Likkutei Torah · Parshas Sukkos · Maamar 1

ושאבתם מים בששון ממעיני הישועה

And you shall draw water with joy from the wellsprings of salvation

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The big idea

The three stages of the Temple service in Tishrei, the heavenly fire on the altar, the Sukkos water libation, and Shemini Atzeres that gathers them in, are three stages of love in the heart: fiery love aroused in prayer, the quiet self-nullification of nearness, and the lasting hold of that nullification through Torah study.

The maamar in brief

Throughout the year a heavenly fire in the shape of a lion consumed the offerings; on Sukkos water was poured on the altar; and on the eighth day there was an “atzeres,” a gathering-in of all these levels. Without a Temple, each person must find these stages in his own heart. The fire is the natural love of the G‑dly soul, aroused openly in prayer, which burns away the “strange fires” of the animal soul, above all anxiety over livelihood. It is brought down by the “ordinary fire” of honest self-reckoning: the humbling of the Days of Awe (the left hand that pushes away) is the plowing and sowing from which the great love of Sukkos (the right hand's embrace) sprouts. Higher than fire is water: the self-nullification of one who is near, like a son beside his father, whose love stays within, as in the silent Amidah. To keep it after prayer, one needs Torah study, which is Shemini Atzeres, a holding-in of the water. The water must be drawn from two hidden wellsprings, two kinds of “dust”: a humble soul and the Torah clothed in physical matters.

Outline

Fire, water and the eighth dayThe altar's fire, the Sukkos water libation and Shemini Atzeres are to be found in every person's inner service of G‑d.¶1–2
The fire of prayerThe heart has two altars; the natural love aroused in prayer is the heavenly lion-shaped fire, which burns away strange fires such as worry over livelihood.¶3–4
The left hand and the right handThe humbling of the Days of Awe is the sowing from which the great love of Sukkos grows: the right hand's embrace, crowned by an encompassing light, embodied in the sukkah.¶5–6
The ordinary fireSelf-reckoning and the bitterness it brings are the ordinary fire that prepares for the fire from above.¶7
Water: the love of nearnessThe water libation is bittul, the hidden love of one who stands close to the king, expressed in the silent Amidah; but it fades after prayer.¶8–10
Shemini Atzeres: holding in the waterTorah study fixes the Amidah's self-nullification all day; this is the atzeres of the eighth day, rooted in Binah, the heart.¶11–12
The two wellspringsThe water is drawn from two hidden sources, the humble soul and the Torah, two kinds of “dust” that correspond to Abba and Imma.¶13–15

Key concepts

The fire from aboveאש של מעלה: The heavenly fire that consumed the offerings, in the shape of a lion; in the soul, the natural love for G‑d that blazes openly in prayer.
Strange fireאש זרה: Any passion not directed to G‑d, including anxious worry over livelihood, which the fire of prayer must burn away.
The natural loveאהבה הטבעית: The love of G‑d inherited from Avraham that every Jewish soul has; the outer dimension of the heart.
Great loveאהבה רבה: The higher love of the inner dimension of the heart, the right hand's embrace revealed on Sukkos.
Self-nullificationביטול: Feeling oneself as nothing before G‑d; the “water” that cools the fire into a quiet, inward love.
Atzeresעצרת: Shemini Atzeres read as holding in, keeping the water of self-nullification absorbed within a person through Torah study.
Two kinds of dustב׳ בחינות עפר: The humble soul “like dust to all” and the Torah clothed in physical matters: the two hidden wellsprings of living water.

Skip to the text

Fire, water and the eighth day ¶1–2

1ושאבתם מים1 בששון2 ממעיני הישועה. כתיב ביום הש״ע תהיה לכם. פי׳ כי בכל השנה היו מקריבין על גבי המזבח פרים ואילים וכבשים ושעירים ואש של

“And you shall draw water with joy from the wellsprings of salvation.” It is written, “On the eighth day, there shall be an atzeres (a gathering-in) for you.” The explanation: throughout the year they would offer upon the altar bulls, rams, lambs and goats, and fire from

Explanation

The maamar opens with Isaiah's verse about drawing water from the wellsprings of salvation, which the Sages connect with the water drawn for the Sukkos water libation, and pairs it with the Torah's verse on Shemini Atzeres, the eighth day. It then lists what happened on the altar all year: animal offerings consumed by a fire that came down from heaven.

מעלה3 היה יורד על המזבח כדמות אריה רובץ ותאכל אותם ובחג הסוכות היו מנסכין מים על גבי המזבח וניסוך המים כל שבעה.4 5 אך ביום השמיני עצרת6 תהיה לכם לכל הבחינות הללו.7

above would descend upon the altar in the likeness of a crouching lion and consume them. On the festival of Sukkos they would pour water upon the altar, the water libation, all seven [days]. But on the eighth day, “there shall be an atzeres for you” for all these levels.

Explanation

The Talmud records that the heavenly fire on the altar looked like a crouching lion. On Sukkos a further service was added, pouring water on the altar, for all seven days; the eighth day, Shemini Atzeres, is read here as an “atzeres,” a gathering-in and retaining of everything the earlier services achieved.

Paragraph 1 in brief

The paragraph sets out three stages of the Temple service: the fire that consumed the offerings all year, the water libation of Sukkos, and the eighth day, which gathers them all in. The rest of the maamar explains each stage in a person's inner service.

Deeper

The Kehot notes record another transcript of this maamar in Sefer HaMaamarim Eschalech LeLiozna, and point to the maamar “And the lion, like cattle, shall eat straw,” which also discusses the fire in the shape of a lion that “eats the offerings.”

Marei mekomos

1
On the words
ושאבתם מים
How it connects
The note points to another transcript (hanachah) of this same maamar, recorded by a different listener.our note
Where the note points
Sefer HaMaamarim Eschalech LeLioznaספר המאמרים אתהלך לאזניא
p. 132
Look for it in the Lubavitch Library (opens in a new tab)
Maamarei Admur HaZaken HaKetzarimמאמרי אדמו״ר הזקן הקצרים
p. 623, note 153
Our explanationThe note refers to an editor's note in the Alter Rebbe's short maamarim that bears on this maamar.
Look for it in the Lubavitch Library (opens in a new tab)
HaYom Yomהיום יום
p. 96 (copied in the additions to the notes and references in Likkutei Torah here)
Our explanationThe note points to an entry in HaYom Yom connected with this maamar; the Kehot edition reprints it in its additions here.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Devarim, vol. 6, p. 2531
Our explanationThe Tzemach Tzedek wrote a gloss on this maamar there.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הנחה אחרת בסה״מ אתהלך לאזניא ע׳ קלב. וראה מאמרי אדה״ז הקצרים ע׳ תרכג הערה 153.
וראה היום יום ע׳ צו (נעתק בהוספות להערות וציונים בלקו״ת כאן).
באוה״ת דברים כרך ו ע׳ ב׳תקלא הערה לד״ה זה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ושאבתם מים בששון
How it connects
Isaiah's promise that Israel will draw water joyfully from the wellsprings of salvation. The maamar reads it at the end as the inner service of Sukkos and Shemini Atzeres.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ יב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ואש של מעלה הי׳ יורד על המזבח כדמות ארי׳
How it connects
The Talmud says the fire on the altar crouched like a lion. The maamar takes this image as the model for the fiery love aroused in prayer.our note
The source
Yoma 21bיומא כ״א בSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 11a, the maamar beginning “And the lion, like cattle, shall eat straw”
בד״ה וארשתיך לי בענין חצר החיצונה וחצר הפנימית כו׳ ע״ש ועמ״ש בד״ה אני ישנה בענין האותיות שאלוני על בני כו׳ והיינו מ״ש כאן שע״י בחינת חטה יודע לקרות אבא כו׳: בישעיה סי׳ י״א ז׳ ואריה כבקר יאכל תבן. הנה כבר נתבאר כי שעורה היא בחי׳ שעור ה׳ שהיא שיעור ומדה הנמשך מבחי׳ ה׳ שהוא בחי׳ רוח פיו ית׳ הוא מאכל בהמה פי׳ השפעת המלאכים הנקראים בשם בהמות וחיות. וכדכתיב פני אריה פני שור כו׳. שמזה בוערים כמראה הלפידים באהבה ויראה לומר קדוש וברוך וימלוך וכו׳. והשפעה זו שבמלאכים תלוי בעבודת ישראל למטה בזמן בית המקדש שהיו מקריבין עומר השעורים והניף הכהן את העומר כו׳ ומקטיר הקומץ באש של מעלה כו׳. והנה אש של מעלה שבבית המקדש היה בדמות אריה והיא בחי׳ אריה דאכיל קרבנין. (עיין זח״א ד״ו ע״ב). והענין כמו …
Our explanationThat maamar explains that the fire from above in the Temple had the form of a lion, the level of the lion that “eats the offerings,” and ties it to the angels who burn with love and awe. It fills out the image this maamar uses for the love aroused in prayer.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Noach, maamar 4לעיל פ׳ במדבר יא, א
page 11a, ¶11
ב״ה. ולכן ע״י שם מ״ה נעשה ג״כ ההתכללות בע״ס דתיקון כו׳:
That is, the Name Mah is the level of self-nullification (bittul), from the expression “and what (mah) are we?” — and the inclusion is drawn forth because of the bittul before the Infinite Light, blessed be He. Therefore, through the Name Mah, the inclusion in the ten Sefiros of Tikkun also comes about, etc.
Read it here
Kehot’s note
יומא כא, ב. וראה לעיל פ׳ במדבר יא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
וניסוך המים כל שבעה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
סוכה פ״ד, מ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
וניסוך המים כל שבעה
How it connects
The Mishnah lists the water libation among the Sukkos observances that lasted all seven days.our note
The source
Mishnah Sukkah 4:1משנה סוכה ד׳:א׳Sefaria (opens in a new tab)
לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה:
The [shaking of the] lulav and the [ritual of the] willow [branches were each done, at times] on six [days of the festival], and [at times] on seven. The [recitation of the] Hallel, and the simchah [the obligation to bring Shelamim sacrifices to the Temple as part of the rejoicing on the three pilgrimage festivals] were each done on eight [days]. The [dwelling in the] sukkah, and the water libations [were each done] on seven [days]. And the flute [was played, at times] on five, and [at times] on six.
Hebrew: Torat Emet 357 (Public Domain) · English: Eighteen Treatises from the Mishna (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ביום השמיני עצרת
How it connects
The Torah's command for the eighth day after Sukkos. The word atzeres is read here as the gathering-in of all the levels of the festival.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)
34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר כט, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
How it connects
The verse lists bulls, rams, lambs and goats brought as offerings in Chizkiyahu's rededication of the Temple; the maamar uses the same list for the altar's offerings.our note
The source
II Chronicles 29:21דברי הימים ב כ״ט:כ״אSefaria (opens in a new tab)
20וַיַּשְׁכֵּם יְחִזְקִיָּהוּ הַמֶּלֶךְ וַיֶּאֱסֹף אֵת שָׂרֵי הָעִיר וַיַּעַל בֵּית ה׳ 21וַיָּבִיאוּ פָרִים־שִׁבְעָה וְאֵילִים שִׁבְעָה וּכְבָשִׂים שִׁבְעָה וּצְפִירֵי עִזִּים שִׁבְעָה לְחַטָּאת עַל־הַמַּמְלָכָה וְעַל־הַמִּקְדָּשׁ וְעַל־יְהוּדָה וַיֹּאמֶר לִבְנֵי אַהֲרֹן הַכֹּהֲנִים לְהַעֲלוֹת עַל־מִזְבַּח ה׳ 22וַיִּשְׁחֲטוּ הַבָּקָר וַיְקַבְּלוּ הַכֹּהֲנִים אֶת־הַדָּם וַיִּזְרְקוּ הַמִּזְבֵּחָה וַיִּשְׁחֲטוּ הָאֵלִים וַיִּזְרְקוּ הַדָּם הַמִּזְבֵּחָה וַיִּשְׁחֲטוּ הַכְּבָשִׂים וַיִּזְרְקוּ הַדָּם הַמִּזְבֵּחָה:
20… and gathered the princes of the city, and went up to the house of the LORD. 21And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD. 22So they killed the bullocks, and the priests received the blood, and dashed it against the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

2וביאור ענין זה כי הנה עכשיו שאין לנו בית המקדש ולא מזבח צריך כל אחד למצוא דברי חפץ בנפשו

The explanation of this matter: now that we have no Holy Temple and no altar, each person must find “words of delight” in his soul,

Explanation

Without a Temple and an altar, the Alter Rebbe says, each person must still find the meaning of these services within himself. “Words of delight” is a phrase from Ecclesiastes for words that truly speak to the soul.

ולהבין איך כל הבחינות עליונות של מעלה הם למטה בעבודת ה׳ שבלב כל אחד ואחד ובכל דור חייב אדם

and understand how all the supernal levels above are [present] below, in the service of G‑d that is in the heart of each and every one. And in every generation a person is obligated

Explanation

Every level of the Temple service above has a counterpart below, in the service of G‑d that happens in the heart. The phrase “in every generation a person is obligated to see” echoes the Passover Haggadah.

לראות בנפשו ענין בחינת אש ששורף ומכלה את הקרבנות פרים ואילים וכבשים כו׳. ובחינת ניסוך המים שבחג ובחינת יום השמיני שבו עצרת כל הבחינות הנ״ל.1

to see in his soul the matter of the level of fire that burns and consumes the offerings, the bulls, rams, lambs, etc.; the level of the water libation of the festival; and the level of the eighth day, on which is the atzeres (gathering-in) of all the levels mentioned above.

Explanation

Each person must find in himself the three stages of paragraph 1: the fire that consumes the offerings, the water libation of Sukkos, and the eighth day that gathers them all in.

Paragraph 2 in brief

This paragraph turns the Temple service into a program for the soul: each stage of the altar's service must be found in a person's own heart.

Marei mekomos

1
How it connects
Koheles sought to find “words of delight.” The maamar borrows the phrase for finding the inner meaning of the Temple service in one's own soul.our note
The source
Ecclesiastes 12:10קהלת י״ב:י׳Sefaria (opens in a new tab)
9וְיֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם עוֹד לִמַּד־דַּעַת אֶת־הָעָם וְאִזֵּן וְחִקֵּר תִּקֵּן מְשָׁלִים הַרְבֵּה: 10בִּקֵּשׁ קֹהֶלֶת לִמְצֹא דִּבְרֵי־חֵפֶץ וְכָתוּב יֹשֶׁר דִּבְרֵי אֱמֶת: 11דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד:
9… taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs. 10Koheleth sought to find out words of delight, and that which was written uprightly, even words of truth. 11The words of the wise are as goads, and as nails well fastened are those that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

The fire of prayer ¶3–4

3והנה אמרו רז״ל תפלות כנגד תמידין1 תקנום והענין כי עבודה שבלב זו תפלה2 והלב הוא רומז כנגד המזבח3 וכשם שהיו ב׳ מזבחות פנימי וחיצון כך יש בלב ב׳ בחי׳4 חיצוניות הלב ופנימיות הלב כנודע

Now, our Sages, of blessed memory, said: “The prayers were instituted to correspond to the daily offerings.” The matter is that “the service of the heart — this is prayer,” and the heart alludes to the altar. And just as there were two altars, an inner one and an outer one, so there are two levels in the heart: the outer dimension (chitzoniyus) of the heart and the inner dimension (pnimiyus) of the heart, as is known

Explanation

The Talmud teaches that the daily prayers correspond to the daily offerings, and that prayer is “the service of the heart.” So the heart is the altar, and as the Temple had an outer altar for animal offerings and an inner golden altar for incense, the heart has an outer and an inner dimension.

(וכמ״ש בזח״ג פ׳ צו ד״ל ע״ב5 דמזבח הפנימי נק׳ קול דממה דקה6 שהוא בחי׳ קלא פנימאה ונקרא ג״כ מזבח הזהב והיא בחי׳ אהבה רבה שמבחינת כמעלת הזהב על הכסף כו׳ וע׳ מזה ג״כ בזח״ג פרשה בהעלותך דקנ״א ע״ב ובפרדס בעה״כ ערך מזבח.7

(as is written in Zohar III, Parshas Tzav, p. 30b, that the inner altar is called “a still, small voice,” which is the level of the inner voice; it is also called the golden altar, and it is the level of great love (ahavah rabbah), which is of the level [that surpasses the other] as gold surpasses silver, etc. See also on this in Zohar III, Parshas Behaalos'cha, p. 151b, and in Pardes, Erchei HaKinuyim, the entry “Mizbe'ach” (altar).

Explanation

The Zohar calls the inner altar “a still, small voice,” the voice within that is not heard outside, and the golden altar. It stands for great love (ahavah rabbah), which surpasses the outer, natural love as gold surpasses silver. (The words “which is of the level” apparently stand for “which is in the level,” a small textual irregularity.)

ויובן עוד ענין ב׳ בחי׳ אלו ממ״ש בד״ה שיר השירים בענין ב׳ בחי׳ כלה ע״ש וזהו עצמו ענין ב׳ בחי׳ מזבח הנ״ל), וכשם שהיו מקריבין על מזבח החיצון כל הקרבנות פרים ואילים וכבשים כו׳.8

The matter of these two levels will be further understood from what is written in the discourse beginning “Shir HaShirim,” concerning the two levels of “bride”; see there. And this itself is the matter of the two levels of altar mentioned above.) And just as they would offer upon the outer altar all the offerings, bulls, rams, lambs, etc.,

Explanation

The maamar “Shir HaShirim” explains that the word kallah (bride) has two meanings, the first from kilayon, a longing that consumes the self; these two meanings match the two altars. Now the argument returns to the outer altar, on which all the animal offerings were brought.

כך צריך כל אחד בתפלתו לעורר את האהבה הטבעית בלבו שהוא בחינת חיצוניות שבלב בלבד שתתלהט כרשפי אש בהתגלות הלב והוא בחינת אש של מעלה שיורד בדמות אריה לשרוף הקרבנות (וע״ש פרשה צו)

so must each person, in his prayer, arouse the natural love in his heart, which is the level of the outer dimension of the heart alone, so that it blaze like flashes of fire in the revealed [part] of the heart. This is the level of the fire from above that descends in the likeness of a lion to burn the offerings (see there, Parshas Tzav)

Explanation

In prayer one must arouse the natural love for G‑d that every Jew has, which belongs to the outer dimension of the heart, until it burns openly like fire. This revealed, fiery love is the inner counterpart of the heavenly fire that came down like a lion and consumed the offerings.

(דל״ב ע״ב ודל״ג א׳) ע״פ ותצא אש דא אוריאל9 ובפי׳ הרמ״ז שם. ובדף כ״ז כתב דאוריאל גימטריא אברהם.10

(p. 32b and p. 33a), on “And fire went out” — “this is Uriel,” and in the commentary of the Ramaz there. And on p. 27 he writes that Uriel is numerically equal to Avraham.

Explanation

The Zohar identifies the fire that came out from before G‑d with the angel Uriel, and the Ramaz (Rabbi Moshe Zacuto) comments on it. Uriel (1+6+200+10+1+30) and Avraham (1+2+200+5+40) both equal 248.

ונודע דאהבה הטבעית שבנפש האלקית היא ירושה לנו מבחי׳ חסד לאברהם,11 ועד״ז נתבאר כאן שבחי׳ התעוררות גילוי אהבה הטבעית זהו בחי׳ אש שלמעלה.

It is known that the natural love in the G‑dly soul is an inheritance to us from the level of “kindness to Avraham”; and in the same way it is explained here that the level of the arousal and revelation of the natural love is the level of the fire from above.

Explanation

The natural love of the G‑dly soul is inherited from Avraham, the man of kindness (Chesed). So the gematria of Uriel and Avraham supports what the maamar says: the fire from above is this natural love revealed.

וע׳ עוד בזהר בראשית (ד״ו ע״ב)12 ובפי׳ הרמ״ז שם דבחי׳ אריה בגימ׳ רי״ו והוא מבחי׳ רוחא דשבק בה ע״ש

See further in the Zohar, Bereishis (p. 6b), and in the commentary of the Ramaz there, that the level of “aryeh” (lion) is numerically two hundred and sixteen, and it is from the level of “the spirit that he left in her”; see there.

Explanation

The Zohar speaks of the lion that eats the offerings, and the Ramaz notes that aryeh (1+200+10+5) equals 216. It comes from “the spirit that he left in her”: the trace of the husband that remains in the wife, a Zohar image for a lasting spiritual residue.

וגם עד״ז יובן שייכות בחי׳ זו לאהבה הטבעית, והוא ע״פ מ״ש במ״א בד״ה וילקט יוסף13 14 בפרשה ויגש בענין הספיחים שזהו כענין רוחא דשביק בה כו׳

In this way too the connection of this level to the natural love will be understood. It follows what is written elsewhere, in the discourse beginning “Vayelaket Yosef” in Parshas Vayigash, concerning the aftergrowths, that this is like the matter of “the spirit that he left in her,” etc.

Explanation

The maamar “Vayelaket Yosef” in Torah Ohr explains the aftergrowths, crops that come up by themselves from an earlier sowing, as this same kind of residue. The natural love is likewise an inheritance left in the soul, which explains why it is linked to the lion.

ועמ״ש מענין אהבה הטבעית בד״ה לבאר ענין יוהכ״פ ועמ״ש מענין אריה בד״ה ואריה כבקר15 יאכל תבן,

See what is written about the natural love in the discourse beginning “To explain the matter of Yom HaKippurim,” and what is written about the lion in the discourse beginning “And the lion, like cattle, shall eat straw.”

Explanation

Two further maamarim are cited: one on Yom Kippur that treats the natural love, and one on the verse “And the lion, like cattle, shall eat straw” that treats the image of the lion.

והוא ע״ד מ״ש אחרי ה׳ ילכו כאריה ישאג16 שהיא אהבה המתלהבת ומתלהטת בלב האדם בזכרו את ה׳ שאינו רוצה להיות נפרד ח״ו.17

It is in the manner of what is written, “They shall walk after G‑d; like a lion He shall roar” — this is a love that flares and blazes in a person's heart when he remembers G‑d, for he does not want to be separated [from Him], G‑d forbid.

Explanation

Hosea's verse pictures G‑d roaring like a lion and the people following. The maamar reads it as the love that flares in a person when he remembers G‑d, a love whose whole content is the refusal to be separated from Him.

Paragraph 3 in brief

The paragraph maps the two altars onto the two dimensions of the heart and identifies the heavenly fire in the shape of a lion with the natural love of the G‑dly soul, aroused openly in prayer.

Deeper

The gematrias tie the image together: Uriel, the fire of the altar, equals Avraham, the root of the natural love; and aryeh, 216, is tied to “the spirit that he left in her,” a residue left in the soul. The notes point to the maamar “Shir HaShirim” on the two senses of kallah, which match the two altars.

Marei mekomos

1
On the words
תפלות כנגד תמידין
How it connects
The Talmud's view that the prayers were instituted in place of the daily offerings; it grounds the maamar's reading of prayer as an inner altar service.our note
The source
Berakhot 26b:4–5ברכות כ״ו ב:ד׳-ה׳Sefaria (opens in a new tab)
אִיתְּמַר, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: תְּפִלּוֹת אָבוֹת תִּקְּנוּם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, וְתַנְיָא כְּווֹתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: אַבְרָהָם תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר: ״וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם״, וְאֵין ״עֲמִידָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״.
It has been reported : R. Jose b. R. Hannina said : The Patriarchs instituted the Tefillot. R. Joshua b. Levi said: The Tefillot were instituted to correspond with the continual sacrifices. There is a teaching in agreement with both of them. There is a teaching in agreement with R. Jose b. R. Hannina: Abraham instituted the morning Tefillah; as it is said, "And Abraham got up early in the morning to the place where he had stood" (Gen. xix. 27) — "standing" means prayer; as it is said, "Then stood up Phineas and prayed" (Ps. cvi. 30).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות כו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עבודה שבלב זו תפלה
How it connects
The Sages read “to serve Him with all your heart” as prayer, the service of the heart; hence the heart is the altar.our note
The source
Taanit 2a:11תענית ב׳ א:י״אSefaria (opens in a new tab)
וּמְנָא לַן דְּבִתְפִלָּה — דְּתַנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹקֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם״, אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב — הֱוֵי אוֹמֵר: זוֹ תְּפִלָּה. וּכְתִיב בָּתְרֵיהּ: ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.
And from where do we know [that one should ask for rain] in Davening? Since we learnt in a Baraisa "To love Hashem your G-D, and to serve Him with all your heart" what's the service that is done with the heart? You must say davening. And it is written afterwards, "and I will give rain for your land in the proper time, the early, and the late rains."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shir HaShirim, vol. 2, p. 482
Our explanationThe note says a passage of this maamar is quoted there.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תענית ב, א. קטע מובא באוה״ת שה״ש כרך ב ע׳ תפב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והלב הוא רומז כנגד המזבח
How it connects
A classic work of homiletic philosophy, cited as an earlier source for the heart as the altar.our note
Where the note points
Akeidas Yitzchak, by Rabbi Yitzchak Aramaעקידת יצחק
Parshas Tzav
Look for it in the Lubavitch Library (opens in a new tab)
Toras HaOlah, by Rabbi Moshe Isserles (the Rema)תורת העולה
part 1, ch. 24
Our explanationThe Rema's work on the meaning of the Temple and its service, cited as a further source for the heart corresponding to the altar.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה עקידה פ׳ צו. תורת העולה ח״א פכ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
וכשם שהיו ב׳ מזבחות פנימי וחיצון כך יש בלב ב׳ בחי׳
How it connects
A parallel discussion of the two altars as two dimensions of the heart.our note
Where the note points
Sefer HaMaamarim 5564ספר המאמרים תקס״ד
p. 66 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך
the mitzvah of building the Sanctuary, 87a
Our explanationThe Tzemach Tzedek's explanation of the mitzvah of building the Sanctuary, which treats the two altars.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayakhel, p. 2205 ff.
Our explanationA further parallel discussion of the inner and outer altars.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה סה״מ תקס״ד ע׳ סו ואילך. דרך מצותיך מצות בנין מקדש פז, א. אוה״ת ויקהל ע׳ ב׳רה ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בזח״ג פ׳ צו ד״ל ע״ב
How it connects
The same Zohar passage is cited there as well.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 49a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 695; Vayakhel, p. 2185
Our explanationThe Tzemach Tzedek quotes the Zohar there, “Rabbi Yehudah said: this is Uriel,” with the Ramaz's comment that Uriel is in Tiferes; in Vayakhel he also cites this Zohar.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Shemos, maamar 1לעיל פ׳ שלח מט, א
page 49a, ¶1
ואלה שמות בני ישראל הבאים מצרימה את יעקב איש וביתו באו. הנה בפרשת ויגש נאמר גם כן ואלה שמות בני ישראל הבאים מצרימה יעקב ובניו. וצ״ל למה הוכפל בתורה ענין בואם מצרימה. גם להבין השינויים מהתם להכא. דכאן נאמר הבאי׳ מצרימה את יעקב.
Open it on Sefaria (opens in a new tab)
Kehot’s note
נזכר גם לעיל פ׳ שלח מט, א. ”אמר רבי יהודה דא אוריאל ובהרמ״ז שם אוריאל בת״ת”. — אוה״ת נ״ך כרך א ע׳ תרצה. וראה באוה״ת פ׳ ויקהל ע׳ ב׳קפה מה שמציין לזהר הנ״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
קול דממה דקה
How it connects
The “still, small voice” Eliyahu heard; the Zohar applies it to the inner altar.our note
The source
I Kings 19:12מלכים א י״ט:י״בSefaria (opens in a new tab)
11… וְחָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים לִפְנֵי ה׳ לֹא בָרוּחַ ה׳ וְאַחַר הָרוּחַ רַעַשׁ לֹא בָרַעַשׁ ה׳ 12וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָאֵשׁ ה׳ וְאַחַר הָאֵשׁ קוֹל דְּמָמָה דַקָּה: 13וַיְהִי כִּשְׁמֹעַ אֵלִיָּהוּ וַיָּלֶט פָּנָיו בְּאַדַּרְתּוֹ וַיֵּצֵא וַיַּעֲמֹד פֶּתַח הַמְּעָרָה וְהִנֵּה אֵלָיו קוֹל וַיֹּאמֶר מַה־לְּךָ פֹה אֵלִיָּהוּ:
11… the wind; and after the wind an earthquake; but the LORD was not in the earthquake; 12and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice. 13And it was so, when Elijah heard it, that he wrapped his face in his mantle, …
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
ובפרדס בעה״כ ערך מזבח
How it connects
Rabbi Moshe Cordovero's gate of the meanings of Kabbalistic terms (Erchei HaKinuyim), under the entry “altar.”our note
The source
Pardes Rimmonim 23פרדס רמונים כ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
ב׳ בחי׳ מזבח . . פרים ואילים וכבשים כו׳
How it connects
A parallel discussion of the two altars and the offerings on the outer altar.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayakhel, p. 2185
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת ויקהל ע׳ ב׳קפה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ותצא אש דא אוריאל
How it connects
The Zohar in Tzav (pp. 32b–33a, as the text cites) reads the fire that came out from before G‑d as the angel Uriel.our note
The source
Zohar, Tzav 21:154–24:166ספר הזהר, צו כ״א:קנ״ד-כ״ד:קס״וSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ובדף כ״ז כתב דאוריאל גימטריא אברהם
How it connects
There the Tzemach Tzedek writes that Uriel “is the numerical value of Avraham, the level of Chesed,” the same point made here.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Vayakhel, p. 2147
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”והוא כחשבון אברהם בחי׳ חסד” — אוה״ת ויקהל ע׳ ב׳קמז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
חסד לאברהם
How it connects
“Kindness to Avraham”: Avraham embodies Chesed, from whom the natural love is inherited.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)
19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מיכה ז, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
וע׳ עוד בזהר בראשית (ד״ו ע״ב)
How it connects
The Zohar passage the text cites on the lion and “the spirit that he left in her.”our note
The source
Zohar, Introduction 12:104–114ספר הזהר, הקדמה י״ב:ק״ד-קי״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
בד״ה וילקט יוסף
How it connects
The maamar the text cites, which explains the aftergrowths as “the spirit that he left in her.”our note
Where the note points
Torah Ohrתורה אור
Vayigash 44c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis, vol. 2, 352a
Our explanationA parallel treatment of the maamar “Vayelaket Yosef.”
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5562ספר המאמרים תקס״ב
vol. 2, p. 339
Our explanationAnother version of the maamar “Vayelaket Yosef.”
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayigash, maamar 2תו״א מד, ג
page 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 …
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Kehot’s note
תו״א מד, ג. וראה אוה״ת בראשית כרך ב שנב, א. סה״מ תקס״ב ח״ב ע׳ שלט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
How it connects
Kehot’s note points to Genesis 47:14 for these words.
The source
Genesis 47:14בראשית מ״ז:י״דSefaria (opens in a new tab)
13וְלֶחֶם אֵין בְּכׇל־הָאָרֶץ כִּי־כָבֵד הָרָעָב מְאֹד וַתֵּלַהּ אֶרֶץ מִצְרַיִם וְאֶרֶץ כְּנַעַן מִפְּנֵי הָרָעָב: 14וַיְלַקֵּט יוֹסֵף אֶת־כׇּל־הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ־מִצְרַיִם וּבְאֶרֶץ כְּנַעַן בַּשֶּׁבֶר אֲשֶׁר־הֵם שֹׁבְרִים וַיָּבֵא יוֹסֵף אֶת־הַכֶּסֶף בֵּיתָה פַרְעֹה: 15וַיִּתֹּם הַכֶּסֶף מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן וַיָּבֹאוּ כׇל־מִצְרַיִם אֶל־יוֹסֵף לֵאמֹר הָבָה־לָּנוּ לֶחֶם וְלָמָּה נָמוּת נֶגְדֶּךָ כִּי אָפֵס כָּסֶף:
13… that the land of Egypt and the land of Canaan languished by reason of the famine. 14And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh’s house. 15And when the money was all spent in the land of Egypt, and in the land …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
15
How it connects
Kehot’s note points to Isaiah 11:7 for these words.
The source
Isaiah 11:7ישעיהו י״א:ז׳Sefaria (opens in a new tab)
6וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם: 7וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן: 8וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה:
6… calf and the young lion and the fatling together; And a little child shall lead them. 7And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox. 8And the sucking child shall play on the hole of the asp, And the weaned child …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
16
On the words
אחרי ה׳ ילכו כארי׳ ישאג
How it connects
Hosea's image of the people following G‑d who roars like a lion; the maamar reads it as the blazing love of one who will not be separated from G‑d.our note
The source
Hosea 11:10הושע י״א:י׳Sefaria (opens in a new tab)
9לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר: 10אַחֲרֵי ה׳ יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם: 11יֶחֶרְדוּ כְצִפּוֹר מִמִּצְרַיִם וּכְיוֹנָה מֵאֶרֶץ אַשּׁוּר וְהוֹשַׁבְתִּים עַל־בָּתֵּיהֶם נְאֻם־Havayah
9… man, The Holy One in the midst of thee; And I will not come in fury. 10They shall walk after the LORD, Who shall roar like a lion; For He shall roar, And the children shall come trembling from the west. 11They shall come trembling as a bird out of Egypt, And as a dove out of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
הושע יא, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
בד״ה שה״ש
How it connects
That maamar explains that kallah (bride) has two meanings, the first from kilayon, a longing that consumes and exhausts the self.our note
The source
Song of Songs 1:1שיר השירים א׳:א׳Sefaria (opens in a new tab)
1שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: 2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן:
1THE song of songs, which is Solomon’s. 2Let him kiss me with the kisses of his mouth— For thy love is better than wine.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 1a
שיר השירים אשר לשלמה ישקנו מנשיקות פיהו כי טובים דודיך מיין. הנה נודע שהקב״ה נקרא חתן. וכנ״י נקרא בשם כלה. והיינו ע״ש המשכת והשפעת התורה לישראל. וכמארז״ל ביום חתונתו זה מ״ת. ולכן המשמח את החתן זוכה לתורה שניתנה בה׳ קולות בפ״ק דברכות כי חתן חות דרגא. דהיינו ירידת והמשכת אור א״ס ב״ה להתלבש בתורה. וכנס״י היא מקור נשמות ישראל וכן כל ניצוץ וניצוץ מישראל בפרט הוא בבחי׳ כלה. והנה כלה יש בו ב׳ פירושים. הא׳ מלשון כליון שמכלה ומבלה הכל מלשון כלה. (וכמו כלה שארי) (בתהלים ע״ג) דתרגם יונתן אשתיצא גושמי דהיינו לשון כליון וכן (בישעיה ט״ז ד׳) וכך ג״כ בכלה בפתח י״ל הפי׳ ג״כ עד״ז וכ״ה בזהר פ׳ אחרי (דע״ב) ע״פ כי כלתו היא שצייתא כו׳. כי מלת כלה היא שם דבר המורה על הפעולה כמו רכה זכה דקה …
Our explanationAccording to this maamar, these two meanings are the two dimensions of the heart that the two altars represent.
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Torah Ohr, Bereishis, maamar 1לקמן שה״ש א, א
page 1a, ¶1
השמים כסאי והארץ הדום רגלי אי זה בית וגו׳. להבין איך שייך עליו ית׳ לומר כסאי והדום רגלי. שהרי אין לו דמות הגוף ואינו בגדר מקום וכמ״ש הנה מקום אתי שהוא מקומו של עולם ואין העולם מקומו. אך להבין הענין כי הנה התורה היא מן השמי׳ כמ״ש כי מן השמים דברתי וגו׳ דהיינו שהיא בחי׳ שמים כי שמים אש ומים. וכך גבי התורה כתיב מימינו אש דת למו.
“The heavens are My throne and the earth is My footstool; what house…,” etc. [We need] to understand how it is fitting to say of Him, blessed be He, “My throne” and “My footstool.”
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Kehot’s note
לקמן שה״ש א, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4וכתיב כי ה׳ אלקיך אש אוכלה הו א אש אוכלה אש1 ששורף ומכלה את כל האישים אשר לא לה׳ המה הנקרא בשם אש זרה2 ולא להיות האש כ״א לה׳ לבדו.

And it is written, “For the L‑rd your G‑d is a consuming fire.” He is a consuming fire: a fire that burns and consumes all the fires that are not for G‑d, which are called by the name “strange fire,” so that the fire be for G‑d alone and nothing else.

Explanation

G‑d is called “a consuming fire”: the fire of love for Him burns away every other fire in a person, every passion not directed to G‑d, which is called “strange fire” after the unauthorized fire of Nadav and Avihu. The aim is that a person's whole fire be for G‑d alone.

ולכן אמרו רז״ל שאסור לאכול קודם התפלה3 4 כי מאחר שהוא רוצה לאכול איזה דבר כמו לחם גשמי מוכרח הוא להיות במעלה הגבוה ויתירה מן

Therefore our Sages, of blessed memory, said that it is forbidden to eat before prayer. For since he wants to eat something, such as physical bread, he must necessarily be on a level higher than and superior to

Explanation

The halachah forbids eating before morning prayer. The Alter Rebbe explains why: to eat something rightly, a person must stand above it.

הלחם שמצד מעלתו היתירה עליו ראוי לשלוט בו ולאכול ממנו וכיון שהוא קודם התפלה שעדיין לא ביער ושרף את המותרות שלו באש של מעלה

the bread, so that by virtue of his superiority over it he is fit to rule over it and eat of it. But since it is before prayer, when he has not yet cleared away and burned his excesses with the fire from above,

Explanation

One who stands above his food is entitled to master it and eat it. Before prayer, though, he has not yet burned away his excess desires with the fire of love that prayer arouses.

והרי הוא מקושר בדאגת הפרנסה הרי הוא מקושר למטה ונופל במדרגות שאר ענינים גשמיים הרי הוא שוה במדרגה אל הלחם אשר הוא אוכל ואין ראוי לשלוט בו ולאכול ממנו

and he is bound up in worry over his livelihood, he is bound below and falls to the levels of other physical things; he is then on the same level as the bread that he eats, and he is not fit to rule over it and eat of it

Explanation

Tied up with worry over making a living, he is bound to the lower world and sinks to the level of the physical things around him. He is no higher than the bread, so he has no right to eat it.

(ועמ״ש מזה בד״ה כה תברכו בפ׳ נשא), וזהו עבודת האדם בתפלה לשרוף דאגת הפרנסה5 וכמו שהיו מקריבין ע״ג המזבח סולת חטים למנחות.

(see what is written about this in the discourse beginning “Thus shall you bless,” in Parshas Naso). This is a person's service in prayer: to burn up the worry over livelihood, just as they would offer upon the altar fine wheat flour for the meal-offerings.

Explanation

Part of the work of prayer is to burn away the worry about livelihood, the inner parallel of the fine flour of the meal-offering, bread's raw material, burned on the altar.

ולא ענין הפרנסה עצמה כי היא6 צריכה והכתוב משבח ואומר יגיע כפיך כי תאכל7 אשריך וגו׳.

Not the matter of livelihood itself, for that is needed, and Scripture praises it, saying, “When you eat of the labor of your hands, you are fortunate,” etc.

Explanation

The Alter Rebbe clarifies: what is burned is not the work of earning a living, which is necessary, and which Psalms praises as a blessing.

אבל הדאגה שאדם מיצר ודואג על זה הנה הוא מיסוד האש והחמימות שבנפשו הבהמית אשר זהו אש זרה וצריך לשרפה באש של מעלה בתפלה כנ״ל:

But the worry, when a person is distressed and worries about it — this comes from the element of fire and heat in his animal soul, which is a strange fire, and it must be burned up with the fire from above, in prayer, as explained above.

Explanation

What must be burned is the anxious worry. It comes from the element of fire and heat in the animal soul, a “strange fire” that the fire from above in prayer must consume.

Paragraph 4 in brief

The fire from above consumes the strange fires in a person, above all anxiety over livelihood; this explains why one may not eat before prayer, and matches the meal-offering burned on the altar.

Deeper

The note points to the first Shabbos Shuvah maamar in Likkutei Torah, which reads the spiritual counterpart of the court's death penalty of stoning (sekilah) as worry over livelihood. Both passages treat such worry as something that must be burned or cast away in divine service.

Marei mekomos

1
On the words
אש אוכלה אש
How it connects
The Talmud describes a fire that consumes fire; the maamar applies it to the divine fire that consumes the strange fires in a person.our note
The source
Yoma 21b:5–6יומא כ״א ב:ה׳-ו׳Sefaria (opens in a new tab)
כִּי קָא אָמְרִינַן — בִּדְהֶדְיוֹט. דְּתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, אַף עַל פִּי שֶׁאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט. רְבוּצָה כַּאֲרִי. וְהַתַּנְיָא, אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים: אֲנִי רְאִיתִיהָ, וּרְבוּצָה כְּכֶלֶב! לָא קַשְׁיָא: כָּאן — בְּמִקְדָּשׁ רִאשׁוֹן, כָּאן — בְּמִקְדָּשׁ שֵׁנִי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הנקרא בשם אש זרה
How it connects
Nadav and Avihu brought a “strange fire” that G‑d had not commanded. The maamar uses the term for every fire in a person that is not for G‑d.our note
The source
Leviticus 10:1ויקרא י׳:א׳Sefaria (opens in a new tab)
1וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִיבוּ לִפְנֵי ה׳ אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם: 2וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה׳ וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי ה׳
1And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them. 2And there came forth fire from before the LORD, and devoured them, and they died before 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.
3
On the words
ארז״ל שאסור לאכול קודם התפלה
How it connects
The Talmud forbids eating before one has prayed; the maamar explains the prohibition in terms of a person's standing over his food.our note
The source
Berakhot 10bברכות י׳ בSefaria (opens in a new tab)
Kehot’s note
ברכות י, ב. שו״ע או״ח ספ״ט, ס״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שאסור לאכול קודם התפלה
How it connects
The codified law that one may not eat or drink before the morning prayer.our note
The source
Shulchan Arukh, Orach Chayim 89:3שולחן ערוך, אורח חיים פ״ט:ג׳Sefaria (opens in a new tab)
אסור לו להתעסק בצרכיו או לילך לדרך עד שיתפלל תפלת י"ח (ויש מקילין לאחר שאמרו מקצת ברכות קודם שאמרו ברוך שאמר וטוב להחמיר בזה) (תרומת הדשן סי' י"ח) ולא לאכול ולא לשתות אבל מים מותר לשתות קודם תפלה בין בחול ובין בשבת ויום טוב וכן אוכלין ומשקין לרפואה מותר:
It is forbidden to busy one's self with his own needs or to get on the road before praying the prayer of 18 [i.e. the Amidah] (and there are those who are lenient [to allow this] after they have said some of the blessings before saying Baruch She-amar, but is good to be stringent in this - Terumat HaDeshen 18) nor may one eat or drink, but one may drink water before prayer, both on a weekday and on Shabbat or Yom Tov, and likewise, foods or drinks for medicinal purpose is allowed.
Hebrew: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
לשרוף דאגת הפרנסה
How it connects
There worry over livelihood is identified as the spiritual form of sekilah (stoning), which fits this passage's call to burn such worry in prayer.our note
Where the note points
Likkutei Torahלקוטי תורה
Shabbos Shuvah, the first maamar, beginning of ch. 3 · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע׳ לעיל שובה הא׳ רפ״ג סקילה ברוחני׳ דאגת הפרנסה יעו״ש [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כי ה״א אש אוכלה הוא
How it connects
“For the L‑rd your G‑d is a consuming fire.” The maamar reads it as a fire that consumes all the fires not devoted to G‑d.our note
The source
Deuteronomy 4:24דברים ד׳:כ״דSefaria (opens in a new tab)
23הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית ה׳ אֱלֹקֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ ה׳ אֱלֹקֶיךָ: 24כִּי Havayah אֱלֹקֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא: 25כִּי־תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל וַעֲשִׂיתֶם הָרַע בְּעֵינֵי ה׳אֱלֹקֶיךָ לְהַכְעִיסוֹ:
23… graven image, even the likeness of any thing which the LORD thy God hath forbidden thee. 24For the LORD thy God is a devouring fire, a jealous God. 25When thou shalt beget children, and children’s children, and ye shall have been long in the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ד, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
יגיע כפיך כי תאכל
How it connects
The Psalm praises one who eats from the labor of his hands; so earning a living is itself good. Only the worry is to be burned.our note
The source
Psalms 128:2תהילים קכ״ח:ב׳Sefaria (opens in a new tab)
1שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כׇּל־יְרֵא ה׳ הַהֹלֵךְ בִּדְרָכָיו: 2יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ: 3אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ:
1A Song of Ascents. Happy is every one that feareth the LORD, That walketh in His ways. 2When thou eatest the labour of thy hands, Happy shalt thou be, and it shall be well with thee. 3Thy wife shall be as a fruitful vine, in the innermost parts of thy house; Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קכח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The left hand and the right hand ¶5–6

5ב והנה אמרו רז״ל אע״פ שאש יורד מלמעלה מן השמים מצוה להביא מן ההדיוט1 כדי לעשות הכנה לאש של מעלה שתרד ע״י זה.

2. Now, our Sages, of blessed memory, said: “Although fire descends from above, from heaven, it is a mitzvah to bring [fire] from an ordinary [source],” in order to make a preparation for the fire from above, that it descend through this.

Explanation

Section 2 begins with a Talmudic rule: even though a heavenly fire came down on the altar, the priests were commanded to bring ordinary fire as well. The human fire is a preparation that brings down the fire from above.

ולהבין ענין זה בעבודת ה׳ הנה הקב״ה נקרא זורע צדקות ומצמיח ישועות.2 וביאור ענין זה יובן בהקדים מה שכתוב שמאלו תחת לראשי וימינו תחבקני3 (עמ״ש על פסוק זה בפ׳ כי תשא)

To understand this matter in the service of G‑d: the Holy One, blessed be He, is called “He who sows righteousness and makes salvations sprout.” The explanation of this will be understood by first introducing what is written, “His left hand is under my head, and his right hand embraces me” (see what is written on this verse in Parshas Ki Sisa).

Explanation

To see what this means in a person's service, the Alter Rebbe turns to a phrase from the morning blessings, “He sows righteousness and makes salvations sprout,” and to the verse from the Song of Songs about the beloved's left and right hands.

פי׳ וימינו תחבקני שנמשך כל כך בחינות חסד דרועא ימינא4 5 וימין מקרבת6 כל ניצוצות וכל נשמות ישראל להיות מיוחדים לה׳ יחיד ומיוחד לבדו

The explanation: “and his right hand embraces me” means that the levels of Chesed, “the right arm,” are drawn down so greatly — and the right hand draws near all the sparks and all the souls of Israel, to be united with G‑d, the One and Unique, alone,

Explanation

In Kabbalah the right hand is Chesed, kindness, and the Talmud says “the right hand draws near.” The right hand's embrace is kindness drawn down so fully that it brings every Jewish soul close, to be one with G‑d.

כדכתיב עם קרובו7 עד שהוא בבחינת חיבוק ממש כאדם המחבק לחבירו שאינו יכול להפרד ממנו

as it is written, “the people near to Him” — until it is the level of an actual embrace, like a man who embraces his friend, who cannot be separated from him

Explanation

Psalms calls Israel “the people near to Him.” The closeness is an actual embrace, in which the two cannot be pulled apart.

בשום אופן, וכך למטה נמשך ונתגלה אה״ר לה׳ לבדו שלא ליפרד ממנו ח״ו (עמ״ש מזה בביאור ע״פ שימני כחותם8 בענין רצועות דתליין על לבא).

in any way. And so, below, great love for G‑d alone is drawn down and revealed, not to be separated from Him, G‑d forbid (see what is written on this in the explanation on the verse “Set me as a seal,” concerning “the straps that hang upon the heart”).

Explanation

The embrace above is mirrored below as great love (ahavah rabbah): a love for G‑d alone that cannot bear separation from Him. The maamar on “Set me as a seal” explains this through the tefillin straps that hang down over the heart.

אך לזכות למעלת ובחינת אהבה רבה זו צ״ל מתחלה בבחי׳ שמאלו תחת לראשי כי שמאל דוחה.

But to merit the quality and level of this great love, there must first be the level of “his left hand is under my head,” for “the left pushes away.”

Explanation

Great love is not reached directly. First comes the left hand “under my head”: the Talmud's “the left pushes away,” here a person's own feeling of distance.

פי׳ שדוחה ומשפיל את האדם כאשר ישים אל לבו ויעמיק דעתו ומחשבתו איך שהוא רחוק מה׳ בתכלית ח״ו וכיוצא באלו הענינים אשר כל זה נמשך מסטרא דשמאלא כנודע

The explanation: it pushes away and humbles a person, when he takes to heart and deepens his mind and thought [on] how utterly far he is from G‑d, G‑d forbid, and similar matters, all of which come from the left side, as is known.

Explanation

The left hand's pushing away is the humbling that comes when a person thinks deeply about how far he is from G‑d. Such thoughts come from the “left side,” the side of Gevurah and judgment.

ולא שיהיה בחינת שמאל של הקב״ה עצמו הוא הדוחה ח״ו כי לא ידח ממנו נדח9

It is not that the level of the left of the Holy One, blessed be He, Himself is what pushes away, G‑d forbid, for “none who is banished shall be banished from Him.”

Explanation

The Alter Rebbe insists that G‑d Himself never pushes anyone away. Scripture says that no banished one remains banished from Him.

אלא כאשר ישים אל לבו וכו׳ ונמשך ונשתלשל למטה בבחי׳ תחת לראשי פי׳ כאשר אני נוטל בחינה זו להמשיך למטה תחת לראשי

Rather, [it is] when he takes to heart, etc., and it is drawn down and descends below in the level of “under my head.” The explanation: when I take this level to draw it down below, “under my head,”

Explanation

The pushing away happens when a person draws the left side down into himself. “Under my head” means brought down into the depths of his own thought.

דהיינו בעומק מחשבתי הרי אני בעצמי הוא הדוחה ומשפיל את עצמי ממדרגתי שהייתי מחזיק עצמי בעיני מתחלה

that is, into the depth of my thought, then I myself am the one who pushes away and humbles myself from my level, at which I had at first held myself in my own eyes

Explanation

So it is the person who pushes himself away: he lowers himself from the standing he had imagined for himself.

(ועמ״ש מזה בד״ה חייב אינש לבסומי בפוריא), וע״ד זה סדרו רז״ל כל הוידויים שביום כפור שמתודים על נפשם ואומרים סררנו תעבנו וכיוצא בהם שמשפילים את עצמם לפני הקב״ה מאד ואומרים איך

(see what is written on this in the discourse beginning “A person is obligated to become intoxicated on Purim”). In this manner our Sages, of blessed memory, arranged all the confessions of Yom Kippur, in which they confess for their souls and say, “We have rebelled, we have acted abominably,” and the like, humbling themselves greatly before the Holy One, blessed be He, and saying how

Explanation

The maamar on “A person is obligated to become intoxicated on Purim” deals with this theme. The Yom Kippur confessions are built the same way: “we have rebelled, we have acted abominably” are words of deliberate self-humbling before G‑d.

שהם רחוקים מאד ממנו ית׳ והן הם הדברים המעוררים את האהבה והצמאון להיות אליו ית׳ תשוקתו

very far they are from Him, may He be blessed. And these are the very things that arouse the love and the thirst, that one's longing be toward Him, may He be blessed.

Explanation

Feeling far from G‑d is exactly what arouses thirst and love for Him, so that one's whole longing turns toward Him.

ובזה יבא ויגיע להיות זוכה לבחינת ומעלת אהבה רבה שבחג הסוכות וזהו זורע צדקות כי

Through this he will come to attain the level and quality of great love that is on the festival of Sukkos. This is [the meaning of] “He sows righteousness,” for

Explanation

The humbling of the Days of Awe leads to the great love that is revealed on Sukkos. This is the first half of the phrase “He sows righteousness,” now to be explained.

הנה כנסת ישראל נק׳ בשם צדקה על שם הפסוק בצדקה תכונני10 וגם כללות ישראל למטה11 מלאים מצות צדקה וחסד ובעשי״ת הוא בבחינ׳ זריעה

the Congregation of Israel is called by the name tzedakah (righteousness), after the verse, “Through righteousness you shall be established”; and also the collective of Israel below are full of the mitzvah of tzedakah and of kindness; and in the Ten Days of Teshuvah this is in the state of sowing.

Explanation

Israel is called tzedakah after Isaiah's verse, and the Talmud says even simple Jews are full of mitzvos. During the Ten Days of Teshuvah, all that tzedakah is sown like seed.

כי כמו הגרעין שזורעין צריך לזרוע ע״ג עפר שנחרש12 היטב משא״כ עפר קשה לא יזרע ולא יצמח בה כלל.

For just as the seed that is sown must be sown in soil that has been well plowed, whereas hard soil will not be sown and will not sprout at all,

Explanation

Seed only takes root in soil that has been plowed and broken up; hard ground gives nothing.

כך כל המצות צדקה וחסד שישראל עושין ומסגלין כל ימות השנה הנה לא יזרע ולא יצמיח בה כלל

so all the mitzvos of tzedakah and kindness that Israel do and acquire all the days of the year will not be sown and will not sprout at all

Explanation

The same is true of a year's worth of charity and kindness: in itself it does not take root.

ולא יעשה פרי למעלה כ״א ע״י בחינת עשי״ת שמשברין את לבם ודוחין ומשפילין את עצמם כעפר שנחרש בבחינת חרישה דמרפי ארעא

nor bear fruit above except through the Ten Days of Teshuvah, when they break their hearts and push away and humble themselves like plowed earth, in the manner of plowing that “loosens the soil”

Explanation

It bears fruit above only when the heart has been broken and humbled during the Ten Days of Teshuvah, like soil that plowing has loosened.

(ועמ״ש מזה באריכות סד״ה האזינו השמים. איך שחרישה זו מתחיל דרך כלל בר״ה וזהו ענין שברים כו׳ ושהצמיחה היא חג הסוכות ע״ש).

(see what is written on this at length at the end of the discourse beginning “Listen, O heavens”: how this plowing begins, in general, on Rosh Hashanah — this is the matter of the shevarim [blasts], etc. — and that the sprouting is the festival of Sukkos; see there).

Explanation

The maamar “Listen, O heavens” explains that the plowing begins on Rosh Hashanah; the broken shofar blasts called shevarim (literally “breakings”) break the heart. The sprouting comes on Sukkos.

וכן אנו רואים בחוש בעושי צדקה שלא יתן כ״א ע״י שישים את עצמו כעפר משא״כ אם מח

And so we see plainly in those who give tzedakah that one gives only by making himself like dust, whereas if he considers

Explanation

Everyday experience bears this out: real giving comes only from someone who makes himself like dust.

שב את עצמו ליש ודבר לא יתן כ״א איזה מותרות ממה שיש לו אבל לא יגיעו ועמלו וחיי נפשו ממש.

himself something, an existing entity, he will give only some surplus of what he has, but not his toil and his labor and the very life of his soul.

Explanation

Someone who thinks himself important gives only from his surplus, never from his own hard-earned livelihood.

שלזה צריך לשבר תאוות לבו הנמשכים מגסות רוחו ולהחשיב את עצמו שוה כמו חבירו המקבל ממנו ומאי חזית דדמא דידך סומק טפי13 כו׳

For this he must break the desires of his heart that come from his haughty spirit, and regard himself as equal to his fellow who receives from him — “What makes you think that your blood is redder,” etc.,

Explanation

Giving truly requires breaking the desires that come from pride and seeing the poor man as one's equal. The Talmud's “what makes you think your blood is redder” means no one's life is worth more than another's.

שיהיה לו מה לאכול ולשתות ולרש אין כל14 מאי שנא ולמה יגרע הלא אב15 א׳ לכולנו כו׳.

that he should have what to eat and drink while the poor man has nothing? What is the difference, and why should he be lacking? “Have we not all one Father,” etc.

Explanation

Why should he eat and drink while the poor man, as the prophet Nathan says, “has nothing”? Malachi's “have we not all one Father” removes any basis for the difference.

Paragraph 5 in brief

The paragraph explains how the humbling of the Days of Awe (the “left hand” that pushes away) is the sowing that allows the great love of Sukkos (the “right hand” that embraces) to sprout, just as human fire prepares for the fire from above.

Deeper

The parable of plowing and sowing fits the Tishrei cycle: Rosh Hashanah's broken shofar blasts plow, the Ten Days of Teshuvah and Yom Kippur sow, and Sukkos is the sprouting, the embrace of the right hand. The “ordinary” fire, the person's own bitterness at his distance from G‑d, is what calls down the fire from above.

Marei mekomos

1
On the words
אע״פ שאש יורד . . מצוה להביא מן ההדיוט
How it connects
The Talmud rules that although fire came down from heaven onto the altar, there is a mitzvah to bring ordinary fire as well. The maamar reads the ordinary fire as the person's own effort that draws down the fire from above.our note
The source
Yoma 21b:5–6יומא כ״א ב:ה׳-ו׳Sefaria (opens in a new tab)
כִּי קָא אָמְרִינַן — בִּדְהֶדְיוֹט. דְּתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, אַף עַל פִּי שֶׁאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט. רְבוּצָה כַּאֲרִי. וְהַתַּנְיָא, אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים: אֲנִי רְאִיתִיהָ, וּרְבוּצָה כְּכֶלֶב! לָא קַשְׁיָא: כָּאן — בְּמִקְדָּשׁ רִאשׁוֹן, כָּאן — בְּמִקְדָּשׁ שֵׁנִי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
יומא כא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
זורע צדקות ומצמיח ישועות
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.
3
On the words
שמאלו תחת לראשי וימינו תחבקני
How it connects
The verse of the left hand under the head and the right hand's embrace; the maamar reads the left hand as the humbling of the Days of Awe and the right as the love of Sukkos.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)
5סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים כִּי־חוֹלַת אַהֲבָה אָנִי: 6שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי: 7הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַ͏ִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ:
5’Stay ye me with dainties, refresh me with apples; For I am love-sick.’ 6Let his left hand be under my head, And his right hand embrace me. 7’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ב, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
חסד דרועא ימינא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
חסד דרועא ימינא
How it connects
In Elijah's prayer (Patach Eliyahu) in the introduction to Tikkunei Zohar, “Chesed is the right arm.”our note
The source
Tikkunei Zohar 17a:16–17תקוני הזהר י״ז א:ט״ז-י״זSefaria (opens in a new tab)
ואתקריאו בתקונא דא. חסד דרועא ימינא. גבורה דרועא שמאלא. תפארת גופא. נצח והוד תרין שוקין. ויסוד סיומא דגופא אות ברית קדש. מלכות פה. תורה שבע"פ קרינן ליה. מוחא חכמה איהו מחשבה מלגו. בינה לבא ובה הלב מבין. ועל אלין תרין כתיב *הנסתרות ליי' אלקינו.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
וימין מקרבת
How it connects
The Talmud teaches that the left hand should push away and the right hand draw near; the maamar applies both halves here.our note
The source
Sotah 47aסוטה מ״ז אSefaria (opens in a new tab)
Kehot’s note
סוטה מז, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
עם קרובו
How it connects
Israel is “the people near to Him,” the closeness of the right hand's embrace.our note
The source
Psalms 148:14תהילים קמ״ח:י״דSefaria (opens in a new tab)
13יְהַלְלוּ אֶת־שֵׁם ה׳ כִּי־נִשְׂגָּב שְׁמוֹ לְבַדּוֹ הוֹדוֹ עַל־אֶרֶץ וְשָׁמָיִם: 14וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכׇל־חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ הַלְלוּ־קָהּ:
13… the LORD, For His name alone is exalted; His glory is above the earth and heaven. 14And He hath lifted up a horn for His people, A praise for all His saints, Even for the children of Israel, a people near unto Him. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמח, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
בביאור ע״פ שימני כחותם
How it connects
That explanation reads “Set me as a seal upon your heart” as the tefillin, whose straps hang over the heart, and explains that the black straps are rooted in a very high level, the “whiteness” of Chesed of Atik.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 46d
רצועות שחורות הלמ״מ ואף על הבתים מבואר בפוסקים שצריכין להיות שחורים ולא כמו הפרשיות עצמן שהקלף הוא לבן כו׳. וזהו שימני כחותם על לבך אלו תש״ר שרצועות תליין על ליבא (ועמ״ש בביאור ע״פ שחורה אני ונאוה בענין מצות ל״ת שנמשכים ג״כ מבחי׳ קווצותיו תלתלים שחורות כעורב כו׳ ואעפ״כ זהו לפי שאדרבה שרשן למעלה ממ״ע הנמשכות מבחי׳ שער רישיה כעמר נקא ועד״ז י״ל כאן שהרי הרצועות שהן שחורות שרשן מבחי׳ לבנונית דגלגלתא חסד דעתיק שלמעלה מבחי׳ שער רישיה כעמר נקא. שהשערות אינן ערוך לעצמיות הגלגלתא כנ״ל רק שיש להם אחיזה שם והרצועות שהן עצמן קלף לבן ה״ז מעצמיות הגלגלתא וחסד דעתיק רק שכדי להיות בחי׳ זו נמשך למטה צ״ל ע״י שיהיו שחורות כו׳. והיינו ע״ש שנתבאר
Our explanationIt deepens the picture here of the right hand's embrace coming down to the heart as great love.
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Torah Ohr, Vayechi, maamar 3לקמן שה״ש מו, ד
page 46d, ¶18
הנ״ל צריך לשית עצות בנפשו להיות בבחינת ונפשי כעפר לכל תהיה מן הרגליות וכו׳. ועל ידי דריכה ברגלים בגת שהיא בחינת לב נשבר ונדכה כו׳.
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Kehot’s note
לקמן שה״ש מו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
כי לא ידח ממנו נדח
How it connects
G‑d devises means “so that none who is banished be banished from Him”; hence the pushing away cannot come from G‑d Himself.our note
The source
II Samuel 14:14שמואל ב י״ד:י״דSefaria (opens in a new tab)
13וַתֹּאמֶר הָאִשָּׁה וְלָמָּה חָשַׁבְתָּה כָּזֹאת עַל־עַם אֱלֹקִים וּמִדַּבֵּר הַמֶּלֶךְ הַדָּבָר הַזֶּה כְּאָשֵׁם לְבִלְתִּי הָשִׁיב הַמֶּלֶךְ אֶת־נִדְּחוֹ: 14כִּי־מוֹת נָמוּת וְכַמַּיִם הַנִּגָּרִים אַרְצָה אֲשֶׁר לֹא יֵאָסֵפוּ וְלֹא־יִשָּׂא אֱלֹקִים נֶפֶשׁ וְחָשַׁב מַחֲשָׁבוֹת לְבִלְתִּי יִדַּח מִמֶּנּוּ נִדָּח: 15וְעַתָּה אֲשֶׁר־בָּאתִי לְדַבֵּר אֶל־הַמֶּלֶךְ אֲדֹנִי אֶת־הַדָּבָר הַזֶּה כִּי יֵרְאֻנִי הָעָם וַתֹּאמֶר שִׁפְחָתְךָ אֲדַבְּרָה־נָּא אֶל־הַמֶּלֶךְ אוּלַי יַעֲשֶׂה …
13… one that is guilty, in that the king doth not fetch home again his banished one. 14For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person; but let him devise means, that he that is banished be not an outcast from him. 15Now therefore seeing that I am come to speak this word unto my lord the king, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה ש״ב יד, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
בצדקה תכונני
How it connects
“Through righteousness you shall be established,” said of the Congregation of Israel, which is therefore called tzedakah.our note
The source
Isaiah 54:14ישעיהו נ״ד:י״דSefaria (opens in a new tab)
13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ: 14בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ: 15הֵן גּוֹר יָגוּר אֶפֶס מֵאוֹתִי מִי־גָר אִתָּךְ עָלַיִךְ יִפּוֹל:
13… children shall be taught of the LORD; and great shall be the peace of thy children. 14In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee. 15Behold, they may gather together, but not by Me; Whosoever shall gather together against thee shall …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נד, יד. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ישראל למטה הם מלאים מצות צדקה
How it connects
The Talmud says that even the sinners of Israel are full of mitzvos like a pomegranate.our note
The source
Chagigah 27a:8חגיגה כ״ז א:ח׳Sefaria (opens in a new tab)
אָמַר רֵישׁ לָקִישׁ: אֵין אוּר שֶׁל גֵּיהִנָּם שׁוֹלֶטֶת בְּפוֹשְׁעֵי יִשְׂרָאֵל, קַל וָחוֹמֶר מִמִּזְבַּח הַזָּהָב: מָה מִזְבַּח הַזָּהָב שֶׁאֵין עָלָיו אֶלָּא כְּעוֹבִי דִּינַר זָהָב — כַּמָּה שָׁנִים אֵין הָאוּר שׁוֹלֶטֶת בּוֹ, פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁמְּלֵאִין מִצְוֹת כְּרִמּוֹן, דִּכְתִיב: ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״, אַל תִּקְרֵי ״רַקָּתֵךְ״, אֶלָּא: רֵקָנִין שֶׁבָּךְ — עַל אַחַת כַּמָּה וְכַמָּה.
Reish Lakish said: The fire of hell does not rule over the sinners of Israel, as can be proven by logically extrapolating from the golden alter. Just as the golden alter which only the width of a coin's gold, and for all its years fire did not burn it down, certainly the sinners of Israel who are full of [fulfilled] commandments like a pomegranate [cannot be harmed by fire of hell], as it is written, "Your temples are like a split pomegranate (Song of Songs 4:3)." Do not read "Your temples", rather the "empty among you".
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ראה חגיגה כז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
צריך לזרוע ע״ג עפר שנחרש
How it connects
The Kehot note sends the reader to the Talmud here for sowing only in soil that has been plowed; the maamar compares the plowing to the breaking of the heart.our note
The source
Pesachim 47b:4–6פסחים מ״ז ב:ד׳-ו׳Sefaria (opens in a new tab)
צוּנְמָא בַּר זְרִיעָה?! צוּנְמָא מִלְּמַעְלָה, וְעָפָר תִּיחוּחַ מִלְּמַטָּה. וְתִיפּוֹק לֵקהּ מִשּׁוּם עָפָר תִּיחוּחַ! אֶלָּא אָמַר מָר בַּר רַב אָשֵׁי: בְּטִינָא. וְטִינָא בַּר זְרִיעָה הוּא?! בִּמְתוּנְתָּא. אֵיתִיבֵיהּ אַבָּיֵי: הַמְבַשֵּׁל גִּיד הַנָּשֶׁה בְּחָלָב בְּיוֹם טוֹב וְאוֹכְלוֹ — לוֹקֶה חָמֵשׁ. לוֹקֶה מִשּׁוּם מְבַשֵּׁל גִּיד בְּיוֹם טוֹב, וְלוֹקֶה מִשּׁוּם אוֹכֵל גִּיד, וְלוֹקֶה מִשּׁוּם מְבַשֵּׁל בָּשָׂר בְּחָלָב, וְלוֹקֶה מִשּׁוּם אוֹכֵל בָּשָׂר בְּחָלָב, וְלוֹקֶה מִשּׁוּם הַבְעָרָה. וְאִי אָמְרִינַן ״הוֹאִיל״ — אַהַבְעָרָה לָא לִיחַיַּיב, הוֹאִיל דַּחֲזֵי לֵקהּ לְצׇרְכּוֹ!
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ראה פסחים מז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ומאי חזית דדמא דידך סומק טפי
How it connects
“What makes you think your blood is redder?” The Talmud's argument that no one's life outweighs another's; here, a reason to share one's bread.our note
The source
Pesachim 25b:4פסחים כ״ה ב:ד׳Sefaria (opens in a new tab)
וּשְׁפִיכוּת דָּמִים גּוּפֵיהּ מְנָלַן? סְבָרָא הוּא: כִּי הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרָבָא, אֲמַר לֵקהּ: מָרֵי דּוּרַאי אֲמַר לִי: זִיל קַטְלֵיהּ לִפְלָנְיָא, וְאִי לָא — קָטְלִינָא לָךְ. אֲמַר לֵקהּ: לִיקְטְלוּךְ וְלָא תִּיקְטוֹל, מַאי חָזֵית דִּדְמָא דִידָךְ סוּמָּק טְפֵי? דִּילְמָא דְּמָא דְּהָהוּא גַּבְרָא סוּמָּק טְפֵי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
פסחים כה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
ולרש אין כל
How it connects
In Nathan's parable, “the poor man had nothing.”our note
The source
II Samuel 12:3שמואל ב י״ב:ג׳Sefaria (opens in a new tab)
2לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד: 3וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת: 4וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ …
2The rich man had exceeding many flocks and herds; 3but the poor man had nothing save one little ewe lamb, which he had bought and reared; and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. 4And there came a traveller unto the rich man, and he spared to take of his …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ש״ב יב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
הלא אב א׳ לכולנו
How it connects
“Have we not all one Father?” The maamar uses it to show that the giver and the receiver are equals.our note
The source
Malachi 2:10מלאכי ב׳:י׳Sefaria (opens in a new tab)
9וְגַם־אֲנִי נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים לְכׇל־הָעָם כְּפִי אֲשֶׁר אֵינְכֶם שֹׁמְרִים אֶת־דְּרָכַי וְנֹשְׂאִים פָּנִים בַּתּוֹרָה: 10הֲלוֹא אָב אֶחָד לְכֻלָּנוּ הֲלוֹא אֵל אֶחָד בְּרָאָנוּ מַדּוּעַ נִבְגַּד אִישׁ בְּאָחִיו לְחַלֵּל בְּרִית אֲבֹתֵינוּ: 11בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה בְיִשְׂרָאֵל וּבִירוּשָׁלָ͏ִם כִּי חִלֵּל יְהוּדָה קֹדֶשׁ ה׳ אֲשֶׁר אָהֵב וּבָעַל בַּת־אֵל נֵכָר:
9… as ye have not kept My ways, But have had respect of persons in the law. 10Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, Profaning the covenant of our fathers? 11Judah hath dealt treacherously, And an abomination is committed in Israel and in Jerusalem; For Judah …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מלאכי ב, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6ועמ״ש בד״ה ארץ הרים ובקעות. ועי״ז נזרע בחינת הצדקה הנ״ל ובימים שבין יום כפור לסוכות הוא בחי׳ הצמיחה עד שביום ראשון של חג הסוכות נגדל ונצמח בחי׳ אברהם חסד עליון בחינת וימינו תחבקני הנ״ל

And see what is written in the discourse beginning “A land of hills and valleys.” Through this, the level of tzedakah mentioned above is sown; the days between Yom Kippur and Sukkos are the level of sprouting, until on the first day of the festival of Sukkos there grows and sprouts the level of Avraham, supernal Chesed, the level of “and his right hand embraces me” mentioned above.

Explanation

The Tishrei cycle continues: the humbling of the Days of Awe sows the seed of tzedakah, the days between Yom Kippur and Sukkos are its sprouting, and on the first day of Sukkos the crop appears. What grows is the level of Avraham, supernal Chesed: the right hand's embrace.

וגם בחינת ומעלת אברהם הוא ע״י שאמר ואנכי עפר ואפר1 דהיינו בחי׳ עפר שזורעין בו ומצמיח כנ״ל וזהו מצמיח ישועות והוא ע״ד מ״ש הושיעה ימינך.2 3

The level and quality of Avraham, too, came through his saying, “I am but dust and ashes,” that is, the level of dust in which one sows and which makes [things] sprout, as mentioned above. This is “He makes salvations sprout,” and it is in the manner of what is written, “Save [with] Your right hand.”

Explanation

Avraham himself reached his greatness by calling himself “dust and ashes,” the humble soil in which seed can grow. So “He makes salvations sprout” describes the same process, and it matches the prayer “Save [with] Your right hand.”

כי הנה כתיב השיב אחור ימינו4 שבחי׳ חסד והימין מלובש בבחי׳ אחוריים דברים חיצונים וצריך להושיע ידו לו5 לחזור אל הקדושה

For it is written, “He drew back His right hand”: the level of Chesed and the right is clothed in the level of the back, in external things, and His hand must be saved for Him, to return to holiness

Explanation

Lamentations says G‑d “drew back His right hand.” Chesed, the right hand, can become hidden in “the back,” in external things, and it must be rescued and brought back to holiness.

(ע׳ מ״ש בד״ה ואהיה אצלו אמון גבי עת לחבק6 ועת לרחק מחבק, וע׳ מענין השיב אחור ימינו בזהר פ׳ ויצא קס״ג7 סע״ב פרשה בשלח דנ״ז

(see what is written in the discourse beginning “And I was with Him as a nursling,” concerning “a time to embrace and a time to refrain from embracing.” And see on the matter of “He drew back His right hand” in the Zohar, Parshas Vayetze, p. 163b, at the end of the column; Parshas Beshalach, p. 57a,

Explanation

Ecclesiastes' “a time to embrace and a time to refrain” is explained in the maamar “And I was with Him as a nursling.” The Alter Rebbe then lists Zohar passages on the right hand drawn back.

סע״א ובפרשה תרומה דקמ״ג ע״ב ובמק״מ שם8 וענין שהימין מלובש בבחינת אחוריים היינו למטה כשהאדם משפיל אהבתו בענינים גשמיים לימשך אחר תאוות הגוף והנה״ב כו׳ ואומר על שמאל שהוא ימין.

at the end of the column; and Parshas Terumah, p. 143b, and in Mikdash Melech there. The matter that the right is clothed in the level of the back refers to below, when a person lowers his love into physical matters, to be drawn after the desires of the body and the animal soul, etc., and he says of the left that it is the right.

Explanation

Mikdash Melech is a commentary on the Zohar. In a person, the right hand is “drawn back” when he pours his capacity for love into physical things and the desires of the animal soul, calling the left, the side of self and indulgence, “right.”

ועי״ז גורמים ח״ו השפלת השפע לחיצונים, ועמ״ש ר״פ בשלח בענין כמה ארך אפים כו׳ גם בחי׳ השיב אחור ימינו זהו כענין המבואר במ״א ע״פ המאמר הזהר פ׳ ויקרא ד״כ ע״ב קב״ה בגלותא סליק לעילא9 10 כו׳

Through this they cause, G‑d forbid, the flow [of divine influence] to be lowered to the external forces. And see what is written at the beginning of Parshas Beshalach on the matter of “how very long-suffering,” etc. The level of “He drew back His right hand” is also like the matter explained elsewhere on the Zohar's statement in Parshas Vayikra, p. 20b, “The Holy One, blessed be He, when in exile, ascended above,” etc.

Explanation

Misplaced love draws the divine flow down to the forces outside holiness. The Zohar's image of G‑d “ascending above” during the exile, discussed elsewhere, is another form of the drawn-back right hand.

וכ״מ הפי׳ בזהר פרשה בשלח דנ״ז סע״א ע״ש וע׳ עוד מענין השיב אחור ימינו בזהר פ׳ בלק דר״א סע״א ובפרשה פנחס דרל״ז ע״א ובפרשה ויקהל דר״ג סע״א ובפ׳ אחרי דע״ד ע״א11

The explanation in the Zohar, Parshas Beshalach, p. 57a, at the end of the column, also implies this; see there. And see further on the matter of “He drew back His right hand” in the Zohar, Parshas Balak, p. 201a, at the end of the column; Parshas Pinchas, p. 237a; Parshas Vayakhel, p. 203a, at the end of the column; and Parshas Acharei, p. 74a.

Explanation

Further Zohar passages on “He drew back His right hand” are listed for the reader who wants to study the theme.

והנה ענין להושיע ידו לו זהו כמ״ש הושיעה ימינך וענני. בתהלים סי׳ ס׳,12 והיינו כמ״ש בד״ה האזינו הנ״ל בענין וסוכה תהיה לצל יומם.13

Now, the matter of saving His hand for Him is as it is written, “Save [with] Your right hand and answer me,” in Psalms, chapter 60. This is as explained in the discourse beginning “Listen, O heavens,” mentioned above, concerning “And a sukkah shall be for shade by day.”

Explanation

Rescuing the right hand is the prayer of Psalm 60, “Save [with] Your right hand and answer me.” The maamar “Listen, O heavens” connected this with Isaiah's promise of a sukkah as “shade by day.”

כי יומם היינו בחי׳ חסד לאברהם14 בחי׳ ימין וצל יומם היינו בחי׳ מקיף עליון שנמשך על החסד והמשכה זו היא מבחי׳ ורב חסד15 ומבחי׳ כי חפץ חסד הוא16 ועמ״ש ע״פ הוי׳ יחתו מריביו.17

For “by day” is the level of “kindness to Avraham,” the level of the right; and “shade by day” is the level of a supernal encompassing light that is drawn over the Chesed. This drawing-down is from the level of “abundant in kindness” and from the level of “for He desires kindness.” And see what is written on the verse “Havayah — His adversaries shall be shattered.”

Explanation

“Day” is Avraham's kindness, the right hand. The “shade” over it is a higher, encompassing light that comes from G‑d's boundless kindness, described as “abundant in kindness” and “He desires kindness.”

אשר ע״י התגלות בחי׳ ורב חסד בחסד עליון מתמתקים הדינים ועמ״ש ס״פ שלח בביאור ע״פ אני דפ׳ ציצית בענין חסדי ה׳ ב׳ בחי׳ חסד כו׳ ע״ש.

Through the revelation of the level of “abundant in kindness” within supernal Chesed, the judgments are sweetened. And see what is written at the end of Parshas Shelach, in the explanation on “I [am the L‑rd your G‑d]” of the passage of tzitzis, concerning “the kindnesses of G‑d”: two levels of Chesed, etc.; see there.

Explanation

When this higher kindness is revealed within supernal Chesed, all harsh judgments are softened, “sweetened.” The explanation on the tzitzis passage in Parshas Shelach speaks of two levels of Chesed.

וזהו הושיעה ימינך שנמשך בחי׳ מקיף עליון לבחי׳ חסד דרועא ימינא והמשכה זו הוא ממקום עליון מאד מבחי׳ דלית שמאלא בהאי עתיקא.18 ועי״ז וענני. להיות וימינו תחבקני.

This is “Save [with] Your right hand”: that the level of the supernal encompassing light is drawn to the level of Chesed, “the right arm.” This drawing-down is from a very lofty place, from the level of “there is no left in this Atika.” And through this, “answer me” — that there be “and his right hand embraces me.”

Explanation

“Save [with] Your right hand” means drawing that encompassing light onto Chesed. It comes from Atik, the innermost level of Keser, of which the Zohar says “there is no left” there: pure kindness with no judgment. Then comes “answer me”: the right hand's embrace.

וזהו ענין הסוכה עפמ״ש בפע״ח שער חג הסוכות פ״ד דדפנות הסוכה שתים כהלכתן ושלישית אפילו טפח זהו עד״מ כנגד ג׳ פרקי יד ימין כו׳ והוא בחי׳ וימינו תחבקני והסכך זהו בחי׳ צל יומם המקיף על בחי׳ ימין כו׳ ע״ש.

This is the matter of the sukkah, according to what is written in Pri Etz Chaim, Sha'ar Chag HaSukkos, ch. 4: the walls of the sukkah — two as the law prescribes, and the third even a handbreadth — correspond, by way of analogy, to the three joints of the right arm, etc., and this is the level of “and his right hand embraces me”; and the covering (sechach) is the level of “shade by day” that encompasses the level of the right, etc.; see there.

Explanation

The sukkah itself embodies this. Following Pri Etz Chaim, its two full walls and a third of a handbreadth match the three segments of the right arm wrapped around a person, and the sechach overhead is the “shade by day” encompassing the right hand.

וביאור ענין גילוי בחי׳ ימינו של הקב״ה בנפש האדם יובן ממ״ש בד״ה צאינה וראינה בענין שאו ידיכם קדש19 כו׳ ע״ש. וברבות נזכר מענין הושיעה ימינך במדרש איכה ס״פ גדע בחרי אף ובזח״א)

The explanation of the revelation of the level of the right hand of the Holy One, blessed be He, in a person's soul will be understood from what is written in the discourse beginning “Go out and see,” concerning “Lift up your hands in holiness,” etc.; see there. In the Rabbah [Midrashim], the matter of “Save [with] Your right hand” is mentioned in Midrash Eichah, at the end of [the section] “He cut down in fierce anger”; and in Zohar I

Explanation

The maamar “Go out and see” explains how G‑d's right hand is revealed in a person's soul, through the verse “Lift up your hands in holiness.” The text then lists places in the Midrash and the Zohar that discuss “Save [with] Your right hand.”

(בפ׳ ויצא דקס״ג סע״ב ובפ׳ פקודי דרל״ה ע״א) ובפ׳ שמיני (דל״ז ע״א) ובפ׳ חקת (דקפ״א ע״ב) ובפ׳ תרומה (דקס״ט ע״א) גבי כוס ישועות20 כו׳

(in Parshas Vayetze, p. 163b, at the end of the column, and in Parshas Pekudei, p. 235a), and in Parshas Shemini (p. 37a), in Parshas Chukas (p. 181b) and in Parshas Terumah (p. 169a), concerning “the cup of salvations,” etc.,

Explanation

More Zohar passages, some of which connect “Your right hand” with “the cup of salvations” of Psalms.

הושיעה ימינך כו׳ ושייך לזה ג״כ מ״ש בזהר פ׳ תשא (דקפ״ט ע״ב) ובפי׳ הרמ״ז שם ובפ׳ נח (ס״ב ב׳)

“Save [with] Your right hand,” etc. Also connected with this is what is written in the Zohar, Parshas Tisa (p. 189b), and in the commentary of the Ramaz there, and in Parshas Noach (p. 62b),

Explanation

The Zohar in Tisa, with the Ramaz's commentary, and in Noach is also relevant.

בענין קץ הימין21 וע׳ בזהר פרשה חיי שרה (דקכ״ג סע״א וסע״ב) בענין הושיעה לו ימינו22 כו׳

concerning “the end of the right.” And see in the Zohar, Parshas Chayei Sarah (p. 123a, at the end of the column, and p. 123b, at the end of the column), concerning “His right hand saved for Him,” etc.,

Explanation

Daniel's phrase for the end of days, “the end of the right (hayamin),” is linked to the right hand, as is the verse in Psalms, “His right hand saved for Him.”

ובפ׳ בשלח (דנ״ח סע״א) ימינך ה׳ נאדרי בכח23 דא אורייתא י״ל כמ״ש לקמן בד״ה ביום השמע״צ בענין ואשים דברי בפיך ובצל ידי כסיתיך24 שמן התורה נעשה בחי׳ סוכה בחי׳ צל כו׳

and in Parshas Beshalach (p. 58a, at the end of the column): “‘Your right hand, O L‑rd, glorious in power’ — this is the Torah.” It may be said [that this is] as is written below, in the discourse beginning “On the day of Shemini Atzeres,” concerning “I have placed My words in your mouth, and in the shadow of My hand I have covered you”: that from the Torah there comes to be the level of a sukkah, the level of shade, etc.

Explanation

The Zohar reads “Your right hand, O L‑rd, glorious in power” as the Torah. The Alter Rebbe connects this to a later maamar in which Torah becomes a sukkah, shade over a person, from Isaiah's “in the shadow of My hand I have covered you.”

נמצא זהו כמו בחי׳ צל יומם בחי׳ הושיעה ימינך כו׳ וגם בנפש יובן בחי׳ זו שהתורה נותנת כח ועוז לבחינת ימין ואהבת ה׳ עפמשנ״ת בד״ה בחודש השלישי בפ׳ יתרו בענין שהתורה נקרא עוז כו׳ ע״ש.

It follows that this is like the level of “shade by day,” the level of “Save [with] Your right hand,” etc. In the soul, too, this level will be understood: the Torah gives strength and might to the level of the right and to the love of G‑d, according to what is explained in the discourse beginning “In the third month,” in Parshas Yisro, concerning the Torah being called “might,” etc.; see there.

Explanation

So Torah is also “shade by day” over the right hand. In the soul, Torah study strengthens the right, the love of G‑d; the Torah is called oz, might, as the maamar “In the third month” explains.

Paragraph 6 in brief

The paragraph shows how the humility sown in the Days of Awe sprouts on Sukkos as the revealed kindness of the right hand, rescued from where it was hidden and crowned with an encompassing light from above: the embrace that the sukkah itself embodies.

Deeper

Two levels of kindness are at work: Avraham's Chesed (“by day,” the right arm) and the higher “abundant in kindness” from Atik, where “there is no left,” which encompasses it as shade. Pri Etz Chaim's reading of the sukkah's walls as the arm and the sechach as the shade makes the sukkah a physical form of “his right hand embraces me.” The notes point to the Tzemach Tzedek's Yahel Or, where all the Midrash and Zohar passages listed here are copied out.

Marei mekomos

1
On the words
ואנכי עפר ואפר
How it connects
Avraham's words when pleading for Sodom. The maamar reads them as the humility that made him the soil in which Chesed grows.our note
The source
Genesis 18:27בראשית י״ח:כ״זSefaria (opens in a new tab)
26וַיֹּאמֶר ה׳ אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכׇל־הַמָּקוֹם בַּעֲבוּרָם: 27וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹ־נָי וְאָנֹכִי עָפָר וָאֵפֶר: 28אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כׇּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה:
26… Sodom fifty righteous within the city, then I will forgive all the place for their sake.’ 27And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes. 28Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית יח, כז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הושיעה ימינך
How it connects
Kehot’s note points to Psalms 7:7 for these words.
The source
Psalms 7:7תהילים ז׳:ז׳Sefaria (opens in a new tab)
Kehot’s note
תהלים ז, ז. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
הושיעה ימינך
How it connects
“Save [with] Your right hand and answer me,” the verse the text itself locates in Psalm 60; the maamar reads it as drawing an encompassing light onto Chesed.our note
The source
Psalms 60:7תהילים ס׳:ז׳Sefaria (opens in a new tab)
6נָתַתָּה לִּירֵאֶיךָ נֵּס לְהִתְנוֹסֵס מִפְּנֵי קֹשֶׁט סֶלָה: 7לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי: 8אֱלֹקִים דִּבֶּר בְּקׇדְשׁוֹ אֶעְלֹזָה אֲחַלְּקָה שְׁכֶם וְעֵמֶק סֻכּוֹת אֲמַדֵּד:
6… banner to them that fear Thee, That it may be displayed because of the truth. Selah 7That Thy beloved may be delivered, Save with Thy right hand, and answer me. 8God spoke in His holiness, that I would exult; That I would divide Shechem, and mete …
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
השיב אחור ימינו
How it connects
G‑d “drew back His right hand” before the enemy. The maamar reads it as Chesed hidden in external things.our note
The source
Lamentations 2:3איכה ב׳:ג׳Sefaria (opens in a new tab)
2בִּלַּע אֲדֹ־נָי וְלֹא חָמַל אֵת כׇּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ: 3גָּדַע בׇּחֳרִי־אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב: 4דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ:
2… hath brought them down to the ground; He hath profaned the kingdom and the princes thereof. 3He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 4He hath bent His bow like an enemy, Standing with His right hand as an adversary, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איכה ב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
להושיע ידו לו
How it connects
“His own arm saved for Him.” The Kehot note also points to Judges 7:2, “my own hand saved me.”our note
The source
Judges 7:2שופטים ז׳:ב׳Sefaria (opens in a new tab)
1וַיַּשְׁכֵּם יְרֻבַּעַל הוּא גִדְעוֹן וְכׇל־הָעָם אֲשֶׁר אִתּוֹ וַיַּחֲנוּ עַל־עֵין חֲרֹד וּמַחֲנֵה מִדְיָן הָיָה־לוֹ מִצָּפוֹן מִגִּבְעַת הַמּוֹרֶה בָּעֵמֶק: 2וַיֹּאמֶר ה׳ אֶל־גִּדְעוֹן רַב הָעָם אֲשֶׁר אִתָּךְ מִתִּתִּי אֶת־מִדְיָן בְּיָדָם פֶּן־יִתְפָּאֵר עָלַי יִשְׂרָאֵל לֵאמֹר יָדִי הוֹשִׁיעָה לִּי: 3וְעַתָּה קְרָא נָא בְּאׇזְנֵי הָעָם לֵאמֹר מִי־יָרֵא וְחָרֵד יָשֹׁב וְיִצְפֹּר מֵהַר הַגִּלְעָד וַיָּשׇׁב מִן־הָעָם עֶשְׂרִים וּשְׁנַיִם …
1… the camp of Midian was on the north side of them, by Gibeath-moreh, in the valley. 2And the LORD said unto Gideon: ‘The people that are with thee are too many for Me to give the Midianites into their hand, lest Israel vaunt themselves against Me, saying: mine own hand hath saved me. 3Now therefore make proclamation in the ears of the people, saying: Whosoever is fearful and trembling, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Isaiah 59:16ישעיהו נ״ט:ט״זSefaria (opens in a new tab)
15וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל וַיַּרְא ה׳ וַיֵּרַע בְּעֵינָיו כִּי־אֵין מִשְׁפָּט: 16וַיַּרְא כִּי־אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ וַתּוֹשַׁע־לוֹ זְרֹעוֹ וְצִדְקָתוֹ הִיא סְמָכָתְהוּ: 17וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה:
15… a prey. And the LORD saw it, and it displeased Him That there was no justice; 16And He saw that there was no man, And was astonished that there was no intercessor; Therefore His own arm brought salvation unto Him; And His righteousness, it sustained Him; 17And He put on righteousness as a coat of mail, And a helmet of salvation upon …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה שופטים ז, ב. ישעי׳ נט, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
עת לחבק
How it connects
“A time to embrace and a time to refrain from embracing,” discussed in the maamar the text cites.our note
The source
Ecclesiastes 3:5קהלת ג׳:ה׳Sefaria (opens in a new tab)
4עֵת לִבְכּוֹת וְעֵת לִשְׂחוֹק עֵת סְפוֹד וְעֵת רְקוֹד: 5עֵת לְהַשְׁלִיךְ אֲבָנִים וְעֵת כְּנוֹס אֲבָנִים עֵת לַחֲבוֹק וְעֵת לִרְחֹק מֵחַבֵּק: 6עֵת לְבַקֵּשׁ וְעֵת לְאַבֵּד עֵת לִשְׁמוֹר וְעֵת לְהַשְׁלִיךְ:
4A time to weep, and a time to laugh; A time to mourn, and a time to dance; 5A time to cast away stones, and a time to gather stones together; A time to embrace, and a time to refrain from embracing; 6A time to seek, and a time to lose; A time to keep, and a time …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ג, ה. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
השיב אחור ימינו בזהר פ׳ ויצא קס״ג
How it connects
The first of the Zohar passages the text lists on “He drew back His right hand.”our note
The source
Zohar, Vayetzei 38:347–359ספר הזהר, ויצא ל״ח:שמ״ז-שנ״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
בזהר פ׳ ויצא . . ובמק״מ שם
How it connects
The note points to places where the Tzemach Tzedek discusses these Zohar passages on the drawn-back right hand.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Va'era, p. 125; Pinchas, p. 262
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה באוה״ת פ׳ וארא ע׳ קכה ובפ׳ פנחס ע׳ רסב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ע״פ המאמר הזהר . . קוב״ה בגלותא סליק לעילא
How it connects
The section of that maamar given here explains how Torah and mitzvos draw the encompassing light into the soul, and that joy brings humility, like a king who reveals himself to all his servants in his joy.our note
Where the note points
Likkutei Torahלקוטי תורה
Nitzavim 48a
ג אך לקרב אל השכל איך תהיינה התורה והמצות ממשיכות גילוי אור א״ס ב״ה הסוכ״ע להיות בבחי׳ ממכ״ע בנשמת האדם הנה יובן ע״פ מה שנודע שהשמחה גורמת ענוה ושפלות וכמשל המלך שבשעת שמחתו הוא מתגלה לכל עבדיו ומשים א״ע כהדיוט עמהם. וכמ״ש ודוד מכרכר כו׳. (בשמואל ב׳ סימן ו׳). משא״כ שלא בשעת השמחה הוא סגור ומסוגר ומרומם על בני אדם ומאן חשוב ומאן ספון כו׳. והרי הענוה והשפלות מתגלה מצד השמחה. והנה כתיב תחת אשר לא עבדת את ה׳ אלהיך בשמחה ובטוב לבב מרוב כל כו׳. ופי׳ מרוב כל אפילו מחיי העוה״ה שיש בה שמחה יותר מבחיי העוה״ב. ולכאורה מאין יבא לאדם בחי׳ זו בשמחה בחדות ה׳ ותהי השמחה הגדולה הזאת לאלקים בבחי׳ זו מרוב כל. אך הנה נודע שהשמחה היא התגלות התענוג שהעונג כשבא לידי גילוי אזי נולדה ונתהוה …
Our explanationIt is the place the text means by “explained elsewhere” on the Zohar's “the Holy One, blessed be He, ascended above.”
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Torah Ohrתורה אור
55b · not yet checked
Our explanationA further place where this Zohar statement is explained.
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Torah Ohr, Vayechi, maamar 5לעיל פ׳ נצבים מח, א
page 48a, ¶5
באה מההתבוננות כו׳ וגם פי׳ אהבת עולם שהתפעלות ואהבה זו נמשכת מבחינת העולם. היינו כמו עד״מ האדם מתפעל להיות לו אהבה ע״י שרואה מופתים הפך הטבע כמו להפוך ממים לאש או מאש למים שיתהפך מהות אחד למהות אחר עי״ז רואה גדולת ה׳ ית׳ ויגיע לו מזה אהבה לה׳.
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Torah Ohr, Shemos, maamar 8תו״א נה, ב
page 55b, ¶8
יסוד דא״ק שלמעלה מעלה מבחי׳ מלכות דא״ק כו׳ שמבחי׳ יסוד דא״ק הוא שרש המצות.
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Kehot’s note
ראה לעיל פ׳ נצבים מח, א. תו״א נה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
קב״ה בגלותא סליק לעילא
How it connects
The Zohar in Vayikra that the text cites: in exile the Holy One, blessed be He, “ascends above.”our note
The source
Zohar, Vayikra 49:342–51:352ספר הזהר, ויקרא מ״ט:שמ״ב-נ״א:שנ״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
וכ״מ הפי׳ בזהר פרשה בשלח . . ובפ׳ אחרי דע״ד ע״א
How it connects
The same Zohar passages are listed there as well.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 2, p. 78
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Kehot’s note
נזכרים גם באוה״ת נ״ך כרך ב ע׳ עח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
כמ״ש הושיעה ימינך . . בתהלים סי׳ ס׳
How it connects
The Tzemach Tzedek's commentary on Psalms, at this verse.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
on this verse
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Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 2, p. 1078
Our explanationA further discussion of “Save [with] Your right hand” in the Tzemach Tzedek's writings on the Prophets and Writings.
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Kehot’s note
ראה ביהל אור ע״פ. ובאוה״ת נ״ך כרך ב ע׳ א׳עח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
וסוכה תהיה לצל יומם
How it connects
Isaiah's promise of a sukkah as shade by day; the maamar reads the shade as the encompassing light over Chesed.our note
The source
Isaiah 4:6ישעיהו ד׳:ו׳Sefaria (opens in a new tab)
5וּבָרָא ה׳ עַל כׇּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כׇּל־כָּבוֹד חֻפָּה: 6וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר:
5… shining of a flaming fire by night; for over all the glory shall be a canopy. 6And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.
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
חסד לאברהם
How it connects
“Kindness to Avraham”: “by day” is Avraham's Chesed.our note
The source
Micah 7:20מיכה ז׳:כ׳Sefaria (opens in a new tab)
19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם: 20תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם אֲשֶׁר־נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ מִימֵי קֶדֶם:
19… subdue our iniquities; And Thou wilt cast all their sins into the depths of the sea. 20Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
15
On the words
ורב חסד
How it connects
“Abundant in kindness,” one of the Thirteen Attributes of Mercy, here a higher kindness that encompasses Chesed.our note
The source
Exodus 34:6שמות ל״ד:ו׳Sefaria (opens in a new tab)
5וַיֵּרֶד ה׳ בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם ה׳ 6וַיַּעֲבֹר ה׳ עַל־פָּנָיו וַיִּקְרָא ה׳ ה׳ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: 7נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים:
5… descended in the cloud, and stood with him there, and proclaimed the name of the LORD. 6And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 7keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות לד, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
כי חפץ חסד הוא
How it connects
“For He desires kindness”: kindness that flows from G‑d's own desire.our note
The source
Micah 7:18מיכה ז׳:י״חSefaria (opens in a new tab)
17יְלַחֲכוּ עָפָר כַּנָּחָשׁ כְּזֹחֲלֵי אֶרֶץ יִרְגְּזוּ מִמִּסְגְּרֹתֵיהֶם אֶל־ה׳ אֱלֹקֵינוּ יִפְחָדוּ וְיִרְאוּ מִמֶּךָּ: 18מִי־אֵל כָּמוֹךָ נֹשֵׂא עָוֺן וְעֹבֵר עַל־פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ לֹא־הֶחֱזִיק לָעַד אַפּוֹ כִּי־חָפֵץ חֶסֶד הוּא: 19יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כׇּל־חַטֹּאותָם:
17… shall come with fear unto the LORD our God, And shall be afraid because of Thee. 18Who is a God like unto Thee, that pardoneth the iniquity, And passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, Because He delighteth in mercy. . 19He will again have compassion upon us; He will subdue our iniquities; And Thou wilt cast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
מיכה ז, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
הוי׳ יחתו מריביו
How it connects
Chanah's song; the text refers to its own explanation of this verse elsewhere.our note
The source
I Samuel 2:10שמואל א ב׳:י׳Sefaria (opens in a new tab)
9רַגְלֵי חֲסִידָו יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ: 10Havayah יֵחַתּוּ מְרִיבָו עָלָו בַּשָּׁמַיִם יַרְעֵם Havayah יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ: 11וַיֵּלֶךְ אֶלְקָנָה הָרָמָתָה עַל־בֵּיתוֹ וְהַנַּעַר הָיָה מְשָׁרֵת אֶת־ה׳ אֶת־פְּנֵי עֵלִי הַכֹּהֵן:
9… the wicked shall be put to silence in darkness; For not by strength shall man prevail. 10They that strive with the LORD shall be broken to pieces; Against them will He thunder in heaven; The LORD will judge the ends of the earth; And He will give strength unto His king, And exalt the horn of His anointed. 11And Elkanah went to Ramah to his house. And the child did minister unto 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.
18
On the words
דלית שמאלא בהאי עתיקא
How it connects
The Idra Rabba says there is no left in Atika, the Ancient One; all is kindness. The Kehot note also points to Zohar 3:289a.our note
The source
Zohar, Nasso 16:164–17:173ספר הזהר, נשא ט״ז:קס״ד-י״ז:קע״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19
On the words
שאו ידיכם קדש
How it connects
“Lift up your hands in holiness,” explained in the maamar “Go out and see” as the revelation of G‑d's right hand in the soul.our note
The source
Psalms 134:2תהילים קל״ד:ב׳Sefaria (opens in a new tab)
1שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרְכוּ אֶת־ה׳ כׇּל־עַבְדֵי ה׳ הָעֹמְדִים בְּבֵית־ה׳ בַּלֵּילוֹת: 2שְׂאוּ־יְדֵכֶם קֹדֶשׁ וּבָרְכוּ אֶת־ה׳ 3יְבָרֶכְךָ Havayah מִצִּיּוֹן עֹשֵׂה שָׁמַיִם וָאָרֶץ:
1… servants of the LORD, That stand in the house of the LORD in the night seasons. 2Lift up your hands to the sanctuary, And bless ye the LORD. 3The LORD bless thee out of Zion; Even He that made heaven and earth.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
20
On the words
כוס ישועות
How it connects
“I will lift up the cup of salvations,” which the Zohar passages connect with “Your right hand.”our note
The source
Psalms 116:13תהילים קט״ז:י״גSefaria (opens in a new tab)
12מָה־אָשִׁיב לַה׳ כׇּל־תַּגְמוּלוֹהִי עָלָי: 13כּוֹס־יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא: 14נְדָרַי לַה׳ אֲשַׁלֵּם נֶגְדָה־נָּא לְכׇל־עַמּוֹ:
12How can I repay unto the LORD All His bountiful dealings toward me? 13I will lift up the cup of salvation, And call upon the name of the LORD. 14My vows will I pay unto the LORD, Yea, in the presence of all His people.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
21
On the words
קץ הימין
How it connects
“The end of the right (hayamin),” Daniel's phrase for the end of days.our note
The source
Daniel 12:13דניאל י״ב:י״גSefaria (opens in a new tab)
12אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה: 13וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמֹד לְגֹרָלְךָ לְקֵץ הַיָּמִין:
12Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 13But go thou thy way till the end be; and thou shalt rest, and shalt stand up to thy lot, at the end of the days.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
22
On the words
הושיעה לו ימינו
How it connects
“His right hand saved for Him.”our note
The source
Psalms 98:1תהילים צ״ח:א׳Sefaria (opens in a new tab)
1מִזְמוֹר שִׁירוּ לַה׳ שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קׇדְשׁוֹ: 2הוֹדִיעַ ה׳ יְשׁוּעָתוֹ לְעֵינֵי הַגּוֹיִם גִּלָּה צִדְקָתוֹ:
1A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him. 2The LORD hath made known His salvation; His righteousness hath He revealed in the sight of the nations.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
23
On the words
ימינך ה׳ נאדרי בכח
How it connects
From the Song at the Sea; the Zohar reads “Your right hand, glorious in power” as the Torah.our note
The source
Exodus 15:6שמות ט״ו:ו׳Sefaria (opens in a new tab)
5תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן: 6יְמִינְךָ Havayah נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ Havayah תִּרְעַץ אוֹיֵב: 7וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ:
5The deeps cover them— They went down into the depths like a stone. 6Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 7And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
24
On the words
ואשים דברי בפיך ובצל ידי כסיתיך
How it connects
“I have placed My words in your mouth, and in the shadow of My hand I have covered you”: Torah as shade, a sukkah.our note
The source
Isaiah 51:16ישעיהו נ״א:ט״זSefaria (opens in a new tab)
15וְאָנֹכִי ה׳ אֱלֹקֶיךָ רֹגַע הַיָּם וַיֶּהֱמוּ גַּלָּיו ה׳ צְבָאוֹת שְׁמוֹ: 16וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה: 17הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלַ͏ִם אֲשֶׁר שָׁתִית מִיַּד ה׳ אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית:
15… stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name. 16And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’ 17Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The ordinary fire ¶7

7וזהו ג״כ ימינך ה׳ תרעץ אויב1 היינו כל תאוות היצה״ר ונה״ב ותרעץ אותיות עצרת כי שמיני עצרת הוא בחי׳ למען דעת כל עמי הארץ2 כמ״ש בד״ה ה׳ לי בעוזרי.3

This is also [the meaning of] “Your right hand, O L‑rd, shatters the enemy”: that is, all the desires of the evil inclination and the animal soul. And tir'atz (shatters) has the letters of atzeres, for Shemini Atzeres is the level of “so that all the peoples of the earth may know,” as is written in the discourse beginning “The L‑rd is for me among my helpers.”

Explanation

The right hand also “shatters the enemy,” the desires of the evil inclination and the animal soul. The Hebrew tir'atz (shatters) has the same letters as atzeres, and Shemini Atzeres is when G‑d's rule is to be known to all the peoples of the earth, a verse from the Shemini Atzeres haftarah.

וזהו שאמרו רז״ל מצוה להביא מן ההדיוט4 פי׳ הדיוט היינו דברים תחתונים פשוטים וממילי דהדיוטא

This is what our Sages, of blessed memory, said: “It is a mitzvah to bring from the ordinary.” The explanation: “ordinary” means lowly, simple things, and “ordinary matters,”

Explanation

Back to the Talmud's rule of bringing “ordinary” fire: “ordinary” here means the lowly, everyday matters of a person's life.

היינו כאשר ישים האדם אל לבו להיות ממארי דחושבנא5 כל מילי דהדיוטא וכל המחשבה דבור ומעשה אשר לא לה׳ המה שהיו בו כל ימיו ואיך שהוא רחוק מה׳ בתכלית ומשוקץ ומתועב כו׳

that is, when a person takes to heart to be one of the “masters of reckoning,” [reckoning] all the ordinary matters and all the thought, speech and action that were not for G‑d, which were in him all his days, and how utterly far he is from G‑d, and loathsome and abominable, etc.,

Explanation

The Zohar speaks of the “masters of reckoning,” people who take a full account of themselves. Such a person reviews all the ordinary thought, speech and action of his life that were not for G‑d, and realizes how far he is from Him.

שהוא בחי׳ שמאל דוחה כו׳ ונקלה עוד מזאת והיה שפל6 ונבזה בעיניו ומואס בחייו ואזי יתמרמר מאד ויצעק אל7 ה׳ בצר לו

which is the level of “the left pushes away,” etc. And he is made still more lightly esteemed than this, and is lowly and despised in his own eyes, and loathes his life. Then he will become very bitter and cry out to G‑d in his distress,

Explanation

This is the left hand that pushes away. Echoing King David's “I will be still more lightly esteemed,” he becomes small and despised in his own eyes, grows bitter, and cries out to G‑d from his distress.

וכדכתיב צעק לבם8 ומרירות הזאת היא מביאתו לעשות הכנה לאש של מעלה הוא בחינת אהבת ה׳ שבנפשו האלהית שתתעורר ותתלהט בלבו כנ״ל,

as it is written, “Their heart cried out.” This bitterness is what brings him to make a preparation for the fire from above, which is the level of the love of G‑d in his G‑dly soul, that it be aroused and blaze in his heart, as mentioned above.

Explanation

Lamentations says “their heart cried out.” This bitterness is the ordinary fire that a person must bring, and it prepares the way for the fire from above: the love of G‑d in the G‑dly soul blazing in his heart.

(ועמ״ש עוד בענין מצוה להביא מן ההדיוט בד״ה ענין חנוכה בפ׳ מקץ. דלשם נתבאר בע״א קצת דהיינו שזהו האהבה שהאדם ל וקח מחמת העולמות מבחי׳ מלכותו ית׳ כו׳

(See further what is written on the matter of “It is a mitzvah to bring from the ordinary” in the discourse beginning “The matter of Chanukah,” in Parshas Miketz, where it is explained somewhat differently: that this is the love a person takes from [contemplating] the worlds, from the level of His sovereignty, may He be blessed, etc.;

Explanation

In the maamar on Chanukah in Torah Ohr, the Alter Rebbe explains the “ordinary” fire differently: as the love that comes from contemplating how G‑d's sovereignty gives life to the worlds.

ע״ש ובד״ה לבאר ענין יוהכ״פ, ולפ״ז י״ל דענין הנז׳ כאן להיות ממארי דחושבנא כו׳ ואיך שהוא רחוק כו׳ זהו ענין מצות תרומת הדשן. אשר זהו הכנה לגילוי האש כו׳ ועמ״ש סד״ה ויהי בשלח פרעה):

see there; and in the discourse beginning “To explain the matter of Yom HaKippurim.” According to this, it may be said that the matter mentioned here — being one of the “masters of reckoning,” etc., and how far he is, etc. — is the matter of the mitzvah of removing the ashes, which is a preparation for the revelation of the fire, etc. And see what is written at the end of the discourse beginning “And it was, when Pharaoh sent out.”)

Explanation

The Alter Rebbe suggests the two explanations fit together: the self-reckoning described here matches the daily removal of ashes from the altar (terumas hadeshen), which cleared the altar so the fire could burn.

Paragraph 7 in brief

The paragraph explains the Talmud's “ordinary fire”: a person's honest reckoning of his distance from G‑d, whose bitterness prepares the way for the heavenly fire of love.

Deeper

The comparison to terumas hadeshen suggests that the self-reckoning is itself a kind of clearing away, like removing the previous day's ashes so that new fire can be kindled, and it links the two explanations the Alter Rebbe gives in different maamarim.

Marei mekomos

1
On the words
ימינך ה׳ תרעץ אויב
How it connects
“Your right hand, O L‑rd, shatters the enemy.” The maamar reads the enemy as the evil inclination and notes that tir'atz has the letters of atzeres.our note
The source
Exodus 15:6שמות ט״ו:ו׳Sefaria (opens in a new tab)
5תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן: 6יְמִינְךָ Havayah נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ Havayah תִּרְעַץ אוֹיֵב: 7וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ:
5The deeps cover them— They went down into the depths like a stone. 6Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 7And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
למען דעת כל עמי הארץ
How it connects
From Shlomo's prayer at the Temple's dedication, read as the haftarah of Shemini Atzeres: “so that all the peoples of the earth may know.”our note
The source
I Kings 8:60מלכים א ח׳:ס׳Sefaria (opens in a new tab)
59… הִתְחַנַּנְתִּי לִפְנֵי ה׳ קְרֹבִים אֶל־ה׳ אֱלֹקֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ: 60לְמַעַן דַּעַת כׇּל־עַמֵּי הָאָרֶץ כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד: 61וְהָיָה לְבַבְכֶם שָׁלֵם עִם ה׳ אֱלֹקֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה:
59… cause of His servant, and the cause of His people Israel, as every day shall require; 60that all the peoples of the earth may know that the LORD, He is God; there is none else. 61Let your heart therefore be whole with the LORD our God, to walk in His statutes, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ה׳ לי בעוזרי
How it connects
The verse that opens the maamar the text cites.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.
4
On the words
מצוה להביא מן ההדיוט
How it connects
The Talmud's rule about bringing ordinary fire, which the maamar now explains.our note
The source
Yoma 21b:5–6יומא כ״א ב:ה׳-ו׳Sefaria (opens in a new tab)
כִּי קָא אָמְרִינַן — בִּדְהֶדְיוֹט. דְּתַנְיָא: ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״, אַף עַל פִּי שֶׁאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט. רְבוּצָה כַּאֲרִי. וְהַתַּנְיָא, אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים: אֲנִי רְאִיתִיהָ, וּרְבוּצָה כְּכֶלֶב! לָא קַשְׁיָא: כָּאן — בְּמִקְדָּשׁ רִאשׁוֹן, כָּאן — בְּמִקְדָּשׁ שֵׁנִי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
להיות ממארי דחושבנא
How it connects
The Zohar's “masters of reckoning,” those who take a full account of their deeds.our note
The source
Zohar, Korach 7:29–8:37ספר הזהר, קרח ז׳:כ״ט-ח׳:ל״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ונקלה עוד מזאת והיה שפל
How it connects
King David's “I will be still more lightly esteemed than this, and lowly in my own eyes.”our note
The source
II Samuel 6:22שמואל ב ו׳:כ״בSefaria (opens in a new tab)
21וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי ה׳ אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכׇּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם ה׳ עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי ה׳ 22וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי וְעִם־הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה: 23וּלְמִיכַל בַּת־שָׁאוּל לֹא־הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ:
21… prince over the people of the LORD, over Israel, before the LORD will I make merry. 22And I will be yet more vile than thus, and will be base in mine own sight; and with the handmaids whom thou hast spoken of, with them will I get me honour.’ 23And Michal the daughter of Saul had no child unto the day of her death.
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
ויצעק אל ה׳ בצר לו
How it connects
“They cried out to the L‑rd in their distress,” echoed here in the singular.our note
The source
Psalms 107:6תהילים ק״ז:ו׳Sefaria (opens in a new tab)
5רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף: 6וַיִּצְעֲקוּ אֶל־ה׳ בַּצַּר לָהֶם מִמְּצוּקוֹתֵיהֶם יַצִּילֵם: 7וַיַּדְרִיכֵם בְּדֶרֶךְ יְשָׁרָה לָלֶכֶת אֶל־עִיר מוֹשָׁב:
5Hungry and thirsty, Their soul fainted in them. 6Then they cried unto the LORD in their trouble, And He delivered them out of their distresses. 7And He led them by a straight way, That they might go to a city of habitation.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
צעק לבם
How it connects
“Their heart cried out to the L‑rd”: the inner cry that comes from bitterness.our note
The source
Lamentations 2:18איכה ב׳:י״חSefaria (opens in a new tab)
17עָשָׂה ה׳ אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ: 18צָעַק לִבָּם אֶל־אֲדֹ־נָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ: 19קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹ־נָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עוֹלָלַיִךְ …
17… hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries. 18Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease. 19Arise, cry out in the night, At the beginning of the watches; Pour out 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.

Water: the love of nearness ¶8–10

8ג והנה כל זה הוא בחי׳ אש שע״ג המזבח. אך יש בחינה אחרת גדולה וגבוה מזה

3. Now, all this is the level of the fire upon the altar. But there is another level, greater and higher than this,

Explanation

Section 3 begins. Everything so far, the humbling and the fiery love it calls down, belongs to the fire on the altar. Now the maamar turns to a higher level.

והוא בחי׳ מים שמנסכין ע״ג המזבח בחג הסוכות שהמים מרווין צמאון הבא מיסוד האש וכמ״ש הוי כל צמא לכו למים.1

and that is the level of the water that was poured upon the altar on the festival of Sukkos; for water quenches the thirst that comes from the element of fire, as it is written, “Ho, everyone who thirsts, go to the water.”

Explanation

That level is the water poured on the altar on Sukkos. Fiery love is a thirst for G‑d; water quenches that thirst, as Isaiah calls the thirsty to come to the water.

Paragraph 8 in brief

The paragraph moves from the fire of the altar to the higher level of the Sukkos water libation, which quenches the thirst that the fire produces.

Marei mekomos

1
On the words
הוי כל צמא לכו למים
How it connects
Isaiah calls everyone who thirsts to come to the water; the maamar reads it as the thirst of fiery love being answered by water.our note
The source
Isaiah 55:1ישעיהו נ״ה:א׳Sefaria (opens in a new tab)
1הוֹי כׇּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: 2לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשׇׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם:
1Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price. 2Wherefore do ye spend money for that which is not bread? And your gain for that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

9וגם בבחינת ומדרגת מים יש כמה בחינות שונות זו למעלה מזו. כדכתיב אתה הראת לדעת כי1 ה׳ הוא האלהים בשמים כו׳ אין עוד2 מלבדו בראייה חושיית שהוא בחי׳ ביטול במציאות לגמרי בבחינת ראיה כמ״ש במ״א.

Within the level and degree of water, too, there are several different levels, one above the other. As it is written, “You have been shown, to know that the L‑rd is G‑d; in the heavens,” etc., “there is none else besides Him” — with sensory sight, which is the level of complete self-nullification (bittul) of existence, in the manner of sight, as is written elsewhere.

Explanation

Water has several levels too. The highest is described by the verses “you have been shown… there is none else besides Him”: a knowledge of G‑d so clear that it is like seeing, so that one's own existence is felt to be nothing before Him.

Paragraph 9 in brief

The paragraph introduces the level of water as bittul, a complete self-nullification that comes from seeing, as it were, that nothing exists apart from G‑d.

Deeper

Chassidus often contrasts knowing by hearing, which leaves the knower a separate self, with knowing by sight, which leaves no room for doubt or for the self; the words “as is written elsewhere” refer the reader to such discussions.

Marei mekomos

1
On the words
אתה הראת לדעת כי ה׳ הוא האלהים
How it connects
“You have been shown, to know that the L‑rd is G‑d; there is none else besides Him.” The word “shown” makes it knowledge by sight.our note
The source
Deuteronomy 4:35דברים ד׳:ל״הSefaria (opens in a new tab)
34… בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם ה׳ אֱלֹקֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ: 35אַתָּה הׇרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ: 36מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ:
34… according to all that the LORD your God did for you in Egypt before thine eyes? 35Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him. 36Out of heaven He made thee to hear His voice, that He might instruct thee; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בשמים כו׳ אין עוד
How it connects
“The L‑rd is G‑d in the heavens above and on the earth below; there is none else.” The maamar blends the phrasing of both verses.our note
The source
Deuteronomy 4:39דברים ד׳:ל״טSefaria (opens in a new tab)
38לְהוֹרִישׁ גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמְּךָ מִפָּנֶיךָ לַהֲבִיאֲךָ לָתֶת־לְךָ אֶת־אַרְצָם נַחֲלָה כַּיּוֹם הַזֶּה: 39וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד: 40וְשָׁמַרְתָּ אֶת־חֻקָּיו וְאֶת־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל־הָאֲדָמָה …
38… bring thee in, to give thee their land for an inheritance, as it is this day; 39know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else. 40And thou shalt keep His statutes, and His commandments, which I command thee this day, that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

10ובחינה זו נק׳ בחי׳ מים שמקרר ומכבה את חום האש כי מאחר שהוא בבחי׳ ביטול במציאות לגמרי אליו ית׳ הרי ממילא ומאליו מתקרר חום האש הטבעי אשר בנפשו האלהית והצמאון כרשפי אש שלהבת.

This level is called the level of water, which cools and extinguishes the heat of the fire. For since he is in the level of complete self-nullification of existence before Him, may He be blessed, then of itself the heat of the natural fire in his G‑dly soul cools, and the thirst like flashes of fiery flame.

Explanation

This self-nullification is called water because it cools the fire. Someone who truly feels he is nothing before G‑d no longer burns with the thirst of one who is far away; the fire calms of itself.

וכמו למשל אהבת הבן אל האב כשרוצה להתקרב אליו ועדיין הוא קצת רחוק אזי האהבה נראית ונגלית מן הלב ולחוץ שצועק אבא אבא.

It is like, for example, the love of a son for his father: when he wants to come close to him and is still somewhat far, the love is seen and revealed outside the heart, as he cries, “Father, Father!”

Explanation

The parable: a son who is still some distance from his father shows his love openly and calls out “Father, Father!”

משא״כ כשהוא אצל אביו ממש הנה הלב תוכו רצוף אהבה1 אבל אינה נראית ונגלית חוץ מן הלב ולכן נקרא בחינת מים שמקרר בחינת האש שלא תתגלה לחוץ כ״א נסתרת בתוך הלב

But when he is actually beside his father, the heart within is inlaid with love, yet it is not seen and revealed outside the heart. Therefore it is called the level of water, which cools the level of fire, so that it is not revealed outwardly but hidden within the heart

Explanation

When he is right beside his father, the love is just as full but stays inside, “inlaid” in the heart, as the Song of Songs puts it. That is water: love that is hidden rather than blazing outward.

(וכמ״ש במ״א בענין חסדים המכוסים2 כו׳ ועמ״ש בד״ה וידעת היום בענין וכל קרב וכליות יזמרו ומ״ש סד״ה והיה ביום ההוא יתקע בשופר גדול3 גבי ענין בהר הקדש),

(as is written elsewhere on the matter of “the covered kindnesses,” etc.; and see what is written in the discourse beginning “Know this day” on the matter of “and all my innards and kidneys shall sing,” and what is written at the end of the discourse beginning “And it shall be on that day that a great shofar shall be sounded,” concerning “on the holy mountain”).

Explanation

The Alter Rebbe cites other discussions of this hidden love: the “covered kindnesses” (chassadim mechusim), kindness that stays concealed; the verse “Know this day”; and the maamar on the great shofar and “the holy mountain.”

וזהו ענין4 תפלת שמונה עשרה בלחש בחשאי כי בפסוקי דזמרה הוא מעורר את האהבה כרשפיאש להיות שורף ומכלה את האשים אשר הם אש זרה כנ״ל.

This is the matter of the Shemoneh Esrei prayer being [said] in a whisper, silently. For in Pesukei DeZimrah he arouses the love like flashes of fire, to burn and consume the fires that are strange fire, as mentioned above.

Explanation

This is why the Shemoneh Esrei, the Amidah, is said silently. In the earlier Pesukei DeZimrah, the psalms of praise, one arouses fiery love to burn away the strange fires.

והרי הוא כאלו עדיין רחוק מן המלך משא״כ בתפלה שהרי הוא כאלו עומד לפני המלך5 6 ואומר ברוך אתה וכו׳.

There he is as though still far from the king; whereas in the [Shemoneh Esrei] prayer he is as though standing before the king and saying, “Blessed are You,” etc.

Explanation

In Pesukei DeZimrah one is still like someone far from the king. In the Amidah one stands before the king, as the halachah says, and addresses Him directly: “Blessed are You.”

פי׳ ברוך בחינת המשכה שממשיך יחודו ית׳ למטה שיהיה הוא בבחינת ביטול אליו ית׳. ועד״ז תקנו מודים אנחנו לך שהוא בחי׳ ביטול כמ״ש במ״א.

The explanation: “blessed” is the level of drawing down, for he draws His unity, may He be blessed, down below, so that he be in the state of self-nullification before Him, may He be blessed. In the same way they instituted “We give thanks to You,” which is the level of self-nullification, as is written elsewhere.

Explanation

Baruch (“blessed”) is read in Chassidus as drawing down: drawing G‑d's unity down so that the one praying becomes nullified before Him. The Modim blessing, “We give thanks to You,” is also an act of self-nullification.

וזהו ענין הכריעות והשתחוואות7 כו׳ לכן הוא בלחש ובחשאי (וע׳ בזהר פ׳ תרומה דקל״ז ע״א. ובפ׳ בראשית ד״נ ע״ב ובפ׳ שמיני דל״ט ע״א).

This is the matter of the bowings and prostrations, etc. Therefore it is in a whisper and silently (see in the Zohar, Parshas Terumah, p. 137a; Parshas Bereishis, p. 50b; and Parshas Shemini, p. 39a).

Explanation

The bows during the Amidah express the same nullification. Since this is love that stays within, the prayer is silent; the Zohar passages listed discuss silent prayer.

אך להיות בחי׳ ומדריגה זו קבוע׳ ונטועה בלב האדם כל היום שלא ימוט מזה צריך האדם לשית עצות בנפשו. כי הנה אנו רואים בחוש שאחר תפלת שמונה עשרה חוזר להיות כבראשונה.8 9 10 11 12 13 14 15 16 17 18 19 20 21

But for this level and degree to be fixed and planted in a person's heart all day, so that he not be moved from it, a person must devise counsels in his soul; for we see plainly that after the Shemoneh Esrei prayer he goes back to being as before.

Explanation

The problem: this self-nullification does not last. After the Amidah a person returns to what he was, so he needs a way to fix it in his heart all day.

Paragraph 10 in brief

The paragraph explains the level of water as love that is so close it becomes quiet and inward, the self-nullification of the silent Amidah, and raises the question of how to keep it through the day.

Deeper

The contrast between Pesukei DeZimrah (fire, love from a distance) and the Amidah (water, nearness and nullification) maps the order of the morning prayer onto the altar's two services. Psalm 13's “devise counsels in my soul” frames the next step.

Marei mekomos

1
On the words
הלב תוכו רצוף אהבה
How it connects
“Its inside inlaid with love”: love that fills the inside without showing outward.our note
The source
Song of Songs 3:10שיר השירים ג׳:י׳Sefaria (opens in a new tab)
9אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן: 10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם: 11צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:
9King Solomon made himself a palanquin Of the wood of Lebanon. 10He made the pillars thereof of silver, The top thereof of gold, The seat of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 11Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
חסדים המכוסים
How it connects
There the “covered kindnesses” are explained, the concealed love that this paragraph calls water.our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim, beginning of the first discourse “LeReiach Shemanecha,” in the bracketed passages · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע׳ שה״ש רד״ה לריח שמניך הא׳ בהמוקפים. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והיה ביום ההוא יתקע בשופר גדול
How it connects
The verse that opens the maamar the text cites; the same verse ends with bowing “on the holy mountain.”our note
The source
Isaiah 27:13ישעיהו כ״ז:י״גSefaria (opens in a new tab)
12וְהָיָה בַּיּוֹם הַהוּא יַחְבֹּט ה׳ מִשִּׁבֹּלֶת הַנָּהָר עַד־נַחַל מִצְרָיִם וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל: 13וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַה׳ בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלָ͏ִם:
12… Brook of Egypt, And ye shall be gathered one by one, O ye children of Israel. 13And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.
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
זהו ענין מצות תרומת הדשן
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Vayikra, vol. 3, p. 801
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 ויקרא כרך ג ע׳ תתא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בתפלה . . כאלו עומד לפני המלך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שם סצ״ח ס״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
כאלו עומד לפני המלך
How it connects
One who prays should see himself as standing before the King.our note
The source
Shulchan Arukh, Orach Chayim 98:1שולחן ערוך, אורח חיים צ״ח:א׳Sefaria (opens in a new tab)
… המתפלל צריך שיכוין בלבו פי' המלות שמוציא בשפתיו ויחשוב כאלו שכינה כנגדו ויסיר כל המחשבות הטורדות אותו עד שתשאר מחשבתו וכוונתו זכה בתפלתו ויחשוב כאלו היה מדבר לפני מלך בשר ודם היה מסדר דבריו ומכוין בהם יפה לבל יכשל ק"ו לפני ממ"ה הקב"ה שהוא חוקר כל המחשבות וכך היו עושים חסידים ואנשי מעשה שהיו מתבודדים ומכוונין בתפלתם עד שהיו מגיעים להתפשטות הגשמיות ולהתגברות כח השכלי עד שהיו מגיעים קרוב למעלת הנבואה ואם תבא לו מחשבה אחרת בתוך התפלה ישתוק עד שיתבטל המחשב' וצריך שיחשוב בדברי' המכניעים הלב ומכוונים אותו לאביו שבשמי' ולא יחשוב בדברי' שיש בהם קלות ראש: הגה ויחשוב קודם התפלה מרוממות האל יתעלה ובשפלו' האדם ויסיר כל …
One Needs to Have Concentration While Praying, containing 5 s'ifim: One who prays needs to concentrate on the meaning of the words which one brings forth from one's mouth. One should consider [it] as if the Divine Presence is opposite one, and remove all distracting thoughts from one, until one's thought and intention remain purely about one's prayer. And one should consider [it] as if one were speaking to before a king of flesh and blood, and one were organizing one's words beautifully and concentrating on them so as not to stumble, all the more [one should do so] before the King of kings of kings, the Holy One, who is Blessed, who examines all thoughts. And so did the pious ones and the …
Hebrew: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
הכריעות והשתחוואות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכות לד, סע״א. שו״ע או״ח סקי״ג ס״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
בביאור ע״פ אני דפ׳ ציצית
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Shemos, maamar 2לעיל שלח נא, א
page 51a, ¶2
פי׳ בכל הגליות ושעבוד הדומות ללילות שכל בחי׳ הגלות הוא בחי׳ גלות מצרים.
Open it on Sefaria (opens in a new tab)
Kehot’s note
לעיל שלח נא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
דלית שמאלא בהאי עתיקא
How it connects
Kehot’s note points to Zohar III, 129a for these words.
The source
Zohar III, 129aזח״ג קכט, אSefaria (opens in a new tab)
Kehot’s note
זח״ג קכט, א. וראה שם רפט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
בד״ה צאינה וראינה
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Toldos, maamar 5לקמן שה״ש כא, ב
page 21b, ¶16
אלא במזלא תליא מילתא כי ענין בזכותא הוא לפ״ע ההשתלשלות שכך ראוי לו משא״כ במזלא הוא למעלה מלפ״ע אף שאינו ראוי כו׳ והיה צריך לזה לתקן חטא עה״ד שהיה ג״כ במרמה ופתוי של נחש שע״י נתגשמו העולמות ונעשה עירוב גשמיות ברוחניות ולתקן זה עשה מהפוך אל הפוך והמשיך רוחניות ואורות העליונים שיהיה נמשך גם לגשמיות. משא״כ אלו לא קבל יעקב הברכות היה נמשך מן התורה רק ברוחניות לבד כמו שהוא …
for it cannot be enclothed in the level of Daas (knowledge); as in the saying, “The matter does not depend on merit; rather, the matter depends on mazal.” For [the matter of] “merit” is according to the measure of hishtalshelus: that this is what is fitting for him,
Read it here
Kehot’s note
לקמן שה״ש כא, ב.
בבוך 1101 תקצו, א בגוכי״ק נוסף: בפ׳ קדושים. בבוך 4 (לקו״ת מהדו״ק) נכתב מאמר זה בפ׳ קדושים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
וברבות נזכר מענין הושיעה ימינך
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Pinchas, p. 1061
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.
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Kehot’s note
ראה יהל אור עה״פ ע׳ רט ואילך שנעתקו כל המקומות שנזכרו כאן. וראה גם אוה״ת פ׳ פנחס ע׳ א׳סא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ושייך לזה ג״כ מ״ש בזהר פ׳ תשא דקפ״ט סע״ב ובפי׳ הרמ״ז
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Pinchas, p. 1062
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.
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Kehot’s note
ע״ד הוכן בחסד כסאו, ראה אוה״ת פ׳ פנחס ע׳ א׳סב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ימינך ה׳ תרעץ אויב
How it connects
This note belongs to the verse “Your right hand, O L‑rd, shatters the enemy” in paragraph 7.our note
The source
Exodus 15:6שמות ט״ו:ו׳Sefaria (opens in a new tab)
5תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן: 6יְמִינְךָ Havayah נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ Havayah תִּרְעַץ אוֹיֵב: 7וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ:
5The deeps cover them— They went down into the depths like a stone. 6Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 7And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
p. 268, citing the Shelah, 315a, end
Our explanationIt points to the Tzemach Tzedek's commentary on Psalms, which cites the Shelah on that verse.
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Kehot’s note
שמות טו, ו. ראה יהל אור ע׳ רסח בשם השל״ה דף שט״ו סע״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
דברים תחתונים פשוטים
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Va’eira, maamar 1לעיל פ׳ אחרי נה, ד
page 55d, ¶11
דם נעכר ונעשה חלב והדם הוא נעשה מן אכילה ושתיה שאוכלת האם שנהפך בקרבה ונעשה דם:
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Kehot’s note
ראה לעיל פ׳ אחרי נה, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
להיות ממארי דחושבנא
How it connects
Kehot’s note points to Zohar III, 178a for these words.
The source
Zohar III, 178aזח״ג קעח, אSefaria (opens in a new tab)
Kehot’s note
זח״ג קעח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
צעק לבם
How it connects
The words here quote Lamentations 2:18; the passage is shown below.
The source
Lamentations 2:18איכה ב׳:י״חSefaria (opens in a new tab)
17עָשָׂה ה׳ אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ: 18צָעַק לִבָּם אֶל־אֲדֹ־נָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ: 19קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹ־נָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עוֹלָלַיִךְ …
17… hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries. 18Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease. 19Arise, cry out in the night, At the beginning of the watches; Pour out thy heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איכה ב, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
ענין חנוכה בפ׳ מקץ
How it connects
Kehot’s marei makom for these words (its note is below).
Where the note points
Torah Ohr, Mikeitz, maamar 2תו״א לב, ב
page 32b, ¶8
פרות הטובות שהם ז׳ מדות אהבה ויראה וכו׳ הטבעיי׳ שיהיה אחר התפלה מחמת זה בסור מרע ועשה טוב. אך אחר זה הנה שבע פרות אחרות כו׳. ותאכלנה כו׳ ולא נודע כו׳. שבערך זמן רב אחר התפלה יוכל להתעורר מדות ותאוות גשמיות ומשכחות לגמרי את מדות הטובות אהוי״ר כו׳ שבשעת התפלה. משא״כ בבחי׳ הטעמים שהם בחי׳ שירה וזמרה הנ״ל. ע״ז אמרו (ע״ז ג) כל העוסק בתורה בלילה חוט של חסד נמשך …
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Kehot’s note
תו״א לב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
ג) והנה כל זה
How it connects
Kehot’s note points to where this is explained further: Or HaTorah.
Where the note points
Or HaTorahאור התורה
by the Tzemach Tzedek · Yisro, p. 982
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
קטע מובא באוה״ת פ׳ יתרו ע׳ תתקפב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
הוי כל צמא לכו למים
How it connects
The words here quote Isaiah 55:1; the passage is shown below.
The source
Isaiah 55:1ישעיהו נ״ה:א׳Sefaria (opens in a new tab)
1הוֹי כׇּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב: 2לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשׇׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם:
1Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price. 2Wherefore do ye spend money for that which is not bread? And your gain for that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
אתה הראת לדעת
How it connects
The words here quote Deuteronomy 4:35; the passage is shown below.
The source
Deuteronomy 4:35דברים ד׳:ל״הSefaria (opens in a new tab)
34… בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם ה׳ אֱלֹקֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ: 35אַתָּה הׇרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹקִים אֵין עוֹד מִלְּבַדּוֹ: 36מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ:
34… according to all that the LORD your God did for you in Egypt before thine eyes? 35Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him. 36Out of heaven He made thee to hear His voice, that He might instruct thee; and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ד, לה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
תפלת שמו״ע בלחש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שו״ע או״ח סק״א ס״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Shemini Atzeres: holding in the water ¶11–12

11והעצה האמיתית הוא עסק התורה והלכותיה עם היותן מלובשים בדברים גשמיים תחתונים כמו בעניני זרעים מועד כו׳ הן

The true counsel is the study of Torah and its laws. Although they are clothed in lowly physical things, as in the matters of [the orders] Zeraim, Moed, etc., they

Explanation

The true way to keep the Amidah's self-nullification is the study of Torah and its laws. They are clothed in physical subjects: the orders of the Mishnah called Zeraim (agriculture) and Moed (festivals), and the rest.

הנה תכלית היחוד והדביקות בו ית׳ כמ״ש במ״א וצריך האדם להבטל ולהכלל אליו ית׳ להיות מכון ליחודו ית׳ ויבטל ויפקיר את עצמו מכל רצונותיו ומחשבותיו.

are the ultimate unity and cleaving to Him, may He be blessed, as is written elsewhere. A person must nullify himself and be absorbed in Him, may He be blessed, to be a fitting place for His unity, may He be blessed, and must nullify and relinquish himself from all his wishes and thoughts.

Explanation

Even so, Torah study is the highest unity with G‑d, since one's mind grasps G‑d's own wisdom. To be a fitting place for that unity, a person must set aside his own wishes and thoughts.

Paragraph 11 in brief

The paragraph gives the answer: Torah study, though it deals with physical matters, unites a person with G‑d and requires the same self-nullification as the Amidah.

12וכמ״ש במ״א1 על פסוק ארץ אוכלת יושביה2 וגו׳. ובבחינה זו הנה עסק התורה שוה ממש

As is written elsewhere on the verse “A land that consumes its inhabitants,” etc. In this respect, the study of Torah is exactly equal

Explanation

The text refers to its explanation elsewhere of the spies' phrase “a land that consumes its inhabitants,” the discourse the Kehot note identifies. In this respect, Torah study is equal to the Amidah.

כמו תפלת שמונה עשרה ויכול האדם שיהיה רושם בחינת הביטול שבתפלת שמונה עשרה קבוע ונטוע במסמרות בל ימוט לנצח כל היום בעסקו בתורה.

to the Shemoneh Esrei prayer, and a person can make the impression of the self-nullification of the Shemoneh Esrei prayer fixed and planted [as] with nails, never to be moved, all day long, as he studies Torah.

Explanation

So Torah study can fix the Amidah's self-nullification in a person all day, as firmly as something nailed in place.

וזהו ביום השמיני עצרת תהיה לכם3 שתהיה לכם עצרת וקליטה לבחי׳ מים הנ״ל שיקלוט ויתפוס בתוככם לבלתי תהיו פולטים ח״ו

This is “On the eighth day there shall be an atzeres for you”: that there be for you an atzeres, a holding-in and absorbing of the level of water mentioned above, that it be absorbed and held within you, so that you not expel it, G‑d forbid

Explanation

This is the inner meaning of Shemini Atzeres: atzeres means holding in. The water of Sukkos, the self-nullification, must be absorbed and kept inside so that it is not lost.

(וע׳ בהשמטות שבזהר ח״א סס״י כ״ה שזהו ענין כי מלאה הארץ דעה את4 ה׳ כמים לים מכסים ועמ״ש מזה בביאור על פסוק וידעת היום5 בפרשה ואתחנן)

(see the Omissions to the Zohar, vol. I, at the end of section 25, that this is the matter of “For the earth shall be full of the knowledge of G‑d as the waters cover the sea”; and see what is written on this in the explanation on the verse “Know this day,” in Parshas Va'eschanan).

Explanation

The Omissions to the Zohar (additional Zohar passages printed at the end of the volumes) tie this to Isaiah's promise that the earth will be full of the knowledge of G‑d as water covers the sea. The maamar on “Know this day” discusses it too.

כי אדם יכול להיות אחר התפלה חוזר כבראשונה והיינו ע״י בחינת ביום השמיני שהוא בחי׳ בינה ליבא6

For a person can, after prayer, go back to being as before; and [the remedy] is through the level of “on the eighth day,” which is the level of “Binah is the heart,”

Explanation

What prevents a person from going back to his old self after prayer is the eighth day, which corresponds to Binah; the Tikkunei Zohar says “Binah is the heart.”

דהיינו שיהיה בו בחינת ביטול בעומק נקודת הלב כנ״ל והיינו לפי שהתגלות עתיק הוא בבינה7 עולם התענוג

that is, that there be in him the level of self-nullification in the depth of the point of the heart, as mentioned above. This is because the revelation of Atik is in Binah, the world of delight.

Explanation

The self-nullification must reach the innermost point of the heart. This is possible because Atik, the inner delight of Keser, is revealed in Binah, which is therefore called “the world of delight.”

לכן עי״ז נמשך להיות עצרת וקליטה לבחי׳ מים הנ״ל שהוא בחי׳ אהבה בתענוגים8 כו׳ כמשל הבן כשהוא אצל אביו כו׳ כנ״ל.

Therefore through this there comes to be an atzeres, a holding-in and absorbing, of the level of water mentioned above, which is the level of “love in delights,” etc., like the parable of the son when he is beside his father, etc., as mentioned above.

Explanation

Through this the water is held in: a love that is itself a delight, the “love in delights” of the Song of Songs, like the son who is already beside his father.

Paragraph 12 in brief

The paragraph explains Shemini Atzeres as the holding-in of Sukkos' water: through Torah study and Binah, the level of the heart, the self-nullification of prayer becomes a lasting love of delight.

Deeper

The Kehot note points to the Zohar (3:178b) and the beginning of Lech Lecha in Torah Ohr for the revelation of Atik in Binah. Because Binah holds the delight of Atik, the love fixed there is not the thirst of the distant but the quiet delight of one who is near.

Marei mekomos

1
On the words
וכמ״ש במ״א ע״פ ארץ אוכלת יושבי׳
How it connects
The discourse the text means by “elsewhere,” on the verse “A land that consumes its inhabitants.” The note adds that this reference is found even in the manuscripts that lack the Tzemach Tzedek's glosses.our note
Where the note points
Maamarei Admur HaZaken al Parshiyos HaTorahמאמרי אדמו״ר הזקן על פרשיות התורה
p. 619, the discourse beginning “LeHavin Inyan Eretz Ocheles Yoshveha”
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Kehot’s note
(ציון זה נמצא גם בהכתבי-יד שאין בהם הגהות אדהצ״צ). וראה ד״ה לה״ע אוכלת יושבי׳ בס׳ מאמרי אדה״ז על פרשיות התורה ע׳ תריט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ארץ אוכלת יושביה
How it connects
The spies' report of “a land that consumes its inhabitants,” which Chassidus explains elsewhere.our note
The source
Numbers 13:32במדבר י״ג:ל״בSefaria (opens in a new tab)
31וְהָאֲנָשִׁים אֲשֶׁר־עָלוּ עִמּוֹ אָמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל־הָעָם כִּי־חָזָק הוּא מִמֶּנּוּ: 32וַיֹּצִיאוּ דִּבַּת הָאָרֶץ אֲשֶׁר תָּרוּ אֹתָהּ אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא וְכׇל־הָעָם אֲשֶׁר־רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּוֹת: 33וְשָׁם רָאִינוּ אֶת־הַנְּפִילִים בְּנֵי עֲנָק מִן־הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם:
31… ‘We are not able to go up against the people; for they are stronger than we.’ 32And they spread an evil report of the land which they had spied out unto the children of Israel, saying: ‘The land, through which we have passed to spy it out, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of great stature. 33And there we saw the Nephilim, the sons of Anak, who come of the Nephilim; 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
וזהו ביום השמיני עצרת תהיה לכם
How it connects
The verse of Shemini Atzeres, now read as holding in the level of water.our note
The source
Numbers 29:35במדבר כ״ט:ל״הSefaria (opens in a new tab)
34וּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ: 35בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כׇּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ: 36וְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַה׳ פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם:
34and one he-goat for a sin-offering; beside the continual burnt-offering, the meal-offering thereof, and the drink-offering thereof. 35On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work; 36but ye shall present a burnt-offering, an offering made by fire, of a sweet savour unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כי מלאה הארץ דעה את ה׳ כמים לים מכסים
How it connects
Isaiah's picture of the knowledge of G‑d filling the earth as water covers the sea; the Zohar passage the text cites ties it to this theme.our note
The source
Isaiah 11:9ישעיהו י״א:ט׳Sefaria (opens in a new tab)
8וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה: 9לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכׇל־הַר קׇדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־Havayah כַּמַּיִם לַיָּם מְכַסִּים: 10וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד:
8… hole of the asp, And the weaned child shall put his hand on the basilisk’s den. 9They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea. 10And it shall come to pass in that day, That the root of Jesse, that standeth …
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
“Know this day and take it to your heart”: knowledge brought into the heart, the subject of the maamar the text cites.our note
The source
Deuteronomy 4:39דברים ד׳:ל״טSefaria (opens in a new tab)
38לְהוֹרִישׁ גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמְּךָ מִפָּנֶיךָ לַהֲבִיאֲךָ לָתֶת־לְךָ אֶת־אַרְצָם נַחֲלָה כַּיּוֹם הַזֶּה: 39וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹקִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת אֵין עוֹד: 40וְשָׁמַרְתָּ אֶת־חֻקָּיו וְאֶת־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ וּלְמַעַן תַּאֲרִיךְ יָמִים עַל־הָאֲדָמָה …
38… bring thee in, to give thee their land for an inheritance, as it is this day; 39know this day, and lay it to thy heart, that the LORD, He is God in heaven above and upon the earth beneath; there is none else. 40And thou shalt keep His statutes, and His commandments, which I command thee this day, that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
6
On the words
בינה ליבא
How it connects
In Elijah's prayer (Patach Eliyahu): “Binah is the heart, and with it the heart understands.”our note
The source
Tikkunei Zohar 17a:17–19תקוני הזהר י״ז א:י״ז-י״טSefaria (opens in a new tab)
מוחא חכמה איהו מחשבה מלגו. בינה לבא ובה הלב מבין. ועל אלין תרין כתיב *הנסתרות ליי' אלקינו. כתר עליון איהו כתר מלכות. ועליה *אתמר מגיד מראשית אחרית. ואיהו קרקפתא דתפלי (נ"א קרקפתא דלא מנח תפלי). *מלגו איהו יוד קא ואו קא דאיהו ארח אצילות. איהו שקיו דאילנא בדרועוי וענפוי (נ"א ואנפוי). כמיא דאשקי לאילנא ואתרבי בההוא שקיו.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
שהתגלות עתיק הוא בבינה
How it connects
A place where the revelation of Atik in Binah is explained.our note
Where the note points
Torah Ohrתורה אור
beginning of Lech Lecha · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה זח״ג קע״ח, ב. תו״א ר״פ לך לך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
אהבה בתענוגים
How it connects
“Love in delights”: the love of one who is near, which delights rather than thirsts.our note
The source
Song of Songs 7:7שיר השירים ז׳:ז׳Sefaria (opens in a new tab)
6רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן מֶלֶךְ אָסוּר בָּרְהָטִים: 7מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים: 8זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת:
6… the hair of thy head like purple; The king is held captive in the tresses thereof. 7How fair and how pleasant art thou, O love, for delights! . 8This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The two wellsprings ¶13–15

13וזהו ושאבתם מים בששון ממעיני הישועה1 כי בחינת מים הנ״ל צריך להיות בבחי׳ מעיין כדכתיב אותי עזבו מקור מים חיים2 כו׳.

This is [the meaning of] “And you shall draw water with joy from the wellsprings of salvation”: the level of water mentioned above must be in the manner of a wellspring, as it is written, “Me they have forsaken, the source of living waters,” etc.

Explanation

Now the opening verse is explained. The water of self-nullification must come from a wellspring, a living source, as Jeremiah calls G‑d “the source of living waters.”

דהיינו ע״ד משל כמקור הנובע3 מתחת לארץ ואינו נראה ומושג כ״א הנביעה משא״כ המקור עצמו עמוק עמוק מי ימצאנו4 [וע׳ מזה ברע״מ ס״פ בא5

That is, by way of analogy, like a source that springs forth from beneath the ground: nothing is seen and grasped but the outflow, whereas the source itself is “deep, deep; who can find it?” [See on this in the Ra'aya Mehemna, at the end of Parshas Bo

Explanation

A spring shows only its outflow; its source lies hidden deep underground, “deep, deep; who can find it?” The Ra'aya Mehemna explains the terms source, spring and digging (the Kehot note gives the page as 42b; the printed text apparently reads 43b).

(דמ״ג ע״ב) ועיין עוד6 מענין אותי עזבו מקור מים חיים בזהר (ס״פ ואתחנן דרס״ו ע״א)7

(p. 43b). See further on the matter of “Me they have forsaken, the source of living waters” in the Zohar (end of Parshas Va'eschanan, p. 266a)

Explanation

Further Zohar references on “the source of living waters.”

ובמק״מ ובהרמ״ז שם ובפ׳ וילך (דרפ״ו ע״א)8 9 לקדשא שמא דקוב״ה באמן וע׳ מענין אמן ברע״מ פ׳ עקב (דרע״א ע״א)10 11

and in Mikdash Melech and the Ramaz there; and in Parshas Vayelech (p. 286a), “to sanctify the Name of the Holy One, blessed be He, with Amen.” And see on the matter of Amen in the Ra'aya Mehemna, Parshas Ekev (p. 271a)

Explanation

The Zohar passages connect the source of living waters with answering Amen, which sanctifies G‑d's Name and, per the Ra'aya Mehemna quoted in the note, binds together every unity and holiness. Mikdash Melech and the Ramaz are commentaries on the Zohar.

ובפי׳ הרמ״ז שם וע׳ עוד בזהר ויקרא די״ב ע״א] וכך צריך האדם באתערותא דלתתא ג״כ לחפור בעומק המעיין במה שהוא נובע מן המקור עמוק עמוק מתחת לעפר

and in the commentary of the Ramaz there; and see further in the Zohar, Vayikra, p. 12a.] So too a person, through an arousal from below, must dig into the depth of the wellspring, in that it springs from the source “deep, deep” beneath the dust;

Explanation

As water is reached by digging below the dust, a person, by his own effort (an arousal from below), must dig deep to reach the hidden source of this love.

דהיינו שיהי׳ בבחי׳ ונפשי כעפר לכל תהיה12 וגם להעמיק עיון שכלו בעסק התורה והלכותיה (ועמ״ש סד״ה האזינו השמים גבי כרביבים עלי עשב)13

that is, that he be in the level of “and let my soul be like dust to all,” and also that he deepen the study of his intellect in the study of Torah and its laws (and see what is written at the end of the discourse beginning “Listen, O heavens,” concerning “like showers upon the grass”),

Explanation

Digging means two things: humility, being “like dust to all,” from the prayer at the end of the Amidah; and deep, careful study of Torah and its laws. The maamar “Listen, O heavens” discusses Torah as rain on the grass.

שהיא בחי׳ ח״ע ראשיתה דכולא נמשך ממקור מים חיים העליונים ולמטה ירדה ונשתלשלה מאד עד שהם בבחינת מתחת לעפר ענינים גשמיי׳ זרעים מועד כו׳ ומשם הם נובעים להיות מעייני הישועה.

which is the level of supernal Chochmah, “the beginning of all,” drawn from the source of the supernal living waters; and it descended and came down very far below, until they are in the level of “beneath the dust,” physical matters, Zeraim, Moed, etc.; and from there they spring forth to be “wellsprings of salvation.”

Explanation

Torah is supernal Chochmah, the first and highest source, which came down so far that it is clothed in physical subjects like agriculture and the festivals. From that lowly place, “beneath the dust,” it springs up as a wellspring of salvation.

וזהו מעייני תרי שהם ב׳ בחינות בחינת ונפשי כעפר לכל תהיה ובחי׳ התורה שמלובשת בעפר גשמי כנ״ל ועי״ז דוקא נקרא בחינת מים חיים כי המים אשר על פני הארץ אינם נקראים מים חיים כידוע.

This is [why it says] “wellsprings” — two, for they are two levels: the level of “and let my soul be like dust to all,” and the level of the Torah, which is clothed in physical dust, as mentioned above. Through this specifically it is called the level of “living waters,” for the waters that are on the face of the earth are not called living waters, as is known.

Explanation

The verse's plural, “wellsprings,” points to these two sources: the humble soul like dust, and the Torah clothed in the dust of physical matters. Water that wells up from under the earth is “living water,” unlike still water lying on the surface.

(וביאור ענין ב׳ בחי׳ עפר שהם מקור ב׳ מעיינות הנ״ל הנה בחי׳ ונפשי כעפר לכל תהי׳14 זהו מ״ש בזהר פ׳ וישלח) (דק״ע ע״א) מה בין עפר לאבק15 16 כו׳

(The explanation of the matter of the two levels of dust that are the source of the two wellsprings mentioned above: the level of “and let my soul be like dust to all” is what is written in the Zohar, Parshas Vayishlach (p. 170a), “What is the difference between dust and powder?” etc.:

Explanation

The two kinds of dust are now explained. For the humble soul, the Zohar distinguishes afar (fertile soil) from avak (barren powder).

עפר דכל איבין נפקין מיני׳ ועמ״ש מזה בפ׳ וישלח סד״ה ויאבק איש עמו17 ובד״ה ויגש אליו יהודה18 גבי ענין במחשבה ארץ קדמה כו׳

“dust, from which all fruits come forth.” And see what is written on this in Parshas Vayishlach, at the end of the discourse beginning “And a man wrestled with him,” and in the discourse beginning “And Yehudah approached him,” concerning “in thought, the land came first,” etc.

Explanation

Afar is the soil from which all fruit grows. Two maamarim in Torah Ohr develop this, one noting that in G‑d's thought “the land came first.”

לכן עי״ז יוכל להמשיך בחי׳ באר מים חיים19 שהיא האהבה שבבחי׳ מים שהוא בחי׳ ביטול.20

Therefore, through this, he can draw down the level of “a well of living waters,” which is the love in the level of water, which is the level of self-nullification.

Explanation

So a humble soul, fertile like good soil, can draw up a “well of living waters”: the love that is water, the love of self-nullification.

Paragraph 13 in brief

The paragraph interprets “draw water from the wellsprings of salvation”: the water of self-nullification must be dug up from a hidden source, through two “dusts,” the humility of the soul and the Torah clothed in physical matters.

Deeper

Living water rises from a concealed source; water on the surface has no source. So a love that comes from bittul, drawn from the depths through humility and Torah, keeps flowing, unlike the passing arousal of prayer. The notes link this to the Ra'aya Mehemna's analysis of source, spring and digging.

Marei mekomos

1
On the words
ושאבתם מים בששון ממעיני הישועה
How it connects
The maamar's opening verse, now explained as drawing the water of self-nullification from two hidden wellsprings.our note
The source
Isaiah 12:3ישעיהו י״ב:ג׳Sefaria (opens in a new tab)
2הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי־עׇזִּי וְזִמְרָת קָהּ ה׳ וַיְהִי־לִי לִישׁוּעָה: 3וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה: 4וַאֲמַרְתֶּם בַּיּוֹם הַהוּא הוֹדוּ לַה׳ קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו הַזְכִּירוּ כִּי נִשְׂגָּב שְׁמוֹ:
2… afraid; For GOD the LORD is my strength and song; And He is become my salvation.’ 3Therefore with joy shall ye draw water Out of the wells of salvation. 4And in that day shall ye say: ‘Give thanks unto the LORD, proclaim His name, Declare …
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
אותי עזבו מקור מים חיים
How it connects
G‑d calls Himself “the source of living waters”; the maamar uses it to show that the water must come from a living source.our note
The source
Jeremiah 2:13ירמיהו ב׳:י״גSefaria (opens in a new tab)
12שֹׁמּוּ שָׁמַיִם עַל־זֹאת וְשַׂעֲרוּ חׇרְבוּ מְאֹד נְאֻם־ה׳ 13כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם: 14הַעֶבֶד יִשְׂרָאֵל אִם־יְלִיד בַּיִת הוּא מַדּוּעַ הָיָה לָבַז:
12Be astonished, O ye heavens, at this, and be horribly afraid, be ye exceeding amazed, saith the LORD. 13For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water. 14Is Israel a servant? Is he a home-born slave? Why is he become a prey?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ ב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
דהיינו ע״ד משל כמקור הנובע
How it connects
The Tzemach Tzedek refers there to this passage about the hidden source of a spring.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Yisro, p. 895
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת פ׳ יתרו ע׳ תתצה מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
עמוק עמוק מי ימצאנו
How it connects
“Deep, deep; who can find it?” Said here of the hidden source of a spring.our note
The source
Ecclesiastes 7:24קהלת ז׳:כ״דSefaria (opens in a new tab)
23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ: 25סַבּוֹתִי אֲנִי וְלִבִּי לָדַעַת וְלָתוּר וּבַקֵּשׁ חׇכְמָה וְחֶשְׁבּוֹן וְלָדַעַת רֶשַׁע כֶּסֶל וְהַסִּכְלוּת הוֹלֵלוֹת:
23… I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out? 25I turned about, and applied my heart to know and to search out, and to seek …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ז, כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ברע״מ ס״פ בא (דמ״ב ע״ב)
How it connects
The next maamar also cites this Ra'aya Mehemna.our note
Where the note points
Likkutei Torahלקוטי תורה
Sukkos 80c
כו׳ שהוא בחי׳ טעמים והוא בחי׳ חכמה כנודע (ואף שלמטה הרי תשב״כ הוא בחינת ז״א ותשבע״פ היא בחינת מל׳ הרי אדרבה באמת בחכמה יסד ארץ שהיא מל׳ תושבע״פ וכונן שמים ז״א תשב״כ הוא בתבונה וע׳ מ״ש ע״פ השמים כסאי והארץ הדום רגלי כו׳) ובזה יובן ענין הנ״ל שניסוך היין כתיב בתורה וניסוך המים לא נכתב בתורה רק הלכה למשה מסיני. והיינו כי יין הוא בחי׳ בינה תשב״כ וזהו פי׳ יינה של תורה וכדלקמן ולכן יכולה להכתב בתשב״כ. משא״כ ניסוך המים שהוא בחי׳ חכמה אינה יכולה להיות כתוב בתשב״כ שתתפשט בבחי׳ כתב אותיות והוא בחי׳ מוחין דאבא ומוחין דאימא (ולפמ״ש בע״ח שכ״ו ספ״א מובן שכערך האצי׳ למעלה מהבריאה כך ערך החכמה למעלה מהבינה באצילות עצמו והיינו שבינה היא בריאה שבאצילות משא״כ חכמה ובפרטות בחי׳ חכמה שנקרא מים חיים היא בחי׳ אצילות …
2. Now, the matter of the Written Torah and the Oral Torah is known: the Written Torah is only the level of letters and their combinations, as our Sages said, “The whole Torah is the Names of the Holy One, blessed be He.” Therefore all its letters are counted, so that one may neither add nor subtract, and every letter must be in its [proper] form and shape, and [letters] touching disqualifies. Now, the letters are in the level of Binah (understanding), as is written elsewhere on [the verse] “And you shall engrave upon it the engravings of a signet”; and see the Ramaz at the beginning of Parshas Vayikra. As is seen by experience: when an idea comes to the point of understanding and comprehension, the level of letters in thought becomes revealed in it. But in the level of Chochmah (wisdom), which is above comprehended intellect, there is not yet the level of letters. And this is the matter of the letters of the Torah: that the Written Torah is in the level of Binah, and Binah is called a Torah scroll, as is written in the Zohar (Vayakhel, folio 210). That is, the level of the letters of thought. And although “the Torah comes forth from Chochmah,” [that is,] in relation to the …
Our explanationThere the water libation is Chochmah, which is why it is not written in the Written Torah but is a law given to Moshe at Sinai, while the wine libation is Binah and is written; this deepens the identification of water with Chochmah and Torah here.
Read it here
Maamarei Admur HaZaken HaKetzarimמאמרי אדמו״ר הזקן הקצרים
p. 311
Our explanationThe note points to an explanation there of the Ra'aya Mehemna's passage on source, spring and digging.
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Kehot’s note
דשם מבאר ענין מקור ומעין וחפירה, ונזכר גם לקמן פ, ג. וראה ביאור במאמרי אדה״ז הקצרים ע׳ שיא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ועיין עוד בזהר ויקרא די״ב ע״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בענין מקור מים חיים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
בזהר ס״פ ואתחנן (דרס״ו ע״א)
How it connects
The same Zohar is cited there, in a passage on the ten Sefiros shining permanently in the soul so that “the earth be full of knowledge,” the same verse this maamar uses for the holding-in of Shemini Atzeres.our note
Where the note points
Likkutei Torahלקוטי תורה
Tzav 11c
יבטלו מדות נה״ב כהמס דונג כו׳ וזשארז״ל ע״פ עלי עשור שכנור דלע״ל יהי׳ של עשרה נימין כי נר הוי׳ נשמת אדם נק׳ כנור נר כ״ו פי׳ כ״ו הוא מספר שם הוי׳ שמתגלה בהנשמה הנקרא נר. ע״ד כל הנקרא בשמי כו׳ ואתם הדבקים בהוי׳ כו׳ ושיהי׳ הכנור של עשרה נימין שיהיו ע״ס מאירים בגילוי בקביעות בנשמת אדם להיות ומלאה הארץ דעה כו׳ וכתיב ומל ה׳ את לבבך כו׳ וכמ״כ למעלה בבחי׳ כנס״י יהיה בה ע״ס בקביעות בחינת אהל בל יצען וכמ״ש בלק״ת בזכריה ע״פ ביום ההוא יהיה כו׳ ע״ש. וזשארז״ל כך אין נגאלין אלא בגואל מלא כו׳. ועד״ז יובן ענין ימי המילואים להיות וימלא כבוד ה׳. להמשיך הברכה וההמשכה בבחי׳ מלכות. אשר לא תחסר כל בה כו׳ וזהו ענין מרוב כל. והיא נק׳ כלה שמקבלת מבחי׳ כל כו׳ וזהו ע״ד והיה …
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Likkutei Torahלקוטי תורה
Chukas 79c · not yet checked
Our explanationAnother place where this Zohar is cited.
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Torah Ohr, Lech Lecha, maamar 1לעיל פ׳ צו יא, ג
page 11c, ¶7
נקבה תסובב גבר שמקבלת הארת עתיקא. והענין כנודע שלהיות התפשטו׳ וירידת המדרגו׳ הוא דוקא ע״י בחי׳ ומדרגה יותר עליונה כו׳:
through Binah — “a point in a palace”; “a female shall encompass a male” — for it receives the light of Atika. And the explanation, as is known, is that for there to be an expansion and descent of the levels, this comes specifically through a level and rank that is higher still, etc.
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Kehot’s note
נזכר גם לעיל פ׳ צו יא, ג. פ׳ חקת עט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ובפ׳ וילך (דרפ״ו ע״א)
How it connects
The Tzemach Tzedek cites Rabbeinu Bachya (on Beshalach, “and they believed in G‑d”) that whoever is careless with the word Amen is brought down, and that of this the verse says “Me they have forsaken, the source of living waters.” This explains why the Zohar passages on Amen appear here.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 328; and there, p. 206 ff.
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Kehot’s note
באוה״ת נ״ך כרך א ע׳ שכח מציין לבחיי פ׳ בשלח ע״פ ויאמינו בהוי׳ דכל שאינו נזהר במלת אמן מורידין אותו . . ועז״א הכתוב אותי עזבו מקור מים חיים ע״ש. וראה באוה״ת שם ע׳ רו ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ובפ׳ וילך (דרפ״ו ע״א)
How it connects
The Zohar in Vayelech on sanctifying G‑d's Name with Amen.our note
The source
Zohar, Vayeilech 8:45–9:49ספר הזהר, וילך ח׳:מ״ה-ט׳:מ״טSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ברע״מ פ׳ עקב (דרע״א ע״א)
How it connects
There the Tzemach Tzedek quotes the Ra'aya Mehemna: “Amen is the secret of the binding of every unity and holiness,” and elsewhere cites the Zohar on it.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shir HaShirim, p. 1479; Bereishis 566a
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Kehot’s note
”אמן הוא רזא דקשרין דכל יחודא וקדושה” — אוה״ת ש״ש ע׳ א׳תעט. וראה באוה״ת בראשית תקסו, א מה שמביא בשם הזהר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ברע״מ פ׳ עקב (דרע״א ע״א)
How it connects
The Ra'aya Mehemna in Ekev on Amen.our note
The source
Zohar, Eikev 1:1–2ספר הזהר, עקב א׳:א׳-ב׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
ונפשי כעפר לכל תהיה
How it connects
From Mar son of Ravina's prayer, said at the end of the Amidah (“Elokai Netzor”): “let my soul be like dust to all; open my heart to Your Torah.”our note
The source
Berakhot 17a:4ברכות י״ז א:ד׳Sefaria (opens in a new tab)
מָר בְּרֵיהּ דְּרָבִינָא כִּי הֲוָה מְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״אֱלֹקַי, נְצוֹר לְשׁוֹנִי מֵרָע וְשִׂפְתוֹתַי מִדַּבֵּר מִרְמָה, וְלִמְקַלְּלַי נַפְשִׁי תִדּוֹם, וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה. פְּתַח לִבִּי בְּתוֹרָתֶךָ, וּבְמִצְוֹתֶיךָ תִּרְדּוֹף נַפְשִׁי. וְתַצִּילֵנִי מִפֶּגַע רָע, מִיֵּצֶר הָרָע, וּמֵאִשָּׁה רָעָה, וּמִכָּל רָעוֹת הַמִּתְרַגְּשׁוֹת לָבֹא בָּעוֹלָם. וְכָל הַחוֹשְׁבִים עָלַי רָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחְשְׁבוֹתָם. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ ה׳ צוּרִי וְגוֹאֲלִי״.
Mar b. Kabina used to add at the conclusion of his prayer : O my God ! (Guard my tongue from evil and my lips from speaking guile ; and to such as curse me let my soul be dumb, yea, let my soul be unto all as the dust. Open my heart to Thy Torah, and let my soul pursue Thy commandments. And do Thou deliver me from mishap, from the evil impulse, and from an evil woman and all evil which breaks forth to come upon the world. If any design evil against me, speedily make their counsel of none effect, and frustrate their designs. Let the words of my mouth and the meditation of my heart be acceptable before Thee, O Lord my Rock and Redeemer.
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.
13
On the words
כרביבים עלי עשב
How it connects
Moshe compares his teaching to showers on the grass, discussed in the maamar the text cites.our note
The source
Deuteronomy 32:2דברים ל״ב:ב׳Sefaria (opens in a new tab)
1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב: 3כִּי שֵׁם Havayah אֶקְרָא הָבוּ גֹדֶל לֵאלֹקֵינוּ:
1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb. 3For I will proclaim the name of the LORD; Ascribe ye greatness unto our 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.
14
On the words
ונפשי כעפר לכל תהי׳
How it connects
A discussion of “let my soul be like dust to all.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Balak, p. 919
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תפלת אלקי נצור. ראה אוה״ת בלק ע׳ תתקיט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
מה בין עפר לאבק
How it connects
A discussion of the Zohar's distinction between afar and avak.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Chukas, p. 771
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת חקת ע׳ תשעא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
מה בין עפר לאבק
How it connects
The Zohar in Vayishlach distinguishes fertile afar, from which all fruit grows, from barren avak.our note
The source
Zohar, Vayishlach 4:86–6:94ספר הזהר, וישלח ד׳:פ״ו-ו׳:צ״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
17
On the words
סד״ה ויאבק איש עמו
How it connects
The maamar the text cites on dust from which all fruits grow.our note
Where the note points
Torah Ohrתורה אור
Vayishlach 26c · not yet checked
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Torah Ohr, Vayishlach, maamar 5תו״א כו, ג
page 26c, ¶10
שהלבישו חו״ג של ס״מ את גופא דיעקב כדי להפילו ולהמשיך לבו אחריהם וכמו המדות של נה״ב שמלבישין את נפש האלקי׳ ומונעין הדביקות כו׳ ואין התלבשות זו אלא בשעה שמסתלקים מוחין דאבא וכמארז״ל צרכי עמך ישראל מרובים ודעתם קצרה פי׳ שכשהדעת מתקצר ומתצמצם בבחי׳ מוחין דיניקה אזי נעשו צרכי עמך מרובים רבים ונפרדים.
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Kehot’s note
תו״א כו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
ובד״ה ויגש אליו יהודה
How it connects
The maamar the text cites on “in thought, the land came first.”our note
Where the note points
Torah Ohrתורה אור
Vayigash 43c · not yet checked
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Torah Ohr, Mikeitz, maamar 15תו״א מג, ג
page 43c, ¶23
דאוריית׳ מתקשרא בקוב״ה כמו דישראל מתקשראן באוריית׳ שאין להם ערך לגבי התורה אלא דמתקשראן בה.
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Kehot’s note
תו״א מג, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
באר מים חיים
How it connects
Yitzchak's servants dug and found “a well of living waters”: water reached by digging.our note
The source
Genesis 26:19בראשית כ״ו:י״טSefaria (opens in a new tab)
18… חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו: 19וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים: 20וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ:
18… Abraham; and he called their names after the names by which his father had called them. 19And Isaac’s servants digged in the valley, and found there a well of living water. 20And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
20
How it connects
According to the Kehot note, this Zohar passage deals with the source of living waters.our note
The source
Zohar, Vayikra 25:179–191ספר הזהר, ויקרא כ״ה:קע״ט-קצ״אSefaria (opens in a new tab)

14ובחי׳ עפר הב׳ היינו כמ״ש בביאור ע״פ מי מנה1 עפר יעקב דקאי על עסק התורה שנק׳ עפר שהוא דבר שאינו בגדר מספר בחי׳ ולפני אחד מה אתה סופר2 3 כו׳

The second level of dust is as written in the explanation on the verse “Who has counted the dust of Yaakov,” which refers to the study of Torah, which is called “dust,” being something that is not within the bounds of number — the level of “and before One, what do you count?” etc.;

Explanation

The second “dust” is the Torah. Bilaam's words “who has counted the dust of Yaakov” are read as Torah study, which is beyond number, like the One before whom, in Sefer Yetzirah's words, there is nothing to count.

ע״ש, ועמ״ש במ״א בענין לך לך4 מארצך5 דגבי אברם שהו א גילוי המשכת ח״ע ממקורה כו׳ וע׳ בלק״ת שם6 ובפרדס בעה״כ בערך ארץ7 עליונה8 היא הבינה וכ״כ בערך עפר.

see there. And see what is written elsewhere on the matter of “Go forth from your land” concerning Avram, which is the revelation of the drawing-down of supernal Chochmah from its source, etc.; and see in Likkutei Torah there, and in Pardes, Erchei HaKinuyim, under the entry “Eretz” (land), that the supernal land is Binah; and so he writes under the entry “Afar” (dust).

Explanation

Torah Ohr on “Go forth from your land” explains Avram's journey as Chochmah drawn from its source. The Arizal's Likkutei Torah and Cordovero's Pardes identify “the supernal land” with Binah, and give the same meaning for “dust.”

וכ״כ במאורי אור ערך עפר שזהו ענין עפרות זהב וזהו הכל היה מן העפר9 ואפילו גלגל חמה כנזכר ברבות בקהלת,10 ועיין מזה ג״כ בזהר (פ׳ צו דף ל״ד ע״ב)

So too he writes in Me'orei Or, under the entry “Afar,” that this is the matter of “dust of gold”; and this is “all came from the dust,” even the sphere of the sun, as mentioned in the Rabbah on Koheles. See on this also in the Zohar (Parshas Tzav, p. 34b)

Explanation

Me'orei Or, a Kabbalistic dictionary, calls Binah “dust of gold.” Koheles says “all came from the dust,” and the Midrash adds: even the sun.

ועמ״ש סד״ה וישב יעקב בארץ מגורי אביו11 ועמ״ש בביאור ע״פ הבאים ישרש12 13 בענין ארץ חפץ14 כו׳

and see what is written at the end of the discourse beginning “And Yaakov dwelt in the land of his father's sojournings,” and what is written in the explanation on the verse “Those who come, He will cause to take root,” concerning “a desirable land,” etc.

Explanation

Further references in Torah Ohr, including Malachi's “desirable land.”

ונקרא בחי׳ עפר ע״ד ישת חשך סתרו15 כי גם הכתר מקור הח״ע נמשך מבחי׳ תחתונה שבמאציל16 17 מל׳ דא״ס כו׳

It is called the level of dust in the manner of “He made darkness His hiding place”; for even Keser, the source of supernal Chochmah, is drawn from the lowest level of the Emanator, the Malchus of Ein Sof, etc.

Explanation

Why call so high a level “dust”? As “He made darkness His hiding place,” the highest is hidden in the lowest: even Keser, source of Chochmah, comes from the lowest level of the Emanator, the Malchus of Ein Sof, as Etz Chaim teaches.

וע״ז נאמר על עסק התורה מי מנה עפר יעקב18 כו׳ וזהו ענין ב׳ בחי׳ חכמה בראש חכמה בסוף19 שהם נמשכים מב׳ בחי׳ עפר הנ״ל.20

And of this it is said, concerning the study of Torah, “Who has counted the dust of Yaakov,” etc. This is the matter of the two levels of Chochmah, “Chochmah at the beginning and Chochmah at the end,” which are drawn from the two levels of dust mentioned above.

Explanation

Torah is this hidden, lofty “dust” that cannot be counted. The two dusts give rise to “Chochmah at the beginning” (supernal Chochmah) and “Chochmah at the end” (the Chochmah that comes to rest in Malchus).

Paragraph 14 in brief

The paragraph explains the second “dust,” the Torah: a lofty level called dust because it is concealed and beyond number, and, with the humble soul, one of the two sources of Chochmah.

Deeper

Both kinds of dust are low in appearance and high in essence: the humble soul becomes fertile ground, and the Torah, clothed in physical laws, carries Chochmah from the Malchus of Ein Sof. The resolved passage from Likkutei Torah, Balak explains that Torah is called “the dust of Yaakov,” one mass without division, because it carries the inner intent of all the mitzvos.

Marei mekomos

1
On the words
בביאור ע״פ מי מנה
How it connects
There the mitzvos draw the light of Keser into Malchus, the “lower unity,” while the Torah draws it into the “higher unity” in Atzilus; so the Torah is called “the dust of Yaakov,” absolute oneness beyond number.our note
Where the note points
Likkutei Torahלקוטי תורה
Balak 70a
יספור רובע ישראל שאין לו מספר והיינו כשעושין רצונו של מקום אזי הוא בלי מספר וכנ״ל. (ומזה יובן עוד תוספת ביאור לענין המבואר לעיל פ׳ חקת ע״פ על כן יאמרו המושלים בואו חשבון כו׳ דהיינו שע״י מעשה המצות ממשיכים גילוי אור א״ס בבחי׳ מל׳ הנק׳ חשבון וזהו שארז״ל אף צדקה כל פרוטה ופרוטה מצטרפת לחשבון גדול. שהוא בחי׳ ולגדולתו אין חקר. שמזה נמשך להיות והיה מספר כו׳ אשר לא יספר וע״כ נקרא חשבון גדול. שעם היותו בגדר מספר וחשבון הוא באמת אשר לא יספר כנ״ל). והנה בחי׳ זו דבלי מספר זהו ענין המשכות הכ״ע למל׳ בבחי׳ יחו״ת ע״י קיום המצות אך על ההמשכה ביחו״ע באצילות ע״י התורה נאמר מי מנה עפר יעקב שהתורה היא אחדות בתכלית שהוא הפנימי׳ הכוונה של כל המצות והוא הנק׳ עפר יעקב שהוא גוש אחד בלי …
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Torah Ohr, Yisro, maamar 6לעיל בלק ע, א
page 70a, ¶5
שבתא שהוא בחי׳ עליות וזהו שבת בראשית דמיקדשא וקיימא שהעלייה היא ממילא כי בו שבת כו׳. (וצ״ע דמשמע שע״י טוב מאד בע״ת אז כי בו שבת והרי אמר דשבת מיקדשא וקיימא שהעלייה ממילא. לכן צריך לומר דלאו ע״י בע״ת הוא ההעלאה כי עליות העולמות הוא ממילא רק ענין תשובה עלאה היא דוגמא לבחי׳ זו. כי שבת אותיות תשב להיות ששבת עליות העולמות וכמו״כ הבע״ת ועיקר פעולת האתעדל״ת לבחי׳ שבת יתבאר …
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Kehot’s note
לעיל בלק ע, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ולפני א׳ מה אתה סופר
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״א, מ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ולפני אחד מה אתה סופר
How it connects
“Before One, what do you count?”: the level beyond all number.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
במ״א בענין לך לך
How it connects
The maamar the text means by “elsewhere” on “Go forth from your land.”our note
Where the note points
Torah Ohrתורה אור
Lech Lecha 11a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Noach, maamar 4תו״א יא, א
page 11a, ¶11
ב״ה. ולכן ע״י שם מ״ה נעשה ג״כ ההתכללות בע״ס דתיקון כו׳:
That is, the Name Mah is the level of self-nullification (bittul), from the expression “and what (mah) are we?” — and the inclusion is drawn forth because of the bittul before the Infinite Light, blessed be He. Therefore, through the Name Mah, the inclusion in the ten Sefiros of Tikkun also comes about, etc.
Read it here
Kehot’s note
תו״א יא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
לך לך מארצך
How it connects
G‑d's call to Avram, explained in Torah Ohr as the drawing-down of Chochmah from its source.our note
The source
Genesis 12:1בראשית י״ב:א׳Sefaria (opens in a new tab)
1וַיֹּאמֶר ה׳ אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ: 2וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה:
1Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 2And I will make of thee a great nation, and I will bless thee, and make …
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
בלקו״ת שם
How it connects
The note clarifies that “Likkutei Torah” here is the Arizal's work of that name, not the Alter Rebbe's.our note
Where the note points
Likkutei Torah, by the Arizalלקוטי תורה להאריז״ל
Lech Lecha
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
— להאריז״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ובפרדס בעה״כ בערך ארץ
How it connects
Cordovero's gate of Kabbalistic terms, where “the supernal land” is Binah, and the same under “dust.”our note
The source
Pardes Rimmonim 23פרדס רמונים כ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
ובפרדס בעה״כ בערך ארץ עליונה
How it connects
The note says the wording from Pardes is found there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis, vol. 4, 726a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הלשון באוה״ת בראשית כרך ד תשכו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
הכל הי׳ מן העפר
How it connects
“All came from the dust”; the Midrash on Koheles adds that even the sun did.our note
The source
Ecclesiastes 3:20קהלת ג׳:כ׳Sefaria (opens in a new tab)
19… לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל: 20הַכֹּל הוֹלֵךְ אֶל־מָקוֹם אֶחָד הַכֹּל הָיָה מִן־הֶעָפָר וְהַכֹּל שָׁב אֶל־הֶעָפָר: 21מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ:
19… all one breath; so that man hath no pre-eminence above a beast; for all is vanity. 20All go unto one place; all are of the dust, and all return to dust. 21Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ג, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
כנזכר ברבות בקהלת
How it connects
In Balak the Tzemach Tzedek asks how the sphere of the sun, a level of created light, can come from dust.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shavuos, p. 112; Balak, p. 921
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה גם אוה״ת שבועות ע׳ קיב.
וראה באוה״ת פ׳ בלק ע׳ תתקכא שכ׳ ”ואיך גלגל חמה בחי׳ אור נברא מן העפר”, עי״ש. וראה אוה״ת שבועות ע׳ קיב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
How it connects
The verse that opens the maamar the text cites.our note
The source
Genesis 37:1בראשית ל״ז:א׳Sefaria (opens in a new tab)
1וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן: 2אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן־שְׁבַע־עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת־אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה וְאֶת־בְּנֵי זִלְפָּה …
1And Jacob dwelt in the land of his father’s sojournings, in the land of Canaan. 2These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
12
On the words
בביאור ע״פ הבאים ישרש
How it connects
The explanation the text cites on “a desirable land.”our note
Where the note points
Torah Ohrתורה אור
Parshas Shemos · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תו״א פ׳ שמות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
הבאים ישרש
How it connects
“Those who come, He will cause to take root”: the verse of the explanation the text cites.our note
The source
Isaiah 27:6ישעיהו כ״ז:ו׳Sefaria (opens in a new tab)
5אוֹ יַחֲזֵק בְּמָעוּזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה־לִּי: 6הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב יָצִיץ וּפָרַח יִשְׂרָאֵל וּמָלְאוּ פְנֵי־תֵבֵל תְּנוּבָה: 7הַכְּמַכַּת מַכֵּהוּ הִכָּהוּ אִם־כְּהֶרֶג הֲרֻגָיו הֹרָג:
5… My strength, That he may make peace with Me; yea, let him make peace with Me. 6In days to come shall Jacob take root, Israel shall blossom and bud; And the face of the world shall be filled with fruitage. 7Hath He smitten him as He smote those that smote him? Or is he slain according …
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
ארץ חפץ
How it connects
“You shall be a desirable land.”our note
The source
Malachi 3:12מלאכי ג׳:י״בSefaria (opens in a new tab)
11וְגָעַרְתִּי לָכֶם בָּאֹכֵל וְלֹא־יַשְׁחִת לָכֶם אֶת־פְּרִי הָאֲדָמָה וְלֹא־תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָּׂדֶה אָמַר ה׳ צְבָאוֹת: 12וְאִשְּׁרוּ אֶתְכֶם כׇּל־הַגּוֹיִם כִּי־תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר ה׳ צְבָאוֹת: 13חָזְקוּ עָלַי דִּבְרֵיכֶם אָמַר ה׳ וַאֲמַרְתֶּם מַה־נִּדְבַּרְנוּ עָלֶיךָ:
11… your vine cast its fruit before the time in the field, Saith the LORD of hosts. 12And all nations shall call you happy; For ye shall be a delightsome land, Saith the LORD of hosts. 13Your words have been all too strong against Me, Saith the LORD. Yet ye say: ‘Wherein …
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
ישת חשך סתרו
How it connects
“He made darkness His hiding place”: the highest levels are concealed in what seems lowest.our note
The source
Psalms 18:12תהילים י״ח:י״בSefaria (opens in a new tab)
11וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ: 12יָשֶׁת־חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים: 13מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ:
11… a cherub, and did fly; yea, He did swoop down upon the wings of the wind. 12He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. 13At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יח, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
הכתר . . מבחי׳ תחתונה שבמאציל
How it connects
Kehot’s note points to where this is explained further: Etz Chaim.
Where the note points
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
ע״ח שמ״ב פ״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
הכתר מקור הח״ע נמשך מבחי׳ תחתונה שבמאציל
How it connects
The Arizal teaches that Keser of the emanated realm comes from the lowest level of the Emanator, the Malchus of Ein Sof.our note
The source
Sefer Etz Chaim 42:3עץ חיים מ״ב:ג׳Sefaria (opens in a new tab)
… והנה כאן באחוריים דגופות דנוקבא נדבקים כל הקלי' דאצילות די"ס שבהם ואלו הם ע"ד הנ"ל בקדושה והוא כי שורש הכתר דקליפה שהוא בחי' השרשים דבוקה באחוריים דעור דנוקבא דקדושה ועל השורש מלביש נשמת הכתר דקליפה ועל הנשמה מלביש הגוף דכתר דקליפה ואח"כ שורש דאבא דקליפה מלביש על גוף הכתר ונשמת אבא מלביש לשורש והגוף דאבא מלביש על הנשמה וכעד"ז ג' בחי' אמא כו' עד שנמצא כי גוף דנוקבא דקליפה היא חיצוניות לכל ואח"כ עליה סובבים הלבושים והם היפך הפנימית כל הלבושים והיכלות יותר גרועים שהם לבושי נוקבא דקליפה סובבים אל גופא דנוקבא דקליפה ועליה סובבים היכלות דנוקבא דקליפה ועליהן לבושים דז"א דקליפה ועליהם היכלות דז"א דקליפה ועליהם לבושי …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
18
On the words
מי מנה עפר יעקב
How it connects
Bilaam's “Who has counted the dust of Yaakov?” read as Torah study, which is beyond number.our note
The source
Numbers 23:10במדבר כ״ג:י׳Sefaria (opens in a new tab)
9כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן־עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב: 10מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת־רֹבַע יִשְׂרָאֵל תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים וּתְהִי אַחֲרִיתִי כָּמֹהוּ: 11וַיֹּאמֶר בָּלָק אֶל־בִּלְעָם מֶה עָשִׂיתָ לִי לָקֹב אֹיְבַי לְקַחְתִּיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ:
9… it is a people that shall dwell alone, And shall not be reckoned among the nations. 10Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his! 11And Balak said unto Balaam: ‘What hast thou done unto me? I took thee to curse …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר כג, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
חכמה בראש וחכמה בסוף
How it connects
The Zohar's teaching of two levels of Chochmah, at the beginning and at the end.our note
The source
Zohar I, 26bזח״א כו, בSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Ekev 15b · not yet checked
Our explanationA place where the two levels of Chochmah are discussed.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
זח״א כו, ב.
ע״ל עקב (טו, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
וכ״כ במא״א ערך עפר
How it connects
The Kabbalistic dictionary the text cites; the note gives the section.our note
Where the note points
Me'orei Or, by Rabbi Meir Poppersמאורי אור
the letter Ayin, entry “Afar,” section 24
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Balak 70b
צורך עליה שקודם ירידתן היו בבחי׳ אחד שעלו במחשבה וכענין אחד היה אברהם שהיו כלולים בו כללות נשמות ישראל והיו בבחי׳ אחד שעלו במחשבה. ובחינת מחשבה עם בעל המחשבה נק׳ אחד שמיוחדים בתכלית. אבל לאחר ירידתם למטה לברר ע״י עסקם בתומ״צ שתורה היא עפר יעקב ז״א דאצילות ומצות הם במל׳ שנק׳ מצות המלך והיינו שממשיכים גילוי אור א״ס ב״ה הנק׳ יחיד המלובש בכ״ע (שיומשך ויתגלה בז״א ונוק׳ באצי׳ ולכן נק׳ הז״א אז עפר יעקב שאינו בגדר מספר כלל ע״י המשכת אור הכתר שממשיכים בו ע״י עסק התורה ועיין בהרמ״ז בפ׳ אמור) (בדף צ״ו ע״ב) גבי ועל דא יעקב שלימא אתעטר בעטרוי כו׳ יעקב שלימא הוא פנימית ז״א ואתעטר בעטרוי המשכת עתיק כו׳ ע״ש ובמא״א אות ע׳ סכ״ד פי׳ עפר נקרא הבינה עפרות זהב ועיין רבות בראשית (פי״ב ופרשה ט״ז) וז״ש …
Our explanationThere the Alter Rebbe cites the same entry, that dust is Binah, “dust of gold,” and explains that through Torah study Z'eir Anpin is called “the dust of Yaakov,” beyond all number.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Yisro, maamar 6לעיל פ׳ בלק ע, ב
page 70b, ¶12
התענוג עליון שנק׳ ראש אותיות אשר שהוא לשון אושר ותענוג וכמו באשרי כי אשרוני בנות אשרי יושבי כו׳:
Open it on Sefaria (opens in a new tab)
Kehot’s note
סעיף כד. ראה גם לעיל פ׳ בלק ע, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15וז״ש ונפשי כעפר לכל תהיה פתח לבי בתורתך1 דהא בהא תליא כי נעוץ סופן בתחלתן.2 3

This is what is said: “And let my soul be like dust to all; open my heart to Your Torah” — the one depends on the other, for “their end is embedded in their beginning.”

Explanation

The prayer “let my soul be like dust to all; open my heart to Your Torah” joins the two wellsprings: humility opens the heart to Torah. They depend on each other, as Sefer Yetzirah says, “their end is embedded in their beginning.”

ובזהר ס״פ בלק ממעיני הישועה אלין או״א היינו כי ב׳ מעיינות הנ״ל הן בחי׳ מ״נ ומ״ד ושרשן מב׳ יסודות דאו״א והם מקבלים מב׳ מזלות ונוצר ונקה וע׳ במ״ח דכ״א א׳ ב׳:4

In the Zohar, at the end of Parshas Balak: “‘From the wellsprings of salvation’ — these are Abba and Imma.” That is, the two wellsprings mentioned above are the levels of mayin nukvin and mayin duchrin (feminine and masculine waters), and their root is from the two Yesods of Abba and Imma, and they receive from two mazalos, “Notzer” and “Venakeh.” See in M.Ch., p. 21a–b.

Explanation

The Zohar calls the wellsprings Abba and Imma, Chochmah and Binah. In Kabbalah, the two are the “feminine waters” that rise from below and the “masculine waters” that come down from above, rooted in the Yesods of Abba and Imma and fed by two of the thirteen “mazalos” (attributes of mercy), Notzer and Venakeh. The abbreviation of the last reference is not expanded here.

Paragraph 15 in brief

The closing paragraph ties the two wellsprings together, humility and Torah, and traces them to Abba and Imma in Kabbalah.

Deeper

Notzer and Venakeh are the eighth and thirteenth of the thirteen attributes of mercy (“notzer chesed” and “venakeh”), which Kabbalah calls the upper and lower mazal. The pairing of feminine and masculine waters matches the arousal from below (humility) and the arousal from above (Torah) described in paragraph 13.

Marei mekomos

1
On the words
ונפשי כעפר לכל תהיה פתח לבי בתורתך
How it connects
The prayer at the end of the Amidah joining humility and an open heart to Torah.our note
The source
Berakhot 17a:4ברכות י״ז א:ד׳Sefaria (opens in a new tab)
מָר בְּרֵיהּ דְּרָבִינָא כִּי הֲוָה מְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״אֱלֹקַי, נְצוֹר לְשׁוֹנִי מֵרָע וְשִׂפְתוֹתַי מִדַּבֵּר מִרְמָה, וְלִמְקַלְּלַי נַפְשִׁי תִדּוֹם, וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה. פְּתַח לִבִּי בְּתוֹרָתֶךָ, וּבְמִצְוֹתֶיךָ תִּרְדּוֹף נַפְשִׁי. וְתַצִּילֵנִי מִפֶּגַע רָע, מִיֵּצֶר הָרָע, וּמֵאִשָּׁה רָעָה, וּמִכָּל רָעוֹת הַמִּתְרַגְּשׁוֹת לָבֹא בָּעוֹלָם. וְכָל הַחוֹשְׁבִים עָלַי רָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחְשְׁבוֹתָם. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ ה׳ צוּרִי וְגוֹאֲלִי״.
Mar b. Kabina used to add at the conclusion of his prayer : O my God ! (Guard my tongue from evil and my lips from speaking guile ; and to such as curse me let my soul be dumb, yea, let my soul be unto all as the dust. Open my heart to Thy Torah, and let my soul pursue Thy commandments. And do Thou deliver me from mishap, from the evil impulse, and from an evil woman and all evil which breaks forth to come upon the world. If any design evil against me, speedily make their counsel of none effect, and frustrate their designs. Let the words of my mouth and the meditation of my heart be acceptable before Thee, O Lord my Rock and Redeemer.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
נעוץ סופן בתחלתן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ס״י פ״א, מ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
נעוץ סופן בתחלתן
How it connects
“Their end is embedded in their beginning”: the lowest and the highest are bound together.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
How it connects
The Zohar at the end of Balak: “the wellsprings of salvation” are Abba and Imma.our note
The source
Zohar, Balak 47:507ספר הזהר, בלק מ״ז:תק״זSefaria (opens in a new tab)

Finished the maamar?

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

Next: maamar 2ושאבתם מים בששון ממעיני הישועה (בישעיה י״ב)

In one’s avodah

In prayer, first bring the “ordinary fire”: an honest reckoning of one's distance from G‑d, whose bitterness humbles the heart and calls down the fiery love that burns away strange fires such as worry over livelihood. Then, in the silent Amidah, stand before the King in quiet self-nullification. To keep that state all day, study Torah and its laws deeply, with a humble heart (“let my soul be like dust to all; open my heart to Your Torah”); in giving charity, see the poor man as one's equal and give from one's own need, not only from surplus.

Questions for discussion

Why does the maamar forbid burning the work of earning a living, but require burning the worry about it? What is the difference?
How can feeling far from G‑d be what brings a person close to Him? How do the left hand and the right hand work together?
The son who is far from his father shouts, while the son beside him is silent. What does this parable teach about the difference between Pesukei DeZimrah and the Amidah?
Why is Torah study, with its physical subjects, the way to keep the self-nullification of prayer all day?
What do humility and Torah study have in common that both are called “dust,” and why must the water come from under the dust to be living water?

Key terms in this maamar

The outer dimension (chitzoniyus)חיצוניות: The external, expressive aspect. ×2
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×1
The G‑dly soulנפש האלקית: The soul that is 'a part of G‑d above'. ×1
Chesed (kindness)חסד: Expansive giving. ×14
The animal soulנפש הבהמית: The soul that animates the body and its drives.
The Holy One, blessed be Heקב״ה
Teshuvah (return)תשובה: Returning to G‑d; not only repentance.
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds.
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×7
Binah (understanding)בינה: Developing and grasping an insight in detail. ×3
Delightתענוג: Pleasure; the inner root of will. ×1
An arousal from belowאתערותא דלתתא: Human initiative that draws down a divine response. ×1
Chochmah (wisdom)חכמה: The first flash of insight. ×2
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×1
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
Abba and Imma (Chochmah and Binah)אבא ואמא: The intellectual configurations.
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×2
Yesod (foundation)יסוד: The channel that connects and transmits. ×2
Netzach (victory)נצח: Perseverance, the drive to overcome. ×1

ושאבתם מים בששון ממעיני הישועה

The big idea

The maamar in brief

Outline

Key concepts

Fire, water and the eighth day ¶1–2

The fire of prayer ¶3–4

The left hand and the right hand ¶5–6

The ordinary fire ¶7

Water: the love of nearness ¶8–10

Shemini Atzeres: holding in the water ¶11–12

The two wellsprings ¶13–15

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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