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Likkutei Torah · Parshas V’Zos HaBerachah · Maamar 1

ואתה מרבבות קדש

And He Came from the Holy Myriads

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The big idea

The Torah is rooted in the level of "myriads," far above the "hundred" that sustains the worlds, and that is why Torah and mitzvos can draw the deepest divine light down into physical things; yet for now it comes only as "ve'asa," the back, and above even the myriads is the One who is beyond number.

The maamar in brief

The maamar explains "And He came from the holy myriads" by building a scale of numbers: units, tens, hundreds, thousands and myriads, the highest number with its own name. Each rank receives only a "tenth" of the one above it. Sarah's lifespan (7, 20 and 100 years) maps the scale onto the Sefiros: the emotive attributes are units, Chochmah and Binah are tens, and Keser is a hundred. Above intellect, will (ratzon, hidden in notzer, "preserving kindness for thousands") is thousands, and the radiance of delight is myriads. Malchus, "Sarah," gives life to all worlds from the rank of a hundred, drawn down through the hundred daily blessings. The Torah, however, comes from the myriads, and so through Torah and mitzvos the inner union of Chochmah and Binah, rooted in the Infinite One itself, reaches even a sukkah and tefillin. Still, this revelation is now only "ve'asa," the Aramaic, the "back," like hair; the inner reasons of the Torah, the "kisses of His mouth," await the future. The three levels of blessing, holiness and union follow this ladder, and above even the holy myriads is "a sign among His myriad": G‑d, One but not in number.

Outline

  1. The scale of numbersUnits to myriads, each a tenth of the next; Sarah's 7, 20 and 100 years as the attributes, the intellect and what is above it.¶1–2
  2. The soul and the willThe five levels of the soul match the five ranks; will without reason and desire with delight; notzer as ratzon and "thousands."¶3–4
  3. Delight as a myriad; Sarah as MalchusThe radiance of delight is the "myriad"; Malchus spreads from Sarai to Sarah through the "hundred," drawn down by the hundred blessings, while the Torah is rooted in the myriads.¶5–6
  4. From the holy myriads into the physicalBecause its source is so high, the Torah draws the inner union of Chochmah and Binah into physical mitzvos; for now it comes only as ve'asa, the back.¶7
  5. Blessing, holiness, union and the One beyond numberThe future "kisses" of the Torah's inner dimension; blessing, holiness and union as rising levels; "a sign among His myriad" as G‑d's holiness beyond number.¶8–9

Key concepts

Ayak Becharאי״ק בכ״ר
The grouping of Hebrew letters by rank (1, 10, 100; 2, 20, 200), showing that each numerical rank reflects the one below it at a higher level.
The tenth (asiris)עשירית
The principle that a lower level receives only a tenth of the level above it, as an emotion draws only on a small part of the mind.
Will and desire (ratzon and chefetz)רצון וחפץ
Two layers of the supernal will: will beyond reason, and desire that carries reason and delight.
The holy myriadsרבבות קדש
The highest named rank, the radiance of the supernal delight, where the Torah is rooted, far above the "hundred" that gives life to the worlds.
The back (achorayim)אחוריים
The outer side of a revelation; the Torah's present revelation is called ve'asa, Aramaic, the back, while its inner reasons will be revealed in the future.
Blessing, holiness, unionברכה קדושה יחוד
Three rising levels of drawing down: life for the worlds (the hundred), encompassing light through the mitzvos (the holy myriads), and the inner revelation of the One beyond number.
One but not in numberחד ולא בחושבן
G‑d's oneness beyond all counting; before it, myriads and units are the same.

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The scale of numbers ¶1–2

1ואתה מרבבות קדש. כי הנה יש יחידות עשירות מאות כו׳. אי״ק בכ״ר כמ״ש בספר שערי אורה להרי״ג שער א׳ בענין מעשר ומעשר מן המעשר כו׳.

"And He came from the holy myriads." For there are units, tens, hundreds, etc. [This is the pattern] Ayak Bechar (אי״ק בכ״ר), as is written in the book Sha'arei Orah by Rabbi Yosef Gikatilla, Gate 1, on the subject of the tithe and the tithe from the tithe, etc.,

Explanation

The maamar opens with Moshe's blessing, "And He came from the holy myriads" (Deuteronomy 33:2), and first sets up a scale of numbers: units, tens, hundreds, thousands and myriads (ten-thousands). Ayak Bechar is the Kabbalistic grouping of Hebrew letters by rank (alef, yud, kuf are 1, 10, 100; beis, kaf, reish are 2, 20, 200), and Sha'arei Orah uses it, as with the Levites' tithe and the "tithe from the tithe," to show that each rank is a tenth of the one above it.

ובענין מאה אדני כסף כו׳ ע״ש. והמספר הגדול הוא רבה כמ״ש היי לאלפי רבבה וכתיב ומאה מכם רבבה ירדפו שאין מספר למעלה הימנו בלה״ק כי מה שהוא יותר מרבבה אין לו שם בפ״ע בתורה כ״א

and on the subject of the hundred silver sockets, etc.; see there. And the great number is a myriad, as it is written, "Become thousands of myriads," and it is written, "And a hundred of you shall pursue a myriad." For there is no number above it in the Holy Tongue, since whatever is more than a myriad has no name of its own in the Torah, but only

Explanation

The hundred silver sockets of the Mishkan are another example Sha'arei Orah uses. The key claim is that the myriad (ten thousand) is the highest number with its own name in Biblical Hebrew, shown from two verses that use it as the great number.

שנק׳ כך וכך אלפים או כך וכך רבוא וכמ״ש רבבות אלפי ישראל וכתיב הרבה משתים עשרה רבו אדם (ביונה סס״י ד׳) ולכן מצינו במשנה רפ״ז דברכות בשלשה מהו אומר וכו׳ עד ברבוא מהו אומר כו׳.

that it is called so-and-so many thousands or so-and-so many ten-thousands, as it is written, "the myriads of the thousands of Israel," and it is written, "more than twelve ten-thousands of people" (in Jonah, end of chapter 4). And therefore we find in the Mishnah, at the beginning of chapter 7 of Berachos: "With three, what does one say?" etc., up to "With ten thousand, what does one say?" etc.

Explanation

Beyond ten thousand, the Torah only counts in multiples ("myriads of thousands," "twelve ten-thousands"). The Mishnah on the invitation to Grace after Meals also climbs its scale of wording only up to a gathering of ten thousand, confirming the myriad as the top rank.

והנה כתיב ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים שבע הוא בחינת שבע מדות העליונות שבפסוק לך ה׳ הגדולה כו׳

Now it is written, "And the life of Sarah was a hundred years and twenty years and seven years." Seven is the level of the seven supernal emotive attributes (middos) in the verse, "Yours, G‑d, is the greatness," etc.,

Explanation

The Alter Rebbe now maps the numbers onto the Sefiros through the verse on Sarah's lifespan: 100, 20 and 7. The "seven" are the seven emotive attributes (middos) listed in David's praise, "Yours, G‑d, is the greatness (Gedulah, i.e. Chesed), the might (Gevurah), the beauty (Tiferes)..." down to "the kingdom" (Malchus).

עד הממלכה כו׳ שהמדות הם בבחי׳ התחלקות המדרגות זו מזו שהרי החסד והגבורה הם מדות נגדיים

up to "the kingdom," etc. For the attributes are in the mode of the division of the levels from one another, since Chesed (kindness) and Gevurah (restraint) are opposing attributes.

Explanation

The emotive attributes are distinct from one another and can even oppose each other: kindness pours out, restraint holds back.

ולכן נאמר בהם שנים לשון רבים משא״כ חו״ב נאמר עליהם עשרים שנה לשון יחיד כי הם תרין ריעין דלא מתפרשין כמו עד״מ באדם כשמבין ההלכה ע״י כח השכל שבו ממילא נכלל בזה חכמה ובינה.

And therefore of them it says shanim ("years"), in the plural, whereas of Chochmah (wisdom) and Binah (understanding) it says esrim shanah ("twenty year"), in the singular, for they are "two companions that never part." As, by way of analogy, in a person: when he understands a halachah by means of the power of intellect within him, Chochmah and Binah are automatically included in this.

Explanation

That is why the verse uses the plural "years" for the seven: they remain separate. For the twenty, which stand for Chochmah and Binah, it uses the singular "year," because the Zohar calls them "two companions that never part": whenever a person grasps a teaching, the flash of insight and its development work together as one.

ועיין בזהר פ׳ חיי שרה (דקכ״ג ע״א). והנה עכ״פ מובן מזה שהמדות כל מדה היא רק בחי׳ יחידית.

And see the Zohar, Parshas Chayei Sarah (123a). Now, in any case it is understood from this that of the attributes, each attribute is only the level of a unit.

Explanation

After citing the Zohar on Chayei Sarah as the source for this reading, the Alter Rebbe draws the first conclusion: each emotive attribute counts only as a "unit."

שהרי שבע מדות שבפסוק נק׳ שבע שנים א״כ כל מדה היא נמנית רק לבחי׳ א׳.

For the seven attributes in the verse are called "seven years"; if so, each attribute is counted as only one level.

Explanation

The proof: seven attributes are "seven years," one year each, so each attribute is a single unit.

משא״כ השכל הוא בחי׳ עשירית שהרי חו״ב נק׳ עשרים שנה והטעם הוא כי כדי שיהיה גילוי המדות מהשכל א״א שיומשך האור מכל השכל בהמדה כי אם רק מבחי׳ עשירית שבשכל.

The intellect, however, is the level of tens, for Chochmah and Binah are called "twenty years." And the reason is that, in order for the attributes to be revealed from the intellect, it is impossible for the light of the whole intellect to be drawn into the attribute, but only from the level of the tenth within the intellect.

Explanation

Intellect, by contrast, is on the level of "tens" (Chochmah and Binah are "twenty"). The reason: when the mind gives rise to an emotion, only a small fraction of it, a "tenth," enters the emotion; the mind as a whole is far greater than what the feeling contains.

Paragraph 1 in brief

The paragraph builds the numerical scale (units, tens, hundreds, up to the myriad as the highest named number) and begins to map it onto the soul and the Sefiros: the emotive attributes are "units," while the intellect is "tens," of which only a tenth flows into the emotions.

Deeper

The Kehot note on the Zohar reference points to the Mitteler Rebbe's Biurei HaZohar and to parallel passages in Likkutei Torah (Masei, Re'eh), where the same contrast between the essence of the intellect and what descends into feeling is developed. The whole scale prepares for the maamar's thesis that the Torah comes from the level of "myriads," far above the "hundred" of Sarah's life.

Marei mekomos

  1. 1

    On the words

    ואתה מרבבות קדש

    How it connects

    The note dates this maamar to 5569 and says the Mitteler Rebbe's transcript (hanachah) of it is printed there: a parallel record of the same teaching.our note

    Where the note points

    Sefer HaMaamarim 5568 (maamarim of the Alter Rebbe)ספר המאמרים תקס״ח

    p. 526

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    משנת תקס״ט. הנחת כ״ק אדמו״ר האמצעי נדפס בסה״מ תקס״ח ע׳ תקכו.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    ואתה מרבבות קדש

    How it connects

    Kehot’s marei makom for these words (its note is below).

    Kehot’s note

    דברים לכ, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    On the words

    אי״ק בכ״ר

    How it connects

    The note points to the Tzemach Tzedek's discussions of the Ayak Bechar scale of units, tens and hundreds, which this paragraph relies on.our note

    Where the note points

    Or HaTorah, by the Tzemach Tzedekאור התורה

    Inyanim, p. 42 ff. (the discourse beginning "Lehavin... dechol perutah uperutah"); Parshas Bo, p. 334

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    ראה בד״ה להבין . . דכל פרוטה ופרוטה באוה״ת ענינים ע׳ מב ואילך. אוה״ת פ׳ בא ע׳ שלד.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  4. 4

    On the words

    היי לאלפי רבבה

    How it connects

    Rivkah's family blesses her, "become thousands of myriads": the myriad appears as the great number.our note

    The source

    Genesis 24:60בראשית כ״ד:ס׳Sefaria (opens in a new tab)

    59וַיְשַׁלְּחוּ אֶת־רִבְקָה אֲחֹתָם וְאֶת־מֵנִקְתָּהּ וְאֶת־עֶבֶד אַבְרָהָם וְאֶת־אֲנָשָׁיו: 60וַיְבָרְכוּ אֶת־רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו: 61וַתָּקׇם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל־הַגְּמַלִּים וַתֵּלַכְנָה אַחֲרֵי הָאִישׁ וַיִּקַּח הָעֶבֶד אֶת־רִבְקָה וַיֵּלַךְ:

    59And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men. 60And they blessed Rebekah, and said unto her: ‘Our sister, be thou the mother of thousands of ten thousands, and let thy seed possess the gate of those that hate them.’ 61And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man. …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    בראשית כד, ס.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  5. 5

    On the words

    ומאה מכם רבבה ירדפו

    How it connects

    "A hundred of you shall pursue a myriad": again the myriad is the peak of the count.our note

    The source

    Leviticus 26:8ויקרא כ״ו:ח׳Sefaria (opens in a new tab)

    7וּרְדַפְתֶּם אֶת־אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב: 8וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב: 9וּפָנִיתִי אֲלֵיכֶם וְהִפְרֵיתִי אֶתְכֶם וְהִרְבֵּיתִי אֶתְכֶם וַהֲקִימֹתִי אֶת־בְּרִיתִי אִתְּכֶם:

    7And ye shall chase your enemies, and they shall fall before you by the sword. 8And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword. 9And I will have respect unto you, and make you fruitful, and multiply you; and will …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    ויקרא כו, ח.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  6. 6

    On the words

    רבבות אלפי ישראל

    How it connects

    "The myriads of the thousands of Israel": beyond ten thousand the Torah counts only in combinations of thousands and myriads.our note

    The source

    Numbers 10:36במדבר י׳:ל״וSefaria (opens in a new tab)

    35׆ וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה ה׳ וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ: 36וּבְנֻחֹה יֹאמַר שׁוּבָה Havayah רִבְבוֹת אַלְפֵי יִשְׂרָאֵל: ׆

    35… LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’ 36And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    במדבר י, לו.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  7. 7

    On the words

    הרבה משתים עשרה רבו אדם

    How it connects

    Nineveh had "more than twelve ten-thousands (ribo) of people": a large number is expressed as a multiple of the myriad, since there is no higher name.our note

    The source

    Jonah 4:11יונה ד׳:י״אSefaria (opens in a new tab)

    10וַיֹּאמֶר ה׳ אַתָּה חַסְתָּ עַל־הַקִּיקָיוֹן אֲשֶׁר לֹא־עָמַלְתָּ בּוֹ וְלֹא גִדַּלְתּוֹ שֶׁבִּן־לַיְלָה הָיָה וּבִן־לַיְלָה אָבָד: 11וַאֲנִי לֹא אָחוּס עַל־נִינְוֵה הָעִיר הַגְּדוֹלָה אֲשֶׁר יֶשׁ־בָּהּ הַרְבֵּה מִשְׁתֵּים־עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא־יָדַע בֵּין־יְמִינוֹ לִשְׂמֹאלוֹ וּבְהֵמָה רַבָּה:

    10… laboured, neither madest it grow, which came up in a night, and perished in a night; 11and should not I have pity on Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand, and also much cattle?’

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  8. 8

    On the words

    ויהיו חיי שרה מאה שנה

    How it connects

    Sarah's lifespan is stated as 100 + 20 + 7, with "year" singular for 100 and 20 and "years" plural for 7; the Alter Rebbe reads the numbers as levels of the Sefiros.our note

    The source

    Genesis 23:1בראשית כ״ג:א׳Sefaria (opens in a new tab)

    1וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה: 2וַתָּמׇת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ:

    1And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah. 2And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Where the note points

    Or HaTorah, by the Tzemach Tzedekאור התורה

    Derushim for Shemini Atzeres, vol. 7, p. 2534; Inyanim, p. 42 ff.

    Our explanationAccording to the note, a section of this maamar from this point on is reproduced in Or HaTorah, and the Inyanim volume discusses the same theme of Sarah's 100, 20 and 7 years.

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    בראשית כג, א. קטע מכאן באוה״ת דרושים לשמע״צ כרך ז ע׳ ב׳תקלד. אוה״ת ענינים ע׳ מב ואילך.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  9. 9

    On the words

    תרין רעין דלא מתפרשין

    How it connects

    Kehot’s marei makom for these words (its note is below).

    Where the note points

    Likkutei Torahליקוטי תורה

    beginning of Parshas Re'eh, and the sources noted there · not yet checked

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    ר״פ ראה. וש״נ. [כ].

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  10. 10

    On the words

    ועיין בזהר פ׳ חיי שרה

    How it connects

    The note points to the Mitteler Rebbe's explanations of Zohar passages for a treatment of the Zohar on Chayei Sarah cited here.our note

    Where the note points

    Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר

    12c; end of 131a

    Look for it in the Lubavitch Library (opens in a new tab)
    Or HaTorah, by the Tzemach Tzedekאור התורה

    Inyanim, p. 42

    Our explanationThe note says the wording of this Zohar passage is quoted there.

    Look for it in the Lubavitch Library (opens in a new tab)
    Likkutei Torahליקוטי תורה

    Parshas Masei, 91c

    בנפש ביטול מחשבה לגבי השכל שגם כח המחשבה הוא רק בחי׳ לבוש הנפש משא״כ השכל הוא מבחי׳ עצמיות הנפש ואצ״ל לגבי למעלה מהשכל וק״ו לגבי עצמיות הנפש, וכך הוא ביטול המחשבה לגבי הרצון עליון שלמעלה מהמחשבה, ויש גם למעלה מהרצון כו׳ וע״י המצות שהם רצון עליון ממשיכים גילוי א״ס ב״ה, דהיינו המשכת בעל הרצון בעל המחשבה (והנה במ״א נתבאר שזהו ענין שבחרו רז״ל לקרוא את הבורא ית׳ בשם הקב״ה יותר מבשאר שמות והיינו לפי שקדוש וברוך זהו ענין ב׳ בחי׳ אלו דסוכ״ע וממכ״ע כמ״ש מזה בד״ה קא מיפלגי במתיבתא דרקיע אם בהרת כו׳ עד הקב״ה אומר טהור כו׳ ע״ש ולכן נגד ב׳ בחי׳ הללו בא בהברכה לשון נכח בברוך אתה ולשון נסתר באשר קדשנו כו׳ והיינו פי׳ הקדוש ברוך הוא) והכח הזה במצות הוא לפי שנשפלו במעשה וסוף מעשה במחשבה …

    Our explanationThe passage explains that thought is only a garment of the soul while intellect comes from the soul's essence, and that above intellect is the supernal will: the same ladder of levels, each nullified before the one above, that this paragraph builds with numbers.

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    Likkutei Torahליקוטי תורה

    Parshas Re'eh, 22c · not yet checked

    Our explanationA further parallel in Likkutei Torah on Re'eh, which the note gives alongside Masei for the same theme.

    Look for it in the Lubavitch Library (opens in a new tab)
    Torah Ohr, Megillas Esther, maamar 2לעיל פ׳ מסעי צא, ג

    page 91c, ¶2

    לא בא לידי גילוי חכים כמו ח״ע שאף שהיא לא בחכמה ידיעא מ״מ יש בה גילוי ל״ב שבילין דאתפתחין כו׳. משא״כ מו״ס סתים כו׳. אבל המצות הן בחי׳ כתר שבכתר.

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    Kehot’s note

    ראה ביאוה״ז לאדה״א יב, ג. קלא, סע״א. וראה הלשון באוה״ת ענינים ע׳ מב. וראה לעיל פ׳ מסעי צא, ג. ופ׳ ראה כב, ג.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  11. 11

    On the words

    לך ה׳ הגדולה

    How it connects

    David's praise lists greatness, might, beauty, victory, splendor, "all in heaven and earth," and the kingdom: the classic source for the seven emotive Sefiros.our note

    The source

    I Chronicles 29:11דברי הימים א כ״ט:י״אSefaria (opens in a new tab)

    10וַיְבָרֶךְ דָּוִיד אֶת־ה׳ לְעֵינֵי כׇּל־הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה ה׳ אֱלֹקֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד־עוֹלָם: 11לְךָ ה׳ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ ה׳ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: 12וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל:

    10… said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever. 11Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all. 12Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    דה״א כט, יא.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  12. 12

    How it connects

    The Levites take a tithe from Israel and then give a "tithe from the tithe" to the Kohen: each level is a tenth of the one before it, the model for the scale of units, tens and hundreds.our note

    The source

    Numbers 18:26במדבר י״ח:כ״וSefaria (opens in a new tab)

    25וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 26וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת ה׳ מַעֲשֵׂר מִן־הַמַּעֲשֵׂר: 27וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב:

    25And the LORD spoke unto Moses, saying: 26’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe. 27And the gift which ye set apart shall be reckoned unto you, as though it were …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

  13. 13

    How it connects

    The Mishnah varies the wording of the invitation to Grace after Meals by the size of the group, from three up to ten thousand, and stops there.our note

    The source

    Mishnah Berakhot 7:3משנה ברכות ז׳:ג׳Sefaria (opens in a new tab)

    כֵּיצַד מְזַמְּנִין, בִּשְׁלשָׁה אוֹמֵר נְבָרֵךְ. בִּשְׁלשָׁה וְהוּא, אוֹמֵר בָּרְכוּ. בַּעֲשָׂרָה, אוֹמֵר נְבָרֵךְ לֵאלֹקֵינוּ. בַּעֲשָׂרָה וָהוּא, אוֹמֵר בָּרְכוּ. אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא. בְּמֵאָה אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹקֵינוּ. בְּמֵאָה וְהוּא, אוֹמֵר בָּרְכוּ. בְּאֶלֶף, אוֹמֵר נְבָרֵךְ לַייָ אֱלֹקֵינוּ אֱלֹקֵי יִשְׂרָאֵל. בְּאֶלֶף וְהוּא, אוֹמֵר בָּרְכוּ. בְּרִבּוֹא, אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹקֵינוּ אֱלֹקֵי יִשְׂרָאֵל אֱלֹקֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. בְּרִבּוֹא וְהוּא, אוֹמֵר בָּרְכוּ. כְּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִין אַחֲרָיו, בָּרוּךְ יְיָ …

    How do they invite [one another to recite the Birkat Hamazon]? If there are three, he [the one saying Birkat Hamazon] says, “Let us bless [Him of whose food we have eaten].” If there are three and him he says, “Bless [Him of whose food we have eaten]” If there are ten, he says, “Let us bless our God [of whose food we have eaten].” If there are ten and he says, “Bless.” It is the same whether there are ten or ten myriads (ten ten thousands). If there are a hundred he says, “Let us bless the Lord our God [of whose food we have eaten]. If there are a hundred and him he says, “Bless.” If there are a thousand he says “Let us bless the Lord our God, the God of Israel [of whose food we have …

    Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria

  14. 14

    How it connects

    Moshe's blessing before his passing: "He came from the holy myriads." The whole maamar explains why the Torah is described as coming from "myriads."our note

    The source

    Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)

    1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:

    1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

2וכנודע שאין ערוך השכל המתלבש בהמדות להיות טעם ומוחין למדה לגבי עצמיות השכל מה שאינו שייך למדות.

As is known, the intellect that is enclothed in the attributes, to be the reason and the intellect (mochin) of the attribute, bears no comparison to the essence of the intellect, which has no relation to the attributes.

Explanation

A basic principle: the part of the mind that "dresses" itself in an emotion, supplying its reason and intelligence, is nothing compared with the mind's own essence, which has nothing to do with feelings at all.

ועמ״ש מזה בד״ה באתי לגני ובפסוק את קרבני לחמי שזהו ענין גידים המחברים העצמות עם הבשר כו׳ ע״ש לכן כל מדה היא בחי׳ עשירית שבשכל.

And see what is written about this in the discourse beginning "I have come into My garden," and on the verse "My offering, My bread," that this is the matter of the sinews that join the bones with the flesh, etc.; see there. Therefore each attribute is the level of the tenth within the intellect.

Explanation

The Alter Rebbe refers to two other maamarim that develop this, one of them comparing it to the sinews that bind bones to flesh: the link between the "bones" of intellect and the "flesh" of emotion is only a thin connector. Hence the conclusion: each emotion draws only on a tenth of the intellect.

ועד״ז איתא בענין שם אל שהעוא נהירו דחכמתא היינו מה שחו״ב מאירים במדות כמ״ש חסד אל

And similarly it is stated concerning the Name Kel, that it is "the radiance of Chochmah," meaning that Chochmah and Binah shine in the attributes, as it is written, "the kindness of Kel."

Explanation

The divine Name Kel (א-ל) is associated with Chesed ("the kindness of Kel," Psalms 52:3), and the Zohar calls it "the radiance of Chochmah": it is the light of the intellect as it shines into the attributes.

והוא מעשר מאותיות יש קנה חכמה קנה בינה גימ׳ יש והוא בחי׳ מל׳ שבחכמה וכמ״ש במ״א ע״פ לפני לא נוצר אל עיין בזהר קדושים (דפ״ו סע״א).

And it is the tithe of the letters yesh: [the words] "Acquire wisdom, acquire understanding," "acquire" [twice] equals yesh in numerical value; and it is the level of Malchus (sovereignty) within Chochmah, as is written elsewhere on [the verse] "Before Me no Kel was formed." See the Zohar, Kedoshim (end of 86a).

Explanation

A numerical proof: Kel (א-ל) equals 31, a tenth of yesh (י-ש, 310). "Acquire wisdom, acquire understanding" pairs the word kneh (155) twice, totalling 310 = yesh, so Chochmah and Binah together are "yesh," and Kel, the light that reaches the emotions, is their tithe. This is called "Malchus of Chochmah," the lowest, outward-facing aspect of the intellect.

והנה השכל שהוא חו״ב הוא גם כן עשירית מלמעלה מן השכל הנק׳ בחינת מאה. וזהו ענין שארז״ל קומתו של אדה״ר הי׳ מאה אמה.

Now the intellect, which is Chochmah and Binah, is likewise a tenth of what is above the intellect, which is called the level of a hundred. And this is the meaning of what our Sages said, that the stature of Adam, the first man, was a hundred cubits.

Explanation

The same ratio repeats one level higher: all of intellect (Chochmah and Binah, the "tens") is only a tenth of what is above intellect, the "hundred." The Sages' statement that Adam's stature was a hundred cubits hints at this: Adam, the complete human form, spans the full "hundred."

והנה למעלה מהשכל יש גם כן בחי׳ הרבה. נר״נ כו׳ וחיה יחידה הם למעלה מהשכל.

And above the intellect, too, there are many levels. Nefesh, Ruach, Neshamah, etc., and Chayah [and] Yechidah are above the intellect.

Explanation

Above intellect there are still more levels. In the soul, Nefesh, Ruach and Neshamah relate to action, feeling and intellect, while Chayah and Yechidah, the two highest levels, are beyond intellect.

Paragraph 2 in brief

The paragraph grounds the "tenth" principle: only a tenth of the intellect flows into emotion (shown by the Name Kel as a tithe of yesh), and intellect itself is only a tenth of the level above it, called "a hundred."

Deeper

The gematria kneh + kneh = 310 = yesh, and Kel = 31 as its tenth, links Chochmah and Binah (together "yesh") to the light they shed into the middos. The Kehot note refers to the Kabbalistic lexicon Me'orei Or under "Yesh" for this equation.

Marei mekomos

  1. 1

    On the words

    בד״ה באתי לגני

    How it connects

    That passage distinguishes the "hidden world" of G‑d's thoughts, which are not seen in the running of the worlds, from His attributes, which do govern them.our note

    Where the note points

    Likkutei Torahליקוטי תורה

    Shir HaShirim, 32a (the discourse beginning "Basi LeGani")

    עלמא דאתכסייא שהחשך יכס׳ ארץ והנה כמו שנראה בחוש בסדר והנהגת העולם בחושך ואור של עוה״ז שבעתות ערב מתחיל להאפיל ולהחשיך ומחשיך ובא עד חצות לילה ומחצות ואילך מאיר ובא מעט מעט כך הענין בגלות השכינה שזמן ירידתה ונפילתה הוא עד חצות שאז נאמר ותפול לפני רגליו ומחצות ואילך הוא מתרוממת מעט מעט שמתעלית ע״י אנשי מעשה הקמים בחצות לעסוק בתורה ובשחר יש לה קימה מעלייתא ע״י התורה ועבודת התפלה והמצות של כללות נשמות ישראל. ולהבין מהו ענין הגילוי וההעלם הנה מבשרי אחזה שכמו שיש אצל האדם שכל ומדות ומחשבה כו׳ כך עד״מ הגם שנאמר כי לא מחשבותי מחשבותיכם הרי נאמר מאד עמקו מחשבותיך מאד עמקו שהם בחי׳ עלמא דאתכסיא ואינם נראים ונגלים בהנהגת עולמות רק הנהגתם הוא ע״פ מדותיו ית׳ וראשיתן הוא החסד כמ״ש עולם חסד יבנה והם כל …

    Our explanationIt parallels the point here: the essence of the intellect stays hidden, and only a small part becomes the attributes.

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    Torah Ohr, Mikeitz, maamar 2לקמן שה״ש לב, א

    page 32a, ¶5

    אור מרצון העליון ב״ה וחכמה עילאה שהן מקור החיות לכל העולמות ואם כך הוא בענין גדולת מעשיו א״כ עאכו״כ מאד עמקו מחשבותיך שהיא בחינה למעלה מעלה מבחי׳ עלמין אלא מקיף וסובב עליהם ואינו מתלבש בתוכם. ומזה יתבונן המשכיל להיות בתורת ה׳ חפצו להיות שש ועלז בה כמ״ש (משלי ח) וכל חפצים לא ישוו בה שאפי׳ חפצים העליונים שהוא כענין שכתוב כל אשר חפץ הוי״ה עשה בשמים ובארץ ושמים הם העולמות …

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    Kehot’s note

    לקמן שה״ש לב, א.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    ובפסוק את קרבני לחמי

    How it connects

    The maamar on "My offering, My bread" explains how the offering is absorbed into the higher beings as bread becomes a person's flesh and blood.our note

    Where the note points

    Likkutei Torahליקוטי תורה

    Parshas Pinchas, 77d

    למעלה מעולם היצירה ועשיה (ועמ״ש בד״ה ונקדשתי בתוך בנ״י בענין כת אחת אומרת קדוש פעם א׳ ובד״ה שחורה אני ונאוה) והקרבן נעשה להם בחינת לחם, כי אין לך עשב מלמטה כו׳ והמזל מקבל משמרי האופנים והאופנים מחיות הקדש שבמרכבה והחיות מהשרפים. ולכן בהעלות הקרבן למעלה עולה ונכלל עד בחי׳ שרפים ונעשה להם בחינת לחם. כמו בחי׳ לחם המתעכל במעי האדם ונעשה כבשר ודם האדם ממש עד שנעשה לו מזון ומוסיף לו כח וחיות. כך הקרבן מתעכל ונכלל בחיות ושרפים עד שנעשה להם מזון ומוסיף כח וחיות בשרפים להעלותם ולאשתאבא בגופא דמלכא ממש (ועמ״ש באגה״ק סד״ה איהו וחיוהי ועמ״ש בביאור ע״פ כי כאשר השמים החדשים ובד״ה כה אמר כו׳ ונתתי לך מ הלכים בין העומדים): ב אך להבין למה בא קרבן התמיד מן הכבש. הענין הוא שעם היות שהחיות של נפש …

    Our explanationThe Alter Rebbe sends the reader there for the image of the sinews that join bone and flesh, a picture of the thin link between intellect and emotion.

    Open it on Sefaria (opens in a new tab)
    Torah Ohr, Mishpatim, maamar 5לעיל פ׳ פנחס עז, ד

    page 77d, ¶28

    חזקים ומתקיימים והוא ע״י שישרפו אותם בכבשן האש וכנ״ל באמרם נלבנה לבנים ונשרפה לשרפה ואז דייקא ותהי להם הלבנה לאבן והיא האבן הנעשה בידי אדם ולא בעצם תולדתם כמו אבנים ממש שהן בריאה בידי שמים.

    Open it on Sefaria (opens in a new tab)

    Kehot’s note

    לעיל פ׳ פנחס עז, ד.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    On the words

    שם אל שהעוא נהירו דחכמתא

    How it connects

    Another Zohar passage the Kehot note gives for the Name Kel as the radiance of Chochmah.our note

    The source

    Zohar, Tzav 17:123–19:134ספר הזהר, צו י״ז:קכ״ג-י״ט:קל״דSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  4. 4

    On the words

    שם אל שהעוא נהירו דחכמתא

    How it connects

    A further Zohar passage cited by the Kehot note for the same idea.our note

    The source

    Zohar, Achrei Mot 24:153–26:164ספר הזהר, אחרי מות כ״ד:קנ״ג-כ״ו:קס״דSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  5. 5

    On the words

    שו״ה קנה — יש

    How it connects

    The note points to this lexicon's entry on "Yesh" for the equation of the two words kneh with yesh (310).our note

    Where the note points

    Me'orei Or (a Kabbalistic lexicon)מאורי אור

    letter yud, entry "Yesh," section 35

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    ע׳ במאו״א אות י׳ מערכת יש סל״ה. [כ].

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  6. 6

    On the words

    קנה חכמה קנה בינה

    How it connects

    "Acquire wisdom, acquire understanding": the two words kneh total 310, the numerical value of yesh.our note

    The source

    Proverbs 4:5משלי ד׳:ה׳Sefaria (opens in a new tab)

    4וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמׇךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה: 5קְנֵה חׇכְמָה קְנֵה בִינָה אַל־תִּשְׁכַּח וְאַל־תֵּט מֵאִמְרֵי־פִי: 6אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ:

    4… and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live; 5Get wisdom, get understanding; Forget not, neither decline from the words of my mouth; 6Forsake her not, and she will preserve thee; Love her, and she will keep thee.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    משלי ד, ה.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  7. 7

    On the words

    לפני לא נוצר אל

    How it connects

    "Before Me no god (el) was formed": the Alter Rebbe refers to his explanation of this verse elsewhere for the Name Kel as a derivative of what is above it.our note

    The source

    Isaiah 43:10ישעיהו מ״ג:י׳Sefaria (opens in a new tab)

    9כׇּל־הַגּוֹיִם נִקְבְּצוּ יַחְדָּו וְיֵאָסְפוּ לְאֻמִּים מִי בָהֶם יַגִּיד זֹאת וְרִאשֹׁנוֹת יַשְׁמִיעֻנוּ יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ וְיִשְׁמְעוּ וְיֹאמְרוּ אֱמֶת: 10אַתֶּם עֵדַי נְאֻם־ה׳ וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה: 11אָנֹכִי אָנֹכִי ה׳ וְאֵין מִבַּלְעָדַי מוֹשִׁיעַ:

    9… their witnesses, that they may be justified; And let them hear, and say: ‘It is truth.’ 10Ye are My witnesses, saith the LORD, and My servant whom I have chosen; that ye may know and believe Me, and understand That I am He; before Me there was no God formed, neither shall any be after Me. 11I, even I, am the LORD; and beside Me there is no saviour.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  8. 8

    On the words

    קומתו של אדה״ר הי׳ מאה אמה

    How it connects

    The Talmud describes Adam's original stature as immense; the Kehot note lists it among the sources for the tradition of Adam's height.our note

    The source

    Chagigah 12aחגיגה י״ב אSefaria (opens in a new tab)
    Sanhedrin 100a:9סנהדרין ק׳ א:ט׳Sefaria (opens in a new tab)

    מֵיתִיבִי: ״וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת״ – רַבִּי מֵאִיר אוֹמֵר: מָאתַיִם אַמָּה, כִּשְׁתֵּי קוֹמוֹת שֶׁל אָדָם הָרִאשׁוֹן. רַבִּי יְהוּדָה אוֹמֵר: מֵאָה אַמָּה, כְּנֶגֶד הֵיכָל וּכְתָלָיו, שֶׁנֶּאֱמַר: ״אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם בְּנוֹתֵינוּ כְזָוִיּוֹת מְחֻטָּבוֹת תַּבְנִית הֵיכָל וְגוֹ׳״.

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria

    Bereshit Rabbah 12:6בראשית רבה י״ב:ו׳Sefaria (opens in a new tab)

    … כי עפר אתה. קומתו מנין? שנאמר: ויתחבא האדם ואשתו. אמר רבי אבהו: באותו השעה גזעה קומתו של אדם הראשון ונעשית של מאה אמה. פרי האילן ופרי הארץ מנין? שנאמר: ארורה האדמה בעבורך. מאורות? רבי שמעון ב"ר יהודה איש כפר עכו אמר משם ר"מ: אע"פ שנתקללו המאורות מערב שבת, לא לקו עד מוצאי שבת. אתיא כרבנן, ולא אתיא כרבי יוסי. דאמר רבי יוסי: אדם הראשון לא לן כבודו עמו. מאי טעמיה? (תהלים מט): אדם ביקר בל ילין וגו'. ורבנן אמרי: במוצאי שבת ניטל זיוו ממנו וטרדו מגן עדן, הדא הוא דכתיב: ויגרש את האדם. וכתיב: משנה פניו ותשלחהו. אר"י בר סימון: אותה האורה שנברא בה העולם אדם הראשון, עמד והביט בה מסוף העולם ועד סופו. כיון שראה הקב"ה מעשה דור …

    The outgrowths [toledot]” – Rabbi Shmuel bar Naḥman said: All toledot that are stated in the Torah are written defectively388 may be written in full form, with two vavs, but usually it is written missing one or both of the vavs. except for two: “These are the offspring [toledot] of Peretz…” (Ruth 4:18), and this one. Why are those [others] defective?] of Adam” (Genesis 5:1), where toledot is missing one vav. Rabbi Yudan said in the name of Rabbi Avin: They are corresponding to the six things that were taken away from Adam the first man [after he sinned]. is six. They are: His radiance, his [eternal] life, his stature, the [extraordinary] produce of the earth, the [extraordinary] fruit of the …

    Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria

    Kehot’s note

    ראה חגיגה יב, א. סנהדרין ק, א. ב״ר יב, ו. וש״נ.

    ספרא בחקותי ([כו, יג] סופ״א). סי׳ יז קוממיות רי״א מאה אמה כאדה״ר. וע׳ ב״ב (עה, א). [כ].

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  9. 9

    On the words

    קומתו של אדה״ר הי׳ מאה אמה

    How it connects

    The same teaching of a future stature of a hundred cubits, like Adam's, cited in the Kehot note.our note

    The source

    Bava Batra 75a:12–13בבא בתרא ע״ה א:י״ב-י״גSefaria (opens in a new tab)

    מֵיתִיבִי: ״וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת״ – רַבִּי מֵאִיר אוֹמֵר: מָאתַיִם אַמָּה, כִּשְׁתֵּי קוֹמוֹת שֶׁל אָדָם הָרִאשׁוֹן. רַבִּי יְהוּדָה אוֹמֵר: מֵאָה אַמָּה, כְּנֶגֶד הֵיכָל וּכְתָלָיו – שֶׁנֶּאֱמַר: ״אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם, בְּנוֹתֵינוּ כְזָוִיֹּת מְחֻטָּבוֹת תַּבְנִית הֵיכָל״! כִּי קָאָמַר רַבִּי יוֹחָנָן – לְכַוֵּוי דְּבֵי זִיקָא.

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  10. 10

    On the words

    שם א-ל שהוא נהירו דחכמתא

    How it connects

    Kehot’s marei makom for these words (its note is below).

    Kehot’s note

    זח״א (צד, א). ובח״ג (ל, ב. לא, א. סה, א). [כ].

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  11. 11

    On the words

    חסד א-ל

    How it connects

    "The kindness of Kel endures all day": the Name Kel is linked to Chesed, the first of the emotive attributes.our note

    The source

    Psalms 52:3תהילים נ״ב:ג׳Sefaria (opens in a new tab)

    2בְּבוֹא דּוֹאֵג הָאֲדֹמִי וַיַּגֵּד לְשָׁאוּל וַיֹּאמֶר לוֹ בָּא דָוִד אֶל־בֵּית אֲחִימֶלֶךְ: 3מַה־תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כׇּל־הַיּוֹם: 4הַוּוֹת תַּחְשֹׁב לְשׁוֹנֶךָ כְּתַעַר מְלֻטָּשׁ עֹשֵׂה רְמִיָּה:

    2… came and told Saul, and said unto him: 'David is come to the house of Ahimelech.' 3Why boastest thou thyself of evil, O mighty man? The mercy of God endureth continually. 4Thy tongue deviseth destruction; Like a sharp razor, working deceitfully.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    תהלים נב, ג.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The soul and the will ¶3–4

3ונגד ה׳ בחי׳ נרנח״י הם ה׳ בחי׳ הנ״ל יחידות עשירות מאות אלפים רבבות כי בחי׳ נפש מקבל רק מבחי׳ העשירית שברוח ועד״ז הרוח מבחי׳ הנשמה כו׳ ועמ״ש מזה בד״ה מה טובו אוהליך

And corresponding to the five levels of Nefesh, Ruach, Neshamah, Chayah and Yechidah are the five levels mentioned above: units, tens, hundreds, thousands, myriads. For the level of Nefesh receives only from the level of the tenth within Ruach, and likewise Ruach from the level of Neshamah, etc. And see what is written about this in the discourse beginning "How goodly are your tents."

Explanation

The five levels of the soul (Nefesh, Ruach, Neshamah, Chayah, Yechidah) correspond to the five numerical ranks: units, tens, hundreds, thousands, myriads. Each lower level receives only a "tenth" of the one above it, so the scale of tithes runs through the whole soul; the Alter Rebbe refers to his maamar "How goodly are your tents" for more on this.

והנה בחי׳ רצון העליון הוא למעלה מהשכל והחכמה ויש בזה גם כן ב׳ בחי׳ רצון וחפץ.

Now the level of the supernal will is above the intellect and Chochmah, and in it, too, there are two levels: will (ratzon) and desire (chefetz).

Explanation

Above intellect is the supernal will, and within will itself there are two levels: ratzon (pure will) and chefetz (desire).

רצון הוא בלי טעם ותענוג. ש תוק כך עלה במחשבה כו׳ וחפץ הוא בבחי׳ טעם ותענוג.

Will is without reason and delight: "Be silent; thus it arose in thought," etc. And desire is in the mode of reason and delight.

Explanation

Ratzon is will with no reason or pleasure behind it, like G‑d's answer to Moshe in the Talmud, "Be silent; thus it arose in My thought," a decision beyond explanation. Chefetz is a desire that comes with a reason and delight, wanting something because it is pleasing.

Paragraph 3 in brief

The paragraph extends the scale of tithes to the five levels of the soul and then begins to look above intellect, where the supernal will has two layers: will without reason, and desire that carries delight.

Deeper

The distinction between ratzon and chefetz prepares the next steps: "thousands" will be tied to will (notzer = ratzon) and "myriads" to the radiance of delight, so that the higher of the two ranks is linked with the delight and not with bare will.

Marei mekomos

  1. 1

    On the words

    נרנח״י

    How it connects

    The Midrash lists five names of the soul: nefesh, ruach, neshamah, chayah and yechidah.our note

    The source

    Zohar I, 81aזח״א פא, אSefaria (opens in a new tab)
    Bereshit Rabbah 14:9בראשית רבה י״ד:ט׳Sefaria (opens in a new tab)

    חמשה שמות נקראו לה: נפש, רוח, נשמה, יחידה, חיה. נפש, זה הדם, שנאמר (דברים יב): כי הדם הוא הנפש. רוח, שהיא עולה ויורדת, שנאמר (קהלת ג): מי יודע רוח בני האדם העולה היא למעלה. נשמה, זו האופיה, דברייתא אמרין האופיתא טבא. חיה, שכל האברים מתים והיא חיה בגוף. יחידה, שכל האברים משנים שנים והיא יחידה בגוף, הדא הוא דכתיב (איוב לד) אם ישים אליו לבו רוחו ונשמתו אליו יאסוף. רבי יהושע בר נחמיה ורבנן. רבי יהושע בר נחמיה אמר: אם ישים אלקים לבו על האדם הזה, רוחו כבר היה בידו, (שנאמר): ונשמתו אליו יאסוף, בגופו כבר יגוע כל אדם, אלא בשעה שאדם ישן, נשמה מחממת את הגוף שלא יצטנן וימות. רבנן אומרים: אם ישים אלקים לבו לאדם הזה, רוחו כבר …

    It [man’s soul] is called by five names: nefesh (Genesis 2:7), ruaḥ (Ezekiel 37:14), neshama (Genesis 2:7), yeḥida (Psalms 22:21), ḥaya (Psalms 143:3). Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deuteronomy 12:23). Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecclesiastes 3:21). also means wind, which ascends and descends. Neshama – this refers to man’s intellect, as people say: Intellect is good. Ḥaya – because all of one’s limbs may die, but it [the soul] remains alive [ḥaya] in the body. Yeḥida – because all of one’s limbs are in pairs, but it [the soul] is solitary …

    Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria

    Devarim Rabbah 2:37דברים רבה ב׳:ל״זSefaria (opens in a new tab)

    Kehot’s note

    זח״א פא, א. רו, א. ב״ר יד, ט. דב״ר ב, לז.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    בד״ה מה טובו אוהליך

    How it connects

    The passage contrasts the mitzvos, "outer limbs" of the King, with the Torah, His wisdom and "inner limb," through which the essence of the Infinite Light, above even sovev and memalei, is drawn down.our note

    Where the note points

    Likkutei Torahליקוטי תורה

    Parshas Balak, 74b (the discourse beginning "Mah Tovu Ohalecha")

    בהם, כן למעלה המצות נק׳ רמ״ח אברים דמלכא שהם בחי׳ כלים ואברים החיצונים אבל התורה שהיא חכמתו ית׳ היא כלי ואבר הפנימי ממש שאור א״ס אינו מלובש אלא בחכמה דוקא וע״כ לא ויתר כו׳. וזהו מה שכתוב במתן תורה אנכי הוי׳ אלקיך פי׳ הוי׳ אלקיך היינו סוכ״ע וממכ״ע, אבל אנכי מי שאנכי הוא עצמות אור א״ס שלמעלה גם מסוכ״ע והוא המתגלה ונמשך להיות הוי׳ אלקיך ממש שבחי׳ שם הוי׳ זה נמשך מבחי׳ אנכי ממש וכמ״ש ממעמקים קראתיך הוי׳. ממעמקים היינו מעצמות אור א״ס ממש שמשם נמשך להיות הוי׳ אלקיך ממש על ידי עסק התורה שהיא גם כן מבחי׳ עומק כמ״ש מאד עמקו מחשבותיך. וכמ״ש ברבות סדר ויקרא ס״פ ג׳ אשרי אדם שיש בו דברי תורה ושמורים בידו כו׳ עליו הכתוב אומר מים עמוקים עצה בלב איש (משלי כ׳) ואומר ממעמקים …

    Our explanationIt fills in how the higher levels reach the lower ones step by step.

    Open it on Sefaria (opens in a new tab)
    Torah Ohr, Yisro, maamar 10לעיל פ׳ בלק עד, ב

    page 74b, ¶17

    תערובת פסולת בכסף וזהב.

    Open it on Sefaria (opens in a new tab)

    Kehot’s note

    לעיל פ׳ בלק עד, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    On the words

    שתוק כך עלה במחשבה

    How it connects

    When Moshe was shown Rabbi Akiva's cruel death and asked why, G‑d answered, "Be silent; thus it arose in My thought": a will above reason.our note

    The source

    Menachot 29b:5מנחות כ״ט ב:ה׳Sefaria (opens in a new tab)

    חזר ובא לפני הקב"ה אמר לפניו רבונו של עולם יש לך אדם כזה ואתה נותן תורה ע"י אמר לו שתוק כך עלה במחשבה לפני אמר לפניו רבונו של עולם הראיתני תורתו הראני שכרו אמר לו חזור [לאחורך] חזר לאחוריו ראה ששוקלין בשרו במקולין אמר לפניו רבש"ע זו תורה וזו שכרה א"ל שתוק כך עלה במחשבה לפני

    He returned and came before the Holy One, Blessed be He, and said before Him, "Master of the Universe! You have a man like this, and You are giving the Torah through me?" He said to Him, "Be silent. This is what I have decided." He said before Him, "Master of the Universe! You have shown me his Torah; show me his reward." He said to him, "Turn backwards." He turned backwards, and saw that they were flaying his flesh with [iron] combs. He said before Him, "Master of the Universe! Such Torah, and such reward!" He said to him, "Be silent. This is what I have decided."

    Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria

    Kehot’s note

    מנחות כט, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4ועמ״ש מזה בביאור ע״פ ואהיה אצלו אמון גבי דוד זמירות קרית להו כו׳. וזהו ענין ונוצר חסד לאלפים שמבחי׳ נוצר אותיות רצון נמשך ומתפשט בחנית אלפים אאלפך חכמה אאלפך בינה.

And see what is written about this in the explanation on [the verse] "And I was beside Him as a nursling," regarding "David, you called them songs," etc. And this is the meaning of "preserving kindness for thousands": from the level of notzer ("preserving"), [whose] letters [are] ratzon ("will"), it is drawn down and spreads into the level of alafim ("thousands"): "I shall teach you (a'alefcha) wisdom, I shall teach you understanding."

Explanation

After referring to his explanation of "And I was beside Him as a nursling" (Proverbs 8:30), which touches on David calling the Torah "songs," the Alter Rebbe reads "preserving kindness for thousands": notzer ("preserving," נוצר) has the same letters as ratzon ("will," רצון). So from the level of will, kindness spreads into "thousands" (alafim), a word related to a'alefcha, "I shall teach you" wisdom and understanding. Will thus is the "thousands" that give rise to the intellect.

ועד״ז ארז״ל התורה קדמה אלפים שנה לעולם. ועמ״ש מענין לאלפים בד״ה מראיהם ומעשיהם וע׳ בפע״ח שער השבת פ״ח בענין ישמח משה כו׳ אלף חלקים של אור כו׳ ע״ש.

And similarly our Sages said: the Torah preceded the world by two thousand years. And see what is written on the subject of "for thousands" in the discourse beginning "Their appearance and their work," and see Pri Etz Chaim, Sha'ar HaShabbos, chapter 8, on the subject of "Moshe rejoices," etc., a thousand parts of light, etc.; see there.

Explanation

The Midrash that "the Torah preceded the world by two thousand years" fits this: the Torah's root is in the level of "thousands." The Alter Rebbe also points to his discourse "Their appearance and their work" in Torah Ohr, and to the Arizal's Pri Etz Chaim (Sha'ar HaShabbos, ch. 8), on the Shabbos prayer "Moshe rejoices" and "a thousand parts of light."

Paragraph 4 in brief

The paragraph places the supernal will at the rank of "thousands": from notzer (the letters of ratzon) kindness spreads into alafim, the source of Chochmah and Binah, which is why the Torah is said to precede the world by "two thousand" years.

Deeper

The root alef (אלף) means both "thousand" and "teach," which is why "thousands" can stand for the source of wisdom and understanding. The reference to Pri Etz Chaim links this rank of "thousands" to the "thousand parts of light" discussed there.

Marei mekomos

  1. 1

    On the words

    ואהיה אצלו אמון

    How it connects

    Wisdom (the Torah) says, "I was beside Him as a nursling, a delight day by day": the Torah as G‑d's delight before creation.our note

    The source

    Proverbs 8:30משלי ח׳:ל׳Sefaria (opens in a new tab)

    29בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ: 30וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכׇל־עֵת: 31מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם:

    29… That the waters should not transgress His commandment, When He appointed the foundations of the earth; 30Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 31Playing in His habitable earth, And my delights are with the sons of men.

    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. 2

    On the words

    ונוצר חסד לאלפים

    How it connects

    One of the Thirteen Attributes of Mercy, "preserving kindness for thousands"; the Alter Rebbe reads notzer as ratzon and "thousands" as a rank.our note

    The source

    Exodus 34:7שמות ל״ד:ז׳Sefaria (opens in a new tab)

    6וַיַּעֲבֹר ה׳ עַל־פָּנָיו וַיִּקְרָא ה׳ ה׳ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת: 7נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים: 8וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ:

    6… proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 7keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’ 8And Moses made haste, and bowed his head toward the earth, and worshipped.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    שמות לד, ז.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    On the words

    נוצר אותיות רצון

    How it connects

    The note refers back to an earlier discussion, in Parshas Matos, of the wordplay that notzer has the letters of ratzon; the page given could not be matched on Sefaria.our note

    Where the note points

    Likkutei Torahליקוטי תורה

    Parshas Matos (23a, as printed in the note), and the sources noted there · not yet checked

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    ע״ל מטות (כג, א). וש״נ.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  4. 4

    On the words

    אאלפך חכמה

    How it connects

    "And I will teach you (a'alefcha) wisdom": the verb from the root alef links "thousands" with teaching wisdom.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

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  5. 5

    On the words

    התורה קדמה אלפים שנה לעולם

    How it connects

    The Midrash states that the Torah preceded the world by two thousand years.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.

  6. 6

    On the words

    התורה קדמה אלפים שנה לעולם

    How it connects

    Another source for the Torah preceding the world by two thousand years, cited in the Kehot note.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.

  7. 7

    On the words

    בד״ה מראיהם ומעשיהם

    How it connects

    The Alter Rebbe himself refers there for more on the meaning of "for thousands"; the note identifies the discourse as the one in Torah Ohr on Yisro.our note

    Where the note points

    Torah Ohrתורה אור

    Parshas Yisro (the discourse beginning "Mar'eihem uMa'aseihem") · not yet checked

    Look for it in the Lubavitch Library (opens in a new tab)

    Kehot’s note

    תו״א פ׳ יתרו.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Delight as a myriad; Sarah as Malchus ¶5–6

5והנה מבואר במ״א שאנו רואים עד״מ באדם שהתענוג הוא הנמשך ומתפשט באריכות והתרחבות ובריבוי יותר מכל כחות הנפש

Now it is explained elsewhere that we see, by way of analogy, in a person, that delight is what is drawn down and spreads out in length and breadth and in multiplicity more than all the powers of the soul.

Explanation

An observation from human experience: of all the soul's powers, delight spreads the widest and takes the most forms.

כי התענוג ישנו בראי׳ ובשמיעה ובכל החושים ובשכל ובמדות כו׳ ומהות התענוג שבראי׳ הוא בסגנון אחר ממהות התענוג שבשמיעה

For delight is present in sight and in hearing and in all the senses, and in the intellect and in the emotive attributes, etc. And the essence of the delight in sight is of a different style from the essence of the delight in hearing,

Explanation

Delight is present in every faculty: seeing, hearing, all the senses, thinking and feeling. And the pleasure of each is different in kind: the pleasure of a beautiful sight is not the pleasure of hearing.

כמו מנגון וכלכי זמר וכן בשכל מהות תענוג בפ״ע כו׳ ועד״ז כמה מיני רבוי תענוגים.

such as a melody and musical instruments; and likewise in the intellect [there is] an essence of delight of its own, etc. And similarly, many kinds of multiplicity of delights.

Explanation

The pleasure of music is its own kind, and the pleasure of understanding is yet another. So delight comes in a great multitude of kinds.

ונודע שכל בחי׳ התענוג שלמטה הוא רק ממה שנפל משבה״כ ולכן ג״ע הוא תענוג אין קץ ומוטב דלידייניה כו׳ ונודע דג״ע הוא רק הארה בעלמא

And it is known that all delight below is only from what fell in the breaking of the vessels. And therefore the Garden of Eden is delight without end, and "it is better that he be judged," etc. And it is known that the Garden of Eden is only a mere glimmer.

Explanation

Yet all the pleasures of this world are only sparks that "fell" in the breaking of the vessels, the primordial collapse by which holy light fell into lower realms. The Garden of Eden, by contrast, is endless delight, so great that the Talmud says of the sinner Acher that "it is better that he be judged" and so come to it; and even that Garden is only a mere glimmer of what is above.

(לכן עד״ז יובן שבחי׳ הארת והתפשטות תענוג העליון נק׳ רבבה לגבי בחי׳ הארת הרצון שהוא בחי׳ לאלפים. כי הוא רב ונעלה יותר עד שמבחי׳ עשירית שתבענוג כו׳ וזהו מ״ש ועתיק יומין יתיב כו׳

(Therefore, in the same way it will be understood that the radiance and spreading of the supernal delight is called "a myriad" relative to the radiance of the will, which is the level of "for thousands." For it is greater and more exalted, to the point that from the level of the tenth within the delight, etc. And this is what is written, "And the Ancient of Days sat," etc.,

Explanation

The parenthesis applies this to the scale: the radiance of the supernal delight is "a myriad" compared with the radiance of will, which was "thousands," because delight is higher, and even a tenth of it is vast. Daniel's vision of "the Ancient of Days" seated on the throne expresses this.

אלף אלפים ישמשוניה ורבו רבוון קדמוהי יקומון כי מבחי׳ ע״י שהוא מקור חיים מקור התענוג אזי גם מה שנמשך ומתפשט ממנו הארה בעלמא בבחי׳ ישמשוניה וקדמוהי יקומון הוא בבחי׳ אלף אלפים ורבו רבוון כו׳.

"a thousand thousands served Him, and myriads of myriads stood before Him." For from the level of the Ancient of Days, which is the source of life, the source of delight, even what is drawn down and spreads from it as a mere glimmer, at the level of "served Him" and "stood before Him," is at the level of a thousand thousands and myriads of myriads, etc.

Explanation

The Ancient of Days (Atik Yomin) is the source of life and of delight. So even the mere glimmer that spreads from it, the angels who "serve Him" and "stand before Him," number "a thousand thousands" and "myriads of myriads." The myriads belong to the rank of delight.

וכמ״ש באד״ר ענין רבוי העלמין בגלגלתא יתבין תליסר אלפי רבוא עלמין כו׳. וזהו ג״כ ענין הללוהו כרוב גודלו).

And as is written in the Idra Rabba on the subject of the multitude of worlds: in the skull (gulgalta) there dwell thirteen thousand myriads of worlds, etc. And this is also the meaning of "Praise Him according to the abundance of His greatness.")

Explanation

The Idra Rabba of the Zohar similarly speaks of "thirteen thousand myriads of worlds" dwelling in the "skull" (gulgalta), the outermost level of Arich Anpin; and the psalm's "Praise Him according to the abundance of His greatness" alludes to the same multiplicity. This closes the parenthesis.

והנה שרה הוא בחי׳ מטרוניתא בחי׳ מל׳ ומקודם נק׳ שרי לשון אדון שלי בלי התפשטות ואח״כ נעשית שרה לכל העולם מלכותך מלכות כל עולמים וכדי להיות ההתפשטות למטה יותר צ״ל ההמשכה הכח לזה מלמעלה יותר

Now Sarah is the level of the Matronita, the level of Malchus. At first she was called Sarai, meaning "my master," without spreading out; and afterward she became Sarah, [mistress] to the whole world: "Your kingdom is a kingdom of all worlds." And in order for the spreading below to be greater, the drawing down of the power for this must be from higher above.

Explanation

Back to Sarah: she stands for Malchus, the "Matronita" (Queen). Her first name, Sarai, means "my master," a rule over a limited sphere; later, as Sarah, she became mistress to the whole world, as Malchus is "a kingdom of all worlds." For influence to spread further below, the power must come from higher above.

ולכן ניתן לה אות ה׳ שהוא כח התפשטות לאורך ורוחב ועמ״ש בענין ה׳ דאברהם בד״ה הנה אברם כו׳.

Therefore she was given the letter heh, which is the power of spreading out in length and breadth. And see what is written on the subject of the heh of Avraham in the discourse beginning "Behold, Avram," etc.

Explanation

So she received the letter heh, whose shape, open wide, expresses spreading out in length and breadth; the Alter Rebbe refers to his discussion of the heh added to Avram's name.

ועיין בזהר פרשת בלק (דקצ״א א׳) אזעירת גרמה כו׳ ומאי איהי י כו׳ עד אתבניאת ואתעבידת כו׳

And see the Zohar, Parshas Balak (191a): "she made herself small," etc., "and what is she? A yud," etc., until "she was built and made," etc.,

Explanation

The Zohar on Balak describes Malchus making herself small, becoming a yud (a mere point),

ה׳ כמלקדמין וכו׳ ע״ש ונת׳ במ״א ומזה יובן ענין שרי ביו״ד ושרה בה״א והנה חיי שרה הוא מבחי׳ מאה.

"a heh as before," etc.; see there, and it is explained elsewhere. And from this the matter of Sarai with a yud and Sarah with a heh will be understood. Now "the life of Sarah" is from the level of a hundred.

Explanation

and then being built up again into a heh. This explains Sarai with a yud and Sarah with a heh. And "the life of Sarah," the life-force that Malchus gives the worlds, comes from the level of "a hundred."

Paragraph 5 in brief

The paragraph places delight above will: its radiance is the "myriad" to will's "thousands." It then returns to Sarah as Malchus, whose name changes from Sarai to Sarah as she spreads to rule all worlds, drawing on the level of "a hundred."

Deeper

The Zohar's image of Malchus shrinking to a yud and being rebuilt as a heh is the Kabbalistic cycle of Malchus diminished and then built up; the extra heh given to Sarah (and Avraham) is the power to spread into the whole world. The Idra Rabba passage places countless worlds already within the outermost "skull" of Arich Anpin, showing how vast even its glimmer is.

Marei mekomos

  1. 1

    On the words

    ומוטב דלדייני׳

    How it connects

    After Acher (Elisha ben Avuyah) died, it was said "better that he be judged and come to the World to Come": the delight there is worth passing through judgment.our note

    The source

    Chagigah 15b:3חגיגה ט״ו ב:ג׳Sefaria (opens in a new tab)

    כִּי נָח נַפְשֵׁיהּ דְּאַחֵר, אָמְרִי: לָא מֵידָן לִידַיְּינֵיהּ, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידָן לִידַיְּינֵיהּ — מִשּׁוּם דַּעֲסַק בְּאוֹרָיְיתָא, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי — מִשּׁוּם דַּחֲטָא. אֲמַר רַבִּי מֵאִיר: מוּטָב דְּלִידַיְּינֵיהּ וְלֵיתֵי לְעָלְמָא דְּאָתֵי. מָתַי אָמוּת, וְאַעֲלֶה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי מֵאִיר סְלֵיק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר.

    When Acher died, they said, "We cannot judge him to punishment [in Gehinnom], but we cannot enter him into the World to Come. We cannot judge him to punishment, because he toiled in Torah; we cannot enter him into the World to Come, because he sinned." Rabbi Meir said, "It is better that they sentence him [so as to purge him of his sins], and he should go to the World to Come [afterwards]. When I die, I will raise smoke from his grave." When Rabbi Meir passed away, smoke came out from the grave of Acher.

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria

    Kehot’s note

    חגיגה טו, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  2. 2

    On the words

    ועתיק יומין יתיב

    How it connects

    Daniel sees "the Ancient of Days" seated on the throne; in Kabbalah, Atik Yomin is the innermost level of Keser, the source of delight.our note

    The source

    Daniel 7:9דניאל ז׳:ט׳Sefaria (opens in a new tab)

    8… סִלְקָת בֵּינֵיהֵן וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אֶתְעֲקַרָה מִן־[קֳדָמַהּ] (קדמיה) וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן: 9חָזֵה הֲוֵית עַד דִּי כׇרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ:

    8… this horn were eyes like the eyes of a man, and a mouth speaking great things. 9I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    דניאל ז, ט.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  3. 3

    On the words

    אלף אלפים ישמשוני׳

    How it connects

    "A thousand thousands served Him, and myriads of myriads stood before Him": even the glimmer of Atik's light reaches the rank of myriads.our note

    The source

    Daniel 7:10דניאל ז׳:י׳Sefaria (opens in a new tab)

    9… וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ: 11חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד …

    9… his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 11I beheld at that time because of the voice of the great words which the horn …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    דניאל ז, י.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  4. 4

    On the words

    וכמ״ש באד״ר

    How it connects

    The Idra Rabba describes vast numbers of worlds within the "skull" (gulgalta) of Arich Anpin.our note

    The source

    Zohar III, 128bזח״ג קכח, בSefaria (opens in a new tab)

    Kehot’s note

    זח״ג קכח, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  5. 5

    On the words

    הללוהו כרוב גודלו

    How it connects

    "Praise Him according to the abundance (rov) of His greatness": abundance, related to "myriad," as the measure of the supernal level.our note

    The source

    Psalms 150:2תהילים ק״נ:ב׳Sefaria (opens in a new tab)

    1הַלְלוּ־קָהּ הַלְלוּ־אֵל בְּקׇדְשׁוֹ הַלְלוּהוּ בִּרְקִיעַ עֻזּוֹ: 2הַלְלוּהוּ בִגְבוּרֹתָיו הַלְלוּהוּ כְּרֹב גֻּדְלוֹ: 3הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר:

    1Hallelujah. Praise God in His sanctuary; Praise Him in the firmament of His power. 2Praise Him for His mighty acts; Praise Him according to His abundant greatness. 3Praise Him with the blast of the horn; Praise Him with the psaltery and harp.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    תהלים קנ, ב.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  6. 6

    On the words

    שרי . . שרה לכל העולם

    How it connects

    The Talmud says Sarai was a princess to her own people and Sarah became a princess to the whole world; the Alter Rebbe reads this as Malchus spreading out.our note

    The source

    Berakhot 13a:7–8ברכות י״ג א:ז׳-ח׳Sefaria (opens in a new tab)

    בַּתְּחִלָּה נַעֲשֵׂית שָׂרַי לְאוּמָּתָהּ, וּלְבַסּוֹף נַעֲשֵׂית שָׂרָה לְכָל הָעוֹלָם כּוּלּוֹ. תָּנֵי בַּר קַפָּרָא: כָּל הַקּוֹרֵא לְאַבְרָהָם ״אַבְרָם״ — עוֹבֵר בַּעֲשֵׂה. שֶׁנֶּאֱמַר: ״וְהָיָה שִׁמְךָ אַבְרָהָם״. רַבִּי אֱלִיעֶזֶר אוֹמֵר: עוֹבֵר בְּלָאו, שֶׁנֶּאֱמַר: ״וְלֹא יִקָּרֵא עוֹד [אֶת] שִׁמְךָ אַבְרָם״.

    At first she was made princess of her own people, but subsequently princess of all the universe Bar Kappara taught : Whoever calls Abraham " Abram " transgresses a command ; as it is said, "Thy name shall be Abraham" (Gen. xvii. 5). R. Eliezer says: He transgresses a prohibition ; as it is said, "Thy name shall no more be called Abram" (ibid.).

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria

    Bereshit Rabbah 47:1בראשית רבה מ״ז:א׳Sefaria (opens in a new tab)

    … ויקרא משה להושע בן נון יהושע. אמר רבי מנא: לשעבר, היתה שרי לעצמה, עכשיו, תהא היא שרה לכל באי העולם:

    “God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her name” (Genesis 17:15). “God said to Abraham: Sarai your wife…” – it is written: “A woman of valor is her husband’s crown” (Proverbs 12:4). Rabbi Aḥa said: Her [Sarah’s] husband was crowned with her, but she was not crowned with her husband. The Rabbis say: She was her husband’s superior. Everywhere the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12). Rabbi Yehoshua ben Korḥa said: The yod that the Holy One blessed be He took from Sarai was removed and a heh inserted in its place. was divided – half for Sarah and half for Abraham.is ten. Half is …

    Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria

    Kehot’s note

    ברכות יג, א. רש״י ד״ה שרי. וראה תוספתא ברכות פ״א. ב״ר פמ״ז, א.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  7. 7

    On the words

    מלכותך מלכות כל עולמים

    How it connects

    "Your kingdom is a kingdom of all worlds": Malchus as the source of the life of all the worlds.our note

    The source

    Psalms 145:13תהילים קמ״ה:י״גSefaria (opens in a new tab)

    12לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: 13מַלְכוּתְךָ מַלְכוּת כׇּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכׇל־דּוֹר וָדֹר: 14סוֹמֵךְ ה׳ לְכׇל־הַנֹּפְלִים וְזוֹקֵף לְכׇל־הַכְּפוּפִים:

    12… the sons of men His mighty acts, And the glory of the majesty of His kingdom. 13Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations. 14The LORD upholdeth all that fall, And raiseth up all those that are bowed down.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  8. 8

    How it connects

    The Zohar on Balak describes Malchus making herself small into a yud and then being built again into a heh.our note

    The source

    Zohar, Balak 6:113–122ספר הזהר, בלק ו׳:קי״ג-קכ״בSefaria (opens in a new tab)

6וזהו ענין חייב אדם לברך מאה ברכות בכל יום ולכן ארז״ל אל תקרי מה אלא מאה

And this is the meaning of "A person is obligated to recite a hundred blessings every day," and therefore our Sages said, "Do not read mah ('what') but me'ah ('a hundred')."

Explanation

The Talmudic rule that one must recite a hundred blessings a day is linked to the verse "What (mah) does G‑d ask of you," which the Sages read as me'ah, "a hundred."

דהיינו שהמל׳ נק׳ מה וממשיכים בה מבחי׳ מאה שהוא בחי׳ כתר שכדי להיות ההתפשטות למטה צ״ל ההמשכה מלמעלה כנ״ל אכן עכ״ז ההמשכה הוא

That is, Malchus is called mah, and into it is drawn from the level of a hundred, which is the level of Keser (the Crown); for in order for there to be spreading below, there must be drawing down from above, as mentioned above. Yet even so, the drawing down is

Explanation

Malchus is called mah ("what?"), a word of self-effacement. Through the blessings, the level of "a hundred," which is Keser (the Crown), is drawn into it, since spreading far below requires a source far above.

רק מבחי׳ מאה. אבל בחי׳ התורה שרשה הוא מבחי׳ רבבות שלמעלה מעלה מבחי׳ ומדריגת מאה.

only from the level of a hundred. But the level of the Torah has its root in the level of myriads, which is far, far above the level and rank of a hundred.

Explanation

Yet this drawing down reaches only the rank of "a hundred." The Torah, by contrast, is rooted in "myriads," which is far higher. This is the turning point of the maamar.

Paragraph 6 in brief

The paragraph links the hundred daily blessings to drawing Keser, "a hundred," into Malchus, and then sets the Torah apart: its root is in the "myriads," far above the hundred.

Deeper

The ranks line up: the attributes as units, intellect as tens, Keser as a hundred, will as thousands, and the radiance of delight as myriads. Blessings bring down the "hundred"; the Torah, "from the holy myriads," brings down a much higher level.

From the holy myriads into the physical ¶7

7וזהו ענין מרבבות קדש. ומשם דוקא יוכל להמשיך ולירד גם למטה בדברים גשמיים סוכה ותפילין כו׳ ועמ״ש סד״ה

And this is the meaning of "from the holy myriads." And specifically from there it can be drawn down and descend even below, into physical things: sukkah and tefillin, etc. And see what is written at the end of the discourse beginning

Explanation

Now the opening verse is explained: the Torah comes "from the holy myriads." Precisely because its source is so high, it can descend all the way down into physical objects, such as a sukkah and tefillin; the higher the source, the lower it can reach.

הנה אברם וסד״ה ראה ריח בני כריח שדה. ועמ״ש בד״ה האזינו השמים בענין תזל כטל כו׳ וכרביבים עלי עשב.

"Behold, Avram," and at the end of the discourse beginning "See, the fragrance of my son is like the fragrance of a field." And see what is written in the discourse beginning "Give ear, O heavens," on the subject of "[My speech] shall flow as the dew," etc., "and as showers upon the grass."

Explanation

The Alter Rebbe refers to three other maamarim, including his explanation of Moshe's song "Give ear, O heavens," where the Torah falls "as showers (revivim) upon the grass."

אשר רביבים זהו ענין ההמשכה מבחי׳ רבבות קדש (והיינו כי חיי שרה שהוא ענין התפשטות חיות העולמות ואתה מחיה את כולם מלכותך מכ״ע הנה שרש המשכה זו נקרא יחוד חיצוניות דחו״ב אין ויש

For revivim ("showers") is the matter of the drawing down from the level of the holy myriads (revavos). (That is: "the life of Sarah," which is the spreading of the life-force (chayus) of the worlds, "And You give life to them all," "Your kingdom is a kingdom of all worlds": the root of this drawing down is called the union of the outer dimension (chitzoniyus) of Chochmah and Binah, Ayin and Yesh.

Explanation

Revivim (showers) shares its root with revavos (myriads): the Torah's rain comes from the holy myriads. In the parenthesis: the life-force of the worlds, "the life of Sarah" (Malchus, which gives life to all), comes from the outer union of Chochmah and Binah, called Ayin and Yesh ("nothing" and "something").

אבל ע״י תומ״צ נמשך מבחי׳ יחוד פנימי׳ דחו״ב ששרש המשכה זו מבחי׳ עתיק וא״ס ממש ועד״ז י״ל ענין מה רב טובך אשר צפנת. כי רב ורבבה ענין א׳.

But through Torah and mitzvos there is drawn down from the level of the union of the inner dimension (pnimiyus) of Chochmah and Binah, the root of which drawing down is from the level of Atik and the Infinite One (Ein Sof) itself. And in the same way one can explain "How abundant is Your goodness, which You have hidden away," for rav ("abundant") and revavah ("myriad") are one concept.

Explanation

Through Torah and mitzvos, however, a person draws from the inner union of Chochmah and Binah, whose root is in Atik and in the Infinite One itself. The verse "How abundant (rav) is Your goodness, which You have hidden away" alludes to this, since rav and revavah come from the same root.

וז״ש רב פעלים כו׳ ועמ״ש ע״פ זכר רב טובך יביעו שיסוד דא״א דהיינו בחי׳ ההשפעה נק׳ רב טובך ולכן דורות הראשונים מאדה״ר עד נח האריכו ימים ביותר והיינו לפי שנמשך אז מבחי׳ א״א)

And this is what is written, "abundant in deeds," etc. And see what is written on [the verse] "They shall utter the remembrance of Your abundant goodness," that the Yesod of Arich Anpin, meaning the level of bestowal, is called "Your abundant goodness." And therefore the first generations, from Adam the first man until Noach, lived exceedingly long lives; that is, because at that time it was drawn down from the level of Arich Anpin.)

Explanation

The phrase "abundant in deeds" (said of Benayahu) is read the same way. In another maamar, the Yesod of Arich Anpin, its channel of giving, is called "Your abundant goodness." That is why the generations from Adam to Noach lived so long: their life was drawn from Arich Anpin.

(כמ״ש בזהר ח״א דל״ז ע״ב) ואח״כ כתיב והיו ימיו מאה ועשרים שנה והיינו ע״ד מ״ש ויהיו חיי שרה מאה שנה כו׳.

(As is written in the Zohar, Part I, 37b.) And afterward it is written, "And his days shall be a hundred and twenty years"; and this is along the lines of what is written, "And the life of Sarah was a hundred years," etc.

Explanation

The Zohar is cited for this. Afterwards life was limited to "a hundred and twenty years," like Sarah's hundred and twenty: the lower rank of "a hundred."

ומכ״ז יובן ג״כ ענין ורב שלום בניך השלום ברבוי כו׳ בד״ה וכל בניך אך עכ״ז הגילוי וההמשכה עתה ע״י התורה מבחי׳ רבבות הנ״ל הוא

And from all this one will also understand the meaning of "And great shall be the peace of your children": the peace in abundance, etc., in the discourse beginning "And all your children." Nevertheless, even so, the revelation and drawing down now, through the Torah, from the level of the myriads mentioned above, is

Explanation

This also explains "great (rav) shall be the peace of your children": peace in abundance, rooted in the myriads. Yet the maamar adds a limit: what the Torah reveals from the myriads now is

רק ואתה לשון תרגום שהוא בחינת אחוריים כי טעמי תורה שהוא פנימיות התורה לא נתגלה עדיין וזה יהיה לעתיד.

only ve'asa ("and He came"), a term of the Aramaic translation (Targum), which is the level of the back (achorayim); for the reasons of the Torah, which are the inner dimension of the Torah, have not yet been revealed, and this will be in the Time to Come.

Explanation

only ve'asa, the Aramaic word for "and He came," the Targum's language. Aramaic is the "back" (achorayim), the outer side: the inner reasons of the Torah, its inner dimension, are not yet revealed, and will be only in the Time to Come.

Paragraph 7 in brief

The paragraph explains "from the holy myriads": the Torah's root is far above the "hundred," which is why Torah and mitzvos can draw the inner union of Chochmah and Binah, rooted in the Infinite One, into physical things. It ends with a qualification: for now this comes only as ve'asa, from the "back."

Deeper

The contrast between the outer union of Chochmah and Binah (Ayin and Yesh), which sustains the worlds, and their inner union, drawn through Torah and mitzvos, is central in Chassidus. The long lives before the Flood show a time when life came from Arich Anpin, later narrowed to the "hundred and twenty."

Marei mekomos

  1. 1

    On the words

    מרבבות קדש

    How it connects

    "He came from the holy myriads": the Alter Rebbe now explains it as the Torah's root above the "hundred."our note

    The source

    Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)

    1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:

    1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  2. 2

    On the words

    ראה ריח בני כריח שדה

    How it connects

    Yitzchak blesses Yaakov, "See, the fragrance of my son is like the fragrance of a field": the opening words of a maamar the Alter Rebbe refers to.our note

    The source

    Genesis 27:27בראשית כ״ז:כ״זSefaria (opens in a new tab)

    26וַיֹּאמֶר אֵלָיו יִצְחָק אָבִיו גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי: 27וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרְכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳ 28וְיִתֶּן־לְךָ הָאֱלֹקִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ:

    26And his father Isaac said unto him: ‘Come near now, and kiss me, my son.’ 27And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed. 28So God give thee of the dew of heaven, And of the fat places of the …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  3. 3

    On the words

    האזינו השמים

    How it connects

    "Give ear, O heavens": the opening of Moshe's song, the title of a maamar the Alter Rebbe refers to.our note

    The source

    Deuteronomy 32:1דברים ל״ב:א׳Sefaria (opens in a new tab)

    1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב:

    1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  4. 4

    On the words

    תזל כטל כו׳ וכרביבים עלי עשב

    How it connects

    "My speech shall flow as the dew... and as showers (revivim) upon the grass": the Torah as rain, with revivim read as related to revavos, myriads.our note

    The source

    Deuteronomy 32:2דברים ל״ב:ב׳Sefaria (opens in a new tab)

    1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב: 3כִּי שֵׁם Havayah אֶקְרָא הָבוּ גֹדֶל לֵאלֹקֵינוּ:

    1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb. 3For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  5. 5

    On the words

    ואתה מחיה את כולם

    How it connects

    "And You give life to them all": the life-force of the worlds, identified here with "the life of Sarah."our note

    The source

    Nehemiah 9:6נחמיה ט׳:ו׳Sefaria (opens in a new tab)

    5… שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרְכוּ אֶת־ה׳ אֱלֹקֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל־כׇּל־בְּרָכָה וּתְהִלָּה: 6אַתָּה־הוּא ה׳ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכׇל־צְבָאָם הָאָרֶץ וְכׇל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכׇל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: 7אַתָּה־הוּא ה׳ הָאֱלֹקִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם:

    5… let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise. 6Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 7Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  6. 6

    On the words

    מה רב טובך אשר צפנת

    How it connects

    "How abundant (rav) is Your goodness, which You have hidden away": rav is linked to revavah, the myriad.our note

    The source

    Psalms 31:20תהילים ל״א:כ׳Sefaria (opens in a new tab)

    19תֵּאָלַמְנָה שִׂפְתֵי־שָׁקֶר הַדֹּבְרוֹת עַל־צַדִּיק עָתָק בְּגַאֲוָה וָבוּז: 20מָה רַב־טוּבְךָ אֲשֶׁר־צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם: 21תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי־אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת:

    19Let the lying lips be dumb, Which speak arrogantly against the righteous, With pride and contempt. 20Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee; Which Thou hast wrought for them that take their refuge in Thee, in the sight of the sons of men! 21Thou hidest them in the covert of Thy presence from the plottings of man; Thou concealest …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  7. 7

    On the words

    רב פעלים

    How it connects

    Benayahu is called "abundant in deeds" (rav pe'alim); the Alter Rebbe reads rav here in the same sense.our note

    The source

    II Samuel 23:20שמואל ב כ״ג:כ׳Sefaria (opens in a new tab)

    19מִן־הַשְּׁלֹשָׁה הֲכִי נִכְבָּד וַיְהִי לָהֶם לְשָׂר וְעַד־הַשְּׁלֹשָׁה לֹא־בָא: 20וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־[חַיִל] (חי) רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־[הָאֲרִי] (האריה) בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג: 21וְהוּא־הִכָּה אֶת־אִישׁ מִצְרִי אִישׁ מַרְאֶה וּבְיַד הַמִּצְרִי חֲנִית וַיֵּרֶד אֵלָיו בַּשָּׁבֶט וַיִּגְזֹל אֶת־הַחֲנִית מִיַּד הַמִּצְרִי וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ:

    19… the three; therefore he was made their captain; howbeit he attained not unto the first three. 20And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow; 21and he slew an Egyptian, a goodly man; and the Egyptian had a spear in his …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  8. 8

    On the words

    זכר רב טובך יביעו

    How it connects

    "They shall utter the remembrance of Your abundant goodness": elsewhere explained as the Yesod of Arich Anpin.our note

    The source

    Psalms 145:7תהילים קמ״ה:ז׳Sefaria (opens in a new tab)

    6וֶעֱזוּז נוֹרְאֹתֶיךָ יֹאמֵרוּ וּגְדֻלָּתְךָ אֲסַפְּרֶנָּה: 7זֵכֶר רַב־טוּבְךָ יַבִּיעוּ וְצִדְקָתְךָ יְרַנֵּנוּ: 8חַנּוּן וְרַחוּם ה׳ אֶרֶךְ אַפַּיִם וּגְדׇל־חָסֶד:

    6And men shall speak of the might of Thy tremendous acts; And I will tell of Thy greatness. 7They shall utter the fame of Thy great goodness, And shall sing of Thy righteousness. 8The LORD is gracious, and full of compassion; Slow to anger, and of great mercy.

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  9. 9

    On the words

    והיו ימיו מאה ועשרים שנה

    How it connects

    "And his days shall be a hundred and twenty years": after the early generations, life is limited to the rank of the "hundred."our note

    The source

    Genesis 6:3בראשית ו׳:ג׳Sefaria (opens in a new tab)

    2וַיִּרְאוּ בְנֵי־הָאֱלֹקִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ: 3וַיֹּאמֶר ה׳ לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה: 4הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹקִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה …

    2… the daughters of men that they were fair; and they took them wives, whomsoever they chose. 3And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 4The Nephilim were in the earth in those days, and also after that, when the sons …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  10. 10

    On the words

    ויהיו חיי שרה מאה שנה

    How it connects

    Sarah's hundred years, the rank of the "hundred" that sustains the worlds.our note

    The source

    Genesis 23:1בראשית כ״ג:א׳Sefaria (opens in a new tab)

    1וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה: 2וַתָּמׇת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ:

    1And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah. 2And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to …

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  11. 11

    On the words

    ורב שלום בניך

    How it connects

    "And great shall be the peace of your children": peace "in abundance," from the level of the myriads.our note

    The source

    Isaiah 54:13ישעיהו נ״ד:י״גSefaria (opens in a new tab)

    12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ: 14בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ:

    12… 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 of thy children. 14In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, …

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    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  12. 12

    On the words

    מלכותך מל׳ כל עולמים

    How it connects

    "Your kingdom is a kingdom of all worlds": Malchus as the life of the worlds.our note

    The source

    Psalms 145:13תהילים קמ״ה:י״גSefaria (opens in a new tab)

    12לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: 13מַלְכוּתְךָ מַלְכוּת כׇּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכׇל־דּוֹר וָדֹר: 14סוֹמֵךְ ה׳ לְכׇל־הַנֹּפְלִים וְזוֹקֵף לְכׇל־הַכְּפוּפִים:

    12… the sons of men His mighty acts, And the glory of the majesty of His kingdom. 13Thy kingdom is a kingdom for all ages, And Thy dominion endureth throughout all generations. 14The LORD upholdeth all that fall, And raiseth up all those that are bowed down.

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    תהלים קמה, יג.

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  13. 13

    How it connects

    The Zohar passage cited for the long lives of the early generations.our note

    The source

    Zohar, Bereshit 48:470–49:479ספר הזהר, בראשית מ״ח:ת״ע-מ״ט:תע״טSefaria (opens in a new tab)

Blessing, holiness, union and the One beyond number ¶8–9

8וזהו ענין שנאמר ישקני מנשיקות פיהו בחינת נשיקין התדבקות רוחא ברוחא בחינת הבל שהואהתגלות פנימיות טעמי תורה אבל עתה הוא רק בבחי׳ אחוריים ואתה כו׳ וכמו שמבואר באריכות ע״פ תורה צוה.

And this is the meaning of what is said, "Let Him kiss me with the kisses of His mouth": the level of kisses, the cleaving of spirit with spirit, the level of breath, which is the revelation of the inner dimension (pnimiyus) of the reasons of the Torah. But now it is only in the level of the back, "ve'asa," etc., as is explained at length on [the verse] "Torah [Moshe] commanded [us]."

Explanation

"Let Him kiss me with the kisses of His mouth" (Song of Songs) asks for the future revelation: a kiss is the joining of one breath and spirit with another, an image for the revelation of the Torah's inner reasons. For now we have only the "back," ve'asa; the Alter Rebbe refers to his longer treatment in the maamar on "Torah [Moshe] commanded [us]."

וזהו וזרח משעיר למו שהוא רק בחי׳ שערות מותרי מוחין כנודע בגשמיות שהשערות אינם ממהות המוח שחותכין אותן ואינו מרגיש כלל.

And this is [the meaning of] "And He shone forth from Se'ir to them": that it is only the level of hairs (se'aros), the surplus of the brain, as is known in the physical, that the hairs are not of the essence of the brain, for they are cut and one feels nothing at all.

Explanation

The same verse says the Torah "shone forth from Se'ir," read as se'aros, hairs. Hair grows from the head but is excess, not part of the brain's substance, which is why cutting it does not hurt. The Torah as we have it is like that: an outer extension of G‑d's wisdom.

וכמ״כ למעלה נובלות חכמה שלמעלה תורה (ואפשר לומר ג״כ שזהו ענין ג׳ מדרגות ברכה קדוש׳ יחוד והיינו כי ברכ׳ זהו ענין מאה ברכות והוא בחינת ויהיו חיי שרה מאה שנה כנ״ל

And similarly above: the Torah is the fallen fruit of the supernal wisdom. (And one could also say that this is the matter of the three levels: blessing, holiness, union. That is: blessing is the matter of the hundred blessings, and it is the level of "And the life of Sarah was a hundred years," as mentioned above,

Explanation

So too the Midrash calls the Torah "the fallen fruit of the supernal wisdom." A new parenthesis proposes three levels: blessing, holiness (kedushah) and union (yichud). Blessing is the hundred daily blessings, the level of "the life of Sarah, a hundred years."

והוא ענין הברכה בבחי׳ ואתה מחיה את כולם אבל קדוש׳ הוא ההמשכה מבחי׳ רבבות קדש ע״י אשר קדשנו במצותיו שהוא המשכת סוכ״ע אלא שמ״מ קדושין הוא עדיין רק בחי׳ אירוסין והוא בחי׳ ואתא כו׳.

and it is the matter of the blessing at the level of "And You give life to them all." But holiness is the drawing down from the level of the holy myriads through "Who has sanctified us with His commandments," which is the drawing down of the light that encompasses all worlds (sovev kol almin). Yet even so, kiddushin is still only the level of betrothal (erusin), and it is the level of "ve'asa," etc.

Explanation

Blessing brings life to the worlds ("You give life to them all"). Holiness is higher: it draws from the holy myriads through the mitzvos ("Who has sanctified us with His commandments"), bringing down the light that encompasses all worlds. Still, kiddushin in the sense of marriage is only betrothal (erusin), not yet full union, and so it is still the level of ve'asa, the "back."

אבל היחוד הוא ההמשכה בבחי׳ פנימיות. גם י״ל כי הנה יש רבבות קדש אבל עכ״ז למעלה מעלה מזה הוא בחי׳ אנת הוא חד ולא בחושבן

But union is the drawing down in the mode of the inner dimension. It can also be said that there are indeed the holy myriads, yet nevertheless, far, far above this is the level of "You are One, but not in number."

Explanation

Union (yichud) is the drawing down of the inner dimension, like the completion of marriage. There is a further point: above even the holy myriads is the level the Tikkunei Zohar describes as "You are One, but not in number," beyond counting altogether.

וזהו ענין יחוד דהיינו להמשיך גילוי אור א״ס ב״ה יחיד ומיוחד חד ולא בחושבן להיות ונגלה כבוד ה׳ כו׳ עין בעין יראו כו׳ ועיין בפרדס בעה״כ ערך יבק ובמאורי אור)

And this is the matter of union: to draw down the revelation of the Infinite Light (Or Ein Sof), blessed be He, singular and unique, "One but not in number," so that "the glory of G‑d shall be revealed," etc., "eye to eye they shall see," etc. And see Pardes, in the Erchei HaKinuyim, the entry "Yabok," and in Me'orei Or)

Explanation

Union means drawing down the revelation of the Infinite Light itself, the One beyond number, so that "the glory of G‑d shall be revealed" and "eye to eye they shall see" (Isaiah), which will happen in the future. The Alter Rebbe cites the Kabbalistic dictionaries: Pardes Rimonim's "Gate of Terms" under "Yabok," and Me'orei Or.

(אות ג׳ סעיף ס״ו ובאות יוד סעיף כ״ג) ובר״מ פ׳ משפטים (דקי״ו סע״א קי״ט א׳) ובפ׳ פקודי (דרס״ב א׳) ובהרמ״ז פ׳ תצא (דרע״ז א׳)

(letter gimmel, section 66, and letter yud, section 23), and in the Ra'aya Mehemna, Parshas Mishpatim (end of 116a, 119a), and in Parshas Pekudei (262a), and in the Ramaz, Parshas Teitzei (277a),

Explanation

He continues the list of sources in the Zohar (the Ra'aya Mehemna on Mishpatim and the Zohar on Pekudei) and in the glosses of the Ramaz (Rabbi Moshe Zacuto) on the Zohar for Teitzei.

בד״ה ומברך בה ועמ״ש מזה סד״ה ענין הנסכים ועמ״ש עוד מענין ברכה וקדושה ע״פ מ״ש בזח ״ג פ׳ בלק (דק״צ ע״ב) בפסוק ברכו ה׳ מלאכיו כו׳

in the passage beginning "and blesses with it." And see what is written about this at the end of the discourse beginning "The matter of the libations." And see further what is written on the subject of blessing and holiness, on what is stated in the Zohar, Part III, Parshas Balak (190b), on the verse "Bless G‑d, His angels," etc.:

Explanation

In the Ramaz's gloss on "and blesses with it," blessing, holiness and union are matched to Binah, Chochmah and Keser. He also points to his own maamar on the libations, and to the Zohar on Balak discussing the verse "Bless G‑d, His angels."

אבל קדוש לא אתמסר לון בלחודייהו אלא בהדי ישראל דלא מקדשי קדושה אלא בהדי ישראל ע״ש ובגמרא נזכר מענין ואתה מרבבות (בחגיגה דט״ז א׳).

"but 'holy' was not handed over to them on their own, but only together with Israel, for they do not sanctify with holiness except together with Israel"; see there. And in the Gemara the subject of "ve'asa from the myriads" is mentioned (in Chagigah 16a):

Explanation

That Zohar says the angels may bless on their own, but may say "holy" only together with Israel: holiness is drawn by the Jewish people. The Talmud (Chagigah 16a) also discusses "ve'asa from the myriads."

אות הוא ברבבה שלו וכ״ה ברבות בשה״ש ס״פ מה דודך י״ל הפי׳ כענין מארז״ל ברבות סדר מקץ פ׳ צ׳ קדושים תהיו יכול כמוני ת״ל כי קדוש אני כו׳ קדושתי למעלה מקדושתכם ונתבאר מזה במ״א.

"He is a sign (os) among His myriad." And so it is in the Midrash Rabbah on Song of Songs, end of [the section] "What is your beloved." One can say the explanation is along the lines of what our Sages said in the Midrash Rabbah, Seder Mikeitz, section 90: "'You shall be holy': could it be like Me? The verse says, 'for I am holy,' etc.: My holiness is above your holiness." And this has been explained elsewhere.

Explanation

There the Talmud reads ve'asa as os, "a sign": G‑d is "a sign among His myriad," distinct from all His hosts; the Midrash on Song of Songs says the same. The Alter Rebbe suggests this parallels the Midrash on "You shall be holy": could it mean as holy as G‑d? No, "for I am holy": "My holiness is above your holiness."

Paragraph 8 in brief

The paragraph contrasts the Torah's present revelation, only "the back" and "hair," with the future "kisses" of its inner dimension, and ranks three levels of drawing down: blessing (the hundred), holiness (the holy myriads, through the mitzvos) and union (the inner dimension, the One beyond number).

Deeper

The Ramaz's gloss, quoted in the Kehot note, maps blessing, holiness and union onto Binah, Chochmah and Keser, and the Kehot note cites Or HaTorah that this order ("Bki") runs from below upward. The Zohar's teaching that angels say "holy" only with Israel shows that kedushah is drawn specifically through the Jewish people's Torah and mitzvos.

Marei mekomos

  1. 1

    On the words

    ישקני מנשיקות פיהו

    How it connects

    "Let Him kiss me with the kisses of His mouth": read as a longing for the revelation of the Torah's inner dimension.our note

    The source

    Song of Songs 1:2שיר השירים א׳:ב׳Sefaria (opens in a new tab)

    1שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה: 2יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן: 3לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ:

    1THE song of songs, which is Solomon’s. 2Let him kiss me with the kisses of his mouth— For thy love is better than wine. 3Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  2. 2

    On the words

    התדבקות רוחא ברוחא

    How it connects

    A Zohar passage on the kiss as the cleaving of spirit with spirit, cited in the Kehot note.our note

    The source

    Zohar, Bereshit 13:153–14:164ספר הזהר, בראשית י״ג:קנ״ג-י״ד:קס״דSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  3. 3

    On the words

    תורה צוה

    How it connects

    "Moshe commanded us the Torah": the verse on which the Alter Rebbe explains this theme at length in the next maamar.our note

    The source

    Deuteronomy 33:4דברים ל״ג:ד׳Sefaria (opens in a new tab)

    3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ: 4תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב: 5וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:

    3… ones—they are in Thy hand; And they sit down at Thy feet, Receiving of Thy words. 4Moses commanded us a law, An inheritance of the congregation of Jacob. 5And there was a king in Jeshurun, When the heads of the people were gathered, All …

    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. 4

    On the words

    וזרח משעיר למו

    How it connects

    "And He shone forth from Se'ir to them": Se'ir is read as se'aros, hairs, the outer extension of wisdom.our note

    The source

    Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)

    1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:

    1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …

    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. 5

    On the words

    ואתה מחי׳ את כולם

    How it connects

    "And You give life to them all": blessing as the flow of life into the worlds.our note

    The source

    Nehemiah 9:6נחמיה ט׳:ו׳Sefaria (opens in a new tab)

    5… שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרְכוּ אֶת־ה׳ אֱלֹקֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל־כׇּל־בְּרָכָה וּתְהִלָּה: 6אַתָּה־הוּא ה׳ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכׇל־צְבָאָם הָאָרֶץ וְכׇל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכׇל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: 7אַתָּה־הוּא ה׳ הָאֱלֹקִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם:

    5… let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise. 6Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 7Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Kehot’s note

    נחמי׳ ט, ו .

    From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

  6. 6

    On the words

    אנת הוא חד ולא בחושבן

    How it connects

    In Elijah's opening prayer (Patach Eliyahu): "You are One, but not in number," G‑d's oneness beyond all counting.our note

    The source

    Tikkunei Zohar 17a:9–11תקוני הזהר י״ז א:ט׳-י״אSefaria (opens in a new tab)

    פתח אליהו ואמר רבון עלמין דאנת הוא חד ולא בחשבן. 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.

    Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  7. 7

    On the words

    ונגלה כבוד ה׳

    How it connects

    "The glory of G‑d shall be revealed, and all flesh together shall see": the future revelation, the level of union.our note

    The source

    Isaiah 40:5ישעיהו מ׳:ה׳Sefaria (opens in a new tab)

    4כׇּל־גֶּיא יִנָּשֵׂא וְכׇל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה: 5וְנִגְלָה כְּבוֹד ה׳ וְרָאוּ כׇל־בָּשָׂר יַחְדָּו כִּי פִּי ה׳ דִּבֵּר: 6קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כׇּל־הַבָּשָׂר חָצִיר וְכׇל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה:

    4… be made low; and the rugged shall be made level, and the rough places a plain; 5And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’ 6Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  8. 8

    On the words

    עין בעין יראו

    How it connects

    "Eye to eye they shall see G‑d's return to Zion": the open vision of the Time to Come.our note

    The source

    Isaiah 52:8ישעיהו נ״ב:ח׳Sefaria (opens in a new tab)

    7מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹקָיִךְ: 8קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה׳ צִיּוֹן: 9פִּצְחוּ רַנְּנוּ יַחְדָּו חׇרְבוֹת יְרוּשָׁלָ͏ִם כִּי־נִחַם ה׳ עַמּוֹ גָּאַל יְרוּשָׁלָ͏ִם:

    7… the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’ 8Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion. 9Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted …

    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. 9

    On the words

    ובר״מ פ׳ משפטים (דקי״ו סע״א

    How it connects

    The Ra'aya Mehemna on Mishpatim, cited by the Alter Rebbe for the levels of blessing, holiness and union.our note

    The source

    Zohar, Mishpatim 11:414–12:424ספר הזהר, משפטים י״א:תי״ד-י״ב:תכ״דSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  10. 10

    On the words

    ובפ׳ פקודי (דרס״ב א׳)

    How it connects

    The Zohar on Pekudei, cited by the Alter Rebbe on the same theme.our note

    The source

    Zohar, Pekudei 52:829–53:838ספר הזהר, פקודי נ״ב:תתכ״ט-נ״ג:תתל״חSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  11. 11

    How it connects

    The Talmud reads ve'asa me'rivevos kodesh as "He is a sign (os) among His myriad."our note

    The source

    Chagigah 16a:1חגיגה ט״ז א:א׳Sefaria (opens in a new tab)

    מַאי דְּרַשׁ? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: ״וְאָתָא מֵרִבְבוֹת קֹדֶשׁ״ — אוֹת הוּא בָּרְבָבָה שֶׁלּוֹ.

    What did he expound [to not think of Metatron as divine]? Rabba the son of the son of Chana said, "Rabbi Yochanan said, ''[And you (heb. v'ata)] from the holy myriads (Deuteronomy 33:2)-' he (ie. Metatron) is a symbol (heb. ot) in His myriad.'"

    Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria

  12. 12

    On the words

    קדושים תהיו

    How it connects

    "You shall be holy, for I am holy": the Midrash reads it as "My holiness is above your holiness."our note

    The source

    Leviticus 19:2ויקרא י״ט:ב׳Sefaria (opens in a new tab)

    1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 2דַּבֵּר אֶל־כׇּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה׳ אֱלֹקֵיכֶם: 3אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי ה׳ אֱלֹקֵיכֶם:

    1And the LORD spoke unto Moses, saying: 2Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy. 3Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  13. 13

    On the words

    ברכו ה׳ מלאכיו

    How it connects

    "Bless G‑d, His angels": the verse the Zohar expounds on angels and blessing.our note

    The source

    Psalms 103:20תהילים ק״ג:כ׳Sefaria (opens in a new tab)

    19ה׳ בַּשָּׁמַיִם הֵכִין כִּסְאוֹ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה: 20בָּרְכוּ ה׳ מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ: 21בָּרְכוּ ה׳ כׇּל־צְבָאָיו מְשָׁרְתָיו עֹשֵׂי רְצוֹנוֹ:

    19The LORD hath established His throne in the heavens; And His kingdom ruleth over all. 20Bless the LORD, ye angels of His, Ye mighty in strength, that fulfil His word, Hearkening unto the voice of His word. 21Bless the LORD, all ye His hosts; Ye ministers of His, that do His pleasure.

    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.

9ועד״ז י״ל כי מרבבות קדש זהו בחי׳ קדושים תהיו שהרי זה ממשיכים ע״י התורה אמנם בחי׳ אות

And along these lines it can be said that "from the holy myriads" is the level of "You shall be holy," for this is drawn down through the Torah. However, the level of "A sign

Explanation

Along the same lines: "from the holy myriads" is the level of "You shall be holy," the holiness a person reaches through the Torah. But "a sign among His myriad"

הוא ברבבה שלו זהו בחי׳ קדושתי למעלה מקדושתכם ולמעלה מעלה גם מבחי׳ רבבות קדש כי אנת הוא חד ולא בחושבן ועד״ז נאמר ולתבונתו אין מספר.

is He among His myriad" is the level of "My holiness is above your holiness," and far, far above even the level of the holy myriads, for "You are One, but not in number." And similarly it is said, "His understanding is beyond number."

Explanation

is "My holiness is above your holiness": G‑d's own holiness, beyond even the holy myriads, because He is "One, but not in number." So too "His understanding is beyond number."

והרי לגבי דבר שאינו בגדר מספר שוין הרבבות עם האחרים וזהו ועתיק יומין יתיב כו׳

For relative to something that is not within the bounds of number, the myriads are equal with the others. And this is [the meaning of] "And the Ancient of Days sat," etc.,

Explanation

Compared with something outside number altogether, a myriad is no greater than the smallest numbers. That is the meaning of Daniel's vision of the Ancient of Days,

אלף אלפי׳ ישמשוניה ורבו רבוון קדמוהי יקומון כו׳ וזהו ענין אות הוא בתוך רבבות קדש.

"a thousand thousands served Him, and myriads of myriads stood before Him," etc. And this is the meaning of "A sign is He within the holy myriads."

Explanation

with "a thousand thousands" and "myriads of myriads" before Him: all these hosts are equal before Him, and He is "a sign" distinct within them.

ברבות בשה״ש שם. ועיין עוד מענין ואתה מרבבות בזח״ב שמות ג׳ א׳ תרומה קל״א א׳:

[So it is] in the Midrash Rabbah on Song of Songs, there. And see further on the subject of "And He came from the myriads" in the Zohar, Part II, Shemos 3a, Terumah 131a.

Explanation

The Alter Rebbe closes by citing the Midrash on Song of Songs again, and two Zohar passages (on Shemos and on Terumah) on "And He came from the myriads."

Paragraph 9 in brief

The closing paragraph distinguishes two levels in the verse: "from the holy myriads," the holiness drawn through the Torah, and "a sign among His myriad," G‑d's own holiness beyond all number, before which even myriads equal the smallest count.

Deeper

The phrase "equal with the others" (שוין הרבבות עם האחרים) reads most naturally as "equal with the units" (אחדים): before the One beyond number, myriads and units are the same. This is the peak of the maamar's numerical ladder.

Marei mekomos

  1. 1

    On the words

    מרבבות קדש

    How it connects

    The maamar's verse, now read on two levels: "from the holy myriads" and, with the Talmud, "a sign among His myriad."our note

    The source

    Deuteronomy 33:2דברים ל״ג:ב׳Sefaria (opens in a new tab)

    1וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹקִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ: 2וַיֹּאמַר ה׳ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אֵשׁ דָּת לָמוֹ: 3אַף חֹבֵב עַמִּים כׇּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ:

    1… the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them. 3Yea, He loveth the peoples, All His holy ones—they are in Thy hand; And they sit …

    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. 2

    On the words

    קדושים תהיו

    How it connects

    "You shall be holy": the holiness a person draws down through the Torah.our note

    The source

    Leviticus 19:2ויקרא י״ט:ב׳Sefaria (opens in a new tab)

    1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה לֵּאמֹר: 2דַּבֵּר אֶל־כׇּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה׳ אֱלֹקֵיכֶם: 3אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי ה׳ אֱלֹקֵיכֶם:

    1And the LORD spoke unto Moses, saying: 2Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy. 3Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: …

    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. 3

    On the words

    אנת הוא חד ולא בחושבן

    How it connects

    "You are One, but not in number" (Patach Eliyahu): the level above even the holy myriads.our note

    The source

    Tikkunei Zohar 17a:9–11תקוני הזהר י״ז א:ט׳-י״אSefaria (opens in a new tab)

    פתח אליהו ואמר רבון עלמין דאנת הוא חד ולא בחשבן. 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.

    Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  4. 4

    On the words

    ולתבונתו אין מספר

    How it connects

    "His understanding is beyond number": G‑d is outside the category of number.our note

    The source

    Psalms 147:5תהילים קמ״ז:ה׳Sefaria (opens in a new tab)

    4מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא: 5גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר: 6מְעוֹדֵד עֲנָוִים ה׳ מַשְׁפִּיל רְשָׁעִים עֲדֵי־אָרֶץ:

    4He counteth the number of the stars; He giveth them all their names. 5Great is our Lord, and mighty in power; His understanding is infinite. 6The LORD upholdeth the humble; He bringeth the wicked down to the ground.

    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. 5

    On the words

    ועתיק יומין יתיב

    How it connects

    The Ancient of Days seated on the throne.our note

    The source

    Daniel 7:9דניאל ז׳:ט׳Sefaria (opens in a new tab)

    8… סִלְקָת בֵּינֵיהֵן וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אֶתְעֲקַרָה מִן־[קֳדָמַהּ] (קדמיה) וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן: 9חָזֵה הֲוֵית עַד דִּי כׇרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ:

    8… this horn were eyes like the eyes of a man, and a mouth speaking great things. 9I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And …

    Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

  6. 6

    On the words

    אלף אלפי׳ ישמשוניה ורבו רבוון קדמוהי יקומון

    How it connects

    The thousands and myriads before Him are all alike before the One beyond number.our note

    The source

    Daniel 7:10דניאל ז׳:י׳Sefaria (opens in a new tab)

    9… וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כׇּרְסְיֵהּ שְׁבִבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק: 10נְהַר דִּי־נוּר נָגֵד וְנָפֵק מִן־קֳדָמוֹהִי אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּהּ וְרִבּוֹ רִבְבָן קָדָמוֹהִי יְקוּמוּן דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ: 11חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד …

    9… his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 10A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 11I beheld at that time because of the voice of the great words which the horn …

    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. 7

    On the words

    בזח״ב שמות ג׳ א׳

    How it connects

    The Zohar on Shemos, cited for "And He came from the myriads."our note

    The source

    Zohar, Shemot 3:14–5:24ספר הזהר, שמות ג׳:י״ד-ה׳:כ״דSefaria (opens in a new tab)

    Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Finished the maamar?

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

In one’s avodah

Through Torah and mitzvos a Jew draws down a light far higher than the life-force that sustains the worlds: from the holy myriads, the inner union of Chochmah and Binah rooted in the Infinite One itself, into physical objects like a sukkah and tefillin. This is the holiness of "Who has sanctified us with His commandments," which the angels can say only together with Israel.

Questions for discussion

  1. Why does the maamar insist that a lower level receives only a "tenth" of the level above it? Where do you see this in your own mind and feelings?
  2. How can the Torah's very high source be the reason it can reach down into physical objects like tefillin?
  3. What is the difference between the "hundred" drawn by blessings and the "myriads" drawn by the Torah and mitzvos?
  4. Why is the Torah's present revelation called ve'asa, "the back," and "hair"? What will change in the Time to Come?
  5. What does it mean that before the One beyond number, myriads and units are equal?

Key terms in this maamar

The emotive attributes (middos)מדות
Love, awe, compassion and the rest. ×10
Chesed (kindness)חסד
Expansive giving. ×3
Gevurah (restraint)גבורה
Measure, limitation and judgment. ×1
Chochmah (wisdom)חכמה
The first flash of insight. ×6
Binah (understanding)בינה
Developing and grasping an insight in detail. ×3
The intellect (mochin)מוחין
Chochmah, Binah and Daas as a whole. ×2
Malchus (sovereignty)מלכות
Kingship: the level through which G‑d's word creates and rules the worlds. ×1
Willרצון
Desire; in G‑d, the level above intellect. ×5
Delightתענוג
Pleasure; the inner root of will. ×11
Keser (the Crown)כתר
The level above intellect: divine will and delight. ×1
Life-forceחיות
The divine vitality that sustains every creation. ×1
The outer dimension (chitzoniyus)חיצוניות
The external, expressive aspect. ×1
The inner dimension (pnimiyus)פנימיות
The innermost core of a level. ×3
The Infinite One (Ein Sof)אין סוף
G‑d's own boundless essence.
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 Infinite Light (Or Ein Sof)אור אין סוף
G‑d's light as it is, beyond all limits, before any contraction.
Yesod (foundation)יסוד
The channel that connects and transmits. ×1

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Contents

Likkutei Torahלקוטי תורה

Parshas V’Zos HaBerachahוזאת הברכה

  1. 1ואתה מרבבות קדשAnd He Came from the Holy Myriads
    1. The scale of numbers ¶1–2
    2. The soul and the will ¶3–4
    3. Delight as a myriad; Sarah as Malchus ¶5–6
    4. From the holy myriads into the physical ¶7
    5. Blessing, holiness, union and the One beyond number ¶8–9
    1. 1
    2. 2
    3. 3
    4. 4
    5. 5
    6. 6
    7. 7
    8. 8
    9. 9
  2. 2תורה צוה לנו משה מורשה קהלת…The Torah that Moshe commanded us is the inheritance of the congregation of Yaakov
  3. 3ביאור ע״פ תורה צוהAn explanation of “The Torah that Moshe commanded us”
  4. 4והיה מדי חדש בחדשו ומדי שבת…“And it shall be, every New Moon on its New Moon and every Shabbos on its Shabbos”
  5. 5מזמור שיר חנוכת הבית כו׳ ולא…“A psalm, a song for the dedication of the House…, and You did not let my enemies rejoice over me”
  6. 6מזמור שיר חנכת הבית לדודA psalm, a song of the dedication of the House, of David