Likkutei Torah · Parshas Shemini Atzeres · Maamar 6
טוב לחסות בה׳ מבטוח באדם
It is better to take refuge in G‑d than to trust in man
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The big idea
"Man" is G‑dliness that enters and settles in the heart; "refuge in Havayah" is G‑dliness beyond grasp that surrounds the soul like shade. The surrounding light is better for protection against the body and animal soul, while the inner light is needed so that G‑dliness becomes one's own.
The maamar in brief
The maamar asks why Psalms 118 says taking refuge in G‑d is "better" than trusting in man, when trusting in man is forbidden elsewhere, and why it uses two different verbs. "The man" is the Supernal Man of Ezekiel's vision, which the Zohar identifies with the holy Name; "trust" (from tach, plaster) is a G‑dliness that clings inside, while "refuge" is shelter in an encompassing shade. In prayer this is the difference between contemplation the heart can hold ("man", associated with memalei) and contemplation beyond the soul's capacity, grasped only in bittul ("Havayah", associated with sovev). Love held in the heart fades after prayer, because the body and animal soul, the "nations" that surround the soul, cover it and inject stray thoughts. The encompassing level surrounds the soul constantly, like an all-absorbing thought, and so "cuts down" both the forbidden and the excessive. Yet "man" is also needed, for the aim is that G‑dliness be absorbed within. The sukkah's shade and "the native-born in Israel" express both sides: each level is better in its own respect.
Outline
- The verse and its questionsWhy "better," and why "refuge" versus "trust"? "The man" is the Supernal Man; trust is inner cleaving, refuge is encompassing shade. The Zohar and its commentaries (Arich Anpin versus Z'eir Anpin); contemplation that enters the heart.¶1
- Three depths of contemplation, and the surrounding "nations"Contemplation held by the heart ("man"), grasped by the mind only, and beyond the mind (bittul, "Havayah"). The body and animal soul surround the G‑dly soul and bring stray thoughts in prayer.¶2
- "I will cut them down," and the need for "man"Inner love fades after prayer; the encompassing level, permanent like an all-absorbing thought, cuts away both forbidden evil and excess. Still, absorption (kelitah) of "man" is required.¶3
- The shade of the sukkah"The native-born in Israel" is the inner level; the sukkah's shade is the encompassing level that protects from the external forces. Each is better in its own respect.¶4
Key concepts
- The Supernal Man (Adam HaElyon)אדם העליון
- The divine attributes arranged, as it were, in the form of a man (Ezekiel's vision); in a person, G‑dliness that enters and is held in the heart through intellect and emotion.
- Encompassing light (makif)מקיף
- G‑dliness too great to enter a person's grasp; it stays above and around him like shade, and precisely because it surrounds him it is constant and protective.
- Contemplation (hisbonenus)התבוננות
- Meditation on G‑dliness in prayer; the maamar distinguishes kinds that the heart can hold, that only the mind can hold, and that transcend even the mind.
- Absorption (kelitah)קליטה
- The inner taking-in of G‑dly light so that it becomes one's own, likened to the receptive feminine power included in the name "Adam."
- Kelipas nogahקליפת נוגה
- The realm from which the body, the animal soul and permitted-but-unrefined things draw; the "nations" that surround the soul.
The verse and its questions ¶1
1טוב לחסות1 בה׳ מבטוח באדם.2 להבין מהו טוב דמשמע שגם באדם רשאי לבטוח אלא שיותר יטוב לבטוח בה׳ והלא כתיב אל תבטחו בנדיבים3 בבן אדם כו׳.
"It is better to take refuge in G‑d than to trust in man." We need to understand what "better" means, for it implies that one is also permitted to trust in man, only that it is better to trust in G‑d. But is it not written, "Do not trust in nobles, in a son of man," etc.?
The maamar opens with a verse from Hallel (Psalms 118) and asks why it says "better," as if trusting in people were acceptable, only less good. Another verse (Psalms 146) flatly forbids trusting in human beings, so the comparison seems out of place.
וגם להבין דגבי הקב״ה כתיב לחסות וגבי אדם מבטוח. אך הענין דבאדם כתיב בקמץ תחת הבית במקום ה״א הידוע כלומר באדם הידוע4 הוא בחי׳ אדם העליון כמ״ש
And [we] also [need] to understand why regarding the Holy One, blessed be He, it is written "to take refuge" (lachasos), while regarding man [it is written] "than to trust" (mibe'toach). But the matter is that ba'adam ("in man") is written with a kamatz under the beis, in place of the heh [that marks] the known, meaning "in the known man," which is the level of the Supernal Man, as it is written,
A second question: the verse uses two different verbs, "take refuge" for G‑d and "trust" for man. The answer begins with a grammatical point: the vowel under the prefix (ba'adam rather than be'adam) signals the definite article, "the man," so the verse speaks of a specific, known "Man": the Supernal Man, the divine attributes arranged, as it were, in the form of a human being.
ועל דמות הכסא5 כו׳ ומבטוח הוא מלשון וטח6 את הבית7 שהוא לשון טיחה ודיבוק שדבקה בחינה זו בפנימיותו ותוך תוכו. ולחסות הוא שחוסה בצל ומקיף שמלמעלה.
"And upon the likeness of the throne," etc. And mibe'toach ("than to trust") is from the expression "and he shall plaster (ve'tach) the house," which denotes plastering and cleaving: that this level cleaves in his inner dimension (pnimiyus) and his innermost core. And lachasos ("to take refuge") is that one shelters in the shade and the encompassing [light] (makif) that is from above.
Ezekiel saw "the likeness of a man" upon the throne; that figure is the Supernal Man. The word mibe'toach ("to trust") is read as related to tach, plastering, which sticks to a wall: this level of G‑dliness clings to a person from within. "Taking refuge," by contrast, is sheltering in a shade that stays above and around a person: an encompassing (makif) light that does not enter inside.
וזהו טוב לחסות בבחינת מקיף שמבחי׳ הוי׳ יותר מבחי׳ השראת פנימיות של בחי׳ אדם העליון כו׳
And this is [the meaning of] "It is better to take refuge": in the encompassing level that is from the level of Havayah, more than in the level of the indwelling of the inner dimension of the level of the Supernal Man, etc.
So the verse means that sheltering under the encompassing light of Havayah, which stays beyond a person, is better than having the Supernal Man's light dwell inside him.
(א׳ באדרא דנשא) (דקל״ט ב׳) דבכל אתר דאדכר אדם הכא לא אדכר אלא בשמא קדישא8 כו׳
(It is stated in the Idra of Nasso) (page 139b) that "wherever 'man' (adam) is mentioned here, it is mentioned only as the Holy Name," etc.
The Zohar's Idra (in the portion of Nasso) supports this: when it speaks of "man" it refers to a revelation of the holy divine Name. "Man" is thus itself a divine level, not a mere human being.
ואיתא שם בהפירושי׳ דטוב לחסות בהוי׳ היינו הארת א״א מבטוח באדם שהוא בחי׳ ז״א ע״ש בספר רוח דוד.
And it is stated there in the commentaries that "It is better to take refuge in Havayah" means the illumination of Arich Anpin, [while] "than to trust in man" is the level of Z'eir Anpin; see there, in the book Ruach David.
Kabbalistic commentaries on that Zohar passage read the verse as contrasting two configurations of the Sefiros: Arich Anpin (the "Long Countenance," the inner level of Keser, beyond intellect and emotion) and Z'eir Anpin (the emotive attributes, which form the "man"). Ruach David is named as the commentary where this appears.
ולהבין ביאור זה בעבודת ה׳ מהו בחי׳ אדם העליון כו׳ הוא כי הנה יש כמה מיני התבוננות9 יש שתכנס בקרב איש ולב10 עמוק שיהא הלב מתפעל ומתלהט ואעפ״כ מפני זה לא נהפך ממהותו
And to understand the explanation of this in the service of G‑d, what the level of the Supernal Man is, etc.: it is that there are several kinds of contemplation. There is [contemplation] that enters "into the inward part of a man and a deep heart," so that the heart is stirred and set aflame, and nevertheless it is not thereby transformed from its essential nature;
Now the Alter Rebbe turns to how this plays out in a person's prayer. The first kind of contemplation (hisbonenus) penetrates "the inward part of a man and a deep heart" (Psalms 64): the heart is moved and becomes fired with love, yet the person's basic nature stays what it was.
רק שנתקעה האהבה בלבו במקום אשר הוא שם כי הלב הוא כלי קיבול לאהבה זו כאשר יוכל שאת.
rather, the love is lodged in his heart in the place where he is, for the heart is a vessel that receives this love, as much as it can bear.
In this first kind, the love settles into the heart as it is, in its own place and measure; the heart functions as a container that holds as much love as its capacity allows.
The paragraph poses the questions (why "better," and why two different verbs) and answers that "man" means the Supernal Man, a G‑dliness that enters and clings inside, while "refuge in Havayah" is an encompassing light that stays above. It then begins to translate this into prayer, describing contemplation that the heart can contain.
The Zohar's commentaries equate "refuge in Havayah" with Arich Anpin and "man" with Z'eir Anpin: the inner, emotive configuration of the Sefiros has the form of "man," as in Ezekiel's vision, while Arich Anpin is the encompassing level above it. The pun on tach (plaster) makes "trust" a matter of inner attachment, which is why the text can later say both levels are needed.
Marei mekomos
- 1
On the words
טוב לחסות
How it connects
The note says the Mitteler Rebbe's transcript (hanachah) of this maamar is printed there at greater length.our note
Where the note points
Sefer HaMaamarim 5564 (maamarim of the Alter Rebbe from the year 5564)ספר המאמרים תקס״דp. 237
Our explanationIt is a fuller record of the same teaching.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
הנחת כ״ק אדמו״ר האמצעי נדפס בסה״מ תקס״ד ע׳ רלז באריכות יותר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
טוב לחסות בה׳ מבטוח באדם
How it connects
"It is better to take refuge in G‑d than to trust in man": the verse this maamar explains.our note
The source
Psalms 118:8תהילים קי״ח:ח׳Sefaria (opens in a new tab)7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם: 9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים:
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. 9It is better to take refuge in the LORD Than to trust in princes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיח, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
אל תבטחו בנדיבים
How it connects
"Do not trust in nobles, in a son of man, in whom there is no salvation": it seems to rule out trust in man entirely, which raises the question of what "better" means.our note
The source
Psalms 146:3תהילים קמ״ו:ג׳Sefaria (opens in a new tab)2אֲהַלְלָה ה׳ בְּחַיָּי אֲזַמְּרָה לֵאלֹקַי בְּעוֹדִי: 3אַל־תִּבְטְחוּ בִנְדִיבִים בְּבֶן־אָדָם שֶׁאֵין לוֹ תְשׁוּעָה: 4תֵּצֵא רוּחוֹ יָשֻׁב לְאַדְמָתוֹ בַּיּוֹם הַהוּא אָבְדוּ עֶשְׁתֹּנֹתָיו:
2… LORD while I live; I will sing praises unto my God while I have my being. 3Put not your trust in princes, Nor in the son of man, in whom there is no help. 4His breath goeth forth, he returneth to his dust; In that very day his thoughts perish.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
כלומר באדם הידוע
How it connects
The Tzemach Tzedek's essay on the mitzvah of prayer quotes this reading of ba'adam as "the known Man" (the Supernal Man), using it in his own treatment of prayer.our note
Where the note points
Derech Mitzvosecha, by the Tzemach Tzedek: Shoresh Mitzvas HaTefillah (the root of the mitzvah of prayer)דרך מצותיך, שרש מצות התפלהch. 40 (138a)
Look for it in the Lubavitch Library (opens in a new tab)Yahel Or, by the Tzemach Tzedek (on Psalms)יהל אורon the verse, p. 450
Our explanationThe Tzemach Tzedek's notes on Tehillim treat this same verse (Psalms 118:8); the note sends the reader there for a parallel discussion.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מובא בשרש מצות התפלה פרק מ (קלח, א). וראה יהל אור עה״פ ע׳ תנ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
ועל דמות הכסא
How it connects
In Ezekiel's vision, upon the likeness of the throne was "a likeness like the appearance of a man." The Alter Rebbe identifies this with the Supernal Man that the verse calls "the man."our note
The source
Ezekiel 1:26יחזקאל א׳:כ״וSefaria (opens in a new tab)25וַיְהִי־קוֹל מֵעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם בְּעׇמְדָם תְּרַפֶּינָה כַנְפֵיהֶן: 26וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה: 27וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מׇתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מׇתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב:
25… above the firmament that was over their heads, as they stood, they let down their wings. 26And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 27And I saw as the colour of electrum, as the appearance of fire round about enclosing …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל א, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
ומבטוח הוא מלשון וטח
How it connects
The Tzemach Tzedek's explanations of the Zohar take up the reading of mibe'toach as related to "plastering"; the note points there as a parallel treatment of this wordplay.our note
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהרp. 195
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ביאוה״ז להצ״צ ע׳ קצה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
וטח את הבית
How it connects
In the laws of a house with tzaraas, new stones are set and "he shall plaster the house." The Alter Rebbe reads mibe'toach as from this root: a clinging that adheres closely, like plaster to a wall.our note
The source
Leviticus 14:42ויקרא י״ד:מ״בSefaria (opens in a new tab)41וְאֶת־הַבַּיִת יַקְצִעַ מִבַּיִת סָבִיב וְשָׁפְכוּ אֶת־הֶעָפָר אֲשֶׁר הִקְצוּ אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא: 42וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל־תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת־הַבָּיִת: 43וְאִם־יָשׁוּב הַנֶּגַע וּפָרַח בַּבַּיִת אַחַר חִלֵּץ אֶת־הָאֲבָנִים וְאַחֲרֵי הִקְצוֹת אֶת־הַבַּיִת וְאַחֲרֵי הִטּוֹחַ:
41… shall pour out the mortar that they scrape off without the city into an unclean place. 42And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house. 43And if the plague come again, and break out in the house, after that the stones …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא יד, מב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
דבכל אתר דאדכר אדם הכא לא אדכר אלא בשמא קדישא
How it connects
The text itself cites the Idra of Nasso (the Idra Rabba), page 139b: "man" there refers to the holy divine Name. It shows that "man" in the verse is a divine level.our note
The source
Zohar, Idra Rabba 33:257–268ספר הזהר, האדרא רבא ל״ג:רנ״ז-רס״חSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
יש כמה מיני התבוננות
How it connects
That passage distinguishes contemplation that reaches only the outer heart from contemplation that is absorbed (nikleit) into the heart's innermost point, comparing this absorption to the feminine's conception.our note
Where the note points
Likkutei Torahלקוטי תורהParshas Matos, 85c
וביאור ענין זה בעבודה שבלב זו תפלה ע״פ המבואר כי כשנמשכה ההתבוננות בלב נק׳ שער דמשער בלביה. אמנם יוכל להיות שגם אם משער בלביה אבל לא נקלט האור בתוך תוך עומק לבבו כמ״ש בכל לבי דרשתיך פי׳ כשנקלט כו׳ אז נק׳ בכל לבי היינו שנכנס כל נש״ב בתוך נקודת לבבו אבל אם לא נקלט רק הוא בחיצוניות הלב נק׳ כל בלא ה׳ אבל כשנקלט כנ״ל נק׳ כלה בה״א כי הה״א מורה על פנימית הלב המקבל נש״ב בתוכה כפי דמיון קליטת הנוק׳ טיפת דכר לכן נק׳ נשואה אחרי שנקלט אור א״ס ב״ה שבהשגת מוחו בתוך נקודת לבבו ביחוד וזיווג ועמ״ש בד״ה ענין ראש השנה בפ׳ תבא. משא״כ בחי׳ ארוסה היינו כשלא נקלט כנ״ל אזי נקרא ארוסה ונק׳ כל כנ״ל. וזהו נודע בשערים בעלה פי׳ נודע לשון יחוד וזיווג כמו והאדם ידע …
Our explanationIt fills in what this maamar means by the "absorption" (kelitah) of the level of "man" in paragraph 3.
Open it on Sefaria (opens in a new tab)Torah Ohr, Parshas Zachor, maamar 2לעיל פ׳ מטות פה, גpage 85c, ¶5
הנקודה תחת היסוד ואח״כ חוזרת ועולה ומתחלה נעשה פרצוף אב״א ואח״כ פב״פ וזהו דרך המדבר אחרי הוי״ה שצ״ל תחלה אב״א והוא ענין המשכ׳ המוחין בשלימות אך שאינו אלא דרך אחוריים.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לעיל פ׳ מטות פה, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
How it connects
The phrase "the inward part of a man and a deep heart" is used for contemplation that enters deep into the heart.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
Three depths of contemplation, and the surrounding "nations" ¶2
2ויש התבוננות שהיא למעלה בהשגת מוחו1 ובינתו והלב קטן מהכיל התבוננות זו שאלו היה מגיע עד הלב היה כלה שארו ולבבו2 בכלות הנפש כו׳.
And there is contemplation that is higher, in the grasp of his mind and his understanding, and the heart is too small to contain this contemplation, for were it to reach the heart, his flesh and his heart would be consumed in the expiry of the soul (kelos hanefesh), etc.
A second, higher kind of contemplation is grasped by the mind but is too great for the heart to hold. If it reached the heart it would overwhelm it; the person would expire in longing for G‑d, the state called kelos hanefesh, the soul's pining away (Psalms 73:26).
ויש אשר גם מוחו לא סביל כו׳ והוא ענין תפלה בלחש ובחשאי כו׳ שהוא ביטול
And there is [contemplation] that even his mind cannot bear, etc., and this is the matter of prayer in a whisper and in silence, etc., which is self-nullification (bittul) of
A third kind is beyond even the mind's grasp. It corresponds to the silent, whispered prayer (the Amidah), where a person stands in self-nullification (bittul) rather than comprehension.
השגת הנפש למעלה מכאשר תוכל נפשו שאת כו׳ (עמ״ש סד״ה יהודה אתה וסד״ה השמים כסאי ועמ״ש בד״ה אלה פקודי ובד״ה שימני כחותם)
the soul's grasp, beyond what his soul can bear, etc. (See what is written at the end of the maamar beginning "Yehudah atah" and at the end of the maamar beginning "Hashamayim kis'i," and see what is written in the maamar beginning "Eileh pekudei" and in the maamar beginning "Simeni chachosam.")
This bittul goes beyond what the soul can take in. The parenthesis refers the reader to four other maamarim of the Alter Rebbe that develop this theme.
והנה ההתבוננות שתכנס בלב איש להיות הלב כלי מכון לשבתה הוא נקרא בחי׳ אדם בעל שכל ומדות כו׳ משא״כ בחי׳ הוי׳ הוא מה שהוא למעלה מכאשר תכול הנפש שאת כו׳
Now, the contemplation that enters a man's heart, so that the heart becomes a vessel prepared as a dwelling for it, is called the level of "man" (adam), possessor of intellect and emotive attributes, etc.; whereas the level of Havayah is that which is beyond what the soul can bear, etc.
Here the terms are defined: contemplation that the heart can hold, so that it becomes a home for it, is called "man," since a human being is a being of intellect and emotion. "Havayah" is the level that exceeds what the soul can hold.
(ואפשר דההתבוננות בבחי׳ ממכ״ע נקרא אדם משא״כ בחי׳ סוכ״ע הוא בחי׳ הוי׳. ועמ״ש בד״ה וידעת היום בענין דעת ואמונה כו׳. ואפשר לומר שזהו ענין מוחין דתש״י ומוחין דתש״ר)
(And it may be that contemplation on the level of the light that fills all worlds (memalei kol almin) is called "man," whereas the level of the light that encompasses all worlds (sovev kol almin) is the level of Havayah. And see what is written in the maamar beginning "Veyadata hayom" on the matter of Daas (knowledge) and faith, etc. And it is possible to say that this is the matter of the intellect (mochin) of the hand-tefillin and the intellect of the head-tefillin.)
The Alter Rebbe suggests a further mapping: contemplation of G‑d as the light that fills each world according to its measure is "man," while G‑d as the light that transcends all worlds is "Havayah." He points to a maamar on knowledge and faith (grasp versus belief beyond grasp), and to the two tefillin: the hand-tefillin, placed opposite the heart, and the head-tefillin, on the head.
וזהו טוב לחסות בהוי׳ הגם שיהיה בבחי׳ מקיף מבחי׳ הוי׳ ולא יוכל ליכנס בגילוי הלב אעפ״כ טוב יותר מלהיות בטוח בבחי׳ אדם לפי שכל גוים סבבוני3 כו׳
And this is [the meaning of] "It is better to take refuge in Havayah": even though it will be in the manner of an encompassing [light] from the level of Havayah, and cannot enter into the heart in a revealed way, nevertheless it is better than to be trusting in the level of "man," because "All nations surround me," etc.
Now the verse is applied: the encompassing light of Havayah cannot be felt openly in the heart, yet it is better than relying on the "man" level alone. The reason is given by the next verse in the Psalm, "All nations surround me."
שיש בחי׳ גוים הם הגוף ונפש הבהמית שמקליפת נוגה והם הם הסובבים ומלבישים את הנפש והם הם הטורדים ומפילים מחשבות זרות אפילו באמצע התפלה
For there is the aspect of "nations": these are the body and the animal soul, which are from kelipas nogah, and it is they that surround and clothe the soul, and it is they that disturb [a person] and cast in alien thoughts even in the middle of prayer.
The "nations" are read inwardly: the body and the animal soul, which come from kelipas nogah (the realm of the permitted but not yet holy). They surround the G‑dly soul like a garment and send it stray thoughts even in the middle of prayer.
כי יניקתם מצירופי אותיות הדבור בין צירוף לצירוף שהוא בחי׳ מקום חלל כו׳ שם יוכלו לינק ולאחוז באדם להפיל בו מחשבות חוץ
For they draw their nurture from the combinations of the letters of speech: between one combination and the next, which is the aspect of an empty space, etc., there they are able to draw nurture and take hold of a person, to cast extraneous thoughts into him.
These distractions exploit the gaps between the combinations of letters in the words of prayer: the pause between one word-combination and the next is like an empty space where no holiness is expressed, and there stray thoughts can take hold.
וכן המדות שבגוף ונפש הבהמית מלבישים מדות הנפש אלקות שהאהבה שבנפש אלקית היא מסותרת ומלובשת בגוף ונפש הבהמית.
And likewise the emotive attributes (middos) of the body and the animal soul clothe the emotive attributes of the G‑dly soul, for the love that is in the G‑dly soul is hidden and clothed in the body and the animal soul.
Likewise the G‑dly soul's emotions, including its love of G‑d, are hidden inside the emotions of the body and animal soul. So the love the heart can hold is always wrapped in, and vulnerable to, the animal soul.
The paragraph maps three depths of contemplation and names the one the heart can hold "man" and the one beyond the soul "Havayah." It then begins to explain why the higher level is "better": the inner love is surrounded and clothed by the body and animal soul, the "nations" that surround a person.
The pairing of "man" with memalei and "Havayah" with sovev follows the maamar's own suggestion, as does the pairing of knowledge with faith. The hand-tefillin sits opposite the heart and the head-tefillin on the head, so the two kinds of mochin fit the contrast between contemplation that enters the heart and contemplation that stays above it.
Marei mekomos
- 1
On the words
ויש התבוננות שהיא למעלה בהשגת מוחו
How it connects
The note sends the reader to Torah Ohr, page 97a, for a parallel discussion of contemplation that the mind grasps but the heart cannot contain.our note
Where the note points
Torah Ohrתורה אור97a · not yet checked
Our explanationThe passage was not given to us, so we do not describe its content.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Megillas Esther, maamar 10תו״א צז, אpage 97a, ¶15
יובן ע״פ מארז״ל עתידים צדיקים שיאמרו לפניהם קדוש כו׳. כי הנה קדוש הוא ענין המשכת קודש העליון בוי״ו המורה על המשכה. ולעתיד לבא תהיינה כל המשכות ממטה למעלה שעיקר הגלוי יהיה למטה. ומלאכי מעלה יקבלו הארה ממטה כו׳.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה תו״א צז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
כלה שארו ולבבו
How it connects
"My flesh and my heart pine away (kalah)": the verse behind the term kelos hanefesh, a longing so strong the soul would leave the body.our note
The source
Psalms 73:26תהילים ע״ג:כ״וSefaria (opens in a new tab)25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם: 27כִּי־הִנֵּה רְחֵקֶיךָ יֹאבֵדוּ הִצְמַתָּה כׇּל־זוֹנֶה מִמֶּךָּ:
25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my portion for ever. 27For, lo, they that go far from Thee shall perish; Thou dost destroy all them 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
כל גוים סבבוני
How it connects
"All nations surround me; in the Name of G‑d I will cut them down": two verses after the maamar's verse, it gives the reason the encompassing level is better. The Alter Rebbe reads the "nations" as the body and the animal soul.our note
The source
Psalms 118:10תהילים קי״ח:י׳Sefaria (opens in a new tab)9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים: 10כׇּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם: 11סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם:
9It is better to take refuge in the LORD Than to trust in princes. 10All nations compass me about; Verily, in the name of the LORD I will cut them off. 11They compass me about, yea, they compass me about; Verily, in the name of the LORD …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
"I will cut them down," and the need for "man" ¶3
3ולכן הגם שמעורר את האהבה לה׳ בתפלתו בקרב איש ולב עמוק כאשר תוכל נפשו שאת אעפ״כ אחר התפלה לא נשאר רק הרשימו וכו׳.
Therefore, even though he arouses the love for G‑d in his prayer "in the inward part of a man and a deep heart," as much as his soul can bear, nevertheless after the prayer there remains only the reshimu (impression), etc.
This is the weakness of the "man" level: the love one arouses in prayer, however sincere and deep, is held by the heart, and after prayer, once the animal soul reasserts itself, only a trace of it remains.
אבל ההתבונונת שלמעלה מעלה מכדי שתוכל הנפש שאת והוא ביטול השגת הנפש אע״פ שהוא בבחינת מקיף מלמעלה הנה על זה כתיב בשם הוי׳ כי אמילם.1
But the contemplation that is higher and higher, above what the soul can bear, which is the self-nullification (bittul) of the soul's grasp, even though it is in the manner of an encompassing [light] from above, concerning this it is written, "In the Name of Havayah, I will surely cut them down (amilam)."
The higher contemplation, the bittul beyond comprehension, stays above the person as an encompassing light, yet it is exactly this that "cuts down" the surrounding "nations," as the verse says, "In the Name of Havayah I will cut them down."
The explanation: amilam has two meanings. [One is] a term for cutting off, that is, "turning away from evil" in the literal sense, [evil] which is from the three wholly impure kelipos. And [the other is] a term for circumcision (milah),
Amilam carries two senses. The first is "cutting off": removing outright evil, "turning away from evil," meaning what comes from the three wholly impure kelipos (what is forbidden). The second is from milah, circumcision.
דהיינו כריתת הערלה החופפת כו׳ דהיינו בחי׳ המותרות שמק״נ ולהיות קדש עצמך במותר לך4 והטעם
that is, the cutting away of the covering foreskin, etc., namely the level of superfluous things (mosaros), which are from kelipas nogah, and to "sanctify yourself in what is permitted to you." And the reason [is this]:
Circumcision removes a foreskin that covers: this is the refinement of permitted but excessive indulgences, which come from kelipas nogah, following the Talmud's rule "sanctify yourself in what is permitted to you." The next part explains why the encompassing level can do this.
כי בחי׳ המקיף הוא שמקיף וסובב את הנפש מכל צד וכמשל מי שטרוד מאד במחשבה
for the encompassing level is such that it encompasses and surrounds the soul from every side, like the example of someone who is very preoccupied with a thought,
The encompassing level surrounds the soul from every side. It is like a person gripped by one thought:
אחת שמקיפתו ומלבישתו במאד מאד עד שלא יסיח דעתו ממנה כלל אף בעשותו דברים אחרים והולך אנה ואנה אעפ״כ מחשבה זו לא תזוז ממנו.
a single one, that surrounds him and envelops him very, very greatly, so that he does not take his mind off it at all; even while he does other things and goes here and there, nevertheless this thought does not budge from him.
such a thought surrounds him completely, so that even while he is busy with other things and moving about, it never leaves him.
וכך הוא בחי׳ המקיף שמלמעלה הוא נצחי בל ימוט עולם ועד. ולכן הוא אף שכל גוים סבבוני כו׳ (ועמ״ש בפ׳ אמור בביאור ע״פ וספרתם לכם)
And so it is with the encompassing level from above: it is eternal, never to be moved, forever and ever. Therefore it [stands firm] even though "All nations surround me," etc. (And see what is written in Parshas Emor, in the explanation on the verse "And you shall count for yourselves.")
So the encompassing light is permanent and unshakable. That is why it holds even when "all nations surround me": it surrounds the person more closely than the distractions do. A further discussion is found in the maamar on "And you shall count for yourselves" (the counting of the Omer) in Parshas Emor.
משא״כ בבחינת אדם כתיב עת אשר שלט האדם באדם שיש שליטה וממשלה ח״ו לאדם אחר שמקליפה הגם שהוא לרע לו5 לאחר זמן כו׳.
Whereas regarding the level of "man" it is written, "A time when man rules over man," that there is dominion and rule, G‑d forbid, to another "man" who is from kelipah, even though it is "to his own harm" after a time, etc.
The "man" level, by contrast, is exposed: Koheles speaks of "a time when man rules over man," read here as the "man" of kelipah (the animal soul) at times overpowering the "man" of holiness. The verse adds that such rule is ultimately "to his harm": it does not last.
אך מ״מ ת״ל בחי׳ אדם ג״כ כי העיקר שיהיה הוי׳ לי כו׳ והיינו בחי׳ קליטה כנ״ל שהוא בחינת אדם כי זכר ונקבה בראם ויקרא שמם אדם.6
But nevertheless, the level of "man" is also needed, for the main thing is that "Havayah be mine," etc., which is the level of absorption (kelitah) mentioned above, which is the level of "man," for "Male and female He created them, and He called their name Adam (man)."
Still, the "man" level is necessary, for the goal is that Havayah become "mine," truly absorbed within the person (kelitah). Absorption belongs to "man," who includes both male and female: the receptive, feminine power that takes in and conceives.
The paragraph explains why the encompassing level is "better": it permanently surrounds the soul, so it can "cut away" both the forbidden and the excessive, whereas the love held in the heart fades after prayer and can be overpowered. It ends by insisting that the inner level of "man" is still needed, since the goal is for G‑dliness to be absorbed within.
The two meanings of amilam match the two realms of kelipah in Chassidus: the three wholly impure kelipos, source of what is forbidden, and kelipas nogah, source of what is permitted but not yet elevated. The "absorption" (kelitah) mentioned "above" is developed in the Likkutei Torah Matos passage the Kehot note on paragraph 1 points to, where the heart receiving the light is likened to the feminine conceiving.
Marei mekomos
- 1
On the words
בשם הוי׳ כי אמילם
How it connects
"All nations surround me; in the Name of G‑d I will cut them down." The Alter Rebbe reads amilam both as cutting off and as circumcision.our note
The source
Psalms 118:10תהילים קי״ח:י׳Sefaria (opens in a new tab)9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים: 10כׇּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם: 11סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם:
9It is better to take refuge in the LORD Than to trust in princes. 10All nations compass me about; Verily, in the name of the LORD I will cut them off. 11They compass me about, yea, they compass me about; Verily, in the name of the LORD …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
בשם הוי׳ כי אמילם . . ב׳ פירושים
How it connects
This page falls within the longer transcript of this maamar noted on paragraph 1; the note points there for the fuller version of the two meanings of amilam.our note
Where the note points
Sefer HaMaamarim 5564 (maamarim of the Alter Rebbe from the year 5564)ספר המאמרים תקס״דp. 240
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה גם סה״מ תקס״ד ע׳ רמ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
בסור מרע
How it connects
"Turn away from evil and do good": the first meaning of amilam is this turning away from outright evil.our note
The source
Psalms 34:15תהילים ל״ד:ט״וSefaria (opens in a new tab)14נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה: 15סוּר מֵרָע וַעֲשֵׂה־טוֹב בַּקֵּשׁ שָׁלוֹם וְרׇדְפֵהוּ: 16עֵינֵי ה׳ אֶל־צַדִּיקִים וְאׇזְנָיו אֶל־שַׁוְעָתָם:
14Keep thy tongue from evil, And thy lips from speaking guile. 15Depart from evil, and do good; Seek peace, and pursue it. 16The eyes of the LORD are toward the righteous, And His ears are open unto their cry.
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
קדש עצמך במותר לך
How it connects
The Talmud teaches "sanctify yourself in what is permitted to you": holiness also means restraint in permitted things. Here it is the second meaning of amilam, the "circumcision" of excess.our note
The source
Yevamot 20a:15יבמות כ׳ א:ט״וSefaria (opens in a new tab)אִיסּוּר קְדוּשָּׁה — שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים, וְאַמַּאי קָרֵי לֵקהּ אִיסּוּר קְדוּשָּׁה? אָמַר אַבָּיֵי: כׇּל הַמְקַיֵּים דִּבְרֵי חֲכָמִים נִקְרָא קָדוֹשׁ. אֲמַר לֵקהּ רָבָא: וְכֹל שֶׁאֵינוֹ מְקַיֵּים דִּבְרֵי חֲכָמִים, קָדוֹשׁ הוּא דְּלָא מִיקְּרֵי, רָשָׁע נָמֵי לָא מִיקְּרֵי! אֶלָּא אָמַר רָבָא: קַדֵּשׁ עַצְמְךָ בַּמּוּתָּר לָךְ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יבמות כ, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
עת אשר שלט האדם באדם . . לרע לו
How it connects
"A time when man rules over man, to his harm": read as the "man" of kelipah at times dominating the "man" of holiness, to its own eventual harm.our note
The source
Ecclesiastes 8:9קהלת ח׳:ט׳Sefaria (opens in a new tab)8אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת־הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא־יְמַלֵּט רֶשַׁע אֶת־בְּעָלָיו: 9אֶת־כׇּל־זֶה רָאִיתִי וְנָתוֹן אֶת־לִבִּי לְכׇל־מַעֲשֶׂה אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ: 10וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן־עָשׂוּ גַּם־זֶה הָבֶל:
8… there is no discharge in war; neither shall wickedness deliver him that is given to it. 9All this have I seen, even applied my heart thereto, whatever the work that is done under the sun; what time one man had power over another to his hurt. 10And so I saw the wicked buried, and they entered into their rest; but they that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ח, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
זכר ונקבה בראם ויקרא שמם אדם
How it connects
"Male and female He created them, and He called their name Adam": the name "man" includes the feminine, receptive power, which is why absorption (kelitah) belongs to the level of "man."our note
The source
Genesis 5:2בראשית ה׳:ב׳Sefaria (opens in a new tab)1זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹקִים אָדָם בִּדְמוּת אֱלֹקִים עָשָׂה אֹתוֹ: 2זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם: 3וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת:
1… Adam. In the day that God created man, in the likeness of God made He him; 2male and female created He them, and blessed them, and called their name Adam, in the day when they were created. 3And Adam lived a hundred and thirty years, and begot a son in his own likeness, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
The shade of the sukkah ¶4
4וכל האזרח בישראל.1 פי׳ בתוך ישראל ובפנימיותם כו׳ כנ״ל. כי מי שהואבבחי׳ מקיף מלמעלה נקרא בחינת צל ולא אורה נגלית וכדכתיב ה׳ צלך על יד ימינך יומם השמש לא יככה2 כו׳.
"And every native-born (ezrach) in Israel": the explanation is, within Israel and in their inner dimension, etc., as mentioned above. For that which is in the level of the encompassing [light] from above is called the level of "shade," and not revealed light, as it is written, "G‑d is your shade at your right hand; by day the sun will not smite you," etc.
The maamar closes with the Sukkos verse "every native-born in Israel shall dwell in sukkos": "in Israel" means within, in the inner dimension, the level of "man" absorbed inside. The sukkah itself is shade, an encompassing light rather than open revelation, like "G‑d is your shade" (Psalms 121).
שהצל שהוא בחי׳ מקיף הוא שמירה מהחיצונים כו׳ אלא לפי שכל גוים סבבוני3 כו׳ לפיכך טוב יותר לחסות בה׳4 כו׳ שבבחינה זו יותר טוב המקיף כו׳ ובבחינה אחרת יותר טוב בחינת אדם כנ״ל:
For the shade, which is the level of the encompassing [light], is a protection from the external forces, etc. Only, because "All nations surround me," etc., therefore "it is better to take refuge in G‑d," etc.; for in this respect the encompassing [light] is better, etc., and in another respect the level of "man" is better, as mentioned above.
Shade protects from the external forces (the kelipos), so because "all nations surround me" the encompassing refuge is better in that respect. In another respect, inner absorption ("man") is better, so each has its own advantage.
The conclusion ties the teaching to the sukkah: its shade is the encompassing light that shields from the surrounding "nations," while "in Israel" points to inner absorption. "Better" is thus relative: the encompassing level is better for protection, and the inner level is better for making G‑dliness one's own.
Marei mekomos
- 1
On the words
וכל האזרח בישראל
How it connects
"Every native-born in Israel shall dwell in sukkos": read as the inner dimension ("in Israel") alongside the encompassing shade of the 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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
ה׳ צלך על יד ימינך יומם השמש לא יככה
How it connects
"G‑d is your shade at your right hand; by day the sun will not smite you": divine protection pictured as shade, the encompassing level.our note
The source
Psalms 121:5–6תהילים קכ״א:ה׳-ו׳Sefaria (opens in a new tab)ה׳ שֹׁמְרֶךָ ה׳ צִלְּךָ עַל־יַד יְמִינֶךָ: יוֹמָם הַשֶּׁמֶשׁ לֹא־יַכֶּכָּה וְיָרֵחַ בַּלָּיְלָה:
The LORD is thy keeper; The LORD is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
כל גוים סבבוני
How it connects
The surrounding "nations" (the body and animal soul) are why the protective encompassing light is better in this respect.our note
The source
Psalms 118:10תהילים קי״ח:י׳Sefaria (opens in a new tab)9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים: 10כׇּל־גּוֹיִם סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם: 11סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם ה׳ כִּי אֲמִילַם:
9It is better to take refuge in the LORD Than to trust in princes. 10All nations compass me about; Verily, in the name of the LORD I will cut them off. 11They compass me about, yea, they compass me about; Verily, in the name of the LORD …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
טוב לחסות בה׳
How it connects
The maamar's opening verse, now resolved: "better" is true in one respect, while in another the level of "man" is better.our note
The source
Psalms 118:8תהילים קי״ח:ח׳Sefaria (opens in a new tab)7ה׳ לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי: 8טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם: 9טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים:
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. 9It is better to take refuge in the LORD Than to trust in princes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
In prayer, a person should contemplate G‑dliness until it enters his heart and becomes his own (the level of "man"), but should not rely on that alone, since the heart's love fades after prayer and is surrounded by the body and animal soul. He should also reach toward a bittul beyond his grasp, the encompassing "refuge in Havayah," which stays with him constantly and cuts away both the forbidden and the excessive, sanctifying himself even in what is permitted.
Questions for discussion
- Why does the verse use "take refuge" for G‑d and "trust" for man, and how does the wordplay on tach (plaster) explain the difference?
- What distinguishes the three kinds of contemplation, and why is the one the heart can hold called "man"?
- How can a light that does not enter a person protect him better than a light that does?
- What are the two meanings of amilam, and which kind of evil does each address?
- If refuge in Havayah is "better," why does the maamar insist that the level of "man" is still needed?
Key terms in this maamar
- The Holy One, blessed be Heקב״ה
- The inner dimension (pnimiyus)פנימיות
- The innermost core of a level. ×1
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- Z'eir Anpin (the emotive attributes)ז״א
- The six emotive Sefiros as one configuration.
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×2
- The emotive attributes (middos)מדות
- Love, awe, compassion and the rest. ×3
- The intellect (mochin)מוחין
- Chochmah, Binah and Daas as a whole. ×2
- The light that fills all worlds (memalei kol almin)ממלא כל עלמין
- Divine light that enters each world and gives it life according to its measure.
- The 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.
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion. ×1
- The animal soulנפש הבהמית
- The soul that animates the body and its drives. ×3
- The G‑dly soulנפש האלקית
- The soul that is 'a part of G‑d above'.
- The reshimu (impression)רשימו
- The trace left after the tzimtzum. ×1
- Kelipah (the husk)קליפה
- The forces of concealment that oppose holiness. ×1