Likkutei Torah · Parshas Sukkos · Maamar 3

להבין מ״ש ביום השמיני עצרת תהיה לכם

To understand what is written, “On the eighth day there shall be an atzeres for you”

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The big idea

The atzeres of Pesach is “to Havayah your G‑d” because it holds back the soul's great love so that G‑d is drawn down into Torah and mitzvos, yet only as a reflection; the atzeres of Shemini Atzeres is “for you” because on it the Torah as it is above, G‑d's own truth, is placed in Israel's mouths.

The maamar in brief

The maamar asks why the seventh day of Pesach is called “an atzeres to Havayah your G‑d” while Shemini Atzeres is “an atzeres for you.” It first sets out three levels of love in the Shema: with the heart, in which even the evil inclination is transformed; with the soul, the love of tzaddikim; and with “all your might,” a boundless love reached by baalei teshuvah, since light that comes out of darkness is stronger. This teshuvah is the Exodus, leaving one's limits. On Pesach the love rises from below, and its atzeres holds the soul back from dissolving into G‑d, so that it returns to build His dwelling through Torah and mitzvos, making Havayah “your G‑d.” After the teshuvah of the Days of Awe, Sukkos brings G‑d's embrace, “His kindness has prevailed over us.” Shemini Atzeres brings the second half of the verse, “the truth of G‑d is forever”: the Torah, G‑d's own truth, beyond even the highest human love. Then “my tongue shall respond with Your word”: G‑d's word itself speaks through the student. The closing section explains this as the difference between the two “bridegrooms” of the Torah's descent.

Outline

The question and three levels of loveWhy Pesach's atzeres is “to Havayah your G‑d” and Shemini Atzeres' is “for you”; the loves of heart, soul and “all your might,” the last belonging to baalei teshuvah.¶1–4
Light out of darknessThe baal teshuvah's past longing for darkness becomes a boundless longing for G‑d; therefore teshuvah surpasses the World to Come, which is only a radiance from G‑d's Name.¶5–7
The Exodus and the atzeres of PesachTeshuvah is leaving one's limits, the Exodus; Pesach's love rises from below, and its atzeres restrains the soul in running and returning so that it builds G‑d's dwelling through Torah and mitzvos.¶8–13
Sukkos: the embrace and the ascent of tzedekAfter the Days of Awe, G‑d's love embraces Israel on Sukkos; Knesses Yisrael rises “before Him” and G‑dliness is then drawn down through the Torah to the lowest level.¶14–16
The truth of G‑d: “My tongue shall respond”Love is only a human truth; the Torah is G‑d's truth. On Shemini Atzeres G‑d's words are placed in Israel's mouths and the student only responds.¶17
Shemini Atzeres and Torah studyThe eighth day gives the level of “kisses” and “G‑d has caused you to declare”; ordinary study draws G‑d's word only as an encompassing light “opposite” the student.¶18–19
Two thousand years and the two bridegroomsThe Torah clothes itself in Chochmah and Binah; it descends as two “bridegrooms,” Atzilus and Beriah. On Pesach only the reflection comes down; on Shemini Atzeres the Torah above is revealed below, “for you.”¶20

Key concepts

Atzeresעצרת: The name of the closing festival day, read as “holding back.” On Pesach it holds the soul back from dissolving in its love; on Shemini Atzeres it is a gathering-in of the Torah's own light “for you.”
Great love (ahavah rabbah)אהבה רבה: The love of “with all your might (me'odecha),” boundless and beyond the soul's own capacity, reached by baalei teshuvah.
Love in delights (ahavah betaanugim)אהבה בתענוגים: G‑d's love drawn from above on Sukkos, the embrace of “His right hand embraces me,” higher even than great love.
Running and returning (ratzo vashov)רצוא ושוב: The soul's rush toward G‑d followed by its return to life below, to build His dwelling through Torah and mitzvos.
The truth of G‑dאמת ה׳: G‑d's absolute oneness, grasped only through the Torah, which is one with Him; higher than love, which is a human truth.
“My tongue shall respond with Your word”תען לשוני אמרתך: Torah study in which G‑d's own word speaks through the student, who only repeats it; the gift of Shemini Atzeres.
Chasan (bridegroom)חתן: Read as “going down a level”: the Torah's descent. There are two, into Atzilus and into Beriah; on Shemini Atzeres, and fully in the future, they become one.

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The question and three levels of love ¶1–4

1להבין מ״ש ביום השמיני עצרת תהיה לכם1. ובשביעי של פסח כתיב עצרת להוי׳ אלהיך.2 הנה כתיב ואהבת את3 ה׳ אלקיך בכל לבבך ובכל נפשך ובכל מאדך.

To understand what is written, “On the eighth day there shall be an atzeres (assembly) for you,” while of the seventh day of Pesach it is written, “an atzeres to Havayah your G‑d.” Now, it is written, “You shall love Havayah your G‑d with all your heart (levavcha), with all your soul and with all your might (me’odecha).”

Explanation

The maamar opens with a question of wording. Both the seventh day of Pesach and the eighth day after Sukkos are called an atzeres (a closing assembly, from a root meaning “to hold back”), but of Pesach the Torah says it is “to Havayah your G‑d,” while of Shemini Atzeres it says it is “for you.” To answer, the Alter Rebbe first turns to the three levels of love in the Shema: with all your heart, with all your soul, and with all your might.

ופי׳ בכל לבבך ארז״ל בשני יצריך ביצ״ט וביצה״ר4 דהיינו שכל כח ועוצם הלהב רשפי אש בוערה מכל מיני יצה״ר שבעוה״ז יתהפך הלהב כולו לאהבת ה׳.5

And on the meaning of “with all your heart (levavcha),” our Sages, of blessed memory, said: “with both your inclinations, with the good inclination and with the evil inclination.” That is: all the force and intensity of the flame, the sparks of burning fire, from every kind of evil inclination in this world, the whole flame shall be turned over into love of G‑d.

Explanation

The Mishnah reads the double letter beit in levavcha (“your heart”) as “both your hearts,” the good and the evil inclination. Loving G‑d with the evil inclination means that the whole fire of worldly desire is not suppressed but turned around, so that the same burning intensity becomes love of G‑d.

Paragraph 1 in brief

The maamar poses its question (why Pesach's atzeres is “to Havayah your G‑d” and Shemini Atzeres' is “for you”) and begins its answer by setting out the first level of love, “with all your heart,” in which even the passion of the evil inclination is turned into love of G‑d.

Deeper

The Kehot notes date this maamar to 5558 or 5560 and record that the Tzemach Tzedek copied its opening, with additions, into Or HaTorah. The “turning over” of the evil inclination described here is the theme the maamar will develop into the love of baalei teshuvah, whose past darkness becomes the very fuel of their love.

Marei mekomos

1
How it connects
The Torah's command for the eighth day after the seven days of Sukkos: “On the eighth day there shall be an atzeres for you.” The whole maamar explains why this atzeres is “for you.”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
2
On the words
עצרת להוי׳ אלהיך
How it connects
Of the seventh day of Pesach the Torah says, “and on the seventh day an atzeres to Havayah your G‑d.” The contrast between the two phrasings is the maamar's opening question.our note
The source
Deuteronomy 16:8דברים ט״ז:ח׳Sefaria (opens in a new tab)
7וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ: 8שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַHavayah אֱלֹקֶיךָ לֹא תַעֲשֶׂה מְלָאכָה: 9שִׁבְעָה שָׁבֻעֹת תִּסְפׇּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת:
7… thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein. 9Seven weeks shalt thou number unto thee; from the time the sickle is first put to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ואהבת את ה׳ אלקיך בכל לבבך ובכל נפשך ובכל מאדך
How it connects
The verse of the Shema commanding love of G‑d with heart, soul and might. The maamar reads its three phrases as three ascending levels of love.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
בשני יצריך ביצ״ט וביצה״ר
How it connects
The Mishnah explains “with all your heart (levavcha)” as “with both your inclinations, the good inclination and the evil inclination.” The Alter Rebbe reads it as the transformation of the evil inclination's fire into love.our note
The source
Mishnah Berakhot 9:5משנה ברכות ט׳:ה׳Sefaria (opens in a new tab)
חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, …
One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
How it connects
Kehot’s note points to Deuteronomy 30:6 for these words.
The source
Deuteronomy 30:6דברים ל׳:ו׳Sefaria (opens in a new tab)
5וֶהֱבִיאֲךָ ה׳ אֱלֹקֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ: 6וּמָל ה׳ אֱלֹקֶיךָ אֶת־לְבָבְךָ וְאֶת־לְבַב זַרְעֶךָ לְאַהֲבָה אֶת־ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ לְמַעַן חַיֶּיךָ: 7וְנָתַן ה׳ אֱלֹקֶיךָ אֵת כׇּל־הָאָלוֹת הָאֵלֶּה עַל־אֹיְבֶיךָ וְעַל־שֹׂנְאֶיךָ אֲשֶׁר רְדָפוּךָ:
5… shalt possess it; and He will do thee good, and multiply thee above thy fathers. . 6And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live. 7And the LORD thy God will put all these curses upon thine enemies, and on them …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

2וכמו שיהיה לעתיד דכתיב כי אז אהפוך אל עמים שפה ברורה לקרוא כולם בשם ה׳ לעבדו שכם אחד1

As it will be in the time to come, as it is written, “For then I will turn to the nations a pure language, that they may all call upon the Name of G‑d, to serve Him with one shoulder (shechem echad).”

Explanation

The prophet Tzefaniah foresees a time when the nations will be given “a pure language” and will serve G‑d “with one shoulder,” that is, in unison. The Alter Rebbe brings this vision as the model for turning the evil inclination into love.

דהיינו שאפי׳ כל העמים עו״ג שהן שרשי התאוות גשמי׳ יהפוך להם שפה ברורה לקרוא כולם כו׳ והוא ענין אתהפכא חשוכא לנהורא ולעבדו שכם אחד.

That is: even all the nations, the idol-worshippers, who are the roots of the physical lusts, He will turn to them a pure language, that they may all call, etc. And this is the matter of “darkness being turned into light” (is’hapcha chashocha linehora); and [so] “to serve Him with one shoulder.”

Explanation

The nations here stand for the roots of physical desire. In the future even these roots will be transformed, which is the Zohar's idea of “darkness turned into light”: not the removal of darkness but its conversion into light.

פי׳ שכם בחי׳ אחוריים בתר כתפין והיינו כענין מ״ש ואתה הסבות את לבם אחורנית יתהפך להיות בבחינת אחד

The meaning of shechem (shoulder) is the level of the back, “behind the shoulders” (basar kasfin); that is, like the matter of what is written, “and You turned their heart backward.” It will be turned over to be at the level of “one.”

Explanation

Shechem, “shoulder,” is read as the back, the side that faces away. As Eliyahu said, G‑d had “turned their heart backward”; that turned-away side will itself be turned around and become “one” with holiness.

[וזהו ג״כ ענין ואני נתתי לך שכם אחד על אחיך2 שבירור דיוסף להיות מבחי׳ שכם בחינת אחד הוא בבחי׳ שלמעלה יותר מבירור דהשבטים וכמ״ש סד״ה

(And this is also the matter of “And I have given you one shechem above your brothers”: that the refinement (birur) of Yosef, to be from the level of shechem, the level of “one,” is at a level higher than the refinement of the tribes; as is explained at the end of the discourse beginning

Explanation

In a parenthesis, the Alter Rebbe adds that Yaakov's gift to Yosef of “one shechem above your brothers” means the same thing. Yosef's work of refinement (birur, sifting holiness out of the world) reaches the level of transforming the “back” into “one,” which is higher than the refinement achieved by the other tribes.

והנה אנחנו מאלמים אלומים3 וע׳ לקמן בענין בכל מאדך] וזהו פי׳ ואהבת שהוא לשון ציווי

“And behold, we were binding sheaves”; and see below on the matter of “with all your might.”) And this is the meaning of ve’ahavta (“you shall love”), which is a term of command

Explanation

The parenthesis ends by pointing to the discourse on Yosef's dream of the sheaves, in Torah Ohr, and to the discussion of “with all your might” below. Returning to the verse, the word ve'ahavta (“you shall love”) is first of all a command.

וגם ל׳ עתיד לומר שלעתיד סופך לאהוב את ה׳ בכל לבבך כי לא ידח ממנו נדח.4 5

and also a term of the future, saying that in the time to come, “in the end you will love” G‑d with all your heart; for “none that is banished will be banished from Him.”

Explanation

The same word can also be read as a promise about the future: “in the end you will love.” Since no Jewish soul will remain cast away from G‑d, every one will eventually love Him with all his heart, including with the transformed evil inclination.

Paragraph 2 in brief

The paragraph grounds “with all your heart” in the promised future transformation of all desire into holiness, and reads ve'ahavta as both a command and a promise.

Deeper

“Darkness turned into light” (is'hapcha) is a higher mode than “subduing” the other side (is'kafia): here the very energy of the opposing force is converted. The Kehot note records that the Or HaTorah version adds, in place of the bracket, that in the future G‑d's glory will be revealed and all flesh will see with physical sight that He is their life, and this is the meaning of ve'ahavta.

Marei mekomos

1
How it connects
The prophet's promise that the nations will be given a pure language to call on G‑d's Name and serve Him “with one shoulder.” The Alter Rebbe reads it as the future transformation of the roots of physical desire.our note
The source
Zephaniah 3:9צפניה ג׳:ט׳Sefaria (opens in a new tab)
8… מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקׇבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כׇּל־הָאָרֶץ: 9כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעׇבְדוֹ שְׁכֶם אֶחָד: 10מֵעֵבֶר לְנַהֲרֵי־כוּשׁ עֲתָרַי בַּת־פּוּצַי יוֹבִלוּן מִנְחָתִי:
8… My fierce anger; For all the earth shall be devoured With the fire of My jealousy. 9For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. 10From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
2
On the words
ואני נתתי לך שכם אחד על אחיך
How it connects
Yaakov gives Yosef “one shechem above your brothers.” The Alter Rebbe reads shechem echad as the level of turning the “back” into “one,” Yosef's special refinement.our note
The source
Genesis 48:22בראשית מ״ח:כ״בSefaria (opens in a new tab)
21וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹקִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל־אֶרֶץ אֲבֹתֵיכֶם: 22וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל־אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי:
21… but God will be with you, and bring you back unto the land of your fathers. 22Moreover I have given to thee one aportion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
והנה אנחנו מאלמים אלומים
How it connects
Yosef's dream of the sheaves, which is the opening verse of the discourse the text refers to for Yosef's refinement.our note
The source
Genesis 37:7בראשית ל״ז:ז׳Sefaria (opens in a new tab)
6וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי: 7וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי: 8וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם־מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל־חֲלֹמֹתָיו וְעַל־דְּבָרָיו:
6And he said unto them: ‘Hear, I pray you, this dream which I have dreamed: 7for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’ 8And his brethren said to him: ‘Shalt thou indeed reign over us? or shalt thou indeed …
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 לא ידח ממנו נדח
How it connects
“That none that is banished be banished from Him.” It supports reading ve'ahavta as a promise that every soul will eventually come to love G‑d.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
How it connects
Eliyahu's prayer on Mount Carmel: “You turned their heart backward.” It is used here for the “back” side, the side turned away from holiness, which will be turned around.our note
The source
I Kings 18:37מלכים א י״ח:ל״זSefaria (opens in a new tab)
36… אֱלֹקֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹקִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ וּבִדְבָרְךָ עָשִׂיתִי אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה: 37עֲנֵנִי ה׳ עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי־אַתָּה ה׳ הָאֱלֹקִים וְאַתָּה הֲסִבֹּתָ אֶת־לִבָּם אֲחֹרַנִּית: 38וַתִּפֹּל אֵשׁ־ה׳ וַתֹּאכַל אֶת־הָעֹלָה וְאֶת־הָעֵצִים וְאֶת־הָאֲבָנִים וְאֶת־הֶעָפָר וְאֶת־הַמַּיִם אֲשֶׁר־בַּתְּעָלָה לִחֵכָה:
36… that I am Thy servant, and that I have done all these things at Thy word. 37Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’ 38Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

3ובכל נפשך1 הוא בחי׳ אהבה גדולה מזו שאינה נתפסת בלב האדם לפי שאין בגשמיות דוגמתה וכערכה כלל כ״א לה׳ לבדו

“And with all your soul” is the level of a love greater than this, which cannot be grasped in the heart of man, because in physicality there is nothing like it or comparable to it at all; [it is] only for G‑d alone.

Explanation

The second level, “with all your soul,” is a love that the heart cannot hold. The heart's love is fed by comparison with physical things one loves; this love has no physical counterpart at all and is for G‑d alone.

והיא אהבת הנפש האלקי׳ לבדה וכמ״ש נפשי אויתיך2 והאהבה הזאת היא מתלהבת ומתלהטת בנפשות הצדיקים כי היכל ה׳ המה וכלי בית3 ה׳.4

And it is the love of the G‑dly soul (nefesh ha’Elokis) alone, as it is written, “My soul, I have desired You.” And this love flames and blazes in the souls of the tzaddikim, for “they are the Sanctuary of G‑d” and “the vessels of the House of G‑d.”

Explanation

It belongs to the G‑dly soul alone, as in Yeshayah's words, “My soul, I have desired You.” It burns openly in tzaddikim, whose whole being is a sanctuary and a vessel for G‑d.

Paragraph 3 in brief

The paragraph describes the second level, “with all your soul”: a purely spiritual love of the G‑dly soul, found fully in tzaddikim.

Marei mekomos

1
On the words
ובכל נפשך
How it connects
The second phrase of the verse of love, read as a higher love of the soul itself.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
נפשי אויתיך
How it connects
“My soul, I have desired You in the night.” It describes a longing of the soul for G‑d that has no physical object.our note
The source
Isaiah 26:9ישעיהו כ״ו:ט׳Sefaria (opens in a new tab)
8אַף אֹרַח מִשְׁפָּטֶיךָ ה׳ קִוִּינוּךָ לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת־נָפֶשׁ: 9נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה אַף־רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל: 10יֻחַן רָשָׁע בַּל־לָמַד צֶדֶק בְּאֶרֶץ נְכֹחוֹת יְעַוֵּל וּבַל־יִרְאֶה גֵּאוּת ה׳
8… waited for Thee; To Thy name and to Thy memorial is the desire of our soul. 9With my soul have I desired Thee in the night; Yea, with my spirit within me have I sought Thee earnestly; For when Thy judgments are in the earth, The inhabitants of the world learn righteousness. 10Let favour be shown to the wicked, yet will he not learn righteousness; In the land …
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
וכלי בית ה׳
How it connects
“The vessels of the House of G‑d,” applied here to tzaddikim as vessels for G‑dliness. The same phrase will matter below: tzaddikim are still “vessels.”our note
The source
Jeremiah 28:3ירמיהו כ״ח:ג׳Sefaria (opens in a new tab)
2כֹּה־אָמַר ה׳ צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל לֵאמֹר שָׁבַרְתִּי אֶת־עֹל מֶלֶךְ בָּבֶל: 3בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כׇּל־כְּלֵי בֵּית ה׳ אֲשֶׁר לָקַח נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל: 4וְאֶת־יְכׇנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כׇּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־ה׳ כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל:
2… hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon. 3Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon; 4and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, …
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
היכל ה׳ המה
How it connects
The phrase “the Sanctuary of G‑d are these,” applied here to the souls of tzaddikim, in whom this love blazes.our note
The source
Jeremiah 7:4ירמיהו ז׳:ד׳Sefaria (opens in a new tab)
3כֹּה־אָמַר ה׳ צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה: 4אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר לֵאמֹר הֵיכַל ה׳ הֵיכַל ה׳ הֵיכַל ה׳ הֵמָּה: 5כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ:
3… Amend your ways and your doings, and I will cause you to dwell in this place. 4Trust ye not in lying words, saying: ‘The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.’ 5Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice …
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.

4ובכל מאדך היא בחי׳ אהבה העולה על כולנה שהיא בחי׳ אהבה רבה במאד שאינה נתפסת אפילו בנשמו׳ הצדיקים וגבהו דרכיה במאד מאד למעלה מעלה מבחי׳ הנבראים שהוא לדבקה בו ית׳ ממש בא״ס ב״ה

“And with all your might (me’odecha)” is the level of a love that surpasses them all, which is the level of “great love” (ahavah rabbah) in the extreme (bim’od), which cannot be grasped even in the souls of the tzaddikim; “its ways are high,” exceedingly high, higher and higher than the level of created beings: it is to cleave to Him, may He be blessed, truly, to the Infinite One (Ein Sof), blessed be He.

Explanation

The third level, “with all your might (me'odecha),” is ahavah rabbah, “great love,” in the extreme. It is higher than anything a created soul can contain, even that of a tzaddik, because it seeks to cleave to the Infinite One Himself.

והנה כתיב גדול ה׳ ומהולל מאד1 ולגדולתו אין חקר וכך האהבה הנמשכת מזה היא בבחי׳ מאד בלי שיעור וגבול ואין הנפש יכולה להשיגה להיות שהנפש היא בחי׳ נברא בבחי׳ כלי וגבול

Now, it is written, “Great is G‑d and exceedingly (me’od) praised, and His greatness is unsearchable.” So too the love drawn from this is at the level of me’od, without measure or limit; and the soul cannot attain it, since the soul is at the level of a created being, at the level of a vessel and a limit.

Explanation

The word me'od (“exceedingly”) in the verse “Great is G‑d and exceedingly praised, His greatness unsearchable” shows that me'od means without limit. The love that answers to that greatness is itself limitless, so the soul, which is a created and limited vessel, cannot reach it by its own capacity.

אך הזוכה לאהבה רבה הזאת הם בעלי תשובה ע״ד מאמרז״ל במקום שבע״ת עומדים2 אין צדיקים גמורים יכולים לעמוד.3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

But those who merit this great love are the baalei teshuvah (those who return), in the manner of the saying of our Sages, of blessed memory: “In the place where baalei teshuvah stand, perfect tzaddikim cannot stand.”

Explanation

Nevertheless those who return in teshuvah do reach it. This is why the Sages say that where baalei teshuvah stand, perfect tzaddikim cannot stand.

Paragraph 4 in brief

The paragraph defines the highest love, “with all your might,” as a limitless longing for the Infinite One that exceeds the soul's own capacity, and says it belongs to baalei teshuvah.

Deeper

In Chassidus, the tzaddik's love is measured by his soul's grasp, whereas the baal teshuvah's love comes from the shock of his distance from G‑d and so breaks through the soul's limits. This anticipates the explanation from “the advantage of light over darkness” that follows.

Marei mekomos

1
On the words
גדול ה׳ ומהולל מאד
How it connects
“Great is G‑d and exceedingly praised, and His greatness is unsearchable.” The word me'od links G‑d's unsearchable greatness to the limitless love of me'odecha.our note
The source
Psalms 145:3תהילים קמ״ה:ג׳Sefaria (opens in a new tab)
2בְּכׇל־יוֹם אֲבָרְכֶךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד: 3גָּדוֹל ה׳ וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר: 4דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶיךָ יַגִּידוּ:
2Every day will I bless Thee; And I will praise Thy name for ever and ever. 3Great is the LORD, and highly to be praised; And His greatness is unsearchable. 4One generation shall laud Thy works to another, And shall declare Thy mighty acts.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
במקום שבע״ת עומדים
How it connects
The words here quote Berakhot 34b:22–23; the passage is shown below.
The source
Berakhot 34b:22–23ברכות ל״ד ב:כ״ב-כ״גSefaria (opens in a new tab)
וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין — צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, שֶׁנֶּאֱמַר: ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב״. ״לָרָחוֹק״ בְּרֵישָׁא, וַהֲדַר ״לַקָּרוֹב״. וְרַבִּי יוֹחָנָן אָמַר לְךָ: מַאי ״רָחוֹק״ — שֶׁהָיָה רָחוֹק מִדְּבַר עֲבֵירָה מֵעִיקָּרָא. וּמַאי ״קָרוֹב״ — שֶׁהָיָה קָרוֹב לִדְבַר עֲבֵירָה, וְנִתְרַחֵק מִמֶּנּוּ הַשְׁתָּא.
This is at variance with the opinion of R. Abbahu who said : The place which the penitent occupy, the perfectly righteous are unable to occupy ; as it is said, "Peace, peace to him that is far off and to him that is near" — "to him that is far off [from God]" first, and then "to him that is near." But R. Johanan can reply : What means "To him that is far off"? To him who was far off from transgression from the first ; and what means "To him that is near"? To him that was near transgression and has now removed himself therefrom.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אם אני כאן הכל כאן
How it connects
The words here quote Sukkah 53a:3; the passage is shown below.
The source
Sukkah 53a:3סוכה נ״ג א:ג׳Sefaria (opens in a new tab)
תַּנְיָא: אָמְרוּ עָלָיו עַל הִלֵּל הַזָּקֵן, כְּשֶׁהָיָה שָׂמֵחַ בְּשִׂמְחַת בֵּית הַשּׁוֹאֵבָה, אָמַר כֵּן: אִם אֲנִי כָּאן — הַכֹּל כָּאן, וְאִם אֵינִי כָּאן — מִי כָּאן. הוּא הָיָה אוֹמֵר כֵּן: מָקוֹם שֶׁאֲנִי אוֹהֵב — שָׁם רַגְלַי מוֹלִיכוֹת אוֹתִי. אִם תָּבֹא אֶל בֵּיתִי — אֲנִי אָבֹא אֶל בֵּיתֶךָ, אִם אַתָּה לֹא תָּבֹא אֶל בֵּיתִי — אֲנִי לֹא אָבֹא אֶל בֵּיתֶךָ, שֶׁנֶּאֱמַר: ״בְּכׇל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ״.
It was taught: They said about Hillel the Elder that when he used to rejoice at the Simchat Bet Hashoevah, he used to say: If I am here, everyone is here; but if I am not here, who is here?’ He also used to say: “To the place that I love, there my feet take me. If you will come into my House, I will come into your house. If you will not come to my House, I will not come to your house, as it is said, “In every place where I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Daf Shevui (CC0) · via Sefaria
Kehot’s note
סוכה נג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
וכדפי׳ בזהר בהשמטות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ח״א דף רסא, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ובפ׳ בראשית (דף א׳) פי׳
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 · p. 128
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)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 128
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת סידור ע׳ קכח מה שכתב בשם הרמ״ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ותושע לו ימינו
How it connects
Kehot’s note points to Psalms 98:1 for these words.
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
Job 40:14איוב מ׳:י״דSefaria (opens in a new tab)
13טׇמְנֵם בֶּעָפָר יָחַד פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן: 14וְגַם־אֲנִי אוֹדֶךָּ כִּי־תוֹשִׁעַ לְךָ יְמִינֶךָ: 15הִנֵּה־נָא בְהֵמוֹת אֲשֶׁר־עָשִׂיתִי עִמָּךְ חָצִיר כַּבָּקָר יֹאכֵל:
13Hide them in the dust together; Bind their faces in the hidden place. 14Then will I also confess unto thee That thine own right hand can save thee. 15Behold now behemoth, which I made with thee; He eateth grass as an ox.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה תהלים צח, א. איוב מ, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
רגלי׳ יורדות מות
How it connects
The words here quote Proverbs 5:5; the passage is shown below.
The source
Proverbs 5:5משלי ה׳:ה׳Sefaria (opens in a new tab)
4וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה חַדָּה כְּחֶרֶב פִּיּוֹת: 5רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ: 6אֹרַח חַיִּים פֶּן־תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע:
4But her end is bitter as wormwood, Sharp as a two-edged sword. 5Her feet go down to death; Her steps take hold on the nether-world; 6Lest she should walk the even path of life, Her ways wander, but she knoweth it not.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ה, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
לא יגורך רע
How it connects
The words here quote Psalms 5:5; the passage is shown below.
The source
Psalms 5:5תהילים ה׳:ה׳Sefaria (opens in a new tab)
4ה׳ בֹּקֶר תִּשְׁמַע קוֹלִי בֹּקֶר אֶעֱרׇךְ־לְךָ וַאֲצַפֶּה: 5כִּי לֹא אֵל־חָפֵץ־רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע: 6לֹא־יִתְיַצְּבוּ הוֹלְלִים לְנֶגֶד עֵינֶיךָ שָׂנֵאתָ כׇּל־פֹּעֲלֵי אָוֶן:
4… my voice; In the morning will I order my prayer unto Thee, and will look forward. 5For Thou art not a God that hath pleasure in wickedness; Evil shall not sojourn with Thee. 6The boasters shall not stand in Thy sight; Thou hatest all workers of iniquity.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים ה, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ברע״מ פ׳ בא (דמ״ב ב׳)
How it connects
Kehot’s note points to where this is explained further: Maamarei Admur HaZaken.
Where the note points
Maamarei Admur HaZakenמאמרי אדמו״ר הזקן
by the Alter Rebbe · p. 311
The Alter Rebbe’s maamarim as transcribed by his students, by year.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מבואר במאמרי אדה״ז הקצרים ע׳ שיא ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
והיינו בחי׳ יסודות דאו״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה וככה — תרל״ז ע׳ קנח ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
בזהר (ס״פ בלק
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 · Ki Sisa, p. 1937
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 גם אוה״ת פ׳ תשא ע׳ א׳תתקלז ושם מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ענין הקפות . . ואינו אלא מנהג
How it connects
Kehot’s note points to where this is explained further: Siddur im Dach.
Where the note points
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 269b
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Likkutei Sichosלקוטי שיחות
by the Rebbe · p. 227
The Rebbe’s edited talks on the parsha and the festivals, with his notes.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
רמ״א בשו״ע או״ח סתרס״ט. בסידור עם דא״ח רסט, ב ”והוא ענין המנהג נביאים בהקפות שאינו גם מד״ס אלא מנהג נביאים בלבד”. וראה בלקו״ש חכ״ט ע׳ 227 הערה 54 הצ״ע בזה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
וקרוב לזה נתבאר במ״א בענין תפלת ערבית
How it connects
Kehot’s note points to where this is explained further: Biurei HaZohar.
Where the note points
Biurei HaZoharביאורי הזהר
by the Mitteler Rebbe (and the Tzemach Tzedek)
Chassidic explanations of passages of the Zohar, by parsha.
Find it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Vayeitzei, maamar 5לקמן שה״ש כד, ב
page 24b, ¶7
כו׳ שכדי להיות לבבנו מכון וכסא להשראת בינה ודעת בבחי׳ הרגשה בלב הוא ע״י הרחמנות כי הרחמנות והדעת תלוי זה בזה. וכמארז״ל (ברכות לג.) כל מי שאין בו דעה כו׳:
Read it here
Kehot’s note
ראה ביאוה״ז לאדה״א יג סע״ד. ביאוה״ז להצ״צ כרך א ע׳ פה. וראה לקמן שה״ש כד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
אמרתי אחכמה והיא רחוקה ממני
How it connects
The words here quote Ecclesiastes 7:23; the passage is shown below.
The source
Ecclesiastes 7:23קהלת ז׳:כ״גSefaria (opens in a new tab)
22כִּי גַּם־פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ אֲשֶׁר גַּם־[אַתָּה] (את) קִלַּלְתָּ אֲחֵרִים: 23כׇּל־זֹה נִסִּיתִי בַחׇכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי: 24רָחוֹק מַה־שֶּׁהָיָה וְעָמֹק עָמֹק מִי יִמְצָאֶנּוּ:
22for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. 23All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. 24That which is far off, and exceeding deep; who can find it out?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ז, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
ותתצב אחותו מרחוק
How it connects
The words here quote Exodus 2:4; the passage is shown below.
The source
Exodus 2:4שמות ב׳:ד׳Sefaria (opens in a new tab)
3וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָהֿ בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹר: 4וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ: 5וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ:
3… and she put the child therein, and laid it in the flags by the river’s brink. 4And his sister stood afar off, to know what would be done to him. 5And the daughter of Pharaoh came down to bathe in the river; and her maidens walked …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות ב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
On the words
אמור לחכמה אחותי את
How it connects
The words here quote Proverbs 7:4; the passage is shown below.
The source
Proverbs 7:4משלי ז׳:ד׳Sefaria (opens in a new tab)
3קׇשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל־לוּחַ לִבֶּךָ: 4אֱמֹר לַחׇכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא: 5לִשְׁמׇרְךָ מֵאִשָּׁה זָרָה מִנׇּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה:
3Bind them upon thy fingers, Write them upon the table of thy heart. 4Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman; 5That they may keep thee from the strange woman, From the alien woman that maketh smooth her words.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ז, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
כאיש אשר אמו תנחמנו
How it connects
The words here quote Isaiah 66:13; the passage is shown below.
The source
Isaiah 66:13ישעיהו ס״ו:י״גSefaria (opens in a new tab)
12כִּי־כֹה אָמַר ה׳ הִנְנִי נֹטֶה־אֵלֶיהָ כְּנָהָר שָׁלוֹם וּכְנַחַל שׁוֹטֵף כְּבוֹד גּוֹיִם וִינַקְתֶּם עַל־צַד תִּנָּשֵׂאוּ וְעַל־בִּרְכַּיִם תְּשׇׁעֳשָׁעוּ: 13כְּאִישׁ אֲשֶׁר אִמּוֹ תְּנַחֲמֶנּוּ כֵּן אָנֹכִי אֲנַחֶמְכֶם וּבִירוּשָׁלַ͏ִם תְּנֻחָמוּ: 14וּרְאִיתֶם וְשָׂשׂ לִבְּכֶם וְעַצְמוֹתֵיכֶם כַּדֶּשֶׁא תִפְרַחְנָה וְנוֹדְעָה יַד־Havayah אֶת־עֲבָדָיו וְזָעַם אֶת־אֹיְבָיו:
12… suck thereof: Ye shall be borne upon the side, and shall be dandled upon the knees. 13As one whom his mother comforteth, So will I comfort you; and ye shall be comforted in Jerusalem. 14And when ye see this, your heart shall rejoice, and your bones shall flourish like young …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
בן חכם ישמח אב
How it connects
The words here quote Proverbs 10:1; the passage is shown below.
The source
Proverbs 10:1משלי י׳:א׳Sefaria (opens in a new tab)
1מִשְׁלֵי שְׁלֹמֹה בֵּן חָכָם יְשַׂמַּח־אָב וּבֵן כְּסִיל תּוּגַת אִמּוֹ: 2לֹא־יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת:
1The proverbs of Solomon. A wise son maketh a glad father; but a foolish son is the grief of his mother. 2Treasures of wickedness profit nothing; but righteousness delivereth from death.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי י, א. טו, כ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
19
On the words
לפני ה׳ תטהרו
How it connects
The words here quote Leviticus 16:30; the passage is shown below.
The source
Leviticus 16:30ויקרא ט״ז:ל׳Sefaria (opens in a new tab)
29וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכׇל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם: 30כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ: 31שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם:
29… and shall do no manner of work, the home-born, or the stranger that sojourneth among you. 30For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. 31It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ויקרא טז, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
מ״ש במ״א ע״פ אז יבקע
How it connects
Kehot’s note points to where this is explained further: Siddur im Dach.
Where the note points
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 257d
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
סידור רנז, ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
לרחוק שנעשה קרוב
How it connects
Rabbi Abahu's teaching that perfect tzaddikim cannot stand in the place of baalei teshuvah. It is brought as proof that baalei teshuvah reach the love of me'odecha.our note
The source
Berakhot 34b:17–18ברכות ל״ד ב:י״ז-י״חSefaria (opens in a new tab)
אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא וְכוּ׳: מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: דְּאָמַר קְרָא: ״בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה׳ וּרְפָאתִיו״. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וְלָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם, וְלַמְהַנֶּה תַּלְמִיד חָכָם מִנְּכָסָיו. אֲבָל תַּלְמִידֵי חֲכָמִים עַצְמָן — ״עַיִן לֹא רָאָתָה אֱלֹקִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ״.
They declared concerning R. Hannina b. Dosa, etc. Whence is this? R. Joshua b. Levi said :For the Scriptures state, "Peace, peace to him that is far off and to him that is near, saith the Lord that createth the fruit of the lips; and I will heal him" (Is.lvii. 19). R. Hiyya b. Abba said in the name of R. Johanan : Every prophet prophesied only to marry his daughter to a disciple of the wise, and for him who transacts the affairs of a disciple of the wise and allows him to enjoy his possessions ; but as for the disciples of the wise themselves, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him" (Is. Ixiv. 3).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות לד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
On the words
להבין מ״ש ביום השמע״צ
How it connects
Kehot’s note points to where this is explained further: Maamarei Admur HaZaken.
Where the note points
Maamarei Admur HaZakenמאמרי אדמו״ר הזקן
by the Alter Rebbe · p. 619
The Alter Rebbe’s maamarim as transcribed by his students, by year.
Find it in the Lubavitch Library (opens in a new tab)
Or HaTorahאור התורה
by the Tzemach Tzedek · Vayikra, vol. 2, p. 453
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
נאמר בשנת תקנ״ח או שנת תק״ס — ראה ברשימת המאמרים שבסו״ס מאמרי אדה״ז הקצרים ע׳ תריט הערה 101. ולהלן ברשימת הכתבי-יד.
קטע מהתחלת הדרוש נעתק באוה״ת ויקרא כרך ב ע׳ תנג עם הוספות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
On the words
ביום השמיני עצרת
How it connects
The words here quote Numbers 29:35; the passage is shown below.
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.
24
On the words
עצרת לה׳ אלקיך
How it connects
The words here quote Deuteronomy 16:8; the passage is shown below.
The source
Deuteronomy 16:8דברים ט״ז:ח׳Sefaria (opens in a new tab)
7וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ: 8שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַHavayah אֱלֹקֶיךָ לֹא תַעֲשֶׂה מְלָאכָה: 9שִׁבְעָה שָׁבֻעֹת תִּסְפׇּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת:
7… thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein. 9Seven weeks shalt thou number unto thee; from the time the sickle is first put to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים טז, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
25
On the words
ואהבת את ה״א בכל לבבך
How it connects
The third phrase of the verse of love, “with all your might (me'odecha),” read as love without limit.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים ו, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26
On the words
בשני יצריך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכות פ״ט, מ״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
לאהבת ה׳
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. 2, p. 454
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
באוה״ת ויקרא כרך ב ע׳ תנד נמצא הגהה, והדרך המביא את האדם לאהבה זו, נעתק מתו״א פה, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
28
On the words
כי אז אהפוך אל עמים
How it connects
The words here quote Zephaniah 3:9; the passage is shown below.
The source
Zephaniah 3:9צפניה ג׳:ט׳Sefaria (opens in a new tab)
8… מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקׇבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כׇּל־הָאָרֶץ: 9כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעׇבְדוֹ שְׁכֶם אֶחָד: 10מֵעֵבֶר לְנַהֲרֵי־כוּשׁ עֲתָרַי בַּת־פּוּצַי יוֹבִלוּן מִנְחָתִי:
8… My fierce anger; For all the earth shall be devoured With the fire of My jealousy. 9For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. 10From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
צפני׳ ג, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
29
On the words
שפה ברורה לקרוא כולם כו׳ והוא ענין אתהפכא חשוכא לנהורא ולעבדו
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
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
באוה״ת שם: שפה ברורה אתהפכא חשוכא לנהורא וזהו לקרוא כו׳. ולעבדו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
30
On the words
ואתה הסבות את לבם
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מ״א יח, לז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
31
On the words
ואני נתתי לך שכם אחד
How it connects
The words here quote Genesis 48:22; the passage is shown below.
The source
Genesis 48:22בראשית מ״ח:כ״בSefaria (opens in a new tab)
21וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף הִנֵּה אָנֹכִי מֵת וְהָיָה אֱלֹקִים עִמָּכֶם וְהֵשִׁיב אֶתְכֶם אֶל־אֶרֶץ אֲבֹתֵיכֶם: 22וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל־אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי:
21… but God will be with you, and bring you back unto the land of your fathers. 22Moreover I have given to thee one aportion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית מח, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
32
On the words
[וזהו . . בכל מאדך]
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
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
באוה״ת שם נמצא במקומו הוספה אחרת ”והיינו ע״י שלע״ל יהי׳ ונגלה כבוד ה׳ וראו כל בשר כו׳ בראי׳ חושיות איך כי הוא חייך”. וזהו ואהבת.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
33
On the words
כי לא ידח ממנו נדח
How it connects
The words here quote II Samuel 14:14; the passage is shown below.
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.
34
On the words
נפשי אויתיך
How it connects
The words here quote Isaiah 26:9; the passage is shown below.
The source
Isaiah 26:9ישעיהו כ״ו:ט׳Sefaria (opens in a new tab)
8אַף אֹרַח מִשְׁפָּטֶיךָ ה׳ קִוִּינוּךָ לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת־נָפֶשׁ: 9נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה אַף־רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל: 10יֻחַן רָשָׁע בַּל־לָמַד צֶדֶק בְּאֶרֶץ נְכֹחוֹת יְעַוֵּל וּבַל־יִרְאֶה גֵּאוּת ה׳
8… waited for Thee; To Thy name and to Thy memorial is the desire of our soul. 9With my soul have I desired Thee in the night; Yea, with my spirit within me have I sought Thee earnestly; For when Thy judgments are in the earth, The inhabitants of the world learn righteousness. 10Let favour be shown to the wicked, yet will he not learn righteousness; In the land …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ כו, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
35
On the words
היכל ה׳ המה וכלי בית ה׳
How it connects
The words here quote Jeremiah 7:4; the passage is shown below.
The source
Jeremiah 7:4ירמיהו ז׳:ד׳Sefaria (opens in a new tab)
3כֹּה־אָמַר ה׳ צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל הֵיטִיבוּ דַרְכֵיכֶם וּמַעַלְלֵיכֶם וַאֲשַׁכְּנָה אֶתְכֶם בַּמָּקוֹם הַזֶּה: 4אַל־תִּבְטְחוּ לָכֶם אֶל־דִּבְרֵי הַשֶּׁקֶר לֵאמֹר הֵיכַל ה׳ הֵיכַל ה׳ הֵיכַל ה׳ הֵמָּה: 5כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ:
3… Amend your ways and your doings, and I will cause you to dwell in this place. 4Trust ye not in lying words, saying: ‘The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.’ 5Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה ירמי׳ ז, ד. כח, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Light out of darkness ¶5–7

5והענין כמ״ש כיתרון האור מן החושך.1 פי׳ שיש יתרון ומעלה לאור כשבא מן החושך דוקא

The matter is as it is written, “as the advantage of light over darkness.” The meaning is that there is an advantage and superiority to light when it comes from darkness specifically.

Explanation

Kohelles says that light has an advantage over darkness. The Alter Rebbe reads it as “light that comes out of darkness”: light has a special superiority precisely when it emerges from darkness.

דהיינו כשישים האדם אל לבו כל מעשיו ודבוריו ומחשבותיו אשר לא לה ׳המה בכל ימי חיי הבלו שהם חשך ממש והסתר פניו ית׳ ואעפ״כ בכך היה חפץ ומתאוה וכו׳.

That is: when a person takes to heart all his deeds, words and thoughts which were not for G‑d, in all the days of his vain life, which are actual darkness and the hiding of His face, may He be blessed; and nevertheless this is what he desired and craved, etc.

Explanation

The baal teshuvah reflects on a whole life of deeds, words and thoughts that were not for G‑d, which were darkness and concealment of G‑d. And yet, he realizes, that was what he wanted and longed for.

מכש״כ וק״ו שיש יתרון מעלה לאור ה׳ אשר לזאת תתרבה ותתגדל האהבה במאד ביתר שאת

How much more so, and by an argument from the lesser to the greater, is there an advantage and superiority to the light of G‑d; so that because of this the love will increase and grow exceedingly (bim’od), with greater intensity

Explanation

If he could desire darkness so strongly, then all the more should he desire the light of G‑d, which is infinitely superior. This reasoning makes his love grow “exceedingly,” the word of me'odecha.

ומעלה לאין קץ להוציא נפשו ממאסרה להשתפך אל חיק אביה א״ס ב״ה ממש ולדבקה בו ממש (ועמ״ש מזה בד״ה שמאלו תחת לראשי בפ׳ כי תשא).2

and higher without end, to bring his soul out of its prison, to pour itself out into the bosom of its Father, the Infinite One, blessed be He, truly, and to cleave to Him truly (and see what is explained on this in the discourse beginning “His left hand is under my head,” in Parshas Ki Sisa).

Explanation

The love grows without end until the soul longs to break out of its prison, the body and its limits, and pour itself into “the bosom of its Father,” the Infinite One. The parenthesis refers to a discourse in Torah Ohr, Parshas Ki Sisa, for more on this.

וזהו ענין זדונות נעשו כזכיות3 ע״י תשובה כי יעלה ויבא ליגיע לבחי׳ אהבה רבה הנ״ל.

And this is the matter of “deliberate sins become like merits” through teshuvah: for he will rise and come to reach the level of great love mentioned above.

Explanation

This is how the Talmud's statement that teshuvah turns deliberate sins into merits works: the memory of the sins is what drives the baal teshuvah up to the great love, so the sins themselves become the cause of an ascent.

ולכן אפילו צדיקים גמורים אין יכולים לעמוד להיותם בחי׳ גמורים מלשון כלי שנגמר מלאכתו4 ועדיין הם בבחי׳ כלי.5

Therefore even perfect tzaddikim (tzaddikim gemurim) cannot stand [there], because they are at the level of gemurim (“completed”), from the expression “a vessel whose making has been completed”; and they are still at the level of a vessel.

Explanation

Tzaddikim gemurim (“perfect tzaddikim”) is read from gamar, “finished,” as in the Mishnah's term for a vessel whose making has been completed. A perfect tzaddik is a finished vessel with a fixed capacity, so he cannot reach the boundless love of the baal teshuvah.

Paragraph 5 in brief

The paragraph explains why baalei teshuvah reach the boundless love: light that comes out of darkness is stronger, and the baal teshuvah's past longing for darkness becomes the measure of his far greater longing for G‑d.

Deeper

The wordplay on gemurim and a finished vessel sharpens the contrast between the tzaddik, whose love matches his defined spiritual stature, and the baal teshuvah, whose love breaks every vessel. The Kehot note suggests that the Torah Ohr passage meant is at 85c onward, perhaps 86b.

Marei mekomos

1
On the words
כיתרון האור מן החושך
How it connects
“As the advantage of light over darkness.” The Alter Rebbe reads min hachoshech as “from darkness”: light that emerges from darkness is superior.our note
The source
Ecclesiastes 2:13קהלת ב׳:י״גSefaria (opens in a new tab)
12וּפָנִיתִי אֲנִי לִרְאוֹת חׇכְמָה וְהוֹלֵלוֹת וְסִכְלוּת כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר־כְּבָר עָשׂוּהוּ: 13וְרָאִיתִי אָנִי שֶׁיֵּשׁ יִתְרוֹן לַחׇכְמָה מִן־הַסִּכְלוּת כִּיתְרוֹן הָאוֹר מִן־הַחֹשֶׁךְ: 14הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְיָדַעְתִּי גַם־אָנִי שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת־כֻּלָּם:
12… can the man do that cometh after the king? even that which hath been already done. 13Then I saw that wisdom excelleth folly, as far as light excelleth darkness. 14The wise man, his eyes are in his head; But the fool walketh in darkness. And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בד״ה שמאלו . . בפ׳ כי תשא
How it connects
That discourse develops the soul's yearning to leave its limits and cleave to G‑d, the love of baalei teshuvah described here.our note
Where the note points
Torah Ohrתורה אור
Ki Sisa, the discourse beginning “Semolo tachas leroshi” (His left hand is under my head), 85c ff.; perhaps 86b is meant · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Parshas Zachor, maamar 2תו״א פה, ג
page 85c, ¶5
הנקודה תחת היסוד ואח״כ חוזרת ועולה ומתחלה נעשה פרצוף אב״א ואח״כ פב״פ וזהו דרך המדבר אחרי הוי״ה שצ״ל תחלה אב״א והוא ענין המשכ׳ המוחין בשלימות אך שאינו אלא דרך אחוריים.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה תו״א פה, ג ואילך. ואולי הכוונה לדף פו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
זדונות נעשו כזכיות
How it connects
Reish Lakish's teaching that teshuvah out of love turns deliberate sins into merits. Here it is explained by the great love the sins provoke.our note
The source
Yoma 86b:3יומא פ״ו ב:ג׳Sefaria (opens in a new tab)
אָמַר רֵישׁ לָקִישׁ: גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּשְׁגָגוֹת, שֶׁנֶּאֱמַר: ״שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ״, הָא ״עָוֹן״ — מֵזִיד הוּא, וְקָא קָרֵי לֵקהּ מִכְשׁוֹל. אִינִי?! וְהָאָמַר רֵישׁ לָקִישׁ: גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּזְכִיּוֹת, שֶׁנֶּאֱמַר: ״וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ וְעָשָׂה מִשְׁפָּט וּצְדָקָה עֲלֵיהֶם (חָיֹה) יִחְיֶה״! לָא קַשְׁיָא: כָּאן מֵאַהֲבָה, כָּאן מִיִּרְאָה.
And yet, Reish Lakish said: Repentance is great, for intentional sins are made for him into virtues, as it says (Ezekiel 33:19), "And when the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall live thereby."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
יומא פו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כלי שנגמר מלאכתו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה כלים ספ״ד ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
How it connects
The verse speaks of souls “pouring out into their mothers' bosom.” The Alter Rebbe borrows the phrase for the soul pouring itself into the bosom of its Father, the Infinite One.our note
The source
Lamentations 2:12איכה ב׳:י״בSefaria (opens in a new tab)
11כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה: 12לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם: 13מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלַ͏ִם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ:
11… people; Because the young children and the sucklings swoon In the broad places of the city. 12They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom. 13What shall I take to witness for thee? What shall I liken to thee, O daughter …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

6ולזה הזהירו רז״ל במאד הוי שפל רוח בפני כל אדם1 כדי להיות נשבר ונדכה ונכנע ורוחו נמוכה בכדי שיאיר עליו אור האהבה כיתרון האור הנ״ל.

For this reason our Sages, of blessed memory, cautioned with [the word] me’od (“very”): “Be humble of spirit before every person,” so as to be broken, crushed and subdued, with a lowly spirit, so that the light of love may shine upon him, as “the advantage of light” mentioned above.

Explanation

The Mishnah uses the same word me'od (“very”) in its call to humility, linking humility to the love of me'odecha. A broken, lowly spirit lets a person feel his own darkness, and so the light of love can shine on him in the way of “light out of darkness.”

וזהו שאמרז״ל יפה שעה אחת בתשובה ומע״ט2 בעוה״ז מכל חיי העוה״ב3 ואמרו שיהיה כל ימיו בתשובה.4

And this is what our Sages, of blessed memory, said: “One hour of teshuvah and good deeds in this world is finer than all the life of the World to Come”; and they said that one should be in teshuvah all his days.

Explanation

The Mishnah says one hour of teshuvah and good deeds here is finer than the whole World to Come. The Talmud adds that a person should spend all his days in teshuvah (since he may die tomorrow), so that this highest love is always within reach.

כי עוה״ב אינו אלא זיו והארה ממנו ית׳. כמארז״ל צדיקים יושבים ונהנים5 מזיו השכינה ואמרו ביו״ד נברא העוה״ב6 כנ״ל.7

For the World to Come is nothing but a radiance and illumination from Him, may He be blessed, as our Sages, of blessed memory, said, “The tzaddikim sit and enjoy the radiance of the Shechinah”; and they said, “With the yud the World to Come was created,” as mentioned above.

Explanation

The reason teshuvah is finer: the World to Come is only a radiance from G‑d, the “radiance of the Shechinah” that tzaddikim enjoy. The Talmud says the World to Come was created with the letter yud, a single letter of the Name, meaning it is only a glimmer of Him.

Paragraph 6 in brief

The paragraph draws the practical consequence, humility and constant teshuvah, and begins to explain why one hour of teshuvah surpasses the World to Come: the World to Come is only a radiance.

Deeper

The Kehot note also points to Zohar III, 33a, on being in teshuvah all one's days. The yud from which the World to Come was created will be explained in the next paragraph as only an illumination from the letters of G‑d's Name.

Marei mekomos

1
On the words
הוי שפל רוח בפני כל אדם
How it connects
Rabbi Meir's teaching, “Be humble of spirit before every person.” The Alter Rebbe presents humility as the way to the love that comes from darkness.our note
The source
Pirkei Avot 4:10משנה אבות ד׳:י׳Sefaria (opens in a new tab)
רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ:
Rabbi Meir said: Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
יפה שעה אחת בתשובה ומע״ט
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
יפה שעה אחת בתשובה ומע״ט בעוה״ז מכל חיי העוה״ב
How it connects
Rabbi Yaakov's saying that one hour of teshuvah and good deeds in this world is finer than all of the World to Come.our note
The source
Pirkei Avot 4:17משנה אבות ד׳:י״זSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
שיהי׳ כל ימיו בתשובה
How it connects
Rabbi Eliezer's teaching to repent one day before one's death: since one may die tomorrow, one should repent today, and so all his days will be in teshuvah.our note
The source
Shabbat 153aשבת קנ״ג אSefaria (opens in a new tab)
Zohar III, 33aזח״ג לג, אSefaria (opens in a new tab)
Kehot’s note
שבת קנג, א. וראה ג״כ זח״ג לג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
צדיקים יושבים ונהנים
How it connects
Rav's description of the World to Come: tzaddikim sit and enjoy the radiance of the Shechinah. The Alter Rebbe stresses the word “radiance.”our note
The source
Berakhot 17a:12ברכות י״ז א:י״בSefaria (opens in a new tab)
מַרְגְּלָא בְּפוּמֵּיהּ דְּרַב: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. הָעוֹלָם הַבָּא אֵין בּוֹ לֹא אֲכִילָה וְלֹא שְׁתִיָּהּ וְלֹא פְּרִיָּה וּרְבִיָּה וְלֹא מַשָּׂא וּמַתָּן וְלֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחֲרוּת, אֶלָּא צַדִּיקִים יוֹשְׁבִין וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם וְנֶהֱנִים מִזִּיו הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״וַיֶּחֱזוּ אֶת הָאֱלֹקִים וַיֹּאכְלוּ וַיִּשְׁתּוּ״.
It was a favourite saying of Rab : Not like this world is the world to come. In the world to come there is neither eating nor drinking; no procreation of children or business transactions; no envy or hatred or rivalry ; but the righteous sit enthroned, their crowns on their heads, and enjoy the lustre of the Shekinah; as it is said, "And they beheld God, and did eat and drink" (Exod. xxiv. ll).
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Kehot’s note
ברכות יז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ביו״ד נברא העוה״ב
How it connects
The Talmud says this world was created with the letter hei and the World to Come with the letter yud. Here it shows that the World to Come is only an illumination from G‑d's Name.our note
The source
Menachot 29b:13–14מנחות כ״ט ב:י״ג-י״דSefaria (opens in a new tab)
מפני מה נברא העולם הבא ביו"ד מפני שצדיקים שבו מועטים ומפני מה כפוף ראשו מפני שצדיקים שבו כפוף ראשיהם מפני מעשיהן שאינן דומין זה לזה אמר רב יוסף הני תרתי מילי אמר רב בספרים ותניא תיובתיה חדא הא דאמר רב ס"ת שיש בו שתי טעיות בכל דף ודף יתקן שלש יגנז
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Kehot’s note
מנחות כט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
במאד הוי שפל רוח בפני כ״א
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

7ופי׳ ביו״ד בהארה הנמשכת ומתפשטת מבחי׳ היו״ד. כי היו״ד עצמו הוא בחי׳ אותיות שמו הגדול והוא ושמו אחד.

And the meaning of “with the yud” is: with the illumination that is drawn forth and spreads out from the level of the yud. For the yud itself is the level of the letters of His great Name, and He and His Name are one.

Explanation

“With the yud” does not mean with the yud itself, but with a glimmer that spreads out from it. The yud itself is one of the letters of G‑d's great Name, and “He and His Name are one,” so the World to Come receives only a radiance, not the Name itself.

וכמ״ש כי נשגב שמו1 לבדו רק הודו על ארץ ושמים והודו הוא זיו והארה מן שמו אשר נשגב לבדו.

As it is written, “For His Name alone is exalted; only His glory (hodo) is upon earth and heaven”; and “His glory” is a radiance and illumination from His Name, which alone is exalted.

Explanation

The psalm says G‑d's Name alone is exalted and only His glory (hod) is on earth and heaven. The creations, including the World to Come, receive only this glory, a reflection of the Name that remains exalted and apart.

וישראל הם עם קרובו2 של מהותו ועצמותו כביכול ממש ע״י תשובה מאהבה רבה הנ״ל לדבקה בו ממש בא״ס ב״ה לבדו.

And Israel are “the people near to Him,” to His very being and essence, as it were, truly, through teshuvah out of the great love mentioned above, to cleave to Him truly, to the Infinite One, blessed be He, alone.

Explanation

Israel, however, are called “the people near to Him”: near to His very essence, beyond the Name's radiance. This closeness is reached through teshuvah out of great love, which seeks the Infinite One Himself and nothing else.

Paragraph 7 in brief

The paragraph explains why teshuvah surpasses the World to Come: the World to Come receives only a radiance from G‑d's Name, while the love of teshuvah brings Israel close to His very essence.

Marei mekomos

1
On the words
כי נשגב שמו
How it connects
“For His Name alone is exalted; His glory is upon earth and heaven.” The Alter Rebbe reads it as: the Name stays exalted and only its radiance reaches the worlds.our note
The source
Psalms 148:13תהילים קמ״ח:י״גSefaria (opens in a new tab)
12בַּחוּרִים וְגַם־בְּתוּלוֹת זְקֵנִים עִם־נְעָרִים: 13יְהַלְלוּ אֶת־שֵׁם ה׳ כִּי־נִשְׂגָּב שְׁמוֹ לְבַדּוֹ הוֹדוֹ עַל־אֶרֶץ וְשָׁמָיִם: 14וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכׇל־חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ הַלְלוּ־קָהּ:
12Both young men and maidens, Old men and children; 13Let them praise the name of 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, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמח, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עם קרובו
How it connects
The next verse calls the Children of Israel “the people near to Him.” Here their nearness is to G‑d's very essence, through teshuvah out of love.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.

The Exodus and the atzeres of Pesach ¶8–13

8והנה ענין תשובה מאהבה זו הוא ענין בחי׳ יציאת מצרים ופי׳ יציאת מצרים לצאת מן המצרים וגבולים המגבילים האהבה דהיינו לצאת מבחי׳ צדיק לבחי׳ בע״ת הנ״ל.

Now, this matter of teshuvah out of love is the matter of the level of the Exodus from Egypt (yetzias Mitzrayim). And the meaning of yetzias Mitzrayim is to go out of the straits (meitzarim) and limits that limit the love; that is, to go out of the level of a tzaddik into the level of a baal teshuvah mentioned above.

Explanation

Mitzrayim (Egypt) is read as meitzarim, “straits” or “narrow limits.” The Exodus, in the soul, is going beyond the limits that confine love: rising from the measured love of a tzaddik to the boundless love of a baal teshuvah.

אך גם בכל אחד ואחד כפי בחינתו יש בחי׳ יצ״מ ואפילו בהמון עם כפשוטו לפנות מעסקיו ועניניו בעניני העולם ובפרט בעלי מו״מ צריכין לקבוע עתים לפנות דעתם מעסקיהם כפי הפנאי שלהם

But in each and every person too, according to his level, there is a level of the Exodus from Egypt; even among the common people, in the plain sense: to clear himself of his business and his affairs in the matters of the world. And especially businesspeople need to set times to clear their minds of their business, according to the free time they have.

Explanation

Everyone has his own Exodus, according to his level. For an ordinary person it can simply mean clearing himself of business and worldly affairs; a businessman must set fixed times, as his schedule allows, to free his mind for G‑d.

וכן יש יצ״מ במדריגה ומעלה אחר מעלה עד רום המעלות עד אשר יגיע לבחי׳ אהבה רבה הנ״ל [ועמ״ש מזה בביאור ע״פ אני כו׳ אשר הוצאתי אתכם מארץ מצרים כו׳]:

And so there is an Exodus from Egypt in [every] degree, one level after another, up to the highest of levels, until he reaches the level of great love mentioned above (and see what is explained on this in the explanation on the verse “I, etc., who brought you out of the land of Egypt, etc.”):

Explanation

The Exodus continues step by step, level beyond level, until a person reaches the great love. The Alter Rebbe refers to his explanation elsewhere of the verse “I… who brought you out of the land of Egypt.”

Paragraph 8 in brief

The paragraph identifies teshuvah out of love with the Exodus from Egypt, leaving one's limits, and shows that each person has an Exodus at his own level, from setting aside time from business up to the highest love.

9ב וזהו ענין זד ימי הפסח ימי יצ״מ שהוא זמן התעוררות בחי׳ אהבה רבה הנ״ל ממטה למעלה כו׳.

2. And this is the matter of the seven days of Pesach, the days of the Exodus from Egypt: it is the time of the arousal of the level of great love mentioned above, from below upward, etc.

Explanation

The second section begins by applying all this to Pesach. The seven days of Pesach, the days of the Exodus, are the time when the great love is aroused from below upward, from the soul toward G‑d. (The printed text reads זד, apparently a misprint for ז׳, “seven.”)

אך ביום השביעי שהוא בחי׳ אהבה רבה בהתגלות עצרת לה׳ אלקיך.1 ופי׳ כענין אם רץ לבך שוב2 לאחד.3 4

But on the seventh day, which is the level of great love in revelation, [it is] “an atzeres to Havayah your G‑d.” And the meaning is like the matter of “If your heart runs, return to the One.”

Explanation

On the seventh day this love is openly revealed, and then comes the atzeres, the “holding back.” It is like the teaching “if your heart runs, return to the One”: after the soul's rush upward it must turn back and remain in the body to serve G‑d below.

Paragraph 9 in brief

The paragraph links Pesach to the great love aroused from below and begins to explain Pesach's atzeres as “running and returning,” the soul's rush toward G‑d held back so that it returns to serve Him here.

Deeper

The Kehot note records the textual variants of this phrase: the introduction to Tikkunei Zohar has “return backward” (with a variant “to the One”), the commentary Kisei Melech prefers “to the One,” and printed Sefer Yetzirah reads “to the Place.” The note also points to Or HaTorah on Shemini Atzeres.

Marei mekomos

1
On the words
עצרת לה׳ אלקיך
How it connects
“On the seventh day an atzeres to Havayah your G‑d,” the verse about the seventh day of Pesach that the maamar now explains.our note
The source
Deuteronomy 16:8דברים ט״ז:ח׳Sefaria (opens in a new tab)
7וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ: 8שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַHavayah אֱלֹקֶיךָ לֹא תַעֲשֶׂה מְלָאכָה: 9שִׁבְעָה שָׁבֻעֹת תִּסְפׇּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת:
7… thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein. 9Seven weeks shalt thou number unto thee; from the time the sickle is first put to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אם רץ לבך שוב
How it connects
Sefer Yetzirah's “if your heart runs, return to the Place,” the source of the teaching of running and returning; the Kehot note records that our editions read “to the Place.”our note
The source
Sefer Yetzirah 1:8ספר יצירה א׳:ח׳Sefaria (opens in a new tab)
עשר ספירות בלימה בלום פיך מלדבר ולבך מלהרהר ואם רץ לבך שוב למקום שלכך נאמר והחיות רצוא ושוב. ועל דבר זה נכרת ברית:
Ten SEFIROT BELIMAH—Keep your mouth from speaking and your heart from conceiving. If your heart should run, return to the place of which is said, “running and returning”. Upon this matter the covenant was cut.
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.
3
On the words
אם רץ לבך שוב לאחד
How it connects
The note sends the reader there in connection with the reading “return to the One” and its use in the context of Shemini Atzeres.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemini Atzeres, p. 1777
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הק׳ ת״ז (ז, א): אם רץ לבך שוב לאחור (נ״א לאחד). ובכסא מלך כתב ע״ז: שוב לאחד גרסינן. בס״י פ״א, מ״ח, (בספרינו) הגי׳ היא: למקום.
ראה באוה״ת שמע״צ ע׳ א׳תשעז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אם רץ לבך שוב לאחד
How it connects
The introduction to Tikkunei Zohar reads “if your heart runs, return backward,” with a variant “to the One.” The Alter Rebbe uses the idea of the heart's running and returning for the atzeres of Pesach.our note
The source
Tikkunei Zohar 7a:3תקוני הזהר ז׳ א:ג׳Sefaria (opens in a new tab)
תִּנְיָינָא (יחזקאל א כו), וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעִִלָה דָא אִיהוּ יֶוְדֹ הִאֻ וּאֻו הָא כְּלִיל תֵּשַׁע נְקוּדִין, וַעֲשִׂירָאָה שְׁכִינְתָּא כְּלִילָא מִכֻּלְּהוּ, וְכֹלָּא א, דְּלֵית אָדָם בְּלָא א', וְכֹלָּא אִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא, אִיהוּ יהו"ה דִּכְלִיל א, וְאִיהוּ שְׁמָא מְפָרַשׁ דִּכְלִיל א לְאַחְזָאָה דְאִם רָץ לִבְּךָ שׁוּב לְאָחוֹר.
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

10וכמ״ש כלה שארי ולבבי1 צור לבבי. פי׳ שמתחלה כלה שארי ולבבי בכלות הנפש ממש. ואח״כ צור לבבי צור הוא מלשון חיזוק וכמ״ש הצור תמים פעלו.2

As it is written, “My flesh and my heart pine away (kalah); the rock (tzur) of my heart…” The meaning is: at first, “my flesh and my heart pine away,” in an actual expiry of the soul (kelos hanefesh). And afterwards, “the rock of my heart”: tzur is a term of strength, as it is written, “The Rock (haTzur), His work is perfect.”

Explanation

The verse from Tehillim describes two stages. First the soul “pines away” in its longing, to the point of expiring into G‑d (kelos hanefesh); then comes “the rock of my heart,” tzur, which means strength, as in “the Rock, His work is perfect.”

דהיינו שיתחזק במעוזו להיות שבע״כ אתה חי3 4 כו׳ כדי להיות לו ית׳ דירה בתחתונים5 וצריך לעשות משכן ומכון לשבתו ע״י עסק התורה והמצות שיהיה הוי׳ בבחי׳ אלקיך

That is: that he strengthen himself in His stronghold, to be [in the manner of] “against your will you live,” etc., so that there may be for Him, may He be blessed, a dwelling place among the lower realms. And one needs to make a Sanctuary and a place for His dwelling, through occupation with the Torah and the mitzvos, so that Havayah be at the level of “your G‑d” (Elokecha)

Explanation

The “strength” is the soul's firmness to stay alive in the body, as the Mishnah says, “against your will you live.” It must stay because G‑d wants a dwelling place among the lower realms, and that dwelling is built through Torah and mitzvos, which make the transcendent Havayah into “your G‑d” (Elokecha), present with you.

דהיינו שיהיה שורה ומתלבש בתחתונים [ועמ״ש בד״ה כי תצא גבי ונתנו הוי׳ אלקיך בידך6 הויה הוא תורה ואלקיך הו מצות ע״ש.

that is, that He rest and be vested in the lower realms. (And see what is explained in the discourse beginning “When you go out,” regarding “and Havayah your G‑d will deliver him into your hand”: “Havayah” is Torah and “your G‑d” is mitzvos; see there.

Explanation

“Havayah your G‑d” means that G‑d rests and is clothed within this lower world. A parenthesis opens here pointing to the discourse on “When you go out [to war]” in Likkutei Torah, where “Havayah” is identified with Torah and “your G‑d” with mitzvos. (The printed הו is apparently a misprint for הוא, “is.”)

Paragraph 10 in brief

The paragraph explains the second stage of love: after the soul's rush to expire into G‑d, it must be strengthened to remain below and build G‑d's dwelling through Torah and mitzvos, so that Havayah becomes “your G‑d.”

Deeper

This is the pattern of ratzo vashov, “running and returning,” that the maamar will use to explain Pesach's atzeres: the running is the soul's longing to leave the body, the returning is its acceptance of life below for the sake of G‑d's dwelling place.

Marei mekomos

1
On the words
כלה שארי ולבבי
How it connects
“My flesh and my heart pine away; the rock of my heart and my portion is G‑d forever.” The Alter Rebbe reads it as two stages: expiry of the soul, then strength to remain.our note
The source
Psalms 73:26תהילים ע״ג:כ״וSefaria (opens in a new tab)
25מִי־לִי בַשָּׁמָיִם וְעִמְּךָ לֹא־חָפַצְתִּי בָאָרֶץ: 26כָּלָה שְׁאֵרִי וּלְבָבִי צוּר־לְבָבִי וְחֶלְקִי אֱלֹקִים לְעוֹלָם: 27כִּי־הִנֵּה רְחֵקֶיךָ יֹאבֵדוּ הִצְמַתָּה כׇּל־זוֹנֶה מִמֶּךָּ:
25Whom have I in heaven but Thee? And beside Thee I desire none upon earth. 26My flesh and my heart faileth; But God is the rock of my heart and my portion for ever. 27For, lo, they that go far from Thee shall perish; Thou dost destroy all them that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים עג, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הצור תמים פעלו
How it connects
“The Rock, His work is perfect.” It shows that tzur connotes strength.our note
The source
Deuteronomy 32:4דברים ל״ב:ד׳Sefaria (opens in a new tab)
3כִּי שֵׁם Havayah אֶקְרָא הָבוּ גֹדֶל לֵאלֹקֵינוּ: 4הַצּוּר תָּמִים פׇּעֳלוֹ כִּי כׇל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא: 5שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל:
3For I will proclaim the name of the LORD; Ascribe ye greatness unto our God. 4The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. . 5Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים לב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בע״כ אתה חי
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ד, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שבע״כ אתה חי
How it connects
“Against your will you live.” Here it is the soul's willingness to stay in the body despite its longing to cleave to G‑d.our note
The source
Pirkei Avot 4:22משנה אבות ד׳:כ״בSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן …
He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
דירה בתחתונים
How it connects
Another Midrashic source, cited by the Kehot note, for G‑d's desire for a dwelling among the lower beings.our note
The source
Bamidbar Rabbah 13:6במדבר רבה י״ג:ו׳Sefaria (opens in a new tab)
Kehot’s note
תנחומא נשא טז. וראה שם בחקותי ג. ב״ר ספ״ג. במד״ר פי״ג, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ונתנו הוי׳ אלקיך בידך
How it connects
“When you go out to war… and Havayah your G‑d delivers him into your hand.” The discourse on this verse reads Havayah as Torah and “your G‑d” as mitzvos.our note
The source
Deuteronomy 21:10דברים כ״א:י׳Sefaria (opens in a new tab)
9וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי Havayah 10כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ ה׳ אֱלֹקֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ: 11וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה:
9… of thee, when thou shalt do that which is right in the eyes of the LORD. 10When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 11and seest among the captives a woman of goodly form, and thou hast a desire unto …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

11ועמ״ש לעיל בד״ה כי המצוה הזאת1 בפי׳ מ״ש במ״ת אנכי הוי׳ אלקיך דהיינו שלהיות נמשך בחי׳ הוי׳ מבחי׳ אנכי באתעדל״ת תליא מילתא ע״י התורה והמצות כו׳ ע״ש.

And see what is explained above in the discourse beginning “For this commandment,” on the meaning of what was said at the Giving of the Torah, “I (Anochi) am Havayah your G‑d”: that is, for the level of Havayah to be drawn forth from the level of Anochi, the matter depends on an arousal from below, through the Torah and the mitzvos, etc.; see there.

Explanation

The parenthesis continues with another discourse. At Sinai G‑d said “Anochi (I) am Havayah your G‑d”: for Havayah to come forth from the hidden Anochi, the Essence, and become “your G‑d,” depends on human initiative, an arousal from below, through Torah and mitzvos.

ועמ״ש בד״ה אתם נצבים2 בפי׳ כי הוי׳ אלקיך אש אוכלה הוא3 פי׳ כטבע האש שמסתלק למעלה עד״מ ואינו יורד ומתפשט וכו׳

And see what is explained in the discourse beginning “You are standing,” on the meaning of “For Havayah your G‑d is a consuming fire”: it means [that He is] like the nature of fire, which, by way of analogy, withdraws upward and does not descend and spread out, etc.,

Explanation

A further discourse explains “Havayah your G‑d is a consuming fire.” Just as fire naturally rises and does not spread downward, G‑d's light by its nature withdraws upward and does not descend into the worlds.

ולכן נק׳ אל עליון4 כו׳ ע״ש אך ע״י אתעדל״ת ברצוא ושוב ממשיכים להיות קראתיך הוי׳.5

and therefore He is called “G‑d Most High” (Kel Elyon), etc.; see there. But through an arousal from below, in “running and returning” (ratzo vashov), we draw down [so] that there be “I have called You, Havayah.”

Explanation

That is why G‑d is called Kel Elyon, “G‑d Most High.” Yet through our arousal from below, in the rhythm of running and returning, we draw Him down, so that we can call to Him as Havayah and He is present with us.

Paragraph 11 in brief

Through cross-references to other discourses, the paragraph establishes that the transcendent G‑d, who by nature “withdraws upward,” is drawn down to be “your G‑d” through our Torah and mitzvos, in running and returning.

Marei mekomos

1
On the words
כי המצוה הזאת
How it connects
The opening words of the discourse referred to, “For this commandment… is not far from you.”our note
The source
Deuteronomy 30:11דברים ל׳:י״אSefaria (opens in a new tab)
10כִּי תִשְׁמַע בְּקוֹל ה׳ אֱלֹקֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ: 11כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא: 12לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה:
10… thou turn unto the LORD thy God with all thy heart, and with all thy soul. 11For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. 12It is not in heaven, that thou shouldest say: ‘Who shall go up for us to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
אתם נצבים
How it connects
The opening words of the discourse referred to, “You are standing today, all of you.”our note
The source
Deuteronomy 29:9דברים כ״ט:ט׳Sefaria (opens in a new tab)
8וּשְׁמַרְתֶּם אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אֹתָם לְמַעַן תַּשְׂכִּילוּ אֵת כׇּל־אֲשֶׁר תַּעֲשׂוּן: 9אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי ה׳ אֱלֹקֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל: 10טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ:
8… of this covenant, and do them, that ye may make all that ye do to prosper. 9Ye are standing this day all of you before the LORD your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, 10your little ones, your wives, and thy stranger that is in the midst of thy camp, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
כי הוי׳ אלקיך אש אוכלה הוא
How it connects
“For Havayah your G‑d is a consuming fire.” The discourse cited reads it as the nature of G‑d's light to rise and withdraw, like fire.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
אל עליון
How it connects
Malki-Tzedek is “a priest to Kel Elyon,” G‑d Most High. The name expresses G‑d as withdrawn above.our note
The source
Genesis 14:18בראשית י״ד:י״חSefaria (opens in a new tab)
17וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדׇרְלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ: 18וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן: 19וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ:
17… the kings that were with him, at the vale of Shaveh—the same is the King’s Vale. 18And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 19And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of 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.
5
On the words
אנכי הוי׳ אלקיך
How it connects
The first of the Ten Commandments. Chassidus reads Anochi as the Essence above the Name Havayah, drawn down to become “your G‑d.”our note
The source
Exodus 20:2שמות כ׳:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר אֱלֹקִים אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר: 2אָנֹכִי ה׳ אֱלֹקֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִ͏ים: 3לֹא־יִהְיֶ͏ה־לְךָ אֱלֹקִים אֲחֵרִים עַל־פָּנָ͏ַי:
1And God spoke all these words, saying: 2I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 3Thou shalt have no other gods before Me.
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.

12ועד״ז יובן גם כאן פי׳ עצרת להוי׳ אלקיך1 שהוא ענין ההמשכה מא״ס ב״ה אנכי מי שאנכי שיהיה נמשך להיות הוי׳ אלקיך דהיינו שיתלבש בתורה ומצות כו׳

In the same way one will understand here too the meaning of “an atzeres to Havayah your G‑d”: it is the matter of the drawing down from the Infinite One, blessed be He, “Anochi, the One who is I,” so that it be drawn down to become “Havayah your G‑d”; that is, that He be vested in Torah and mitzvos, etc.

Explanation

This explains the Pesach verse: “an atzeres to Havayah your G‑d” is the drawing down from the Infinite One, called Anochi, “the One who is I” (the Essence), so that He becomes “Havayah your G‑d,” clothed in Torah and mitzvos.

הקב״ה יושב ועוסק בתורה2 כו׳ ועמ״ש מזה בד״ה שיר השירים]3 וכמארז״ל א״ת בניך אלא בוניך4 כי ת״ח נק׳ בנאים שעוסקים בבנינו של5 עולם

“The Holy One, blessed be He, sits and occupies Himself with Torah,” etc.; and see what is explained on this in the discourse beginning “The Song of Songs.”) And as our Sages, of blessed memory, said: “Do not read ‘your children’ (banayich) but ‘your builders’ (bonayich)”; for Torah scholars are called builders, since they are occupied with the building of the world.

Explanation

The Talmud says G‑d Himself “sits and studies Torah,” showing that He is clothed in it. The long parenthesis ends here with a reference to the discourse on Shir HaShirim. The Sages read “your children” (banayich) as “your builders” (bonayich): Torah scholars build the world.

כי אין להקב״ה בעולמו אלא ד׳6 אמות של הלכה בלבד וכתיב אם לא בריתי יומם ולילה7 חוקות שמים וארץ לא שמתי.

For the Holy One, blessed be He, has in His world only the four cubits of halachah alone; and it is written, “If not for My covenant by day and by night, I would not have set the laws of heaven and earth.”

Explanation

G‑d's place in His world is “the four cubits of halachah,” and G‑d says that without His covenant of Torah study day and night He would not have established heaven and earth. Torah is what builds the dwelling and sustains the world.

Paragraph 12 in brief

The paragraph applies the idea to Pesach's atzeres: it draws the Essence down to become “Havayah your G‑d” clothed in Torah and mitzvos, and it shows from the Talmud that Torah study is what builds G‑d's dwelling and sustains the world.

Marei mekomos

1
On the words
עצרת להוי׳ אלקיך
How it connects
The verse on the seventh day of Pesach, now explained as the drawing down of Havayah to be “your G‑d.”our note
The source
Deuteronomy 16:8דברים ט״ז:ח׳Sefaria (opens in a new tab)
7וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹקֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ: 8שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַHavayah אֱלֹקֶיךָ לֹא תַעֲשֶׂה מְלָאכָה: 9שִׁבְעָה שָׁבֻעֹת תִּסְפׇּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת:
7… thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. 8Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein. 9Seven weeks shalt thou number unto thee; from the time the sickle is first put to …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
הקב״ה יושב ועוסק בתורה
How it connects
The Talmud describes G‑d's day as beginning with sitting and studying Torah. It shows G‑d, as it were, clothed in Torah.our note
The source
Avodah Zarah 3b:7עבודה זרה ג׳ ב:ז׳Sefaria (opens in a new tab)
אִינִי? וְהָא אָמַר רַב יְהוּדָה אָמַר רַב: שְׁתֵּים עֶשְׂרֵה שָׁעוֹת הָוֵי הַיּוֹם, שָׁלֹשׁ הָרִאשׁוֹנוֹת — הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שְׁנִיּוֹת — יוֹשֵׁב וְדָן אֶת כָּל הָעוֹלָם כּוּלּוֹ, כֵּיוָן שֶׁרוֹאֶה שֶׁנִּתְחַיֵּיב עוֹלָם כְּלָיָיה — עוֹמֵד מִכִּסֵּא הַדִּין וְיוֹשֵׁב עַל כִּסֵּא רַחֲמִים,
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ע״ז ג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בד״ה שיר השירים
How it connects
That discourse explains Shir HaShirim as the drawing down of the Infinite Light that encompasses all worlds, from the level of G‑d's great Name, the “reasons of the Torah” and supernal delight, so that it is clothed in the Torah.our note
The source
Song of Songs 1:4שיר השירים א׳:ד׳Sefaria (opens in a new tab)
3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ: 4מׇשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ: 5שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלָ͏ִם כְּאׇהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה:
3… a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee. 4Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 5’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As …
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 1d
הוא המשכת אור א״ס הסוכ״ע מבחינת שמו הגדול טעמי התורה ורננה דאורייתא בחינת ענג העליון להתלבש בתורה (ועיין מענין שיר השירים ברבות סוף פסוק שיר השירים זח״ב מ״ח ב׳ קל״ב א׳ קמ״ג א״ב קמ״ד א״ב קמ״ה ב׳ ח״ג ע״ד ב׳ רפ״ד ב׳) (ואפ״ל פי׳ שמע ישראל שיר אל כי בנשמות ישראל יש מבחינת שיר ומבחינת השירים עיין לקמן בביאור ע״פ צאינה וראינה ובזח״א ויחי) (דרמ״ה) ועמש״ל מענין ישורון ומ״ש בפ׳ בלק ע״פ ולא ראה עמל בישראל כו׳: אשר לשלמה כענין עושה שלום במרומיו מיכאל שר של מים וגבריאל שר של אש ב׳ הפכים כו׳ כך להיות התחברות והתכללות שני הפכים ממטה למעלה ומלמעלה למטה כי הוא יתברך קדוש ומובדל ואין ערוך כו׳ וכטפה מים אוקינוס כו׳. והעולמות הם בחינת יש ונפרד וכדי להיות התלבשות אור א״ס בטפה זו שאין ערוך …
Our explanationIt fills out the idea here of G‑d clothing Himself in Torah.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Bereishis, maamar 2לקמן שה״ש א, ד
page 1d, ¶3
והוא ג״כ ל׳ מרוצה כמו הרץ ממקומו להלאה כך הוא ענין תשוקה זו של החיות להיות יוצאים ועולים ממקומם וליבטל וליכלל בא״ס ב״ה וכעין מ״ש שרפים עומדי׳ ממעל לו ופי׳ ממעל לשכינת׳.
The explanation: it is written, “And the chayos ran and returned (ratzo vashov).” This level of ratzo is a longing in the heart to cleave to Him, blessed be He, and it is also a term of running (merutzah):
Read it here
Kehot’s note
לקמן שה״ש א, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
א״ת בניך אלא בוניך
How it connects
On “all your children shall be taught of G‑d,” the Sages say: read not “your children” but “your builders.” Torah scholars are builders.our note
The source
Berakhot 64a:14ברכות ס״ד א:י״דSefaria (opens in a new tab)
אַל תִּקְרֵי ״בָּנָיִךְ״ אֶלָּא ״בּוֹנָיִךְ״. ״שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל״. ״יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָיִךְ״. ״לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ. לְמַעַן בֵּית ה׳ אֱלֹקֵינוּ אֲבַקְשָׁה טוֹב לָךְ״. ״ה׳ עֹז לְעַמּוֹ יִתֵּן ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם״.
"Great peace have they that love Thy law; and there is no stumbling for them" (Ps. cxix. 165). "Peace be within thy walls, and prosperity within thy palaces" (ibid, cxxii. 7). "For my brethren and companions' sakes, I will now say, Peace be within thee" (ibid. v. 8). "For the sake of the house of the Lord our God, I will seek thy good" (ibid. v. 9). "The Lord will give strength unto His people ; the Lord will bless His people with peace" (ibid. xxix. 11)[2]
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 סד, א. וש״נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בנאים . . בנינו של מקום
How it connects
The Talmud calls Torah scholars builders because they are occupied all their days with the building of the world.our note
The source
Shabbat 114a:7שבת קי״ד א:ז׳Sefaria (opens in a new tab)
מַאי ״בַּנָּאִין״? אָמַר רַבִּי יוֹחָנָן: אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִין בְּבִנְיָנוֹ שֶׁל עוֹלָם כׇּל יְמֵיהֶן. וְאָמַר רַבִּי יוֹחָנָן: אֵיזֶהוּ תַּלְמִיד חָכָם שֶׁמַּחְזִירִין לוֹ אֲבֵידָה בִּטְבִיעוּת הָעַיִן — זֶה הַמַּקְפִּיד עַל חֲלוּקוֹ לְהוֹפְכוֹ. וְאָמַר רַבִּי יוֹחָנָן: אֵיזֶהוּ תַּלְמִיד חָכָם שֶׁמְּמַנִּין אוֹתוֹ פַּרְנָס עַל הַצִּיבּוּר — זֶה שֶׁשּׁוֹאֲלִין אוֹתוֹ דָּבָר הֲלָכָה בְּכׇל מָקוֹם וְאוֹמֵר, וַאֲפִילּוּ בְּמַסֶּכֶת כַּלָּה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
שבת קיד, א. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
אין להקב״ה בעולמו אלא ד״א של הלכה
How it connects
Since the Temple's destruction G‑d has in His world only the four cubits of halachah. Torah study is where He dwells.our note
The source
Berakhot 8a:18–19ברכות ח׳ א:י״ח-י״טSefaria (opens in a new tab)
וְהַיְינוּ דְּאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד. וְאָמַר אַבָּיֵי: מֵרֵישׁ הֲוָה גָּרֵיסְנָא בְּגוֹ בֵּיתָא וּמְצַלֵּינָא בְּבֵי כְנִישְׁתָּא. כֵּיוָן דִּשְׁמַעְנָא לְהָא דְּאָמַר רַבִּי חִיָּיא בַּר אַמֵּי מִשְּׁמֵיהּ דְּעוּלָּא — מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד — לָא הֲוָה מְצַלֵּינָא אֶלָּא הֵיכָא דְּגָרֵיסְנָא.
That agrees with what R. Hiyya b. Ammi said in the name of 'Ulla : Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone. And Abbai said ; At first I used to study at home and pray in Synagogue, but after hearing the statement of R. Hiyya b. Ammi in the name of 'Ulla — "Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone" I only pray where I study.
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 ח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
אם לא בריתי יומם ולילה
How it connects
“If not for My covenant day and night, I would not have set the laws of heaven and earth.” Read by the Sages as referring to Torah study, which sustains creation.our note
The source
Jeremiah 33:25ירמיהו ל״ג:כ״הSefaria (opens in a new tab)
24… הַזֶּה דִּבְּרוּ לֵאמֹר שְׁתֵּי הַמִּשְׁפָּחוֹת אֲשֶׁר בָּחַר ה׳ בָּהֶם וַיִּמְאָסֵם וְאֶת־עַמִּי יִנְאָצוּן מִהְיוֹת עוֹד גּוֹי לִפְנֵיהֶם: 25כֹּה אָמַר ה׳ אִם־לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא־שָׂמְתִּי: 26גַּם־זֶרַע יַעֲקוֹב וְדָוִד עַבְדִּי אֶמְאַס מִקַּחַת מִזַּרְעוֹ מֹשְׁלִים אֶל־זֶרַע אַבְרָהָם יִשְׂחָק וְיַעֲקֹב כִּי־[אָשִׁיב] (אשוב) אֶת־שְׁבוּתָם וְרִחַמְתִּים:
24… off? and they contemn My people, that they should be no more a nation before them. 25Thus saith the LORD: If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth; 26then will I also cast away the seed of Jacob, and of David My servant, so …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ לג, כה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

13וכן בענין המצות ובפרט מצחת הצדקה דכתיב עולם חסד יבנה1 וכתיב חסד ה׳ מלאה הארץ.2

And so too with the mitzvos, and especially the mitzvah of tzedakah, as it is written, “The world is built by kindness (chesed),” and it is written, “The earth is full of the kindness of G‑d.”

Explanation

The same is true of the mitzvos, and especially tzedakah, which builds the world as “the world is built by kindness” and fills the earth with G‑d's kindness. (The printed מצחת is apparently a misprint for מצות, “the mitzvah of.”)

וזהו בחי׳ עצרת של ז׳ ימי הפסח לעצור ולכלוא את הרוח והנפש שלא יצאו מנרתקן ויתבטלו ממציאותן באהבה רבה זו

And this is the level of the atzeres of the seven days of Pesach: to hold back and restrain the spirit and the soul so that they do not leave their sheath and become nullified from their existence in this great love,

Explanation

Here is the meaning of Pesach's atzeres. The great love aroused on Pesach could carry the soul right out of its “sheath,” the body, into total dissolution in G‑d; atzeres means holding the soul back and keeping it in place.

רק להיות כאש עצור בלבו3 בבחי׳ רצוא ושוב ועמ״ש מענין רצוא ושוב בד״ה וכל העם רואים4 את הקולות5 ובד״ה בפ׳ נסכים כתיב:6

but only to be “like a fire held back (atzur)” in his heart, in the mode of “running and returning.” And see what is explained on the subject of “running and returning” in the discourse beginning “And all the people saw the voices,” and in the discourse beginning “In the section of the libations it is written”:

Explanation

The love remains like “a fire held back (atzur)” in the heart, in the rhythm of running and returning, so that the soul stays below to do G‑d's will. The Alter Rebbe refers to two discourses where running and returning are explained at length.

Paragraph 13 in brief

The paragraph gives the first answer: Pesach's atzeres is “to Havayah your G‑d” because it restrains the soul's great love from carrying it away, so that it returns to build G‑d's dwelling through Torah and mitzvos.

Deeper

The word atzeres is read literally as atzirah, holding back, linked to Yirmeyahu's “fire held back in my bones.” The running expresses love for G‑d above; the returning draws G‑d below, which is what makes Him “your G‑d.”

Marei mekomos

1
On the words
עולם חסד יבנה
How it connects
“The world is built by kindness.” Acts of kindness, especially tzedakah, build G‑d's dwelling in the world.our note
The source
Psalms 89:3תהילים פ״ט:ג׳Sefaria (opens in a new tab)
2חַסְדֵי ה׳ עוֹלָם אָשִׁירָה לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי: 3כִּי־אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם: 4כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי:
2… the LORD for ever; To all generations will I make known Thy faithfulness with my mouth. 3For I have said: 'For ever is mercy built; In the very heavens Thou dost establish Thy faithfulness. 4I have made a covenant with My chosen, I have sworn unto David My servant:
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים פט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
חסד ה׳ מלאה הארץ
How it connects
“The earth is full of the kindness of G‑d.” G‑d's kindness fills the world through the mitzvos.our note
The source
Psalms 33:5תהילים ל״ג:ה׳Sefaria (opens in a new tab)
4כִּי־יָשָׁר דְּבַר־ה׳ וְכׇל־מַעֲשֵׂהוּ בֶּאֱמוּנָה: 5אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ: 6בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כׇּל־צְבָאָם:
4For the word of the LORD is upright; And all His work is done in faithfulness. 5He loveth righteousness and justice; The earth is full of the lovingkindness of the LORD. 6By the word of the LORD were the heavens made; And all the host of them …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים לג, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כאש עצור בלבו
How it connects
Yirmeyahu describes G‑d's word as “a burning fire held back in my bones.” The Alter Rebbe uses the image for love restrained in the heart, linking atzur to atzeres.our note
The source
Jeremiah 20:9ירמיהו כ׳:ט׳Sefaria (opens in a new tab)
8כִּי־מִדֵּי אֲדַבֵּר אֶזְעָק חָמָס וָשֹׁד אֶקְרָא כִּי־הָיָה דְבַר־ה׳ לִי לְחֶרְפָּה וּלְקֶלֶס כׇּל־הַיּוֹם: 9וְאָמַרְתִּי לֹא־אֶזְכְּרֶנּוּ וְלֹא־אֲדַבֵּר עוֹד בִּשְׁמוֹ וְהָיָה בְלִבִּי כְּאֵשׁ בֹּעֶרֶת עָצֻר בְּעַצְמֹתָי וְנִלְאֵיתִי כַּלְכֵל וְלֹא אוּכָל: 10כִּי שָׁמַעְתִּי דִּבַּת רַבִּים מָגוֹר מִסָּבִיב הַגִּידוּ וְנַגִּידֶנּוּ כֹּל אֱנוֹשׁ שְׁלֹמִי שֹׁמְרֵי צַלְעִי אוּלַי יְפֻתֶּה וְנוּכְלָה …
8… word of the LORD is made A reproach unto me, and a derision, all the day. 9And if I say: ‘I will not make mention of Him, Nor speak any more in His name’, Then there is in my heart as it were a burning fire Shut up in my bones, And I weary myself to hold it in, But cannot. 10For I have heard the whispering of many, Terror on every side: ‘Denounce, and we will …
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
בד״ה וכל העם רואים
How it connects
The discourse there explains running and returning at length, the rhythm by which the love of Pesach is held back here.our note
Where the note points
Torah Ohrתורה אור
82c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Tetzaveh, maamar 2תו״א פב, ג
page 82c, ¶11
שהיא אהבתי אתכם כו׳ להיות בחי׳ גילוי בנפש שהוי״ה יהי׳ אלקיך אלוה שלך כו׳ והיינו ע״י התבוננותו בה׳ אחד איך שהוא אחד בח׳ וד׳ שהם ז׳ רקיעים והארץ וד׳ רוחות העולם שתמשך בהם בחי׳ אחד הוא יחודו להיות מתייחדים וכלולים בא׳ וכן למעלה מעלה ברוחניות עד רום המעלות יש בחי׳ ז׳ רקיעים וארץ כו׳ שהם בחי׳ לך ה׳ הגדולה והגבורה כו׳ שהם בחי׳ שמים אש ומים ולך ה׳ הממלכה היא …
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Kehot’s note
תו״א פב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
וכל העם רואים את הקולות
How it connects
The opening words of the discourse referred to, on the people at Sinai who “saw the voices” and drew back, an instance of running and returning.our note
The source
Exodus 20:15שמות כ׳:ט״וSefaria (opens in a new tab)
14לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ: 15וְכׇל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק: 16וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹקִים פֶּן־נָמוּת:
14… nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. 15And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off. 16And they said unto Moses: ‘Speak thou with us, and we will hear; but let not …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ובד״ה בפ׳ נסכים כתיב
How it connects
The discourse on the libations in Parshas Shelach, which also explains running and returning.our note
Where the note points
Likkutei Torahלקוטי תורה
Shelach 40a ff. · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mikeitz, maamar 11לעיל פ׳ שלח מ, א
page 40a, ¶29
וזהו המגביהי דהיו״ד אחר הה״א הוא יתיר אלא דר״ל שעלייה זו דמל׳ דאצי׳ הנק׳ ה׳ שיהיה עולה כ״כ למעלה במל׳ דא״ס הוא ע״י היו״ד והוא היו״ד שבתוך הה״א. כי מל׳ דאצי׳ היא בחי׳ דל״ת דלית לה מגרמה כלום ובהמשכת המצוה נעשה בתוכה יו״ד ונעשית עי״ז בחי׳ ה׳ וע״י היו״ד שבתוכה היא עולה למעלה באוא״ס מל׳ דא״ס וזהו פי׳ המגביהי שעליית הה׳ היא מל׳ דאצי׳ במל׳ דא״ס הוא ע״י היו״ד שבתוך …
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Kehot’s note
ראה לעיל פ׳ שלח מ, א ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Sukkos: the embrace and the ascent of tzedek ¶14–16

14אך בחי׳ עצרת של חג הסוכות הוא ענין מ״ש תען לשוני אמרתך1 כי כל מצותיך צדק. והוא כי ע״י עשי״ת זוכה ישראל לבחי׳ תשובה מאהבה הנ״ל. וזדונות נעשו לו כזכיות.2

But the level of the atzeres of the festival of Sukkos is the matter of what is written, “My tongue shall respond (ta’an) with Your word, for all Your commandments are righteousness (tzedek).” It is that through the Ten Days of Teshuvah Israel merits the level of teshuvah out of love mentioned above, and deliberate sins become for him like merits.

Explanation

Sukkos has its own atzeres, Shemini Atzeres, expressed in the verse “My tongue shall respond with Your word, for all Your commandments are righteousness.” It follows the Ten Days of Teshuvah, in which Israel reaches teshuvah out of love, through which deliberate sins become merits.

ולכן נמשך מלמעלה למטה ג״כ אהבה רבה מאד אהבה בתענוגים3 בכל ימי הסוכות בבחי׳ וימינו תחבקני4 שהוא

Therefore there is also drawn from above to below a very great love, “love in delights,” throughout all the days of Sukkos, at the level of “and His right hand embraces me,” which is

Explanation

In response to this teshuvah, love is drawn from above to below throughout Sukkos: “love in delights,” G‑d's delight in Israel. It is the embrace of “and His right hand embraces me.”

כמו למשל מי שמחבק את חבירו אינו מניחו לנטות ממנו כך כביכול מתעלים באהבה זו לדבקה בו ממש שלא להפרד ממנו ח״ו.

like, for example, one who embraces his friend: he does not let him turn away from him. So too, as it were, they are raised in this love to cleave to Him truly, so as not to be separated from Him, G‑d forbid.

Explanation

An embrace holds the other close and does not let him turn away. So on Sukkos G‑d's embrace lifts Israel to cleave to Him, and He does not let them separate from Him.

Paragraph 14 in brief

The paragraph turns to Sukkos: after the teshuvah of the Ten Days of Teshuvah, G‑d answers with a love from above, the embrace of Sukkos, which holds Israel close to Him.

Deeper

The Kehot note mentions that the Tzemach Tzedek's Yahel Or cites this passage on the verse “My tongue shall respond with Your word.” On Pesach the love goes from below upward; on Sukkos it comes from above downward.

Marei mekomos

1
On the words
תען לשוני אמרתך
How it connects
“My tongue shall respond with Your word, for all Your commandments are righteousness.” The maamar will read ta'an as “respond, repeat after,” and link it to Shemini Atzeres.our note
The source
Psalms 119:172תהילים קי״ט:קע״בSefaria (opens in a new tab)
171תַּבַּעְנָה שְׂפָתַי תְּהִלָּה כִּי תְלַמְּדֵנִי חֻקֶּיךָ: 172תַּעַן לְשׁוֹנִי אִמְרָתֶךָ כִּי כׇל־מִצְוֺתֶיךָ צֶּדֶק: 173תְּהִי־יָדְךָ לְעׇזְרֵנִי כִּי פִקּוּדֶיךָ בָחָרְתִּי:
171Let my lips utter praise: Because Thou teachest me Thy statutes. 172Let my tongue sing of Thy word; For all Thy commandments are righteousness. 173Let Thy hand be ready to help me; For I have chosen Thy precepts.
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. 216
Our explanationYahel Or, on Tehillim, refers to this passage in its discussion of the verse “My tongue shall respond with Your word.”
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Kehot’s note
תהלים קיט, קעב. ביהל אור ע׳ רטז מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וזדונות נעשו לו כזכיות
How it connects
Teshuvah out of love turns deliberate sins into merits.our note
The source
Yoma 86b:3יומא פ״ו ב:ג׳Sefaria (opens in a new tab)
אָמַר רֵישׁ לָקִישׁ: גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּשְׁגָגוֹת, שֶׁנֶּאֱמַר: ״שׁוּבָה יִשְׂרָאֵל עַד ה׳ אֱלֹקֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ״, הָא ״עָוֹן״ — מֵזִיד הוּא, וְקָא קָרֵי לֵקהּ מִכְשׁוֹל. אִינִי?! וְהָאָמַר רֵישׁ לָקִישׁ: גְּדוֹלָה תְּשׁוּבָה שֶׁזְּדוֹנוֹת נַעֲשׂוֹת לוֹ כִּזְכִיּוֹת, שֶׁנֶּאֱמַר: ״וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ וְעָשָׂה מִשְׁפָּט וּצְדָקָה עֲלֵיהֶם (חָיֹה) יִחְיֶה״! לָא קַשְׁיָא: כָּאן מֵאַהֲבָה, כָּאן מִיִּרְאָה.
And yet, Reish Lakish said: Repentance is great, for intentional sins are made for him into virtues, as it says (Ezekiel 33:19), "And when the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall live thereby."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אהבה בתענוגים
How it connects
“How fair and how pleasant you are, love in delights.” In Chassidus it names G‑d's own delight-love for Israel.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.
4
On the words
וימינו תחבקני
How it connects
“His left hand is under my head, and His right hand embraces me.” The right hand's embrace is the love drawn down on Sukkos.our note
The source
Song of Songs 2:6שיר השירים ב׳:ו׳Sefaria (opens in a new tab)
Kehot’s note has ב, ה; the words are in ב, ו.
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, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

15וזהו כי גבר עלינו חסדו.1 פי׳ שחסד ה׳ הוא גבור וחזק ממנו ואינו מניח אותנו לנטות אל צד

And this is [the meaning of] “For His kindness has prevailed (gavar) over us.” The meaning is that the kindness of G‑d is mightier and stronger than we are, and does not let us turn aside

Explanation

The psalm “His kindness has prevailed (gavar) over us” describes the embrace: G‑d's kindness is stronger than we are and holds us fast.

אחר ח״ו והאהבה זו היא ג״כ בלי שיעור וגבול עד כלות הנפש ממש וכמ״ש כלתה נפשי2 [וצ״ל דבחי׳ זו גבוה מאהבה רבה

to another side, G‑d forbid. And this love too is without measure or limit, to the point of an actual expiry of the soul, as it is written, “My soul pines (kalsah).” (And it must be said that this level is higher than great love;

Explanation

It does not let us turn to the other side. This love too is boundless, to the point of the soul's expiry, “my soul pines.” In brackets the Alter Rebbe adds that it must be higher than the “great love.”

ויובן זה עפמ״ש בביאור ע״פ חכלילי3 עינים4 בענין אהבה בתענוגים שהיא למעלה מבחי׳ אהבה רבה כו׳] והנה כתיב צדק לפניו יהלך5 וישם לדרך פעמיו.6

and this will be understood from what is explained in the explanation on the verse “His eyes are reddish (chachlili einayim),” on the matter of “love in delights,” that it is above the level of great love, etc.) Now, it is written, “Righteousness (tzedek) shall walk before Him, and He will set [it] on the way of His steps.”

Explanation

This is because “love in delights” is above great love, as explained in the discourse on “chachlili einayim.” A new verse is now introduced, “Righteousness shall walk before Him, and He will set it on the way of His steps.”

פי׳ צדק מדת כנס״י לפניו יהלך שע״י בחי׳ וימינו תחבקני הנ״ל מתעלית בעילוי רב להיות לפני ה׳ ממש [ועמ״ש סד״ה ויושט המלך לאסתר7 בפי׳ ותעמוד לפניו8 ובד״ה יחיינו מיומים9 בפי׳ ונחיה לפניו] ואז וישם לדרך פעמיו

The meaning is: tzedek, the attribute of the Congregation of Israel (Knesses Yisrael), “shall walk before Him”: through the level of “and His right hand embraces me” mentioned above, it is raised in a great elevation to be truly “before G‑d” (and see what is explained at the end of the discourse beginning “And the king extended to Esther,” on the meaning of “and she stood before him,” and in the discourse beginning “He will revive us after two days,” on the meaning of “and we shall live before Him”). And then “and He will set on the way of His steps”

Explanation

Tzedek, “righteousness,” is the attribute of the Congregation of Israel (Malchus, the collective soul of Israel). Through the embrace of Sukkos she is raised to stand truly “before Him,” and then “He will set on the way of His steps.” The bracket points to discourses on Esther standing before the king and on “we shall live before Him.”

היינו המשכת אלקותו מלמעלה למטה עד בחי׳ סוף מעשה וכמ״ש מה יפו פעמיך בנעלים10 שע״י התרוה דאקרי דרך11 יומשך הגילוי למטה [ועמ״ש בד״ה אשירה להוי׳12 13 בפי׳ ושמרו דרך14 הוי׳ וכו׳ וע׳ בזהר שלח (דקס״א ב׳)

is the drawing down of His G‑dliness from above to below, down to the level of “the end of action,” as it is written, “How beautiful are your steps in sandals”: that through the Torah, which is called “a way,” the revelation will be drawn down below. (And see what is explained in the discourse beginning “I will sing to Havayah,” on the meaning of “and they shall keep the way of Havayah,” etc.; and see in the Zohar, Shelach (p. 161b):

Explanation

“The way of His steps” is G‑d's G‑dliness drawn from above all the way down, to “the end of action,” the physical world. The Torah is called a “way,” and through it the revelation is drawn below. (The printed התרוה is apparently a misprint for התורה, “the Torah.”)

ת״ח כו׳ בדרך נועם15 כו׳16 ובפ׳ מקץ (דקצ״ז17 ב׳) ע״פ דרכיה דרכי נועם18 19 ועמ״ש בד״ה ושמתי כדכד20 21 בענין וכל גבולך כו׳

“Come and see, etc., in the way of pleasantness, etc.”; and in Parshas Mikeitz (p. 197b), on “Her ways are ways of pleasantness.” And see what is explained in the discourse beginning “And I will make your windows of rubies (kadkod),” on the matter of “and all your borders,” etc.

Explanation

The long parenthesis collects sources on “way” (derech): the Zohar's “in the way of pleasantness,” where the concealed Atik shines into the mind and the mind into the heart, the Zohar on “Her ways are ways of pleasantness,” and a discourse on the “borders” of precious stones.

וע׳ בזהר באדר״ז (דר״צ ע״א) ע״פ אלקים הבין דרכה22 23 ומ״ש ע״ז האריז״ל בפי׳ הספ״ד פ״ד (דקי״ח סע״ב) שפי׳ דרכה היינו מזלא דא״א ול״ב שבילין כו׳

And see in the Zohar, in the Idra Zuta (p. 290a), on “Elokim understands her way,” and what the Arizal wrote on this in the commentary on Sifra DiTzeniusa, ch. 4 (p. 118b, at the end): that “her way” means the mazal of Arich Anpin and the thirty-two paths, etc.

Explanation

The Idra Zuta reads “Elokim understands her way,” and the Arizal explains “her way” as the mazal (flow) of Arich Anpin and the thirty-two paths of Chochmah. These are Kabbalistic names for the channels by which the highest levels descend.

וע׳ עוד בזהר פ׳ בשלח (דנ״ז סע״ב) ועמ״ש בד״ה כי ההרים ימושו24 בפי׳ צדיק ה׳ בכל דרכיו25 ומ״ש בסידור ע״פ זה.

And see further in the Zohar, Parshas Beshalach (p. 57b, at the end); and see what is explained in the discourse beginning “For the mountains shall depart,” on the meaning of “G‑d is righteous in all His ways,” and what is written in the Siddur on this.

Explanation

More sources on “way”: another Zohar passage, a discourse on “G‑d is righteous in all His ways,” and the Siddur's explanation of that verse.

וע׳ באגה״ק סי׳ ד׳ מ״ש וזהו צדק לפניו יהלך כו׳ שממשיך את פנימית הלב לה׳ ואח״כ ישם לדרך פעמיו כמ״ש והלכת בדרכיו26 כו׳

And see in Iggeres HaKodesh, section 4, what is written: “And this is [the meaning of] ‘Righteousness shall walk before Him,’ etc.: that one draws the inner dimension of the heart to G‑d; and afterwards ‘He will set on the way of His steps,’ as it is written, ‘and you shall walk in His ways,’ etc.,

Explanation

The Alter Rebbe quotes his own Iggeres HaKodesh, section 4. There “Righteousness shall walk before Him” is the inner dimension of the heart drawn to G‑d, and “He will set on the way of His steps” is walking in G‑d's ways.

בכל מעשה המצות כולם ותלמוד תורה כנגד כולם שכולם עולים לה׳ ע״י פנימית הלב ביתר שאת ומעלה מעלה מעלייתן לה׳ ע״י חיצוניות הלב עכ״ל.27

in the performance of all the mitzvos, and the study of Torah is equal to them all; for they all ascend to G‑d through the inner dimension of the heart with greater intensity, and far, far higher than their ascent to G‑d through the outer dimension of the heart.” End of quotation.

Explanation

The quotation ends: all the mitzvos, and Torah study which equals them all, rise far higher when done with the inner heart than with the outer heart. The inner dimension of the heart is its deepest point, beyond the conscious emotions.

Paragraph 15 in brief

The paragraph describes Sukkos' love as G‑d's overpowering kindness, higher than great love, and introduces the verse “Righteousness shall walk before Him and He will set on the way of His steps”: Israel rises before G‑d, and then G‑dliness is drawn down through the Torah to the lowest level.

Deeper

The Kehot notes record that the Zohar passage from Shelach, “when the hidden Atik shines into the mind and the mind shines into the heart, in the way of the pleasantness of G‑d,” is copied in Or HaTorah with glosses and mentioned in Likkutei Torah, Matos. The two readings of “the way of His steps,” as descent from above or ascent from below, are taken up in the next paragraph.

Marei mekomos

1
On the words
כי גבר עלינו חסדו
How it connects
“For His kindness has prevailed over us, and the truth of G‑d is forever.” Its first half is the love of Sukkos, its second half (below) the gift of Shemini Atzeres.our note
The source
Psalms 117:2תהילים קי״ז:ב׳Sefaria (opens in a new tab)
1הַלְלוּ אֶת־ה׳ כׇּל־גּוֹיִם שַׁבְּחוּהוּ כׇּל־הָאֻמִּים: 2כִּי־גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־Havayah לְעוֹלָם הַלְלוּ־קָהּ:
1O praise the LORD, all ye nations; Laud Him, all ye peoples. 2For His mercy is great toward us; And the truth of the LORD endureth for ever. Hallelujah.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קיז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כלתה נפשי
How it connects
“My soul longs, indeed it pines.” The love of Sukkos also reaches the soul's expiry.our note
The source
Psalms 84:3תהילים פ״ד:ג׳Sefaria (opens in a new tab)
2מַה־יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ ה׳ צְבָאוֹת: 3נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת ה׳ לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל־חָי: 4גַּם־צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָׁתָה אֶפְרֹחֶיהָ אֶת־מִזְבְּחוֹתֶיךָ ה׳ צְבָאוֹת מַלְכִּי וֵאלֹקָי:
2How lovely are Thy tabernacles, O LORD of hosts! 3My soul yearneth, yea, even pineth for the courts of the LORD; my heart and my flesh sing for joy unto the living God. 4Yea, the sparrow hath found a house, and the swallow a nest for herself, Where she …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים פד, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בביאור ע״פ חכלילי
How it connects
The explanation on “chachlili einayim,” where “love in delights” is shown to be above great love, the point the bracket here relies on.our note
Where the note points
Torah Ohrתורה אור
48a · not yet checked
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Tanya (Likkutei Amarim)תניא
ch. 43
והנה על יראה תתאה זו, שהיא לקיום מצותיו יתברך בבחינת ״סור מרע ועשה טוב״, אמרו: ״אם אין יראה אין חכמה״. ויש בה בחינת קטנות ובחינת גדלות. דהיינו, כשנמשכת בחינת יראה זו מההתבוננות בגדולת ה׳, דאיהו ממלא כל עלמין, ו״מהארץ לרקיע מהלך ת״ק שנה וכו׳, ובין רקיע לרקיע כו׳, רגלי החיות כנגד כולן וכו׳״, וכן השתלשלות כל העולמות למעלה מעלה עד רום המעלות – אף על פי כן, נקרא יראה זו יראה חיצונית ותתאה, מאחר שנמשכת מהעולמות, שהם לבושים של המלך הקדוש ברוך הוא, אשר מסתתר ומתעלם ומתלבש בהם להחיותם ולקיימם להיות יש מאין וכו׳, רק שהיא השער והפתח לקיום התורה והמצות. אך היראה עילאה, ירא בשת ויראה פנימית, שהיא נמשכת מפנימית האלהות שבתוך העולמות, עליה אמרו: ״אם אין חכמה אין יראה״, דחכמה, היא כ״ח מ״ה – ״והחכמה מאין תמצא״, ו״איזהו …
Our explanationTanya ch. 43 distinguishes “great love” (ahavah rabbah) from “love in delights” (ahavah betaanugim), the higher love that is a gift from above.
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Likkut Perushim… u'Marei Mekomos on Tanya, by Rabbi Aharon Chitrikליקוט פירושים… ומראי מקומות (חיטריק)
on Tanya ch. 43
Our explanationA compendium of commentaries and sources on Tanya; the note points to its entry on ch. 43 for more on the two kinds of love.
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Torah Ohr, Vayechi, maamar 5תו״א 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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Kehot’s note
תו״א מח, א, ובתניא פרק מג, ובליקוט פירושים ומ״מ — חיטריק שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
חכלילי עינים
How it connects
Yaakov's blessing of Yehudah, “his eyes are reddish from wine,” the opening words of the discourse on “love in delights.”our note
The source
Genesis 49:12בראשית מ״ט:י״בSefaria (opens in a new tab)
11אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סוּתֹה: 12חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב: 13זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיֹּת וְיַרְכָתוֹ עַל־צִידֹן:
11… choice vine; He washeth his garments in wine, And his vesture in the blood of grapes; 12His eyes shall be red with wine, And his teeth white with milk. 13Zebulun shall dwell at the shore of the sea, And he shall be a shore for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
צדק לפניו יהלך
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
תהלים טו, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
צדק לפניו יהלך וישם לדרך פעמיו
How it connects
“Righteousness shall walk before Him, and He will set it on the way of His steps.” Read as Israel's ascent and the consequent drawing down of G‑dliness.our note
The source
Psalms 85:14תהילים פ״ה:י״דSefaria (opens in a new tab)
13גַּם־ה׳ יִתֵּן הַטּוֹב וְאַרְצֵנוּ תִּתֵּן יְבוּלָהּ: 14צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו:
13Yea, the LORD will give that which is good; And our land shall yield her produce. 14Righteousness shall go before Him, And shall make His footsteps a way.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
סד״ה ויושט המלך לאסתר
How it connects
The end of that discourse explains Esther's “standing before” the king, an image for Knesses Yisrael raised to stand before G‑d.our note
Where the note points
Torah Ohrתורה אור
94b · not yet checked
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Torah Ohr, Megillas Esther, maamar 6תו״א צד, ב
page 94b, ¶7
והנה כל מיני עליות והתקרבות כנס״י להקב״ה בשבת ויו״ט וכל מה שמתעלות בעילוי אחר עילוי עד רום המעלות נק׳ בשם נגיעה בראש השרביט כי שרביט הזהב הוא המשכת אור א״ס ב״ה והוא הוא חיות כל העולמות עליונים ותחתונים כמ״ש את שרביט הזהב וחיה ואינה יכולה לעלות ולראות ולקבל חיותה מכל השרביט. רק השרביט נשאר בידו ורק הארה מגיע אליה בראש השרביט והארה זו היא בחי׳ אהבה עזה כרשפי אש ושלהבת …
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Kehot’s note
תו״א צד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ותעמוד לפניו
How it connects
“The king extended the golden scepter to Esther, and Esther rose and stood before the king.” It illustrates standing “before Him.”our note
The source
Esther 8:4אסתר ח׳:ד׳Sefaria (opens in a new tab)
3… לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן־לוֹ לְהַעֲבִיר אֶת־רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל־הַיְּהוּדִים: 4וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֵת שַׁרְבִט הַזָּהָב וַתָּקׇם אֶסְתֵּר וַתַּעֲמֹד לִפְנֵי הַמֶּלֶךְ: 5וַתֹּאמֶר אִם־עַל־הַמֶּלֶךְ טוֹב וְאִם־מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת־הַסְּפָרִים …
3… the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4Then the king held out to Esther the golden sceptre. So Esther arose, and stood before the king. 5And she said: ‘If it please the king, and if I have found favour in his …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ובד״ה יחיינו מיומים
How it connects
That passage speaks of the opening of the hidden “yuds,” the deep source, so that the concealed shines openly and life-giving will is drawn to every living thing.our note
Where the note points
Likkutei Torahלקוטי תורה
Rosh Hashanah 64a
תבא בד״ה ויקרא אל משה). וזהו פותח את ידיך א״ת ידיך אלא יודיך שנפתחים בחי׳ יודין שהוא מקור הנובע שהוא עמוק שאינו מושג. ולכן נק׳ בשם יו״ד ועמ״ש מענין היו״ד בד״ה ראה אנכי נותן ואז משביע לכל חי רצון. פי׳ לכל מקום שיש בו חיות ואפילו מעט מזעיר משביע וממשיך בחי׳ רצון שהוא ב חי׳ מים טהורים הנ״ל (שנמשכים מבחי׳ רעוא דכל רעוין. וזהו ענין יחיינו כענין פותח כו׳ לכל חי כו׳. ומבחי׳ היודין נמשך ומתפשט בבחי׳ ה׳ להיות מבחי׳ כל בחי׳ כלה ועמ״ש בפ׳ במדבר בד״ה וארשתיך לי בענין לבי ובשרי ירננו כו׳ ע״ש. ועוד יובן בענין פתיחו דיודי״ן שהיו״ד עם היותו בחי׳ העלם יהיה מאיר בגילוי כמו ה׳ וזהו ע״ד שנתבאר לקמן בד״ה ביום השמיני עצרת גבי אני היום ילדתיך. ועמ״ש בענין ומעין מבית ה׳ יצא יצא ולהיות …
Our explanationIt is a parallel to Israel being raised “before Him.”
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Torah Ohr, Beshalach, maamar 5לעיל סד, א
page 64a, ¶4
סוסים זכרים הנ״ל. וזהו מדלג על ההרים מקפץ כו׳ שהוא בבחי׳ דילוג ממקום למקום והיינו המשכה מלמעלה מבחי׳ סובב שיומשך ויתגלה למטה כמ״ש וירד ה׳ על הר סיני וכל העם רואים את הקולות כו׳.
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Kehot’s note
לעיל סד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
מה יפו פעמיך בנעלים
How it connects
“How beautiful are your steps in sandals.” Used for the drawing of G‑dliness down to the lowest level.our note
The source
Song of Songs 7:2שיר השירים ז׳:ב׳Sefaria (opens in a new tab)
1שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה־בָּךְ מַה־תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם: 2מַה־יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת־נָדִיב חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אׇמָּן: 3שׇׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים:
1… thee. What will ye see in the Shulammite? As it were a dance of two companies. 2How beautiful are thy steps in sandals, O prince’s daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman. 3Thy navel is like a round goblet, wherein no mingled wine is wanting; Thy belly is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שה״ש ז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
התורה דאקרי דרך
How it connects
The Talmud derives from “the way they shall walk in” that Torah is called “a way.”our note
The source
Kiddushin 2b:10קידושין ב׳ ב:י׳Sefaria (opens in a new tab)
מַאי טַעְמָא תָּנֵי ״שָׁלֹשׁ״ – מִשּׁוּם ״דְּרָכִים״? נִיתְנֵי ״דְּבָרִים״ וְנִיתְנֵי ״שְׁלֹשָׁה״! מִשּׁוּם דְּקָבָעֵי לְמִיתְנֵי ״בִּיאָה״, וּבִיאָה אִיקְּרִי ״דֶּרֶךְ״, דִּכְתִיב: ״וְדֶרֶךְ גֶּבֶר בְּעַלְמָה כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת״.
What is the reason that it (the mishna) teaches three (in the feminine) ...
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
קידושין ב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
בד״ה אשירה לה׳
How it connects
The discourse on the Song at the Sea explains “the way of Havayah,” the Torah as the way along which G‑dliness descends.our note
Where the note points
Torah Ohrתורה אור
63b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Beshalach, maamar 4תו״א סג, ב
page 63b, ¶8
דייקא הוא בחינת אדון הנפלאות שהוא למעלה מעלה מהשגת הנפש ודביקותו באלקים חיים שלכן היא בחי׳ שוב כנ״ל:
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Kehot’s note
תו״א סג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
אשירה להוי׳
How it connects
The opening words of the Song at the Sea, the discourse the text refers to.our note
The source
Exodus 15:1שמות ט״ו:א׳Sefaria (opens in a new tab)
1אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַHavayah וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַHavayah כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם: 2עׇזִּי וְזִמְרָת קָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹקֵי אָבִי וַאֲרֹמְמֶנְהוּ:
1Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 2The LORD is my strength and song, And He is become my salvation; This is my …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
ושמרו דרך הוי׳
How it connects
Of Avraham: “that they may keep the way of Havayah.” The discourse on “I will sing to Havayah” explains it.our note
The source
Genesis 18:19בראשית י״ח:י״טSefaria (opens in a new tab)
18וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ־בוֹ כֹּל גּוֹיֵי הָאָרֶץ: 19כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה׳ לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא ה׳ עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו: 20וַיֹּאמֶר ה׳ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד:
18… great and mighty nation, and all the nations of the earth shall be blessed in him? 19For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’ 20And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their …
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
וע׳ בזהר שלח (דקס״א ב׳) ת״ח כו׳ בדרך נועם
How it connects
The Zohar teaches that when the hidden Atik shines into the mind and the mind into the heart, it is “in the way of the pleasantness of G‑d.”our note
The source
Zohar, Sh'lach 11:84–92ספר הזהר, שלח לך י״א:פ״ד-צ״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
וע׳ בזהר שלח . . ת״ח כו׳ בדרך נועם כו׳
How it connects
The Zohar passage (“when the hidden Atik shines into the mind and the mind into the heart, in the way of the pleasantness of G‑d”) is copied there with glosses.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shelach, p. 472
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Matos 85b
בלב שהלב משער ומשיג גם היא אותה השגה והתבוננות (ועיין בילקוט ריש משלי היכן היא החכמה מצויה כו׳ ע״ש. וע׳ בזהר פ׳ שלח) (דקס״א ע״ב). ועמ״ש במ״א בביאור ע״פ והיה לכם לציצית בד״ה להבין ענין הלב, וע״ז נאמ׳ שמע ישראל שמיעה בלב להבין כו׳, וזהו כוונת המאמר וירא ק״ג ע״פ נודע בשערים בעלה כל חד לפום מה דמשער בלביה היינו כפי מה דמשער ומשיג בלבו את ההתבוננות שבמוחו מסוכ״ע וכו׳ ולכן נק׳ ג״כ נ׳ שערי בינה שיוצא האור מן מוחו לחוץ לתבונת לבו כמו ד״מ שער נפתח (ובמ״א ע״פ וספרתם לכם נת׳ דנש״ב הם ז׳ מדות עליונות וכל א׳ כלול מז׳ הרי מ״ט והיינו כי משכן המדות הוא בלב וע״י שנמשך מהמוח לתבונת לבו להיות הלב מבין כו׳ הרי נמשך המשכת הבינה במדות שבלב לכן הם מ״ט שערים נגד
Our explanationThe passage there cites the same Zohar and explains how the heart grasps what the mind contemplates, light passing from mind to heart like an opened gate.
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Torah Ohr, Parshas Zachor, maamar 1לעיל פ׳ מטות פה, ב
page 85b, ¶33
לגילוי בחי׳ פנימיות כו׳ וזה לעומת זה הוא בחי׳ עמלק הוא עורף הקשה שבקליפה דהיינו שגם אם לבבו יבין בעבודת ה׳ שכך יאתה כו׳ לא די שאינו מכריח את לבו לכופו ולהטותו לאהבת ה׳ אלא אף גם זאת שעושה ההפוך לגמרי. וזהו ויזנב בך כל הנחשלים אחריך דייקא בחי׳ אחוריים דקדושה.
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Kehot’s note
ת״ח כד אנהיר עתיקא סתימאה במוחא ומוחא אנהיר ללבא בדרך נועם ה׳” נעתק באוה״ת פ׳ שלח ע׳ תעב עם הגהות. ונזכר גם לעיל פ׳ מטות פה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
ובפ׳ מקץ (דקצ״ז סע״ב)
How it connects
The wording of the Zohar in Mikeitz on “Her ways are ways of pleasantness” is copied there with glosses.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 555
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
הלשון עם הגהות נעתק באוה״ת נ״ך כרך א ע׳ תקנה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
ובפ׳ מקץ (דקצ״ז ב׳) ע״פ דרכיה דרכי נועם
How it connects
The Zohar in Mikeitz on “Her ways are ways of pleasantness,” on the “ways” of the Torah.our note
The source
Zohar, Miketz 6:92–104ספר הזהר, מקץ ו׳:צ״ב-ק״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19
On the words
דרכיה דרכי נועם
How it connects
“Her ways are ways of pleasantness,” said of the Torah.our note
The source
Proverbs 3:17משלי ג׳:י״זSefaria (opens in a new tab)
16אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד: 17דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכׇל־נְתִיבוֹתֶיהָ שָׁלוֹם: 18עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר:
16Length of days is in her right hand; In her left hand are riches and honour. 17Her ways are ways of pleasantness, And all her paths are peace. 18She is a tree of life to them that lay hold upon her, And happy is …
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
בד״ה ושמתי כדכד
How it connects
There “all your borders of precious stones” are the thirty-two paths of Chochmah: the flow from Chochmah is called “paths,” narrow and hidden but reaching far, which is the Torah.our note
Where the note points
Likkutei Torahלקוטי תורה
Re'eh 26b
האהבה. ולכן נמשלה לאבני אקדח שהארתן חזקה מהארת האש שהרי מים מכבים אש אבל הארת אבן טוב מים רבים לא יוכלו לכבותה כו׳. והנה אקדח הוא מלשון עתיד כי בחי׳ זו תהיה לע״ל דוקא אבל כעת בגלות הוא לב האבן כפשוטו. וזהו העבודה לייגע ע״א לפתוח לבו על ידי התעוררות רחמים על ניצוץ אלקות שבנפשו כו׳ ועמ״ש בפ׳ חקת ע״פ באר חפרוה שרים כו׳. וכל גבולך לאבני חפץ הם ל״ב נתיבות החכמה כי הנה הטעם שההמשכות הנמשכים מבינה נקראו שערים ושמחכמה נקראו נתיבות הוא להיות כי השערים משמשים כניסה ויציאה לרבים ואינם הולכים למרחוק וכך מבחי׳ בינה נמשכה ההשפעה במדות בגילוי רב ובינה עד הוד בלבד אתפשטת אבל הנתיב מצער הוא והולך למרחוק לשדות ומדבריות. וכך ההמשכה מחכמה נמשכת בבחי׳ העלם והסתר וגם למרחוק והוא התורה שהיא גדולת חכמתו ית׳ …
Our explanationIt fills out the idea of Torah as the “way” that reaches down to the lowest level.
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Torah Ohr, Vayishlach, maamar 5לעיל כו, ב
page 26b, ¶3
מקום ויכולה להיות גם בהיכלי מלך ואינו חושש.
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Kehot’s note
לעיל כו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
ושמתי כדכד
How it connects
“I will make your windows of rubies… and all your borders of precious stones,” the discourse whose “borders” are explained as the thirty-two paths of Chochmah.our note
The source
Isaiah 54:12ישעיהו נ״ד:י״בSefaria (opens in a new tab)
11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ:
11… comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 12And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 13And all thy children shall be taught of the LORD; and great shall be the peace …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
22
On the words
וע׳ בזהר באדר״ז (דר״צ ע״א) ע״פ אלקים הבין דרכה
How it connects
The Idra Zuta on “Elokim understands her way,” explained by the Arizal as the flow of Arich Anpin and the thirty-two paths.our note
The source
Zohar, Ha'Azinu 11:221–12:231ספר הזהר, האזינו י״א:רכ״א-י״ב:רל״אSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
23
On the words
אלקים הבין דרכה
How it connects
“Elokim understands her way, and He knows her place,” said of wisdom.our note
The source
Job 28:23איוב כ״ח:כ״גSefaria (opens in a new tab)
22אֲבַדּוֹן וָמָוֶת אָמְרוּ בְּאׇזְנֵינוּ שָׁמַעְנוּ שִׁמְעָהּ: 23אֱלֹקִים הֵבִין דַּרְכָּהּ וְהוּא יָדַע אֶת־מְקוֹמָהּ: 24כִּי־הוּא לִקְצוֹת־הָאָרֶץ יַבִּיט תַּחַת כׇּל־הַשָּׁמַיִם יִרְאֶה:
22Destruction and Death say: ‘We have heard a rumor thereof with our ears.’ 23God understandeth the way thereof, And He knoweth the place thereof. 24For He looketh to the ends of the earth, And seeth under the whole heaven;
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
כי ההרים ימושו
How it connects
“For the mountains shall depart,” the opening words of the discourse referred to.our note
The source
Isaiah 54:10ישעיהו נ״ד:י׳Sefaria (opens in a new tab)
9כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעׇר־בָּךְ: 10כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ ה׳ 11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים:
9… earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. 10For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covenant of peace be removed, saith the LORD that hath compassion on thee. 11O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
25
On the words
צדיק ה׳ בכל דרכיו
How it connects
“G‑d is righteous in all His ways,” explained in that discourse and in the Siddur.our note
The source
Psalms 145:17תהילים קמ״ה:י״זSefaria (opens in a new tab)
16פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן: 17צַדִּיק ה׳ בְּכׇל־דְּרָכָיו וְחָסִיד בְּכׇל־מַעֲשָׂיו: 18קָרוֹב ה׳ לְכׇל־קֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת:
16Thou openest Thy hand, And satisfiest every living thing with favour. 17The LORD is righteous in all His ways, And gracious in all His works. 18The LORD is nigh unto all them that call upon Him, To all that call upon …
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.
26
On the words
כמ״ש והלכת בדרכיו
How it connects
“And you shall walk in His ways,” the verse the letter uses for the mitzvos.our note
The source
Deuteronomy 28:9דברים כ״ח:ט׳Sefaria (opens in a new tab)
8יְצַו ה׳ אִתְּךָ אֶת־הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ וּבֵרַכְךָ בָּאָרֶץ אֲשֶׁר־ה׳ אֱלֹקֶיךָ נֹתֵן לָךְ: 9יְקִימְךָ ה׳ לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע־לָךְ כִּי תִשְׁמֹר אֶת־מִצְוֺת ה׳ אֱלֹקֶיךָ וְהָלַכְתָּ בִּדְרָכָיו: 10וְרָאוּ כׇּל־עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ:
8… unto; and He will bless thee in the land which the LORD thy God giveth thee. 9The LORD will establish thee for a holy people unto Himself, as He hath sworn unto thee; if thou shalt keep the commandments of the LORD thy God, and walk in His ways. 10And all the peoples of the earth shall see that the name of the LORD is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כח, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
יחיינו מיומים… ונחיה לפניו
How it connects
“He will revive us after two days… and we shall live before Him.” Another instance of being “before Him.”our note
The source
Hosea 6:2הושע ו׳:ב׳Sefaria (opens in a new tab)
1לְכוּ וְנָשׁוּבָה אֶל־ה׳ כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ: 2יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו: 3וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת־ה׳ כְּשַׁחַר נָכוֹן מֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ:
1… hath torn, and He will heal us, He hath smitten, and He will bind us up. 2After two days will He revive us, On the third day He will raise us up, that we may live in His presence. 3And let us know, eagerly strive to know the LORD, His going forth is sure as …
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.

16והיינו ע״ד מה שאנו אומרים בתפלת שבת ויו״ט קדשנו במצותיך אע״פ שאנו מברכים אשר קדשנו במצותיו שכבר קדשנו

This is like what we say in the prayer of Shabbos and Yom Tov, “Sanctify us with Your commandments,” even though we [already] bless, “who has sanctified us with His commandments,” [meaning] that He has already sanctified us.

Explanation

On Shabbos and Yom Tov we pray “sanctify us with Your commandments,” although every mitzvah blessing says He “has sanctified us” already. The question is why we ask for what we have.

אלא לפי כי עליית מעשה המצות לה׳ יש בהם מעלות ומדרגות זו למעלה מזו ועמ״ש בביאור ע״פ וארשתיך לי.1 2

But [we say it] because the ascent of the performance of the mitzvos to G‑d has levels and gradations, one above the other. And see what is explained in the explanation on the verse “And I will betroth you to Me.”

Explanation

The answer: the ascent of the mitzvos to G‑d has many levels, one above another, and we ask to rise to a higher one. This fits the point just made, that mitzvos done with the inner heart rise far higher. The text refers to the explanation on “And I will betroth you to Me.”

Paragraph 16 in brief

The paragraph supports the idea of levels in the ascent of the mitzvos from the Shabbos and Yom Tov prayer “sanctify us with Your commandments.”

Marei mekomos

1
On the words
בביאור ע״פ וארשתיך לי
How it connects
That explanation contrasts betrothal with marriage, the inner, deeper bond, and explains that wherever “to Me” is said the bond is permanent.our note
The source
Numbers 9:3במדבר ט׳:ג׳Sefaria (opens in a new tab)
2וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ: 3בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעַרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמֹעֲדוֹ כְּכׇל־חֻקֹּתָיו וּכְכׇל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ: 4וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח:
2’Let the children of Israel keep the passover in its appointed season. 3In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordinances thereof, shall ye keep it.’ 4And Moses spoke unto the children of Israel, that they should keep the passover.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 9c
תוכו ופנימיותו בקרב איש ולב עמוק זהו נקרא בחי׳ נשואין שהוא בחי׳ פנימיות כו׳: ג אך להבין מ״ש וארשתיך לי הנה יובן בהקדים פי׳ מ״ש במדרש שוחר טוב פרשה י״ט ע״פ מלא קרנך שמן ולך אשלחך אל ישי כו׳ כל מקום שנאמר לי אינו זז לא בעוה״ז ולא בעוה״ב וכ״ה ג״כ במדרש רבה פ׳ ויקרא פרשה ב׳ אינו זז לעולם כו׳. ומבואר במ״א בפ׳ יתרו בביאור ע״פ זכור את יום השבת, בענין מאמר שמואל לשאול וגם נצח ישראל לא ישקר ולא ינחם כי לא אדם הוא להנחם, שזהו תשובה על שביקש שאול ממנו שתשוב לו המלוכה. והשיב לו שמואל שמאחר שכבר ניתנה לדוד אי אפשר להעביר המלוכה ממנו כי מלכות בית דוד נלקחה ממקום עליון שהיא מבחי׳ כי לא אדם הוא להנחם ולא כמלכות שאול שנלקחה מבחי׳ אדם כו׳ מבחי׳ …
Our explanationIt parallels the higher and lower levels of the mitzvos' ascent spoken of here.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Noach, maamar 2לעיל במדבר ט, ג
page 9c, ¶6
לבחי׳ אהבת בכל מאדך הנ״ל שהוא ליכלל ולדבקה בו במהותו ועצמותו ית׳ ממש.
And through this [comes] "And you shall love with all your heart," etc., until one reaches the level of the love of "with all your might" mentioned above, which is to be included and to cleave to Him, in His blessed essence and being itself.
Read it here
Kehot’s note
לעיל במדבר ט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וארשתיך לי
How it connects
“And I will betroth you to Me forever,” the opening words of the explanation referred to.our note
The source
Hosea 2:21הושע ב׳:כ״אSefaria (opens in a new tab)
20וְכָרַתִּי לָהֶם בְּרִית בַּיּוֹם הַהוּא עִם־חַיַּת הַשָּׂדֶה וְעִם־עוֹף הַשָּׁמַיִם וְרֶמֶשׂ הָאֲדָמָה וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה אֶשְׁבּוֹר מִן־הָאָרֶץ וְהִשְׁכַּבְתִּים לָבֶטַח: 21וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים: 22וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־Havayah
20… sword and the battle out of the land, And will make them to lie down safely. 21And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion. 22And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The truth of G‑d: “My tongue shall respond” ¶17

17ובד״ה אוסרי לגפן1 2 בפי׳ כמצות רצונך. וסד״ה ועשית בגדי קדש.3 4 ולזאת יובן איך שע״י פנימית הלב שבחי׳ צדק לפניו יהלך אזי גם בחי׳ וישם לדרך פעמיו מלמעלה למטה הוא מבחי׳ עליונה יותר כו׳

and in the discourse beginning “Binding his foal to the vine,” on the meaning of “as the commandments of Your will”; and at the end of the discourse beginning “And you shall make holy garments.” And from this it will be understood how, through the inner dimension of the heart, which is the level of “Righteousness shall walk before Him,” then also the level of “and He will set on the way of His steps,” from above to below, is from a higher level, etc.

Explanation

The long parenthesis continues with more references on the levels of the mitzvos: “as the commandments of Your will” and the three levels in the “holy garments.” The conclusion drawn is that when a person rises through the inner heart (“Righteousness shall walk before Him”), what is then drawn down from above (“the way of His steps”) also comes from a higher level.

ועמ״ש בפ׳ וישב ע״פ ונתתי לך מהלכים5 6 כו׳ ועד״ז יובן מה שביקש משה ליכנס לארץ כדי שיתקיימו כל המצות על ידו7 דייקא

And see what is explained in Parshas Vayeishev on the verse “And I will give you places to walk (mahalchim),” etc. And in the same way one will understand why Moshe asked to enter the Land: so that all the mitzvos would be fulfilled through him specifically,

Explanation

The same idea explains Moshe's plea to enter the Land of Israel: the Talmud says he wanted all the mitzvos, including those that apply only in the Land, to be fulfilled “through him.”

כדאיתא בגמרא ספ״ק דסוטה8 והקשו בסוף ספר פרי הארץ9 על לשון ויתקיימו כולן על ידי דהוי לי׳ למימר ואקיים כל המצות כו׳

as is found in the Gemara at the end of the first chapter of Sotah. And at the end of the book Pri HaAretz they raised a difficulty on the wording “and they will all be fulfilled through me,” for he should have said, “and I will fulfill all the mitzvos,” etc.

Explanation

The Talmud records this at the end of the first chapter of Sotah. A difficulty raised at the end of the book Pri HaAretz asks why Moshe said “they will be fulfilled through me” rather than simply “I will fulfill them.”

ולפי מ״ש א״ש דהמצות עצמן כשיהיו נעשים ע״י משה יהיו מבחי׳ עליונה יותר כו׳ וכמובן ממ״ש סד״ה ועשית בגדי קדש הנ״ל בענין ג׳ מדרגות שיש במעשה המצות דרך כלל כו׳ ועמ״ש בביאור ע״פ ומראיך נאוה.

But according to what is explained [here], it is well: for the mitzvos themselves, when they would be done through Moshe, would be from a higher level, etc.; as is understood from what is explained at the end of the discourse beginning “And you shall make holy garments,” mentioned above, on the matter of the three levels there are, in general, in the performance of the mitzvos, etc. And see what is explained in the explanation on the verse “And your appearance is comely.”

Explanation

The answer from what was said here: Moshe was not asking only to do more mitzvos, but that the mitzvos themselves, done through him, would come from a higher level. This fits the three general levels in the performance of the mitzvos explained in the discourse on the holy garments.

באגה״ק הנ״ל משמע פי׳ וישם לדרך פעמיו על עליית התומ״צ ממטה למעלה וזהו ע״ד פי׳ שני דהאריז״ל בפי׳ הספ״ד שם (דקי״ט רע״א)

From Iggeres HaKodesh mentioned above it is implied that “and He will set on the way of His steps” refers to the ascent of Torah and mitzvos from below to above; and this is in the manner of the Arizal’s second explanation in the commentary on Sifra DiTzeniusa there (p. 119a, at the beginning),

Explanation

A textual note: the Iggeres HaKodesh quoted above seems to read “the way of His steps” as the ascent of Torah and mitzvos from below upward. That matches the Arizal's second explanation of “her way” in his commentary on Sifra DiTzeniusa, the part of the Zohar called “the Book of Concealment.”

דפי׳ דרכה היינו מקור שממנו נמשך בחי׳ מו״ס דעתיקא כו׳ אמנם לפמש״כ דפי׳ וישם לדרך היינו מלמעלה למטה עד בחינת סוף המעשה.

that “her way” means the source from which the level of the mocha setimaah (the hidden brain) of Atik is drawn, etc. However, according to what is written [here], that the meaning of “and He will set on the way” is from above to below, down to the level of the end of action,

Explanation

In that second explanation, “her way” is the source from which the mocha setimaah, the “hidden brain” of Atik (the innermost level of Keser), is drawn. The present maamar, however, reads “the way of His steps” as a descent from above to below, down to the physical level.

זהו ע״פ פי׳ הראשון דהאריז״ל הנ״ל] וזהו כי גבר עלינו חסדו ואמת ה׳ לעולם שנמשך אמת ה׳ מלמעלה למטה להתלבש בעולם ואין אמת

this follows the Arizal’s first explanation mentioned above.) And this is [the meaning of] “For His kindness has prevailed over us, and the truth of G‑d is forever”: that the truth of G‑d is drawn from above to below, to be vested in the world. And there is no truth

Explanation

That matches the Arizal's first explanation. Closing the parenthesis, the Alter Rebbe returns to the psalm: after “His kindness has prevailed over us” (Sukkos) comes “the truth of G‑d is forever,” G‑d's truth drawn into the world. And the Sages say there is no truth but Torah.

אלא10 תורה11 12 כי מדת האהבה אע״פ שהיא לדבקה בו ממש אעפ״כ אינה רק אמת של האדם ואין זה עדיין אמת ה׳

but Torah. For the attribute of love, even though it is to cleave to Him truly, is nevertheless only the truth of man, and this is not yet the truth of G‑d.

Explanation

Even the highest love, which seeks to cleave to G‑d, is still a human truth: it is the person's own feeling. It is not yet G‑d's truth.

כי אמת ה׳ היינו שהוא אחד ואין עוד ואין מי שיאהב כלל ולית מחשבה תפיסא ביה13 בעצמו ממש כביכול כ״א כאשר תפיסא בתורה28

For the truth of G‑d is that He is One and there is nothing else, and there is no one to love at all; and no thought can grasp Him (leis machshavah tefisa bei) in His very self, as it were, except as He is grasped in the Torah,

Explanation

G‑d's truth is His absolute oneness, in which there is no other and so no one to love Him. The Tikkunei Zohar says no thought can grasp Him at all, except as He is grasped in the Torah.

שהיא רצונו ית׳ ואורייתא וקוב״ה כולא חד14 [ועמ״ש סד״ה וארא אל אברהם בפי׳ ושמי הוי׳ לא נודעתי להם15 ומ״ש מזה שם בד״ה וידבר אלקים כו׳ וארא כו׳]

which is His will, may He be blessed; and “the Torah and the Holy One, blessed be He, are entirely one.” (And see what is explained at the end of the discourse beginning “And I appeared to Avraham,” on the meaning of “but by My Name Havayah I did not make Myself known to them,” and what is explained on this there, in the discourse beginning “And Elokim spoke, etc. And I appeared, etc.”)

Explanation

The Torah is G‑d's will, and “the Torah and the Holy One, blessed be He, are entirely one.” So grasping the Torah is grasping G‑d Himself, beyond any human love. The bracket refers to discourses on “My Name Havayah I did not make known to them.”

ולכן כתיב קרוב ה׳ לכל קוראיו16 לכל אשר יקראוהו באמת זו תורה17 דוקא (וע׳ בסש״ב פל״ה בהג״ה ועמ״ש ע״פ ויכתוב משה)18

Therefore it is written, “G‑d is near to all who call upon Him, to all who call upon Him in truth”: this is Torah specifically (and see Sefer Shel Beinonim, ch. 35, in the gloss; and see what is explained on the verse “And Moshe wrote”).

Explanation

“G‑d is near to all who call upon Him in truth”: the Sages read “in truth” as Torah. Calling on G‑d through Torah is what brings Him near. The text refers to a gloss in Tanya, ch. 35, and to an explanation on “And Moshe wrote.”

וזהו תען לשוני אמרתך19 פי׳ תען כענין שאמרו עונה אחריו מה שהוא אומר לפי שאינו אומר בעצמו

And this is [the meaning of] “My tongue shall respond (ta’an) with Your word.” The meaning of ta’an is like the matter of what they said, “he responds after him what he says”: because he does not say it himself

Explanation

Now the verse of Sukkos' atzeres is explained. Ta'an means “respond” in the sense of repeating after another, as in the Sages' expression “he responds after him what he says,” used of one who repeats words recited by another.

רק עונה אחר אחרים כך התפלל דוד המע״ה בעד כללות ישראל המשורשים בנפשו תען לשוני אמרתך כי התורה היא אמרתך אשר אמרתך ויצא כבר מפיך

but only responds after others. So David, the king, peace be upon him, prayed on behalf of the whole of Israel, who are rooted in his soul: “My tongue shall respond with Your word”; for the Torah is “Your word,” which You have said and which has already gone forth from Your mouth.

Explanation

One who responds does not originate the words. David, whose soul includes all of Israel, prayed for them: “my tongue shall respond with Your word,” let my speech of Torah be only a repetition of what G‑d has already said.

וגם עתה כן הוא כי בכל יום אנו מברכין נותן התורה20 שנותן לנו בכל יום21 כמ״ש ואשים דברי בפיך כו׳

And so it is now as well; for every day we bless “who gives the Torah,” for He gives it to us every day, as it is written, “And I have placed My words in your mouth,” etc.

Explanation

G‑d's giving of the Torah is not only past but continues; that is why the blessing says “who gives the Torah” in the present tense. It fulfills the verse “I have placed My words in your mouth.”

אלא שאני עונה אחריך מה שאתה מוציא מפי שהוא התגלות דבר ה׳ באמרי פי בחי׳ ואמת ה׳ לעולם ואין אני עושה כלום אלא כמי שעונה למה שאחרים אומרים

Only that I respond after You what You bring forth from my mouth, which is the revelation of the word of G‑d in the utterances of my mouth, the level of “and the truth of G‑d is forever”; and I do nothing at all, but am like one who responds to what others say.

Explanation

When one studies Torah this way, it is G‑d's word that is revealed in one's mouth, and the person only “responds.” This is “the truth of G‑d” drawn into the world.

(וזהו מעלה יתירה ועצומה שבעסק התורה ולא הכל זוכים לזה וכמ״ש בד״ה המגביהי לשבת22 שזהו ענין רב יהודה שיש ב׳ בחינות בעסק התורה בחי׳ עבד כו׳ ע״ש.

(And this is an additional and tremendous virtue in occupation with Torah, and not everyone merits it; as is explained in the discourse beginning “Who is enthroned on high,” that this is the matter of Rav Yehudah: that there are two levels in occupation with Torah, the level of a servant, etc.; see there.

Explanation

This is a special level of Torah study that not everyone attains. The discourse cited distinguishes, in connection with a teaching about Rav Yehudah, two levels in Torah study, one of them “the level of a servant.”

אלא שבשמע״צ זוכים נש״י ומקבלים בחינה זו להיות ואשים דברי ממש בפיך. ועיין בזהר בראשית) (דף ד׳ ע״ב) מענין ואשים דברי בפיך23 24 בפי׳ הרמ״ז שם.25

But on Shemini Atzeres the souls of Israel merit and receive this level, that there be truly “And I have placed My words in your mouth.” And see in the Zohar, Bereishis (p. 4b), on the matter of “And I have placed My words in your mouth,” in the commentary of the Ramaz there.)

Explanation

On Shemini Atzeres all of Israel receive this level, so that G‑d's own words are truly placed in their mouths. The Zohar and the commentary of the Ramaz (Rabbi Moshe Zacuto) discuss the verse “I have placed My words in your mouth.”

והיינו ע״י שמתחלה ובצל ידיע כסיתיך ז׳ ימי הסוכות צלא דמהימנותא וע׳ בסמוך ומהיכן אזכה לכך מפני כל כל מצותיך צדק

And this comes about through the fact that first, “and in the shadow of My hand I have covered you,” the seven days of Sukkos, “the shade of faith” (tzila dimeheimenusa) (and see nearby). And from where do I merit this? Because “all Your commandments are righteousness (tzedek).”

Explanation

How is this merited? First come the seven days of Sukkos, the sukkah being “the shade of faith,” G‑d's covering hand. And the merit comes because “all Your commandments are righteousness (tzedek).” (The printed ידיע is apparently a misprint for ידי, “My hand”; and “כל” is printed twice.)

כי כל המצות הם המשכות לבחי׳ צדק26 שתהא מתעלה בבחי׳ לפניך יהלך ובפרטות ע״י מצות סוכה ולולב כנ״ל.

For all the mitzvos are drawings-down to the level of tzedek, so that it be raised to the level of “before You shall walk”; and in particular through the mitzvos of sukkah and lulav, as mentioned above.

Explanation

All the mitzvos draw light into tzedek, Knesses Yisrael, raising her to stand “before Him.” The mitzvos of sukkah and lulav do so especially, as explained above.

ומשם נמשך בחי׳ וישם לדרך פעמיו שיתגלה סוף מעשה ודבר ה׳ בבחי׳ ואמת ה׳ לעולם. וזהו בחי׳ וה׳ האמירך היום27 שהוא מפעיל בך האמירה ומוציא מפיך:

And from there is drawn the level of “and He will set on the way of His steps,” that the end of action and the word of G‑d be revealed at the level of “and the truth of G‑d is forever.” And this is the level of “And G‑d has caused you to declare (he’emircha) this day”: that He brings about the saying in you and brings it forth from your mouth:

Explanation

From that ascent comes the descent, “the way of His steps”: G‑d's word revealed at the lowest level, as “the truth of G‑d is forever.” This is “G‑d has caused you to declare today”: G‑d Himself speaks the words through the person's mouth.

Paragraph 17 in brief

After closing the long parenthesis, the paragraph explains the second half of the psalm, “the truth of G‑d is forever,” as the Torah, which is G‑d's own truth, beyond even the highest human love. On Shemini Atzeres, Israel's Torah study becomes “my tongue shall respond with Your word”: G‑d's words spoken through their mouths.

Deeper

The key contrast is between love, however lofty, which is still the lover's truth, and Torah, which is G‑d's truth, since “the Torah and the Holy One are entirely one.” The Kehot notes record that the question on Moshe's wording is in a letter of Rabbi Avraham of Kalisk printed at the end of Pri HaAretz, and that the Tzemach Tzedek brings the same question without naming its author.

Marei mekomos

1
On the words
ובד״ה אסרי לגפן
How it connects
The discourse on “binding his foal to the vine,” which explains “as the commandments of Your will,” on the higher levels of the mitzvos.our note
Where the note points
Torah Ohrתורה אור
48 (the note prints מח, נב) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
תו״א מח, נב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אוסרי לגפן
How it connects
Yaakov's blessing of Yehudah, “binding his foal to the vine,” the opening words of the discourse referred to.our note
The source
Genesis 49:11בראשית מ״ט:י״אSefaria (opens in a new tab)
10לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי־יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים: 11אֹסְרִי לַגֶּפֶן עִירֹה וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סוּתֹה: 12חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב:
10… long as men come to Shiloh; And unto him shall the obedience of the peoples be. 11Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes; 12His eyes shall be red with wine, And his teeth white with milk.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
וסד״ה בגדי קודש
How it connects
The end of that discourse explains three general levels in the performance of the mitzvos, which the maamar uses to explain Moshe's request.our note
Where the note points
Torah Ohrתורה אור
82c · not yet checked
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Torah Ohr, Tetzaveh, maamar 2תו״א פב, ג
page 82c, ¶11
שהיא אהבתי אתכם כו׳ להיות בחי׳ גילוי בנפש שהוי״ה יהי׳ אלקיך אלוה שלך כו׳ והיינו ע״י התבוננותו בה׳ אחד איך שהוא אחד בח׳ וד׳ שהם ז׳ רקיעים והארץ וד׳ רוחות העולם שתמשך בהם בחי׳ אחד הוא יחודו להיות מתייחדים וכלולים בא׳ וכן למעלה מעלה ברוחניות עד רום המעלות יש בחי׳ ז׳ רקיעים וארץ כו׳ שהם בחי׳ לך ה׳ הגדולה והגבורה כו׳ שהם בחי׳ שמים אש ומים ולך ה׳ הממלכה היא …
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Kehot’s note
תו״א פב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ועשית בגדי קדש
How it connects
“And you shall make holy garments for Aharon,” the opening words of the discourse on the three levels of the mitzvos.our note
The source
Exodus 28:2שמות כ״ח:ב׳Sefaria (opens in a new tab)
1וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן: 2וְעָשִׂיתָ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת: 3וְאַתָּה תְּדַבֵּר אֶל־כׇּל־חַכְמֵי־לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חׇכְמָה וְעָשׂוּ אֶת־בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ־לִי:
1… unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. 2And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty. 3And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
ע״פ ונתתי לך מהלכים
How it connects
The discourse on “I will give you places to walk,” in Parshas Vayeishev, on ascending and moving from level to level.our note
Where the note points
Torah Ohrתורה אור
30c · not yet checked
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Torah Ohr, Vayeishev, maamar 5תו״א ל, ג
page 30c, ¶9
והנה בק״ש ממשיכים לה בחי׳ בטול ממש בה׳ אחד במס״נ ממש באור א״ס ב״ה הסוכ״ע עד שתתפשט לצאת מנרתקה כו׳:
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Kehot’s note
תו״א ל, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ונתתי לך מהלכים
How it connects
“I will give you places to walk among these standing ones,” the opening words of the discourse referred to.our note
The source
Zechariah 3:7זכריה ג׳:ז׳Sefaria (opens in a new tab)
6וַיָּעַד מַלְאַךְ ה׳ בִּיהוֹשֻׁעַ לֵאמֹר: 7כֹּה־אָמַר ה׳ צְבָאוֹת אִם־בִּדְרָכַי תֵּלֵךְ וְאִם אֶת־מִשְׁמַרְתִּי תִשְׁמֹר וְגַם־אַתָּה תָּדִין אֶת־בֵּיתִי וְגַם תִּשְׁמֹר אֶת־חֲצֵרָי וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה: 8שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח:
6And the angel of the LORD forewarned Joshua, saying: 7’Thus saith the LORD of hosts: If thou wilt walk in My ways, and if thou wilt keep My charge, and wilt also judge My house, and wilt also keep My courts, then I will give thee free access among these that stand by. 8Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
מה שביקש משה ליכנס לארץ כדי שיתקיימו כל המצות על ידו
How it connects
Rabbi Simlai explains that Moshe wanted to enter the Land so that the mitzvos dependent on the Land would be fulfilled through him.our note
The source
Sotah 14a:7סוטה י״ד א:ז׳Sefaria (opens in a new tab)
דָּרַשׁ רַבִּי שִׂמְלַאי: מִפְּנֵי מָה נִתְאַוָּה מֹשֶׁה רַבֵּינוּ לִיכָּנֵס לְאֶרֶץ יִשְׂרָאֵל? וְכִי לֶאֱכוֹל מִפִּרְיָהּ הוּא צָרִיךְ?! אוֹ לִשְׂבּוֹעַ מִטּוּבָהּ הוּא צָרִיךְ?! אֶלָּא כָּךְ אָמַר מֹשֶׁה: הַרְבֵּה מִצְוֹת נִצְטַוּוּ יִשְׂרָאֵל, וְאֵין מִתְקַיְּימִין אֶלָּא בְּאֶרֶץ יִשְׂרָאֵל. אֶכָּנֵס אֲנִי לָאָרֶץ כְּדֵי שֶׁיִּתְקַיְּימוּ כּוּלָּן עַל יָדִי.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
ספ״ק דסוטה
How it connects
The note points there for a further discussion of Moshe's request to enter the Land.our note
Where the note points
Likkutei Sichosלקוטי שיחות
vol. 29, p. 278, note 90
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
יד, א. וראה לקו״ש חכ״ט ע׳ 278 הערה 90.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
בסוף ספר פרי הארץ
How it connects
The note identifies the source of the question on Moshe's wording: a letter of Rabbi Avraham of Kalisk printed at the end of Pri HaAretz.our note
Where the note points
Pri HaAretz (the letter of Rabbi Avraham of Kalisk printed at its end)פרי הארץ
letter 32 (Jerusalem 5747 edition); see also Pri HaAretz, Re'eh
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Or HaTorah, by the Tzemach Tzedekאור התורה
Vaeschanan, p. 93
Our explanationOr HaTorah brings the same question without naming who asked it.
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Kehot’s note
הוא באגרת הרה״ק ר׳ אברהם קליסקער שנדפסה בסוף ספר פרי הארץ. מכתב לב (בהוצאת ירושלים תשמ״ז). וראה גם בפרי הארץ פ׳ ראה. וראה באוה״ת פ׳ ואתחנן ע׳ צג מביא קושיא זו בלי שם אומרו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
ואין אמת אלא תו׳
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז (תכ״א) נ, א. ירושלמי ר״ה ספ״ג (ה״ח) ובפסדר״כ פסקא איכה. הובא בילקוט דניאל ר׳ תתרסו. וע׳ הג׳ מהר״ץ חיות לברכות (ה, ב) גירסא בש״ס כן. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
ואין אמת אלא תורה
How it connects
The Jerusalem Talmud's teaching that “truth” means Torah, one of the sources the Kehot note gives for this saying.our note
The source
Jerusalem Talmud Rosh Hashanah 3:9תלמוד ירושלמי ראש השנה ג׳:ט׳Sefaria (opens in a new tab)
… בַּר נַשׁ בִּישׁ הוּא. כִּי דוֹר תַּהְפּוּכוֹת הֵמָּה. רִבִּי לִֵוי בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. וְהָיָה הַנְּשׁוּךְ אֵין כְּתוּב כָּאן אֶלָּא כָּל הַנָּשׁוּךְ. אֲפִילוּ נְשִׁיכַת כֶּלֶב. אֲפִילוּ נְשִׁיכַת נָחָשׁ. וְלֹא דַמְיָא. נְשִׁיכַת כֶּלֶב וְרָאָה. נְשִׁיכַת נָחָשׁ וְהִבִּיט. רִבִּי יוּדָה גוֹזְרַיָּא בְשֵׁם רִבִּי אָחָא. נְשִׁיכַת כֶּלֶב שֶׁאֵינוֹ מִמִּינוּ. וְרָאָה. נְשִׁיכַת נָחָשׁ שֶׁהוּא מִמִּינוֹ. וְהִבִּיט. וְרַבָּנִן אָ‍מְרֵי. נְשִׁיכַת כֶּלֶב שֶׁאֵינוֹ מְחַלְחֵל. וְרָאָה. נְשִׁיכַת נָחָשׁ שֶׁהוּא מְחַלְחֵל. וְהִבִּיט.
MISHNAH: Similarly, the Eternal said to Moses, yourself make a poisonous snake and put it on a pole. 21:8., etc. Does the snake kill or the snake make live? But in times when Israel look upwards and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting. HALAKHAH: . rabba 31(8). Rebbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. Make yourself an ark of gopher wood. 6:14.. Make yourself two silver trumpets. 10:2.. Make yourself flintstone knives. 5:2.. Make yourself a poisonous snake. 21:8. He did not make explicit. Moses said, is its root not nḥš whose meaning seems to be unrelated to …
Hebrew: The Jerusalem Talmud, edition by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · English: The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
12
On the words
ואין אמת אלא תורה
How it connects
The Tikkunei Zohar also says there is no truth but Torah, as the Kehot note records.our note
The source
Tikkunei Zohar 50a:20–22תקוני הזהר נ׳ א:כ׳-כ״בSefaria (opens in a new tab)
ורזא דמלה שופ״ר מהופ״ך קדמא זקף קט״ן. ההוא דאתמר ביה קטנתי מכל החסדים ומכל האמת אזדקף ואקרי זקף גדול ואין אמת אלא תורה הה״ד תורת אמת היתה בפיהו. ובההוא זמנא מתהפכא כרסיא מדינא לרחמי. ודא היא רזא דאוקמוה מ״מ צדיקי׳ מהפכין מדת הדין למדת רחמים ובההוא זמנא אתחשיב כאלו אתברי עלמ׳. ויסדר נהורין כדקא יאות הה״ד ויקר׳ אלקים לאור יום ולחשך קרא לילה.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
13
On the words
ולית מחשבה תפיסא ביה
How it connects
From Patach Eliyahu: “no thought can grasp Him at all.” Here G‑d is grasped only as He is in the Torah.our note
The source
Tikkunei Zohar 17a:10–12תקוני הזהר י״ז א:י׳-י״בSefaria (opens in a new tab)
אנת הוא עלאה על כל עלאין סתימא על כל סתימין. לית מחשבה תפיסא בך כלל. אנת הוא דאפיקת עשר תקונין. וקרינן לון עשר ספירן. לאנהגא בהון עלמין סתימין דלא אתגליין. ועלמין דאתגליין. ובהון אתכסיאת (נ"א אתכסייא) מבני נשא. ואנת הוא דקשיר לון ומיחד לון. ובגין דאנת מלגאו. כל מאן דאפריש חד מן חבריה מאלין עשר. אתחשיב ליה כאלו אפריש בך.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
14
On the words
ואורייתא וקב״ה כולא חד
How it connects
The Zohar's statement that the Torah and the Holy One are one. It explains why the Torah is G‑d's own truth.our note
The source
Zohar III, 73aזח״ג עג, אSefaria (opens in a new tab)
Where the note points
Tanya (Likkutei Amarim)תניא
Part I, ch. 4 and ch. 23
ועוד יש לכל נפש אלהית שלשה לבושים, שהם מחשבה דבור ומעשה של תרי״ג מצות התורה; שכשהאדם מקיים במעשה כל מצות מעשיות, ובדבור הוא עוסק בפירוש כל תרי״ג מצות והלכותיהן, ובמחשבה הוא משיג כל מה שאפשר לו להשיג בפשט רמז דרוש סוד התורה – הרי כללות תרי״ג אברי נפשו מלובשים בתרי״ג מצות התורה. ובפרטות, בחינות חכמה בינה דעת שבנפשו, מלובשות בהשגת התורה שהוא משיג בפשט רמז דרוש סוד כפי יכולת השגתו ושרש נפשו למעלה; והמדות, שהן יראה ואהבה וענפיהן ותולדותיהן – מלובשות בקיום המצות במעשה ובדבור, שהוא תלמוד תורה שכנגד כולן. כי האהבה היא שרש כל רמ״ח מצות עשה, וממנה הן נמשכות, ובלעדה אין להן קיום אמתי, כי המקימן באמת הוא האוהב את שם ה׳ וחפץ לדבקה בו באמת, ואי אפשר לדבקה בו באמת, כי אם בקיום רמ״ח פקודין, שהם רמ״ח …
Our explanationTanya ch. 4 and ch. 23 explain that the Torah is G‑d's will and wisdom, united with Him, so that grasping the Torah is grasping Him. This is the basis for calling the Torah “the truth of G‑d.”
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Amarim of the Maggid of Mezritchלקוטי אמרים (המגיד ממעזריטש)
Lvov edition, 16a, 29b, 35a
Our explanationThe note shows that this phrase also appears in the teachings of the Maggid, the Alter Rebbe's teacher, and suggests its source may be a missing passage of Tikkunei Zohar or Zohar II, 90b.
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Kehot’s note
זח״ג עג, א.
ע׳ [לקוטי הגהות ל]סש״ב ח״א פ״ד ופכ״ג. וש״נ. וזה הל׳ ל״מ — ואולי מת״ז (תכ״ז) שחסר שם. וע׳ בלקו״א מרבו הה״מ נ״ע מד׳ לבוב שמינית בויגין (טז, א. כט, ב. לה, א). ע׳ זח״ב (צ, ב) בזה״ל דקוב״ה ואורייתא כלא שמא חד הוי וכו׳ וזהוא כוונת אדמו״ר לענ״ד. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
ושמי הוי׳ לא נודעתי להם
How it connects
“But by My Name Havayah I did not make Myself known to them,” discussed in the discourses referred to.our note
The source
Exodus 6:3שמות ו׳:ג׳Sefaria (opens in a new tab)
2וַיְדַבֵּר אֱלֹקִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה׳ 3וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁ־דָּי וּשְׁמִי ה׳ לֹא נוֹדַעְתִּי לָהֶם: 4וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ:
2And God spoke unto Moses, and said unto him: ‘I am the LORD; 3and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name Havayah I made Me not known to them. 4And I have also established My covenant with them, to give them the land of Canaan, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
קרוב ה׳ לכל קוראיו
How it connects
“G‑d is near to all who call upon Him in truth,” read as calling on Him through Torah.our note
The source
Psalms 145:18תהילים קמ״ה:י״חSefaria (opens in a new tab)
17צַדִּיק ה׳ בְּכׇל־דְּרָכָיו וְחָסִיד בְּכׇל־מַעֲשָׂיו: 18קָרוֹב ה׳ לְכׇל־קֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת: 19רְצוֹן־יְרֵאָיו יַעֲשֶׂה וְאֶת־שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם:
17The LORD is righteous in all His ways, And gracious in all His works. 18The LORD is nigh unto all them that call upon Him, To all that call upon Him in truth. 19He will fulfil the desire of them that fear Him; He also will hear their cry, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
באמת זו תורה
How it connects
Cited in the Kehot note as a source for reading “truth” as Torah.our note
The source
Berakhot 8bברכות ח׳ בSefaria (opens in a new tab)
Kehot’s note
ברכות ח, ב. וע׳ ע״ז (ד, ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
ויכתוב משה
How it connects
“And Moshe wrote this Torah,” the verse whose explanation is referred to.our note
The source
Deuteronomy 31:9דברים ל״א:ט׳Sefaria (opens in a new tab)
8וַה׳ הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ לֹא תִירָא וְלֹא תֵחָת: 9וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית ה׳ וְאֶל־כׇּל־זִקְנֵי יִשְׂרָאֵל: 10וַיְצַו מֹשֶׁה אוֹתָם לֵאמֹר מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת:
8… be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.’ 9And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covenant of the LORD, and unto all the elders of Israel. 10And Moses commanded them, saying: ‘At the end of every seven years, in the set time …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19
On the words
תען לשוני אמרתך
How it connects
“My tongue shall respond with Your word,” now explained as repeating G‑d's word.our note
The source
Psalms 119:172תהילים קי״ט:קע״בSefaria (opens in a new tab)
171תַּבַּעְנָה שְׂפָתַי תְּהִלָּה כִּי תְלַמְּדֵנִי חֻקֶּיךָ: 172תַּעַן לְשׁוֹנִי אִמְרָתֶךָ כִּי כׇל־מִצְוֺתֶיךָ צֶּדֶק: 173תְּהִי־יָדְךָ לְעׇזְרֵנִי כִּי פִקּוּדֶיךָ בָחָרְתִּי:
171Let my lips utter praise: Because Thou teachest me Thy statutes. 172Let my tongue sing of Thy word; For all Thy commandments are righteousness. 173Let Thy hand be ready to help me; For I have chosen Thy precepts.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Torah Ohrתורה אור
67b · not yet checked
Our explanationAnother place where the verse “My tongue shall respond with Your word” is explained.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Yisro, maamar 1תו״א סז, ב
page 67b, ¶9
בשלום כי ע״י התורה שנק׳ עוז נעשה בשלום פי׳ ב׳ שלום. כמארז״ל עושה שלום בפמליא של מעלה ובפמליא של מטה. שלום היינו התקשרות בפמליא של מעלה היינו בחי׳ גילוי אור א״ס ב״ה ממש בנפש האלקית להיות קשורה ומיוחדת בבחי׳ בטול ממש.
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Kehot’s note
תהלים קיט, קעב. וראה תו״א סז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
20
On the words
בכל יום אנו מברכין נותן התורה
How it connects
Cited in the Kehot note for the idea that the Torah is given anew each day.our note
The source
Berakhot 63b:10ברכות ס״ג ב:י׳Sefaria (opens in a new tab)
וְעוֹד פָּתַח רַבִּי יְהוּדָה בִּכְבוֹד תּוֹרָה וְדָרַשׁ: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם״, וְכִי אוֹתוֹ הַיּוֹם נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל? וַהֲלֹא אוֹתוֹ יוֹם סוֹף אַרְבָּעִים שָׁנָה הָיָה! אֶלָּא לְלַמֶּדְךָ שֶׁחֲבִיבָה תּוֹרָה עַל לוֹמְדֶיהָ בְּכָל יוֹם וָיוֹם כַּיּוֹם שֶׁנִּתְּנָה מֵהַר סִינַי.
Further did R. Judah begin with the honour of the Torah and expound : "Attend and hear; this day thou art become a people unto the Lord thy God" (Deut. xxvii. 9). But was it on that day that the Torah had been given to Israel? Was that not the completion of forty years! But it is intended to teach thee that every day is the Torah endeared to them who study it as on the day that it was given on Mount Sinai.
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.
21
On the words
שנותן לנו בכל יום
How it connects
The passage there contrasts prayer, which longs for the Infinite One whom no thought can grasp, with Torah study, which “gladdens the heart.” It fills out why Torah brings G‑d's own truth into a person.our note
The source
Berakhot 22a:6ברכות כ״ב א:ו׳Sefaria (opens in a new tab)
רַבִּי יוֹסֵי אוֹמֵר: שׁוֹנֶה הוּא בָּרְגִילִיּוֹת, וּבִלְבַד שֶׁלֹּא יַצִּיעַ אֶת הַמִּשְׁנָה. רַבִּי יוֹנָתָן בֶּן יוֹסֵף אוֹמֵר: מַצִּיעַ הוּא אֶת הַמִּשְׁנָה, וְאֵינוֹ מַצִּיעַ אֶת הַגְּמָרָא. רַבִּי נָתָן בֶּן אֲבִישָׁלוֹם אוֹמֵר: אַף מַצִּיעַ אֶת הַגְּמָרָא, וּבִלְבַד שֶׁלֹּא יֹאמַר אַזְכָּרוֹת שֶׁבּוֹ. רַבִּי יוֹחָנָן הַסַּנְדְּלָר תַּלְמִידוֹ שֶׁל רַבִּי עֲקִיבָא מִשּׁוּם רַבִּי עֲקִיבָא אוֹמֵר: לֹא יִכָּנֵס לַמִּדְרָשׁ כׇּל עִיקָּר. וְאָמְרִי לַהּ: לֹא יִכָּנֵס לְבֵית הַמִּדְרָשׁ כׇּל עִיקָּר. רַבִּי יְהוּדָה אוֹמֵר: שׁוֹנֶה הוּא בְּהִלְכוֹת דֶּרֶךְ אֶרֶץ.
R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Where the note points
Likkutei Torahלקוטי תורה
Tazria 23a
וחיותם הוא רק מהארה אחת לבד שהיא רק עד״מ כטפה נגד הים ויותר מזה אין ערוך כו׳, ולכן כל הקרוב יותר קמי׳ ית׳ הוא יותר בבחי׳ ביטול מפני דקמיה דייקא כולא כלא חשיב ולית מחשבה תפיסא ביה כלל. ומהתבוננות זו יומשך הדאגה והמרירות ע״ד משארז״ל אין מוסרין רזי תורה אלא למי שלבו דואג בקרבו. דבודאי אין ר״ל עצבות ח״ו שהעצבות הרחיקו מאד חכמי האמת. אלא ר״ל מה שידאוג לבו ויתמרמר ממה שא״א להשיג גילוי עצמיות אלקותו ית׳ כי גם הגילוי שבעולמות עליונים הוא רק כטפה א׳ לבד כו׳ כנ״ל. משא״כ בחי׳ א״ס ב״ה ממש לית מחשבה תפיסא ביה כלל. וכ״ז הוא ענין התפלה. וכמ״ש מזה בד״ה והיה מדי חדש בחדשו כו׳ בפי׳ וענין חולת אהבה. והנה בעסק התורה נאמר פקודי הוי׳ ישרים משמחי לב. (ועמ״ש בד״ה צו כו׳ את קרבני …
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Sefer HaMaamarim 5630ספר המאמרים תר״ל
p. 211
Our explanationThe note points there for the idea that the Torah is given anew every day.
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Sefer HaMaamarim 5705ספר המאמרים תש״ה
p. 184
Our explanationA further discussion of the daily giving of the Torah.
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Torah Ohr, Vayeitzei, maamar 3לעיל פ׳ תזריע כג, א
page 23a, ¶1
וכמשל המחשבה שהיא רוחניות ונעלית מן הדבור (שהיא אינה בגלות כי רחל נק׳ מ״ם פתוחה שיש ממנה פתח ומבוא ליניקת החיצונים בזמן הגלות משא״כ מבחי׳ מ״ם סתומה. ושם הוא שרש לאה עיין בזהר ר״פ תרומה דף קכ״ו ב׳ ודף קכ״ז) אך לפי שהוא עלמא דאתכסיא והעלם לכך אין הגילוי אלקות עכשיו בא״י מערך הגילוי שהי׳ בזמן בהמ״ק קיים. ומ״מ הצדיקים הגדולים אשר בארץ יכולים להשיג עכשיו בא״י השגות עליונות יותר …
And the divine service is by way of refinements (beirurim), etc. (as is explained on “In the wilderness of Sinai”). Nevertheless, the level of Leah remains shining in the Land of Israel, and she is a higher rank than the level of Rachel, as in the analogy of thought, which is spiritual and loftier than speech
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Kehot’s note
ראה ברכות כב, א. סג, ב. ראה לעיל פ׳ תזריע כג, א. סה״מ תר״ל ע׳ ריא. סה״מ תש״ה ע׳ 184.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
On the words
בד״ה המגביהי לשבת
How it connects
The discourse on “Who is enthroned on high,” which explains the two levels of Torah study referred to here.our note
Where the note points
Torah Ohrתורה אור
38d · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mikeitz, maamar 10תו״א לח, ד
page 38d, ¶15
אור א״ס ב״ה שורה למטה כמו למעלה כמ״ש אני ראשון ואני אחרון ומבלעדי אין אלהים. כלומר כשם שאני ראשון קודם שנבה״ע.
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Kehot’s note
תו״א לח, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
23
On the words
ואשים דברי בפיך
How it connects
“I have placed My words in your mouth, and in the shadow of My hand I have covered you.” Both halves are used here: G‑d's words in our mouths, and the sheltering shade of Sukkos.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
Kehot’s note
ישעי׳ נא, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
ועיין בזהר בראשית) (דף ד׳ ע״ב) מענין ואשים דברי בפיך
How it connects
The Zohar at the beginning of Bereishis on “I have placed My words in your mouth,” as explained by the Ramaz.our note
The source
Zohar, Introduction 10:56–11:64ספר הזהר, הקדמה י׳:נ״ו-י״א:ס״דSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
25
On the words
בפי׳ הרמ״ז שם
How it connects
The passage there explains, with the analogy of a scholar who knows a tractate, that even after the tzimtzum the light is not hidden from G‑d, and discusses the “letters” present at every level.our note
Where the note points
Likkutei Torahלקוטי תורה
Vayikra 53d ff.
ומעתה יובן גם כן הנמשל כי אם כך הוא במשל האדם ששכלו בעל גבול ואעפ״כ כשבקי ויודע איזה מסכת הנה גם בעת גרסתו אין זה העלם אצלו כש״כ וק״ו באלף אלפים הבדלות לגבי אור א״ס ב״ה שגם בהיות בחי׳ הצמצום שנסתלק האור ונשאר רק רשימו אין זה שום העלם כלל לגבי האור ממש. ולכן אני ה׳ לא שניתי דהיינו ששוה אצלו ית׳ קודם שנבה״ע וכשנברא העולם. א״צ לומר מצד עצמותו ומהותו ית׳ שאפילו הי׳ שינוי בהאור אין זה שום שינוי כלל במהותו ועצמותו כנ״ל. אלא שבאמת גם בהאור אין שום שינוי אצל מהותו ועצמותו ית׳ כי גם בעת בריאת העולם שצמצם אורו ונשאר בגילוי רק רשימו. הנה באמת אצלו ית׳ הרי גם האור מאיר בהרשימו כמו קודם הצמצום כו׳ והענין כי נת״ל שיש בחי׳ אותיות עד רום המעלות דכמו שיש …
Our explanationIt is where the Ramaz's comment is brought and explained.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Nach, vol. 1, p. 318
Our explanationThe Ramaz's comment on “I have placed My words in your mouth” is brought there.
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Torah Ohr, Shemos, maamar 6לעיל ויקרא נג, ד
page 53d, ¶7
להמשיך מההעלם אל הגילוי.
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Kehot’s note
ראה לעיל ויקרא נג, ד ואילך. מובא באוה״ת נ״ך כרך א ע׳ שיח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
26
On the words
כי כל המצות הם המשכות לבחי׳ צדק
How it connects
The commentary on the verse “Righteousness shall walk before Him,” which develops how the mitzvos draw light into tzedek.our note
Where the note points
Yahel Or, by the Tzemach Tzedekיהל אור
on Psalm 85:14
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה יהל אור קאפיטל פה, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
27
On the words
וה׳ האמירך היום
How it connects
“And G‑d has caused you to declare today.” The causative he'emircha is read as G‑d bringing His word forth from our mouths.our note
The source
Deuteronomy 26:18דברים כ״ו:י״חSefaria (opens in a new tab)
17אֶת־ה׳ הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹקִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ: 18וַה׳ הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כׇּל־מִצְוֺתָיו: 19וּלְתִתְּךָ עֶלְיוֹן עַל כׇּל־הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם־קָדֹשׁ לַה׳ אֱלֹקֶיךָ כַּאֲשֶׁר דִּבֵּר:
17… ways, and keep His statutes, and His commandments, and His ordinances, and hearken unto His voice. 18And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments; 19and to make thee high above all nations that He hath made, in praise, and in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
28
On the words
ולית מח׳ תפיסא בי׳
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.

Shemini Atzeres and Torah study ¶18–19

18ג וזהו ביום השמיני שאחר ימי הסוכות שנמשך להם בחי׳ אהבה רבה בתענוגים הנ״ל בחי׳ כי גבר עלינו חסדו.

3. And this is [the meaning of] “on the eighth day,” after the days of Sukkos, in which there was drawn to them the level of great love in delights mentioned above, the level of “For His kindness has prevailed over us.”

Explanation

The third section explains the verse of Shemini Atzeres. The seven days of Sukkos gave Israel “great love in delights,” the embrace of “His kindness has prevailed over us.”

ואזי ביום השמיני שהוא בחי׳ יותר גבוה ועליונה עצרת תהיה לכם שימשיך לכם בחי׳ ואמת ה׳ לעולם בחי׳ וה׳ האמירך1 וגו׳2

And then on the eighth day, which is a higher and loftier level, “there shall be an atzeres for you”: that it will draw down to you the level of “and the truth of G‑d is forever,” the level of “And G‑d has caused you to declare,” etc.

Explanation

The eighth day is higher still: its atzeres is “for you,” because it gives Israel the second half of the verse, “the truth of G‑d is forever,” G‑d's words spoken through their mouths (“G‑d has caused you to declare”).

והוא ענין בחי׳ נשיקין שהוא התקשרות חב״ד בחב״ד3 4 באחדות גמור וזהו כלל גדול ועצה היעוצה גם בכל עסק התורה לידע נאמנה כי המשנה או הגמרא או הפוסקים אשר הוא לומד

And this is the matter of the level of “kisses,” which is the bonding of Chochmah, Binah and Daas with Chochmah, Binah and Daas in complete unity. And this is a great principle and sound counsel also in all occupation with Torah: to know faithfully that the Mishnah or the Gemara or the codifiers that one studies

Explanation

This is the level of “kisses,” the union of intellect with intellect: G‑d's Chochmah, Binah and Daas bonding with ours in complete unity, as a kiss joins mouth to mouth. This holds a practical lesson for all Torah study: to know what the Mishnah, Gemara or codes one studies truly are.

הנה היא כבר אמורה והיא היא דבר ה׳ ואינו אלא כעונה כנ״ל. אלא שבשמיני עצרת נעשית המשכה הזאת לבחי׳ זו כנ״ל.

have already been said, and it is the very word of G‑d, and he is only like one who responds, as mentioned above. Only that on Shemini Atzeres this drawing-down is brought about to this level, as mentioned above.

Explanation

They have already been spoken by G‑d and are His word; the student only “responds.” On Shemini Atzeres this awareness becomes an actual drawing-down: the level is given, not only contemplated.

רק שמתחלה יקויים מ״ש מקודם את ה׳ האמרת היום5 ג״כ לשון מפעיל שאנו גורמים וממשיכים אמרית התורה וירידתה לתחתונים ע״י דביקות נפשותינו באור א״ס ב״ה באהבה רבה הנ״ל כנ״ל בענין עצרת לה׳ אלקיך.6

Only first there must be fulfilled what is written before it, “You have caused G‑d to declare (he’emarta) this day,” also a causative form: that we cause and draw down the saying of the Torah and its descent to the lower realms, through the cleaving of our souls to the Infinite Light, blessed be He, in the great love mentioned above, as mentioned above regarding “an atzeres to Havayah your G‑d.”

Explanation

But this first requires the preceding verse, “You have caused G‑d to declare today”: our love and cleaving to G‑d, the atzeres of Pesach, causes the Torah to descend to the lower realms. Only then does G‑d “cause us to declare” His words.

Paragraph 18 in brief

The paragraph answers the opening question: Shemini Atzeres is “for you” because on it G‑d's own truth, His Torah, is given to Israel so that His words are spoken through them, the level of “kisses,” built on the earlier love by which Israel draws Him down.

Deeper

The Kehot note cites Tanya ch. 49, quoting Etz Chaim, for “kisses” as the bonding of Chochmah, Binah and Daas with Chochmah, Binah and Daas. The two verses of Deuteronomy 26 form a pair: “you have caused G‑d to declare” (from below) and “G‑d has caused you to declare” (from above).

Marei mekomos

1
On the words
ואזי ביום השמיני שהוא בחי׳ יותר גבוה ועליונה . . וה׳ האמירך
How it connects
This passage is quoted there, showing it was taken up in the Tzemach Tzedek's discourses on Shemini Atzeres.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Derushim for Shemini Atzeres, p. 1770
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
מובא באוה״ת דרושים לשמע״צ ע׳ א׳תשע.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וה׳ האמירך וגו׳
How it connects
“And G‑d has caused you to declare today.” It is the gift of Shemini Atzeres: G‑d's word spoken through Israel.our note
The source
Deuteronomy 26:18דברים כ״ו:י״חSefaria (opens in a new tab)
17אֶת־ה׳ הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹקִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ: 18וַה׳ הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כׇּל־מִצְוֺתָיו: 19וּלְתִתְּךָ עֶלְיוֹן עַל כׇּל־הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם־קָדֹשׁ לַה׳ אֱלֹקֶיךָ כַּאֲשֶׁר דִּבֵּר:
17… ways, and keep His statutes, and His commandments, and His ordinances, and hearken unto His voice. 18And the LORD hath avouched thee this day to be His own treasure, as He hath promised thee, and that thou shouldest keep all His commandments; 19and to make thee high above all nations that He hath made, in praise, and in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כו, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בחי׳ נשיקין שהוא התקשרות חב״ד בחב״ד
How it connects
Tanya explains “kisses” as the attachment of mind to mind, the soul's intellect to G‑d's, which here is the union reached on Shemini Atzeres through Torah.our note
Where the note points
Tanya (Likkutei Amarim)תניא
Part I, ch. 49 (quoting Etz Chaim, Sha'ar 30, Derush 2)
והנה, אף כי פרטי בחינות ההסתר וההעלם אור אין סוף ברוך הוא, בהשתלשלות העולמות עד שנברא עולם הזה הגשמי עצמו מספר, ומינים ממינים שונים, כידוע לטועמים מעץ החיים, אך דרך כלל, הם שלשה מיני צמצומים עצומים כלליים. לשלשה מיני עולמות כלליים. ובכל כלל יש רבוא רבבות פרטיים, והם שלשה עולמות בריאה, יצירה, עשיה. כי עולם האצילות – הוא אלהות ממש. וכדי לברוא עולם הבריאה, שהן נשמות ומלאכים עליונים, אשר עבודתם לה׳ בבחינת חכמה בינה דעת המתלבשים בהם, והם משיגים ומקבלים מהם – היה תחלה צמצום עצום, כנזכר לעיל. וכן מבריאה ליצירה, כי אור מעט מזער המתלבש בעולם הבריאה, עדיין הוא בבחינת אין סוף לגבי עולם היצירה, ואי אפשר להתלבש בו, אלא על ידי צמצום והעלם. וכן מיצירה לעשיה [וכמו שנתבאר במקום אחר ביאור שלשה צמצומים אלו באריכות, לקרב אל שכלינו …
Look for it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
תניא פרק מט בשם ע״ח שער ל׳ דרוש ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
נשיקין שהוא התקשרות חב״ד בחב״ד
How it connects
Etz Chaim, as quoted in Tanya ch. 49 according to the Kehot note, describes “kisses” as the bonding of Chochmah, Binah and Daas with Chochmah, Binah and Daas.our note
The source
Sefer Etz Chaim 30:2עץ חיים ל׳:ב׳Sefaria (opens in a new tab)
… ג' פרצופים, דעיבור, יניקה ומוחין, כי בהתחברם הכל יחד בפרצוף א' לכן הזווג דפרצוף עיבור הוא ביסוד האמיתי תחתון, וזווג פרצוף היניקה שהוא נקרא חג"ת נקרא חיבוק, וזווג עליון דפרצוף עליון דמוחין לבדו נקרא נשיקין, והבן כל זה מאד:
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
את ה׳ האמרת היום
How it connects
“You have caused G‑d to declare today.” Israel's love draws the Torah down, which precedes G‑d's causing Israel to speak His word.our note
The source
Deuteronomy 26:17דברים כ״ו:י״זSefaria (opens in a new tab)
16הַיּוֹם הַזֶּה ה׳ אֱלֹקֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת־הַחֻקִּים הָאֵלֶּה וְאֶת־הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשֶׁךָ: 17אֶת־ה׳ הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹקִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֺתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ: 18וַה׳ הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר־לָךְ וְלִשְׁמֹר כׇּל־מִצְוֺתָיו:
16… thou shalt therefore observe and do them with all thy heart, and with all thy soul. 17Thou hast avouched the LORD this day to be thy God, and that thou wouldest walk in His ways, and keep His statutes, and His commandments, and His ordinances, and hearken unto His voice. 18And the LORD hath avouched thee this day to be His own treasure, as He hath …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ביום השמיני… עצרת תהיה לכם
How it connects
The verse of Shemini Atzeres, now explained: its atzeres is “for you.”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.

19והענין הוא כמארז״ל כל הקורא ושונה הקב״ה קורא ושונה כנגדו1 2 פי׳ שע״י אתערותא דלתתא אתערותא דלעילא ורוח אייתי רוח3 מלמטה למעלה ואמשיך רוח4 ודבר ה׳ מלמעלה למטה ונקרא כנגדו.

The matter is as our Sages, of blessed memory, said: “Whoever reads and studies, the Holy One, blessed be He, reads and studies opposite him.” The meaning is that through an arousal from below [there is] an arousal from above; and “spirit brings spirit” from below upward “and draws down spirit,” and the word of G‑d, from above to below; and this is called “opposite him.”

Explanation

The Sages say that when a person studies Torah, G‑d studies “opposite him.” Our study is an arousal from below that brings an arousal from above: in the Zohar's words, “spirit brings spirit and draws spirit,” our breath of Torah rising up draws G‑d's word down.

לפי שאין ערך דיבור האדם ומחשבתו בעסק התורה לגבי דבר ה׳ הממשיך בשעה זו ולכן אינה מתלבשת בו ממש רק היא בבחי׳ כנגדו.

Because the speech and thought of a person in occupation with Torah bear no comparison to the word of G‑d that he draws down at that time; therefore it is not truly vested in it, but is at the level of “opposite him.”

Explanation

It is only “opposite him” because a person's speech and thought bear no comparison to the word of G‑d he draws down. So G‑d's word does not actually enter his words; it stands facing them.

פי׳ לפי שסובב עליו בבחי׳ מקיף [וכמ״ש כמה פירושים במ״א בענין איך הוא סובב על עלמין].

The meaning is that it hovers over him in the mode of an encompassing [light] (makif) (and as several explanations are given elsewhere on the matter of how He encompasses the worlds).

Explanation

“Opposite him” means it hovers above him as an encompassing light (makif), in the way G‑d encompasses the worlds without entering them.

Paragraph 19 in brief

The paragraph explains ordinary Torah study: our study draws down G‑d's word, but only as an encompassing light “opposite” us, not truly entering our words. This sets up the contrast with Shemini Atzeres, when His word is placed in our mouths.

Marei mekomos

1
On the words
כל הקורא ושונה הקב״ה קורא ושונה כנגדו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
תדב״א רפי״ח. יל״ש איכה תתרלד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כל הקורא ושונה הקב״ה קורא ושונה כנגדו
How it connects
The Midrash says that whoever reads and studies, G‑d reads and studies opposite him. The Alter Rebbe stresses “opposite”: G‑d's word only encompasses the student's study.our note
The source
Tanna DeBei Eliyahu Rabbah 18:1–2תנא דבי אליהו רבה י״ח:א׳-ב׳Sefaria (opens in a new tab)
… א"כ למה נאמר בכל צרתם לו צר אלא אמר הקב"ה בכל צער וצער שיש לישראל כביכול אני עמהם שנאמר לו צר א"ת לו צר אלא לי צר שנאמר (ישעיהו מ״ט:ג׳) ויאמר לי עבדי אתה ישראל אשר בך אתפאר לכך נאמר קומי רני בלילה וגו' מאי שפכי כמים לבך נכח פני ה' מכאן אמרו כל ת"ח שיושב וקורא ושונה ועוסק בתורה הקב"ה יושב כנגדו וקורא ושונה עמו שכאן נאמר נכח פני ה' ולהלן הוא אומר ויחנו אלה נוכח אלה וגו' (מלכים א כ׳:כ״ט) מה להלן פניהם של אלו נוכח פניהם של אלו ופניהם של אלו נוכח פניהם של אלו אף כאן אחריו מה כתיב שם ויהי ביום השביעי ותקרב המלחמה ויכו בני ישראל את ארם מאה אלף רגלי ביום אחד וינוסו הנותרים וגו' ואלולי שהדבר כתוב אי אפשר לאומרו וכל …
Hebrew: OYW (segmentation according to Warsaw 1880) (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ורוח אייתי רוח ואמשיך רוח
How it connects
The Zohar's principle that spirit rising from below brings spirit from above. Here it describes how Torah study draws down G‑d's word.our note
The source
Zohar, Terumah 66:669–678ספר הזהר, תרומה ס״ו:תרס״ט-תער״חSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ורוח אייתי רוח . . ואמשיך רוח
How it connects
The note sends the reader to another place where the Zohar's “spirit brings spirit” is explained.our note
The source
Zohar II, 162bזח״ב קסב, בSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Re'eh 22b · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
זח״ב קסב, ב.
ע״ל בראה (כב, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Two thousand years and the two bridegrooms ¶20

20ובזה יובן ענין מארז״ל אלפים שנה קדמה1 התורה לעולם2 כי לפי פשוטו אינו מובן שקודם שנברא העולם לא הי׳ בחי׳ זמן כלל. ואיך שייך לומר אלפים שנה.

And through this will be understood the saying of our Sages, of blessed memory, “The Torah preceded the world by two thousand years.” For according to its plain sense it is not understood, since before the world was created there was no level of time at all; so how can one speak of two thousand years?

Explanation

The Midrash says the Torah existed two thousand years before the world. Taken literally this makes no sense, since before creation there was no time at all, so “years” cannot be meant plainly.

אלא הענין דהנה אורייתא וקוב״ה כולא חד3 שהיא רצונו חת׳ והוא ורצונו אחד שהוא סובב כ״ע וכדי להתלבש בעולם הוצרכה להתלבש בבחי׳ חו״ב שהן הן בחי׳ אלפים שנה אאלפך חכמה

But the matter is that “the Torah and the Holy One, blessed be He, are entirely one,” for it is His will, may He be blessed, and He and His will are one, He who encompasses all worlds (sovev kol almin). And in order to be vested in the world, it needed to be vested in the level of Chochmah and Binah, which are themselves the level of “two thousand (alpayim) years”: “I will teach you (a’alephcha) Chochmah, I will teach you

Explanation

The Torah is one with G‑d, His will, and as such it transcends all worlds. To enter the world it had to be clothed in Chochmah and Binah, and these are the “two thousand years”: the word alpayim (two thousand) is read as two alefs, from a'alephcha, “I will teach you,” said of Chochmah and of Binah. (The printed חת׳ is apparently a misprint for ית׳, “may He be blessed.”)

אאלפך בינה4 5 כו׳:(וביאור הענין בענין שמע״צ שהוא בחי׳ עצרת תהיה לכם ממש מה שבשביעי של פסח נאמר עצרת להוי׳ אלקיך. הענין כמ״ש והוא כחתן יוצא מחופתו.6 חתן לשון יחיד. ולפעמים נאמר מצהלות חתנים7 8 לשון רבים.

Binah,” etc. (And the explanation of the matter, regarding Shemini Atzeres being the level of “there shall be an atzeres for you” in actuality, [as against] what is said of the seventh day of Pesach, “an atzeres to Havayah your G‑d”: the matter is as it is written, “And he is like a bridegroom (chasan) coming out of his canopy.” Chasan is in the singular. And sometimes it says “the jubilation of bridegrooms (chasanim),” in the plural.

Explanation

A long parenthetical explanation now restates the maamar's main point. Why is Shemini Atzeres “for you” while Pesach is “to Havayah your G‑d”? The key is the image of the bridegroom (chasan): the Psalm speaks of one bridegroom, while the wedding blessing speaks of bridegrooms in the plural.

והענין כי הבנה ביום חתונתו9 זה10 מתן תורה. כי חתן חות דרגא11 ירידת והמשכת אור א״ס למטה. ולכן ניתנה התורה בה׳ קולות12 קול הוא המשכה.23

And the matter is that “on the day of his wedding” is the Giving of the Torah. For chasan [means] “going down a level” (nachis darga): the descent and drawing down of the Infinite Light below. Therefore the Torah was given with five voices; a voice (kol) is a drawing-down.

Explanation

The Talmud says “the day of his wedding” is the Giving of the Torah, and chasan is linked to nachis darga, “going down a level.” The wedding is G‑d's descent to Israel in the Torah; the “five voices” of Sinai are five stages of that descent. (The printed הבנה and חות are apparently misprints for וביום, “and on the day,” and נחות, “going down.”)

שלהיות המשכת התורה מלמעלה עד למטה יש בזה ה׳ בחי׳ המשכות זו אחר זו הא׳ המשכת אור א״ס בחכמה אאלפך חכמה אאלפך בינה הב׳ מהחכמה למדות ואח״כ במחודומ״ע וכמ״ש במ״א.

For in order for the Torah to be drawn down from above to the very bottom, there are in this five levels of drawing-down, one after another: the first, the drawing of the Infinite Light into Chochmah, “I will teach you Chochmah, I will teach you Binah”; the second, from Chochmah to the emotive attributes (middos); and afterwards into thought, speech and action; as is explained elsewhere.

Explanation

The five stages: from the Infinite Light into Chochmah (and Binah), from Chochmah into the emotive attributes, and then into thought, speech and action. (The abbreviation במחודומ״ע apparently stands for “thought, speech and action.”)

אך דרך כלל הם ב׳ בחי׳ חתן. הא׳ המשכת האור בחכמה דאצילות והוא התרוה שלמעלה והחכמה מאירה בכל עולם האצילות.

But in general there are two levels of chasan. The first is the drawing of the light into the Chochmah of Atzilus; this is the Torah as it is above, and the Chochmah shines throughout the whole World of Atzilus.

Explanation

These can be grouped as two “bridegrooms,” two descents. The first is the light entering the Chochmah of Atzilus, the highest world: the Torah as it is above.

הב׳ עוד ירידה שניה מה שנמשך להתלבש בתורה דבריאה שהיא רק בחי׳ נובלות חכמה שלמעלה13 משא״כ עצמיות ח״ע נאמר ע״ז ופני לא יראו14 וכמ״ש באגה״ק ע״פ עוטה אור.15

The second is a further, second descent: what is drawn down to be vested in the Torah of Beriah, which is only the level of “the fallen fruit (novlos) of the supernal Chochmah”; whereas of the very essence of supernal Chochmah it is said, “but My face shall not be seen”; as is explained in Iggeres HaKodesh on the verse “He wraps Himself in light.”

Explanation

The second is its further descent into the Torah of Beriah, the world of created beings, which the Midrash calls “the fallen fruit of supernal wisdom.” The essence of G‑d's wisdom remains hidden: “My face shall not be seen.”

וכ״כ בלק״ת בתחלת פ׳ בראשית16 שהתורה שלפניו נקרא תורת הבריאה ועמ״ש מזה בפ׳ עקב17 גבי ברכת הארץ שזהו ענין על תורתך שלמדתנו. דפי׳ תורתך היינו התורה כמו שהיא באצילות ושלמדתנו היינו כמו שנמשכה בבריאה.

And so it is written in Likkutei Torah at the beginning of Parshas Bereishis, that the Torah that is before us is called “the Torah of Beriah.” And see what is explained on this in Parshas Eikev, regarding the blessing for the land [in Grace after Meals], that this is the matter of “for Your Torah that You taught us”: for “Your Torah” means the Torah as it is in Atzilus, and “that You taught us” means as it was drawn down into Beriah.

Explanation

The Arizal's Likkutei Torah (as the Kehot note identifies it) calls the Torah we have “the Torah of Beriah.” The Grace after Meals phrase “Your Torah that You taught us” alludes to both levels: “Your Torah” as in Atzilus, and “that You taught us” as it came down to Beriah.

ועמ״ש מענין זה בפ׳ שלח בד״ה אני דפ׳ ציצית בפי׳ בתורת ה׳ חפצו ובתורתו יהגה18 ועמ״ש מענין ב׳ בחי׳ חתן בד״ה שיר השירים וב״ה לבבתני19 בפי׳ פנחס.20

And see what is explained on this subject in Parshas Shelach, in the discourse beginning “I [am Havayah your G‑d]” of the section of tzitzis, on the meaning of “His desire is in the Torah of G‑d, and in his Torah he meditates.” And see what is explained on the subject of the two levels of chasan in the discourse beginning “The Song of Songs,” and in the discourse beginning “You have captured my heart,” in Parshas Pinchas.

Explanation

More references: the psalm's “the Torah of G‑d” and “his Torah” (the Torah as G‑d's and as the student's own), and discourses on the two levels of chasan.

אך יש עוד מעלה יתירה להיות בחינת והוא כחתן דהיינו גילוי פנימית21 התורה לעתיד אשר אותה ההמשכה שבפנימית ח״ע דאצילות מה שלמעלה מסדר ההשתלשלות תהיה מתגלה ג״כ למטה ממש בבי״ע.

But there is yet a further, surpassing virtue: to be at the level of “And he is like a bridegroom,” namely the revelation of the inner dimension of the Torah in the time to come, when that very drawing-down that is in the inner dimension of the supernal Chochmah of Atzilus, which is above the order of hishtalshelus, will be revealed also truly below, in Beriah, Yetzirah and Asiyah.

Explanation

Higher than both is the single “bridegroom” of the future: the inner dimension of the Torah, the essence of Atzilus' Chochmah, above the whole chain of worlds, will be revealed truly below, in the lower worlds of Beriah, Yetzirah and Asiyah.

ונמצא יהי׳ רק בחי׳ חתן אחד שיהיה הגילוי למטה כמו למעלה ממש. ועמ״ש בד״ה כי תשמע בקול מה שמלובש בתוך הקול.

It follows that there will be only one level of chasan, for the revelation will be below truly as it is above. And see what is explained in the discourse beginning “When you hearken to the voice,” [on] what is vested within the voice,

Explanation

Then there will be only one chasan, because what is below will be exactly as above, with no gap between the two descents. The discourse on “When you hearken to the voice” speaks of what is clothed within the voice.

שהוא מה שלמעלה מבחינת הה׳ קולות עצמן כו׳ ועד״ז ממש יובן ההפרש בין בחינת עסק התורה סתם לבחינת תען לשוני אמרתך שבחינת תען כו׳ היינו שאמרתך ממש

which is what is above the level of the five voices themselves, etc. And in exactly the same way one will understand the difference between the level of ordinary occupation with Torah and the level of “My tongue shall respond with Your word”: the level of “shall respond,” etc., means that “Your word” itself,

Explanation

What is within the voice is above even the five voices. In the same way, ordinary Torah study differs from “my tongue shall respond with Your word.” In the latter, G‑d's word itself comes down to the student.

כמו שהתורה היא למעלה נמשך ומתלבש בפי הלומד וזהו ענין ואשים דברי ממש בפיך22 אלא שאני עונה אחריך. משא״כ בסתם עסק התורה היינו רק בחי׳ הארה מהדבור עליון שנמשך למטה.

as the Torah is above, is drawn down and vested in the mouth of the one who studies; and this is the matter of truly “And I have placed My words in your mouth,” only that I respond after You. Whereas in ordinary occupation with Torah, it is only the level of an illumination from the supernal speech that is drawn down below.

Explanation

That word, just as it is above, is clothed in the student's mouth, “I have placed My words in your mouth,” and the student only responds. In ordinary study only a glimmer of the supernal speech comes down.

וזהו ההפרש בין שש״פ שנאמר עצרת להוי׳ אלקיך שהוא ענין ההמשכה בתורה שלמעלה. שמבחינת כי הוי׳ אלקיך אש אוכלה הוא כטבע האש להסתלק כו׳ יומשך להיות המשכה בתומ״צ.

And this is the difference between the seventh day of Pesach, of which it is said, “an atzeres to Havayah your G‑d,” which is the matter of the drawing-down into the Torah that is above: that from the level of “For Havayah your G‑d is a consuming fire,” which, like the nature of fire, withdraws, etc., there will be drawn a drawing-down into Torah and mitzvos.

Explanation

This is the difference between the two atzeres days. On Pesach, “to Havayah your G‑d,” the Torah above is drawn down: G‑d, who like fire naturally withdraws upward, is drawn into Torah and mitzvos.

אבל עכ״ז אין המשכה זו עצמה כמו שהיא למעלה נמשך ונתגלה למטה כי אם רק בחי׳ נובלות כו׳. אבל בשמיני עצרת שנאמר עצרת תהיה לכם היינו שהמשכה זו עצמה שלמעלה נמשך ונתגלה למטה לכם ממש):24

But even so, this drawing-down itself, as it is above, is not drawn down and revealed below, but only the level of “fallen fruit,” etc. But on Shemini Atzeres, of which it is said, “there shall be an atzeres for you,” it means that this very drawing-down that is above is drawn down and revealed below, to you, truly.)

Explanation

But on Pesach what is drawn down is only the “fallen fruit,” not the Torah as it is above. On Shemini Atzeres, “for you,” the very light that is above is revealed below, to Israel, truly: the two chasanim become one.

Paragraph 20 in brief

The closing paragraph explains “two thousand years” as the Torah clothing itself in Chochmah and Binah, and then restates the maamar's answer through the image of the bridegroom: on Pesach only a reflection of the Torah above comes down, while on Shemini Atzeres the Torah as it is above is given “to you,” like the single bridegroom of the future.

Deeper

The Kehot note on “I will teach you Binah” records that manuscripts 750 and 337 contain an additional passage here and read “ממצות” for “ומצות.” The idea of two chasanim, Atzilus and Beriah, which on Shemini Atzeres become one, gives the maamar's answer in Kabbalistic terms: “for you” means the essence of the Torah reaching the recipient without dilution.

Marei mekomos

1
On the words
אלפים שנה קדמה התו׳ לעולם
How it connects
The Midrash says the Torah preceded the world by two thousand years. The Alter Rebbe reads the “two thousand” as Chochmah and Binah.our note
The source
Midrash Tehillim 90:4מדרש תהילים צ׳:ד׳Sefaria (opens in a new tab)
דבר אחר אמר רבי יהודא בר' סימון בשם ריש לקיש למה נקרא שמו איש האלקים מה האיש אם מבקש להפר נדרי אשתו מפר ואם מבקש מקיים שנאמר (במדבר ל יד) אישה יפירנו וגו'. כך כביכול משה אומר להקב"ה (שם י לה-לו) קומה ה'. שובה ה':
Another interpretation is given by Rabbi Yehuda bar Simon in the name of Reish Lakish: Why is God called "the Man of God"? Just as a man fulfills his vow whether he chooses to annul it or uphold it, so too, God fulfills His promise. As it says in Numbers 30:3, "He shall not break his word; he shall do according to all that proceeds out of his mouth." Similarly, Moses tells God in Deuteronomy 10:12, "Arise, O Lord, and return to Your resting place, You and the Ark of Your strength."...
Hebrew: OYW (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Bereshit Rabbah 8:2בראשית רבה ח׳:ב׳Sefaria (opens in a new tab)
… היום של ששי שואל של חמישי וכו', עד לראשון למי היו שואלין? לא לתורה, שקדמה לברייתו של עולם?! דאמר רבי שמעון בן לקיש: שני אלפים שנה קדמה התורה לברייתו של עולם, הדא הוא דכתיב (משלי ח): ואהיה אצלו אמון וגו'. ויומו של הקדוש ברוך הוא אלף שנים, דכתיב: כי אלף שנים בעיניך כיום אתמול. הוי, הזאת ידעת מני עד וגו'. התורה יודעת מה קודם לברייתו של עולם, אבל אתה אין לך עסק לדרוש, אלא (איוב כ): מני שים אדם עלי ארץ. ר' אלעזרבשם בן סירא אמר: בגדול ממך אל תדרוש, בחזק ממך בל תחקור, במופלא ממך בל תדע, במכוסה ממך אל תשאל, במה שהורשית התבונן ואין לך עסק בנסתרות:
Rav Ḥama bar Ḥanina began: “Have you known this from [oldest times?]” (Job 20:4). Rav Ḥama bar Ḥanina said: This is analogous to a city that received its supplies by donkey drivers. They would ask one another: ‘What is the price of grain in the province today?’ The Friday ones would inquire of the Thursday ones; the Thursday ones of the Wednesday ones; the Wednesday ones of the Tuesday ones; the Tuesday ones of the Monday ones; the Monday ones of the Sunday ones. The Sunday one, whom would he ask? Would he not ask the businessmen of the city? Here, too, everything that was made on each day would ask one another: ‘What creations did the Holy One blessed be He create on your day?’ The sixth …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Zohar II, 49aזח״ב מט, אSefaria (opens in a new tab)
Kehot’s note
ראה מדרש תהלים צ, ד. ב״ר פ״ח, ב. תנחומא וישב ד. וש״נ. זח״ב מט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אלפים שנה קדמה התורה לעולם
How it connects
Another Midrashic source cited by the Kehot note for the Torah's preceding the world by two thousand years.our note
The source
Midrash Tanchuma, Vayeshev 4:2מדרש תנחומא, וישב ד׳:ב׳Sefaria (opens in a new tab)
… אַף כָּךְ, אָמַר אָדָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, עַל שֶׁלֹּא בָרָאתָ עוֹלָמְךָ קֹדֶם שְׁנֵי אֲלָפִים שָׁנָה, הָיְתָה תוֹרָה אֶצְלְךָ אָמוֹן, שֶׁכָּךְ כְּתִיב: וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם (משלי ח, ל), שְׁנֵי אֲלָפִים שָׁנָה, וּכְתִיב בָּהּ, זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל (במדבר יט, יד). אִלּוּלֵי שֶׁהִתְקַנְתָּ מָוֶת לַבְּרִיּוֹת, הָיִיתָ כּוֹתֵב בָּהּ כָּךְ. אֶלָּא בָּאתָ לִתְלוֹת בִּי אֶת הָעֲלִילָה. הֱוֵי, נוֹרָא עֲלִילָה עַל בְּנֵי אָדָם.
Adam was created on the sixth day, and He informed him in a roundabout way that He had brought death into the world, as it is said: For in the day that thou eatest thereof, thou shalt surely die (Gen. 2:12). To what may this be compared? It may be compared to a man who wished to divorce his wife. Before he enters his home, he writes out the divorce document and then enters the house with the divorce document in his hand. He then seeks a circuitous way to hand it to her. He says to her: “Give me some water that I may drink.” She does so, and when he takes the glass from her hand, he tells her: “Here is your divorce.” She asks: “What sin have I committed?” “Leave my house,” he retorts, “you …
Hebrew: Midrash Tanchuma -- Torat Emet (Public Domain) · English: Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ואורייתא וקוב״ה כולא חד
How it connects
The Torah and G‑d are one, which is why the Torah as it is in itself transcends the worlds.our note
The source
Zohar, Achrei Mot 49:296–50:305ספר הזהר, אחרי מות מ״ט:רצ״ו-נ׳:ש״הSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
אאלפך חכמה אאלפך בינה
How it connects
“Be silent, and I will teach you (a'alephcha) wisdom.” The word is linked to alef, so “two thousand (alpayim)” becomes two alefs, Chochmah and Binah.our note
The source
Job 33:33איוב ל״ג:ל״גSefaria (opens in a new tab)
32אִם־יֵשׁ־מִלִּין הֲשִׁיבֵנִי דַּבֵּר כִּי־חָפַצְתִּי צַדְּקֶךָּ: 33אִם־אַיִן אַתָּה שְׁמַע־לִי הַחֲרֵשׁ וַאֲאַלֶּפְךָ חׇכְמָה:
32If thou hast any thing to say, answer me; Speak, for I desire to justify thee. 33If not, hearken thou unto me; Hold thy peace, and I will teach thee wisdom.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Shabbat 104aשבת ק״ד אSefaria (opens in a new tab)
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 1d, at the end · not yet checked
Our explanationA place in the discourses on Shir HaShirim where “I will teach you Chochmah, I will teach you Binah” is also used.
Look for it in the Lubavitch Library (opens in a new tab)
Or Torah, by the Maggid of Mezritchאור תורה
Korach, 46c
Our explanationThe note cites the Maggid's teaching there of “two alefs: an alef of Chochmah and an alef of Binah,” the same reading of “two thousand” used here.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
איוב לג, לג. וראה שבת קד, א.
ועל״ק שה״ש (א, סע״ד). וע׳ אור תורה מה״מ נ״ע פ׳ קרח [מו, ג] ב׳ אלפין אלף חכ׳ אלף בינה. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אאלפך בינה
How it connects
The additions copy from manuscript 750 a further passage that continues here; in it, and in manuscript 337, “ומצות” (and mitzvos) is written “ממצות” (from mitzvos).our note
Where the note points
Additions to the Notes and References on Likkutei Torah (with manuscripts 750 and 337)הוספות להערות וציונים ללקוטי תורה
on this passage; manuscript 750, also manuscript 337 and others
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה בהוספות להערות וציונים ללקו״ת כאן שמעתיק מכת״י 750 קטע נוסף (ונמצא ג״כ בכת״י 337 ועוד ושם במקום תיבת ”ומצות” נרשם ”ממצות”).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
והוא כחתן יוצא מחופתו
How it connects
“And he is like a bridegroom coming out of his canopy,” said of the sun. It is read here as the single bridegroom, the Torah revealed below exactly as above.our note
The source
Psalms 19:6תהילים י״ט:ו׳Sefaria (opens in a new tab)
5בְּכׇל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם לַשֶּׁמֶשׁ שָׂם־אֹהֶל בָּהֶם: 6וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח: 7מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל־קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ:
5… to the end of the world. In them hath He set a tent for the sun, 6Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. 7His going forth is from the end of the heaven, and his circuit unto the ends …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים יט, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
מצהלות חתנים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכת נשואין. כתובות (ח, א). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
מצהלות חתנים
How it connects
The wedding blessing that speaks of “the jubilation of bridegrooms” in the plural.our note
The source
Ketubot 8a:6כתובות ח׳ א:ו׳Sefaria (opens in a new tab)
״בָּרוּךְ אַתָּה ה׳, אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה, חָתָן וְכַלָּה, גִּילָה, רִינָּה, דִּיצָה, חֶדְוָה, אַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵיעוּת. מְהֵרָה ה׳ אֱלֹקֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחוּפָּתָם וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם, בָּרוּךְ אַתָּה ה׳, מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
ביום חתונתו
How it connects
“On the day of his wedding and on the day of his heart's gladness,” the verse the Mishnah interprets.our note
The source
Song of Songs 3:11שיר השירים ג׳:י״אSefaria (opens in a new tab)
10עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָ͏ִם: 11צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ:
10… of it of purple, The inside thereof being inlaid with love, From the daughters of Jerusalem. 11Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
10
On the words
ביום חתונתו זה מ״ת
How it connects
The Mishnah reads “on the day of his wedding” in the Song of Songs as the Giving of the Torah.our note
The source
Taanit 26b:6–7תענית כ״ו ב:ו׳-ז׳Sefaria (opens in a new tab)
וְכֵן הוּא אוֹמֵר: ״צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ״. ״בְּיוֹם חֲתֻנָּתוֹ״ — זֶה מַתַּן תּוֹרָה, ״וּבְיוֹם שִׂמְחַת לִבּוֹ״ — זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ. גְּמָ׳ בִּשְׁלֹשָׁה פְּרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם כּוּ׳. תַּעֲנִיּוֹת וּמַעֲמָדוֹת מִי אִיכָּא מוּסָף? חַסּוֹרֵי מִיחַסְּרָא, וְהָכִי קָתָנֵי: בִּשְׁלֹשָׁה פְּרָקִים כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן כׇּל זְמַן שֶׁמִּתְפַּלְּלִין, וְיֵשׁ מֵהֶן אַרְבָּעָה פְּעָמִים בַּיּוֹם — שַׁחֲרִית …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
תענית כו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
11
On the words
חתן חות דרגא
How it connects
The Talmud's saying “go down a level to take a wife,” linked here to chasan as G‑d's descent.our note
The source
Yevamot 63aיבמות ס״ג אSefaria (opens in a new tab)
Kehot’s note
יבמות סג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ניתנה התורה בה׳ קולות
How it connects
The Talmud says the Torah was given with five voices. Here they are five stages of the Torah's descent.our note
The source
Berakhot 6b:30ברכות ו׳ ב:ל׳Sefaria (opens in a new tab)
וְאִם מְשַׂמְּחוֹ מַה שְּׂכָרוֹ? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: זוֹכֶה לַתּוֹרָה שֶׁנִּתְּנָה בַּחֲמִשָּׁה קוֹלוֹת, שֶׁנֶּאֱמַר: ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שׁוֹפָר וְגוֹ׳. וַיְהִי קוֹל הַשֹּׁפָר וְגוֹ׳ וְהָאֱלֹקִים יַעֲנֶנּוּ בְקוֹל״.
If he does felicitate him, what is his reward ? R. Joshua b. Levi said : He is worthy of Torah which was given amidst five "voices"; as it is said, "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud... and when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice" (Exod. xix. 16 ff.).
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
נובלות חכמה שלמעלה
How it connects
The Midrash calls the Torah “the fallen fruit of supernal wisdom.” It describes the Torah as it has come down into Beriah.our note
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)
… נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Kehot’s note
ב״ר יז, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
ופני לא יראו
How it connects
“You shall see My back, but My face shall not be seen.” The essence of supernal Chochmah is the hidden “face.”our note
The source
Exodus 33:23שמות ל״ג:כ״גSefaria (opens in a new tab)
22וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עׇבְרִי: 23וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ:
22… cleft of the rock, and will cover thee with My hand until I have passed by. 23And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות לג, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
עוטה אור
How it connects
“He wraps Himself in light as a garment,” the verse of the Iggeres HaKodesh passage referred to.our note
The source
Psalms 104:2תהילים ק״ד:ב׳Sefaria (opens in a new tab)
1בָּרְכִי נַפְשִׁי אֶת־ה׳ ה׳ אֱלֹקַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ: 2עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה: 3הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ:
1… soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 2Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 3Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
16
On the words
וכ״כ בלק״ת בתחלת פ׳ בראשית
How it connects
The note identifies the source as the Arizal's Likkutei Torah, Bereishis, the passage beginning “Why did the Torah begin,” and says it is quoted in Or HaTorah on Shavuos.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shavuos, p. 193
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
להאריז״ל ד״ה למה התחילה תו׳. מובא באוה״ת שבועות ע׳ קצג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
17
On the words
ועמ״ש מזה בפ׳ עקב
How it connects
That passage asks why Grace after Meals names both “Your covenant that You sealed in our flesh” and “Your Torah that You taught us,” implying two levels of covenant and of Torah.our note
Where the note points
Likkutei Torahלקוטי תורה
Eikev 17b
ג אך להבין בריתך שחתמת בבשרנו וכן תורתך שלמדתנו דמשמע שיש ב׳ בחי׳ ברית ותורה והוא ע״פ מאמר רז״ל בפרק אין מעמידין (דכ״ז) המל ימול. מי שהוא מהול ימול אחרים ואף על פי כן אשה כשרה למול דאשה כמאן דמהילא דמיא ולכאורה לא שייך כלל מילה באשה ועיין במ״א סס״י קפ״ז אך הענין דהנה מל׳ יחו״ת נקרא בשם אשה יראת הוי׳ והנה כתיב כי שמש ומגן הוי׳ אלקים שבחי׳ אלקים נעשה מגן ונרתק ומקבל לגבי בחי׳ הוי׳ בחי׳ משפיע בחי׳ דכר והנה נודע בפי׳ הוי׳ הוא האלקים שבחי׳ אלקים הגם שלגבי הוי׳ הוא בבחי׳ מקבל מ״מ חוזר ונעשה בחינת דכר להשפיע למטה מה שקיבל כו׳ ועד״ז יובן מ״ש בזהר בלק (דקפ״ז ע״א) גבי וכיון דשארי על דוכתיה על תרין כרובין הויה שמיה ע״ש במק״מ וזהו בחי׳ המלוכה כי כן דרך …
Our explanationIt is the source for reading “Your Torah” as Atzilus and “that You taught us” as Beriah.
Open it on Sefaria (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Devarim, p. 4
Our explanationA further discussion of the two levels of Torah, as in Atzilus and as drawn into Beriah.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Chayei Sarah, maamar 3לעיל יז, ב
page 17b, ¶3
התענוג שמשיג האדם בעבודתו הוא בחינת אחוריים ופני אינו באפשרי להשיג כי לא יראני האדם וחי.
as it is said, “And you shall see My back,” etc. The delight that a person grasps in his divine service is the level of the back, whereas “My face” cannot possibly be grasped, “for no man shall see Me and live.”
Read it here
Kehot’s note
לעיל יז, ב. וראה אוה״ת פ׳ דברים ע׳ ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
18
On the words
בתורת ה׳ חפצו ובתורתו יהגה
How it connects
“His desire is in the Torah of G‑d, and in his Torah he meditates.” The Torah is first G‑d's and then becomes the student's own.our note
The source
Psalms 1:2תהילים א׳:ב׳Sefaria (opens in a new tab)
1אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב: 2כִּי אִם־בְּתוֹרַת ה׳ חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה: 3וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי־מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ:
1… wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. 2But his delight is in the law of the LORD; and in His law doth he meditate day and night. 3And he shall be like a tree planted by streams of water, that bringeth forth its …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
19
On the words
לבבתני
How it connects
“You have captured my heart,” the opening word of the discourse referred to.our note
The source
Song of Songs 4:9שיר השירים ד׳:ט׳Sefaria (opens in a new tab)
8אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים: 9לִבַּבְתִּנִי אֲחֹתִי כַלָּה לִבַּבְתִּנִי בְּאַחַת מֵעֵינַיִךְ בְּאַחַד עֲנָק מִצַּוְּרֹנָיִךְ: 10מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכׇּל־בְּשָׂמִים:
8… From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 9Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes, With one bead of thy necklace. 10How fair is thy love, my sister, my bride! How much better is thy love than …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
20
On the words
ובד״ה לבבתני בפ׳ פנחס
How it connects
The note says the discourse “You have captured my heart,” cited here as in Parshas Pinchas, is printed among the discourses on Shir HaShirim.our note
Where the note points
Likkutei Torahלקוטי תורה
Derushim on Shir HaShirim, 28c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahלקוטי תורה
Ha'azinu 73c
עליון הנק׳ טלא דבדולחא כמ״ש כי טל אורות טלך (בישעיה סי׳ כ״ו י״ט) (וע׳ בזח״א) (דק״ל סע״ב ודרל״ב א׳) דפי׳ אורות ממש מאינון נהורין עילאין דנהרין לעילא כו׳ וח״ג (דקכ״ח ב׳) אורות נהורא דחוורתא דעתיקא כו׳ הה״ד ועינו כעין הבדולח כו׳ שהוא למעלה מעלה מבחי׳ המזלות שהן נוצר חסד ונקה כו׳ כמ״ש בזה״ק כו׳ (וזהו שבברכת יעקב נאמר ויתן לך האלקים מטל השמים כו׳ שזהו למעלה מעלה מבחי׳ שרש נש״י מצד עצמן שהוא מבחינת המזלות ובזהר פ׳ תזריע) (דמ״ט ע״א) גבי הזה עליהם מי חטאת שיורי טלא דבדולחא. וזהו ההמשכה שמבחי׳ מזל ונוצר חסד כמ״ש באגה״ק ד״ה למה נסמכה פ׳ מרים כו׳ ע״ש ונקראים רק שיורי טלא והיינו כדי לטהר טמא מת. אכן לע״ל להיות תחיית המתים ממש זהו על ידי גילוי מבחי׳ עצמיות טל אורות ממש. ועמ״ש בביאור ע״פ …
Our explanationThat passage speaks of the supernal “dew of lights” from the essence of Atik, far above the level from which souls ordinarily receive, which will be revealed in the future. It parallels the future revelation here of the Torah's inner dimension below.
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Torah Ohr, Yisro, maamar 9לעיל האזינו עג, ג
page 73c, ¶22
וירידות. אבל לע״ל דהיינו בתחה״מ יהיה יום שכולו שבת ומנוחה לחיי העולמים ולא יהיו שוב עליות וירידות כי יתגלה בחי׳ כתר סוכ״ע שאין שם בחי׳ מעלה ומטה לכן שם הכל בדבור א׳. והראה להם הקב״ה זה במ״ת שע״י המצות יזכו לזה שהתורה והמצות נלקחו ממקום עליון כזה וכח זה ניתן להם כנ״ל:
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Kehot’s note
נדפס להלן בדרושי שה״ש כח, ג (וראה בהנסמן לעיל האזינו עג, ג).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
21
On the words
גילוי פנימית התו׳ לעתיד
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה רש״י לשה״ש א, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
22
On the words
ואשים דברי ממש בפיך
How it connects
“I have placed My words in your mouth,” the Torah as it is above given into the student's mouth.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.
23
On the words
ניתנה התו׳ בה׳ קולות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכות ו, סע״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
24
On the words
כי ה״א אש אוכלה הוא
How it connects
“For Havayah your G‑d is a consuming fire,” read as G‑d's nature to withdraw upward like fire.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.

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

Next: maamar 4ביום השמיני עצרת תהיה לכם

In one’s avodah

A person should set fixed times to clear his mind of business and worldly affairs, each according to his level, as his own Exodus from Egypt; he should be humble before everyone so that the love that comes from darkness can shine on him, and be in teshuvah all his days. And in all Torah study he should know that the Mishnah, Gemara or codes he learns are the word of G‑d already spoken, and that he is only one who responds.

Questions for discussion

Why is the love of a baal teshuvah greater than that of a perfect tzaddik, and how does the maamar use “the advantage of light over darkness” to explain it?
What does it mean that Pesach's atzeres holds the soul back, and why is that holding back necessary for G‑d's dwelling place among the lower realms?
Why is even the highest love of G‑d called only “the truth of man,” while the Torah is “the truth of G‑d”?
What changes in Torah study when one studies as one who “responds” to G‑d's word, and how is Shemini Atzeres connected to this?
How do the two “bridegrooms,” Atzilus and Beriah, explain the difference between “an atzeres to Havayah your G‑d” and “an atzeres for you”?

Key terms in this maamar

The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
The G‑dly soulנפש האלקית: The soul that is 'a part of G‑d above'.
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×7
The Shechinah (Divine Presence)שכינה: G‑d's presence as it dwells in the world. ×1
A dwelling place among the lower realmsדירה בתחתונים: The purpose of creation: that G‑d be at home in this world. ×1
An arousal from belowאתערותא דלתתא: Human initiative that draws down a divine response. ×1
The Holy One, blessed be Heקב״ה
Chesed (kindness)חסד: Expansive giving. ×3
Delightתענוג: Pleasure; the inner root of will.
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×2
The inner dimension (pnimiyus)פנימיות: The innermost core of a level.
The outer dimension (chitzoniyus)חיצוניות: The external, expressive aspect. ×1
Chochmah (wisdom)חכמה: The first flash of insight. ×7
Binah (understanding)בינה: Developing and grasping an insight in detail. ×2
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion.
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
An arousal from aboveאתערותא דלעילא: Divine initiative, unprompted by us. ×1
Willרצון: Desire; in G‑d, the level above intellect.
The World of Beriah (Creation)בריאה: The first world of separate existence. ×3
The light that encompasses all worlds (sovev kol almin)סובב כל עלמין: Divine light too great to enter the worlds; it 'surrounds' them and affects them from beyond.
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×1
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×4
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×1

להבין מ״ש ביום השמיני עצרת תהיה לכם

The big idea

The maamar in brief

Outline

Key concepts

The question and three levels of love ¶1–4

Light out of darkness ¶5–7

The Exodus and the atzeres of Pesach ¶8–13

Sukkos: the embrace and the ascent of tzedek ¶14–16

The truth of G‑d: “My tongue shall respond” ¶17

Shemini Atzeres and Torah study ¶18–19

Two thousand years and the two bridegrooms ¶20

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In one’s avodah

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