Likkutei Torah · Parshas Shemini Atzeres · Maamar 7
טוב לחסות בה׳ וגו׳
It Is Better to Take Refuge in G‑d
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The big idea
Holding on to G‑d’s Torah and light requires first being “betrothed” and set apart by the mitzvos, and the deepest refuge is in G‑d Himself, beyond even the Torah. In the same way, the lower, more distant revelation of exile and of the Diaspora’s second day of Yom Tov carries a thirst and a joy that the higher revelation does not.
The maamar in brief
The maamar begins with the festival prayer: we ask to be sanctified by the mitzvos before we ask for our share in the Torah. Atzeres means “retaining”; a Jew can retain Torah and prayer only after G‑d’s betrothal gift, the mitzvos, has set him apart. That betrothal comes from sovev, the light beyond time, and contemplating it breaks the heart and “crumbles” evil, which has no real substance. The opening verse is then explained: “man” is the Torah and “nobles” are the Patriarchs, yet taking refuge in G‑d, through self-sacrifice in the Shema, is higher still. The second part asks why the Diaspora keeps a second day of Yom Tov. G‑d’s gaze comes “through the windows” in Temple times and “through the lattices” in exile; like Esther’s second feast for all the people, the lower revelation brings greater joy and a thirsting love. Finally, the two days correspond to the two lenses of prophecy and to the letter hei and its “filling”: the Land of Israel receives in one day what the Diaspora receives in two, yet revelation below is the purpose.
Outline
- Betrothal before Torah“Sanctify us with Your mitzvos” precedes “our share in Your Torah”: the mitzvos are a betrothal from sovev that sets a Jew apart so he can “retain” Torah and prayer.¶1–2
- The broken heart that crumbles evilSeeing that all worldly things pass with time gives a broken heart; evil is crumbled like smoke, and only then can one “hearken” (PaZeR KaSheV).¶3–6
- Refuge above the Torah and the Patriarchs“Man” is the Torah and “nobles” are the Patriarchs; taking refuge in G‑d, the encompassing light reached by self-sacrifice in the Shema, is higher and can revive the heart.¶7
- Seeing the King: windows and latticesEvery festival reveals the King, and seeing arouses love; in Temple times G‑d watched “through the windows,” in exile He peers “through the lattices.”¶8–10
- Windows and lattices in KabbalahFrom Etz Chaim: windows are channels within Atzilus, lattices are Malchus breaking the screen into Beriah; they are the higher and lower unity, the merit of the Patriarchs and of the Matriarchs.¶11–16
- Breaking the screen through teshuvah and joyTeshuvah with a broken heart breaks the screen of the sitra achra (the lattices); the joy that follows opens the windows.¶17–18
- The second feast: the second day of Yom TovLike Esther’s second feast for all the people, the second day brings the revelation to all Jews in exile, with greater joy and the thirsting love of the penitent.¶19
- Two lenses: Torah and prayerThe first day draws from the shining lens (Torah, revelation from above), the second from the non-shining lens, the mirror of prayer and teshuvah.¶20–22
- The letter hei and the Land of IsraelThe two days match the two hei’s of the Name, or the hei and its “filling”; the Land of Israel, near the source, receives in one day what the Diaspora needs two for, yet the revelation below is the purpose.¶23–29
Key concepts
- Atzeres (retention)עצרת / קליטה
- Holding the Torah and prayer within oneself, as a womb retains seed; possible only after being “betrothed” through the mitzvos.
- Kiddushin (betrothal)קדושין
- Being set apart for G‑d. The mitzvos are His betrothal gift, drawn from the encompassing light.
- The light that encompasses all worlds (sovev kol almin)סובב כל עלמין
- The level beyond time and change, symbolized by the ring of betrothal and by the chuppah that covers.
- Windows and latticesחלונות וחרכים
- Two modes of G‑d’s gaze: open revelation without a screen, and a glimpse through a hole broken in the screen.
- The higher and lower unityיחודא עילאה ויחודא תתאה
- Creation as nothing before G‑d, and creation existing yet nullified to Him; matched to the windows and the lattices.
- The shining and non-shining lensאספקלריא המאירה ושאינה מאירה
- Moshe’s clear vision and the other prophets’ reflected vision; in every Jew, Torah and prayer.
- The filling of the letterמילוי
- The spelled-out form of a letter, needed to speak it; an image for the extra day the Diaspora needs to receive the festival light.
Betrothal before Torah ¶1–2
“It is better to take refuge in G‑d, etc.” Now, in the prayer of Shabbos and Yom Tov we say “Sanctify us with Your mitzvos” first, and afterwards “and grant us our share in Your Torah.”
The maamar opens with a verse from Hallel that it will interpret only later (paragraph 7). It starts instead from the order of a phrase in the Shabbos and Yom Tov Amidah: we first ask G‑d to sanctify us through the mitzvos, and only then ask for our portion in the Torah.
כי אי אפשר להיות חלק בתורת ה׳ בלתי אם יקיים מצותיו קדשנו במצותיך תחלה וביאור הענין כי ענין ותן חלקנו בתורתך הוא כדכתיב ביום השמיני עצרת תהיה לכם3.
For it is impossible to have a share in the Torah of G‑d unless one fulfills His mitzvos; [hence] “Sanctify us with Your mitzvos” [comes] first. The explanation of the matter: the theme of “grant us our share in Your Torah” is as it is written, “On the eighth day there shall be an atzeres for you.”
The order is not accidental: a real share in the Torah depends on first keeping the mitzvos. To explain what “a share in the Torah” means, the Alter Rebbe turns to the verse that names the festival of Shemini Atzeres.
פי׳ עצרת קליטה שכנס״י קולטת טיפת החכמה דהיינו התורה שירדה מרצונו וחכמתו ית׳ אלא שנתגשמה כמ״ש מוריד הגשם ובהיות כל איש ישראל לומד התורה וחוזר על לימודו ותופס בזכרונו היטב נק׳ בחי׳ זו בחי׳ קולטת
The meaning of atzeres is retention: the Community of Israel (Knesses Yisrael) retains the drop of Chochmah, that is, the Torah, which descended from His will and His wisdom, may He be blessed, except that it became physical (nisgashmah), as it is written, “He causes the rain (geshem) to descend.” And when every Jew studies the Torah, reviews his learning and holds it well in his memory, this level is called the level of “retaining.”
The word atzeres is read as “holding in” or retaining, like a womb that retains the seed. The Torah is a “drop” of G‑d’s wisdom that has come down into physical form, just as “geshem” (rain) shares its root with “gashmiyus” (physicality); a Jew who learns, reviews and remembers the Torah “retains” it.
וכן בענין התפלה שהיא ע״י הדעת והתקשרות במוחו ולבו שיתקע בחוזק במחשבתו בבחי׳ הרגשה וכענין שאמרז״ל הכר את בוראך456 שנתפס לתוך מוחו וגם לתוך לבו להיות לו רעותא דלבא מעומקא דלבא לה׳ לבדו
So too with prayer, which is through Daas and binding [oneself] in one’s mind and heart, so that it be fixed firmly in his thought, in a felt way; as in what our Sages said, “Recognize your Creator”: that it be grasped within his mind and also within his heart, so that he have “the desire of the heart,” from the depth of the heart, for G‑d alone.
Prayer is the second way of retaining: through Daas, deep attentive connection, the knowledge of G‑d is fixed in both mind and heart until it is felt. “The desire of the heart” is a phrase for a longing that comes from the heart’s depth and is directed to G‑d alone.
Now, by way of analogy: when a man takes a wife, he must first betroth her, giving her one perutah or the value of a perutah,
An analogy from marriage law: a betrothal (kiddushin) takes effect when the man gives the woman something of value, at least a perutah, the smallest coin.
רק שתהי׳ דבר שתוכל לקנות לה חיי נפשה כך א״א להיות כנ״י בבחי׳ קולטת כ״א כאשר ימשוך לה חיות אלקות מלמעלה.
only that it be something with which she can buy herself the sustenance of her life. So too, it is impossible for the Community of Israel to be in the state of “retaining” unless He draws down to her G‑dly life-force from above.
The perutah is, in principle, something that can buy the woman her sustenance. Likewise, the Jewish people can “retain” Torah and prayer only after G‑d first gives them a gift of G‑dly life-force from above, a kind of betrothal.
(ועמ״ש סד״ה וארשתיך לי9 כו׳ וידעת) וענין הקדושין הוא כמ״ש והייתם קדושים כו׳ ואבדיל אתכם לי כו׳
(See also what is written at the end of the section beginning “And I will betroth you to Me, etc.… and you shall know.”) And the concept of kiddushin (betrothal) is as it is written, “And you shall be holy, etc.… and I have separated you to Me, etc.,
The parenthesis refers the reader to another maamar on betrothal. Kiddushin is then defined by verses about holiness: to be holy is to be set apart by G‑d as His own.
to be Mine, etc.” And this is the meaning of “Behold, you are betrothed (mekudeshes) to me”: that you shall be set apart and separated for me, for my name.
The betrothal formula “you are mekudeshes to me” is read in the same light: it means that she is set apart exclusively for her husband. So too, the mitzvos set the Jew apart for G‑d.
וזהו ענין כוונת כל המצות כי מצות צריכות כוונה.12 פי׳ לדעת המכוון בהם והמכוון הוא להיות מובדל מן התאוות ומכל מדות הרעות.
And this is the intention of all the mitzvos, for “mitzvos require intention”: that is, to know what is intended by them; and what is intended is to be separated from the cravings and from all bad traits.
This is why the Sages say that mitzvos require kavanah (intention): one should know what they aim at. Their aim is to separate a person from cravings and bad character traits, which is what makes him “betrothed” and able to retain.
The paragraph explains why “sanctify us with Your mitzvos” precedes “grant us our share in Your Torah”: the mitzvos are G‑d’s betrothal gift that sets the Jew apart, and only then can he “retain” (atzeres) the Torah and prayer.
The image of Knesses Yisrael “retaining the drop of Chochmah” draws on the Kabbalistic picture of Malchus as the receiving partner of Z’eir Anpin; Shemini Atzeres is the day of that union. The betrothal gift “from above” anticipates the next paragraph, where the ring of kiddushin is identified with the encompassing light (sovev).
Marei mekomos
- 1
On the words
טוב לחסות
How it connects
The note dates this maamar to Shemini Atzeres 5557 (1796) and sends the reader to the catalogue of the Alter Rebbe’s maamarim, where its manuscripts are listed.our note
Where the note points
Maamarei Admur HaZaken: HaKetzarim (the Alter Rebbe’s short maamarim)מאמרי אדמו״ר הזקן — הקצריםlist of maamarim at the end of the volume, p. 617, note 73; and the list of manuscripts below
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
שמע״צ תקנ״ז. ראה רשימת המאמרים שבסו״ס מאמרי אדה״ז — הקצרים ע׳ תריז הערה 73. ולהלן ברשימת הכת״י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
טוב לחסות
How it connects
“It is better to take refuge in G‑d than to trust in man.” The opening verse of the maamar, explained in paragraph 7.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
How it connects
The Torah’s command for Shemini Atzeres. The Alter Rebbe reads “atzeres” as retention: holding the Torah within oneself.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
- 4
On the words
הכר את בוראך
How it connects
The Talmud reads Tamar’s words to Judah, “Recognize, please,” as a plea that he recognize his Creator. The Alter Rebbe uses the phrase for the aim of prayer: to grasp G‑d in mind and heart.our note
The source
Sotah 10b:8–9סוטה י׳ ב:ח׳-ט׳Sefaria (opens in a new tab)״נָא״. אֵין ״נָא״ אֶלָּא לְשׁוֹן בַּקָּשָׁה. אָמְרָה לֵקהּ: בְּבַקָּשָׁה מִמְּךָ, הַכֵּר פְּנֵי בּוֹרַאֲךָ וְאַל תַּעֲלִים עֵינֶיךָ מִמֶּנִּי. ״וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי״. הַיְינוּ דְּאָמַר רַב חָנִין בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: יוֹסֵף שֶׁקִּדֵּשׁ שֵׁם שָׁמַיִם בַּסֵּתֶר — זָכָה וְהוֹסִיפוּ לוֹ אוֹת אַחַת מִשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב: ״עֵדוּת בִּיהוֹסֵף שָׂמוֹ״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סוטה י, ב. ב״ר ספ״ה, יא.
ע׳ נדרים (לב, סע״א). וע׳ ב״ר פ׳ פ״ה סי׳ יב [יא] הכר נא [את] בוראך. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
הכר את בוראך
How it connects
The Midrash on the same episode also reads “Recognize, please” as “recognize your Creator.”our note
The source
Bereshit Rabbah 85:11בראשית רבה פ״ה:י״אSefaria (opens in a new tab)היא מוצאת וגו' - אמר רבי יודן: מכאן, שנאבדו והמציא הקדוש ברוך הוא אחרים תחתיהן, היך מה דאת אמר: (שם ה): או מצא אבדה וגו'. אמר רבי הונא: הוא מוצאת, היא והוא צריכין לצאת. והיא שלחה אל חמיה לאמר וגו', בקש לכפור. אמרה ליה: הכר נא את בוראך, שלך ושל בוראך הן, הכר נא למי החותמת. אמר רבי יוחנן: אמר לו הקב"ה ליהודה: אתה אמרת לאביך, הכר נא! חייך! שתמר אומרת לך: הכר נא!
“She was taken out, and she sent to her father-in-law, saying: By the man to whom these belong I am with child. She said: Identify, please, whose signet, and belt, and staff these are” (Genesis 38:25). “She was taken out [mutzet]…” – Rabbi Yudan said: [It may be derived] from here that [Judah’s items] were lost, and the Holy One blessed be He provided [himtzi] her with others in their place, just as it says: “Or found [matza] a lost item…” (Leviticus 5:22). Rav Huna said: “She was taken out” – he and she should be taken out. “She sent to her father-in-law, saying…[identify, please [haker na]…]” – he sought to deny it. She said to him: ‘Acknowledge now [haker na] your Creator; they belong to …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
הכר את בוראך
How it connects
The Kehot note also points here, where the Talmud speaks of Abraham recognizing his Creator.our note
The source
Nedarim 32a:17–19נדרים ל״ב א:י״ז-י״טSefaria (opens in a new tab)״שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת״, אָמַר רַבִּי אַמֵּי בַּר אַבָּא: אֱלִיעֶזֶר כְּנֶגֶד כּוּלָּם. אִיכָּא דְּאָמְרִי: אֱלִיעֶזֶר הוּא, דְּחוּשְׁבָּנֵיהּ הָכִי הָוֵי. וְאָמַר רַבִּי אַמֵּי בַּר אַבָּא: בֵּן שָׁלֹשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, שֶׁנֶּאֱמַר: ״עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי״ — חוּשְׁבָּנֵיהּ מְאָה וְשִׁבְעִין וּתְרֵין. וְאָמַר רָמֵי בַּר אַבָּא:
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
שנותן לה א׳ פרוטה או שוה פרוטה
How it connects
The opening of tractate Kiddushin: a woman is betrothed with money, a perutah or its value. This is the basis of the analogy.our note
The source
Kiddushin 2a:4–5קידושין ב׳ א:ד׳-ה׳Sefaria (opens in a new tab)וְכֶסֶף מְנָא לַן – גָּמַר ״קִיחָה״ ״קִיחָה״ מִשְּׂדֵה עֶפְרוֹן. כְּתִיב הָכָא: ״כִּי יִקַּח אִישׁ אִשָּׁה״, וּכְתִיב הָתָם: ״נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי״, וְקִיחָה אִיקְּרִי ״קִנְיָן״, דִּכְתִיב: ״הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם״.
It is written here (Deut. 22:13) "when a man takes a woman" and it is written there (Gen. 23:13) "I gave the money of the field, take it from me". And taking is called acquisition as it is written "the field which Abraham bought"
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.
- 8
On the words
פרוטה או שוה פרוטה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ריש קידושין.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
סד״ה וארשתיך לי
How it connects
That maamar distinguishes today’s betrothal, drawn from the level of Z’eir Anpin with its rises and falls, from the future betrothal “forever,” from the encompassing light (sovev).our note
Where the note points
Likkutei Torahלקוטי תורהBamidbar 9d, maamar “Ve’eirastich Li”
עיין מק״מ שם. וע״ז נאמר וארשתיך לי. ולכן הוא לעולם. כי בקדושין דעכשיו שהם מבחינת אדם העליון שהוא בחי׳ ז״א אשר שם ישחו״ג ימינא ושמאלא ע״כ יש ירידה כו׳, אכן לע״ל שיהיה התעלות ז״א בבחי׳ עתיקא ממש וזהו לי ועי״ז הוא לעולם כי לית שמאלא כו׳ ולא אדם הוא להנחם כנ״ל ועמ״ש סד״ה וידעת היום והשבות מענין זה שכשהיום יש עליות וירידות לפי שהוא מבחינת ממכ״ע אבל לעתיד שיהיה גילוי סוכ״ע כו׳, ועיין בתד״א ח״א רפ״ו ע״פ ואהבת עולם אהבתיך משמע שגבוה מבחינת אהבה רבה כמש״ש אהבה רבה אהבתיך לא נאמר אלא אהבת עולם אהבתיך שמא תאמר אהבת הקב״ה שלש שנים או אהבת עשר שנים או אהבת מאה שנים לכך נאמר אהבת עולם אהבתיך עכ״ל, והיינו על דרך המבואר כאן בפי׳ וארשתיך לי לעולם שבחינה זו גבוה מאהבה רבה שהיא …
Our explanationIt deepens the point made here that the betrothal of kiddushin comes from sovev, above all change.
Open it on Sefaria (opens in a new tab)Torah Ohr, Noach, maamar 3לעיל פ׳ במדבר ט, דpage 9d, ¶4
תיקון היינו בחי׳ קוין התכללות המדות זה בזה והוא בחי׳ רבוי כלים ומיעוט האור שהאור וחיות אינו בא בהתגברות רק בחי׳ חסד בקרירות ולזה יוכל להיות התכללות חו״ג שני הפכים וכמארז״ל (בפ״ה דאבות) להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין ובאין עד שבא אברהם אבינו כו׳. שמחמת שאין המדה בא בהתגברות נמשך להיות א״א וסבלנות. ואדרבה יכול להיות שני הפכים בתכלית כמו שמצינו בבנין בהמ״ק שהיתה השמחה גדולה …
for from this there cannot be a rectification of the world. And for the sake of the world’s rectification there had to be the level of Tikkun, that is, the level of “lines,” the inter-inclusion of the attributes with one another.
Read it hereKehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
והייתם קדושים כו׳ ואבדיל אתכם לי כו׳ להיות לי
How it connects
“You shall be holy to Me… and I have separated you from the nations to be Mine.” Holiness is defined as being set apart for G‑d, the essence of kiddushin.our note
The source
Leviticus 20:26ויקרא כ׳:כ״וSefaria (opens in a new tab)25וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא: 26וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי ה׳ וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי: 27וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם:
25… any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. 26And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine. 27A man also or a woman that divineth by a ghost or a familiar spirit, shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
הרי את מקודשת לי
How it connects
The formula of betrothal. The Alter Rebbe reads “mekudeshes” as “set apart for me.”our note
The source
Kiddushin 5b:10קידושין ה׳ ב:י׳Sefaria (opens in a new tab)תָּנוּ רַבָּנַן: כֵּיצַד בְּכֶסֶף? נָתַן לָהּ כֶּסֶף אוֹ שָׁוֶה כֶּסֶף, וְאָמַר לָהּ: ״הֲרֵי אַתְּ מְקוּדֶּשֶׁת לִי״, ״הֲרֵי אַתְּ מְאוֹרֶסֶת לִי״, ״הֲרֵי אַתְּ לִי לְאִינְתּוּ״ – הֲרֵי זוֹ מְקוּדֶּשֶׁת. אֲבָל הִיא שֶׁנָּתְנָה, וְאָמְרָה הִיא: ״הֲרֵינִי מְקוּדֶּשֶׁת לְךָ״, ״הֲרֵינִי מְאוֹרֶסֶת לְךָ״, ״הֲרֵינִי לְךָ לְאִינְתּוּ״ – אֵינָהּ מְקוּדֶּשֶׁת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 12
On the words
מצות צריכות כוונה
How it connects
The Talmudic principle that mitzvos require intention. Here the intention is explained as separating oneself from cravings and bad traits.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2ולכן תקנו חז״ל לומר אשר קדשנו במצותיו בברכות המצות ועי״ז יוכל להיות לו בחי׳ קליטה הנ״ל בתורה ותפלה משא״כ בלא בחי׳ קדושין הנ״ל א״א להיות לו בחי׳ קליטה הנ״ל ונק׳ פולטת ח״ו
Therefore our Sages instituted the saying of “Who has sanctified us with His mitzvos” in the blessings over the mitzvos; and through this one can have the above-mentioned “retention” in Torah and prayer. Without the above-mentioned level of kiddushin, however, it is impossible for him to have the above-mentioned “retention,” and he is called “one who expels,” G‑d forbid.
The blessing said before a mitzvah, “Who has sanctified us with His mitzvos,” expresses this betrothal. With it a person can “retain” the Torah and prayer; without it he is like a womb that cannot hold the seed and “expels” it, G‑d forbid.
והנה ענין המשכת בחי׳ קדושין הנ״ל הוא מלמעלה מבחינת סוכ״ע בחי׳ טבעת קדושין ששם שוה הכל אצלו היה
Now, the drawing down of the above-mentioned kiddushin is from above, from the level of the light that encompasses all worlds (sovev kol almin), the level of the ring of kiddushin, where everything is equal before Him: “was,”
The betrothal comes from sovev, the light that surrounds all worlds and is not limited by them. The ring of kiddushin, a circle without beginning or end, symbolizes that encompassing light, for which past, present and future are all the same.
הוה ויהיה ברגע אחד ואין בו שום שינוי ח״ו וכמ״ש גדול ה׳ ומהולל מאד1 ולגדולתו אין חקר פי׳ שגדולת ה׳ היא מאד בלי שיעור והפסק
“is” and “will be” in one instant, and there is no change in Him whatsoever, G‑d forbid. As it is written, “Great is G‑d and exceedingly praised, and His greatness is unsearchable”: that is, the greatness of G‑d is “exceedingly” [great], without measure or interruption,
For that level there is no change and no before and after. The verse from Psalms is brought to distinguish two things: G‑d’s greatness as it extends without limit (“exceedingly”), and something beyond greatness altogether.
וכמו שאמרז״ל מן הארץ2 לרקיע כו׳ רגלי החיות כנגד כולם כו׳ אבל ולגדולתו אין חקר פי׳ ולגדולתו בעצמו אין שייך לשון גדולה
as our Sages said, “From the earth to the firmament, etc.… the feet of the Chayos are equal to all of them, etc.” But “and His greatness is unsearchable” means: to His greatness itself, the term “greatness” does not apply.
The Talmud describes the vast distances of the heavens, and the feet of the Chayos (angels of the Chariot) equal to all of them: that is greatness beyond measure. “His greatness is unsearchable” goes further: in G‑d’s own essence the very idea of “greatness” is out of place.
וזהו שארז״ל במקום שאתה מוצא גדולתו3 של הקב״ה שם אתה מוצא ענוותנותו שצלו ית׳ גדולה לענוה יחשב
And this is what our Sages said, “Wherever you find the greatness of the Holy One, blessed be He, there you find His humility”: for with Him, may He be blessed, greatness is reckoned as humility,
This is why the Sages link G‑d’s greatness with His humility: from His own perspective, to be “great” over the worlds is a lowering of Himself.
כי לשון גדולה נופל על התפשטות אורו בבחי׳ א״ס ואין קץ כו׳ ולא על מקור האור וחיי החיים שהוא מתגדל על דבר שהוא כאין ואפס ממש.
because the term “greatness” applies to the spreading forth of His light in the manner of the infinite and the endless, etc., and not to the Source of the light and the Life of all life, who [would thereby] be made great over something that is truly as nothing and naught.
“Greatness” describes His light spreading infinitely. The Source of that light is not made great by towering over creations, for next to Him they are nothing at all, and to be “great” in comparison with nothing is no greatness.
The betrothal drawn down by the mitzvos comes from sovev, the level beyond time and change, which the paragraph describes through the idea that true Divine greatness is beyond the term “greatness” itself.
The contrast between infinite “greatness” and G‑d’s essence parallels the Chassidic distinction between the Infinite Light (Or Ein Sof) as it spreads forth and its Source. The Kehot note sends the reader to Likkutei Torah Va’eschanan for another discussion of greatness and humility.
Marei mekomos
- 1
On the words
גדול ה׳ ומהולל מאד
How it connects
“Great is G‑d and exceedingly praised, and His greatness is unsearchable.” The Alter Rebbe distinguishes the limitless greatness of the first half from the “unsearchable” essence of the second.our note
The source
Psalms 145:3תהילים קמ״ה:ג׳Sefaria (opens in a new tab)2בְּכׇל־יוֹם אֲבָרְכֶךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד: 3גָּדוֹל ה׳ וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר: 4דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶיךָ יַגִּידוּ:
2Every day will I bless Thee; And I will praise Thy name for ever and ever. 3Great is the LORD, and highly to be praised; And His greatness is unsearchable. 4One generation shall laud Thy works to another, And shall declare Thy mighty acts.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
מן הארץ עד לרקיע כו׳ רגלי החיות
How it connects
The Talmud lists the immense distances between the heavens and says that the feet of the Chayos equal all of them. It illustrates greatness without measure.our note
The source
Chagigah 13a:3–4חגיגה י״ג א:ג׳-ד׳Sefaria (opens in a new tab)כַּמָּה שְׁנוֹתָיו שֶׁל אָדָם — שִׁבְעִים שָׁנָה, שֶׁנֶּאֱמַר: ״יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרוֹת שְׁמוֹנִים שָׁנָה״. וַהֲלֹא מִן הָאָרֶץ עַד לָרָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְעוֹבְיוֹ שֶׁל רָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְכֵן בֵּין כׇּל רָקִיעַ וְרָקִיעַ. לְמַעְלָה מֵהֶן — חַיּוֹת הַקֹּדֶשׁ. רַגְלֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּם, קַרְסוּלֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, שׁוֹקֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, רְכוּבֵּי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, יַרְכֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, גּוּפֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, צַוְּארֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, רָאשֵׁי …
How many are the [average] days of a man? Seventy years, as it is said, "The days of our life in it are seventy years, and if with strength, eighty years (Psalms 90:10)." Behold! The distance from the earth to the firmament a five-hundred years' walk! And the thickness of every firmament is a five-hundred years' walk, and so too between every firmament! Above them are the holy chayot. The feet of the chayot are equal to them all. The lower legs of the chayot are equal to them all. The upper legs of the chayot are equal to them all. The thighs of the chayot are equal to them all. The bodies of the chayot are equal to them all. The necks of the chayot are equal to them all. The heads of the …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חגיגה יג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
במקום שאתה מוצא גדולתו
How it connects
“Wherever you find the might of the Holy One, blessed be He, there you find His humility.” The Kehot note says the maamar follows the version with “greatness,” found in Yalkut Shimoni on Psalms.our note
The source
Megillah 31a:12–13מגילה ל״א א:י״ב-י״גSefaria (opens in a new tab)אָמַר רַבִּי יוֹחָנָן: כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה מוֹצֵא עִנְוְותָנוּתוֹ. דָּבָר זֶה כָּתוּב בַּתּוֹרָה, וְשָׁנוּי בַּנְּבִיאִים, וּמְשׁוּלָּשׁ בַּכְּתוּבִים. כָּתוּב בַּתּוֹרָה: ״כִּי ה׳ אֱלֹקֵיכֶם הוּא אֱלֹקֵי הָאֱלֹקִים וַאֲדוֹנֵי הָאֲדוֹנִים״, וּכְתִיב בָּתְרֵיהּ: ״עוֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה״. שָׁנוּי בַּנְּבִיאִים: ״כֹה אָמַר רָם וְנִשָּׂא שׁוֹכֵן עַד וְקָדוֹשׁ וְגוֹ׳״, וּכְתִיב בָּתְרֵיהּ: ״וְאֶת דַּכָּא וּשְׁפַל רוּחַ״, מְשׁוּלָּשׁ בַּכְּתוּבִים, דִּכְתִיב: ״סוֹלּוּ לָרוֹכֵב בָּעֲרָבוֹת בְּקָהּ שְׁמוֹ״, וּכְתִיב בָּתְרֵיהּ: ״אֲבִי יְתוֹמִים …
Yohanan said: Wherever you find [mentioned in the Bible] the power of the Holy One, blessed be He, you also find his humility. This fact is stated in the Torah, repeated in the Prophets, and stated a third time in the [Sacred] Writings. It is written in the Torah, “For the Lord your God, He is the God of gods and Lord of lords,” and it says immediately afterwards, “He executes justice for the orphan and widow” (Deuteronomy 10:17). It is repeated in the Prophets: “For thus said He who high aloft forever dwells, whose name is holy” and it says immediately afterwards, “I dwell on high, in holiness yet with the contrite and lowly spirit” (Isaiah 57:15). It is stated a third time in the [Sacred] …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורהVa’eschanan 8d, and sources noted there · not yet checked
Our explanationThe note sends the reader to a maamar in Likkutei Torah on Va’eschanan that also cites this saying about G‑d’s greatness and humility, with further sources listed there.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5708 (1948)ספר המאמרים תש״חp. 228, in a note
Our explanationA later Chassidic discourse whose note discusses the wording of this saying (“greatness” or “might”).
Look for it in the Lubavitch Library (opens in a new tab)Maimonides’ Commentary on the Mishnahפירוש המשניות להרמב״םAvos, chapter 4, mishnah 4
Our explanationThe note lists Maimonides’ commentary among the places that quote the saying with the word “greatness.”
Look for it in the Lubavitch Library (opens in a new tab)Pachad Yitzchak, by Rabbi Yitzchak Lamprontiפחד יצחקunder the entry for this saying
Our explanationA Talmudic encyclopedia, listed in the note as another place where the saying is recorded.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה מגילה לא, א. — ע״פ הגי׳ ביל״ש תהלים רמז תשצד. פס״ז עקב יז. פיה״מ להרמב״ם אבות פ״ד, מ״ד. פחד יצחק בערכו. סה״מ תש״ח ע׳ 228 בהערה.
ע״ל בואתחנן (ח, ד). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
The broken heart that crumbles evil ¶3–6
3וז״ש לך הוי׳ הגדולה. פי׳ כי מדת גדולה היא רק הוי׳ שנתהוה ממך והיינו ע״י צמצום והתפשטות והמשכה שע״ז מורים אותיות שם הוי׳ יו״ד צמצום כו׳.
And this is what is written, “Yours, Havayah, is the greatness”: that is, the attribute of greatness is only Havayah, which came into being from You, namely through contraction, spreading forth and drawing down, which the letters of the Name Havayah indicate: the yud, contraction, etc.
The verse “Yours, Havayah, is the greatness” is read to mean that greatness belongs only to the level of the Name Havayah, the power that brings creation into being. The letters of the Name trace that process: the small yud is contraction (tzimtzum), and the following letters are expansion and extension.
וע״י התבוננות זו נמשך לאדם ג״כ לב נשבר ונדכה1 שיהיה שוה בעיניו כל עניני העולם שנופלים תחת הזמן עבר הוה ועתיד והוה ולא יתאוה להם ולא ישית לב אליהם כלל
And through this contemplation a person also comes to have a broken and crushed heart, so that all the matters of the world that fall under time, past, present and future, and are transient, will be equal in his eyes; he will not crave them and will not set his heart to them at all,
Contemplating that all of creation is only an outflow of G‑d, and nothing next to Him, breaks a person’s heart and humbles him. Everything bound by time then becomes equal and fleeting in his eyes, and he stops craving it.
כי יאמר ללבו הרי קודם זה כמה שנים לא עלתה על לבי לכל לחשוב ולהרהר בענין זה ואחר כמה שנים לא יהיה הדבר ולא יבא כלל.23456789101112131415161718192021222324252627282930
for he will say to his heart: “Behold, several years ago it did not occur to me at all to think and ponder about this matter, and after several years the thing will not exist and will not come [to mind] at all.”
The practical reflection: a few years ago I never thought about this thing, and a few years from now it will be gone and forgotten. Why then should it capture my heart now?
From the idea that “greatness” is only Havayah’s act of creation, the paragraph draws a practical meditation: worldly matters, bound by time, are passing, and seeing this gives a broken heart that no longer craves them.
The link between the letters of Havayah and the stages of contraction, expansion and drawing down is a standard Kabbalistic teaching. The meditation mirrors the level of sovev described above, for which “was, is and will be” are one: a person who sees past and future as equal to the present reflects that timeless view in his own life.
Marei mekomos
- 1
On the words
לב נשבר ונדכה
How it connects
“A broken and crushed heart, O G‑d, You will not despise.” The humility that follows from the contemplation described here.our note
The source
Psalms 51:19תהילים נ״א:י״טSefaria (opens in a new tab)18כִּי לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶה: 19זִבְחֵי אֱלֹקִים רוּחַ נִשְׁבָּרָה לֵב־נִשְׁבָּר וְנִדְכֶּה אֱלֹקִים לֹא תִבְזֶה: 20הֵיטִיבָה בִרְצוֹנְךָ אֶת־צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלָ͏ִם:
18For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering. 19The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. 20Do good in Thy favour unto Zion; build Thou the walls of Jerusalem.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים נא, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
איזהו חכם הרואה את הנולד
How it connects
The words here quote Tamid 32a:7; the passage is shown below.
The source
Tamid 32a:7תמיד ל״ב א:ז׳Sefaria (opens in a new tab)אָמַר לָהֶם: אֵידֵין מִתְקְרֵי חַכִּים? אֲמַרוּ לֵקהּ: אֵיזֶהוּ חָכָם – הָרוֹאֶה אֶת הַנּוֹלָד. אָמַר לָהֶם: אֵידֵין מִתְקְרֵי גִּבּוֹר? אָמְרוּ לוֹ: אֵיזֶהוּ גִּבּוֹר – הַכּוֹבֵשׁ אֶת יִצְרוֹ. אָמַר לָהֶן: אֵידֵין מִתְקְרֵי עָשִׁיר? אֲמַרוּ לֵקהּ: אֵיזֶהוּ עָשִׁיר – הַשָּׂמֵחַ בְּחֶלְקוֹ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
תמיד לב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ואת רוח הטומאה אעביר
How it connects
The words here quote Zechariah 13:2; the passage is shown below.
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
אתה פוררת בעזך ים
How it connects
The words here quote Psalms 74:13; the passage is shown below.
The source
Psalms 74:13תהילים ע״ד:י״גSefaria (opens in a new tab)12וֵאלֹקִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ: 13אַתָּה פוֹרַרְתָּ בְעׇזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם: 14אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים:
12Yet God is my King of old, Working salvation in the midst of the earth. 13Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 14Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עד, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
ותשליך במצולות ים
How it connects
The words here quote Micah 7:19; the passage is shown below.
The source
Micah 7:19מיכה ז׳:י״טSefaria (opens in a new tab)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: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
18… 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 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 …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מיכה ז, יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
פז״ר קש״ב
How it connects
The words here quote Rosh Hashanah 4b:13–14; the passage is shown below.
The source
Rosh Hashanah 4b:13–14ראש השנה ד׳ ב:י״ג-י״דSefaria (opens in a new tab)אֵימוֹר דְּאָמְרִינַן שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ לְעִנְיַן פָּזֵ״ר קָשֶׁ״ב, אֲבָל לְעִנְיַין תַּשְׁלוּמִין — דִּבְרֵי הַכֹּל תַּשְׁלוּמִין דְּרִאשׁוֹן הוּא! דִּתְנַן: מִי שֶׁלֹּא חָג יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג — חוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג.
[But] I would suggest that we [only] say the eight is a separate holiday [specifically] for the issues of [the acronym] P-Z-R K-Sh-V [standing for Payis (a lottery was performed for the bull offered, as opposed to the days of Sukkot where all Mishmarot offered bulls in order), Zman (the Berachah of "Shehecheyanu"), Regel (it has its own name), Korban (it has its own group of Korbanot), Shirah (it has its own song of the day for the day), Berachah (it has its own blessing in prayers)], but for the issue of makeup [opportunity] everyone agrees it [has the] makeup of the first [day]. As was taught [in a (Mishnah Chagigah 1:6)]: If one did not bring the chagigah offering during the first …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Likkutei Sichosלקוטי שיחותby the Rebbe · p. 408
The Rebbe’s edited talks on the parsha and the festivals, with his notes.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ר״ה ד, ב. וש״נ. וראה בלקו״ש חל״ט ע׳ 408 בדיוק תי׳ ”קשב”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
אין אני והוא יכולין לדור
How it connects
The words here quote Sotah 5a:14; the passage is shown below.
The source
Sotah 5a:14סוטה ה׳ א:י״דSefaria (opens in a new tab)אָמַר רַב חִסְדָּא, וְאִיתֵּימָא מָר עוּקְבָא: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי וָהוּא יְכוֹלִין לָדוּר בָּעוֹלָם, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית גְּבַהּ עֵינַיִם וּרְחַב לֵבָב אֹתוֹ לֹא אוּכָל״. אַל תִּקְרֵי ״אֹתוֹ״, אֶלָּא ״אִתּוֹ לֹא אוּכָל״. אִיכָּא דְּמַתְנֵי לַהּ אַמְּסַפְּרֵי לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ראה סוטה ה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
מארבע הרוחות באי ופחי בהרוגים
How it connects
The words here quote Ezekiel 37:9; the passage is shown below.
The source
Ezekiel 37:9יחזקאל ל״ז:ט׳Sefaria (opens in a new tab)8וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם: 9וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹ־נָי ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ: 10וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד:
8… and flesh came up, and skin covered them above; but there was no breath in them. 9Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ 10So I prophesied as He commanded me, and the breath came into them, and they lived, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל לז, ט בואי ”הרוח” ופחי כצ״ל [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
אם ישים אליו לבו
How it connects
Kehot’s note points to Job 34:14 for these words.
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב לד, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
ארור הגבר
How it connects
The words here quote Jeremiah 17:5; the passage is shown below.
The source
Jeremiah 17:5ירמיהו י״ז:ה׳Sefaria (opens in a new tab)4וְשָׁמַטְתָּה וּבְךָ מִנַּחֲלָתְךָ אֲשֶׁר נָתַתִּי לָךְ וְהַעֲבַדְתִּיךָ אֶת־אֹיְבֶיךָ בָּאָרֶץ אֲשֶׁר לֹא־יָדָעְתָּ כִּי־אֵשׁ קְדַחְתֶּם בְּאַפִּי עַד־עוֹלָם תּוּקָד: 5כֹּה אָמַר ה׳ אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּאָדָם וְשָׂם בָּשָׂר זְרֹעוֹ וּמִן־ה׳ יָסוּר לִבּוֹ: 6וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי־יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב:
4… knowest not; For ye have kindled a fire in My nostril, Which shall burn for ever. 5Thus saith the LORD: Cursed is the man that trusteth in man, And maketh flesh his arm, And whose heart departeth from the LORD. 6For he shall be like a tamarisk in the desert, And shall not see when good …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ יז, ה. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
אל תבטחו בנדיבים
How it connects
The words here quote Psalms 146:3; the passage is shown below.
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.
- 12
On the words
אך הכוונה הוא על אדם העליון
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ביהל אור ע׳ תנ כתב שכ״ה ביר״ק ערך בטחון סעי׳ ד בשם ציוני.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
ועל דמות הכסא
How it connects
The words here quote Ezekiel 1:26; the passage is shown below.
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.
- 14
On the words
כיון שפירש טליתו עלי׳ שוב אינו יכול לבגוד בה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה קידושין יח, רע״ב. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
עוטה אור כשלמה
How it connects
The words here quote Psalms 104:2; the passage is shown below.
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
וע׳ עוד מענין עוטה אור
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
כל המ״מ מובאים ביהל אור עה״פ ע׳ שצז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
להחיות לב נדכאים
How it connects
The words here quote Isaiah 57:15; the passage is shown below.
The source
Isaiah 57:15ישעיהו נ״ז:ט״וSefaria (opens in a new tab)14וְאָמַר סֹלּוּ־סֹלּוּ פַּנּוּ־דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי: 15כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים: 16כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי:
14… ye up, clear the way, Take up the stumblingblock out of the way of My people. 15For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. 16For I will not contend for ever, Neither will I be always wroth; For the spirit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נז, טו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 18
On the words
להושיבי עם נדיבים
How it connects
The words here quote Psalms 113:8; the passage is shown below.
The source
Psalms 113:8תהילים קי״ג:ח׳Sefaria (opens in a new tab)7מְקִימִי מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן: 8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
7Who raiseth up the poor out of the dust, And lifteth up the needy out of the dunghill; 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, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 19
On the words
נדיבים אלו האבות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה בהנסמן להלן בהוספות להערות וציונים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 20
On the words
להושיבי עם נדיבים אלו האבות שהן הן המרכבה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ביהל אור ע׳ תנא הקשה שלכאורה זה אינו מובן, אך מאחר שגם פי׳ מבטוח באדם היינו באדם העליון, כמו״כ י״ל בענין מבטוח בנדיבים ע״ש בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
On the words
האבות שהן הן המרכבה
How it connects
The words here quote Bereshit Rabbah 47:6; the passage is shown below.
The source
Bereshit Rabbah 47:6בראשית רבה מ״ז:ו׳Sefaria (opens in a new tab)ויכל לדבר אתו - תני, הנפטר מחבירו בין גדול בין קטן, צריך ליטול ממנו רשות. ממי את למד? מאברהם. פעם אחת היה אברהם מדבר עם הקב"ה, באו מלאכי השרת לדבר עמו. אמר להן: נפטר מן השכינה, שהיא גדולה מכם תחלה, אחר כך אני מדבר עמכם. כיון שדבר עם הקדוש ברוך הוא כל צרכו, אמר לפניו: רבון העולמים! צריך אני לדבר. אמר לו: הפטר בשלום, הה"ד: ויעל אלקים מעל אברהם. אמר ריש לקיש: האבות הן הן המרכבה, שנא': ויעל אלקים מעל אברהם. ויעל מעליו אלקים. (בראשית כה) והנה ה' נצב עליו:
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion, Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ב״ר מז, ו. פב, ו. זח״ג רנז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
נדיבי עמים נאספו
How it connects
The words here quote Psalms 47:10; the passage is shown below.
The source
Psalms 47:10תהילים מ״ז:י׳Sefaria (opens in a new tab)9מָלַךְ אֱלֹקִים עַל־גּוֹיִם אֱלֹקִים יָשַׁב עַל־כִּסֵּא קׇדְשׁוֹ: 10נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹקֵי אַבְרָהָם כִּי לֵאלֹקִים מָגִנֵּי־אֶרֶץ מְאֹד נַעֲלָה:
9God reigneth over the nations; God sitteth upon His holy throne. 10The princes of the peoples are gathered together, the people of the God of Abraham; for unto God belong the shields of the earth; He is greatly exalted.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים מז, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
On the words
ע״פ כרוה נדיבי העם
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Beshalach, maamar 3לעיל חקת סב, דpage 62d, ¶13
מצד עצמה.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לעיל חקת סב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 24
On the words
ובפ׳ ויקהל ע״פ כל נדיב לבו
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Vayakhel, maamar 2תו״א פט, דpage 89d, ¶16
בחי׳ שינויים תוך התפלה ואחר התפלה כל היום שהשינויים הוא מבחי׳ וימלך וימת כו׳. וזהו ענין תרומה להוי׳ שהוא בחי׳ הבטול מלמטה למעלה. (והענין שהמשכה זו להיות בשכמל״ו הוא ע״י אתעדל״ת ג״כ בבחי׳ זו שאין לה הפסק דהיינו בחי׳ קבלת עומ״ש שענין עול הוא בחי׳ אתכפייא ובטול רצון שבחינה זו אין לה הפסק כי בחי׳ זו יוכל להיות בשוה כל היום כולו. היינו שגם אחר התפלה אע״פ שאינו עוסק בעומק …
Open it on Sefaria (opens in a new tab)Kehot’s note
תו״א פט, ד. וראה שם קטו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 25
On the words
ובד״ה מה יפו פעמיך
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Vayigash, maamar 2לקמן שה״ש מד, גpage 44c, ¶4
הנולד׳ מהתבוננות הנ״ל. אף שזו היא הולדה חדשה וזו אינה התחדשות גמורה אעפ״כ שרשה נעלה יותר כו׳ ואהבה הנולדה מהתבוננות היא למטה ממנה במדרגה רק שלא נשפלה כ״כ כמו אהבה הנ״ל המסותרת כו׳ (וכמ״ש בתניא שבחי׳ אהבה מסותרת כשיוצאה אל הגלוי נק׳ אה״ר שלמעלה מאהבת עולם שמבחי׳ ההתבוננות כו׳ וע׳ מ״ש לקמן ע״פ חכלילי מענין אה״ר ואה״ע). והנה בחי׳ ומדרגת יוסף הצדיק עליון הוא בחי׳ אה״ר המסותרת שיש בכל נפש …
Open it on Sefaria (opens in a new tab)Kehot’s note
לקמן שה״ש מד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 26
On the words
שבבחי׳ אדם ונדיבים יוכל להיות נפילה
How it connects
Kehot’s note points to where this is explained further: Biurei HaZohar.
Where the note points
Biurei HaZoharביאורי הזהרby the Mitteler Rebbe (and the Tzemach Tzedek) · vol. 2
Chassidic explanations of passages of the Zohar, by parsha.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
מובא בביאוה״ז להצ״צ כרך ב ע תתפד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 27
On the words
ומלתם את ערלת לבבכם
How it connects
The words here quote Deuteronomy 10:16; the passage is shown below.
The source
Deuteronomy 10:16דברים י׳:ט״זSefaria (opens in a new tab)15רַק בַּאֲבֹתֶיךָ חָשַׁק ה׳ לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכׇּל־הָעַמִּים כַּיּוֹם הַזֶּה: 16וּמַלְתֶּם אֵת עׇרְלַת לְבַבְכֶם וְעׇרְפְּכֶם לֹא תַקְשׁוּ עוֹד: 17כִּי ה׳ אֱלֹקֵיכֶם הוּא אֱלֹקֵי הָאֱלֹקִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד:
15… He chose their seed after them, even you, above all peoples, as it is this day. 16Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17For the LORD your God, He is God of gods, and Lord of lords, the great …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים י, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 28
On the words
ופחי בהרוגים ויחיו
How it connects
The words here quote Ezekiel 37:9; the passage is shown below.
The source
Ezekiel 37:9יחזקאל ל״ז:ט׳Sefaria (opens in a new tab)8וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם: 9וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹ־נָי ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ: 10וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד:
8… and flesh came up, and skin covered them above; but there was no breath in them. 9Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ 10So I prophesied as He commanded me, and the breath came into them, and they lived, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל לז, ט. רש״י פי׳ ”ופחי כמו נופח באש פחם (בישעי׳ כ״ד)”. והמצודות ציון פי׳ שהוא מלשון הפחה ונשיבה. ומהר״י קרא מפרש מלשון ויפח באפיו נשמת חיים. ולשון הפסוק ”בהרוגים האלה”
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 29
On the words
שו״ה כו׳ — והוא בחינת טל
How it connects
According to the Kehot note, the manuscript without the Tzemach Tzedek’s glosses ends the maamar at the words “and this is the level of dew” (paragraph 7).our note
Where the note points
Manuscripts of this maamarכתבי ידthe manuscript without the Tzemach Tzedek’s glosses; two other manuscripts
Our explanationTwo manuscripts add a line there: dew, which comes when one knows how to contemplate the matter itself well, for when “all nations surround me,” He will again have mercy on him from the Source of mercy.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
כאן הוא סיום המאמר בהכת״י שבלי הגהות הצ״צ. ובשני כת״י יש כאן שורה נוספת: טל וכו׳ והוא ע״י שידע להתבונן הטיב בדבר בעצמו כי כל גוים סבבוני אז ישוב וירחמהו ממקור הרחמי׳ כמ״ש במ״א. ע״כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 30
On the words
לך הוי׳ הגדולה
How it connects
David’s blessing: “Yours, G‑d, is the greatness and the might….” It is read to mean that greatness belongs to the level of Havayah, which brings creation into being.our note
The source
I Chronicles 29:11דברי הימים א כ״ט:י״אSefaria (opens in a new tab)10וַיְבָרֶךְ דָּוִיד אֶת־ה׳ לְעֵינֵי כׇּל־הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה ה׳ אֱלֹקֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד־עוֹלָם: 11לְךָ ה׳ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: 12וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל:
10… said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever. 11Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all. 12Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4ולכן גם עתה יהיה דומה בעיניו כאלו הוא קודם הזמן הזה ואחריו. וזהו איזהו חכם הרואה את הנולד1 שרואה בבחי׳ ראיה
Therefore now too it will seem in his eyes as if it were before this time and after it. And this is [the meaning of] “Who is wise? One who sees what will be born”: who sees, in a manner of
Since the thing did not exist before and will not exist after, the person sees it now as if it were already gone. This is the Sages’ definition of a wise man: one who “sees” the outcome.
ממש מה שנולד אח״כ שלא יהיה הדבר הרע כמ״ש ואת רוח הטומאה אעביר מן הארץ וגו׳ וגם אחרית כל דבר הוא רמה ותולעה והוה ונפסד.2
actual seeing, what will be born afterwards: that the evil thing will not exist, as it is written, “And I will remove the spirit of impurity from the land, etc.”; and also that the end of every thing is worms and maggots, transient and perishing.
He sees, as vividly as with his eyes, that evil will be removed from the world in the future, and that every physical thing ends in decay. Seeing the end robs the temptation of its hold now.
The broken-hearted meditation is the wisdom of “seeing what will be born”: the wise person sees now that evil and worldly allure will pass away.
Marei mekomos
- 1
On the words
איזהו חכם הרואה את הנולד
How it connects
Alexander asked the Sages of the Negev, “Who is called wise?” and they answered, “One who sees what will be born.” Here the “seeing” is a vivid awareness of the end of all things.our note
The source
Tamid 32a:7תמיד ל״ב א:ז׳Sefaria (opens in a new tab)אָמַר לָהֶם: אֵידֵין מִתְקְרֵי חַכִּים? אֲמַרוּ לֵקהּ: אֵיזֶהוּ חָכָם – הָרוֹאֶה אֶת הַנּוֹלָד. אָמַר לָהֶם: אֵידֵין מִתְקְרֵי גִּבּוֹר? אָמְרוּ לוֹ: אֵיזֶהוּ גִּבּוֹר – הַכּוֹבֵשׁ אֶת יִצְרוֹ. אָמַר לָהֶן: אֵידֵין מִתְקְרֵי עָשִׁיר? אֲמַרוּ לֵקהּ: אֵיזֶהוּ עָשִׁיר – הַשָּׂמֵחַ בְּחֶלְקוֹ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
How it connects
The prophecy that in the future G‑d will remove the spirit of impurity from the earth. The wise person sees now that evil has no future.our note
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
5וזהו אתה פוררת בעזך ים1. פי׳ ים נק׳ כמה בחי׳ שהם מצולות ים כמ״ש ותשליך במצולות ים כל חטאתם ואתה מפרר ומפזר אותם בעזך
And this is [the meaning of] “You crumbled the sea with Your might.” That is: several levels are called “sea,” namely “the depths of the sea,” as it is written, “And You will cast all their sins into the depths of the sea”; and You crumble and scatter them with Your might,
The verse “You crumbled the sea with Your might” is read as referring to sins, which are cast into “the depths of the sea.” G‑d crumbles and scatters them.
היינו ע״י בחי׳ התבוננות הנ״ל אין לו תפיסת מקום כלל להחשב בבחי׳ יש רק יפרר ע״י בחי׳ לב נשבר ונדכה וזהו סימן של שמיני עצרת פז״ר קש״ב.
that is, through the above-mentioned contemplation, [the thing] has no standing at all to be reckoned as a “something” (yesh), but he will crumble it through a broken and crushed heart. And this is the mnemonic of Shemini Atzeres: PaZeR KaSheV.
Through the contemplation above, evil loses its claim to be a real “something” (yesh), and the broken heart crumbles it. The Alter Rebbe finds this in the Talmud’s mnemonic for Shemini Atzeres, PaZeR KaSheV.
פי׳ מתחלה פזר בבחי׳ פירור הנ״ל ואח״כ קשב אמריה כי כשאין לו בחי׳ פיזור ופירור הנ״ל אמרז״ל אין אני והוא יכולין לדור בעולם אחד.2 פי׳ כשתופס מקום בעולם.3
That is: first “scatter” (pazer), in the manner of the above-mentioned crumbling, and afterwards “hearken (kashev) to His words.” For when one lacks the above-mentioned scattering and crumbling, our Sages said, “I and he cannot dwell in one world”: that is, when he takes up place in the world.
The mnemonic is read as two words: “pazer,” scatter, and “kashev,” hearken. First one must shatter one’s sense of self; only then can one listen to G‑d’s words, since G‑d says of the arrogant person, who fills up space in the world, that He and he cannot dwell together.
The broken heart “crumbles” sin and self-importance, and this is the order hinted in the mnemonic of Shemini Atzeres: first scatter (pazer), then hearken (kashev).
In the Talmud, PaZeR KaSheV is a mnemonic for the ways Shemini Atzeres is a festival in its own right. The Alter Rebbe reads its letters as a sequence of divine service. The Kehot note points to Likkutei Sichos for a discussion of the exact wording “kashev.”
Marei mekomos
- 1
How it connects
“You crumbled the sea with Your might.” Read here as G‑d crumbling the sins hidden in the “depths.”our note
The source
Psalms 74:13תהילים ע״ד:י״גSefaria (opens in a new tab)12וֵאלֹקִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ: 13אַתָּה פוֹרַרְתָּ בְעׇזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם: 14אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים:
12Yet God is my King of old, Working salvation in the midst of the earth. 13Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 14Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 2
On the words
אין אני והוא יכולין לדור בעולם אחד
How it connects
G‑d says of every arrogant person, “I and he cannot dwell in one world.” Here it explains why self-importance must be crumbled first.our note
The source
Sotah 5a:14סוטה ה׳ א:י״דSefaria (opens in a new tab)אָמַר רַב חִסְדָּא, וְאִיתֵּימָא מָר עוּקְבָא: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי וָהוּא יְכוֹלִין לָדוּר בָּעוֹלָם, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית גְּבַהּ עֵינַיִם וּרְחַב לֵבָב אֹתוֹ לֹא אוּכָל״. אַל תִּקְרֵי ״אֹתוֹ״, אֶלָּא ״אִתּוֹ לֹא אוּכָל״. אִיכָּא דְּמַתְנֵי לַהּ אַמְּסַפְּרֵי לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית״.
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
How it connects
“You will cast all their sins into the depths of the sea.” It shows that “sea” can mean the depths where sins are found.our note
The source
Micah 7:19מיכה ז׳:י״טSefaria (opens in a new tab)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: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
18… 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 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 …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
6והנה כתיב וכל הרשעה כולה בעשן תכלה שבקל יוכל לדחות כמו העשן שהרוח בא ועוקרו אפי׳ הוא נושב
Now it is written, “And all wickedness will be entirely consumed like smoke”: that it can easily be driven away, like smoke, which the wind comes and uproots even when it blows
Evil is compared to smoke: it looks thick and real, but even a slight wind drives it away.
מעט כמ״ש מארבע הרוחות בואי ופחי בהרוגים האלה ויחיו1 מפני שבאמת אין בהם ממשות כלל רק אם ישים אליו לבו2 להתבוננות הנ״ל:
only a little, as it is written, “Come from the four winds, and breathe into these slain, that they may live”; because in truth they have no substance at all, provided only that he sets his heart to the above-mentioned contemplation.
Ezekiel’s call to the winds (the Hebrew “ruach” means both wind and spirit) shows that a breath of spirit is enough. Evil has no real substance, and it vanishes as soon as a person turns his heart to the contemplation described above.
The paragraph concludes the first theme: evil has no substance, and the contemplation of the passing nature of all worldly things drives it away easily, like wind blowing away smoke.
Marei mekomos
- 1
On the words
מארבע הרוחות בואי ופחי בהרוגים האלה ויחיו
How it connects
In the vision of the dry bones, the spirit is called from the four winds to breathe life into the slain. The Kehot note gives the verse’s reading: “Come, O spirit, and breathe.”our note
The source
Ezekiel 37:9יחזקאל ל״ז:ט׳Sefaria (opens in a new tab)8וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם: 9וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹ־נָי ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ: 10וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד:
8… and flesh came up, and skin covered them above; but there was no breath in them. 9Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ 10So I prophesied as He commanded me, and the breath came into them, and they lived, …
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 ישים אליו לבו
How it connects
The phrase “if he sets his heart” comes from Job; here it means turning one’s heart to the contemplation.our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
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.
Refuge above the Torah and the Patriarchs ¶7
7וזהו טוב לחסות בה׳ מבטחח באדם טוב לחסות בה׳ מבטוח בנדיבים.1 ופי׳ בזהר שאין הכוונה על האדם הגשמי ונדיבים הגשמיים שא״כ לא היה אומר טוב לחסות בה׳ וגו׳.
And this is [the meaning of] “It is better to take refuge in G‑d than to trust in man; it is better to take refuge in G‑d than to trust in nobles.” The Zohar explains that the intent is not to the physical man and physical nobles, for if so, it would not say “It is better to take refuge in G‑d, etc.,”
Now the maamar returns to its opening verse. A problem: if “man” and “nobles” meant ordinary people, the verse would be saying that trusting them is good, only that trusting G‑d is better.
דמשמע שגם לבטוח באדם ובנדיבים טוב הוא אלא שיותר טוב לחסות בה׳ דהא כתיב ארור הגבר אשר יבטח באדם2 וכתיב אל תבטחו בנדיבים3 וגו׳.
which implies that to trust in man and in nobles is also good, only that it is better to take refuge in G‑d; yet it is written, “Cursed is the man who trusts in man,” and it is written, “Do not trust in nobles, etc.”
That cannot be, since other verses curse the one who trusts in man and forbid trusting in nobles. So “man” and “nobles” here must mean something holy.
אך הכוונה הוא על אדם העליון והוא מ״ש ועל דמות הכסא דמות כמראה אדם4 והוא בחי׳ תורה שבכתב שיש בה רמ״ח מ״ע ושס״ה ל״ת כמראה אדם שיש בו רמ״ח אברין ושס״ה גידין
Rather, the intent is to the Supernal Man. This is what is written, “And upon the likeness of the throne, a likeness like the appearance of a man”; and this is the level of the Written Torah, which has 248 positive commandments and 365 prohibitions, “like the appearance of a man,” who has 248 limbs and 365 sinews.
“Man” is the Supernal Man, the human likeness Ezekiel saw upon the Divine throne. This “Man” is the Written Torah, whose 248 positive and 365 negative commandments correspond to the 248 limbs and 365 sinews of the human body.
(וכמ״ש מזה בד״ה ויאכילך את המן בפ׳ עקב) ובודאי טוב ויפה לדבק בתורתו ית׳ אך יותר טוב מזה לחסות בה׳.
(As is explained about this in the section beginning “And He fed you the manna,” in Parshas Eikev.) And certainly it is good and fine to cleave to His Torah, may He be blessed; but better than this is to take refuge in G‑d.
Cleaving to the Torah, the Supernal Man, is certainly good. Yet the verse says that “taking refuge in G‑d” is better still.
לחסות פי׳ מלשון מחסה ומסתור והוא כמו למשל ענין מכסה החופה שבמדינותינו מקדשין תחת יריעה ובכמה מקומות פורסין טלית על החתן וכלה.
“To take refuge” (lachasos) is from the term “shelter” (machseh) and “cover.” It is like, by way of analogy, the covering of the chuppah: in our countries they betroth under a canopy, and in several places they spread a tallis over the groom and bride.
“Refuge” (chasiyah) implies being covered and sheltered. The Alter Rebbe compares it to the canopy (chuppah) of a wedding: in his lands it was a sheet held over the couple, and elsewhere a tallis was spread over them.
And our Sages said, “Once he has spread his tallis over her, he can no longer betray her.” So too, of Him, may He be blessed, it is written, “He wraps Himself in light as in a garment.”
The Sages taught that once a man has spread his tallis over his bride he may not betray her, because the covering creates a permanent bond. G‑d too “wraps Himself in light as a garment,” and spreads it over His people.
ופורש טליתו מעטה לבושו מבחי׳ סוכ״ע להחיות לב נדכאים8 (ועמ״ש באגה״ק על פסוק זה דעוטה אור ועמ״ש בביאור ע״פ
And He spreads His tallis, the wrap of His garment, from the level of the light that encompasses all worlds (sovev kol almin), “to revive the heart of the crushed.” (And see what is written in Iggeres HaKodesh on this verse, “He wraps Himself in light”; and see what is written in the explanation on the verse
This covering comes from sovev, the encompassing light, and its purpose is to revive the broken heart. The parenthesis that follows begins a list of places where the verse “He wraps Himself in light” is discussed.
כי ביום הזה יכפר בענין לבושיה כתלג חיור דקאי על התורה שהיא בחי׳ חשמל העליון מלמעלה מאצילות כו׳. וע׳ עוד מענין עוטה אור בשמות רבה) (פט״ו ור״פ י״ז) תרומה (פל״ג).
“For on this day He shall atone,” regarding “His garment is white as snow,” which refers to the Torah, which is the level of the supernal Chashmal, above Atzilus, etc. And see further on the theme of “He wraps Himself in light” in Shemos Rabbah) (chapter 15 and the beginning of chapter 17), Terumah (chapter 33),
In another maamar, G‑d’s garment “white as snow” (a phrase from Daniel’s vision) is the Torah, rooted in the “supernal Chashmal,” a level higher than Atzilus. The list of Midrash references begins with Shemos Rabbah.
ויקהל (פ״נ) אמור (פל״א) ובזח״ג (דרמ״ה ב׳ נ״ט ב׳. ח״א ל״א סע״ב. צ׳ ע״א. קמ״ב ב׳. ח״ב ט״ל ב׳ צ״ח סע״א קס״ד ב׳ ר״ט א׳).
Vayakhel (chapter 50), Emor (chapter 31); and in Zohar, volume III (245b, 59b; volume I, 31b at the end, 90a, 142b; volume II, 39b, 98a at the end, 164b, 209a).
The list continues with further chapters of the Midrash and with many passages of the Zohar that discuss G‑d’s garment of light.
ובספר עמ״ה שער עולם הבריאה פ״ג פי׳ עוטה אור כשלמה עולם המלבוש כו׳ והיינו אותיות התורה שהם בחי׳ לבושו ית׳.
And in the book Emek HaMelech, Gate of the World of Beriah, chapter 3, he explains “He wraps Himself in light as in a garment” as the World of the Garment, etc.; that is, the letters of the Torah, which are the level of His garment, may He be blessed.
The Kabbalistic work Emek HaMelech calls this garment “the World of the Garment,” which the Alter Rebbe identifies with the letters of the Torah: the Torah is how G‑d “clothes” Himself so as to be revealed.
ועמש״ל סד״ה ביום השמע״צ ובביאור ע״פ את שבתותי תשמרו וענין הנדיבים הוא מ״ש להושיבי עם נדיבים9 שכל ניצוצות נשמות ישראל מתעלים בי״ט.
And see what is written above, at the end of the section beginning “On the day of Shemini Atzeres,” and in the explanation on the verse “You shall keep My Shabbosos.” And the matter of “nobles” is what is written, “to seat me with nobles”: for all the sparks of the souls of Israel are elevated on Yom Tov.
After more cross-references, the Alter Rebbe explains the “nobles.” On Yom Tov the souls of Israel rise, and the verse “to seat me with nobles” describes that elevation.
“To seat me with nobles”: these are the Patriarchs, who are themselves the Chariot, as it is written, “The nobles of the peoples are gathered, the people of the G‑d of Abraham.”
The “nobles” are the Patriarchs, of whom the Midrash says “they are the Chariot”: they were wholly given over to G‑d’s will, as a chariot is to its rider. The verse from Psalms links “nobles” to “the G‑d of Abraham.”
(ועמ״ש ע״פ כרוה נדיבי העם ובפ׳ ויקהל ע״פ כל נדיב לבו. ובד״ה מה יפו פעמיך בענין בת נדיב) ואעפ״כ טוב יותר לחסות בה׳ כי
(And see what is written on the verse “which the nobles of the people dug,” and in Parshas Vayakhel on the verse “everyone whose heart is generous (nediv),” and in the section beginning “How beautiful are your steps,” regarding “O daughter of the noble.”) And nonetheless it is better to take refuge in G‑d, for
After pointing to three other maamarim on the word “noble,” the Alter Rebbe returns to the verse: even so, taking refuge in G‑d is better than the “nobles.”
הנה אמר דוד כל גוים סבבוני13 פי׳ שבבחי׳ אדם ונדיבים יוכל להיות בחי׳ נפילה להיות כל גוים סבבוני כו׳
behold, David said, “All nations surrounded me”: that is, in the level of “man” and “nobles” there can be a level of falling, so that “all nations surrounded me, etc.”
The reason is found in the next verse of the same psalm: “All nations surrounded me.” Even at the holy levels of “man” (Torah) and “nobles” (the Patriarchs) a person can fall, and the forces opposed to holiness can close in on him.
אבל בשם ה׳ שהוא בחי׳ סוכ״ע כי אמילם אכרות ואמול ערת הלב כמ״ש ומלתם את ערלת לבבכם14 וכמ״ש מחיה מתים כו׳
But “in the Name of G‑d,” which is the level of the light that encompasses all worlds, “I will cut them off” (amilam): I will cut off and circumcise the foreskin of the heart, as it is written, “And you shall circumcise the foreskin of your heart,” and as it is written, “He revives the dead, etc.,”
“In the Name of G‑d,” the encompassing light beyond these levels, one can “cut them off.” The Hebrew amilam is read as “I will circumcise them,” removing the heart’s coarse covering.
כמ״ש ופחי בהרוגים ויחו15 והוא בחינת טל (ועיין בויקרא רבה אמור פ״ל ועמ״ש מזה בד״ה ויאכילך את המן שע״ז נאמר אשר לא ידעון אבותיך16 כו׳ והוא למעלה מבחינת אדם העליון.
as it is written, “and breathe into the slain, that they may live”; and this is the level of dew. (And see Vayikra Rabbah, Emor, chapter 30; and see what is written about this in the section beginning “And He fed you the manna”: that of this it is said, “which your fathers did not know, etc.,” and it is above the level of the Supernal Man.
This level revives even the spiritually “dead,” like dew, which in Jewish tradition is the image of resurrection. A long parenthesis now opens: the manna, unknown to the Patriarchs, also comes from a level above the Supernal Man.
וענין לחסות בהוי׳ י״ל שזהו ענין פסוק ראשון דק״ש שמע ישראל17 הוי׳ אלקינו למסור נפשו באחד. שזהו למעלה מבחי׳ התורה. כמ״ש בד״ה מה יפו פעמיךהנ״ל ו בביאור ע״פ אחת היא יונתי.
And the matter of taking refuge in Havayah, it may be said, is the theme of the first verse of the Shema, “Hear, O Israel, Havayah is our G‑d…”: to give over one’s soul at [the word] “One,” which is above the level of the Torah, as is explained in the section beginning “How beautiful are your steps,” mentioned above, and in the explanation on the verse “My dove is but one,”
“Taking refuge in Havayah” is identified with the first verse of the Shema, where a Jew is ready to give up his life at the word “One.” That self-offering reaches higher than the Torah itself.
ובביאור ע״פ ונקדשתי בתוך בנ״י וסד״ה כי קרוב אליך הדבר מאד ועי״ז נקראו נש״י ראשית תבואתה18 שהם הממשיכים גילוי אור א״ס בחכמה עילאה שהיא התורה שהיא בחי׳ לבושיה.
and in the explanation on the verse “And I shall be sanctified among the children of Israel,” and at the end of the section beginning “For the matter is very near to you.” And through this the souls of Israel are called “the first of His harvest,” for they are the ones who draw down the revelation of the Infinite Light into the Supernal Chochmah, which is the Torah, which is the level of His garment.
By this self-sacrifice the Jewish souls are called “the first of His harvest”: they are prior even to the Torah, and they draw the Infinite Light into Chochmah, the Torah, which is G‑d’s “garment.”
וכמ״ש סד״ה ועשית בגדי קדש. ולעיל סד״ה ביום השמיני עצרת. בפי׳ שמחת תורה שהתורה שהיא בחי׳ אור כשלמה היא בשמחה ע״י שאור א״ס ב״ה נמשך ומלובש בה ע״ש.
And as is explained at the end of the section beginning “And you shall make holy garments,” and above, at the end of the section beginning “On the eighth day, an atzeres,” on the meaning of Simchas Torah: that the Torah, which is the level of “light as a garment,” is in joy because the Infinite Light, blessed be He, is drawn down and clothed in it; see there.
This is linked to Simchas Torah: the Torah, the “garment of light,” rejoices when the Infinite Light is drawn into it, and it is the Jewish people who draw it in.
ועמ״ש בפ׳ יתרו בד״ה זכור ושמור בדבור אחד. שהענין שנש״י ממשיכים ע״י מס״נ בק״ש שיהיה גילוי אור א״ס ב״ה שלמעלה מבחי׳ אדם שעז״נ
And see what is written in Parshas Yisro, in the section beginning “‘Remember’ and ‘Keep’ in a single utterance”: the matter is that the souls of Israel, through self-sacrifice (mesirus nefesh) in the Shema, draw down a revelation of the Infinite Light, blessed be He, which is above the level of “man,” of which it is said,
Through self-sacrifice in the Shema the Jew draws down a light higher than “man,” higher than the Torah in its measured form. Scripture says of this level, “He is not a man.”
כי לא אדם הוא19 נמשך ומתלבש בעסק תורתם ועבודתם בקיום המצות שבבחינת אדם וזהו ענין על שלא ברכו בתורה20 כו׳ ועמ״ש בד״ה וכל בניך ובד״ה השמים כסאי בפי׳ לעשות ולקיים):
“for He is not a man”; it is drawn down and clothed in their occupation with Torah and in their service in fulfilling the mitzvos, which are in the level of “man.” And this is the matter of “because they did not recite the blessing over the Torah, etc.” And see what is written in the section beginning “And all your children,” and in the section beginning “The heavens are My throne,” on the meaning of “to do and to fulfill.”)
That higher light is then clothed in their Torah study and mitzvos, which belong to the level of “man.” This explains the Talmud’s saying that the Land was lost “because they did not bless over the Torah first”: they studied without first connecting to the Giver, who is above the Torah.
The paragraph explains the opening verse: “man” is the Torah (the Supernal Man) and “nobles” are the Patriarchs, both holy; yet “taking refuge in G‑d,” the encompassing light reached through self-sacrifice in the Shema, is higher still, for it can overcome any fall and revive the heart.
The Kehot note records that the reading of “man” as the Supernal Man is found in Yalkut Reuveni, quoting the Tziyoni. The chuppah image connects back to paragraph 1: the mitzvos are the betrothal, and the chuppah, the encompassing light, is the covering that makes the bond permanent. A note in paragraph 3 records that one manuscript ends the maamar at “this is the level of dew,” so the long parenthesis may be a later gloss.
Marei mekomos
- 1
On the words
טוב לחסות בה׳ מבטחח באדם טוב לחסות בה׳ מבטוח בנדיבים
How it connects
“It is better to take refuge in G‑d than to trust in man; it is better to take refuge in G‑d than to trust in nobles.” The maamar’s opening verse, read as referring to the Torah and the Patriarchs.our note
The source
Psalms 118:8–9תהילים קי״ח:ח׳-ט׳Sefaria (opens in a new tab)טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בָּאָדָם: טוֹב לַחֲסוֹת בַּה׳ מִבְּטֹחַ בִּנְדִיבִים:
It is better to take refuge in the LORD Than to trust in man. It 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.
- 2
On the words
ארור הגבר אשר יבטח באדם
How it connects
“Cursed is the man who trusts in man.” It shows that the verse in Psalms cannot mean ordinary people.our note
The source
Jeremiah 17:5ירמיהו י״ז:ה׳Sefaria (opens in a new tab)4וְשָׁמַטְתָּה וּבְךָ מִנַּחֲלָתְךָ אֲשֶׁר נָתַתִּי לָךְ וְהַעֲבַדְתִּיךָ אֶת־אֹיְבֶיךָ בָּאָרֶץ אֲשֶׁר לֹא־יָדָעְתָּ כִּי־אֵשׁ קְדַחְתֶּם בְּאַפִּי עַד־עוֹלָם תּוּקָד: 5כֹּה אָמַר ה׳ אָרוּר הַגֶּבֶר אֲשֶׁר יִבְטַח בָּאָדָם וְשָׂם בָּשָׂר זְרֹעוֹ וּמִן־ה׳ יָסוּר לִבּוֹ: 6וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי־יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב:
4… knowest not; For ye have kindled a fire in My nostril, Which shall burn for ever. 5Thus saith the LORD: Cursed is the man that trusteth in man, And maketh flesh his arm, And whose heart departeth from the LORD. 6For he shall be like a tamarisk in the desert, And shall not see when good …
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
אל תבטחו בנדיבים
How it connects
“Do not trust in nobles.” The same proof for “nobles.”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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
ועל דמות הכסא דמות כמראה אדם
How it connects
In Ezekiel’s vision, a human likeness sits upon the likeness of the throne. This is the “Supernal Man,” identified here with the Torah.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 5
On the words
כיון שפירש טליתו עליה שוב אינו יכול לבגוד בה
How it connects
The Talmud reads “in his betraying her” as referring to one who has spread his garment over her. The spreading of the garment creates a bond that cannot be betrayed.our note
The source
Kiddushin 18b:4קידושין י״ח ב:ד׳Sefaria (opens in a new tab)תָּא שְׁמַע: ״בְּבִגְדוֹ בָּהּ״ – כֵּיוָן שֶׁפֵּירַשׂ טַלִּיתוֹ עָלֶיהָ שׁוּב אֵינוֹ רַשַּׁאי לְמוֹכְרָהּ. זַבּוֹנֵי הוּא דְּלָא מְזַבֵּין לַהּ, הָא יַעוֹדֵי מְיַיעֵד לַהּ, וְאִי אָמְרַתְּ נִישּׂוּאִין עוֹשֶׂה, כֵּיוָן דְּנִישֵּׂאת שׁוּב אֵין לְאָבִיהָ רְשׁוּת בָּהּ! אֶלָּא לָאו שְׁמַע מִינַּהּ אֵירוּסִין עוֹשֶׂה.
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
How it connects
The Midrash on G‑d wrapping Himself in light, the first of the passages listed here.our note
The source
Shemot Rabbah 15:22שמות רבה ט״ו:כ״בSefaria (opens in a new tab)החדש הזה לכם - הדא הוא דכתיב (תהלים קד, יט): עשה ירח למועדים שמש ידע מבואו. הרבה מעשים כתב משה בתורה סתומים, עמד דוד ופירשם. אנו מוצאין ממעשה בראשית, משברא שמים וארץ ברא האור, שנאמר (בראשית א, א): בראשית ברא אלקים ואחר כך ( שם שם, ג): ויאמר אלקים יהי אור. ודוד פרשו מאחר שברא אור, ברא שמים, שנאמר (תהלים שם, ב): עוטה אור כשלמה. והדר נוטה שמים כיריעה, הרי למדנו, משברא אור, ברא שמים. שלשה בריות קדמו את העולם: המים, והרוח, והאש. המים, הרו וילדו אפלה. האש, הרה וילדה אור. הרוח, הרה וילדה חכמה. ובשש בריות אלו העולם מתנהג: ברוח, בחכמה, ובאש, ובאור, ובחשך, ובמים. לפיכך, דוד אמר (שם שם, א): ברכי נפשי את ה', ה' אלקי גדלת …
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches …
Hebrew: Daat Shemot Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
- 7
On the words
עוטה אור כשלמה
How it connects
“He wraps Himself in light as in a garment.” G‑d’s covering garment is the encompassing light.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
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
להחיות לב נדכאים
How it connects
G‑d dwells with the crushed and lowly “to revive the heart of the crushed.” The encompassing light revives the broken heart.our note
The source
Isaiah 57:15ישעיהו נ״ז:ט״וSefaria (opens in a new tab)14וְאָמַר סֹלּוּ־סֹלּוּ פַּנּוּ־דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי: 15כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים: 16כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי:
14… ye up, clear the way, Take up the stumblingblock out of the way of My people. 15For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones. 16For I will not contend for ever, Neither will I be always wroth; For the spirit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
להושיבי עם נדיבים
How it connects
“To seat him with nobles.” Read as the elevation of the souls on Yom Tov to the level of the Patriarchs.our note
The source
Psalms 113:8תהילים קי״ג:ח׳Sefaria (opens in a new tab)7מְקִימִי מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן: 8לְהוֹשִׁיבִי עִם־נְדִיבִים עִם נְדִיבֵי עַמּוֹ: 9מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם־הַבָּנִים שְׂמֵחָה הַלְלוּ־קָהּ:
7Who raiseth up the poor out of the dust, And lifteth up the needy out of the dunghill; 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.
- 10
On the words
האבות שהן הן המרכבה
How it connects
“The Patriarchs, they are the Chariot”: wholly nullified to G‑d’s will.our note
The source
Bereshit Rabbah 47:6בראשית רבה מ״ז:ו׳Sefaria (opens in a new tab)ויכל לדבר אתו - תני, הנפטר מחבירו בין גדול בין קטן, צריך ליטול ממנו רשות. ממי את למד? מאברהם. פעם אחת היה אברהם מדבר עם הקב"ה, באו מלאכי השרת לדבר עמו. אמר להן: נפטר מן השכינה, שהיא גדולה מכם תחלה, אחר כך אני מדבר עמכם. כיון שדבר עם הקדוש ברוך הוא כל צרכו, אמר לפניו: רבון העולמים! צריך אני לדבר. אמר לו: הפטר בשלום, הה"ד: ויעל אלקים מעל אברהם. אמר ריש לקיש: האבות הן הן המרכבה, שנא': ויעל אלקים מעל אברהם. ויעל מעליו אלקים. (בראשית כה) והנה ה' נצב עליו:
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion, Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
האבות שהן הן המרכבה
How it connects
The same teaching, said of Jacob.our note
The source
Bereshit Rabbah 82:6בראשית רבה פ״ב:ו׳Sefaria (opens in a new tab)ויעל מעליו אלקים - אמר ריש לקיש: האבות הן הן המרכבה, שנאמר (בראשי' יג): ויעל אלקים מעל אברהם. ויעל מעליו אלקים (שם כח) והנה ה' נצב עליו, ויצב יעקב מצבה וגו':
“God ascended from upon him, in the place where He had spoken with him” (Genesis 35:13). “God ascended from upon him” – Reish Lakish said: The patriarchs are the Divine Chariot, as it is stated: “God ascended from upon Abraham” (Genesis 17:22); “God ascended from upon him”; “the Lord stood over him” (Genesis 28:13). “Jacob established a monument in the place where He spoke with him, a monument of stone. He poured a libation upon it, and poured oil upon it” (Genesis 35:14). “Jacob established a monument…. He poured a libation upon it” – he poured oil on it from the full mouth of a cruse.
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 12
On the words
נדיבי עמים נאספו עם אלקי אברהם
How it connects
“The nobles of the peoples are gathered, the people of the G‑d of Abraham.” It links “nobles” to Abraham and the Patriarchs.our note
The source
Psalms 47:10תהילים מ״ז:י׳Sefaria (opens in a new tab)9מָלַךְ אֱלֹקִים עַל־גּוֹיִם אֱלֹקִים יָשַׁב עַל־כִּסֵּא קׇדְשׁוֹ: 10נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱלֹקֵי אַבְרָהָם כִּי לֵאלֹקִים מָגִנֵּי־אֶרֶץ מְאֹד נַעֲלָה:
9God reigneth over the nations; God sitteth upon His holy throne. 10The princes of the peoples are gathered together, the people of the God of Abraham; for unto God belong the shields of the earth; He is greatly exalted.
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
כל גוים סבבוני
How it connects
“All nations surrounded me; in the Name of G‑d I will cut them off.” The next verse in the psalm, read as the danger of falling and its remedy in the encompassing light.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.
- 14
On the words
ומלתם את ערלת לבבכם
How it connects
“Circumcise the foreskin of your heart.” It supports reading amilam (“I will cut them off”) as circumcision of the heart.our note
The source
Deuteronomy 10:16דברים י׳:ט״זSefaria (opens in a new tab)15רַק בַּאֲבֹתֶיךָ חָשַׁק ה׳ לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכׇּל־הָעַמִּים כַּיּוֹם הַזֶּה: 16וּמַלְתֶּם אֵת עׇרְלַת לְבַבְכֶם וְעׇרְפְּכֶם לֹא תַקְשׁוּ עוֹד: 17כִּי ה׳ אֱלֹקֵיכֶם הוּא אֱלֹקֵי הָאֱלֹקִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד:
15… He chose their seed after them, even you, above all peoples, as it is this day. 16Circumcise therefore the foreskin of your heart, and be no more stiffnecked. 17For the LORD your God, He is God of gods, and Lord of lords, the great …
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
ופחי בהרוגים ויחו
How it connects
“Breathe into these slain, that they may live.” Revival from the encompassing light, like the dew of resurrection.our note
The source
Ezekiel 37:9יחזקאל ל״ז:ט׳Sefaria (opens in a new tab)8וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם: 9וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹ־נָי ה׳ מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ: 10וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד:
8… and flesh came up, and skin covered them above; but there was no breath in them. 9Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’ 10So I prophesied as He commanded me, and the breath came into them, and they lived, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 16
On the words
אשר לא ידעון אבותיך
How it connects
The manna “which your fathers did not know.” It shows a level above the Patriarchs and above the Supernal Man.our note
The source
Deuteronomy 8:16דברים ח׳:ט״זSefaria (opens in a new tab)15הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ: 16הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ: 17וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה:
15… ground where was no water; who brought thee forth water out of the rock of flint; 16who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end; 17and thou say in thy heart: ‘My power and the might of my hand hath gotten …
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
שמע ישראל הוי׳ אלקינו
How it connects
The first verse of the Shema, at whose word “One” a Jew offers his soul. This is “taking refuge in Havayah.”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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 18
On the words
ראשית תבואתה
How it connects
“Israel is holy to G‑d, the first of His harvest.” The souls precede the Torah and draw the Infinite Light into it.our note
The source
Jeremiah 2:3ירמיהו ב׳:ג׳Sefaria (opens in a new tab)2… לֵאמֹר כֹּה אָמַר ה׳ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה: 3קֹדֶשׁ יִשְׂרָאֵל לַה׳ רֵאשִׁית תְּבוּאָתֹה כׇּל־אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם־ה׳ 4שִׁמְעוּ דְבַר־ה׳ בֵּית יַעֲקֹב וְכׇל־מִשְׁפְּחוֹת בֵּית יִשְׂרָאֵל:
2… espousals; how thou wentest after Me in the wilderness, in a land that was not sown. 3Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD. 4Hear ye the word of the LORD, O house of Jacob, and all the families of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 19
On the words
כי לא אדם הוא
How it connects
“For He is not a man.” It describes the level above the Supernal Man.our note
The source
I Samuel 15:29שמואל א ט״ו:כ״טSefaria (opens in a new tab)28וַיֹּאמֶר אֵלָיו שְׁמוּאֵל קָרַע Havayah אֶת־מַמְלְכוּת יִשְׂרָאֵל מֵעָלֶיךָ הַיּוֹם וּנְתָנָהּ לְרֵעֲךָ הַטּוֹב מִמֶּךָּ: 29וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם כִּי לֹא אָדָם הוּא לְהִנָּחֵם: 30וַיֹּאמֶר חָטָאתִי עַתָּה כַּבְּדֵנִי נָא נֶגֶד זִקְנֵי־עַמִּי וְנֶגֶד יִשְׂרָאֵל וְשׁוּב עִמִּי וְהִשְׁתַּחֲוֵיתִי לַה׳ אֱלֹקֶיךָ:
28… this day, and hath given it to a neighbour of thine, that is better than thou. 29And also the Glory of Israel will not lie nor repent; for He is not a man, that He should repent.’ 30Then he said: ‘I have sinned; yet honour me now, I pray thee, before the elders …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 20
On the words
על שלא ברכו בתורה
How it connects
The Land was lost “because they did not first bless over the Torah.” The blessing connects Torah study to G‑d who is above the Torah.our note
The source
Nedarim 81aנדרים פ״א אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Seeing the King: windows and lattices ¶8–10
8להבין ענין יו״ט שני של גליות. כי הנה כל יו״ט הוא בחי׳ שמחה התגלות הפנימית כמשל המלך שדרכו לישב בחדרי חדרים ובזמן שמחתו הוא מתגלה ומתראה וראייה זו היא גורמת האהבה וכמשל אהבת המלך
To understand the matter of the second day of Yom Tov of the Diaspora: every Yom Tov is a level of joy, a revelation of the inward. As in the analogy of a king whose way is to sit in innermost chambers, and at the time of his joy he reveals himself and is seen; and this seeing brings about love. As in the analogy of love for the king,
A new question: why does the Diaspora keep a second day of Yom Tov? Every festival is a time of joy, when G‑d’s inner self is revealed, like a king who normally stays hidden in his inner rooms but shows himself on his day of celebration.
שהיא באה מחמת ראיית פניו שעי״ז תיקר אהבתם אליו משא״כ ע״י שמיעה מרחוק הנה לשמע המלך נופל בחי׳ יראה ולא אהבה
which comes from seeing his face, through which their love for him grows precious; whereas through hearing from afar, upon hearing of the king there falls [upon one] a level of awe, and not love.
Seeing the king’s face awakens love; merely hearing about him from afar awakens awe. Sight brings closeness, hearing keeps distance.
וזהו פני אריה אל הימין1 אריה אותיות ראיה שמזה נמשך אל הימין שהוא בחינת אהבה (ועמ״ש בד״ה יהודה אתה גבי ראובן ושמעון)
And this is “the face of a lion to the right”: aryeh (lion) has the letters of re’iyah (seeing), from which [something] is drawn “to the right,” which is the level of love. (And see what is written in the section beginning “Yehudah, you,” regarding Reuven and Shimon.)
Among the faces of the Chariot, the lion is on the right, the side of love (Chesed). The letters of aryeh (lion) spell re’iyah (seeing): seeing leads to love.
והנה עיקר ענין גילוי זה שהמלך מתגלה ומתראה הי׳ בזמן בהמ״ק בעליית רגלים שאז היו מקבלים ישראל בחי׳ ראי׳ המלך
Now, the essence of this revelation, in which the King reveals Himself and is seen, was in the time of the Holy Temple, at the pilgrimages of the festivals, when Israel would receive the level of seeing the King,
This revelation happened most fully when the Temple stood and Jews went up for the three festivals, where they “saw” the King.
כדכתיב יראה כל זכורך2 ויראה יראה כדרך שבא לראות3 כו׳ שהיה בחי׳ ראיה והתגלות מלמעלה ומזה נמשך כל זכורך מדת האהבה כדכתיב זכר חסדו4 כו׳
as it is written, “All your males shall appear”; and “he shall see / he shall appear”: in the way he comes to see, etc. There was a level of seeing and revelation from above, and from this the attribute of love was drawn to “all your males,” as it is written, “He remembered His kindness, etc.”
The verse “All your males shall appear” can be read both “shall see” and “shall be seen”: the pilgrim came to see and to be seen. From that sight came love, since zachor (“your males”) is linked to “He remembered (zachar) His kindness”: male and remembering are tied to Chesed, love.
[ועמ״ש מענין שלש פעמים בשנה יראה בד״ה בשעה שהקדימו ישראל נעשה ובד״ה מה יפו פעמיך בנעלים ובד״ה מזמור שיר חנכת הבית גבי ואין אנו יכולים לעלות ולראות כו׳.
(And see what is written on the theme of “Three times a year… shall appear” in the section beginning “When Israel put ‘we will do’ first,” and in the section beginning “How beautiful are your steps in sandals,” and in the section beginning “A psalm, a song for the dedication of the House,” regarding “and we cannot go up and appear, etc.”
A long bracketed list of other maamarim on the theme of “appearing” before G‑d begins here, including one on the words of the festival prayer, “we cannot go up and appear.”
The second part of the maamar opens: every festival is a revelation of the King, and seeing Him arouses love; this happened most fully in Temple times, when the pilgrims came to see and be seen.
The play between zachor (male) and zachar (remember) and the link of “male” to Chesed, love, is developed in the next paragraph (“great love, which is called male”). The lion on the right is from Ezekiel’s Chariot, where the right side corresponds to Chesed.
Marei mekomos
- 1
On the words
פני אריה אל הימין
How it connects
In Ezekiel’s Chariot, “the face of a lion to the right.” The lion (aryeh), whose letters spell “seeing,” is on the side of love.our note
The source
Ezekiel 1:10יחזקאל א׳:י׳Sefaria (opens in a new tab)9חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ: 10וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן: 11וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹּתֵיהֶנָה:
9… joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle. 11Thus were their faces; and their wings were stretched upward; two wings of every one were …
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
יראה כל זכורך
How it connects
“Three times a year all your males shall appear before G‑d.” The pilgrimage as a time of seeing the King.our note
The source
Deuteronomy 16:16דברים ט״ז:ט״זSefaria (opens in a new tab)15… אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר ה׳ כִּי יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ: 16שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כׇל־זְכוּרְךָ אֶת־פְּנֵי ה׳ אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי ה׳ רֵיקָם: 17אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת Havayah אֱלֹקֶיךָ אֲשֶׁר נָתַן־לָךְ:
15… thine increase, and in all the work of thy hands, and thou shalt be altogether joyful. 16Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty; 17every man shall give as he is able, according to the blessing of the LORD thy …
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
כדרך שבא לראות
How it connects
The Talmud reads the verse both as “see” and “be seen”: “as he comes to see, so he comes to be seen.”our note
The source
Chagigah 2a:6חגיגה ב׳ א:ו׳Sefaria (opens in a new tab)וּדְלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: סוֹמֵא בְּאַחַת מֵעֵינָיו פָּטוּר מִן הָרְאִיָּיה, שֶׁנֶּאֱמַר: ״יִרְאֶה״, ״יֵרָאֶה״ — כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵירָאוֹת. מָה לִרְאוֹת בִּשְׁתֵּי עֵינָיו, אַף לֵירָאוֹת בִּשְׁתֵּי עֵינָיו.
But this is not in accordance with the following Baraita. For Yochanan ben Dahabai, in the name of Rabbi Yehudah, taught, He who is blind in one eye is exempt from the "appearing", as it is said, (Exodus 23:17) "He shall be seen" or "He shall see." As he went to see, so he went to be seen; just as he went to be seen with both eyes, so too to see with both eyes.
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.
- 4
On the words
זכר חסדו
How it connects
“He remembered His kindness.” It links “remembering” (and so “males”) with Chesed, love.our note
The source
Psalms 98:3תהילים צ״ח:ג׳Sefaria (opens in a new tab)2הוֹדִיעַ ה׳ יְשׁוּעָתוֹ לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ: 3זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל רָאוּ כׇל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹקֵינוּ: 4הָרִיעוּ לַה׳ כׇּל־הָאָרֶץ פִּצְחוּ וְרַנְּנוּ וְזַמֵּרוּ:
2The LORD hath made known His salvation; His righteousness hath He revealed in the sight of the nations. 3He hath remembered His mercy and His faithfulness toward the house of Israel; All the ends of the earth have seen the salvation of our God. 4Shout unto the LORD, all the earth; Break forth and sing for joy, yea, sing praises.
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.
9ועמ״ש עוד מענין וה׳ עליהם יראה1 בד״ה שמאלו תחת לראשי בפ׳ כי תשא. ועמ״ש עוד בד״ה ואתחנן גבי אעברה נא ואראה2 כו׳.
And see further what is written on the theme of “And G‑d will appear over them” in the section beginning “His left hand is under my head,” in Parshas Ki Sisa. And see further what is written in the section beginning “Va’eschanan,” regarding “Let me cross over, please, and see, etc.”
The bracketed list of cross-references continues: other maamarim where G‑d “appearing” to Israel, and Moshe’s plea to “see” the Land, are explained.
ועמ״ש בד״ה בהעלותך את הנרות ובד״ה ועשית בגדי קדש בענין אהרן אותיות נראה3 כו׳ שמזה נמשך בחי׳ אור האהבה רבה כו׳.
And see what is written in the section beginning “When you kindle the lamps,” and in the section beginning “And you shall make holy garments,” regarding Aharon [having] the letters of nireh (“will be seen”), etc., from which the level of the light of great love is drawn, etc.
The name Aharon (אהרן) has the letters of nireh (נראה), “will be seen.” Aharon, whose attribute is love, shows that being seen by G‑d draws down “great love” (ahavah rabbah), the highest love.
וזהו ענין יראה כל זכורך4 שהיא אה״ר שנק׳ דכר כמ״ש בד״ה שוש תשיש בפ׳ תזריע וע׳ בזהר (בתחלתו דף ב׳ ע״א).
And this is the theme of “all your males shall appear”: it is great love, which is called “male,” as is explained in the section beginning “I will greatly rejoice,” in Parshas Tazria; and see the Zohar (at its beginning, page 2a).
In Kabbalistic language, great love is called “male,” because it is a love that gives and initiates. So “all your males shall appear” means that the “seeing” on the festivals produced this great love.
And see what is written in the section beginning “And it shall be for you as tzitzis,” regarding the meaning of “so that you shall remember”: that you shall be in the level of males. And this is through “and you shall see it,”
The mitzvah of tzitzis says “you shall see it… so that you shall remember (tizkeru).” Remembering (zachor) is linked to “male” (zachar): seeing leads to the level of great love.
כי ציצית ג״כ מלשון מציץ מן החרכים7 (דלקמן) ועמ״ש בד״ה ועשית ציץ זהב טהור ועמ״ש בד״ה עיני כל אליך ישברו וע׳ בזהר פקודי (דרכ״ה ע״ב)
for tzitzis also comes from the term “peering (metzitz) through the lattices” (below). And see what is written in the section beginning “And you shall make a plate (tzitz) of pure gold,” and see what is written in the section beginning “The eyes of all look hopefully to You,” and see the Zohar, Pekudei (225b),
The word tzitzis is related to metzitz, “peering,” the word that will be central below (“peering through the lattices”). The list continues with maamarim on the priest’s golden plate (tzitz) and on G‑d’s eyes.
ע״פ עיני8 ה׳ אל צדיקים9 ועמ״ש מזה בד״ה כי תשמע בקול ור״פ בחקתי (דקי״ב סע״א) ואשגח עלן10 כו׳ ובפי׳ הרמ״ז שם ושם]
on the verse “The eyes of G‑d are toward the righteous”; and see what is written about this in the section beginning “If you will listen to the voice,” and at the beginning of Parshas Bechukosai (112a, at the end): “and watch over us, etc.,” and in the commentary of the Ramaz there and there.)
The references end with passages about G‑d’s watchful “eyes” toward the righteous, and with Zohar passages and the Ramaz’s commentary on them. The long bracket that began in paragraph 8 closes here.
(ועיין מענין יראה כל זכורך ברבות בשה״ש בפסוק יונתי בחגוי שזהו ענין הראיני את מראיך זח״ב בא ל״ח א׳ ס״פ משפטים קכ״ד א׳ תצוה קפ״ג א׳ פ׳ שלח קס״ה סע״ב11 קס״ח א׳).
(And see on the theme of “all your males shall appear” in the Midrash Rabbah on Song of Songs, on the verse “My dove, in the clefts of the rock,” that this is the theme of “Show me your appearance”; Zohar volume II, Bo 38a; end of Mishpatim 124a; Tetzaveh 183a; Parshas Shelach 165b at the end, 168a.)
A further parenthesis: the Midrash links “all your males shall appear” with the verse “Show me your appearance” in Song of Songs, and several Zohar passages develop the theme.
והנה כתיב קול דודי הנה זה בא כו׳ משגיח מן החלונות מציץ מן החרכים.12
Now it is written, “The voice of my Beloved! Behold, he comes, etc.… watching through the windows, peering through the lattices.”
Now the main argument continues with a verse from Song of Songs, which describes the Beloved (G‑d) looking at His bride (Israel) in two ways: through “windows” and through “lattices.”
פי׳ קול דודי הוא המשכה ופי׳ משגיח היא המשכת הראיה שמלמעלה בא מן החלונות ע״י בחי׳ חלון שהוא פתוח והוא עד״מ בחי׳ השמחה פתיחת הלב כו׳.13
Meaning: “the voice of my Beloved” is a drawing down; and “watching” is the drawing down of sight, which comes from above “through the windows,” through the level of a window that is open. And this is, by way of analogy, the level of joy, the opening of the heart, etc.
“The voice of my Beloved” is G‑d’s influence drawn down. “Watching through the windows” is G‑d’s gaze coming through an open window: in human terms, joy, which opens the heart.
After a long run of cross-references on “seeing” and “great love,” the paragraph introduces the verse that frames the rest of the maamar: G‑d watches “through the windows” and peers “through the lattices,” and an open window is the image of joy.
A gloss in the Kehot note, copied from Likkutei Torah on Beha’aloscha, cites the Zohar (Emor 103a) for the letters of Aharon as nireh. Tanya chapter 26, cited by the note, explains that joy is what “opens the heart,” which fits the “open window” here.
Marei mekomos
- 1
On the words
וה׳ עליהם יראה
How it connects
“And G‑d will appear over them.” One of the verses about G‑d’s appearing, discussed in another maamar.our note
The source
Zechariah 9:14זכריה ט׳:י״דSefaria (opens in a new tab)13כִּי־דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל־בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר: 14וַה׳ עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹ־נָי ה׳ בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן: 15ה׳ צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ:
13… Against thy sons, O Javan, And will make thee as the sword of a mighty man. 14And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south. 15The LORD of hosts will defend them; And they shall devour, and shall tread down 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
אעברה נא ואראה
How it connects
Moshe’s plea, “Let me cross over, please, and see the good land.” Another discussion of “seeing” referred to here.our note
The source
Deuteronomy 3:25דברים ג׳:כ״הSefaria (opens in a new tab)24אֲדֹ־נָי ה׳ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ: 25אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן: 26וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר ה׳ אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:
24… or on earth, that can do according to Thy works, and according to Thy mighty acts? 25Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’ 26But the LORD was wroth with me for your sakes, and hearkened not unto me; 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.
- 3
On the words
אהרן אותיות נראה
How it connects
According to a gloss in the Kehot note, the Zohar on Emor discusses the letters of Aharon as nireh, “will be seen.”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.
- 4
On the words
יראה כל זכורך
How it connects
“All your males shall appear.” Read as the great love (“male”) produced by being seen by G‑d.our note
The source
Deuteronomy 16:16דברים ט״ז:ט״זSefaria (opens in a new tab)15… אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר ה׳ כִּי יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ: 16שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כׇל־זְכוּרְךָ אֶת־פְּנֵי ה׳ אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי ה׳ רֵיקָם: 17אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת Havayah אֱלֹקֶיךָ אֲשֶׁר נָתַן־לָךְ:
15… thine increase, and in all the work of thy hands, and thou shalt be altogether joyful. 16Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty; 17every man shall give as he is able, according to the blessing of the LORD thy …
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
למען תזכרו
How it connects
“So that you shall remember.” Read as “that you shall be males,” in the level of great love.our note
The source
Numbers 15:40במדבר ט״ו:מ׳Sefaria (opens in a new tab)39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם: 41אֲנִי ה׳ אֱלֹקֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹקִים אֲנִי ה׳ אֱלֹקֵיכֶם:
39… about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God. 41I am the LORD your God, who brought you out of the land of Egypt, to …
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
וראיתם אותו
How it connects
“You shall see it [the tzitzis] and remember.” Seeing leads to remembering (zachor), linked to “male.”our note
The source
Numbers 15:39במדבר ט״ו:ל״טSefaria (opens in a new tab)38דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת: 39וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כׇּל־מִצְוֺת ה׳ וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם: 40לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כׇּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹקֵיכֶם:
38… their garments, and that they put with the fringe of each corner a thread of blue. 39And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 40that ye may remember and do all My commandments, and be holy unto your God.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
מציץ מן החרכים
How it connects
“Peering through the lattices.” The word metzitz is linked to tzitzis.our note
The source
Song of Songs 2:9שיר השירים ב׳:ט׳Sefaria (opens in a new tab)8קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת: 9דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כׇּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחַלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים: 10עָנָה דוֹדִי וְאָמַר לִי קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ:
8Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 9My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 10My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away.
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
וע׳ בזהר פקודי (דרכ״ה ע״ב) ע״פ עיני ה׳ אל צדיקים
How it connects
The Zohar on Pekudei, on G‑d’s eyes watching over the righteous.our note
The source
Zohar, Pekudei 14:88–96ספר הזהר, פקודי י״ד:פ״ח-צ״וSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
עיני ה׳ אל צדיקים
How it connects
“The eyes of G‑d are toward the righteous.” G‑d’s watchful gaze.our note
The source
Psalms 34:16תהילים ל״ד:ט״זSefaria (opens in a new tab)15סוּר מֵרָע וַעֲשֵׂה־טוֹב בַּקֵּשׁ שָׁלוֹם וְרׇדְפֵהוּ: 16עֵינֵי ה׳ אֶל־צַדִּיקִים וְאׇזְנָיו אֶל־שַׁוְעָתָם: 17פְּנֵי ה׳ בְּעֹשֵׂי רָע לְהַכְרִית מֵאֶרֶץ זִכְרָם:
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. 17The face of the LORD is against them that do evil, To cut off the remembrance …
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
ור״פ בחקתי (דקי״ב סע״א) ואשגח עלן
How it connects
The Zohar at the beginning of Bechukosai, on G‑d turning His gaze to Israel.our note
The source
Zohar, Bechukotai 1:1–4ספר הזהר, בחקותי א׳:א׳-ד׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
פ׳ שלח קס״ה סע״ב
How it connects
One of the Zohar passages the text lists, in Parshas Shelach.our note
The source
Zohar, Sh'lach 19:169–21:178ספר הזהר, שלח לך י״ט:קס״ט-כ״א:קע״חSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 12
On the words
קול דודי הנה זה בא כו׳ משגיח מן החלונות מציץ מן החרכים
How it connects
“The voice of my Beloved! Behold, he comes… watching through the windows, peering through the lattices.” The two kinds of Divine gaze that the rest of the maamar explains.our note
The source
Song of Songs 2:8–9שיר השירים ב׳:ח׳-ט׳Sefaria (opens in a new tab)קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת: דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כׇּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחַלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים:
Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice.
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
How it connects
Kehot’s note points to Zohar, Pekudei 14:88 for these words.
The source
Zohar, Pekudei 14:88ספר הזהר, פקודי י״ד:פ״חSefaria (opens in a new tab)
10וזהו בזמן שהיה בהמ״ק קיים שהיתה השמחה על מכונה והיו מקבלים בחינת הראיה בגילוי הלב בבחינת חלון פתוח
And this is [what took place] in the time when the Holy Temple stood, when the joy was in its proper place and they received the level of seeing with a revealed heart, in the manner of an open window.
When the Temple stood, the joy of the festivals was complete, and the Jewish heart was open like a window, so they received G‑d’s gaze in a revealed way.
וזהו עיניך יונים1 כמשל היונים שמסתכלים זה בזה וזהו תענוגן ועמ״ש מזה בד״ה אני ישנה כו׳ גבי יונתי.
And this is “your eyes are doves”: like doves, which gaze at one another, and this is their delight. And see what is written about this in the section beginning “I am asleep, etc.,” regarding “my dove.”
“Your eyes are doves”: doves gaze into each other’s eyes, and this mutual look is their pleasure. So too G‑d and Israel looked at one another openly.
אך בזמן שאין בהמ״ק קיים הוא מציץ מן החרכים ע״י נקב וסדק קטן שבכותל (וע׳ בזהר פ׳ בחקתי) (דף קי״ד ע״ב) על פסוק זה.
But in the time when the Holy Temple does not stand, He “peers through the lattices,” through a small hole and crack in the wall. (And see the Zohar, Parshas Bechukosai) (page 114b), on this verse.
In exile, without the Temple, G‑d’s gaze comes only through the “lattices,” small holes and cracks in a wall. There is still a gaze, but it passes through a barrier.
ומענין חלון הנה בזהר (ח״א ק״מ ע״ב) ע״פ וישקף כו׳ בעד החלון2 פי׳ באצטגנינותא דיליה. ור״פ בלק (דקפ״ד ב׳) מאי בעד החלון דא חלון דחכמתא.
And on the theme of “window”: in the Zohar (volume I, 140b), on the verse “And he looked out, etc., through the window,” it explains: through his astrology. And at the beginning of Parshas Balak (184b): “What is ‘through the window’? This is the window of wisdom.”
The Alter Rebbe gathers Zohar passages on the image of a “window.” In one it is Avimelech’s astrology; in another it is “the window of wisdom.”
וע״ש במק״מ ובפי׳ הרמ״ז שם בשם הרמ״ק ומהתם נלמוד ג״כ לסט׳ דקדושה. ועד״ז פי׳ במ״א דחלון הוא חסדים שביסוד וחרכים גבורות שביסוד.
And see there in the Mikdash Melech, and in the commentary of the Ramaz there in the name of the Ramak; and from there we will learn [it] also for the side of holiness. And along these lines it is explained elsewhere that the window is the chasadim that are in Yesod, and the lattices are the gevuros that are in Yesod.
The commentators on the Zohar show that the image also applies in holiness. Elsewhere, the window is the chasadim (kindnesses) in Yesod, the channel of influence, and the lattices are the gevuros (severities) in Yesod.
ובפרדס בעה״כ בערך חלון ע״פ חלון התיבה3 פי׳ דחלון הוא הדעת שממשיך ומחבר חו״ב או שהוא בחי׳ תפארת כו׳
In Rabbi Moshe Cordovero’s Pardes, the “window” of Noah’s ark is Daas, which joins Chochmah and Binah, or else Tiferes. Both are connecting levels that let light pass from one level to another.
And see what is written on the verse “And I will make your windows (shimshosayich) of kadkod”: the meaning of shimshosayich is windows, and it is the revelation of the level of “sun (shemesh)… Havayah,” etc.
Isaiah’s “I will make your windows of kadkod” uses shimshosayich for “windows,” from shemesh, sun. A window lets in the sun, and the “sun” is Havayah, as the next paragraph shows.
The two gazes are tied to history: in Temple times G‑d’s gaze came through an open “window,” with joy; in exile it comes through the narrow “lattices.” The paragraph then collects the Kabbalistic meanings of “window.”
The pairing of chasadim and gevuros within Yesod, and of Daas or Tiferes as the connecting “window,” all describe a channel through which a higher light passes to a lower level. This prepares for the Etz Chaim passage that follows, which calls every such channel a “window.”
Marei mekomos
- 1
On the words
עיניך יונים
How it connects
“Your eyes are doves.” Read as the mutual gaze of G‑d and Israel when the Temple stood.our note
The source
Song of Songs 1:15שיר השירים א׳:ט״וSefaria (opens in a new tab)14אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי: 15הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים: 16הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה:
14My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 15Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves. . 16Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy.
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
וישקף כו׳ בעד החלון
How it connects
“Avimelech… looked out through the window.” The verse the Zohar explains.our note
The source
Genesis 26:8בראשית כ״ו:ח׳Sefaria (opens in a new tab)7וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִוא: 8וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ: 9וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי …
7… men of the place should kill me for Rebekah, because she is fair to look upon.’ 8And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife. 9And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how …
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
חלון התיבה
How it connects
“Noah opened the window of the ark.” The Pardes reads this window as Daas or Tiferes.our note
The source
Genesis 8:6בראשית ח׳:ו׳Sefaria (opens in a new tab)5וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר עַד הַחֹדֶשׁ הָעֲשִׂירִי בָּעֲשִׂירִי בְּאֶחָד לַחֹדֶשׁ נִרְאוּ רָאשֵׁי הֶהָרִים: 6וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ אֶת־חַלּוֹן הַתֵּבָה אֲשֶׁר עָשָׂה: 7וַיְשַׁלַּח אֶת־הָעֹרֵב וַיֵּצֵא יָצוֹא וָשׁוֹב עַד־יְבֹשֶׁת הַמַּיִם מֵעַל הָאָרֶץ:
5… tenth month, on the first day of the month, were the tops of the mountains seen. 6And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made. 7And he sent forth a raven, and it went forth to and fro, until the waters …
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
ושמתי כדכד שמשותיך
How it connects
“I will make your windows of kadkod.” Shimshosayich (windows) is from shemesh, sun.our note
The source
Isaiah 54:12ישעיהו נ״ד:י״בSefaria (opens in a new tab)11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ:
11… comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 12And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 13And all thy children shall be taught of the LORD; and great shall be the peace …
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
How it connects
The Zohar on Toldos reads Avimelech’s looking “through the window” as his astrology.our note
The source
Zohar, Toldot 11:89–12:99ספר הזהר, תולדות י״א:פ״ט-י״ב:צ״טSefaria (opens in a new tab)
Windows and lattices in Kabbalah ¶11–16
11ובע״ח בתחלתו שער הכללים רפ״א כ׳ וז״ל ודע כי שמש ומגן1 ה׳ צבאות וכמו שהשמש אור עליון גדול ואין יכולת להביט בו כ״א בהתמעטות דרך חלון או ע״י מסך כו׳ או ע״י נקב קטן כו׳.
And in Etz Chaim, at its beginning, Shaar HaKelalim, at the beginning of chapter 1, he writes, and this is his wording: “Know that ‘a sun and a shield is G‑d of Hosts’; and just as the sun is a great supernal light, and one cannot gaze at it except when it is diminished, through a window, or through a screen, etc., or through a small hole, etc.
The Alter Rebbe quotes the opening of Etz Chaim, the Arizal’s main work. The sun is too bright to look at directly; its light can only be received when it is diminished, through a window, a screen or a small hole.
The paragraph begins a quotation from Etz Chaim that uses the sun as a model for how Divine light is received: only in diminished form, through a window, a screen or a small hole.
The verse “G‑d is a sun and a shield” pairs the sun (the light) with the shield (what screens it). Etz Chaim builds its whole account of how light descends through the worlds on this image.
Marei mekomos
- 1
On the words
שמש ומגן
How it connects
“For G‑d is a sun and a shield.” Etz Chaim quotes it (as “G‑d of Hosts”) to show that the Divine light, like the sun, can be received only when screened.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12והנה בעולם הצילות האור בא שלא ע״י מסך כלל כו׳ אבל בא ע״י חלון פי׳ מיסוד דא״א הנק׳ חלון שנתמעט האור מכמות
“Now, in the World of Atzilus the light comes not through any screen at all, etc., but it comes through a window, that is, from the Yesod of Arich Anpin, which is called a window, so that the light is diminished from the measure
In Atzilus, the highest world, there is no screen at all, only “windows.” The first window is the Yesod (channel) of Arich Anpin, the highest configuration, which lets through only part of its light.
שהוא גם מחכמה לבינה בא ע״י חלון פי׳ מיסוד אבא שהוא חלון אחר קטן כו׳
that it has. Also from Chochmah to Binah it comes through a window, that is, from the Yesod of Abba, which is another, smaller window, etc.
From Chochmah to Binah the light passes through a smaller window, the Yesod of Abba (Chochmah).
אח״כ מיסוד למלכות בא האור מחלון קטן וצר מאד פי׳ מיסוד דז״א הנקרא חלון ג״כ וצר מאד דוגמת נקב קטן כו׳ אך מבריאה ולמטה האור בא ע״י מסך גמור והאור עובר בתוכו ומאיר עכ״ל.
Afterwards, from Yesod to Malchus, the light comes from a window that is small and very narrow, that is, from the Yesod of Z’eir Anpin, which is also called a window and is very narrow, like a small hole, etc. But from Beriah downward the light comes through a complete screen, and the light passes through it and shines.” End of quote.
From Z’eir Anpin to Malchus the window is smaller still, like a small hole. Below Atzilus, from Beriah down, there is no window but a full screen: the light passes through a barrier.
וע׳ מזה ג״כ בע״ח היכל הז׳ (שער מ״א רפ״א וספ״ב. ובשער מ״ז פ״א) שהמל׳ דאצילות משברת ובוקעת את המסך שבין אצילות לבריאה ויורדת ומתלבשת בכתר דבריאה.
And see about this also in Etz Chaim, Heichal 7 (Shaar 41, beginning of chapter 1 and end of chapter 2; and Shaar 47, chapter 1): that the Malchus of Atzilus breaks and splits the screen between Atzilus and Beriah, and descends and is clothed in the Keser of Beriah.
Another passage in Etz Chaim says that Malchus of Atzilus breaks through the screen between Atzilus and Beriah, descends, and becomes the Keser (highest level) of Beriah.
ועפ״ז י״ל שזהו ענין מציץ מן החרכים שהוא מה שמשברים הכותל ונעשה חרך ונקב קטן וכך הוא שהמל׳ משברת המסך כו׳
And according to this it may be said that this is the meaning of “peering through the lattices”: it is when the wall is broken and a lattice-opening, a small hole, is made. And so it is that Malchus breaks the screen, etc.
This explains “peering through the lattices”: a lattice is a hole made by breaking through a wall. Malchus breaking the screen is such a hole.
ואין זה דומה לחלון שהוא גילוי האור ממש בלי מסך וכותל שיצטרכו לשוברו וכמש״ש ספ״א שכבר אין לה ערך עם אצילות כו׳ ע״ש באריכות.
And this is not like a window, which is an actual revelation of the light, without a screen and wall that would need to be broken; and as is written there at the end of chapter 1, that it no longer has any comparison with Atzilus, etc.; see there at length.
A “window” is different: there is no wall to break, and the light is revealed directly. Once Malchus is inside Beriah, it is no longer comparable to Atzilus.
Etz Chaim’s account gives the key: within Atzilus light passes through ever-narrower “windows,” while between Atzilus and Beriah there is a screen that Malchus must break through; the “windows” are the first, the “lattices” the second.
The Kehot notes correct the chapter numbers cited here: the gate the text calls Shaar 41 is the gate of Derushei ABYA, and in current editions the passages are at the beginning of chapter 13 and the end of chapter 14; “Shaar 47” is the Shaar ABYA of our editions, chapters 1–2, and “the end of chapter 1” should read chapter 6 there.
13ואפשר להבין מעט ענין זה עפמ״ש בביאור ע״פ כי תשמע בקול בפ׳ ראה שיש ב׳ השגחות.
And one may understand this matter a little in light of what is explained in the explanation on the verse “If you will listen to the voice,” in Parshas Re’eh: that there are two kinds of providence.
The Alter Rebbe offers a further way to understand the two gazes, from a maamar on Parshas Re’eh that speaks of two kinds of Divine providence.
הא׳ באופן כמו שהוא מלמעלה למטה דכולא קמיה כלא חשיב יחו״ע ולפעמים משגיח כמו שהוא בבי״ע כו׳
The first is in the manner as it is from above to below, where “all before Him is considered as nothing”: the higher unity (yichuda ila’ah). And at times He watches as it is in [the worlds of] Beriah, Yetzirah and Asiyah, etc.
In the first, G‑d looks from His own perspective, where all creation is as nothing: the “higher unity.” In the second, He looks at the worlds as they appear from below, in Beriah, Yetzirah and Asiyah, as existing things.
וזהו ענין חלונות וחרכים שבבחי׳ חלונות היינו כמו שהוא באצילות שהאור בא שלא ע״י מסך כלל והיינו הגילוי כמו דכולא קמיה כלא כו׳.
And this is the matter of windows and lattices. The level of windows is as it is in Atzilus, where the light comes without any screen at all; that is, the revelation as “all before Him is as nothing, etc.”
The “windows” are the first kind: as in Atzilus, where there is no screen, everything is nullified before G‑d.
משא״כ חרכים היינו נקב וסדק שבכותל שהכותל הוא ענין המסך המפסיק שהוא הגורם להיות בחי׳ יש ואע״פ שהמל׳ דאצי׳ בוקעת המסך ונעשה
Whereas lattices are a hole and crack in the wall, the wall being the separating screen, which is what causes there to be a level of “something” (yesh). And even though the Malchus of Atzilus splits the screen and there comes to be
The “lattices” are the second kind. The wall is the screen that makes creatures feel they exist on their own (yesh, a “something”).
כמו נקב וסדק ומזה נמשך ביטול היש מ״מ היינו יש ובטל יחו״ת וההשגחה שבבחינה ואופן זה נק׳ מציץ מן החרכים.
something like a hole and crack, from which the self-nullification of the “something” is drawn, nonetheless this is a “something” that is nullified: the lower unity (yichuda tata’ah). And the providence that is in this level and manner is called “peering through the lattices.”
Malchus breaks a hole in this screen, so that the created “something” becomes nullified before G‑d, but it remains a something. That is the “lower unity”: the world exists, yet it is bound to G‑d. G‑d’s gaze through this hole is “peering through the lattices.”
The windows and lattices are two modes of Divine providence: the higher unity, in which creation is nothing before G‑d, and the lower unity, in which creation exists but is nullified to Him.
The higher and lower unity (yichuda ila’ah and yichuda tata’ah) are a central pair in Chabad teaching: in the first, the world is nothing next to G‑d; in the second, G‑d is present within the world’s existence.
And according to this the Midrash on Song of Songs on this verse will be explained: “‘Watching through the windows’: this is the merit of the Patriarchs; ‘peering through the lattices’: this is the merit of the Matriarchs.”
The Midrash says that G‑d “watches through the windows” in the merit of the Patriarchs and “peers through the lattices” in the merit of the Matriarchs. The distinction between the two gazes now explains why.
כי הנה נתבאר בד״ה לבבתני כו׳ באחד מעיניך כתיב והקרי באחת.2 היינו כי בכנס״י שהחכ מים נק׳ עיני העדה3 שהם בבחי׳ לאסתכלא ביקרא דמלכא יש
For it is explained in the section beginning “You have captured my heart, etc.,” [that in] “with one of your eyes” it is written be’achad [masculine] and read be’achas [feminine]. That is: in the Community of Israel, whose sages are called “the eyes of the congregation,” who are in the level of “gazing at the glory of the King,” there are
In Song of Songs 4:9, “with one of your eyes” is written in the masculine form and read in the feminine. The “eyes” are the sages of Israel, whose task is to “gaze at the glory of the King.”
שהם בבחי׳ באחד ל׳ דכר שהם מסתכלים בביטול דיחו״ע כמו דקמיה כולא כלא כו׳ ויש שהם בבחי׳ ביטול דיחו״ת כו׳.
those who are in the level of be’achad, a masculine term, who gaze in the self-nullification of the higher unity, as “before Him all is as nothing, etc.”; and there are those who are in the level of the self-nullification of the lower unity, etc.
The masculine form stands for those whose self-nullification is that of the higher unity; the feminine for those of the lower unity. The Patriarchs correspond to the first, the Matriarchs to the second.
The Midrash that links the windows with the Patriarchs and the lattices with the Matriarchs is explained through two kinds of self-nullification among the “eyes” of Israel: the male, of the higher unity, and the female, of the lower unity.
Marei mekomos
- 1
How it connects
The Midrash reads the two gazes of the verse as the merit of the Patriarchs and the merit of the Matriarchs.our note
The source
Shir HaShirim Rabbah 2:9:4שיר השירים רבה ב׳:ט׳:ד׳Sefaria (opens in a new tab)דָּבָר אַחֵר, אוֹ לְעֹפֶר הָאַיָּלִים, לְאוֹרְזְלֵיהוֹן דְּאַיַּילְתָּא. הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, אַחַר כֹּתֶל מַעֲרָבִי שֶׁל בֵּית הַמִּקְדָּשׁ, לָמָּה שֶׁנִּשְׁבַּע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵינוֹ חָרֵב לְעוֹלָם, וְשַׁעַר הַכֹּהֵן וְשַׁעַר חוּלְדָה לֹא חָרְבוּ לְעוֹלָם עַד שֶׁיְחַדְּשֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא. מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת, זוֹ זְכוּת אָבוֹת. מֵצִיץ מִן הַחֲרַכִּים, זוֹ זְכוּת אִמָּהוֹת.
Another matter, “or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the Western Wall of the Temple. Why? Because the Holy One blessed be He took an oath that it will never be destroyed. The Priests’ Gate and Ḥulda Gate will never be destroyed until the Holy One blessed be He refurbishes them. “Gazing through the window,” this is the merit of the patriarchs. “Peering through the lattice,” this is the merit of the matriarchs.
Hebrew: Midrash Rabbah -- TE (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
- 2
On the words
באחד מעיניך כתיב והקרי באחת
How it connects
“You have captured my heart with one of your eyes”: the written text has the masculine form and the reading the feminine.our note
The source
Song of Songs 4:9שיר השירים ד׳:ט׳Sefaria (opens in a new tab)8אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים: 9לִבַּבְתִּנִי אֲחֹתִי כַלָּה לִבַּבְתִּנִי בְּאַחַת מֵעֵינַיִךְ בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ: 10מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכׇּל־בְּשָׂמִים:
8… From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 9Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes, With one bead of thy necklace. 10How fair is thy love, my sister, my bride! How much better is thy love than …
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
עיני העדה
How it connects
“The eyes of the congregation,” taken as a name for the sages of Israel.our note
The source
Numbers 15:24במדבר ט״ו:כ״דSefaria (opens in a new tab)23אֵת כׇּל־אֲשֶׁר צִוָּה ה׳ אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה ה׳ וָהָלְאָה לְדֹרֹתֵיכֶם: 24וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כׇל־הָעֵדָה פַּר בֶּן־בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַה׳ וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר־עִזִּים אֶחָד לְחַטָּת: 25וְכִפֶּר הַכֹּהֵן עַל־כׇּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קׇרְבָּנָם אִשֶּׁה לַה׳ וְחַטָּאתָם לִפְנֵי ה׳ עַל־שִׁגְגָתָם:
23… hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations; 24then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD—with the meal-offering thereof, and the drink-offering thereof, according to the ordinance—and one he-goat for a sin-offering. 25And the priest shall make atonement for all the congregation of the children of Israel, 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.
15וזהו ענין האבות והאמהות דכר ונוק׳ מלמעלה למטה ומלמטה למעלה ועד״ז נמשך ג״כ ההשגחה מלמעלה מן החלונות ע״י זכות אבות והם היסודות דאצילות כנ״ל ומן החרכים מה שהמל׳ שוברת המסך כו׳ ע״י זכות אמהות.
And this is the matter of the Patriarchs and the Matriarchs: male and female, from above to below and from below to above. And in this way the providence from above is also drawn: “through the windows,” through the merit of the Patriarchs, and these are the Yesods of Atzilus, as above; and “through the lattices,” which is Malchus breaking the screen, etc., through the merit of the Matriarchs.
The Patriarchs are “male,” a flow from above to below; the Matriarchs are “female,” an ascent from below to above. So the gaze “through the windows” (the channels of Atzilus) comes by the merit of the Patriarchs, and the gaze “through the lattices” (Malchus breaking the screen) by the merit of the Matriarchs.
וז״ש בזהר ויחי (דרמ״ז ע״א) ע״פ בנות צעדה עלי שור.1 ההוא עין דכתיב לעילא כו׳
And this is what is said in the Zohar, Vayechi (247a), on the verse “Daughters stepped upon the wall (shur)”: “That eye of which it is written above, etc.”
A Zohar passage supports this. It reads Jacob’s blessing, “daughters stepped upon the wall (shur),” as speaking of the Divine “eye.”
כי שור הוא לשון הבטה והסתכלות והשגחה זו נמשך ע״י המלאכים דהיכלות דבריאה וזהו ענין החרכים כו׳.
For shur is a term of looking, gazing and watching; and this watching is drawn through the angels of the chambers of Beriah, and this is the matter of the lattices, etc.
Shur can mean “to look.” The “daughters” are the angels of the chambers of Beriah, through whom the gaze passes below Atzilus, and that is the gaze “through the lattices.”
א״נ י״ל חלונות וחרכים יש ג״כ בהתלבשות בבי״ע ע״ד מ״ש בד״ה ארדה נא2 ואראה3 בענין ב׳ הבחינות דלפעמים כתיב עיני ה׳ המה משוטטים4 ולפעמים כתיב עיניו משוטטות56 לשון נוק׳.
Alternatively, it may be said that there are windows and lattices also in the enclothement in Beriah, Yetzirah and Asiyah, along the lines of what is written in the section beginning “Let me go down, please, and see,” regarding the two levels: at times it is written, “the eyes of G‑d, they roam” [meshotetim], and at times it is written, “His eyes roam” [meshotetos], a feminine term.
A second approach: windows and lattices exist also within the lower worlds themselves. Scripture speaks of G‑d’s roaming eyes once in a masculine verb form and once in a feminine one, matching the two kinds of gaze.
וקרוב לזה איתא ברע״מ פ׳ משפטים (דקי״ז סע״א)7 עיניו על דרכי איש8 ובהון משגיח מן החלונות בז׳ נקבין דב״נ בתרין עיינין ותרין אודנין כו׳ ע״ש.
And close to this is found in the Ra’aya Mehemna, Parshas Mishpatim (117a, at the end): “His eyes are upon the ways of man,” and through them “He watches through the windows,” through the seven openings of a person: through the two eyes and two ears, etc.; see there.
The Ra’aya Mehemna (a section of the Zohar) similarly says that G‑d “watches through the windows” by means of the seven openings of the human head: the eyes, ears and so on.
ובזהר פקודי (דר״נ ע״א) תריסר גלגלין9 כו׳ ואינון אקרון שרפים כו׳ אלין אינון קיימין לאשגחא תדיר כו׳ ואקרון חלונות והיינו דכתיב משגיח מן החלונות כו׳.
And in the Zohar, Pekudei (250a): “Twelve wheels, etc., and they are called Seraphim, etc. These stand to watch constantly, etc., and they are called windows; and this is what is written, ‘watching through the windows,’ etc.”
Another Zohar passage describes twelve angelic “wheels,” called Seraphim, who watch constantly; they are called “windows.”
ושם ריש עמוד ב׳ מאלין נפקי ארבע סמכין10 לאינון תריסר דקאמרן כו׳ ואלין אקרון חרכים כד״א מציץ מן החרכים11 כו׳
And there, at the beginning of side b: “From these go out four supports to those twelve we mentioned, etc., and these are called lattices, as it says, ‘peering through the lattices,’ etc.
Beneath them are four “supports,” called “lattices.”
מציץ כמאן דאשגח מאתר דקיק דחמי ולא חמי כל מה דאצטריך ולבתר משגיח מן החלונות אתר אשגחותא יתיר.
‘Peering’: like one who watches from a narrow place, who sees and does not see all that is needed; and afterwards, ‘watching through the windows,’ a place of greater watching.”
The Zohar explains the difference: “peering” is looking through a narrow opening, seeing only in part; “watching through the windows” is a fuller view.
(ודרנ״א ע״א) לעילא כנסת הגדולה אית בה תריסר חלונות עילאין12 כו׳ וע״ש במק״מ שהם י״ב אותיות של שם אד׳ מלא.
(And 251a): “Above, the Great Assembly has twelve supernal windows, etc.” And see there in the Mikdash Melech, that they are the twelve letters of the Name Ado-nai spelled out in full.
Above them is “the Great Assembly” (Malchus of Atzilus) with twelve windows. The commentary Mikdash Melech identifies them with the twelve letters of the Name Ado-nai spelled out in full (alef-lamed-pei, dalet-lamed-tav, nun-vav-nun, yud-vav-dalet).
וע׳ במק״מ ר״פ בראשית סוף המאמר כשושנה בין החוחים מצאתי בדברי האריז״ל שנקודת המ׳ היורדת לבריאה נק׳ בשם אד׳.13141516171819202122232425262728
And see in the Mikdash Melech at the beginning of Bereshis, at the end of the passage “Like a rose among the thorns”: “I found in the words of the Arizal that the point of Malchus that descends to Beriah is called by the Name Ado-nai.”
Ado-nai is the Name of Malchus. The Mikdash Melech quotes the Arizal that the point of Malchus that descends into Beriah is called by this Name, which connects the “windows” to Malchus.
The paragraph links the two gazes to the merit of the Patriarchs (male, from above) and the Matriarchs (female, from below), and supports this with Zohar passages that call angelic levels “windows” and “lattices.”
The Zohar’s twelve “windows” of the Great Assembly, tied to the twelve letters of Ado-nai spelled out, point to Malchus as the channel of the gaze into the lower worlds. This is why the next paragraph connects them to the thirteen petals of the “rose.”
Marei mekomos
- 1
On the words
בנות צעדה עלי שור
How it connects
“Daughters stepped upon the wall.” Shur is read as “looking,” the gaze through the angels of Beriah.our note
The source
Genesis 49:22בראשית מ״ט:כ״בSefaria (opens in a new tab)21נַפְתָּלִי אַיָּלָה שְׁלֻחָה הַנֹּתֵן אִמְרֵי־שָׁפֶר: 22בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי־עָיִן בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר: 23וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים:
21Naphtali is a hind let loose: He giveth goodly words. 22Joseph is a fruitful vine, A fruitful vine by a fountain; Its branches run over the wall. . 23The archers have dealt bitterly with him, And shot at him, and hated him;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
בד״ה ארדה נא
How it connects
The maamar in Torah Ohr that explains the masculine and feminine forms of G‑d’s roaming eyes as two levels of Divine providence.our note
Where the note points
Torah Ohrתורה אורParshas Vayeira, maamar “Areda Na VeEre’eh” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
תו״א פ׳ וירא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
אעברה נא ואראה
How it connects
The words here quote Deuteronomy 3:25; the passage is shown below.
The source
Deuteronomy 3:25דברים ג׳:כ״הSefaria (opens in a new tab)24אֲדֹ־נָי ה׳ אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גׇּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ: 25אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן: 26וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר ה׳ אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:
24… or on earth, that can do according to Thy works, and according to Thy mighty acts? 25Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’ 26But the LORD was wroth with me for your sakes, and hearkened not unto me; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ג, כה. [כ].
בד״ה בהעלותך:
ובד״ה ועשית בגדי קדש:
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
עיני ה׳ המה משוטטים
How it connects
“The eyes of G‑d, they roam through all the earth,” with a masculine verb form.our note
The source
Zechariah 4:10זכריה ד׳:י׳Sefaria (opens in a new tab)9יְדֵי זְרֻבָּבֶל יִסְּדוּ הַבַּיִת הַזֶּה וְיָדָיו תְּבַצַּעְנָה וְיָדַעְתָּ כִּי־ה׳ צְבָאוֹת שְׁלָחַנִי אֲלֵיכֶם: 10כִּי מִי בַז לְיוֹם קְטַנּוֹת וְשָׂמְחוּ וְרָאוּ אֶת־הָאֶבֶן הַבְּדִיל בְּיַד זְרֻבָּבֶל שִׁבְעָה־אֵלֶּה עֵינֵי ה׳ הֵמָּה מְשׁוֹטְטִים בְּכׇל־הָאָרֶץ: 11וָאַעַן וָאֹמַר אֵלָיו מַה־שְּׁנֵי הַזֵּיתִים הָאֵלֶּה עַל־יְמִין הַמְּנוֹרָה וְעַל־שְׂמֹאולָהּ:
9… finish it; and thou shalt know that the LORD of hosts hath sent me unto you. 10For who hath despised the day of small things? even they shall see with joy the plummet in the hand of Zerubbabel, even these seven, which are the eyes of the LORD, that run to and fro through the whole earth.’ 11Then answered I, and said unto him: ‘What are these two olive-trees upon the right side …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ ד, י. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
עיניו משוטטות
How it connects
Kehot’s note points to II Chronicles 9:9 for these words.
The source
II Chronicles 9:9דברי הימים ב ט׳:ט׳Sefaria (opens in a new tab)Kehot’s note
דה״ב ט, ט. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
עיניו משוטטות
How it connects
“His eyes roam through all the earth,” with a feminine verb form. The two forms match the two kinds of gaze.our note
The source
II Chronicles 16:9דברי הימים ב ט״ז:ט׳Sefaria (opens in a new tab)8הֲלֹא הַכּוּשִׁים וְהַלּוּבִים הָיוּ לְחַיִל לָרֹב לְרֶכֶב וּלְפָרָשִׁים לְהַרְבֵּה מְאֹד וּבְהִשָּׁעֶנְךָ עַל־ה׳ נְתָנָם בְּיָדֶךָ: 9כִּי ה׳ עֵינָיו מְשֹׁטְטוֹת בְּכׇל־הָאָרֶץ לְהִתְחַזֵּק עִם־לְבָבָם שָׁלֵם אֵלָיו נִסְכַּלְתָּ עַל־זֹאת כִּי מֵעַתָּה יֵשׁ עִמְּךָ מִלְחָמוֹת: 10וַיִּכְעַס אָסָא אֶל־הָרֹאֶה וַיִּתְּנֵהוּ בֵּית הַמַּהְפֶּכֶת כִּי־בְזַעַף עִמּוֹ עַל־זֹאת וַיְרַצֵּץ אָסָא מִן־הָעָם בָּעֵת הַהִיא:
8… exceeding many? yet, because thou didst rely on the LORD, He delivered them into thy hand. 9For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose heart is whole toward Him. Herein thou hast done foolishly; for from henceforth thou shalt have wars.’ 10Then Asa was wroth with the seer, and put him in the prison-house; for he was …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 7
On the words
ברע״מ פ׳ משפטים (דקי״ז סע״א)
How it connects
The Ra’aya Mehemna on Mishpatim, on G‑d watching through the seven openings of a person.our note
The source
Zohar, Mishpatim 13:433–14:443ספר הזהר, משפטים י״ג:תל״ג-י״ד:תמ״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 8
On the words
עיניו על דרכי איש
How it connects
“His eyes are upon the ways of man.” Quoted in the Ra’aya Mehemna.our note
The source
Job 34:21איוב ל״ד:כ״אSefaria (opens in a new tab)20רֶגַע יָמֻתוּ וַחֲצוֹת לָיְלָה יְגֹעֲשׁוּ עָם וְיַעֲבֹרוּ וְיָסִירוּ אַבִּיר לֹא בְיָד: 21כִּי־עֵינָיו עַל־דַּרְכֵי־אִישׁ וְכׇל־צְעָדָיו יִרְאֶה: 22אֵין־חֹשֶׁךְ וְאֵין צַלְמָוֶת לְהִסָּתֶר שָׁם פֹּעֲלֵי אָוֶן:
20… The people are shaken and pass away, And the mighty are taken away without hand. . 21For His eyes are upon the ways of a man, And He seeth all his goings. 22There is no darkness, nor shadow of death, Where the workers of iniquity may hide themselves.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 9
On the words
ובזהר פקודי (דר״נ ע״א) תריסר גלגלין
How it connects
The Zohar on Pekudei: twelve watching angels called “windows.”our note
The source
Zohar, Pekudei 48:571–582ספר הזהר, פקודי מ״ח:תקע״א-תקפ״בSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 10
On the words
ושם ריש עמוד ב׳ מאלין נפקי ארבע סמכין
How it connects
Four supports beneath them, called “lattices,” with the difference between “peering” and “watching.”our note
The source
Zohar, Pekudei 48:582–590ספר הזהר, פקודי מ״ח:תקפ״ב-תק״צSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 11
On the words
מציץ מן החרכים
How it connects
The verse the Zohar passages explain.our note
The source
Song of Songs 2:9שיר השירים ב׳:ט׳Sefaria (opens in a new tab)8קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת: 9דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כׇּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחַלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים: 10עָנָה דוֹדִי וְאָמַר לִי קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ:
8Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 9My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 10My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away.
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
(ודרנ״א ע״א) לעילא כנסת הגדולה אית בה תריסר חלונות עילאין
How it connects
The Great Assembly above has twelve supernal windows.our note
The source
Zohar, Pekudei 48:590–49:602ספר הזהר, פקודי מ״ח:תק״צ-מ״ט:תר״בSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 13
On the words
אהרן אותיות נראה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ואדמו״ר כ׳ ע״ז בזה״ל כמ״ש בזהר פ׳ אמור דק״ג תחלת ע״א ובמק״מ ובהרמ״ז שם, עכלה״ט. (הועתק מח׳ במדבר [בהעלתך] (ל, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 14
On the words
ועיין מענין יראה . . קס״ח א׳)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · Mishpatim, p. 1193
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת פ׳ משפטים ע׳ א׳קצג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
קול דודי הנה זה בא
How it connects
The words here quote Song of Songs 2:8; the passage is shown below.
The source
Song of Songs 2:8שיר השירים ב׳:ח׳Sefaria (opens in a new tab)7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ: 8קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת: 9דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כׇּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחַלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים:
7… the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 8Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 9My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ב, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
בד״ה ועשית ציץ
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Tetzaveh, maamar 2תו״א פג, אpage 83a, ¶23
אליה ונעשים בחי׳ מרכבה. ומדרגה השלישית הוא בחי׳ ועשו סתם של כלל ישראל דלא כתיב בהם לקדשו אלא סתם לכהנו לי שהוא בחי׳ עשיית המצות מעשיות בסתם מאהבה הטבעית המסותרת בלבד ואעפ״כ הם ממשיכים לבוש עליון לאהבה זו דהיינו לבוש מלכות כי שום תשים עליך מלך כתיב בקבלת עומ״ש בשלימות בלב ונפש ונעוץ סופן כו׳ שהלבוש נמשך מבחי׳ ברכה עליונה כו׳. וע״ז נאמר איש אשר כברכתו כו׳. ועל ידי זה …
Open it on Sefaria (opens in a new tab)Kehot’s note
תו״א פג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
בד״ה עיני כל אליך ישברו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
לעיל פ׳ מטות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 18
On the words
בחי׳ השמחה פתיחת הלב
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה תניא פ׳ כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 19
On the words
עיניך יונים
How it connects
The words here quote Song of Songs 1:15; the passage is shown below.
The source
Song of Songs 1:15שיר השירים א׳:ט״וSefaria (opens in a new tab)Kehot’s note has א, ט; the words are in א, טו.
14אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי: 15הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים: 16הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה:
14My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 15Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves. . 16Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש א, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 20
On the words
פ׳ בחקותי (דף קי״ד ע״ב)
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורהby the Tzemach Tzedek · Shir HaShirim, vol. 1, p. 282
The Tzemach Tzedek’s maamarim and notes on the Torah, arranged by parsha; many of them expand the maamarim of Torah Ohr and Likkutei Torah.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת שה״ש כרך א ע׳ רפב הטעם ע״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
On the words
ובפרדס בעה״כ ערך חלון
How it connects
Kehot’s note points to where this is explained further: The Rebbe Rashab’s maamar “צהר” (5658).
Where the note points
The Rebbe Rashab’s maamar “צהר” (5658)ד״ה צהר תרנ״חA maamar of the Rebbe Rashab, 5658
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה המשך וככה תרל״ז פרק כט. המשך מצה זו תר״מ סעי׳ לא. ד״ה צהר תרנ״ח ע׳ ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
שער מ״א רפ״א וספ״ב. ובשער מ״ז פ״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
כמ״ש כאן ל״מ. וידוע שש׳ דרושי אבי״ע קרא אדמו״ר ש׳ מ״א. ומ״ש רפ״א לפננו רפי״ג. ומ״ש ספ״ב כוונתו ל”ספי״ד” כצ״ל. ומ״ש כאן ובש׳ מ״ז פ״א וזהו ממש שער ס׳ אבי״ע שלפננו, והוא בפ״א ובפ״ב. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
On the words
וכמש״ש ספ״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בש׳ מ״ז הנ״ל (פ״ו) כצ״ל, כי באופן אחר אין לישב, ופשוט. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 24
On the words
המדרש שה״ש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
פ״ב, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 25
On the words
בד״ה לבבתני
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
לקמן שה״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 26
On the words
שהחכמים נק׳ עיני העדה
How it connects
The note (on the words in paragraph 14 that the sages are called “the eyes of the congregation”) points to an earlier page of Likkutei Torah where the same designation is discussed, along with Tikkunei Zohar and Shir HaShirim Rabbah.our note
Where the note points
Likkutei Torahלקוטי תורהabove, 2d · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ע׳ ת״ז (תכ״א) ד״נ ע״ב. שהש״ר (פ״ז סי׳ ט [ד, ב]). וע״ל (ב, ד). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 27
On the words
לאסתכלא ביקרא דמלכא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ע׳ סש״ב ח״א רפ״ט. וש״נ. והוא בזח״ג קצט, א. לח, ב. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 28
How it connects
Kehot’s note points to Zohar, Vayechi 75:770 for these words.
The source
Zohar, Vayechi 75:770ספר הזהר, ויחי ע״ה:תש״עSefaria (opens in a new tab)
16ומזה יובן שייכות ענין זה למש״כ אח״כ בסמוך בענין כשושנה בין החוחים. כי הנה בזהר הרקיע שם ר״פ בראשית ד״ה מה שושנה1 כו׳
And from this will be understood the connection of this matter to what is written shortly afterwards regarding “like a rose among the thorns.” For in the Zohar HaRakia there, at the beginning of Bereshis, on the passage “What is the rose, etc.,”
The twelve windows also explain the verse that comes right after in Song of Songs, “like a rose among the thorns.” The Zohar HaRakia, a commentary on the Zohar, discusses the Zohar’s opening passage about the rose.
פי׳ שכינתא תתאה העומדת על י״ב בקר והים עומד עליהם מלמעלה2 הרי הם י״ג והם י״ג עלין דילה. אשר כעין זה ממש הוא ענין י״ב חלונות הנ״ל דכנסת הגדולה דלעילא כו׳ וד״ל.
he explains: the lower Shechinah, which stands upon the twelve oxen, with the sea standing upon them from above; thus they are thirteen, and they are its thirteen petals. And just like this, exactly, is the matter of the above-mentioned twelve windows of the Great Assembly above, etc.; and this suffices for the understanding.
The rose is the lower Shechinah (Malchus), pictured as the great “sea” in Solomon’s Temple that stood on twelve oxen: twelve plus one, like the rose’s thirteen petals. The twelve windows of the Great Assembly are the same structure.
The paragraph connects the twelve “windows” of Malchus to the thirteen petals of the “rose,” the Shechinah, so that the image of the lattices and the image of the rose describe one reality.
Marei mekomos
- 1
On the words
ר״פ בראשית ד״ה מה שושנה
How it connects
The opening of the Zohar: the rose among the thorns is the Community of Israel, and it has thirteen petals.our note
The source
Zohar, Introduction 1:1–2:4ספר הזהר, הקדמה א׳:א׳-ב׳:ד׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 2
On the words
העומדת על י״ב בקר והים עומד עליהם מלמעלה
How it connects
Solomon’s great “sea” stood on twelve oxen, “and the sea was upon them above.” The image for the Shechinah and its twelve supports.our note
The source
I Kings 7:25מלכים א ז׳:כ״הSefaria (opens in a new tab)24וּפְקָעִים מִתַּחַת לִשְׂפָתוֹ סָבִיב סֹבְבִים אֹתוֹ עֶשֶׂר בָּאַמָּה מַקִּפִים אֶת־הַיָּם סָבִיב שְׁנֵי טוּרִים הַפְּקָעִים יְצֻקִים בִּיצֻקָתוֹ: 25עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכׇל־אֲחֹרֵיהֶם בָּיְתָה: 26וְעׇבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל:
24… compassing the sea round about; the knops were in two rows, cast when it was cast. 25It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward. 26And it was a hand-breadth thick; and the brim thereof was wrought like the brim of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
Breaking the screen through teshuvah and joy ¶17–18
17והנה אפשר להבין ענין זה דחלונות וחרכים שבבי״ע עצמן איך ידמה ענין זה לדרך שנת׳ לעיל דחלונות היינו באצילות שהאור נמשך שלא ע״י מסך וחרכים היינו שבירת המסך.
Now, one may understand this matter of windows and lattices within Beriah, Yetzirah and Asiyah themselves: how it resembles the manner explained above, that windows are in Atzilus, where the light is drawn without a screen, and lattices are the breaking of the screen.
The Alter Rebbe now explains how there can be “windows” and “lattices” inside the lower worlds, when above he said that windows belong to Atzilus and lattices to the breaking of the screen below it.
והענין דכמו שיש מסך בין אצי׳ לבי״ע שבאצילות הוא ביטול אמיתי ובבי״ע מחמת המסך נעשה בחי׳ יש אלא שאעפ״כ הוא ביטול היש.
The matter is that just as there is a screen between Atzilus and Beriah, Yetzirah and Asiyah, so that in Atzilus there is true self-nullification, while in Beriah, Yetzirah and Asiyah, because of the screen, a level of “something” (yesh) comes into being, except that nonetheless it is a nullification of the “something,”
Between Atzilus and the lower worlds there is a screen: in Atzilus everything is truly nullified, while below it created things feel that they exist, yet they are still nullified to G‑d.
כך עד״ז יש מסך המפסיק בין קדושה לסט״א. שהוא מסך מבדיל גמור שמעלים ומסתיר האור עד שנעשה נפרד ממש
so too, in the same way, there is a screen that separates between holiness and the sitra achra: a completely dividing screen, which hides and conceals the light until it becomes actually separate,
In the same way there is a second, much thicker screen between holiness and the sitra achra (the “other side,” opposed to holiness). It hides the light so fully that what lies beyond it feels entirely separate from G‑d.
כמו היכלות החיצונים. וכמ״ש כ״ז בפ׳ לך לך בד״ה ולא יקרא עוד את שמך אברם.
like the outer chambers. And all this is explained in Parshas Lech Lecha, in the section beginning “And your name shall no longer be called Avram.”
This is the realm of the “outer chambers,” the chambers of kelipah. The Alter Rebbe refers to a maamar in Torah Ohr on Lech Lecha for the full explanation.
The paragraph sets up a second pair of levels: just as a screen divides Atzilus from the lower worlds, a stronger screen divides holiness from the sitra achra.
18והנה ע״י התשובה ולב נשבר ורוח נשברה123 משברים מסך הנ״ל שיהיו בחי׳ החולין ג״כ נעשים על טהרת הקדש כו׳
Now, through teshuvah, a broken heart and a broken spirit, one breaks the above-mentioned screen, so that the level of the mundane too comes to be done in the purity of holiness, etc.
Teshuvah (return to G‑d) with a broken heart breaks this second screen, so that even ordinary, permitted things are raised into holiness.
וזהו ענין החרכים דהיינו שבירת מסך הנ״ל אמנם החלונות זהו הגילוי כמו שהוא בבריאה למעלה מבחי׳ מסך המפסיק בין קדושה כו׳.
And this is the matter of the lattices, that is, the breaking of the above-mentioned screen. The windows, however, are the revelation as it is in Beriah, above the level of the screen that separates between holiness, etc.
Breaking the screen in this way is the “lattices.” The “windows” are a higher revelation, like that of Beriah, where there is no screen between holiness and its opposite at all.
וזהו ע״י פתיחת הלב דהיינו שמחה וטוב4 לב מרוב כל שלאחר בחי׳ לב נשבר כו׳ ועד״ז יתבאר מאמר הזהר דפ׳ בחקתי (דקי״ד ע״ב)5
And this is through the opening of the heart, that is, “joy and gladness of heart from the abundance of everything,” which comes after the level of the broken heart, etc. And in this way the saying of the Zohar in Parshas Bechukosai (114b) will be explained:
The “windows” come from an open heart, the joy that follows the broken heart. So the order of service is first a broken heart, then joy, echoing “scatter” and then “hearken” at the start of the maamar.
וסליק כותלין לאסתכלא ולאשגחא בין נקבי כותלא עלייהו ופי׳ סליק היינו שביו״ט ההמשכה נמשך ע״י עולם הבריאה ויצי׳ ועשייה עולות לשם כו׳.
“And He goes up the walls to look and to watch over them between the holes of the wall.” And the meaning of “goes up” is that on Yom Tov the drawing down is drawn through the World of Beriah, [for] Yetzirah and Asiyah rise there, etc.
The Zohar says that G‑d “goes up the walls” to watch through their holes. “Goes up” is read to mean that on Yom Tov the lower worlds rise into Beriah, so the gaze comes through Beriah.
וענין חלונות לשון רבים י״ל ע״ד מ״ש בזהר (ח״ב דל״ז ע״א) בפי׳ המשפילי לראות6 מכתרא לכתרא כו׳ מנהירו לנהירו כו׳ והיינו כנ״ל מיסוד דא״א לח״ע ומיסוד אבא כו׳ וכנ״ל. וע״ש במק״מ.
And the matter of “windows” in the plural may be understood along the lines of what is written in the Zohar (volume II, 37a), explaining “who lowers [Himself] to see”: “from crown to crown, etc., from light to light, etc.”; that is, as above, from the Yesod of Arich Anpin to Supernal Chochmah, and from the Yesod of Abba, etc., as above. And see there in the Mikdash Melech.
Why “windows” in the plural? Because, as the Zohar says, G‑d’s light descends “from crown to crown,” through several windows, as the Etz Chaim passage above described.
ובספר עמה״מ שער השני פ״א פי׳ החלונות ה׳ חלונות דהיינו ה׳ בחינות ההוי״ה ה׳ פרצופים עם הקוץ העליון של היו״ד והם ארובות השמי׳7 הנוזלי׳ חכמה כו׳ ועד״ז החרכים ה׳ חרכים ה״ג וע״ש דהיינו גם למעלה מהאצילות.8
And in the book Emek HaMelech, Second Gate, chapter 1, he explains the windows as five windows, that is, the five levels of Havayah, the five partzufim, with the upper tip of the yud; and they are “the windows of heaven,” which flow with wisdom, etc. And in the same way the lattices are five lattices, the five gevuros; and see there, that this is also above Atzilus.
Emek HaMelech counts five windows, the five partzufim (configurations) of the Name Havayah together with the tip of the yud, and five lattices, the five gevuros (severities). It places them even above Atzilus.
Teshuvah with a broken heart breaks the screen of the sitra achra, and this is the “lattices”; joy that follows the broken heart opens the “windows.” The paragraph then explains why the verse speaks of “windows” in the plural.
The sequence, a broken heart and then joy, repeats in another key the maamar’s opening theme of “scatter” and then “hearken.” The Kehot note sends the reader to several Zohar passages on the broken heart and spirit.
Marei mekomos
- 1
On the words
ולב נשבר ורוח נשברה
How it connects
“The sacrifices of G‑d are a broken spirit; a broken and crushed heart….” The broken heart of teshuvah breaks the screen.our note
The source
Psalms 51:19תהילים נ״א:י״טSefaria (opens in a new tab)18כִּי לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶה: 19זִבְחֵי אֱלֹקִים רוּחַ נִשְׁבָּרָה לֵב־נִשְׁבָּר וְנִדְכֶּה אֱלֹקִים לֹא תִבְזֶה: 20הֵיטִיבָה בִרְצוֹנְךָ אֶת־צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלָ͏ִם:
18For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering. 19The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. 20Do good in Thy favour unto Zion; build Thou the walls of Jerusalem.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Zohar III, 240aזח״ג רמ, אSefaria (opens in a new tab)Kehot’s note
תהלים נא, יט. וראה זח״ג רמ, א. ח, ב. ה, א. ובפי׳ הרמ״ז שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ולב נשבר ורוח נשברה
How it connects
Another Zohar passage the Kehot note gives on the broken heart.our note
The source
Zohar, Vayikra 20:119–128ספר הזהר, ויקרא כ׳:קי״ט-קכ״חSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
ולב נשבר ורוח נשברה
How it connects
Another Zohar passage the Kehot note gives on the broken heart.our note
The source
Zohar, Vayikra 6:51–7:61ספר הזהר, ויקרא ו׳:נ״א-ז׳:ס״אSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
שמחה וטוב לבב מרוב כל
How it connects
“With joy and gladness of heart, from the abundance of everything.” The joy that opens the “windows.”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.
- 5
On the words
מאמר הזהר דפ׳ בחקתי (דקי״ד ע״ב)
How it connects
The Zohar on Bechukosai: G‑d goes up the walls to watch through their holes.our note
The source
Zohar, Bechukotai 9:36–11:44ספר הזהר, בחקותי ט׳:ל״ו-י״א:מ״דSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 6
On the words
המשפילי לראות
How it connects
“Who lowers Himself to see in heaven and on earth.” G‑d’s gaze descends in stages.our note
The source
Psalms 113:6תהילים קי״ג:ו׳Sefaria (opens in a new tab)5מִי כַּה׳ אֱלֹקֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת: 6הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ: 7מְקִימִי מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן:
5Who is like unto the LORD our God, That is enthroned on high, 6That looketh down low Upon heaven and upon the earth? 7Who raiseth up the poor out of the dust, And lifteth up the needy out of the dunghill;
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
ארובות השמי׳
How it connects
“The windows of heaven were opened.” Emek HaMelech uses the phrase for the five windows of Havayah.our note
The source
Genesis 7:11בראשית ז׳:י״אSefaria (opens in a new tab)10וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל הָיוּ עַל־הָאָרֶץ: 11בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כׇּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ: 12וַיְהִי הַגֶּשֶׁם עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה:
10… to pass after the seven days, that the waters of the flood were upon the earth. 11In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. 12And the rain was upon the earth forty days and forty nights.
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
How it connects
The Zohar on Bo explains “who lowers Himself to see” as the descent of light “from crown to crown.”our note
The source
Zohar, Bo 5:101–111ספר הזהר, בא ה׳:ק״א-קי״אSefaria (opens in a new tab)
The second feast: the second day of Yom Tov ¶19
19והנה בהתגלות המלך יש מדרגות רבות1 חלוקות כמ״ש על כסא מלכותו אשר בשושן הבירה כו׳ עשה משתה2 לכל שריו ועבדיו כו׳.
Now, in the revelation of the King there are many distinct levels, as it is written, “on his royal throne, which is in Shushan the capital, etc., he made a feast for all his princes and his servants, etc.
A new approach to the second day of Yom Tov, built on the Book of Esther. King Achashverosh’s celebration had stages: first a feast for his princes and servants.
and the princes of the provinces before him, etc.” And afterwards, “for all the people who were present in Shushan, from great to small, etc., in the court of the garden of the king’s palace, etc.”
Afterwards came a second feast, for all the people of Shushan, great and small, held in the outer court of the palace garden.
כך הוא בבחינת הראי׳ שמלמעלה שבחי׳ שריו ועבדיו [כמ״ש במ״א בענין מאמר רבי יוחנן בן זכאי על ר׳ חנינא בן דוסא שאני כשר לפני המלך והוא כעבד לפני המלך (בגמ׳ ספ״ה דברכות)
So it is with the level of seeing from above: the level of “his princes and his servants” (as is explained elsewhere regarding the saying of Rabbi Yochanan ben Zakkai about Rabbi Chanina ben Dosa, “I am like a minister before the King, and he is like a servant before the King” (in the Gemara, end of chapter 5 of Berachos);
G‑d’s revelation likewise has stages. The “princes and servants” are the lofty souls; the parenthesis recalls the Talmud’s contrast between the “minister” and the “servant” who stand before the King in different ways.
ועמ״ש ע״פ באר חפרוה שרים7 כו׳ ובענין עבד בד״ה ועתה יגדל נא]8 הם בחינת נשמות הגבוהות שבזמן בית המקדש היו מקבלים בחי׳ ראייה מכסא מלכותו כו׳.
and see what is written on the verse “A well that princes dug, etc.,” and, on the matter of “servant,” in the section beginning “And now, please, let the strength be great”) is the level of the lofty souls, who in the time of the Holy Temple would receive the level of seeing from “his royal throne,” etc.
These lofty souls, in Temple times, received the “seeing” directly from the King’s throne, the highest level of revelation.
פי׳ בהגלות נגלות בבחי׳ כסא מלכותו בבית המלכות נכח פתח הבית9 כו׳ שהוא בחי׳ גבוה ומדרגה גבוה מאד נעלה (ע׳ בע״ח שער כסא הכבוד שהוא היכל קה״ק דבריאה וע׳ בסש״ב) (ח״א פנ״ג).
That is: in the revelation, he was revealed in the level of “his royal throne,” “in the royal house, opposite the entrance of the house,” etc., which is a lofty level, a very high and exalted rank. (See Etz Chaim, the Gate of the Throne of Glory, that it is the Chamber of the Holy of Holies of Beriah; and see Sefer shel Beinonim) (Part I, chapter 53).
The King sitting “in the royal house, opposite the entrance” is the first, exalted revelation. Etz Chaim calls the Throne of Glory the innermost chamber (the Holy of Holies) of Beriah, and Tanya is cited for the same idea.
א״נ שהמלכות דאצילות עצמה נק׳ כסא כמ״ש בביאור דפ׳ זכור וזהו אשר בשושן בחי׳ שושנת העמקים10 שושן עמק איומה11 כו׳
Alternatively, the Malchus of Atzilus itself is called a “throne,” as is explained in the explanation on Parshas Zachor. And this is “which is in Shushan”: the level of “the rose (shoshanas) of the valleys,” “Shushan, the valley of the awesome one,” etc.
Alternatively, the “throne” is Malchus of Atzilus itself. “Shushan” is linked to shoshanah, the rose: the higher “rose of the valleys.”
משא״כ בזמן שאין בהמ״ק קיים צריך גילוי בחינה ומדרגה השנית שהיא בחצר גינת ביתן המלך שהוא לכל העם הנמצאים בשושן
Whereas in the time when the Holy Temple does not stand, there is need for the revelation of the second level and rank, which is “in the court of the garden of the king’s palace,” which is “for all the people who were present in Shushan,”
Without the Temple there is need for the second, lower revelation, the one in the outer court, which is given to “all the people.”
דהיינו כל מי שיש לו ניצוץ אלקות ממקור כנס״י שהיא בבחי׳ כשושנה בין החוחים12 בגלות כו׳.
that is, everyone who has a spark of G‑dliness from the source of the Community of Israel, which is in the level of “like a rose among the thorns,” in exile, etc.
“All the people” are all Jews, everyone with a spark of G‑dliness from the source of the Jewish people, which in exile is “like a rose among the thorns.”
שהוא גילוי אחר גילוי במדרג׳ אחר מדרגה [עיין בזהר בתחלתו בגין דאית שושנה ואית שושנה13 כו׳ ובזהר הרקיע שם.14
It is a revelation after a revelation, a rank after a rank. (See the Zohar at its beginning, “because there is a rose and there is a rose, etc.,” and the Zohar HaRakia there;
So there is one revelation after another. The bracket lists places in the Zohar that speak of two “roses,” a higher and a lower one.
ובזהר ויחי (דרכ״א ע״א)15 ובמק״מ שם דשושנת העמקים זהו שושנה עילאה ובפ׳ כי תשא (דקפ״ט ריש ע״ב)
and the Zohar, Vayechi (221a), and the Mikdash Melech there, that “the rose of the valleys” is the supernal rose; and Parshas Ki Sisa (189b, at the beginning of side b),
In these passages “the rose of the valleys” is the higher rose, and the rose among the thorns is the lower one.
and in the commentary of the Ramaz there: “And know that the supernal rose, etc.”; and see the work abbreviated סה״מ (section 156), and the Zohar, Parshas Pinchas, 233b.)
The Ramaz, a commentator on the Zohar, explains the higher rose in the same way; further references close the bracket.
וצריך לעשות י״ט שני לקבלת בחי׳ הראי׳ גם בבחי׳ זו שאין בהמ״ק קיים שאין אנו יכולים לעלות ולראות18 כו׳. וכמ״ש מי יעלה בהר19 ה׳ כו׳.
And one must make a second day of Yom Tov to receive the level of seeing also in this level, when the Holy Temple does not stand and “we cannot go up and appear, etc.,” and as it is written, “Who shall ascend the mountain of G‑d, etc.”
This is why the second day of Yom Tov is needed: to receive the “seeing” also on this lower level, in exile, when we cannot go up to the Temple to appear before G‑d.
והנה המשכיל יבין כמה תגדל השמחה ביתר שאת20 בגילוי המלך בגילוי אחר גילוי גם לכל העם כו׳
Now, the discerning will understand how much greater, with added eminence, the joy becomes at the revelation of the King in a revelation after a revelation, also to “all the people, etc.,”
Surprisingly, the joy of the second, lower revelation is greater than that of the first, because it reaches ordinary people too.
יותר מגילוי הראשון שהוא לכל שריו כו׳ דוקא וכמשל בן כפר שראה את המלך21 כו׳
more than at the first revelation, which is to “all his princes, etc.” alone; as in the parable of a villager who saw the king, etc.
The Talmud compares the prophet Ezekiel, who described his vision at length, to a villager who saw the king and cannot stop talking about it: the lower one’s excitement is greater.
(והוא כענין והאופנים ברעש גדול22 לגבי השרפים שלפי שהאופנים וחיות הם בעשיי׳ ויצירה תגדל הרעש שלהם יותר מהשרפים שבבריאה וכמ״ש במ״א בכמה דוכתי וע׳ מזה לעיל בד״ה האזינו השמים)
(And this is like the matter of “And the Ofanim, with a great noise,” compared with the Seraphim: because the Ofanim and the Chayos are in Asiyah and Yetzirah, their noise is greater than that of the Seraphim, who are in Beriah, as is explained elsewhere in several places; and see about this above, in the section beginning “Give ear, O heavens.”)
Likewise, the Ofanim, angels of the lower worlds, praise G‑d “with a great noise,” louder than the Seraphim of Beriah, because they are farther away.
And as is found in the Tikkunim: “Many waters cannot extinguish the love”: in exile, etc.; “they would utterly scorn him.”
The Tikkunei Zohar reads “many waters cannot extinguish the love” as the love of Israel in exile, which no hardship can put out.
והיינו מפני שאז האהבה היא בצמאון וחולת אהבה וכמ״ש (תלים סג) צמאה לך נפשי25 כו׳
And this is because then the love is in thirst and lovesickness, as it is written (Psalms 63), “My soul thirsts for You, etc.,
In exile the love is a thirst and a lovesickness, as King David wrote in the desert.
בארץ ציה ועיף בלי מים בלי מים דייקא שמחמת שאין מים גדלה בחינת הצמאון כו׳
in a parched and weary land without water.” “Without water,” precisely: because there is no water, the level of thirst grows, etc.
“Without water” is the point: the lack itself makes the thirst stronger.
(וע׳ על פסוק זה בזהר פ׳ ויקרא דכ״א ע״ב26 ובפ׳ תרומה דק״מ סע״א27 ועמ״ש לעיל בפ׳ נח בד״ה מים רבים) וזהו ואני אראה בשונאי28 דוקא היינו היצה״ר כד אתכפיא כו׳.29
(And see on this verse the Zohar, Parshas Vayikra, 21b, and Parshas Terumah, 140a at the end; and see what is written above, in Parshas Noach, in the section beginning “Many waters.”) And this is “And I shall see my foes,” precisely: that is, the evil inclination, when it is subdued, etc.
This is also the meaning of “I shall see my foes”: the evil inclination, when a person subdues it, reveals a greater light than was there before.
אך ע״ז התפלל דוד המע״ה כן בקדש חזיתיך30 (עיין בזהר תרומה דק״מ תחלת ע״ב) שיהיה אהבה כזו גם בקדש
But for this David, the king, peace be upon him, prayed, “So in holiness have I beheld You” (see the Zohar, Terumah, 140, the beginning of side b): that there be such a love also in holiness,
Yet David prayed, “So in holiness have I beheld You”: that such a love, born of distance, should exist also in holiness.
דהיינו במעלת ומדרגת הצדיקים כי הנה אהבה זו היא מבחי׳ בע״ת31 ובמקום שבע״ת32 עומדים אין צדיקים גמורים כו׳.
that is, in the virtue and rank of the righteous; for this love is from the level of penitents, and “in the place where penitents stand, the perfectly righteous do not [stand], etc.”
That thirsting love belongs to penitents (baalei teshuvah), and the Talmud teaches that they reach a place the perfectly righteous cannot. David asked that the righteous too have it.
אלא שמשה רבינו ע״ה קודם מותו זכה לבחי׳ תשובה ומעלת המשיח הוא לאתבא צדיקייא בתיובתא33
Except that Moshe our teacher, peace be upon him, attained the level of teshuvah before his passing. And the virtue of Mashiach is “to bring the righteous to return in teshuvah,”
Moshe attained teshuvah before his passing. Mashiach’s special task, in the Zohar’s words, is to bring even the righteous to teshuvah.
דהיינו שתהי׳ מעלת ומדריגת התשובה מתגלה בצדיקים גמורים שזה תלוי בביאת משיח דוקא. וזהו כן בקדש חזיתיך34 שיהי׳ בחי׳ לאתבא צדיקייא כו׳.
that is, that the virtue and rank of teshuvah be revealed in the perfectly righteous, and this depends on the coming of Mashiach specifically. And this is “So in holiness have I beheld You”: that there be the level of “bringing the righteous to return, etc.”
That is, the special quality of teshuvah will be revealed in the perfectly righteous, and this depends on Mashiach’s coming. This is what David prayed for.
כי כללות ישראל צריכים לחזור בתשובה קודם ביאת המשיח וביאת המשיח תלוי בזה כמארז״ל אם ישראל35 עושים תשובה נגאלין כו׳. אבל צדיקים שיזכו למעלת התשובה יהי׳ אחר ביאת המשיח דוקא:36
For the Jewish people as a whole must return in teshuvah before the coming of Mashiach, and the coming of Mashiach depends on this, as our Sages said, “If Israel do teshuvah, they are redeemed, etc.” But that the righteous attain the virtue of teshuvah will be only after the coming of Mashiach.
The order matters: the Jewish people as a whole must do teshuvah before Mashiach comes, and the redemption depends on it; the teshuvah of the righteous will come only after he comes.
Through the two feasts of Esther, the paragraph explains the second day of Yom Tov as a second, lower revelation for all Jews in exile, whose joy and thirsting love exceed those of the first; it ends with David’s prayer that this love of the penitent reach the righteous too, which will happen through Mashiach.
The Kehot note says the Tikkunim passage meant is perhaps Tikkunei Zohar tikkun 21 (51a), where the words are missing. The note also records that the reading of “So in holiness have I beheld You” is quoted in several places from the Alter Rebbe in the name of the Baal Shem Tov. The “higher rose” and the “rose among the thorns” are two levels of Malchus: in Atzilus, and descended into exile.
Marei mekomos
- 1
On the words
בהתגלות המלך יש מדרגות רבות
How it connects
A later discourse that also discusses the many levels in the revelation of the King.our note
Where the note points
The Rebbe Rashab’s maamar “אנכי אנכי” (5669)ד״ה אנכי אנכי תרס״טA maamar of the Rebbe Rashab, 5669
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ד״ה אנכי אנכי תרס״ט ע׳ כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
עשה משתה
How it connects
According to the note, that discourse adds here that the feast may be the level of Malchus as it becomes the Keser of Beriah.our note
Where the note points
Maamar “Anochi Anochi” 5669 (1909)ד״ה אנכי אנכי תרס״טp. 24
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בתרס״ט שם נוסף: די״ל שזהו בחי׳ המל׳ כמו שנעשה כתר לבריאה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
על כסא מלכותו . . ושרי המדינות לפניו
How it connects
The words here quote Esther 1:2; the passage is shown below.
The source
Esther 1:2אסתר א׳:ב׳Sefaria (opens in a new tab)1וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה: 2בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה: 3בִּשְׁנַת שָׁלוֹשׁ לְמׇלְכוֹ עָשָׂה מִשְׁתֶּה לְכׇל־שָׂרָיו וַעֲבָדָיו חֵיל פָּרַס וּמָדַי הַפַּרְתְּמִים וְשָׂרֵי הַמְּדִינוֹת לְפָנָיו:
1… is Ahasuerus who reigned, from India to Ethiopia, over a hundred and seven and twenty provinces— 2that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle, 3in the third year of his reign, he made a feast unto all his princes and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
אסתר א, ב-ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
על כסא מלכותו אשר בשושן הבירה כו׳ עשה משתה לכל שריו ועבדיו כו׳. ושרי המדינות לפניו
How it connects
The king’s first feast, for his princes and servants. It stands for the revelation to the lofty souls.our note
The source
Esther 1:2–3אסתר א׳:ב׳-ג׳Sefaria (opens in a new tab)בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה: בִּשְׁנַת שָׁלוֹשׁ לְמׇלְכוֹ עָשָׂה מִשְׁתֶּה לְכׇל־שָׂרָיו וַעֲבָדָיו חֵיל פָּרַס וּמָדַי הַפַּרְתְּמִים וְשָׂרֵי הַמְּדִינוֹת לְפָנָיו:
that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle, in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before 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.
- 5
On the words
לכל העם הנמצאים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אסתר שם, (ה). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
לכל העם הנמצאים בשושן למגדול ועדקטן כו׳ בחצר גינת ביתן המלך
How it connects
The second feast, for all the people, in the outer court. It stands for the revelation to all Jews in exile.our note
The source
Esther 1:5אסתר א׳:ה׳Sefaria (opens in a new tab)4בְּהַרְאֹתוֹ אֶת־עֹשֶׁר כְּבוֹד מַלְכוּתוֹ וְאֶת־יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ יָמִים רַבִּים שְׁמוֹנִים וּמְאַת יוֹם: 5וּבִמְלוֹאת הַיָּמִים הָאֵלֶּה עָשָׂה הַמֶּלֶךְ לְכׇל־הָעָם הַנִּמְצְאִים בְּשׁוּשַׁן הַבִּירָה לְמִגָּדוֹל וְעַד־קָטָן מִשְׁתֶּה שִׁבְעַת יָמִים בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ: 6חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז בְּחַבְלֵי־בוּץ וְאַרְגָּמָן עַל־גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט־וָשֵׁשׁ וְדַר וְסֹחָרֶת:
4… kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days. 5And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king’s palace; 6there were hangings of white, fine cotton, and blue, bordered with cords of fine linen 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
באר חפרוה שרים
How it connects
“A well that princes dug.” The subject of another maamar on the “princes.”our note
The source
Numbers 21:18במדבר כ״א:י״חSefaria (opens in a new tab)17אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ: 18בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה: 19וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת:
17Then sang Israel this song: Spring up, O well—sing ye unto it— 18The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah; 19and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;
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
בד״ה ועתה יגדל נא
How it connects
The maamar that explains the concept of the “servant” before G‑d, referred to in the text.our note
Where the note points
Likkutei Torahלקוטי תורהParshas Shelach, maamar “VeAtah Yigdal Na” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
לעיל פ׳ שלח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
בבית המלכות נוכח פתח הבית
How it connects
The king sitting on his throne “opposite the entrance of the house.” The first, high revelation.our note
The source
Esther 5:1אסתר ה׳:א׳Sefaria (opens in a new tab)1וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת: 2וַיְהִי כִרְאוֹת הַמֶּלֶךְ אֶת־אֶסְתֵּר הַמַּלְכָּה עֹמֶדֶת בֶּחָצֵר נָשְׂאָה חֵן בְּעֵינָיו וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֶת־שַׁרְבִיט הַזָּהָב אֲשֶׁר …
1Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house. 2And it was so, when the king saw Esther the queen standing in the court, that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
אסתר ה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
שושנת העמקים
How it connects
“The rose of the valleys.” The higher rose.our note
The source
Song of Songs 2:1שיר השירים ב׳:א׳Sefaria (opens in a new tab)1אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים: 2כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת:
1I am a rose of Sharon, A lily of the valleys. 2As a lily among thorns, So is my love among the daughters.
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 התורהShir HaShirim, vol. 1, p. 180
Our explanationAccording to the note, it says there that this passage shows two levels of the rose: the first, “Shushan, the valley of the awesome one,” the rose of the valleys; the second, the rose among the thorns.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohrתורה אור116c · not yet checked
Our explanationA parallel place in Torah Ohr on the two levels of the rose.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
שה״ש ב, א. ראה באוה״ת שה״ש כרך א ע׳ קפ שכ׳ דכאן מבואר שיש ב׳ בחי׳ שושנה הא׳ שושן עמק איומה שושנת העמקים, הב׳ כשושנה בין החוחים. ראה תו״א קטז, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 11
On the words
שושן עמק איומה
How it connects
According to the note, the phrase comes from the piyyut at the opening of the Yom Kippur Musaf, and what is said here about it is explained in that maamar.our note
Where the note points
Magen Avos (Berditchev, 1902)מגן אבותmaamar “Yehudah ben Teima” (Magen Avos, section 5)
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
לשון הפיוט תחילת מוסף של יו״כ. בי׳ ע״ז מ״ש כאן ע׳ מג״א [מגן אבות, ברדיטשוב תרס״ב] ד״ה יהודא בן תימא (במג״א ה). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
ממקור כנס״י . . בבחי׳ כשושנה בין החוחים
How it connects
“Like a rose among the thorns.” The Jewish people in exile.our note
The source
Song of Songs 2:2שיר השירים ב׳:ב׳Sefaria (opens in a new tab)1אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים: 2כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת: 3כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי:
1I am a rose of Sharon, A lily of the valleys. 2As a lily among thorns, So is my love among the daughters. 3As an apple-tree among the trees of the wood, So is my beloved among the sons. …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Biurei HaZohar, by the Tzemach Tzedekביאורי הזהרvol. 2, p. 1597
Our explanationAccording to the note, that page refers the reader to this passage.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ע״פ שה״ש ב, ב. בביאוה״ז להצ״צ כרך ב ע׳ א׳תקצז מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
עיין בזהר בתחלתו בגין דאית שושנה ואית שושנה
How it connects
The Zohar’s opening: there is a rose and there is a rose, a higher and a lower.our note
The source
Zohar, Introduction 1:1–2:4ספר הזהר, הקדמה א׳:א׳-ב׳:ד׳Sefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 14
On the words
בזהר בתחלתו בגין . . ובזהר הרקיע שם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
א, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 15
On the words
ובזהר ויחי (דרכ״א ע״א)
How it connects
According to the note, it quotes the Zohar on the rose of the valleys, which stands in the depth of all, and the Mikdash Melech, that Binah is called the supernal rose.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהthe volume cited as מג״א, p. 27 (first edition, p. 2286)
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בענין שושנת העמקים דקיומא בעמיקתא דכולא . . במק״מ בינה שנק׳ שושנה עילאה — אוה״ת מג״א ע׳ כז (הוצאת הראשונה ע׳ ב׳רפו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 16
On the words
ובפ׳ כי תשא (דקפ״ט ריש ע״ב) ובפי׳ הרמ״ז
How it connects
According to the note, it quotes the Ramaz: the supernal rose is Malchus of Atzilus, and the rose among the thorns is the lower Malchus among the seventy princes, which gathers the sparks hidden among them (the 288 sparks), and so it “gives off fragrance.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהShir HaShirim, vol. 1, p. 183
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
”ושושנה דסלקא ריחין כו׳ ההיא דסלקא בין החוחים כו׳ וכתב הרמ״ז . . ודע כי שושנה העליונה היא מל׳ דאצילות ושושנה בין החוחים היא מלכות התחתונה שהיא בין ע׳ שרים שלוקטת תוכיות הניצוצות שמובלעים ביניהם שהוא סוד רפ״ח ניצוצין וע״כ סלקא ריחין כו׳” — אוה״ת שה״ש כרך א ע׳ קפג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 17
On the words
ובזהר פ׳ פנחס דרל״ג ע״ב
How it connects
Another Zohar passage the text lists on the rose.our note
The source
Zohar, Pinchas 84:527–537ספר הזהר, פנחס פ״ד:תקכ״ז-תקל״זSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 18
On the words
שאין אנו יכולים לעלות ולראות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מוסף דיו״ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 19
On the words
מי יעלה בהר ה׳
How it connects
“Who shall ascend the mountain of G‑d?” In exile we cannot go up.our note
The source
Psalms 24:3תהילים כ״ד:ג׳Sefaria (opens in a new tab)2כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ: 3מִי־יַעֲלֶה בְהַר־ה׳ וּמִי־יָקוּם בִּמְקוֹם קׇדְשׁוֹ: 4נְקִי כַפַּיִם וּבַר־לֵבָב אֲשֶׁר לֹא־נָשָׂא לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבַּע לְמִרְמָה:
2For He hath founded it upon the seas, and established it upon the floods. 3Who shall ascend into the mountain of the LORD? And who shall stand in His holy place? 4He that hath clean hands, and a pure heart; Who hath not taken My name in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים כד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 20
On the words
השמחה ביתר שאת
How it connects
The note points there for a discussion of the greater joy of the second revelation.our note
Where the note points
Kehot’s note
ראה לקו״ש ח״ט ע׳ 235.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 21
On the words
וכמשל בן כפר שראה את המלך
How it connects
Ezekiel is compared to a villager who saw the king, and so describes everything at length.our note
The source
Chagigah 13b:5חגיגה י״ג ב:ה׳Sefaria (opens in a new tab)אָמַר רָבָא: כׇּל שֶׁרָאָה יְחֶזְקֵאל, רָאָה יְשַׁעְיָה. לְמָה יְחֶזְקֵאל דּוֹמֶה — לְבֶן כְּפָר שֶׁרָאָה אֶת הַמֶּלֶךְ, וּלְמָה יְשַׁעְיָה דּוֹמֶה — לְבֶן כְּרַךְ שֶׁרָאָה אֶת הַמֶּלֶךְ. אָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב: ״אָשִׁירָה לַה׳ כִּי גָאֹה גָּאָה״ — שִׁירָה לְמִי שֶׁמִּתְגָּאֶה עַל הַגֵּאִים. דְּאָמַר מָר: מֶלֶךְ שֶׁבַּחַיּוֹת — אֲרִי, מֶלֶךְ שֶׁבַּבְּהֵמוֹת — שׁוֹר, מֶלֶךְ שֶׁבָּעוֹפוֹת — נֶשֶׁר, וְאָדָם מִתְגָּאֶה עֲלֵיהֶן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה עַל כּוּלָּן וְעַל כׇּל הָעוֹלָם כּוּלּוֹ.
Rava said, "Everything that Ezekiel saw, Isaiah saw. To what is Ezekiel comparable to? To a villager who saw the king. To what is Isaiah comparable to? To a city dweller who saw the king. Reish Lakish said, "What is the [meaning of] the verse, 'I shall sing to G-d for he has truly glorified himself (heb. Ga'oh Ga'ah, Exodus 15:1)'? A song to the One who is glorified above the glorified." As a master said, "The king from between the beasts is the lion. The king from between the livestock is the ox. The king from between the birds is the eagle, and man is glorified above them, and the Holy One, Blessed be He, is glorified above all of them and above the whole entire world."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חגיגה יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 22
On the words
והאופנים ברעש גדול
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת יוצר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 23
On the words
וכמו דאיתא בתיקונים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אולי כוונתו ת״ז (תכ״א) נא, א ששם חסר. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 24
On the words
מים רבים לא יוכלו לכבות את האהבה
How it connects
“Many waters cannot extinguish the love… they would utterly scorn him.” Read as Israel’s love in exile.our note
The source
Song of Songs 8:7שיר השירים ח׳:ז׳Sefaria (opens in a new tab)6שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה: 7מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כׇּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ: 8אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ:
6… as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 7Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8We have a little sister, And she hath no breasts; What shall we do for our …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 25
How it connects
“My soul thirsts for You… in a parched and weary land without water.” The lack of water intensifies the thirst.our note
The source
Psalms 63:2תהילים ס״ג:ב׳Sefaria (opens in a new tab)1מִזְמוֹר לְדָוִד בִּהְיוֹתוֹ בְּמִדְבַּר יְהוּדָה: 2אֱלֹקִים אֵלִי אַתָּה אֲשַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי בְּאֶרֶץ־צִיָּה וְעָיֵף בְּלִי־מָיִם: 3כֵּן בַּקֹּדֶשׁ חֲזִיתִךָ לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ:
1A Psalm of David, when he was in the wilderness of Judah. 2O God, Thou art my God, earnestly will I seek Thee; My soul thirsteth for Thee, my flesh longeth for Thee, In a dry and weary land, where no water is. 3So have I looked for Thee in the sanctuary, To see Thy power and Thy glory. .
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 26
On the words
וע׳ על פסוק זה בזהר פ׳ ויקרא דכ״א ע״ב
How it connects
The Zohar on this verse of Psalms.our note
The source
Zohar, Vayikra 52:361–54:369ספר הזהר, ויקרא נ״ב:שס״א-נ״ד:שס״טSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 27
On the words
ובפ׳ תרומה דק״מ סע״א
How it connects
The Zohar on this verse of Psalms, in Terumah.our note
The source
Zohar, Terumah 26:261–28:270ספר הזהר, תרומה כ״ו:רס״א-כ״ח:ע״רSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 28
On the words
ואני אראה בשונאי
How it connects
“And I shall see my foes.” Read as the light revealed when the evil inclination is subdued.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.
- 29
On the words
כד אתכפיא כו׳
How it connects
When the sitra achra is subdued, G‑d’s glory rises in all the worlds.our note
The source
Zohar II, 128bזח״ב קכח, בSefaria (opens in a new tab)Kehot’s note
זח״ב קכח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 30
On the words
כן בקדש חזיתיך
How it connects
“So in holiness have I beheld You.” David’s prayer that the thirsting love reach the realm of holiness.our note
The source
Psalms 63:3תהילים ס״ג:ג׳Sefaria (opens in a new tab)2אֱלֹקִים אֵלִי אַתָּה אֲשַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי בְּאֶרֶץ־צִיָּה וְעָיֵף בְּלִי־מָיִם: 3כֵּן בַּקֹּדֶשׁ חֲזִיתִךָ לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ: 4כִּי־טוֹב חַסְדְּךָ מֵחַיִּים שְׂפָתַי יְשַׁבְּחוּנְךָ:
2… Thee, my flesh longeth for Thee, In a dry and weary land, where no water is. 3So have I looked for Thee in the sanctuary, To see Thy power and Thy glory. . 4For Thy lovingkindness is better than life; My lips shall praise Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים סג, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 31
On the words
אהבה זו היא מבחי׳ בע״ת
How it connects
The note points there for the idea that this thirsting love belongs to penitents.our note
Where the note points
Maamarei Admur HaEmtza’iמאמרי אדמו״ר האמצעיParshas Shelach, in the supplements to p. 994 [p. 1279], in a note
Our explanationAccording to the note, this idea is quoted in several places in the name of the Sages, and a note there discusses it.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה לקו״ש חי״ט ע׳ 382. מובא בכ״מ בשם ארז״ל. ראה רבות שה״ש עה״פ. וראה בהערה במאמרי אדה״א פ׳ שלח במילואים לע׳ תתקצד. [ע׳ א׳רעט].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 32
On the words
ובמקום שבע״ת
How it connects
Rabbi Yochanan ben Zakkai: Rabbi Chanina ben Dosa is like a servant before the King, and I am like a minister. Two ways of standing before G‑d.our note
The source
Berakhot 34b:28ברכות ל״ד ב:כ״חSefaria (opens in a new tab)Kehot’s note
ברכות לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 33
On the words
לאתבא צדיקיא בתיובתא
How it connects
A place later in Likkutei Torah where Mashiach bringing the righteous to teshuvah is discussed.our note
The source
Zohar III, 153bזח״ג קנג, בSefaria (opens in a new tab)Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 50b, at the end, and sources noted there · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5562 (1802)ספר המאמרים תקס״בpp. 474, 542
Our explanationDiscourses from 1802 where the same teaching about Mashiach and the teshuvah of the righteous appears.
Look for it in the Lubavitch Library (opens in a new tab)Biurei HaZohar, by the Tzemach Tzedekביאורי הזהרvol. 2, p. 1647
Our explanationA discussion of the Zohar’s phrase “to bring the righteous to teshuvah.”
Look for it in the Lubavitch Library (opens in a new tab)Maamarei Admur HaEmtza’i: Kuntreisimמאמרי אדמו״ר האמצעי — קונטרסיםp. 281
Our explanationAnother place where the same teaching appears.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
זח״ג קנג, ב. ועל״ק שה״ש (נ, סע״ב). וש״נ. והעיקר בזהל״מ. [כ]. ראה סה״מ תקס״ב ע׳ עדר. שם ע׳ תקמב. ובביאוה״ז להצ״צ כרך ב ע׳ תתרמז. מאמרי אדה״א — קונטרסים ע׳ רפא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 34
On the words
וזהו כן בקדש חזיתיך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בכמה מקומות מובא זה מאדה״ז בשם הבעש״ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 35
On the words
אם ישראל עושין תשובה נגאלין
How it connects
“If Israel do teshuvah, they are redeemed.” The redemption depends on the teshuvah of the people as a whole.our note
The source
Sanhedrin 97b:14–15סנהדרין צ״ז ב:י״ד-ט״וSefaria (opens in a new tab)אָמַר רַב: כָּלוּ כׇּל הַקִּיצִּין, וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים. וּשְׁמוּאֵל אָמַר: דַּיּוֹ לָאָבֵל שֶׁיַּעֲמוֹד בְּאֶבְלוֹ. כְּתַנָּאֵי: רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, וְאִם לָאו – אֵין נִגְאָלִין. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: אִם אֵין עוֹשִׂין תְּשׁוּבָה אֵין נִגְאָלִין? אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד לָהֶן מֶלֶךְ שֶׁגְּזֵרוֹתָיו קָשׁוֹת כְּהָמָן, וְיִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה וּמַחְזִירָן לְמוּטָב. תַּנְיָא אִידַּךְ: רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, שֶׁנֶּאֱמַר: ״שׁוּבוּ …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סנהדרין צז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 36
How it connects
The Zohar on the rose of the valleys that stands in the depth of all.our note
The source
Zohar, Vayechi 27:226–28:237ספר הזהר, ויחי כ״ז:רכ״ו-כ״ח:רל״זSefaria (opens in a new tab)
Two lenses: Torah and prayer ¶20–22
20עוי״ל בענין יו״ט שני. דהנה ענין יראה כל זכורך כו׳ שיהיה בחי׳ ראיה והתגלות מלמעלה.
It may further be said regarding the second day of Yom Tov: the matter of “all your males shall appear, etc.” is that there be a level of seeing and revelation from above.
A second explanation of the second day of Yom Tov, again based on “all your males shall appear”: the pilgrimage was a revelation of G‑d’s “seeing” from above.
והיינו ע״י שהאדם בא לראות המקום בשתי עיניו של אדם כו׳ (רפ״ק דחגיגה1 ע״ש) והנה כל הנביאים ראו ע״י אספקלריא
And this is through a person coming to see the place with his two eyes, etc. (beginning of the first chapter of Chagigah; see there). Now, all the prophets saw through an aspaklaria (a lens),
The Talmud requires the pilgrim to see with both eyes. This leads to the two kinds of “seeing” in prophecy: all prophets saw through an aspaklaria, a lens or mirror.
אלא שמשה רבינו נתנבא באספקלריא המאירה23 ושאר הנביאים נתנבאו באספקלריא שאינה מאירה ועיין בשמונה פרקים להרמב״ם פ״ז מה שכתב בזה ע״פ דרך המחקר.
except that Moshe our teacher prophesied through a luminous aspaklaria, and the other prophets prophesied through an aspaklaria that does not shine. And see in the Eight Chapters of the Rambam, chapter 7, what he wrote on this according to the way of philosophical inquiry.
Moshe saw through a clear, shining lens; the other prophets through a dim one. Maimonides explains the difference philosophically in his Eight Chapters.
אך ע״פ הקבלה יש ממש ב׳ בחי׳ ראייה הנ״ל וכמ״ש מזה בד״ה ת״ר מצות נר חנוכה4 ב״ש אומרים כו׳
But according to the Kabbalah there are, in actual fact, two levels of the above-mentioned seeing, as is explained about this in the section beginning “Our Rabbis taught: The mitzvah of the Chanukah light… Beis Shammai say, etc.,”
In the Kabbalah these are two real levels of revelation, as the Alter Rebbe explains in a maamar on the Chanukah lights.
מענין ב׳ בחי׳ אספקלריא הנ״ל וזהו ענין שכל הנביאים נתנבאו בכה ומשה נתנבא בזה5 כמ״ש מזה סד״ה ראשי המטות6 ושאר דוכתי
regarding the two levels of aspaklaria mentioned above. And this is the matter that all the prophets prophesied with “thus” (koh), and Moshe prophesied with “this” (zeh), as is explained about this at the end of the section beginning “The heads of the tribes,” and in other places.
The other prophets said “Thus (koh) says G‑d,” while Moshe said “This (zeh) is the thing”: a direct, clear vision, as opposed to a likeness.
והנה מבואר שם בד״ה ת״ר הנ״ל איך בכל אדם בעבודת ה׳ יש ג״כ ב׳ בחינות אספקלריא הנ״ל והיינו כי עסק התורה ומצות זהו כענין בחי׳ אספקלריא דנהרא
And it is explained there, in the above-mentioned section beginning “Our Rabbis taught,” how in every person, in the service of G‑d, there are also the two levels of aspaklaria mentioned above. That is: occupation with Torah and mitzvos is like the level of the aspaklaria that shines,
Every Jew has both levels in his service of G‑d. Torah study and mitzvos correspond to the shining lens.
שהרי בעסק התורה נאמר ודברי אשר שמתי בפיך.7 שזהו ע״ד משה נתנבא בזה וכמ״ש בד״ה ראשי המטות בפי׳ לאמר זה הדבר.8
for regarding occupation with Torah it is said, “and My words which I have placed in your mouth.” This is like “Moshe prophesied with ‘this,’” and as is explained in the section beginning “The heads of the tribes,” on the meaning of “saying: This is the thing.”
When a Jew learns Torah, “My words which I have placed in your mouth,” G‑d’s own words are in his mouth, like Moshe, through whose throat the Shechinah spoke.
The paragraph introduces the two kinds of prophetic vision, the shining and the non-shining aspaklaria, and says that in every Jew Torah and mitzvos are the shining one.
In Kabbalah the shining aspaklaria is Z’eir Anpin and the non-shining one is Malchus, which has no light of its own but reflects. The next paragraph applies the non-shining lens to prayer and to the second day of Yom Tov.
Marei mekomos
- 1
On the words
בשתי עיניו של אדם כו׳ (רפ״ק דחגיגה
How it connects
One blind in one eye is exempt from the pilgrimage, since one must come to see and be seen with both eyes.our note
The source
Chagigah 2a:6חגיגה ב׳ א:ו׳Sefaria (opens in a new tab)וּדְלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: יוֹחָנָן בֶּן דַּהֲבַאי אוֹמֵר מִשּׁוּם רַבִּי יְהוּדָה: סוֹמֵא בְּאַחַת מֵעֵינָיו פָּטוּר מִן הָרְאִיָּיה, שֶׁנֶּאֱמַר: ״יִרְאֶה״, ״יֵרָאֶה״ — כְּדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לֵירָאוֹת. מָה לִרְאוֹת בִּשְׁתֵּי עֵינָיו, אַף לֵירָאוֹת בִּשְׁתֵּי עֵינָיו.
But this is not in accordance with the following Baraita. For Yochanan ben Dahabai, in the name of Rabbi Yehudah, taught, He who is blind in one eye is exempt from the "appearing", as it is said, (Exodus 23:17) "He shall be seen" or "He shall see." As he went to see, so he went to be seen; just as he went to be seen with both eyes, so too to see with both eyes.
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.
- 2
On the words
שמשה רבינו . . באספקלריא המאירה
How it connects
All the prophets looked through a dim lens, while Moshe looked through a shining lens.our note
The source
Yevamot 49b:10–11יבמות מ״ט ב:י׳-י״אSefaria (opens in a new tab)״וָאֶרְאֶה אֶת ה׳״, כִּדְתַנְיָא: כׇּל הַנְּבִיאִים נִסְתַּכְּלוּ בְּאַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה, מֹשֶׁה רַבֵּינוּ נִסְתַּכֵּל בְּאַסְפַּקְלַרְיָא הַמְּאִירָה. ״דִּרְשׁוּ ה׳ בְּהִמָּצְאוֹ״ — הָא בְּיָחִיד, הָא בְּצִבּוּר. וְיָחִיד אֵימַת? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אֵלּוּ עֲשָׂרָה יָמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ע׳ יבמות מט, ב. וע׳ תויו״ט (פ״ל דכלים מ״ב). זח״ב (פב, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
אספקלריא המאירה
How it connects
The Kehot note also points to the Zohar on the shining lens.our note
The source
Zohar, Yitro 19:324–20:333ספר הזהר, יתרו י״ט:שכ״ד-כ׳:של״גSefaria (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 ת״ר מצות נר חנוכה
How it connects
The maamar on the Chanukah lights that explains the two levels of aspaklaria and how both exist in every person’s service of G‑d.our note
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 28b, and the sources given there · not yet checked
Our explanationAnother place in Likkutei Torah on the same two levels of vision.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Mikeitz, maamar 4תו״א לג, אpage 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.
Open it on Sefaria (opens in a new tab)Torah Ohr, Vayeishev, maamar 2לקמן בשה״ש כח, בpage 28b, ¶23
מל׳ עדיין הוא צריך בירור שני ע״י המ״ד. והוא שנמשך מ״ד דז״א לברר המ״ן דנוק׳ וזהו ענין יחוד זו״נ. והענין כי אע״פ שנתבררו הנצוצות ונכללו בבחי׳ מ״ן שהוא בחי׳ בטול לאלקות כנ״ל עכ״ז א״א להם להתייחד ממש באלקותו ית׳ (כמו שהיו קודם שבה״כ שהיו בחי׳ אלקות ממש מי״ס דתהו) עד שיומשך עליהם גילוי שם מ״ה דאצי׳ ועי״ז יתבררו בירור שני והוא העיקר. יען בחכ׳ דוקא אתברירו שהוא בחינת המ״ד כי …
Open it on Sefaria (opens in a new tab)Kehot’s note
תו״א לג, א. וראה לקמן בשה״ש כח, ב ובמ״מ לשם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
שכל הנביאים נתנבאו בכה ומשה נתנבא בזה
How it connects
Rashi: the prophets prophesied with “thus,” while Moshe prophesied also with “this is the thing.”our note
The source
Rashi on Numbers 30:3רש"י על במדבר ל׳:ג׳Sefaria (opens in a new tab)3נדר. הָאוֹמֵר הֲרֵי עָלַי קוֹנָם שֶׁלֹּא אֹכַל אוֹ שֶׁלֹּא אֶעֱשֶׂה דָבָר פְּלוֹנִי; יָכוֹל אֲפִלּוּ נִשְׁבַּע שֶׁיֹּאכַל נְבֵלוֹת אֲנִי קוֹרֵא עָלָיו כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה? תַּ"ל לאסר אסר — לֶאֱסֹר אֶת הַמֻּתָּר וְלֹא לְהַתִּיר אֶת הָאָסוּר (ספרי): לא יחל דברו. כְּמוֹ לֹא יְחַלֵּל דְּבָרוֹ — לֹא יַעֲשֶׂה דְּבָרוֹ חֻלִּין (שם):
3נדר A VOW — This is when one says, Behold, I take upon myself an obligation which is as sacred to me as an offering, that I will not eat, or that I will not do such-and-such a thing. — One might think that if he swears that he will eat the flesh of an animal which has not been slaughtered properly according to the rite that I may apply to him the text, “He shall do according to all that goeth forth from his mouth”! It, however, says, “[If he takes an oath] to forbid something to himself”, i.e., to forbid for himself something which is permissible to him — and not to make permissible that which is forbidden to him (Sifrei Bamidbar 153:4). לא יחל דברו This is the same as לא יחלל דברו (the root …
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.
- 6
On the words
סד״ה ראשי המטות
How it connects
The maamar that explains Moshe’s prophecy with “this” as against the other prophets’ “thus.”our note
Where the note points
Likkutei Torahלקוטי תורהParshas Mattos, end of the maamar “Rashei HaMatos” · 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.
- 7
On the words
ודברי אשר שמתי בפיך
How it connects
“My words which I have placed in your mouth.” The Torah a Jew learns is G‑d’s own words in his mouth.our note
The source
Isaiah 59:21ישעיהו נ״ט:כ״אSefaria (opens in a new tab)20וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב נְאֻם ה׳ 21וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר ה׳ רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר ה׳ מֵעַתָּה וְעַד־עוֹלָם:
20… will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD. 21And as for Me, this is My covenant with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נט, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
לאמר זה הדבר
How it connects
“This is the thing that G‑d commanded.” Moshe’s prophecy with “this.”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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
21ובחי׳ ק״ש ותפלה בכל לבבך1 בשני יצריך2 זהו ענין אספקלריא שאינה מאירה שהוא ע״י כיסוי וצפוי מכסף דק שעי״ז נעשה אור חוזר כו׳ להיות בכל מאדך.
And the level of the Shema and prayer, “with all your heart,” with both your inclinations, is the matter of the aspaklaria that does not shine, which is through a covering and coating of thin silver, through which reflected light comes about, etc., so as to be “with all your might.”
Prayer and the Shema involve both of a person’s inclinations, the good and the evil, since one is to love G‑d “with all your heart.” This is the non-shining lens: a mirror, whose glass is backed with a thin coating of silver, gives no light of its own but reflects light back (or chozer, “returning light”), the effort that rises from below, “with all your might.”
ועמ״ש מזה בביאור ע״פ צאינה וראינה3 בענין ממושבותיכם תביאו4 כו׳ והנה עיקר בחי׳ זו דאספקלריא שאינה מאירה הוא עכשיו שאין בהמ״ק קיים
And see what is written about this in the explanation on the verse “Go out and see,” regarding “From your dwellings you shall bring, etc.” Now, the essence of this level of the aspaklaria that does not shine is now, when the Holy Temple does not stand,
This non-shining level, service that rises from below through effort, is the main mode of our time, when the Temple is not standing.
וכמ״ש מזה סד״ה יונתי בחגוי5 בפי׳ וענין הראיני את מראיך6 כו׳ ע״ש באריכות וכמ״ש סד״ה לא טוב היות האדם לבדו7 בפי׳ אעשה לו עזר כנגדו.8
and as is explained about this at the end of the section beginning “My dove, in the clefts of the rock,” on the meaning and matter of “Show me your appearance, etc.” (see there at length), and as is explained at the end of the section beginning “It is not good for the man to be alone,” on the meaning of “I will make him a helper opposite him.”
The Alter Rebbe refers to two maamarim: one on “Show me your appearance” in Song of Songs, and one on Eve as a “helper opposite” Adam, where the female, receiving side and its special quality are discussed.
Prayer, which engages both inclinations and rises from below, is the non-shining aspaklaria, the mirror that reflects light back; this is the chief mode of service in exile.
In Kabbalistic terms the mirror that reflects is Malchus, the “female,” and the reflected light (or chozer) is service that rises from below. The resolved passage in the Kehot note adds that one can “arouse” the higher levels only from below, in Beriah, and so the lower vantage point has its own power.
Marei mekomos
- 1
On the words
בכל לבבך
How it connects
“You shall love G‑d… with all your heart… and with all your might.” Prayer engages the whole person.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.
- 2
On the words
בכל לבבך בשני יצריך
How it connects
“With all your heart: with both your inclinations,” the good and the evil.our note
The source
Mishnah Berakhot 9:5משנה ברכות ט׳:ה׳Sefaria (opens in a new tab)חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, …
One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a …
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.
- 3
On the words
בביאור ע״פ צאינה וראינה
How it connects
The passage asks how the chambers of Beriah can “see” what cannot be seen in Atzilus, and answers that we can arouse the higher levels only from below, in Beriah, citing the Talmud (Yevamos 49b) that the prophets saw through a non-shining lens.our note
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 28b, and the sources noted there
גבי ענין לחם משנה שבשבת ג״כ עולי׳ ב׳ לחמים הנ״ל לבחי׳ שלמעלה משניהם כו׳: ה אך בחי׳ העטרה זו צ״ל צאינה וראינה מאצילות בהיכלות דבריאה כו׳. ולכאורה זה אינו מובן כלל איך בהיכלות דבריאה יוכלו לראות מה שא״א לראות באצי׳ והלא אין ערוך בריאה לאצילות וכבר נז׳ למעלה שהוא ע״ד וכעין מ״ש מרחוק ה׳ נראה לי כו׳. אך י״ל עוד דהנה כעין זה איתא בפע״ח גבי כוונת ק״ש כי אין בנו כח לעורר או״א בהיותנו באצי׳ רק בהיותנו למטה בבריאה כו׳ ע״ש. ואפשר לומר ע״ד שארז״ל בגמ׳ (ביבמות דמ״ט) גבי מנשה שהרג את ישעי׳ אמר רבא מידן דייני׳ וקטלי׳ אמר לי׳ משה רבך אמר כי לא יראני האדם וחי ואתה אמרת ואראה את ה׳ כו׳ ופריך הש״ס מ״מ קשו קראי אהדדי ומשני כדתני׳ כל הנביאים נסתכלו באספקרליא שאינה מאירה משה …
Our explanationIt supports the point that the lower, non-shining mode has its own strength.
Open it on Sefaria (opens in a new tab)Torah Ohr, Vayeishev, maamar 2לקמן שה״ש כח, בpage 28b, ¶23
מל׳ עדיין הוא צריך בירור שני ע״י המ״ד. והוא שנמשך מ״ד דז״א לברר המ״ן דנוק׳ וזהו ענין יחוד זו״נ. והענין כי אע״פ שנתבררו הנצוצות ונכללו בבחי׳ מ״ן שהוא בחי׳ בטול לאלקות כנ״ל עכ״ז א״א להם להתייחד ממש באלקותו ית׳ (כמו שהיו קודם שבה״כ שהיו בחי׳ אלקות ממש מי״ס דתהו) עד שיומשך עליהם גילוי שם מ״ה דאצי׳ ועי״ז יתבררו בירור שני והוא העיקר. יען בחכ׳ דוקא אתברירו שהוא בחינת המ״ד כי …
Open it on Sefaria (opens in a new tab)Kehot’s note
לקמן שה״ש כח, ב. וראה במ״מ לשם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
ממושבותיכם תביאו
How it connects
“From your dwellings you shall bring” the two loaves on Shavuos. The subject of a maamar the text refers to.our note
The source
Leviticus 23:17ויקרא כ״ג:י״זSefaria (opens in a new tab)16עַד מִמׇּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַה׳ 17מִמּוֹשְׁבֹתֵיכֶם תָּבִיאּוּ לֶחֶם תְּנוּפָה שְׁתַּיִם שְׁנֵי עֶשְׂרֹנִים סֹלֶת תִּהְיֶינָה חָמֵץ תֵּאָפֶינָה בִּכּוּרִים לַה׳ 18וְהִקְרַבְתֶּם עַל־הַלֶּחֶם שִׁבְעַת כְּבָשִׂים תְּמִימִם בְּנֵי שָׁנָה וּפַר בֶּן־בָּקָר אֶחָד וְאֵילִם שְׁנָיִם יִהְיוּ עֹלָה לַה׳ וּמִנְחָתָם …
16… week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD. 17Ye shall bring out of your dwellings two wave-loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baked with leaven, for first-fruits unto the LORD. 18And ye shall present with the bread seven lambs without blemish of the first year, 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
סד״ה יונתי בחגוי
How it connects
The maamar on “Show me your appearance,” which explains it as teshuvah and as the non-shining lens (see paragraph 22).our note
Where the note points
Likkutei Torahלקוטי תורהShir HaShirim 17c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Toldos, maamar 1לקמן בשה״ש יז, גpage 17c, ¶1
אין ערוך כלל לגבי מהותו ית׳ אנת הוא חד כו׳ לכן צריך קודם בחי׳ אלקינו שהוא בחי׳ צמצום ואח״כ ואלקי בחי׳ וא״ו המשכה שיתהווה בחי׳ אבותינו ובהתבונן כ״ז בוודאי כל איש ישראל יהיה חפצו ורצונו תמיד ליכלל בה׳ אחד ולא שירד למטה במקום חשך. אמנם זהו בחי׳ רצוא אבל צ״ל אח״כ בחי׳ שוב כדכתיב כיתרון האור מן החשך ורצונו ית׳ להיות לו דווקא דירה בתחתונים ולכן הצווי ואהבת הוא הפי׳ …
“You are wise,” etc., which has no comparison at all to His essence, may He be blessed, [for] “You are One,” etc. Therefore there must first be the level of “our G‑d,” which is the level of tzimtzum,
Read it hereKehot’s note
לקמן בשה״ש יז, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
הראיני את מראיך
How it connects
“My dove, in the clefts of the rock… show me your appearance.” G‑d asks to see Israel; explained in another maamar as teshuvah.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.
- 7
On the words
סד״ה לא טוב היות האדם לבדו
How it connects
The maamar on the creation of Eve as a “helper opposite him,” referred to for the same theme.our note
Where the note points
Torah Ohr, Bereishis, maamar 5תו״א ה, אpage 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.
Read it hereKehot’s note
תו״א ה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
אעשה לו עזר כנגדו
How it connects
“I will make him a helper opposite him.” The subject of another maamar referred to here.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.
22ועפ״ז י״ל שזהו ענין יו״ט שני כי יו״ט ראשון שהוא מדאורייתא נמשך בחי׳ יראה את פני מבחי׳ ומדרגת אספקלריא דנהרא
And according to this it may be said that this is the matter of the second day of Yom Tov: for on the first day of Yom Tov, which is from the Torah, the level of “shall appear before My face” is drawn down from the level and rank of the aspaklaria that shines;
Now the second day of Yom Tov is explained. The first day, commanded by the Torah, draws down the “appearing before G‑d” from the shining lens: revelation from above.
אבל י״ט שני עושים לקבלת בחי׳ ראיה מבחי׳ אספקלריא דלא נהרא כו׳ וכמ״ש ברבות דבחי׳ יראה כל זכורך1 זהו ענין הראיני את מראיך2
but the second day of Yom Tov is made to receive the level of seeing from the level of the aspaklaria that does not shine, etc. And as is written in the Midrash Rabbah, the level of “all your males shall appear” is the matter of “Show me your appearance.”
The second day, instituted by the Sages, receives the “seeing” through the non-shining lens. The Midrash links “all your males shall appear” to “Show me your appearance”: G‑d wishes to see Israel.
והרי מבואר סד״ה יונתי בחגוי הנ״ל דבחי׳ הראיני את מראיך זהו ע״ד תשובה שהיא בחי׳ מראה
And it is explained at the end of the above-mentioned section beginning “My dove, in the clefts of the rock,” that the level of “Show me your appearance” is in the manner of teshuvah, which is the level of a mirror (mar’eh),
In the maamar on that verse, “Show me your appearance” is explained as teshuvah, and the word mar’eh (appearance) also means “mirror.”
כמו (שפיג״על) הנק׳ אספקלריא דלא נהרא ויש בזה מעלה יתירה בבחי׳ אחת כו׳ וכמו והאופנים ברעש כו׳:
like (a “shpigel”), which is called the aspaklaria that does not shine. And in this there is a surpassing virtue in one respect, etc., like “And the Ofanim, with noise, etc.”
A mirror (the Yiddish shpigel) is the non-shining lens. Yet it has a special virtue, like the Ofanim whose noise is greater than the Seraphim’s: the second day has a quality the first lacks.
The first day of Yom Tov receives from the shining lens, revelation from above; the second day receives from the non-shining lens, the mirror of teshuvah, which has its own advantage.
This ties together the maamar’s strands: the lattices, the second feast in the outer court, the love of the penitent, and now the mirror all describe a lower level that nonetheless reaches something the higher level does not.
Marei mekomos
- 1
On the words
יראה כל זכורך
How it connects
“All your males shall appear.” Linked by the Midrash to “Show me your appearance.”our note
The source
Deuteronomy 16:16דברים ט״ז:ט״זSefaria (opens in a new tab)15… אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר ה׳ כִּי יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ: 16שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כׇל־זְכוּרְךָ אֶת־פְּנֵי ה׳ אֱלֹקֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי ה׳ רֵיקָם: 17אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת Havayah אֱלֹקֶיךָ אֲשֶׁר נָתַן־לָךְ:
15… thine increase, and in all the work of thy hands, and thou shalt be altogether joyful. 16Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty; 17every man shall give as he is able, according to the blessing of the LORD thy …
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
הראיני את מראיך
How it connects
“Show me your appearance.” Read as teshuvah, the mirror.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.
The letter hei and the Land of Israel ¶23–29
23גם יש להעיר לענין יו״ט ראשון וי״ט שני ממ״ש חכמי האמת בפי׳ בית ראשון ובית שני1 שהם23 ה׳ עילאה וה׳ תתאה וכמ״ש מזה בד״ה יו״ט של ר״ה4 שחל להיות בשבת ע״ש אות ה׳.
It may also be noted, regarding the first day of Yom Tov and the second day of Yom Tov, what the sages of truth wrote explaining the First Temple and the Second Temple: that they are the upper hei and the lower hei. And as is explained about this in the section beginning “The Yom Tov of Rosh Hashanah that fell on Shabbos”; see there, letter hei.
A further hint: the Kabbalists (“the sages of truth”) say that the First and Second Temples correspond to the two letters hei in the Name Havayah, the upper hei (Binah) and the lower hei (Malchus). The first and second days of Yom Tov may correspond to them too.
The paragraph suggests that the first and second days of Yom Tov, like the First and Second Temples, correspond to the upper and lower hei of the Name Havayah.
In the Name Havayah the first hei is Binah and the final hei is Malchus. The Kehot note lists Zohar and Tikkunei Zohar passages on the two Temples as the two hei’s.
Marei mekomos
- 1
On the words
בית ראשון . . שני
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ע׳ זח״א (כז, ב). ובת״ז (תכ״א) מח, א. וריש תכ״ב. שם (קעב, ב). [תז״ח קיג, א]. (קעו, א). [תז״ח קטז, ג], יעו״ש. ד׳ זיטמיר. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
בית ראשון ובית שני שהם ה׳ עילאה וה׳ תתאה
How it connects
The Kehot note points to the Zohar for the two Temples as the upper and lower hei.our note
The source
Zohar, Bereshit 24:264–25:273ספר הזהר, בראשית כ״ד:רס״ד-כ״ה:ער״גSefaria (opens in a new tab)Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 3
On the words
בית ראשון ובית שני שהם ה׳ עילאה וה׳ תתאה
How it connects
The Kehot note also points to the Tikkunei Zohar (tikkun 21) on the same theme.our note
The source
Tikkunei Zohar 48a:17–19תקוני הזהר מ״ח א:י״ז-י״טSefaria (opens in a new tab)מסטרא דשכינת׳ אתקרי קרני פרה. מסטרא דשור וקרני ראם קרניו. ואינון משיח ראשון ושני. י׳ ו׳. בית ראשון ושני ה״ה. ושכינתא נטלא פורפירא מאשא סומקא ואצטבעת בה ואתקריאת סומקא פרה אדמה תמימה אדומה ודאי מסטרא דגבורה תמימה מסטר׳ דההוא דאתמר ביה התהלך לפני והיה תמים.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
בד״ה יו״ט של ר״ה
How it connects
The maamar that explains the upper and lower hei, referred to for the correspondence with the two Temples.our note
Where the note points
Likkutei Torahלקוטי תורהDerushim for Rosh Hashanah, maamar “Yom Tov shel Rosh Hashanah she-Chal Lihiyos BeShabbos” · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
לעיל דרושים לר״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24ולכן נק׳ בחי׳ זו שני כי אות ה׳ נכפלה ב׳ פעמים בשם הוי׳. ועד״ז יש לפרש בענין יו״ט שביו״ט ראשון מקבלים כנס״י מבחי׳ ה׳ עילאה וביו״ט שני מבחי׳ ה׳ תתאה.
And therefore this level is called “second,” because the letter hei is doubled, [appearing] twice in the Name Havayah. And in the same way one may explain regarding Yom Tov: that on the first day of Yom Tov the Community of Israel receives from the level of the upper hei, and on the second day of Yom Tov from the level of the lower hei.
The lower level is called “second” because hei appears twice in the Name. So on the first day the Jewish people receive from the upper hei, on the second from the lower hei.
או י״ל כי גם בבחי׳ ה׳ אחרונה יש מילוי ה׳ והיא בחי׳ ההכפלה כמ״ש בענין שדה המכפלה1 בד״ה יגלה לן טעמיה כו׳ ואפ״ל שזהו ענין יו״ט שני כו׳ ואפשר שהן הן ג״כ ב׳ בחי׳ אספקלריא הנ״ל.
Or it may be said that in the level of the last hei too there is the filling of the hei, and this is the level of the doubling, as is explained regarding “the field of Machpelah” in the section beginning “Let its reason be revealed to us, etc.” And it may be said that this is the matter of the second day of Yom Tov, etc.; and it may be that these are also the two levels of aspaklaria mentioned above.
Or: the final hei itself is “doubled,” since when spelled out (hei-alef or hei-hei) it has a second letter, its “filling” (milui). This doubling, like the “double” cave of Machpelah, may be the second day, and the two may match the two lenses.
The paragraph offers two ways to see the “second” day in the Name Havayah: as the second hei, or as the spelled-out “filling” of the final hei.
Marei mekomos
- 1
On the words
שדה המכפלה
How it connects
“The field of Machpelah,” whose name means “doubled.” Used as an image for the doubled hei.our note
The source
Genesis 49:30בראשית מ״ט:ל׳Sefaria (opens in a new tab)29וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל־עַמִּי קִבְרוּ אֹתִי אֶל־אֲבֹתָי אֶל־הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה עֶפְרוֹן הַחִתִּי: 30בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל־פְּנֵי־מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת־קָבֶר: 31שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה:
29… me with my fathers in the cave that is in the field of Ephron the Hittite, 30in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a burying-place. 31There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; …
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.
25ועפ״ז י״ל שזהו מ״ש הרמ״ק בספר אור נערב שבח״ל אינם יכולים לקבל ההארה ביום אחד כמו שמקבלים בא״י
And according to this it may be said that this is what the Ramak wrote in the book Or Ne’erav: that in the Diaspora they cannot receive the illumination in one day as they receive it in the Land of Israel,
The Ramak (Rabbi Moshe Cordovero) wrote in Or Ne’erav that the Diaspora cannot receive in one day the light that the Land of Israel receives, and so needs a second day.
אלא צ״ל יום שני1 כו׳ כי כל יו״ט הוא המשכה והתגלות קדושה עליונה מלמעלה מהזמן בבחי׳ הזמן
but there must be a second day, etc. For every Yom Tov is a drawing down and revelation of supernal holiness from above time into the level of time,
The reason: a festival brings holiness that is above time down into time.
כמאמר מקדש ישראל והזמנים ולכן עושים אותו יו״ט ע״ד את האור כי טוב2 וע״ד שער החצר הפנימית3 כו׳ וביום השבת יפתח
as in the blessing, “Who sanctifies Israel and the times.” Therefore it is made a “good day” (yom tov), in the manner of “the light, that it was good,” and in the manner of “the gate of the inner court, etc., on the day of Shabbos it shall be opened.”
The blessing “Who sanctifies Israel and the times” shows this. That is why it is called Yom Tov, a “good day,” after the primordial light “that it was good,” and why the inner gate of the Temple opens on Shabbos and festivals.
And therefore it is said, “A psalm, a song for the day of Shabbos: It is good to give thanks.” And see what is written on the meaning of “good,” briefly, on the verse “Va’eschanan.”
The Shabbos psalm, “It is good to give thanks,” links Shabbos too with “good.” The meaning of “good” is explained in a summary of a maamar on Va’eschanan.
והנה בא״י שנאמר בה ארץ אשר7 ה׳ אלקיך דורש אותה יכולים לקבל ביום אחד אותו האור כי טוב ובח״ל צ״ל שני ימים ויש לפרש
Now, in the Land of Israel, of which it is said, “a land which the L‑rd your G‑d seeks out,” they can receive that light, “that it was good,” in one day; and in the Diaspora there must be two days. And it may be explained
The Land of Israel, on which G‑d’s eyes always rest, can receive this “good” light in one day. The Diaspora needs two, and the Alter Rebbe now explains why.
כי כל המשכת האור למטה הוא ע״י ה׳ אחרונה דשם הוי׳ ויש בה מילוי ה׳ כנ״ל
that every drawing down of the light below is through the last hei of the Name Havayah, and in it there is the filling of the hei, as above.
All light that comes down reaches us through the final hei of Havayah (Malchus), which has its “filling.”
והנה כמו המילוי של הה״א שכשכותבים האות בכתב א״צ כלל להמילוי כי משיגים בטוב את האות ע״י עצם האות לבד.
Now, as with the filling of the hei: when one writes the letter in writing, there is no need at all for the filling, for one grasps the letter well through the essence of the letter alone;
An analogy: when writing the letter hei, one writes only the letter itself; its spelled-out form is not needed to know it.
רק כשצריך לומר האות בדבור הוא ע״י המילוי של האות כו׳ דלא סגי בלאו הכי.
only when one needs to say the letter in speech is it through the filling of the letter, etc., for it is not possible without it.
Only to say the letter aloud must one pronounce its full name, “hei,” with its filling.
Following the Ramak, the paragraph explains that each festival brings timeless holiness into time; the Land of Israel receives it in one day, as a letter is grasped in writing by itself, while the Diaspora needs two, as a letter must be spelled out to be spoken.
The contrast between writing and speech prepares the next paragraph: the written word is from a higher world than the spoken one.
Marei mekomos
- 1
On the words
שבח״ל . . צ״ל יום שני
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.
- 2
On the words
את האור כי טוב
How it connects
“G‑d saw the light, that it was good.” Yom Tov, a “good day,” carries that light.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
שער החצר הפנימית
How it connects
“The gate of the inner court… on the day of Shabbos it shall be opened.” Holiness above the week revealed on Shabbos and festivals.our note
The source
Ezekiel 46:1יחזקאל מ״ו:א׳Sefaria (opens in a new tab)1כֹּה־אָמַר אֲדֹ־נָי ה׳ שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ: 2וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר …
1Thus saith the Lord GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened. 2And the prince shall enter by the way of the porch of the gate without, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל מו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
מזמור שיר ליום השבת טוב
How it connects
The words here quote Psalms 92:1; the passage is shown below.
The source
Psalms 92:1תהילים צ״ב:א׳Sefaria (opens in a new tab)1מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת: 2טוֹב לְהֹדוֹת לַה׳ וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן:
1A Psalm, a Song. For the sabbath day. 2It is a good thing to give thanks unto the LORD, And to sing praises unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צב, א-ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
מזמור שיר ליום השבת טוב להודות
How it connects
“A psalm, a song for the day of Shabbos: It is good to give thanks.” Shabbos is linked with “good.”our note
The source
Psalms 92:1–2תהילים צ״ב:א׳-ב׳Sefaria (opens in a new tab)מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת: טוֹב לְהֹדוֹת לַה׳ וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן:
A Psalm, a Song. For the sabbath day. It is a good thing to give thanks unto the LORD, And to sing praises unto Thy name, O Most High;
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
בקיצור ע״פ ואתחנן
How it connects
The summary there opens by saying that because this world is the lowest, G‑d created man, whose soul is “the lamp of Havayah,” to illuminate it.our note
Where the note points
Likkutei Torahלקוטי תורהVa’eschanan 3a
בחי׳ אתערותא דלעילא לאתעדל״ת. אבל לעתיד לבא כתיב כי עין בעין יראו וגו׳ (וע׳ בפ׳ נשא קל״ז ע״א ק״ל ע״א): קיצור מהדרוש ע״פ ואתחנן אל ה׳ אות א׳ יבאר כי להיות עולם הזה הוא עולם השפל ע״כ ברא אלקים את האדם שהוא נר הוי׳ נשמת אדם להאיר את העוה״ז ועמ״ש מענין נר הוי״ה בביאור ע״פ וירד הגבול. ומ״ש ע״פ גם את העולם נתן בלבם בד״ה והיה מספר בנ״י. והיינו
Our explanationIt is where the meaning of “good” is explained briefly.
Open it on Sefaria (opens in a new tab)Torah Ohr, Bereishis, maamar 3לעיל ג, אpage 3a, ¶4
מאור פניו ית׳ עד שנתלבשו בעניני׳ גשמיי׳ וחומריים שלכן בקשו המלאכים אשר תנה הודך על השמים כו׳. ובמה יהיה יתרון מעלתן ממעלת אהוי״ר של הנשמה. וגם הרי אמרו כי אורייתא בלא דו״ר לא פרחת לעילא שאהוי״ר הן הגדפין המעלות ומנשאות את התורה. והרי אדרבה נראה שמעלת אהוי״ר גדלה מאד ביתר שאת ממעלת התורה:
for the Torah and the mitzvos that are before us are also [the product] of descents and the chaining-down of levels from the light of His countenance, may He be blessed, until they were clothed in physical and material matters — which is why the angels requested, “[You] Who set Your majesty upon the heavens,” etc. So in what will their superiority over the level of the soul’s love and awe consist?
Read it hereKehot’s note
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
ארץ אשר ה״א דורש אותה
How it connects
“A land which G‑d your G‑d seeks out; the eyes of G‑d are always upon it.” Its closeness to the source lets it receive in one day.our note
The source
Deuteronomy 11:12דברים י״א:י״בSefaria (opens in a new tab)11וְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ אֶרֶץ הָרִים וּבְקָעֹת לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה־מָּיִם: 12אֶרֶץ אֲשֶׁר־Havayah אֱלֹקֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי Havayah אֱלֹקֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה: 13וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־ה׳ אֱלֹקֵיכֶם וּלְעׇבְדוֹ בְּכׇל־לְבַבְכֶם וּבְכׇל־נַפְשְׁכֶם:
11… a land of hills and valleys, and drinketh water as the rain of heaven cometh down; 12a land which the LORD thy God careth for; the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. . 13And it shall come to pass, if ye shall hearken diligently unto My commandments which I …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים יא, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26וידוע מענין קרי וכתיב1 שהכתיב הוא בעולם העליון2 יותר וכמשארז״ל ספ״ג דפסחים בענין זה שמי לעולם3 לא כמו שאני נכתב אני נקרא4 כו׳. וכך בא״י יכולים לקבל השפע מעצם אות ה׳ דשם הוי׳.
And it is known, regarding the matter of the read and the written, that the written is in a higher world; and as our Sages said at the end of chapter 3 of Pesachim on this matter: “‘My Name forever’: not as I am written am I read, etc.” And so in the Land of Israel they can receive the flow from the essence of the letter hei of the Name Havayah.
In the Torah some words are written one way and read another (kri and ksiv); the written form belongs to a higher world. The Talmud reads “This is My Name forever” as “not as I am written am I read”: the Name is written as Havayah but read as Ado-nai. So the Land of Israel receives from the letter hei itself, as in writing.
The written word is higher than the spoken one, as the Divine Name is written one way and read another; the Land of Israel receives from the written, essential letter.
Marei mekomos
- 1
On the words
וידוע מענין קרי וכתיב
How it connects
That letter of Tanya explains kri and ksiv: the written form that is not read derives from a level too high to be expressed in speech.our note
Where the note points
TanyaתניאIggeres HaKodesh, section 19 · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אגה״ק סי׳ יט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
שהכתיב הוא בעולם העליון
How it connects
The passage there discusses levels that will be revealed in the days of Mashiach, such as the eight-stringed harp, beyond what is revealed now.our note
Where the note points
Likkutei Torahלקוטי תורהTazria 21d
ומילה היא להיות בחי׳ גילוי יסוד דא״ק הדר מלך השמיני מילה שניתנה בשמיני ולגבי גילוי זה כל המלאכות בטלים ודו״ק. וע״ד הנ״ל יש להבין ג״כ מארז״ל ס״פ שני דערכין די״ג ע״ב רבי יהודה אומר כנור של מקדש שבעת נימין הי׳ שנאמר שובע שמחות את פניך (תלים י״ו) אל תקרי שובע אלא שבע. (וכ״ה ברבות בהעלותך פט״ו) ושל ימות המשיח שמונה שנאמר למנצח על השמינית. על נימא שמינית. ופי׳ מהרש״א שם שבע נימין כל הקדושות הולכים בשבע ע״ד שבת שהוא השביעי כו׳ ושל ימות המשיח נוסף בחי׳ א׳ שמשם נמשך החירות כו׳ (ועיין מזה ג״כ בבחיי ר״פ נשא). אך עפמש״ל יש לפרש כי הנה פי׳ כנור פי׳ בת״ז סוף תיקון כ׳ וז״ל כנור כ״ו נר הקב״ה דאיהו הוי׳ נהיר בנר דאיהי שכינתא דילי׳ כו׳ וע׳ בפרדס ערך כנור ובמא״א אות כ׳ …
Our explanationThe note points there for the idea that the written belongs to a higher world.
Open it on Sefaria (opens in a new tab)Torah Ohrתורה אור98a · not yet checked
Our explanationA parallel place in Torah Ohr on the same idea.
Look for it in the Lubavitch Library (opens in a new tab)Torah Ohr, Vayeitzei, maamar 1לעיל תזריע כא, דpage 21d, ¶25
שלום במרומיו. שמיכאל שר של מים וגבריאל שר של אש כו׳.
For peace is what joins two opposites, as it is written, “He makes peace in His heights”: for Michael is the prince of water and Gavriel is the prince of fire, etc.
Read it hereTorah Ohr, Megillas Esther, maamar 11תו״א צח, אpage 98a, ¶22
דוקא כי אין התלבשות וגילוי אור א״ס ב״ה שהוא אחד האמת אלא במקום האחדות וההתכללות ולכן בפורים שאז היה הגמר שקבלו מה שהחלו במ״ת לכך נאמר וקבל לשון יחיד כאלו הם איש אחד. אך איך יהיה בחי׳ זו.
Open it on Sefaria (opens in a new tab)Kehot’s note
ראה לעיל תזריע כא, ד. תו״א צח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
שמי לעולם
How it connects
“This is My Name forever,” which the Talmud reads as “to be hidden.”our note
The source
Exodus 3:15שמות ג׳:ט״וSefaria (opens in a new tab)14וַיֹּאמֶר אֱלֹקִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם: 15וַיֹּאמֶר עוֹד אֱלֹקִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל ה׳ אֱלֹקֵי אֲבֹתֵיכֶם אֱלֹקֵי אַבְרָהָם אֱלֹקֵי יִצְחָק וֵאלֹקֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר: 16לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם ה׳ אֱלֹקֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹקֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר …
14… ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 15And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. 16Go, and gather the elders of Israel together, and say unto them: The LORD, the God …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
How it connects
“Not as I am written am I read”: the Name is written as Havayah and read as Ado-nai. The written form is higher.our note
The source
Pesachim 50a:21פסחים נ׳ א:כ״אSefaria (opens in a new tab)רַבִּי אֲבִינָא רָמֵי: כְּתִיב ״זֶה שְּׁמִי לְעֹלָם״ — ״וְזֶה זִכְרִי לְדוֹר דּוֹר״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא כְּשֶׁאֲנִי נִכְתָּב, אֲנִי נִקְרָא. נִכְתָּב אֲנִי בְּיוֹד הֵא, וְנִקְרָא אֲנִי בְּאָלֶף דָּלֶת.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
And just as in the Temple they would say the Name as it is written, but in the Diaspora it is impossible to receive from this level alone, only through its enclothement in the filling of the hei.
In the Temple the priests pronounced the Name as written; outside it, only by its substitute. So the Diaspora can receive only through the “filling,” the spelled-out, spoken form.
וכמו עד״מ אור וזיו השמש שכל שהאור והזיו קרוב להמאור יותר אזי נראה מעט הכמות יותר ואחר שנמשך בריחוק מקום מהמקור אזי נראה רב יותר.
And as, by way of analogy, with the light and radiance of the sun: the nearer the light and radiance are to the luminary, the smaller its quantity appears; and once it has been drawn to a distance from the source, it appears greater.
Light near the sun seems small and concentrated; far from it, it seems spread over a larger area. Near the source the light is essential; far away it needs more “volume”: two days instead of one.
As the Name was said as written only in the Temple, the Diaspora receives only through the expanded “filling”; like sunlight, what is far from the source appears larger but is more diluted.
Marei mekomos
- 1
On the words
שבמקדש היו אומרים את השם ככתבו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
סוטה פ״ז, מ״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
שבמקדש היו אומרים את השם ככתבו
How it connects
“In the Temple they would say the Name as it is written, and in the country by its substitute.”our note
The source
Mishnah Sotah 7:6משנה סוטה ז׳:ו׳Sefaria (opens in a new tab)בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם:
How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).
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.
28וכמו מעין ונהר שהמעיין לקרבתו אל מקורו הוא קטן יותר כו׳. ובאמת זה המועט של המעין הוא כמו כל הנהר ע״ד רגלי החיות כנגד כולן1 ולכן המעיין מטהר2 בכל שהוא34 כו׳.
And as with a spring and a river: the spring, because of its nearness to its source, is smaller, etc. And in truth this small amount of the spring is like the whole river, in the manner of “the feet of the Chayos are equal to all of them”; and therefore a spring purifies in any amount, etc.
A spring close to its source is small, but its little water contains the whole river, as the Chayos’ feet equal the whole heavens. This is why a spring purifies with any amount of water, while a mikveh of gathered water needs a full measure.
The analogy of the spring shows that what is near the source is small in size but complete in power, like the one day of the Land of Israel.
Marei mekomos
- 1
On the words
רגלי החיות כנגד כולן
How it connects
The feet of the Chayos equal all the heavens: a small part near the source contains the whole.our note
The source
Chagigah 13a:4חגיגה י״ג א:ד׳Sefaria (opens in a new tab)לְמַעְלָה מֵהֶן — חַיּוֹת הַקֹּדֶשׁ. רַגְלֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּם, קַרְסוּלֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, שׁוֹקֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, רְכוּבֵּי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, יַרְכֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, גּוּפֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, צַוְּארֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, רָאשֵׁי הַחַיּוֹת כְּנֶגֶד כּוּלָּן, קַרְנֵי הַחַיּוֹת כְּנֶגֶד כּוּלָּן. לְמַעְלָה מֵהֶן — כִּסֵּא כָּבוֹד. רַגְלֵי כִּסֵּא הַכָּבוֹד כְּנֶגֶד כּוּלָּן, כִּסֵּא הַכָּבוֹד כְּנֶגֶד כּוּלָּן, מֶלֶךְ אֵל חַי וְקַיָּם רָם וְנִשָּׂא שׁוֹכֵן עֲלֵיהֶם, וְאַתָּה אָמַרְתָּ: ״אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן״ — …
Above them are the holy chayot. The feet of the chayot are equal to them all. The lower legs of the chayot are equal to them all. The upper legs of the chayot are equal to them all. The thighs of the chayot are equal to them all. The bodies of the chayot are equal to them all. The necks of the chayot are equal to them all. The heads of the chayot are equal to them all. The horns of the chayot are equal to them all. Above them is the Throne of Glory. The legs of the Throne of Glory are equal to them all. The Throne of Glory [itself] is equal to them all. The king, living and existing G-d, [who is] high and uplifted dwells upon them. And you said, "'I shall ascend on the heights of dense earth …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
חגיגה יג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
המעיין מטהר בכ״ש
How it connects
The note points to a Talmudic commentary on that mishnah about the spring.our note
Where the note points
Chiddushei HaTzemach Tzedek on the Mishnahחידושי הצמח צדק למשניותon Mikvaos 1:7
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מקואות פ״א, מ״ז. [חידושי הצ״צ למשניות שם]. רמב״ם הל׳ מקואות פ״ט ה״ו ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
המעיין מטהר בכל שהוא
How it connects
A spring purifies with any amount of water, unlike a mikveh of gathered water.our note
The source
Mishnah Mikvaot 1:7משנה מקואות א׳:ז׳Sefaria (opens in a new tab)לְמַעְלָה מֵהֶן, מִקְוֶה שֶׁיֶּשׁ בּוֹ אַרְבָּעִים סְאָה, שֶׁבּוֹ טוֹבְלִין וּמַטְבִּילִין. לְמַעְלָה מֵהֶן, מַעְיָן שֶׁמֵּימָיו מֻעָטִין וְרַבּוּ עָלָיו מַיִם שְׁאוּבִין, שָׁוֶה לַמִּקְוֶה לְטַהֵר בְּאַשְׁבֹּרֶן, וְלַמַּעְיָן לְהַטְבִּיל בּוֹ בְּכָל שֶׁהוּא:
Superior to such [water] is [the water of] the mikveh containing forty seahs, for in it people may immerse themselves and immerse other [things]. Superior to such [water] is [the water of] a spring whose own water is little but has been increased by a greater quantity of drawn water. It is equivalent to the mikveh in as much as it may render clean by standing water, and to an [ordinary] spring in as much as one may immerse in it whatever the quantity of its contents.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
המעיין מטהר בכל שהוא
How it connects
Maimonides’ ruling on the spring, cited in the Kehot note.our note
The source
Mishneh Torah, Immersion Pools 9:6משנה תורה, הלכות מקואות ט׳:ו׳Sefaria (opens in a new tab)לְמַעְלָה מִזֶּה הַמַּעְיָן שֶׁמֵּימָיו מוּעָטִין וְהִרְבּוּ עָלָיו מַיִם שְׁאוּבִין שָׁוֶה לְמִקְוֶה שֶׁאֵין מְטַהֲרִין בְּמַיִם הַנִּמְשָׁכִין מִמֶּנּוּ אֶלָּא בְּמַיִם הַנִּקְוִין וְעוֹמְדִין בְּאֶשְבּוֹרֶן וְשָׁוֶה לַמַּעְיָן שֶׁהוּא מְטַהֵר בְּכָל שֶׁהוּא שֶׁהַמַּעְיָן אֵין לְמֵימָיו שִׁעוּר אֲפִלּוּ כָּל שֶׁהֵן מְטַהֲרִין:
Hebrew: Torat Emet 363 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
29ועמ״ש סד״ה מים רבים בפ׳ נח ומ״ש בשה״ש סד״ה ששים המה מלכות בענין מעיין ונהר.
And see what is written at the end of the section beginning “Many waters,” in Parshas Noach, and what is written in Song of Songs at the end of the section beginning “There are sixty queens,” on the matter of spring and river.
References to other maamarim that discuss the spring and the river.
וז״ש ברבות בשה״ש ע״פ שמוני נוטרה את הכרמים1 אמרה כנ״י בא״י הייתי שומר יום אחד עכשיו שני ימים סבורה הייתי לקבל שכר על שניהן ואיני מקבלת
And this is what is said in the Midrash Rabbah on Song of Songs, on the verse “They made me keeper of the vineyards”: the Community of Israel said, “In the Land of Israel I kept one day; now, two days. I thought I would receive reward for both, but I receive [reward]
The Midrash puts words in the mouth of the Jewish people in exile: in the Land I kept one day, now I keep two, and I expected reward for both.
אלא על יום אחד שהרי באמת אותה ההארה המאיר בחו״ל בשני ימים מאיר בא״י ביום אחד לקורבתו אל מקורו וע׳ זח״א ס״פ נח (ע״ו ב׳) גם
only for one day.” For in truth that same illumination which shines in the Diaspora in two days shines in the Land of Israel in one day, because of its nearness to its source. And see Zohar volume I, end of Noach (76b). Also,
But I receive only for one, since the light of two days in the Diaspora equals the light of one day in the Land of Israel, which is closer to the source.
כמו בעצם האות ה׳ כלול ג״כ המילוי שלו שהיא ה׳ השנייה היא כלולה בהעלם ג״כ בעצם האות כו׳
just as in the essence of the letter hei its filling is also included, the second hei too is included, in concealment, in the essence of the letter, etc.
Likewise, the letter hei contains its filling hidden within it; the spelled-out form only reveals what the letter itself already holds.
ומ״מ מ״ש לעיל שיש מעלה יתירה בגילוי זה די״ט שני ג״כ נכון ע״פ מ״ש במ״א כה״ג בענין המלוי שזהו עיקר הכוונה להיות
And nonetheless, what was said above, that there is a surpassing virtue in this revelation of the second day of Yom Tov, is also correct, according to what is explained elsewhere in a similar way regarding the filling: that this is the main intent, that there be
Still, the earlier claim that the second day has an advantage stands. The purpose of creation is that G‑d be revealed below, and the “filling” is exactly that revelation.
הגילוי למטה2 וכמ״ש האריז״ל3 בפי׳ העונה אמן יהא שמיה רבא בכל כחו4 ופי׳ כח אד׳ היינו כח אותיות מלוי המלוי של השם כו׳:
the revelation below; and as the Arizal wrote explaining “One who answers ‘Amen, may His great Name be blessed’ with all his strength (koach)”: and the meaning of “koach” of Ado-nai is the strength of the letters of the filling of the filling of the Name, etc.
The Arizal explains that answering “Amen, may His great Name be blessed” “with all one’s koach (strength)” refers to the letters of the filling of the filling of the Name: the most drawn-out, lowest expansion carries great power.
The maamar closes with the Midrash that the two Diaspora days equal one day in the Land, yet affirms that the second day, as the “filling” that reveals G‑d below, has a virtue of its own, since revelation below is the purpose.
The Kehot note sources the Arizal’s words in Pri Etz Chaim, Gate of the Kaddeishim. The Talmud says that answering “Amen, may His great Name be blessed” with all one’s strength tears up an evil decree. The ending returns to the dwelling place among the lower realms: the lower, “spelled-out” revelation is the purpose of it all.
Marei mekomos
- 1
On the words
שמוני נוטרה את הכרמים
How it connects
“They made me keeper of the vineyards; my own vineyard I have not kept.” The Midrash reads it as the two days of Yom Tov in exile.our note
The source
Song of Songs 1:6שיר השירים א׳:ו׳Sefaria (opens in a new tab)5שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָ͏ִם כְּאׇהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה: 6אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי: 7הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצׇּהֳרָיִם שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה עַל עֶדְרֵי חֲבֵרֶיךָ:
5… comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 6Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’ 7Tell me, O thou whom my soul loveth, Where thou feedest, where thou makest thy flock …
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
עיקר הכוונה להיות הגילוי למטה
How it connects
The note points there for the idea that the main purpose is revelation below.our note
Where the note points
Kehot’s note
ראה לקו״ש חי״ט ע׳ 382.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
וכמ״ש האריז״ל
How it connects
Kehot’s note points to where this is explained further: Pri Etz Chaim.
Where the note points
Pri Etz Chaimפרי עץ חייםby Rabbi Chaim Vital, from the Arizal
The Arizal’s kavanos for prayer and the mitzvos.
Kehot’s note
פע״ח ש׳ הקדישים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
העונה אמן יהא שמיה רבא בכל כחו
How it connects
“Whoever answers ‘Amen, may His great Name be blessed’ with all his strength, his evil decree is torn up.” The Arizal reads “strength” (koach) as the letters of the filling of the Name.our note
The source
Shabbat 119b:5שבת קי״ט ב:ה׳Sefaria (opens in a new tab)אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הָעוֹנֶה ״אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ״ בְּכׇל כֹּחוֹ, קוֹרְעִין לוֹ גְּזַר דִּינוֹ, שֶׁנֶּאֱמַר: ״בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרְכוּ ה׳״. מַאי טַעְמָא ״בִּפְרוֹעַ פְּרָעוֹת״ — מִשּׁוּם דְּ״בָרְכוּ ה׳״. רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ יֵשׁ בּוֹ שֶׁמֶץ שֶׁל עֲבוֹדָה זָרָה — מוֹחֲלִין לוֹ. כְּתִיב הָכָא: ״בִּפְרוֹעַ פְּרָעוֹת״, וּכְתִיב הָתָם: ״כִּי פָרוּעַ הוּא״. אָמַר רֵישׁ לָקִישׁ: כָּל הָעוֹנֶה ״אָמֵן״ בְּכׇל כֹּחוֹ פּוֹתְחִין לוֹ שַׁעֲרֵי גַן עֵדֶן, שֶׁנֶּאֱמַר: ״פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · 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
A person must first set himself apart through the mitzvos, with the intention of separating from cravings and bad traits, so that his learning and prayer are “retained.” He should contemplate how passing all worldly things are, until his heart is broken and evil crumbles; then open his heart with joy. In exile, the distance itself should kindle a thirsting love for G‑d, and the second day of Yom Tov is a real revelation with its own joy.
Questions for discussion
- Why must “Sanctify us with Your mitzvos” come before “grant us our share in Your Torah”? What does it mean to “retain” Torah and prayer?
- How does the meditation that “a few years ago this did not exist, and in a few years it will be gone” free a person from his desires?
- If the Torah (“man”) and the Patriarchs (“nobles”) are holy, why is it still “better to take refuge in G‑d”?
- What is the difference between G‑d watching “through the windows” and peering “through the lattices,” and why does the maamar link them to the Patriarchs and the Matriarchs?
- In what way can the second day of Yom Tov, a lower revelation, bring a greater joy than the first?
Key terms in this maamar
- Chochmah (wisdom)חכמה
- The first flash of insight. ×4
- Daas (knowledge)דעת
- Deep connection to an idea, bridging intellect and emotion. ×3
- Life-forceחיות
- The divine vitality that sustains every creation. ×5
- 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.
- The Holy One, blessed be Heקב״ה
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- Tzimtzum (contraction)צמצום
- The self-concealment of the Infinite Light that makes room for finite worlds. ×2
- The World of Atzilus (Emanation)אצילות
- The highest world, still one with G‑d. ×10
- The World of Beriah (Creation)בריאה
- The first world of separate existence. ×10
- The Infinite Light (Or Ein Sof)אור אין סוף
- G‑d's light as it is, beyond all limits, before any contraction.
- Self-sacrifice (mesirus nefesh)מסירות נפש
- Giving oneself over entirely to G‑d.
- Yesod (foundation)יסוד
- The channel that connects and transmits. ×8
- Binah (understanding)בינה
- Developing and grasping an insight in detail. ×1
- Tiferes (beauty)תפארת
- Harmony of kindness and restraint; associated with compassion. ×1
- Malchus (sovereignty)מלכות
- Kingship: the level through which G‑d's word creates and rules the worlds. ×4
- Keser (the Crown)כתר
- The level above intellect: divine will and delight. ×1
- The higher unity (yichuda ila'ah)יחודא עילאה
- The world is nothing next to G‑d.
- The World of Yetzirah (Formation)יצירה
- The world of the angels and emotions. ×1
- The World of Asiyah (Action)עשיה
- The lowest world, including our physical one.
- The lower unity (yichuda tata'ah)יחודא תתאה
- G‑d is present within the world's existence.
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d. ×5
- The Shechinah (Divine Presence)שכינה
- G‑d's presence as it dwells in the world.
- The sitra achra (the other side)סטרא אחרא
- The realm opposed to holiness.
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×7