי׳ העזר הוא להיות כנס״י עם הקב״ה פנים בפנים ומבואר בזח״ג ס״פ אחרי)27

that this is like the matter above: “For You are my lamp, Havayah” is like the matter of “Havayah is for me among my helpers,” and what is said, “and Havayah illuminates my darkness,” is like the matter of “From where will my help come?” And one may further say about this, according to what was written above, that the level of help is for the Congregation of Israel to be with the Holy One, blessed be He, face to face; and it is explained in Zohar III, end of Parshas Acharei

Explanation

“You are my lamp” matches the help of the mitzvos, while “illuminates my darkness” matches the higher help that transforms darkness. And since help means union face to face, the Zohar distinguishes two unions.

(ד׳ ע״ז ע״ב)28 דחיבור ויחוד בחי׳ ו״ה הוא ע״י בחי׳ חסד אבל חבור ויחוד י״ה לא תליא חיבורא דילהון בחסד

(77b), that the joining and union of the level of vav and hei is through the level of Chesed, but the joining and union of yud and hei: “their joining does not depend on Chesed,

Explanation

The union of vav and hei (Z’eir Anpin and Malchus, the lower letters of the Name) depends on Chesed; the union of yud and hei (Chochmah and Binah, the upper letters) does not depend on Chesed.

אלא במזלא תליא כו׳ ועמ״ש בענין ב׳ יחודים אלו ע״פ אלה פקודי המשכן29 משכן העדות.30

but it depends on the mazal,” etc. And see what is written on the matter of these two unions on “These are the accounts of the Mishkan, the Mishkan of Testimony.”)

Explanation

It depends on the mazal, a flow from the level above the ordered Sefiros. The text cites its discourse on Pekudei for the two unions.

Paragraph 28 in brief

The paragraph explains “I shall look upon my enemies”: beyond the help of the mitzvos there is a higher help that comes through teshuvah and the transformation of darkness into light, rooted above Chochmah (“from ayin”), and it corresponds to the higher union of yud and hei, which depends on the mazal.

Deeper

The two kinds of help match the two unions of the Zohar at the end of Acharei: the help of the mitzvos corresponds to the union of vav-hei through Chesed, and the help of teshuvah to the union of yud-hei through the mazal. The Kehot note quotes the Pardes: “help” (siyua) is Malchus as it receives from Tiferes, drawing from Chesed with Chochmah within it.

Marei mekomos

1
On the words
ואני אראה בשונאי
How it connects
The second half of the opening verse, now explained.our note
The source
Psalms 118:7תהילים קי״ח:ז׳Sefaria (opens in a new tab)
6ה׳ לִי לֹא אִירָא מַה־יַּעֲשֶׂה לִי אָדָם: 7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם:
6The LORD is for me; I will not fear; What can man do unto me? 7The LORD is for me as my helper; And I shall gaze upon them that hate me. 8It is better to take refuge in the LORD Than to trust in 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.
2
On the words
כנשר יעיר
How it connects
The verse on which the cited explanation is built.our note
The source
Deuteronomy 32:11דברים ל״ב:י״אSefaria (opens in a new tab)
10יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ: 11כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ: 12Havayah בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר:
10… compassed him about, He cared for him, He kept him as the apple of His eye. 11As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions— 12The LORD alone did lead him, And there was no strange god with 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.
3
On the words
ובאבוד רשעים רנה
How it connects
“When the wicked perish there is song”: joy at the removal of obstruction.our note
The source
Proverbs 11:10משלי י״א:י׳Sefaria (opens in a new tab)
9בְּפֶה חָנֵף יַשְׁחִת רֵעֵהוּ וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ: 10בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה: 11בְּבִרְכַּת יְשָׁרִים תָּרוּם קָרֶת וּבְפִי רְשָׁעִים תֵּהָרֵס:
9With his mouth the impious man destroyeth his neighbour; But through knowledge shall the righteous be delivered. 10When it goeth well with the righteous, the city rejoiceth; And when the wicked perish, there is joy. 11By the blessing of the upright a city is exalted; But it is overthrown by the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי יא, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בזח״א פ׳ נח דס״א ב׳
How it connects
The note says the words of this Zohar are quoted there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
vol. 3, 642a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה הלשון באוה״ת כרך ג תרמב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
וע׳ בזח״א פ׳ נח דס״א ב׳
How it connects
The text cites the Zohar on Noach.our note
The source
Zohar, Noach 9:56–10:63ספר הזהר, נח ט׳:נ״ו-י׳:ס״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ובפ׳ חיי שרה דקכ״א ב׳
How it connects
The text cites the Zohar on Chayei Sarah.our note
The source
Zohar, Chayei Sara 1:5–3:13ספר הזהר, חיי שרה א׳:ה׳-ג׳:י״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
ביתר שאת
How it connects
“Greater exaltation,” said of Reuven, borrowed for the greater joy.our note
The source
Genesis 49:3בראשית מ״ט:ג׳Sefaria (opens in a new tab)
2הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם: 3רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז: 4פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה:
2Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father. 3Reuben, thou art my first-born, My might, and the first-fruits of my strength; The excellency of dignity, and the excellency of power. 4Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; …
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
במקום שבע״ת כו׳
How it connects
“In the place where penitents stand, the perfectly righteous cannot stand.”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.
9
On the words
יתרון האור הוא הבא מן החושך
How it connects
The advantage of light over darkness, read as light that comes out of darkness.our note
The source
Ecclesiastes 2:13קהלת ב׳:י״גSefaria (opens in a new tab)
12וּפָנִיתִי אֲנִי לִרְאוֹת חׇכְמָה וְהוֹלֵלוֹת וְסִכְלוּת כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר־כְּבָר עָשׂוּהוּ: 13וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַחׇכְמָה מִן־הַסִּכְלוּת כִּיתְרוֹן הָאוֹר מִן־הַחֹשֶׁךְ: 14הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְיָדַעְתִּי גַם־אָנִי שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת־כֻּלָּם:
12… can the man do that cometh after the king? even that which hath been already done. 13Then I saw that wisdom excelleth folly, as far as light excelleth darkness. 14The wise man, his eyes are in his head; But the fool walketh in darkness. And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה קהלת ב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ע״פ אעשה לו עזר כנגדו
How it connects
The note locates in Torah Ohr, Bereshis, the explanation of “a helper against him” that the text cites.our note
Where the note points
Torah Ohrתורה אור
5a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Bereishis, maamar 5תו״א ה, א
page 5a, ¶1
להיות מקור להתהוות העולמות כי הוי״ה מלשון התהוות כנודע. אך אם היה הארה זו מתגלית ונמשכת להיות חיות לנבראים כמו שהיא בעצמותה לא היו הנבראים כלל על אופן שהם עתה כי לא היה יכול להיות מציאות יש ונפרד כמו שהוא עתה מאחר שאור וחיות המהוה היה מאיר עליו בגילוי אלא היו בבחי׳ ביטול המציאות מכל וכל כמו שהוא קמי׳ ית׳ דכולא כלא חשיבי.
Meaning: Havayah is the revelation and drawing forth of the illumination to be the source for the coming into being of the worlds, for Havayah is from the expression "bringing into being," as is known.
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Kehot’s note
תו״א ה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
אעשה לו עזר כנגדו
How it connects
“A helper against him”: help that comes from opposition.our note
The source
Genesis 2:18בראשית ב׳:י״חSefaria (opens in a new tab)
17וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכׇלְךָ מִמֶּנּוּ מוֹת תָּמוּת: 18וַיֹּאמֶר ה׳ אֱלֹקִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה־לּוֹ עֵזֶר כְּנֶגְדּוֹ: 19וַיִּצֶר ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־חַיַּת הַשָּׂדֶה וְאֵת כׇּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ …
17… not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 18And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ 19And out of the ground the LORD God formed every beast of the field, and every …
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
מאדך
How it connects
“With all your might”: the boundless love of teshuvah.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
הראיני את מראיך
How it connects
“Show me your appearance,” discussed elsewhere in connection with this higher help.our note
The source
Song of Songs 2:14שיר השירים ב׳:י״דSefaria (opens in a new tab)
13הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ: 14יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת־מַרְאַיִךְ הַשְׁמִיעִנִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה: 15אֶחֱזוּ־לָנוּ שֻׁעָלִים שֻׁעָלִים קְטַנִּים מְחַבְּלִים כְּרָמִים וּכְרָמֵינוּ סְמָדַר:
13… vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 14O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.’ 15’Take us the foxes, the little foxes, that spoil the vineyards; For our vineyards are in blossom.’
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
בפ׳ מקץ בד״ה ת״ר נר חנוכה
How it connects
The note locates the Chanukah discourse, on the luminous and non-luminous speculum, in Torah Ohr, Miketz.our note
Where the note points
Torah Ohrתורה אור
33a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mikeitz, maamar 4תו״א לג, א
page 33a, ¶10
וכאן במחשבה. ודרך כלל שמים הוא בחי׳ רוחניות. וארץ בחי׳ גשמיות ובמעשה קדמה שמים כי בדרך השתלשלות הרוחניות מחיה ומהוה בחי׳ גשמיות אבל במחשבה קדמה בחי׳ גשמיות סוף מעשה במח״ת כי התגלות האור מסוכ״ע.
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Kehot’s note
תו״א לג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
ת״ר נר חנוכה
How it connects
The Talmud’s teaching on the Chanukah lamp, title of the cited Torah Ohr discourse.our note
The source
Shabbat 21b:8–9שבת כ״א ב:ח׳-ט׳Sefaria (opens in a new tab)
תָּנוּ רַבָּנַן: נֵר חֲנוּכָּה מִצְוָה לְהַנִּיחָהּ עַל פֶּתַח בֵּיתוֹ מִבַּחוּץ. אִם הָיָה דָּר בַּעֲלִיָּיה — מַנִּיחָהּ בַּחַלּוֹן הַסְּמוּכָה לִרְשׁוּת הָרַבִּים. וּבִשְׁעַת הַסַּכָּנָה — מַנִּיחָהּ עַל שֻׁלְחָנוֹ וְדַיּוֹ. אָמַר רָבָא: צָרִיךְ נֵר אַחֶרֶת לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ. וְאִי אִיכָּא מְדוּרָה — לֹא צָרִיךְ. וְאִי אָדָם חָשׁוּב הוּא — אַף עַל גַּב דְּאִיכָּא מְדוּרָה צָרִיךְ נֵר אַחֶרֶת.
Our Sages taught: The Chanukkah candle - it is a mitzvah to place it at the door of his house, on the outside, and if he was living in an attic [i.e., with no direct access to public areas], he places it in a window adjoining the public area and in times of danger [i.e., persecution], he places it on his table and it is sufficient for him. Rava said: He needs another light [in order] to use its [i.e., the Chanukkah candles'] light and if there is a hearth-fire, he doesn't need [another light], but if he is a wealthy man, even though there is a hearth-fire, he does need another light.
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.
16
On the words
בד״ה אסרי לגפן
How it connects
The note locates the discourse “Binding to the vine,” on “his garment,” in Torah Ohr, Vayechi.our note
Where the note points
Torah Ohrתורה אור
47a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshis, vol. 6 (Vayechi), 1131a
Our explanationA further discussion of the same discourse, to which the note sends the reader.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayechi, maamar 3תו״א מז, א
page 47a, ¶27
אז יהיו כלל ישראל מתעלים במעלה העליונה שיהיה בבחי׳ גפן ויין המשמח בשמחה של מצוה וגם יהי׳ אוסרי אוסר יו״ד שבחי׳ יו״ד היא בחי׳ חכ׳ עילאה הוא אוסר ומקשר לבחי׳ גפן (וענין החכמה הוא בחי׳ בטול שצ״ל בהשמח׳ עמ״ש ע״פ ולא נחם אלקי׳ דרך ארץ פלשתים וע״פ ביום השמע״צ). ועי״ז יהי׳ בבחי׳ עירה. כי הנה עירה סובל ב׳ פירושים לשון עיר פרא אדם ובחי׳ עיר אלהים. וביאור הדבר כי עיר …
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Kehot’s note
ראה תו״א מז, א. אוה״ת פ׳ ויחי בראשית כרך ו תתשלא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
אוסרי לגפן
How it connects
The verse on which the cited discourse on “his garment” is built.our note
The source
Genesis 49:11בראשית מ״ט:י״אSefaria (opens in a new tab)
10לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים: 11אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סוּתֹה: 12חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב:
10… long as men come to Shiloh; And unto him shall the obedience of the peoples be. 11Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes; 12His eyes shall be red with wine, And his teeth white with milk.
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
ישלח עזרך מקדש
How it connects
Help from kodesh, the supernal Chochmah: the help of the mitzvos.our note
The source
Psalms 20:3תהילים כ׳:ג׳Sefaria (opens in a new tab)
2יַעַנְךָ ה׳ בְּיוֹם צָרָה יְשַׂגֶּבְךָ שֵׁם אֱלֹקֵי יַעֲקֹב: 3יִשְׁלַח־עֶזְרְךָ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֶךָּ: 4יִזְכֹּר כׇּל־מִנְחֹתֶךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה:
2… the day of trouble; The name of the God of Jacob set thee up on high; 3Send forth thy help from the sanctuary, And support thee out of Zion; 4Receive the memorial of all thy meal-offerings, And accept the fat of thy burnt-sacrifice; Selah
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
קדש הוא ח״ע
How it connects
The note cites this Kabbalistic lexicon for the identification of kodesh (holiness) with the supernal Chochmah.our note
Where the note points
Me’orei Or, by Rabbi Meir Poppersמאורי אור
letter kuf, 7
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מא״א ק, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
מאין יבא עזרי
How it connects
Help “from ayin,” from above Chochmah: the help of teshuvah.our note
The source
Psalms 121:1תהילים קכ״א:א׳Sefaria (opens in a new tab)
1שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: 2עֶזְרִי מֵעִם ה׳ עֹשֵׂה שָׁמַיִם וָאָרֶץ:
1A Song of Ascents. I will lift up mine eyes unto the mountains: From whence shall my help come? 2My help cometh from the LORD, Who made heaven and earth.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
21
On the words
והחכמה מאין תמצא
How it connects
“Chochmah, from ayin is it found”: the level above Chochmah.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.
22
On the words
מעם ה׳ עושה שמים וארץ
How it connects
Help from the Maker of heaven, above “heaven.”our note
The source
Psalms 121:2תהילים קכ״א:ב׳Sefaria (opens in a new tab)
1שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: 2עֶזְרִי מֵעִם ה׳ עֹשֵׂה שָׁמַיִם וָאָרֶץ: 3אַל־יִתֵּן לַמּוֹט רַגְלֶךָ אַל־יָנוּם שֹׁמְרֶךָ:
1… Ascents. I will lift up mine eyes unto the mountains: From whence shall my help come? 2My help cometh from the LORD, Who made heaven and earth. 3He will not suffer thy foot to be moved; He that keepeth thee will not slumber.
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.
23
On the words
בפרדס בעה״כ ערך סייעתא דשמיא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
”פי׳ בתקונים [תקוני ז״ח דף קט״ז ע״א] כי כל לשון סיוע הוא המלכות מצד התפארת המקבל מן הגדולה בהיות בה החכמה, ופי׳ שם כי עליהם נאמר ואתה תשמע השמים” עכ״ל שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
סייעתא דשמיא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מגילה (ו, ב). ובזח״ג (מו, א. נ, א. רלח, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
25
On the words
סייעתא דשמיא
How it connects
The Talmud’s expression “heavenly assistance,” cited in the Kehot note.our note
The source
Megillah 6b:4–5מגילה ו׳ ב:ד׳-ה׳Sefaria (opens in a new tab)
הָנֵי מִילֵּי בְּדִבְרֵי תוֹרָה, אֲבָל בְּמַשָּׂא וּמַתָּן — סִיַּיעְתָּא הוּא מִן שְׁמַיָּא. וּלְדִבְרֵי תוֹרָה לָא אֲמַרַן אֶלָּא לְחַדּוֹדֵי, אֲבָל לְאוֹקֹמֵי גִּירְסָא — סִיַּיעְתָּא מִן שְׁמַיָּא הִיא. וְאָמַר רַבִּי יִצְחָק: אִם רָאִיתָ רָשָׁע שֶׁהַשָּׁעָה מְשַׂחֶקֶת לוֹ — אַל תִּתְגָּרֶה בּוֹ, שֶׁנֶּאֱמַר: ״אַל תִּתְחַר בַּמְּרֵעִים״. וְלֹא עוֹד, אֶלָּא שֶׁדְּרָכָיו מַצְלִיחִין, שֶׁנֶּאֱמַר: ״יָחִילוּ דְּרָכָיו בְּכׇל עֵת״. וְלֹא עוֹד, אֶלָּא שֶׁזּוֹכֶה בַּדִּין, שֶׁנֶּאֱמַר: ״מָרוֹם מִשְׁפָּטֶיךָ מִנֶּגְדּוֹ״. וְלֹא עוֹד, אֶלָּא שֶׁרוֹאֶה בְּשׂוֹנְאָיו, שֶׁנֶּאֱמַר: ״כׇּל צוֹרְרָיו יָפִיחַ בָּהֶם״.
This is true in respect of words of Torah, but in respect of business, all depends on the assistance of heaven. And even for words of Torah this is true only of penetrating to the meaning, but for remembering what one has learnt, all depends on the assistance of heaven. R. Yitzchak also said: If you see a wicked man being favored by fortune, do not contend with him, as it says, “Do not contend with evildoers” (Psalms 37:1). Moreover, he will prosper, as it says, “His ways prosper at all times” (Psalms 10:5). Moreover, but he may even be declared right, as it says, “Your judgements are far above out of his sight.” Moreover, he may even triumph over his enemies, as it says, “As for all his …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
26
On the words
כי אתה נרי הוי׳ והוי׳ יגיה חשכי
How it connects
“For You are my lamp, Havayah, and Havayah illuminates my darkness”: the two kinds of help.our note
The source
II Samuel 22:29שמואל ב כ״ב:כ״טSefaria (opens in a new tab)
28וְאֶת־עַם עָנִי תּוֹשִׁיעַ וְעֵינֶיךָ עַל־רָמִים תַּשְׁפִּיל: 29כִּי־אַתָּה נֵירִי Havayah וַHavayah יַגִּיהַּ חׇשְׁכִּי: 30כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹקַי אֲדַלֶּג־שׁוּר:
28… people Thou dost save; But Thine eyes are upon the haughty, that Thou mayest humble them. 29For Thou art my lamp, O LORD; And the LORD doth lighten my darkness. 30For by Thee I run upon a troop; By my God do I scale a wall.
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
ומבואר בזח״ג ס״פ אחרי)
How it connects
The Zohar: the union of vav-hei depends on Chesed, that of yud-hei on the mazal.our note
The source
Zohar, Achrei Mot 64:378–66:388ספר הזהר, אחרי מות ס״ד:שע״ח-ס״ו:שפ״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
28
On the words
בזח״ג ס״פ אחרי (ד׳ ע״ז ע״ב)
How it connects
The passage there cites the same Zohar (“their joining depends on the mazal”) and explains that the flow from the essence of the Infinite that joins yud and hei comes through Torah study, for the Torah comes from Chochmah; this is how one who studies Torah “makes peace in the heavenly household.”our note
Where the note points
Likkutei Torahלקוטי תורה
above, Matos, 86b
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׳) גבי אלא במזלא תליא חבורא דלהון כו׳ ובסה״מ (סי׳ קט״ו) בשם הלק״ת ובפע״ח (שער הברכות פ״ג) ע״פ ושבילך במים רבים ועוד בסה״מ (ריש סי׳ קנ״ו). וע׳ עוד בפרדס בעה״כ ערך קוץ. וזהו ענין שהעוסק בתורה משים שלום בפמליא של מעלה כי הנה בחי׳ הגורם להיות השפעה זו מעצמות א״ס ב״ה לחבר בחי׳ י״ה הוא ע״י התורה וזהו או יחזיק במעוזי יעשה שלום לי שלום לי ממש היינו בבחי׳ י״ה דשם הוי׳ והטעם הוא משום דאורייתא מחכמה נפקת וארז״ל כל הקורא ושונה הקב״ה קורא ושונה כנגדו וא״כ ממשיך שיהיה הקב״ה שהוא עצמות א״ס ב״ה נמשך ומתלבש בהתורה דמחכמה נפקת וזהו עוסק בתורה לשמה לשם התורה עצמה וגם לשמה …
Open it on Sefaria (opens in a new tab)
Likkutei Torahלקוטי תורה
below, Shir HaShirim, 16b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Ki Sisa, maamar 1לעיל פ׳ מטות פו, ב
page 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 …
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Torah Ohr, Chayei Sarah, maamar 1ולקמן שה״ש טז, ב
page 16b, ¶19
עוסק בתורה ובמצות נעשה לנשמתו לבושים שנתלבש בהם בגעה״ע שע״י תוכל הנשמה שהיא בחי׳ נברא להשיג זיו השכינה עצמות אלקות. וזהו יפה שעה אחת בתשובה ומע״ט שהם שרשם מרצה״ע ב״ה. מכל חיי עוה״ב שהוא רק זיו השכינה כידוע מ״מ הם נקראים לבושים שע״י תוכל להשיג זיו השכינה וד״ל:
When a person occupies himself with Torah and mitzvos, garments are made for his soul, which it puts on in the Garden of Eden, through which the soul, which is a created being, can grasp the radiance of the Shechinah, the essence of G‑dliness.
Read it here
Kehot’s note
ראה לעיל פ׳ מטות פו, ב. ולקמן שה״ש טז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
29
On the words
ע״פ אלה פקודי המשכן
How it connects
The note locates the discourse on the two unions in Likkutei Torah on Pekudei.our note
Where the note points
Likkutei Torahלקוטי תורה
above, Parshas Pekudei · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
לעיל פ׳ פקודי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
30
On the words
אלה פקודי המשכן משכן העדות
How it connects
The verse on which the cited discourse on the two unions is built.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.

29וזהו עצמו ענין ב׳ בחי׳ עזר הנ״ל כי הוי׳ לי בעוזרי1 זהו ענין סייעתא דשמיא שההמשכה מבחי׳ חסד עליון להיות פב״פ ע״ד יחוד ו״ה אכן

And this itself is the matter of the two levels of help mentioned above: for “Havayah is for me among my helpers” is the matter of heavenly assistance, where the drawing down is from the level of supernal Chesed, so as to be face to face, in the manner of the union of vav and hei. However,

Explanation

The two kinds of help now line up with the two unions. “Havayah is for me among my helpers” is ordinary heavenly assistance, flowing from supernal Chesed and uniting vav and hei face to face.

מאין יבא עזרי2 זהו בחי׳ מזלא מה שלמעלה מסדר ההשתלשלות להיות נמשך משם ג״כ בבחי׳ ו״ה והיינו כמו בשבת שאז עולים זו״נ במקום או״א ממש.

“From where will my help come?” is the level of the mazal, which is above the order of the chain of descent (hishtalshelus), so that from there, too, it be drawn into the level of vav and hei; and this is as on Shabbos, when Z’eir Anpin and Nukva ascend to the actual place of Abba and Imma,

Explanation

“From where (me’ayin) will my help come?” is the mazal, above the whole chain of worlds, flowing down even into vav and hei. This happens each Shabbos, when Z’eir Anpin and Nukva rise to the place of Abba and Imma (Chochmah and Binah).

Paragraph 29 in brief

The paragraph matches the two kinds of help to the two unions: the help of the mitzvos to the union of vav-hei through Chesed, and the help of teshuvah to the flow of the mazal from above the chain of worlds, as on Shabbos.

Marei mekomos

1
On the words
כי הוי׳ לי בעוזרי
How it connects
The help of the mitzvos, from supernal Chesed.our note
The source
Psalms 118:7תהילים קי״ח:ז׳Sefaria (opens in a new tab)
6ה׳ לִי לֹא אִירָא מַה־יַּעֲשֶׂה לִי אָדָם: 7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם:
6The LORD is for me; I will not fear; What can man do unto me? 7The LORD is for me as my helper; And I shall gaze upon them that hate me. 8It is better to take refuge in the LORD Than to trust in 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.
2
On the words
מאין יבא עזרי
How it connects
The higher help, from the mazal above the chain of worlds.our note
The source
Psalms 121:1תהילים קכ״א:א׳Sefaria (opens in a new tab)
1שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: 2עֶזְרִי מֵעִם ה׳ עֹשֵׂה שָׁמַיִם וָאָרֶץ:
1A Song of Ascents. I will lift up mine eyes unto the mountains: From whence shall my help come? 2My help cometh from the LORD, Who made heaven and earth.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

30ומקבלים גם כן מבחי׳ מזלא כו׳ ועד״ז נאמר לעתיד ביום ההוא1 יהיה שגם ו״ה יהיו בבחי׳ ומדרגת י״ה.

and they also receive from the level of the mazal, etc. And in this manner it is said of the Future, “On that day it shall be,” that vav and hei too will be at the level and degree of yud and hei.

Explanation

On Shabbos the lower configurations receive from the mazal. In the future this will be permanent: Zechariah’s “On that day Havayah will be One” means that the lower letters of the Name, vav and hei, will be on the level of the upper letters, yud and hei.

ועיין בפע״ח שער הק״ש ס״פ כ״ז בכוונת עזרת אבותינו וז״ל עזרת הוא סוד הורדת היכל ק״ק למטה בהיכל הרצון

And see Pri Etz Chaim, Sha’ar Krias Shema, end of chapter 27, on the intention of “The help of our fathers”; and these are his words: “Ezras (‘The help of’) is the mystery of the lowering of the chamber of the Holy of Holies below, into the chamber of Will,

Explanation

The Alter Rebbe quotes the Arizal’s Pri Etz Chaim on the blessing after the Shema that begins “Ezras avoseinu” (“the help of our fathers”): the word “help” there means that the chamber of the Holy of Holies is brought down into the chamber of Will.

והוא נקרא עזרת אבותינו ושם אנו אומרים ג״כ ד׳ פעמים אמת כי שם גנוזים ד׳ ראשונות דז״א עכ״ל:

and it is called ‘the help of our fathers’; and there we also say ‘true’ four times, for there the first four [Sefiros] of Z’eir Anpin are hidden.” End of quote.

Explanation

In that passage of the prayers “true” (emes) is said four times, because the first four Sefiros of Z’eir Anpin are hidden there. The word “help” in the liturgy thus refers to a flow from the highest level down.

Paragraph 30 in brief

The paragraph says the Shabbos state, in which the lower letters of the Name receive from the highest source, will be permanent in the future, and supports the Kabbalistic meaning of “help” from the Arizal’s kavanos for “Ezras avoseinu.”

Marei mekomos

1
On the words
ביום ההוא יהי׳
How it connects
“On that day Havayah will be One and His Name One”: the lower letters raised to the level of the upper.our note
The source
Zechariah 14:9זכריה י״ד:ט׳Sefaria (opens in a new tab)
8וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלַ͏ִם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה: 9וְהָיָה ה׳ לְמֶלֶךְ עַל־כׇּל־הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד: 10יִסּוֹב כׇּל־הָאָרֶץ כָּעֲרָבָה מִגֶּבַע לְרִמּוֹן נֶגֶב יְרוּשָׁלָ͏ִם וְרָאֲמָה וְיָשְׁבָה תַחְתֶּיהָ לְמִשַּׁעַר בִּנְיָמִן עַד־מְקוֹם שַׁעַר הָרִאשׁוֹן עַד־שַׁעַר …
8… And half of them toward the western sea; In summer and in winter shall it be. 9And the LORD shall be King over all the earth; In that day shall the LORD be One, and His name one. 10All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ יד, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Summary ¶31–37

31קיצור מהדרוש ע״פ הוי׳ לי בעוזרי

A summary of the discourse on “Havayah is for me among my helpers”

Explanation

A heading: what follows is a short summary of the whole maamar, section by section.

Paragraph 31 in brief

Heading of the summary (kitzur) of the maamar.

32נודע כי הקב״ה ממלא כל עלמין וסובב כל עלמין. ממלא כל עלמין הוא מבחי׳ מלכותך מלכות כל עולמים1 בחי׳ שם ואור וא״ס ב״ה עצמו קדוש ומובדל וזהו בחי׳ סובב כל עלמין.

It is known that the Holy One, blessed be He, fills all worlds (memalei kol almin) and encompasses all worlds (sovev kol almin). “Filling all worlds” is from the level of “Your kingdom is a kingdom of all worlds,” the level of a name and a light; and the Infinite One (Ein Sof), blessed be He, Himself is holy and set apart, and this is the level of “encompassing all worlds.”

Explanation

Summary of section 1: G‑d fills the worlds through His Malchus, a “name” and a ray of light, while He Himself transcends them. The verse “Your kingdom is a kingdom of all worlds” shows that the life of the worlds comes from Malchus.

ולכן ואהבת את2 הוי׳ שיהיה גילוי סובב כל עלמין שיהיה נתפס בכל לבבך עמ״ש בד״ה ואתחנן. וזהו נקרא יחוד קודשא בריך הוא ושכינתיה:

Therefore “And you shall love Havayah”: that there be a revelation of “encompassing all worlds,” so that it be grasped “with all your heart”; see what is written in the discourse [in Parshas] Vaeschanan. And this is called the union of the Holy One, blessed be He, and His Shechinah.

Explanation

The command to love G‑d means drawing His transcendent light into the heart, and this is the union of the Holy One and His Shechinah.

Paragraph 32 in brief

Summary of section 1: the love of G‑d draws His transcendent light into the heart, uniting the Holy One and His Shechinah.

Marei mekomos

1
On the words
מלכותך מלכות כל עולמים
How it connects
“Your kingdom is a kingdom of all worlds”: the worlds live from Malchus.our note
The source
Psalms 145:13תהילים קמ״ה:י״גSefaria (opens in a new tab)
12לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: 13מַלְכוּתְךָ מַלְכוּת כׇּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכׇל־דּוֹר וָדֹר: 14סוֹמֵךְ ה׳ לְכׇל־הַנֹּפְלִים וְזוֹקֵף לְכׇל־הַכְּפוּפִים:
12… the sons of men His mighty acts, And the glory of the majesty of His kingdom. 13Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations. 14The LORD upholdeth all that fall, And raiseth up all those that are bowed down.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ואהבת את הוי׳
How it connects
The command to love G‑d “with all your heart.”our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

33(ב) ועכשיו נקרא כנסת ישראל עקרה שפולטת ההשפעה. והיינו מחמת הגוף ונפש הבהמית ולכן צ״ל למען דעת כל עמי1 הארץ:(ג) והיינו ביום השמיני עצרת לשון קליטה ע״י

(2) And now the Congregation of Israel is called barren, [a woman] who expels the flow. And that is because of the body and the animal soul; therefore there must be “so that all the peoples of the earth may know.” (3) And that is [what happens] “on the eighth day, atzeres,” which denotes absorption; through

Explanation

Summary of sections 2–3: in exile Israel is “barren,” unable to hold the flow of G‑dliness, because of the body and animal soul, which must be broken by da’as. On Shemini Atzeres the flow is “retained” (atzeres).

כי ביום השמיני בחי׳ בינה אם הבנים שמחה2 שמתחבר הבחי׳ והמדרגה העליונה דלא זזד מחבבה עד שקראה אמי3 ומאיר בבחי׳ ומדרגת שקראה בתי

[the fact] that the eighth day is the level of Binah, “the mother of the children [is] joyful,” in which the higher level and degree of “He did not cease cherishing her until He called her ‘my mother’” is joined and shines in the level and degree of “He called her ‘my daughter,’”

Explanation

This is because the eighth day is Binah, the joyful mother. The Midrash says G‑d called Israel “my daughter,” then “my sister,” and finally “my mother”; on Shemini Atzeres the highest level (“my mother”) shines into the lowest (“my daughter”).

שהיא בחי׳ הנשמה המתלבשת בגוף עמ״ש בד״ה שיר השירים בענין ב׳ בחי׳ כלה ומשם נמשך הכח להיות קליטה.4

which is the level of the soul enclothed in the body (see what is written in the discourse beginning “The Song of Songs,” on the matter of the two levels of “bride”); and from there the power is drawn for there to be absorption.

Explanation

“My daughter” is the soul as it is clothed in the body. The text refers to its discourse on the two levels of “bride” in Shir HaShirim. This union gives the power to retain the light.

Paragraph 33 in brief

Summary of sections 2–3: exile is barrenness caused by the body; on Shemini Atzeres, Binah (“my mother”) shines into the soul in the body (“my daughter”), giving the power to absorb the light.

Marei mekomos

1
On the words
למען דעת כל עמי הארץ
How it connects
The body and animal soul broken by da’as.our note
The source
I Kings 8:60מלכים א ח׳:ס׳Sefaria (opens in a new tab)
59… הִתְחַנַּנְתִּי לִפְנֵי ה׳ קְרֹבִים אֶל־ה׳ אֱלֹקֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ: 60לְמַעַן דַּעַת כׇּל־עַמֵּי הָאָרֶץ כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד: 61וְהָיָה לְבַבְכֶם שָׁלֵם עִם ה׳ אֱלֹקֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה:
59… cause of His servant, and the cause of His people Israel, as every day shall require; 60that all the peoples of the earth may know that the LORD, He is God; there is none else. 61Let your heart therefore be whole with the LORD our God, to walk in His statutes, …
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
אם הבנים שמחה
How it connects
Binah, the joyful mother, identified with the eighth day.our note
The source
Psalms 113:9תהילים קי״ג:ט׳Sefaria (opens in a new tab)
8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
8That He may set him with princes, Even with the princes of His people. 9Who maketh the barren woman to dwell in her house As a joyful mother of children. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
דלא זזד מחבבה עד שקראה אמי
How it connects
The Midrash: G‑d did not cease cherishing Israel until He called her “my mother.”our note
The source
Shir HaShirim Rabbah 3:11שיר השירים רבה ג׳:י״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
דלא זז מחבבה
How it connects
Kehot’s note points to Zohar III, 262a for these words.
The source
Zohar III, 262aזח״ג רסב, אSefaria (opens in a new tab)
Kehot’s note
שמו״ר בסופו. שה״ש רבה פ״ג, יא. וש״נ. זח״ג רסב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

34והיינו כי ענין השמחה הוא גילוי ההעלם ולכן מועדים לשמחה והיינו ע״י כי בנהר היוצא מעדן יעברו1 בכל רגל מהשלשה רגלים

And that is because joy is the revelation of what is hidden; therefore [the festivals are] “seasons for rejoicing.” And that is because “they pass through the river” that goes forth from Eden on each foot-festival of the three pilgrim festivals;

Explanation

Summary of section 3 continued: joy reveals what was hidden, and on each pilgrim festival the souls “pass through the river” from Eden, Binah.

ולכן שם נשמחה בו משא״כ בכל השנה הוא שלח תשלח את האם2 לפי שהיא עלמא דאתכסיא ובסוכות זמן שמחתנו ב׳ שמחות ישמח ה׳ במעשיו וישמח ישראל בעושיו3 ובסוכות הוא בבחי׳ מקיף ובשמע״צ מאיר בבחי׳ פנימי:(ד)

therefore “there we rejoiced in Him.” Whereas all the year it is “You shall surely send away the mother,” because she is the hidden world. And on Sukkos, “the time of our rejoicing,” [there are] two joys, “Havayah shall rejoice in His works” and “Israel shall rejoice in its Maker”; and on Sukkos it is in the manner of an encompassing light, and on Shemini Atzeres it shines in an internal manner. (4)

Explanation

So on festivals “we rejoice in Him,” while during the year the “mother” is “sent away” as the hidden world. On Sukkos the two joys meet as an encompassing light, and on Shemini Atzeres they shine within. Section 4 begins here.

ועיקר פי׳ ישמח ה׳ במעשיו קאי על לעתיד לבא שלכן אז יאמרו ליצחק שהוא לשון צחוק

And the main meaning of “Havayah shall rejoice in His works” refers to the Time to Come; therefore they will then say to Yitzchak, which denotes laughter,

Explanation

Summary of section 4: “Havayah shall rejoice in His works” refers mainly to the future, when Israel will say to Yitzchak (laughter) …

כי אתה אבינו4 התגלות פנימית אבא שהוא פנימית עתיק. ומגילוי זה יומשכו נשמות חדשות וכ״ז נמשך ע״י במעשיו בירור העשייה אף עשיתיו.5 6

“For you are our father”: the revelation of the inner dimension of Abba, which is the inner dimension of Atik. And from this revelation new souls will be drawn down. And all this is drawn down through “in His works,” the refinement of Asiyah, “I have also made it.”

Explanation

… “You are our father,” meaning the inner dimension of Abba (Chochmah), which is the inner Atik, will be revealed, bringing new souls; all this comes about through refining the world of Asiyah, “I have also made it.”

Paragraph 34 in brief

Summary of sections 3–4: the festivals reveal the hidden joy of Binah, Sukkos as an encompassing light and Shemini Atzeres within; G‑d’s future joy in His works reveals the inner Atik through the refinement of Asiyah.

Marei mekomos

1
On the words
בנהר היוצא מעדן יעברו
How it connects
“They passed through the river,” read as the festivals’ ascent to Binah.our note
The source
Psalms 66:6תהילים ס״ו:ו׳Sefaria (opens in a new tab)
5לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹקִים נוֹרָא עֲלִילָה עַל־בְּנֵי אָדָם: 6הָפַךְ יָם לְיַבָּשָׁה בַּנָּהָר יַעַבְרוּ בְרָגֶל שָׁם נִשְׂמְחָה־בּוֹ: 7מֹשֵׁל בִּגְבוּרָתוֹ עוֹלָם עֵינָיו בַּגּוֹיִם תִּצְפֶּינָה הַסּוֹרְרִים אַל־[יָרוּמוּ] (ירימו) לָמוֹ סֶלָה:
5Come, and see the works of God; He is terrible in His doing toward the children of men. 6He turned the sea into dry land; They went through the river on foot; There let us rejoice in Him! 7Who ruleth by His might for ever; His eyes keep watch upon the nations; Let 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.
2
On the words
שלח תשלח את האם
How it connects
The “mother,” Binah, hidden during the year.our note
The source
Deuteronomy 22:7דברים כ״ב:ז׳Sefaria (opens in a new tab)
6… לְפָנֶיךָ בַּדֶּרֶךְ בְּכׇל־עֵץ אוֹ עַל־הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל־הָאֶפְרֹחִים אוֹ עַל־הַבֵּיצִים לֹא־תִקַּח הָאֵם עַל־הַבָּנִים: 7שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים: 8כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ:
6… upon the young, or upon the eggs, thou shalt not take the dam with the young; 7thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days. 8When thou buildest a new house, then thou shalt make a parapet for thy roof, 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.
3
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.
4
On the words
כי אתה אבינו
How it connects
Said in the future to Yitzchak, according to the Talmud.our note
The source
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
אף עשיתיו
How it connects
“I have also made it”: the refinement of Asiyah.our note
The source
Isaiah 43:7ישעיהו מ״ג:ז׳Sefaria (opens in a new tab)
6אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ: 7כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו: 8הוֹצִיא עַם־עִוֵּר וְעֵינַיִם יֵשׁ וְחֵרְשִׁים וְאׇזְנַיִם לָמוֹ:
6… not back, bring My sons from far, and My daughters from the end of the earth; 7Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’ 8The blind people that have eyes shall be brought forth, and the deaf that have ears.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מג, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
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.

35וזהו השמחה המתגלה מלמעלה למטה בבחינת לא זז מחבבה עד שקראה אמי.1 והשמחה שמלמטה למעלה ישמח ישראל בעושיו2 פי׳ בעושיו היינו במקור ושורש הנשמות ששרשה מבחי׳ ומדרגות עליונות דבחי׳ כח״ב

And this is the joy that is revealed from above downward, in the manner of “He did not cease cherishing her until He called her ‘my mother.’” And the joy from below upward is “Israel shall rejoice in its Makers”: “its Makers” means the source and root of the souls, whose root is from the higher levels and degrees of the level of Keser, Chochmah and Binah,

Explanation

Summary of section 4 continued: the joy from above is Binah as “my mother” shining downward. Israel’s joy in its “Makers” reaches the root of the souls in Keser, Chochmah and Binah.

וזהו נעשה אדם3 ועי״ז נמשך שישמח ה׳ במעשיו שהוא גילוי מלמעלה משורש ומקור הנשמות ומתחברין ב׳ השמחות

and this is “Let us make man.” And through this it is drawn down that “Havayah shall rejoice in His works,” which is a revelation from above the root and source of the souls; and the two joys are joined.

Explanation

That root is alluded to in “Let us make man.” Israel’s joy draws down G‑d’s joy in His works, which comes from above even that root, and the two joys join.

לכן אז ימלא שחוק פינו4 שחוק הוא בחשבון ב׳ פעמים אור ובחשבון מקור חיים ובחשבון אור אין סוף כמ״ש במ״א.

Therefore “then our mouth will be filled with laughter (s’chok)”: s’chok is numerically [equal to] twice or (light), and numerically [equal to] mekor chaim (the source of life), and numerically [equal to] Or Ein Sof, as written elsewhere.

Explanation

Hence “then our mouth will be filled with laughter”: the word s’chok (laughter) has the numerical value 414, the same as twice or (light, 207), as mekor chaim (“source of life”) and as Or Ein Sof, the Infinite Light. The laughter of the future is the revelation of the Infinite Light.

וכתיב כל האזרח בישראל ישבו בסוכות5 שבסוכות זמן שמחתנו מאיר הארה משני בחי׳ שמחה הנ״ל ובפרט בשמע״צ. ועי״ז נמשך הכח שלא יסתירו הגוף ונה״ מהיו׳ בחי׳ קליטה:

And it is written, “Every citizen in Israel shall dwell in sukkos”: for on Sukkos, “the time of our rejoicing,” there shines an illumination from both levels of joy mentioned above, and especially on Shemini Atzeres. And through this the power is drawn that the body and the animal soul should not conceal, so that there be the level of absorption.

Explanation

On Sukkos both joys shine, and most of all on Shemini Atzeres. This gives the power to overcome the concealment of the body and animal soul, so that the light is absorbed.

Paragraph 35 in brief

Summary of section 4: Israel’s joy, rooted in Keser, Chochmah and Binah, draws down G‑d’s joy from beyond that root; their union is the laughter of the future, numerically the Infinite Light, and it shines on Sukkos and especially Shemini Atzeres.

Marei mekomos

1
On the words
לא זז מחבבה עד שקראה אמי
How it connects
The Midrash on G‑d calling Israel “my mother”: the joy from above.our note
The source
Shir HaShirim Rabbah 3:11שיר השירים רבה ג׳:י״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
ישמח ישראל בעושיו
How it connects
Israel’s joy in its Makers.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.
3
On the words
נעשה אדם
How it connects
“Let us make man,” in the plural: the root of the souls in the higher Sefiros.our note
The source
Genesis 1:26בראשית א׳:כ״וSefaria (opens in a new tab)
25וַיַּעַשׂ אֱלֹקִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כׇּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹקִים כִּי־טוֹב: 26וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכׇל־הָאָרֶץ וּבְכׇל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ: 27וַיִּבְרָא אֱלֹקִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹקִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:
25… thing that creepeth upon the ground after its kind; and God saw that it was good. 26And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 27And God created man in His own image, in the image of God created He 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.
4
On the words
אז ימלא שחוק פינו
How it connects
“Then our mouth will be filled with laughter”: the future joy, whose numerical value equals Or Ein Sof.our note
The source
Psalms 126:2תהילים קכ״ו:ב׳Sefaria (opens in a new tab)
1שִׁיר הַמַּעֲלוֹת בְּשׁוּב ה׳ אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים: 2אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל ה׳ לַעֲשׂוֹת עִם־אֵלֶּה: 3הִגְדִּיל ה׳ לַעֲשׂוֹת עִמָּנוּ הָיִינוּ שְׂמֵחִים:
1… the LORD brought back those that returned to Zion, We were like unto them that dream. 2Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.' 3The LORD hath done great things with us; we are rejoiced.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קכו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כל האזרח בישראל ישבו בסוכות
How it connects
The sukkah, where both joys shine.our note
The source
Leviticus 23:42ויקרא כ״ג:מ״בSefaria (opens in a new tab)
41וְחַגֹּתֶם אֹתוֹ חַג לַה׳ שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ: 42בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כׇּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת: 43לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה׳ אֱלֹקֵיכֶם:
41… is a statute for ever in your generations; ye shall keep it in the seventh month. 42Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 43that your generations may know that I made the children of Israel to dwell in booths, …
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.

36(ה) וכ״ז נמשך ומתגלה בסוכות ושמע״צ ע״י העבודה בכל השנה. האור כיכ טוב לגנוז1 בתורה ומצות רמ״ח פקודין דאינון רמ״ח אברים דמלכא

(5) And all this is drawn down and revealed on Sukkos and Shemini Atzeres through the service throughout the year: the light [of which it is said] “that it was good,” [good] to be hidden away in Torah and mitzvos, the 248 commandments, which are the 248 limbs of the King.

Explanation

Summary of section 5: what is revealed on Sukkos and Shemini Atzeres is earned by a whole year of service. The light “that was good” is hidden in the 248 positive commandments, “the limbs of the King.”

ולכן עי״ז וישמחו בך ישראל מקדשי שמך וזהו הבא לטהר לזכך מדת מלכות מסייעין לו המצות ופי׳ לטהר שלא יהיה יניקת החיצונים היכלות הקליפות שהן שרש היצה״ר

Therefore, through this, “And Israel, who sanctify Your Name, shall rejoice in You.” And this is “One who comes to purify,” to refine the attribute of Malchus: “they assist him”—the mitzvos. And the meaning of “to purify” is that there be no nurture for the external forces, the chambers of the kelipos, which are the root of the evil inclination.

Explanation

So Israel, who sanctify G‑d’s Name through the mitzvos, rejoice in Him. “One who comes to purify” means refining Malchus, and the mitzvos are the “they” who help; “purifying” means cutting off the nourishment of the kelipos, the root of the evil inclination.

וזהו מי יתן טהור מטמא2 לפני הוי׳ תטהרו יראת ה׳ טהורה. ועמ״ש ע״פ ועשית ציץ זהב טהור:3 4 5

And this is “Who can bring a pure thing out of an impure one?”, “Before Havayah you shall be purified,” “The fear of Havayah is pure.” And see what is written on “And you shall make a tzitz of pure gold.”

Explanation

The verses on purity sum this up: purity brought out of impurity, the purity of Yom Kippur, and “the fear of Havayah is pure.” The text refers again to its discourse on the tzitz of pure gold.

Paragraph 36 in brief

Summary of section 5: the year’s service in Torah and mitzvos is what the festivals reveal, and the mitzvos are the helpers that purify Malchus of the kelipos.

Marei mekomos

1
On the words
האור כיכ טוב לגנוז
How it connects
An allusion to “And G‑d saw the light, that it was good,” read as good to be hidden away in Torah and mitzvos.our note
The source
Genesis 1:4בראשית א׳:ד׳Sefaria (opens in a new tab)
3וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר וַיְהִי־אוֹר: 4וַיַּרְא אֱלֹקִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹקִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ: 5וַיִּקְרָא אֱלֹקִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד:
3And God said: ‘Let there be light.’ And there was light. 4And God saw the light, that it was good; and God divided the light from the darkness. 5And God called the light Day, and the darkness He called Night. And there was evening …
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
מי יתן טהור מטמא
How it connects
Purity brought out of impurity.our note
The source
Job 14:4איוב י״ד:ד׳Sefaria (opens in a new tab)
3אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ: 4מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד: 5אִם־חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חֻקָּו עָשִׂיתָ וְלֹא יַעֲבֹר:
3And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee? 4Who can bring a clean thing out of an unclean? not one. 5Seeing his days are determined, The number of his months is with Thee, And Thou hast …
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
ועשית ציץ זהב טהור
How it connects
The tzitz of pure gold, on which the cited discourse is built.our note
The source
Exodus 28:36שמות כ״ח:ל״וSefaria (opens in a new tab)
35וְהָיָה עַל־אַהֲרֹן לְשָׁרֵת וְנִשְׁמַע קוֹלוֹ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ לִפְנֵי Havayah וּבְצֵאתוֹ וְלֹא יָמוּת: 36וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חֹתָם קֹדֶשׁ לַה׳ 37וְשַׂמְתָּ אֹתוֹ עַל־פְּתִיל תְּכֵלֶת וְהָיָה עַל־הַמִּצְנָפֶת אֶל־מוּל פְּנֵי־הַמִּצְנֶפֶת יִהְיֶה:
35… unto the holy place before the LORD, and when he cometh out, that he die not. 36And thou shalt make a plate of pure gold, and engrave upon it, like the engravings of a signet: HOLY TO THE LORD. 37And thou shalt put it on a thread of blue, and it shall be upon 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.
4
On the words
יראת ה׳ טהורה
How it connects
“The fear of Havayah is pure.”our note
The source
Psalms 19:10תהילים י״ט:י׳Sefaria (opens in a new tab)
9פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי־לֵב מִצְוַת ה׳ בָּרָה מְאִירַת עֵינָיִם: 10יִרְאַת ה׳ טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־ה׳ אֱמֶת צָדְקוּ יַחְדָּו: 11הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים:
9… LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. 10The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether; 11More to be desired are they than gold, yea, than much fine gold; sweeter also than …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יט, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
לפני הוי׳ תטהרו
How it connects
The purity of Yom Kippur.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

37(ו) וזהו הוי׳ לי להיות נקלט שם הוי׳ בתוכיות ופנימית הלב הוא בעוזרי שהם המצות.

(6) And this is “Havayah is for me”: that the Name Havayah be absorbed in the inwardness and innermost core of the heart; this is through “my helpers,” which are the mitzvos.

Explanation

Summary of section 6: “Havayah is for me” means that G‑d’s Name is absorbed into the innermost heart, and this happens through the “helpers,” the mitzvos.

ועזר זהו ענין סמוכים לעד1 בחינת פב״פ בחי׳ לך אמר לבי בקשו פני2 הוא ע״י את פניך הוי׳ אבקש דהיינו ע״י המצות בד״ה כי תצא3 כו׳ ונתנו ה׳ אלקיך כו׳.

And “help” is the matter of “supported forever,” the level of face to face, the level of “To You my heart has said, ‘Seek My face’”; it is through “Your face, Havayah, I will seek,” that is, through the mitzvos (in the discourse beginning “When you go out,” etc., “and Havayah your G‑d will deliver him,” etc.).

Explanation

“Help” means being “supported” face to face. The heart says, “Seek My face,” and one seeks G‑d’s face through the mitzvos, as explained in the discourse on “When you go out [to war].”

ואני אראה הוא ע״י בשונאי דהיינו היצה״ר כשנעשה בחי׳ אתהפכא מחשוכא לנהורא וזהו העזר הנמשך מבחינת כנגדו.

And “I shall see” is through “my enemies,” that is, the evil inclination, when it becomes the level of the transformation from darkness to light; and this is the help that is drawn from the level of “against him.”

Explanation

“I shall see” comes through “my enemies,” the evil inclination itself turned from darkness to light: the help that comes “against him.”

וזהו ישלח עזרך מקדש4 דהיינו ע״י אשר קדשנו במצותיו. ובחי׳ מאין יבא עזרי5 והיינו ע״י התשובה עמ״ש בד״ה האזינו השמים:6

And this is “May He send your help from the Sanctuary”: that is, through “Who has sanctified us with His commandments.” And the level of “From where will my help come?” is through teshuvah; see what is written in the discourse beginning “Listen, O heavens.”

Explanation

Help “from the Sanctuary” is through the mitzvos, “Who has sanctified us”; help “from ayin” is through teshuvah, as explained in the discourse on Haazinu.

Paragraph 37 in brief

Summary of section 6: the two halves of the verse are two kinds of help: the mitzvos, which bring G‑d’s Name into the heart face to face, and teshuvah, which turns the evil inclination itself to light and draws help from above.

Marei mekomos

1
On the words
סמוכים לעד
How it connects
“Supported forever”: help as union face to face.our note
The source
Psalms 111:8תהילים קי״א:ח׳Sefaria (opens in a new tab)
7מַעֲשֵׂי יָדָיו אֱמֶת וּמִשְׁפָּט נֶאֱמָנִים כׇּל־פִּקּוּדָיו: 8סְמוּכִים לָעַד לְעוֹלָם עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר: 9פְּדוּת שָׁלַח לְעַמּוֹ צִוָּה־לְעוֹלָם בְּרִיתוֹ קָדוֹשׁ וְנוֹרָא שְׁמוֹ:
7The works of His hands are truth and justice; All His precepts are sure. 8They are established for ever and ever, They are done in truth and uprightness. 9He hath sent redemption unto His people; He hath commanded His covenant for ever; Holy 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.
2
On the words
לך אמר לבי בקשו פני
How it connects
“To You my heart has said, ‘Seek My face’; Your face, Havayah, I will seek.”our note
The source
Psalms 27:8תהילים כ״ז:ח׳Sefaria (opens in a new tab)
7שְׁמַע־ה׳ קוֹלִי אֶקְרָא וְחׇנֵּנִי וַעֲנֵנִי: 8לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת־פָּנֶיךָ ה׳ אֲבַקֵּשׁ: 9אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹקֵי יִשְׁעִי:
7Hear, O LORD, when I call with my voice, And be gracious unto me, and answer me. 8In Thy behalf my heart hath said: ‘Seek ye My face'; Thy face, LORD, will I seek. 9Hide not Thy face far from me; Put not Thy servant away in anger; Thou hast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כז, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כי תצא
How it connects
“When you go out to war… and Havayah your G‑d will deliver him into your hand”; the cited discourse.our note
The source
Deuteronomy 21:10דברים כ״א:י׳Sefaria (opens in a new tab)
9וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי Havayah 10כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ ה׳ אֱלֹקֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ: 11וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה:
9… of thee, when thou shalt do that which is right in the eyes of the LORD. 10When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 11and seest among the captives a woman of goodly form, and thou hast a desire 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.
4
On the words
ישלח עזרך מקדש
How it connects
Help through the mitzvos that sanctify.our note
The source
Psalms 20:3תהילים כ׳:ג׳Sefaria (opens in a new tab)
2יַעַנְךָ ה׳ בְּיוֹם צָרָה יְשַׂגֶּבְךָ שֵׁם אֱלֹקֵי יַעֲקֹב: 3יִשְׁלַח־עֶזְרְךָ מִקֹּדֶשׁ וּמִצִּיּוֹן יִסְעָדֶךָּ: 4יִזְכֹּר כׇּל־מִנְחֹתֶךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה:
2… the day of trouble; The name of the God of Jacob set thee up on high; 3Send forth thy help from the sanctuary, And support thee out of Zion; 4Receive the memorial of all thy meal-offerings, And accept the fat of thy burnt-sacrifice; Selah
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
מאין יבא עזרי
How it connects
Help from ayin, through teshuvah.our note
The source
Psalms 121:1תהילים קכ״א:א׳Sefaria (opens in a new tab)
1שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל־הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי: 2עֶזְרִי מֵעִם ה׳ עֹשֵׂה שָׁמַיִם וָאָרֶץ:
1A Song of Ascents. I will lift up mine eyes unto the mountains: From whence shall my help come? 2My help cometh from the LORD, Who made heaven and earth.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
האזינו השמים
How it connects
The verse opening the discourse the text cites.our note
The source
Deuteronomy 32:1דברים ל״ב:א׳Sefaria (opens in a new tab)
1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב:
1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Finished the maamar?

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

Next: maamar 6טוב לחסות בה׳ מבטוח באדם

In one’s avodah

The maamar itself draws the lesson: the purpose of all a person’s years is to draw G‑dliness into the heart every day, little by little, until it turns completely to G‑d. This is done through the mitzvos performed with the heart’s intention to cleave to G‑d, in which the joy is hidden all year; and beyond them through teshuvah, which turns the evil inclination itself into light and brings a joy greater than that of the righteous.

Questions for discussion

Why does the Alter Rebbe compare Malchus to a person’s name, and what does that imply about how the world stands before G‑d?
What is the difference between a light that surrounds a person, like the sukkah, and a light that is absorbed within, as on Shemini Atzeres? Where do you see both in your own service?
Why must the joy of Binah remain hidden in the mitzvos during the year (“send away the mother”), yet be revealed on the festivals?
How can G‑d’s own joy, a revelation from His innermost self, be caused by human deeds?
What makes the help that comes through teshuvah and one’s “enemies” greater than the help of the mitzvos?

Key terms in this maamar

The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
The Holy One, blessed be Heקב״ה: ×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. ×2
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. ×3
Life-forceחיות: The divine vitality that sustains every creation. ×5
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×5
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction. ×1
The sitra achra (the other side)סטרא אחרא: The realm opposed to holiness.
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world. ×1
The animal soulנפש הבהמית: The soul that animates the body and its drives. ×4
The G‑dly soulנפש האלקית: The soul that is 'a part of G‑d above'. ×2
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×6
Tzimtzum (contraction)צמצום: The self-concealment of the Infinite Light that makes room for finite worlds. ×1
Binah (understanding)בינה: Developing and grasping an insight in detail. ×9
Nukva (the feminine / Malchus)נוקבא: Malchus as the receiving configuration.
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×10
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×3
An arousal from belowאתערותא דלתתא: Human initiative that draws down a divine response. ×1
An arousal from aboveאתערותא דלעילא: Divine initiative, unprompted by us. ×1
Gevurah (restraint)גבורה: Measure, limitation and judgment. ×8
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×1
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×2
The kav (line of light)קו: The thin ray of light drawn into the space left after the tzimtzum. ×1
Willרצון: Desire; in G‑d, the level above intellect. ×8
Delightתענוג: Pleasure; the inner root of will. ×2
Chesed (kindness)חסד: Expansive giving. ×4
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×2
Love and aweאהבה ויראה: The two 'wings' of divine service.
Chochmah (wisdom)חכמה: The first flash of insight. ×4
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×2
Self-sacrifice (mesirus nefesh)מסירות נפש: Giving oneself over entirely to G‑d.
The Sefirosספירות: The ten divine attributes through which G‑d relates to creation.
The World of Beriah (Creation)בריאה: The first world of separate existence. ×1
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
Yesod (foundation)יסוד: The channel that connects and transmits. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence. ×1
The higher unity (yichuda ila'ah)יחודא עילאה: The world is nothing next to G‑d. ×1
The lower unity (yichuda tata'ah)יחודא תתאה: G‑d is present within the world's existence.
Tiferes (beauty)תפארת: Harmony of kindness and restraint; associated with compassion. ×2
Abba and Imma (Chochmah and Binah)אבא ואמא: The intellectual configurations.
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×7

ה׳ לי בעוזרי ואני אראה בשנאי

The big idea

The maamar in brief

Outline

Key concepts

The questions and the foundation ¶1–2

Exile as barrenness ¶3–4

Shemini Atzeres and the two joys ¶5–8

Gloss: G‑d’s joy in His works ¶9–14

Gloss: two future stages and the eighth day ¶15–20

The mitzvos purify Malchus ¶21–24

The two kinds of help ¶25–30

Summary ¶31–37

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In one’s avodah

Questions for discussion

Key terms in this maamar

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