Likkutei Torah · Parshas V’Zos HaBerachah · Maamar 3

ביאור ע״פ תורה צוה

An explanation of “The Torah that Moshe commanded us”

Biur · an explanation of maamar 2

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about 1 h 30 min of study
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The big idea

The Torah we ordinarily study comes only from the “unripe fruit,” the outer side, of G‑d's hidden wisdom, and the Oral Torah receives just a glimmer of it, like a betrothal. On Shemini Atzeres and Simchas Torah, prepared by the prayer and teshuvah of Tishrei, the Written and Oral Torah are joined in a full “marriage” that draws down the very essence of the wisdom above, and every Jew shares in it.

The maamar in brief

The maamar opens with the Midrash that the Torah is the “unripe fruit of the wisdom above.” Supernal Chochmah comes from hidden Chochmah (Keser) not by a chain of cause and effect but across a leap, like hair growing from the brain. So the Written Torah comes from the “hairs,” read into the verse “He shone forth from Se'ir.” The Oral Torah, in turn, is built from the letters of the Written Torah through the “fire” of the Gevuros, and receives only a glimmer of it: Eliezer's “little water from your pitcher.” All this is only betrothal. On Shemini Atzeres, after the “chuppah” of the encompassing light and the seven days of Sukkos, comes the union itself, drawing from the essence of hidden Chochmah, like the drop that carries the father's very essence. So the Torah itself rejoices, and rain is first mentioned then. Israel, rooted in G‑d's inner “thought,” builds this union; the “servants” inherit it. Daily prayer does the same in miniature, so Torah after prayer is higher. Finally, Yitzchak and Rivkah stand for the Gevuros and teshuvah, which in the future will surpass Chesed, and the heartfelt “conversation” of Tishrei's prayer outweighs the “Torah of the children.”

Outline

The Torah as the “unripe fruit” of the wisdom aboveThe Written Torah comes from the outer side of supernal Chochmah, and the Oral Torah reveals only the outer side of the Written Torah; its inner dimension, as the Arizal's story shows, cannot be put into words.¶1–4
Cause and effect versus a leapFrom Chochmah down, the Sefiros unfold as a chain; but Chochmah comes from hidden Chochmah as something from nothing, like hair from the brain.¶5–8
The hairs and “He shone forth from Se'ir”The Thirteen Attributes are the “vegetative” hairs of hidden Chochmah, the source of Chochmah of Atzilus; Se'ir is read as “the hair of yud.”¶9–10
The fire that forms the lettersThe letters latent in the intellect are brought out by the “fire” of the Gevuros, like earth separated from boiling water; from those letters the Oral Torah is drawn, while the twenty-four books are only Rivkah's “pitcher on her shoulder.”¶11–16
A little water from your pitcherThe Oral Torah, Eliezer the servant, receives only a little water from the Written Torah, through the “hands,” the emotive attributes.¶17
Betrothal and marriage: Shemini AtzeresThe year's flow is only betrothal; on Shemini Atzeres, after the chuppah of the encompassing light and the seven days of Sukkos, the union draws from the essence of hidden Chochmah and the Torah itself rejoices.¶18–21
He causes the rain to fallRain is the image of the union's flow; it depends on the “wind” drawn by Torah and mitzvos, and Israel, rooted in G‑d's thought, are the “builders” who bring it about.¶22
Children and servants; Torah after prayerThe “children” carry the union upward, the “servants” inherit it; daily prayer is a daily union, so Torah after prayer carries the essence of Chochmah and is studied for the Torah's own sake.¶23–25
Yitzchak, Rivkah and the future ascendancy of GevurahG‑d's greatest delight comes from turning darkness into light through the Gevuros of teshuvah; now Chesed leads, but in the future Gevurah will rise higher, and Eliezer's mission to Rivkah brought about the union of Mah and Ban.¶26–32
The conversation of the servants in TishreiThe prayer of the Ten Days of Repentance, even as “servants,” draws down the essence of the wisdom above and makes possible the union of Simchas Torah.¶33

Key concepts

The unripe fruit of the wisdom above (novlos chochmah shel maalah)נובלות חכמה שלמעלה: The Midrash's description of the Torah as a lesser offshoot of G‑d's higher wisdom; the maamar identifies it with the “back” of Chochmah and the “hairs.”
Hidden Chochmah (Chochmah Stima'ah)חכמה סתימאה: The level above revealed Chochmah, a reason too hidden to be grasped, from which Chochmah emerges as something from nothing.
Cause and effect versus a leap of levelעילה ועלול / דילוג הערך: In a chain, the cause is present inside the effect; across a leap, as with hair and the brain, the source's essence does not pass into what comes from it.
Hairs (se'aros)שערות: The Thirteen Attributes of Mercy, pictured as the beard of the higher configuration: a thin, remote channel that carries only a trace of the source.
Compressed by fireדכביש באשא: The Zohar's phrase for the Gevuros that bring the letters out of the intellect, like fire separating earth from water.
Betrothal and marriage (kiddushin, nisuin)קדושין ונשואין: The ordinary flow from the Written to the Oral Torah is only betrothal; Shemini Atzeres is the full union, drawing from the essence.
Chuppahחופה: The ascent of both Torahs into the light that encompasses all worlds (Keser), drawn during Sukkos and daily through “with all your might,” which makes the union possible.
Laughter (tzechok)צחוק: G‑d's delight at something new and surprising: darkness turned into light, the source of the future superiority of Gevurah.
Mah and Banמ״ה וב״ן: The giving and receiving aspects, Yitzchak and Rivkah, which are also the Written and Oral Torah.

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The Torah as the “unripe fruit” of the wisdom above ¶1–4

1ביאור ע״פ תורה צוה1 2

An explanation of [the verse] “The Torah [that Moshe] commanded [us]…”

Explanation

The heading: this is a biur, a further explanation, on the verse “The Torah that Moshe commanded us is the heritage of the congregation of Yaakov” (Deuteronomy 33:4), which opens the Torah's closing parshah. It builds on the preceding maamar on the same verse, where the Written Torah and the Oral Torah were described as groom and bride.

Paragraph 1 in brief

The title announces a second, deeper treatment of the verse “The Torah that Moshe commanded us,” read in the season of Shemini Atzeres and Simchas Torah.

Deeper

According to the Kehot note, a version of this maamar without its glosses appears in Or HaTorah, Bereishis, in a discourse beginning “VeRivkah yotzeis” from the year 5589, and Or HaTorah on this parshah contains another explanation of the same verse, written in a different way.

Marei mekomos

1
On the words
ביאור ע״פ תורה צוה
How it connects
Or HaTorah preserves this maamar without the glosses that were added in Likkutei Torah, as part of a discourse on Rivkah going out to draw water, which this maamar develops in its last sections.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis, vol. 7, 1209b, in the discourse beginning “VeRivkah yotzeis” (5589); and on this parshah, p. 1845 (another explanation of “Torah tzivah”) and p. 1847 (an addition to section 4)
Our explanationThe same volume on V'zos HaBerachah also has a differently worded explanation of this verse and an addition to section 4.
Look for it in the Lubavitch Library (opens in a new tab)
The discourse beginning “Moshe kibel Torah” (5640), as transcribed by the Rebbe Rashabד״ה משה קבל תורה תר״מ
5640; published as a booklet in 5758
Our explanationThe note points to this discourse for a parallel treatment of the themes explained here: the source of the Written Torah and how it is drawn into the Oral Torah.
Look for it in the Lubavitch Library (opens in a new tab)
The Tzemach Tzedek’s maamar “ורבקה יוצאת משנת” (5589)ד״ה ורבקה יוצאת משנת תקפ״ט
A maamar of the Tzemach Tzedek, 5589
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
המאמר בלי הגהות נדפס באוה״ת בראשית כרך ז תתתט, ב בד״ה ורבקה יוצאת משנת תקפ״ט.
באוה״ת כאן ע׳ א׳תתמה נמצא עוד ביאור בכותרת ”ביאור ע״פ תורה צוה הנדפס בלק״ת ובאופן אחר מהביאור שנדפס שם”. שם א׳תתמז נמצא הוספה לסעי׳ ד.
לענין מה שמבואר כאן ראה ד״ה משה קבל תורה — תר״מ (הנחת כ״ק אדמו״ר מוהרש״ב . . קונטרס שיצא לאור תשנ״ח).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
תורה צוה
How it connects
“The Torah that Moshe commanded us is the heritage of the congregation of Yaakov.” The whole maamar explains how this Torah passes from its hidden source to the Oral Torah and to every Jew.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.

2הנה תורה שבכתב הוא בחי׳ חכמה כי אורייתא מחכמה עילאה נפקת. והנה איתא בבראשית רבה פרשה י״ז1 ג׳ נובלות הן כו׳ נובלות חכמה שלמעלה תורה2 כו׳

Now, the Written Torah is the level of Chochmah (wisdom), for “the Torah issues from supernal Chochmah.” And it is stated in Bereshis Rabbah, parshah 17: “Three are unripe fruits (novlos), etc.… the unripe fruit of the wisdom above is the Torah, etc.”

Explanation

The Written Torah is rooted in Chochmah, G‑d's supernal wisdom. The Midrash says certain things are novlos, the unripe or fallen fruit of something higher: Torah is only the “fallen fruit” of the wisdom above, a lesser offshoot of it.

פי׳ כי חכמה עילאה דאצילות חכים ולא בחכמה ידיעא למעלה מן השגה ונקרא בחי׳ אין שהוא בחי׳ ביטול בתכלית שלזאת התלבשות אור א״ס בבחי׳ קירוב בחכמה דוקא כמבואר בלק״א.3

This means: the supernal Chochmah of Atzilus is “wise, but not with a knowable wisdom,” above comprehension, and it is called the level of “Ayin” (nothing), which is the level of utter self-nullification (bittul); for this reason the Infinite Light (Or Ein Sof) is enclothed, in a manner of closeness, specifically in Chochmah, as explained in Likkutei Amarim.

Explanation

Supernal Chochmah is beyond all grasp: it is wise, but not with any wisdom we can know. Because it is pure self-nullification, called “Ayin” (nothing), the Infinite Light can dwell in it closely, as the Tanya explains.

ומה שנמשך מבחי׳ חכמה עילאה הנ״ל להתהוות אותיות התורה אינו אלא מבחי׳ אחוריים וחיצוניות החכמה4 שהוא נובלות חכמה כמשי״ת

And what is drawn from the aforementioned level of supernal Chochmah to bring the letters of the Torah into being is only from the level of the back (achorayim) and the outer dimension (chitzoniyus) of Chochmah, which is “the unripe fruit of wisdom,” as will be explained.

Explanation

The letters of the Torah do not come from the core of Chochmah but from its “back,” its outer side. That outer side is what the Midrash means by “the unripe fruit of wisdom.”

(וע׳ בד״ה וכל העם רואים ובאגה״ק ד״ה עוטה אור) והנה תורה שבעל פה הוא פי׳

(And see the discourse beginning “And all the people saw,” and in Iggeres HaKodesh, the discourse beginning “He wraps [Himself] in light.”) Now, the Oral Torah is the interpretation

Explanation

A reference to two related discourses, then a new step: the Oral Torah is the interpretation of the Written Torah.

וביאור על תשב״כ שבתשב״כ אינו מפורש היטב כל המצות לפי שנמשכה מבחי׳ ח״ע שלמעלה מהשגה רק בתושבע״פ בא לידי גילוי לפרש כל פרטי המצות ולכן נקרא תשבע״פ בחי׳ דבור מלכות פה כו׳.

and explanation of the Written Torah; for in the Written Torah all the mitzvos are not clearly spelled out, since it is drawn from the level of supernal Chochmah, which is above comprehension; only in the Oral Torah does it come to revelation, to explain all the details of the mitzvos. And therefore the Oral Torah is called the level of speech: “Malchus [is called] mouth,” etc.

Explanation

The Written Torah states the mitzvos without spelling out their details, because it comes from a wisdom beyond comprehension. The Oral Torah makes the details explicit, so it is linked with speech and with Malchus, which Kabbalah calls “mouth.”

אך אינו בא לידי גילוי בתשבע״פ אלא בחי׳ אחוריים וחיצוני׳ תשב״כ בחינת הארה בעלמא שהם גוף המצות אבל פנימית תשב״כ שהם טנת״א אינם באים לידי גילוי כלל.

However, what comes to revelation in the Oral Torah is only the level of the back and the outer dimension of the Written Torah, the level of a mere glimmer, which is the body of the mitzvos; but the inner dimension of the Written Torah, namely the cantillation marks, vowels, crowns and letters (taamim, nekudos, tagin, osiyos), does not come to revelation at all.

Explanation

Even the Oral Torah reveals only the outer layer of the Written Torah: the practical body of the mitzvos. The Written Torah's inner dimension, carried by its cantillation marks, vowels, crowns on the letters and the letters themselves, never becomes explicit.

Paragraph 2 in brief

The paragraph sets out the maamar's framework: the Written Torah comes from only the outer side of supernal Chochmah, and the Oral Torah reveals only the outer side of the Written Torah, while the Written Torah's inner dimension stays hidden.

Deeper

The contrast between the “back” (achorayim) and the inner side (pnimiyus) of a level recurs throughout the maamar. Later the maamar will show that on Shemini Atzeres, the “marriage” of the two Torahs draws down from the inner essence of Chochmah and not only its outer side.

Marei mekomos

1
On the words
בבראשית רבה פרשה י״ז
How it connects
The note also sends the reader to Torah Ohr, which uses the same Midrash about the “unripe fruit of the wisdom above.”our note
Where the note points
Torah Ohrתורה אור
11c · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Lech Lecha, maamar 1תו״א יא, ג
page 11c, ¶7
נקבה תסובב גבר שמקבלת הארת עתיקא. והענין כנודע שלהיות התפשטו׳ וירידת המדרגו׳ הוא דוקא ע״י בחי׳ ומדרגה יותר עליונה כו׳:
through Binah — “a point in a palace”; “a female shall encompass a male” — for it receives the light of Atika. And the explanation, as is known, is that for there to be an expansion and descent of the levels, this comes specifically through a level and rank that is higher still, etc.
Read it here
Kehot’s note
יז, ה. וראה גם תו״א יא, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
איתא בבראשית רבה פרשה י״ז ג׳ נובלות הן כו׳ נובלות חכמה שלמעלה תורה
How it connects
The Midrash lists three things that are the “unripe fruit” of something higher, including “the unripe fruit of the wisdom above is the Torah.” The Alter Rebbe reads this as saying that the Torah we have comes from the outer side of supernal Chochmah.our note
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)
… אף תרדמה של שטות, דכתיב (ישעיה כט:ט): כי נסך עליכם ה' רוח תרדמה. רבי חנינא בר יצחק אמר: שלושה נובלות הן: נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
כמבואר בלק״א
How it connects
The gloss in Tanya chapter 35 explains why the Infinite Light rests in Chochmah specifically: because Chochmah is the level of Ayin, utter self-nullification.our note
Where the note points
Tanya (Likkutei Amarim)ליקוטי אמרים (תניא)
Chapter 35, in the gloss
והנה, לתוספת ביאור תיבת ״לעשותו״, וגם להבין מעט מזעיר תכלית בריאת הבינונים וירידת נשמותיהם לעולם הזה, להתלבש בנפש הבהמית שמהקליפה וסטרא אחרא, מאחר שלא יוכלו לשלחה כל ימיהם, ולדחותה ממקומה מחלל השמאלי שבלב שלא יעלו ממנה הרהורים אל המח, כי מהותה ועצמותה של נפש הבהמית שמהקליפה – היא בתקפה ובגבורתה אצלם כתולדתה, רק שלבושיה אינם מתלבשים בגופם כנזכר לעיל, ואם כן, למה זה ירדו נשמותיהם לעולם הזה ליגע לריק חס ושלום, להלחם כל ימיהם עם היצר, ולא יכלו לו? ותהי זאת נחמתם, לנחמם בכפליים לתושיה, ולשמח לבם בה׳ השוכן אתם בתוך תורתם ועבודתם. והוא, בהקדים לשון הינוקא [בזהר פרשת בלק] על פסוק: ״החכם עיניו בראשו״ – ״וכי באן אתר עינוי דבר נש כו׳, אלא קרא הכי הוא ודאי, דתנן: לא יהך בר נש בגילויא דרישא ארבע אמות, מאי טעמא, דשכינתא …
Our explanationThat is the point the maamar relies on here.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
פרק לה בהגהה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אלא מבחי׳ אחוריים וחיצוניות החכמה
How it connects
The note points to a later discourse that also discusses how the Torah is drawn from the outer side, the “back,” of Chochmah.our note
Where the note points
Sefer HaMaamarim 5680ספר המאמרים תר״פ
p. 98
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה סה״מ פר״ת ע׳ צח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

3והם הנקראים עלמין סתימין דלא אתגליין שאינם באים לידי גילוי כלל. וכאשר מבואר בפע״ח שט״ז פ״א על האריז״ל שהיה ישן

And these are what are called “the hidden worlds that are not revealed,” for they do not come to revelation at all. And as is explained in Pri Etz Chaim, Shaar 16, chapter 1, about the Arizal, that he was sleeping

Explanation

The hidden inner layers of the Torah are called, in Zohar terminology, “hidden worlds that are not revealed.” The Alter Rebbe now brings a story about the Arizal from Pri Etz Chaim to show how vast they are.

בשבת והיו שפתותיו מרחשין וכשניער שאלו אותו מה שלמד והשיב שאם היה דורש שמונים שנים1 רצופים יומם ולילה לא ישלים לפרש מה ששמע בשעות ההחם.

on Shabbos and his lips were moving, and when he awoke they asked him what he had learned, and he answered that if he were to expound for eighty consecutive years, day and night, he would not finish explaining what he had heard in those hours.

Explanation

The Arizal was seen murmuring in his sleep on Shabbos; afterwards he said that eighty years of teaching day and night could not convey what he had heard in those few hours. The printed ההחם apparently reads ההם, “those.”

Paragraph 3 in brief

The story of the Arizal illustrates that the inner dimension of the Torah is too vast to be put into words.

Marei mekomos

1
On the words
דורש שמונים שנים
How it connects
The same story of the Arizal is cited there, with further sources noted in that place.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Tzav, the discourse beginning “Veheinif,” end of section 2 (17b) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
וע״ל פ׳ צו ד״ה והניף, ספ״ב (יז, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4והיינו מפני שראה והשיג בפנימית התורה שא״א לבוא לידי גילוי כלל בדבור ועמ״ש מזה בביאור המתחיל לבאר ענין קי״ס ובביאור ע״פ ואתחנן.

That is, because he saw and grasped, in the inner dimension of the Torah, what cannot come to revelation at all in speech. And see what is written about this in the explanation that begins “To explain the matter of the Splitting of the Sea,” and in the explanation on “Va'eschanan.”

Explanation

What the Arizal saw was the Torah's inner dimension, which by its nature cannot be expressed in speech. Two other explanations that discuss this are referred to.

וזהו ואתא1 שהוא בלשון תרגום לפי שאינו נמשך אלא בחי׳ אחוריים והארה בעלמא שהם רבבות צמצומים להעלים את עצם החכמה שנקרא קדש שלא יומשך רק הארה חיצוני׳ בעלמא.2

And this is [the word] “ve'asa” [and He came], which is in the language of the Targum, because what is drawn down is only the level of the back and a mere glimmer, which are myriads of contractions (tzimtzumim) to conceal the essence of Chochmah, which is called “kodesh” (holiness), so that only a mere external glimmer is drawn down.

Explanation

The verse uses ve'asa, “and He came,” an Aramaic word, the language of the Targum rather than of the Torah itself. The Alter Rebbe reads this as a sign of a lower, veiled revelation: only a glimmer of Chochmah comes through, behind myriads of contractions that hide its essence, called “kodesh.”

Paragraph 4 in brief

The paragraph ties the hiddenness of the Torah's inner dimension to the wording of the verse “And He came from myriads of holiness.”

Marei mekomos

1
On the words
וזהו ואתא
How it connects
“And He came from myriads of holiness.” The word ve'asa (“and He came”) is Aramaic; the Alter Rebbe reads “myriads” as the many contractions that veil Chochmah, called “holiness.”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
How it connects
Kehot’s note points to Deuteronomy 3:23–7:11 for these words.
The source
Deuteronomy 3:23–7:11דברים ג׳:כ״ג-ז׳:י״אSefaria (opens in a new tab)

Cause and effect versus a leap ¶5–8

5וזהו ואתה מרבבות קדש כנ״ל. ועתה יובן מ״ש וזרח משעיר למו1 שנאמר על תשב״כ שהוא בחי׳ ח״ע שנמשכה מלמעלה מן החכמה רק בבחי׳ שערות.

And this is [the meaning of] “And He came from myriads of holiness,” as [explained] above. And now it will be understood what is written, “And He shone forth to them from Se'ir,” which is said about the Written Torah, which is the level of supernal Chochmah, drawn from above Chochmah only by way of the level of hairs (se'aros).

Explanation

The verse also says “He shone forth to them from Se'ir.” Se'ir is read as se'ar, hair: the Written Torah, supernal Chochmah, is drawn from the level above Chochmah only through “hairs,” a thin and remote channel.

כי הנה ידוע דבחי׳ חכמה עילאה דאצילות הוא ראשית הגילוי שהוא ראשית ההשתלשלות לבחינת בינה ומדות דאצילות עד בחי׳ מלכות דאצילות

For, as is known, the level of the supernal Chochmah of Atzilus is the beginning of revelation, which is the beginning of the chain of descent (hishtalshelus) to the level of Binah and the emotive attributes (middos) of Atzilus, down to the level of Malchus of Atzilus,

Explanation

Chochmah of Atzilus is the first revealed level, and from it the Sefiros unfold step by step: Binah, the emotive attributes, and finally Malchus.

שהוא מקור להתהוות יש מאין שהם מלאכים ונשמות דבי״ע ונקרא השתלשלות עילה ועלול2 כמו מחכמה לבינה שהם ערך זה לזה.

which is the source for bringing into being something from nothing — namely, the angels and souls of [the worlds of] Beriah, Yetzirah and Asiyah. And this is called the chain of cause and effect, as from Chochmah to Binah, which are comparable to one another.

Explanation

Malchus of Atzilus is the source from which the created worlds, their angels and souls, come into being from nothing. Within Atzilus, from Chochmah down, each level causes the next and is comparable to it: a chain of cause and effect.

Paragraph 5 in brief

The paragraph introduces the image of hairs for how Chochmah comes from what is above it, and contrasts it with the orderly chain of cause and effect from Chochmah downward.

Marei mekomos

1
How it connects
“And He came from myriads of holiness”: explained in the previous paragraph as the many contractions that veil Chochmah.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
2
On the words
השתלשלות עילה ועלול
How it connects
The note refers to an earlier place in Likkutei Torah on Devarim that explains the chain of cause and effect, with further sources noted there.our note
Where the note points
Likkutei Torahליקוטי תורה
Devarim volume, 56a (as cited: “ח' דברים”) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ל ח׳ דברים (נו, א). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6וכן מבינה למדות דאצי׳ וכו׳. ויובן כל זה יותר בפרטות ע״פ משל מבשרי אחזה1 כו׳ מכחות הנפש כי

And likewise from Binah to the emotive attributes of Atzilus, and so on. And all this will be understood in greater detail through an analogy — [in the spirit of] “From my flesh I behold, etc.” — from the powers of the soul. For

Explanation

The same comparability holds from Binah to the emotive attributes. To make this concrete the Alter Rebbe uses the human soul as a model, following Job's words “From my flesh I behold [G‑d].”

הנה אנו רואים שהולדת המדות הם מהשכל שלפי ערך גילוי השכל כן יהיה המדות ושלכן התינוק ששכלו קטן מאד מדותיו הם ג״כ לדברים קטנים משא״כ הגדול ששכלו גדול

we see that the emotions are born from the intellect, so that according to the measure of the intellect's revelation, so will the emotions be. And therefore a small child, whose intellect is very small, has emotions that are also for small things, whereas an adult, whose intellect is great —

Explanation

Our emotions are born from our understanding and match its size. A small child, with little understanding, gets excited about small things.

לכן המדות שלו הם ג״כ לדברים גדולים ונמצא שהתהוות המדות הם מהכל ונקרא מוחין למדות והוא בחי׳ עילה ועלול

therefore his emotions are also for great things. Thus it emerges that the coming-into-being of the emotions is from the intellect, and [the intellect] is called the mochin of the emotions; and this is the level of cause and effect

Explanation

An adult, whose understanding is greater, is moved by greater things. So intellect is the cause of the emotions and is called their mochin, their “brains.” The printed מהכל (“from everything”) apparently reads מהשכל, “from the intellect,” and is translated so.

(שהם קרובים בערך זה לזה היינו שאין ביניהם דילוג הערך ממש וזהו נקרא השתלשלות כשלשלת העשויה מטבעות רבות שראשה של זו נקשר ונתחבר בסופה של זו כן המדות מתחלה כלולים בשכל ואח״כ נמשכים בגילוי והשכל מתלבש בהם נמצא בחינה אחרונה שבשכל מלובש ממש בהמדה)

(for they are close in measure to one another, that is, between them there is no real leap of level; and this is called hishtalshelus, like a chain (shalsheles) made of many rings, where the head of one is tied and joined to the end of the other. So too the emotions are at first included in the intellect and afterwards are drawn forth into revelation, and the intellect enclothes itself in them; so it emerges that the last level of the intellect is actually enclothed in the emotion).

Explanation

Intellect and emotion are close enough that one flows into the other with no real leap between them, like the links of a chain. The emotions first exist within the intellect, and afterwards the lowest level of the intellect is actually present inside the emotion.

משא״כ התהוות השכל מלמעלה מהשכל אינו ע״ד הנ״ל שהרי כח השכל שבנפש שממנו נמשך גילוי בהשכלות אינו מושג כלל מהו והוא למעלה ממהות שכל

Whereas the coming-into-being of the intellect from what is above intellect is not in the manner described above; for the power of intellect in the soul, from which revelation in [particular] concepts is drawn forth, is not grasped at all — what it is — and it is above the essence of intellect.

Explanation

The power of intellect itself, the soul's capacity to think, is different: we cannot grasp what it is at all, since it is above intellect as such.

ולכן זה שיתהוה ממנו שכל הוא נקרא יש מאין היינו התהוות חדש ולא ע״ד עילה ועלול לבד.

And therefore the fact that intellect comes into being from it is called “something from nothing,” that is, a new coming-into-being, and not merely in the manner of cause and effect.

Explanation

So when a thought emerges from that capacity, it is like something coming from nothing: a genuinely new existence, not just a cause producing an effect.

Paragraph 6 in brief

Using the human soul, the paragraph distinguishes two kinds of origin: intellect producing emotion (cause and effect, like a chain) and the unknowable power of intellect producing a thought (something from nothing).

Deeper

This distinction between hishtalshelus of cause and effect and yesh me'ayin within the soul is the model for the next paragraphs, where Chochmah comes from Keser by a “leap” and not by a chain.

Marei mekomos

1
On the words
מבשרי אחזה
How it connects
“From my flesh I behold G‑d.” In Chassidus this verse justifies learning about the divine levels from the structure of the human soul, as done here.our note
The source
Job 19:26איוב י״ט:כ״וSefaria (opens in a new tab)
25וַאֲנִי יָדַעְתִּי גֹּאֲלִי חָי וְאַחֲרוֹן עַל־עָפָר יָקוּם: 26וְאַחַר עוֹרִי נִקְּפוּ־זֹאת וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ: 27אֲשֶׁר אֲנִי אֶחֱזֶה־לִּי וְעֵינַי רָאוּ וְלֹא־זָר כָּלוּ כִלְיֹתַי בְּחֵקִי:
25… know that my Redeemer liveth, And that He will witness at the last upon the dust; 26And when after my skin this is destroyed, Then without my flesh shall I see God; 27Whom I, even I, shall see for myself, And mine eyes shall behold, and not another’s. …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב יט, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

7ועמ״ש בד״ה מי מנה עפר יעקב1 בפי׳ בראתיו יצרתיו2 כו׳ ויותר מכן הוא בהנמשל למעלה דהנה מחכמה ואילך הוא בחי׳ השתלשלות עילה ועלול הנזכר בספרים.

And see what is written in the discourse beginning “Who can count the dust of Yaakov,” in the explanation of “I created him, I formed him, etc.” And even more so is it in the analogue above: for from Chochmah onward is the level of the chain of cause and effect mentioned in the books [of Kabbalah].

Explanation

Referring to another discourse, the Alter Rebbe applies the model above: from Chochmah down, the Sefiros unfold as cause and effect, as the Kabbalah books describe.

אבל התהוות החכמה מלמעלה מהחכמה אינו בבחי׳ עילה ועלול רק יש מאין כמ״ש והחכמה מאין תמצא3 כי מה שלמעלה מהחכמה אינו ממהות חכמה כלל.

But the coming-into-being of Chochmah from what is above Chochmah is not by way of cause and effect, but only [as] something from nothing, as it is written, “And Chochmah is found from Ayin (nothing),” for what is above Chochmah is not of the essence of Chochmah at all.

Explanation

But Chochmah itself comes from what is above it as something from nothing, as the verse is read: “Chochmah comes from Ayin.” What is above Chochmah is not a kind of wisdom at all.

Paragraph 7 in brief

Applying the analogy: the Sefiros from Chochmah downward form a chain of cause and effect, but Chochmah emerges from what is above it as something from nothing.

Marei mekomos

1
On the words
מי מנה עפר יעקב
How it connects
“Who can count the dust of Yaakov”: the opening words of the discourse referred to here.our note
The source
Numbers 23:10במדבר כ״ג:י׳Sefaria (opens in a new tab)
9כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן־עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב: 10מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת־רֹבַע יִשְׂרָאֵל תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים וּתְהִי אַחֲרִיתִי כָּמֹהוּ: 11וַיֹּאמֶר בָּלָק אֶל־בִּלְעָם מֶה עָשִׂיתָ לִי לָקֹב אֹיְבַי לְקַחְתִּיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ:
9… it is a people that shall dwell alone, And shall not be reckoned among the nations. 10Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his! 11And Balak said unto Balaam: ‘What hast thou done unto me? I took thee to curse …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בראתיו יצרתיו
How it connects
“I created him, I formed him, [indeed] I made him”: the verse whose explanation in that discourse deals with how the levels come into being.our note
The source
Isaiah 43:7ישעיהו מ״ג:ז׳Sefaria (opens in a new tab)
6אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ: 7כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף־עֲשִׂיתִיו: 8הוֹצִיא עַם־עִוֵּר וְעֵינַיִם יֵשׁ וְחֵרְשִׁים וְאׇזְנַיִם לָמוֹ:
6… not back, bring My sons from far, and My daughters from the end of the earth; 7Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’ 8The blind people that have eyes shall be brought forth, and the deaf that have ears.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
והחכמה מאין תמצא
How it connects
Plainly, “Where can wisdom be found?”; Chassidus reads it as “Wisdom comes from ayin (nothing),” that is, Chochmah comes from a level that is not wisdom at all.our note
The source
Job 28:12איוב כ״ח:י״בSefaria (opens in a new tab)
11מִבְּכִי נְהָרוֹת חִבֵּשׁ וְתַעֲלֻמָהּ יֹצִא אוֹר: 12וְהַחׇכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה: 13לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים:
11… streams that they trickle not; And the thing that is hid bringeth he forth to light. 12But wisdom, where shall it be found? And where is the place of understanding? 13Man knoweth not the price thereof; Neither is it found in the land of the living.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
איוב כח, יב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8ונקרא חכמה סתימאה פי׳ שאינו מושג כלל וזהו ענין שתוק כך עלה במחשבה.1 ואין הענין שאין לזה טעם ח״ו דא״כ הל״ל כך עלה ברצון.

And it is called “hidden Chochmah” (Chochmah Stima'ah), meaning that it is not grasped at all; and this is the meaning of “Be silent — thus it arose in thought.” And the matter is not, G‑d forbid, that there is no reason for it, for if so it should have said, “thus it arose in will.”

Explanation

The level above Chochmah is called “hidden Chochmah” because it cannot be grasped. When Moshe asked about Rabbi Akiva's fate, G‑d answered “Be silent, thus it arose in thought”; the Alter Rebbe notes that it says “thought,” not “will,” so there is a reason, only a hidden one.

אך בחי׳ מחשבה היינו בחי׳ ח״ס טעם הכמוס שא״א להיות מושג כך נדמה כאלו הוא רצון בלי טעם

Rather, the level of “thought” is the level of hidden Chochmah, a concealed reason that cannot be grasped, so that it seems as though it were will without reason

Explanation

That “thought” is hidden Chochmah: a reason so concealed that, from below, it looks like will without reason.

(ועמ״ש מזה בביאור ע״פ כי על כל כבוד חופה2 וע״פ עפ בחקתי ובביאור ע״פ אלה מסעי3 כו׳ ויכתוב משה כו׳ ובפ׳ ואתחנן ד״ה ענין ק״ש)4 ונקרא חכמה ע״ש שהוא מקור החכמה.

(and see what is written about this in the explanation on “For over all the glory there shall be a canopy,” and on “If in My statutes,” and in the explanation on “These are the journeys, etc.… And Moshe wrote, etc.,” and in Parshas Va'eschanan, the discourse beginning “The matter of the Shema”). And it is called Chochmah because it is the source of Chochmah.

Explanation

Several parallel discussions are cited. The printed עפ is apparently אם, as in the verse “If (im) in My statutes,” and the Kehot note reads it so. The hidden level is still called Chochmah because it is the source of Chochmah.

אך אין התהוות החכמה מבחי׳ ח״ס ע״י עילה ועלול רק דילוג הערך.5 וזהו הנקרא בע״ח ובאדר״ז (דרצ״ב ע״א) או״א במזלא אתכלילן וביה תליין6 כו׳

However, the coming-into-being of Chochmah from the level of hidden Chochmah is not by way of cause and effect, but [by] a leap of level. And this is what is said in Etz Chaim and in the Idra Zuta (292a): “Abba and Imma are included in the mazal and depend on it, etc.,”

Explanation

Even so, Chochmah does not come from it by cause and effect but by a leap. The Kabbalah expresses this by saying Abba and Imma (Chochmah and Binah) are included in and depend on the mazal, a part of the beard of the higher configuration.

היינו שאו״א יונקים מבחי׳ שערות דת״ד הנמשכים ממו״ס כמו עד״מ למטה דאע״פ שהשערה נמשכה מהמוח.

that is, Abba and Imma draw nourishment from the level of the hairs of the configurations of the beard (tikkunei dikna), which are drawn from the hidden brain (mocha stima'ah) — just as, by way of analogy, below: although the hair is drawn from the brain,

Explanation

In the Kabbalistic image, Abba and Imma are nourished by the hairs of the beard, which come from the “hidden brain.” In the human body too, hair grows from the brain.

עכ״ז היא רק מותרי מוחין ואינה ערוך לעצם המוחין כי ניקב קרום המוח טריפה7 8 שבזה תלוי החיות והשערות יכולים לגוזזן לגמרי בלי שום כאב.

nevertheless it is only the surplus of the brain and is not comparable to the essence of the brain; for if the membrane of the brain is pierced, [the animal] is treifah, since life depends on it, whereas the hairs can be shorn off entirely without any pain.

Explanation

Yet hair is only the brain's surplus: a pierced brain membrane is fatal in halachah, but hair can be cut without pain. Hair carries a trace of the brain's life, but nothing of its essence.

כך עד״מ המשכת והתהוות החכמה דאצילות מחכמה סתימאה נמשל לבחי׳ שערות שזהו דילוג הערך ולא כמו עילה ועלול שמהות ועצם העילה מתלבש בהעלול כנ״ל ממשל השלשלת.9 10

So too, by way of analogy, the drawing-forth and coming-into-being of the Chochmah of Atzilus from hidden Chochmah is likened to the level of hairs, which is a leap of level, and not like cause and effect, where the essence and substance of the cause is enclothed in the effect, as [explained] above in the analogy of the chain.

Explanation

So Chochmah of Atzilus comes from hidden Chochmah like hair from the brain: across a leap, not like the links of a chain where the cause itself is present in the effect.

Paragraph 8 in brief

The paragraph names the level above Chochmah, hidden Chochmah, and uses the Kabbalistic image of hairs to show that Chochmah derives from it only by a leap and not by cause and effect.

Deeper

The text cites Etz Chaim and the Idra Zuta (292a); the Kehot note places the Etz Chaim passage in the Gate of the Birth of Abba and Imma and Z'eir and Nukva, beginning of chapter 6, where it is quoted from the Idra Zuta (289b). The maamar's earlier point, that the Torah is the novlos of the wisdom above, is thus tied to the “hairs” through which Chochmah is drawn.

Marei mekomos

1
On the words
שתוק כך עלה במחשבה
How it connects
When Moshe was shown Rabbi Akiva's martyrdom and asked “This is Torah and this its reward?”, G‑d answered, “Be silent, thus it arose in thought.” The Alter Rebbe reads “thought” as a hidden reason, hidden Chochmah.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.
2
On the words
בביאור ע״פ כי על כל כבוד חופה
How it connects
There the Alter Rebbe explains that “Be silent” does not mean there is no reason: the will stems from mocha stima'ah, a reason so exalted that it cannot come down into revelation, so to others it appears to be will alone.our note
Where the note points
Likkutei Torahליקוטי תורה
Shir HaShirim, 48a
טעם הדבר לכן רצונו בזה והיה יכול להשיב טעם הדבר וא״כ מה שאמר לו שתוק זהו מפני שנמשך מרצון העליון שלמעלה מהשכל לכן לא היה יכול להגיד לו טעם כי הרצון הוא גבוה הרבה ואינו יכול להשתלשל ולבא לידי גילוי בשכל. אך א״כ הוא ח״ו יראה כעקשות שרוצה אף נגד השכל רק ידוע כי שי מוחא סתימאה הכוונה לזה שנקרא סתימאה כי בודאי יש טעם ע״ז הרצון עלין שרוצה כך רק הטעם הוא נשגב ונעלה גבוה שאין יכול להשתלשל ולבא לידי גילוי לזולתו רק כמוס ונעלם לו לבדו הוא לכן נקרא מוחא היינו שכל גבוה רק סתימאה מכל נעלם לכן אמר לו שתוק בחי׳ שתיקה כך עלה במחשבה שהוא בחי׳ חכמה וטעם עליון שאינו יכול להשיג לזולתו ולזולתו נראה כי הוא רק רצון בלבד בלי שום טעם ורק לו לבדו …
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Torah Ohr, Vayechi, maamar 5לקמן שה״ש מח, א
page 48a, ¶5
באה מההתבוננות כו׳ וגם פי׳ אהבת עולם שהתפעלות ואהבה זו נמשכת מבחינת העולם. היינו כמו עד״מ האדם מתפעל להיות לו אהבה ע״י שרואה מופתים הפך הטבע כמו להפוך ממים לאש או מאש למים שיתהפך מהות אחד למהות אחר עי״ז רואה גדולת ה׳ ית׳ ויגיע לו מזה אהבה לה׳.
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Kehot’s note
לקמן שה״ש מח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ובביאור ע״פ אלה מסעי
How it connects
There the Torah is the inner dimension and the mitzvos the outer dimension, but a supernal outer dimension of which only the outside can be revealed, like “Be silent, thus it arose in thought.”our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Masei, 92d
מבחי׳ אורות והמצות שהן בחי׳ עשייה היינו שהן מבחי׳ כלים (ועיין בע״ח שמ״א פ״ז דיחוד אור א״ס בחכמה נק׳ איהו וחיוהי חד ונודע דחיוהי פי׳ אורות וגרמוהי פי׳ כלים). אך לפי שמ״מ שרש הכלים למעלה מן האורות. לכן פעמים אמרו שהמצות הם למעלה מהתורה וכל הלומד שלא לעשות נוח לו שנתהפכה שלייתו כו׳ כי המצות שהן מבחי׳ כלים הן לגבי התורה שהיא בחי׳ האורות כמשל השליא שמקפת את הולד שנוצרה תחלה מהטפה (וכמ״ש באגה״ק ד״ה איהו וחיוהי כו׳ וזהו גם כן ענין כברייתו של עולם ברישא חשוכא שהוא שרש הכלים והדר נהורא בחי׳ אורות ועמ״ש מענין זה בביאור ע״פ וקבל היהודים כו׳). והענין כי התורה הוא בחי׳ פנימיות והמצות הן בחי׳ חיצוניות אך שהוא חיצוניות עליון שלפיכך לא יוכל להתגלות רק החיצוניות כענין שתוק כך עלה במחשבה והוא בחי׳ גלגלתא …
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Torah Ohr, Megillas Esther, maamar 3לעיל פ׳ מסעי צב, ד
page 92d, ¶18
שלנו שאין אנו משיגים אלא גשמיות הענינים. אבל מ״מ לא נתהווה רק הרוחני׳ שהוא השכל והחכמה אבל לא הדברים הגשמיים ממש כי גשמיות לא נתהווה מרוחניות כלל כי נפש הבהמה הטהורה שהיא מפני שור שבמרכבה ובהמות האסורים הן ממרכבה שבפ׳ שמיני גמל ארנבת שפן כו׳ אין זה אלא בבחי׳ הנפש בלבד אבל לא הגשמיות ממש אלא מהות הגשמיות ועצמותו נתהווה ג״כ מאור א״ס הסוכ״ע להיות יש גשמי ממש כדי להיות …
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Kehot’s note
לעיל פ׳ מסעי צב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ובפ׳ ואתחנן ד״ה ענין ק״ש
How it connects
It distinguishes a will below reason from a will above reason and explains “Be silent” in the same way: there is a reason, but it is too hidden even for the angels.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Va'eschanan, 12a
ואית רצון אית רצון שהוא למטה מן החכמה והדעת והוא רצון שבמדות שנלקח מטו״ד כמו עד״מ בגשמיות בנפש המשכלת ענינים הצריכים לגופו איך שטוב לפניו מו״מ זה שיש בו ריוח וע״כ נפשו חושק ומתאוה ורוצה לעשות כן ואית רצון שהוא למעלה מן הטעם והדעת שלפעמים אדם רוצה בדבר שפילו יבואו כל אדם ויראו לו בשכלם ותבונתם שאין לעשות כן אעפ״כ לא יאבה ולא ישמע להם מפני עקשותו בדבר והוא הרצון שלמעלה מן הדעת שאין הדעת פועל בו שום פעולה. וכן באלקות הוא ע״ד מארז״ל שתוק כך עלה במחשבה כי אין טעם לרצון ואע״פ שבוודאי יש טעם לדבר אך הטעם ההוא נעלם מאד ולא ניתן להשגת המלאכים ולכן אמר להם שתוק כו׳ (ועמ״ש מזה בביאור ע״פ כי על כל כבוד חופה) והנה מחכמה ולמטה נק׳ בחי׳ השתלשלות כי כל השתלשלות הוא …
Our explanationIt adds that from Chochmah downward is called hishtalshelus.
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Torah Ohr, Lech Lecha, maamar 1לעיל יב, א
page 12a, ¶22
לכן אמר לו ישמעאל יחיה לפניך כי אחרי שנקרא אברהם בה״א שעי״ז המשיך התגלות בבחי׳ מל׳ ונתנה לו המילה הי׳ יכול להעלות נצוצות כנר בפני אבוקה שיהיו נכללי׳ בבחי׳ מל׳ כו׳ וכמ״ש ואת הנפש אשר עשו וכו׳. גם שרי היתה נקראת מקודם ביו״ד מורה על צמצום ואח״כ כשהיתה צריכה להוליד את יצחק היתה נק׳ בה״א בהרחבה להורות על המשכה והתגלות. וזהו ויקרא שם אברם בשם ה׳. ויקרא היינו המשכה מא״ב …
“And Avram pitched his tent as far as the place of Shechem” — [Shechem meaning] shoulders: the Chesed and Gevurah of Nukva; “and Elon Moreh” — the Tiferes of Nukva. For all the drawings-down and revelation, Avraham would draw down to Malchus from the hidden intellect. Therefore he said to Him, “May Yishmael live before You!”
Read it here
Kehot’s note
לעיל יב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אך אין התהוות החכמה . . רק דילוג הערך
How it connects
The note points to a long series of discourses that discusses at length how Chochmah emerges from what is above it by a leap and not by gradual cause and effect.our note
Where the note points
Hemshech 5672 (Ayin-Beis)המשך תער״ב
Chapter 204 ff., chapter 208 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה המשך תער״ב פרק רד ואילך, פרק רח ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
או״א במזלא אתכלילן וביה תליין
How it connects
The Idra Zuta, cited by the text itself, says that Abba and Imma are included in the mazal and depend on it; the maamar uses it to show that Chochmah derives from the “hairs” above it.our note
The source
Zohar, Idra Zuta 23:105–24:113ספר הזהר, האדרא זוטא כ״ג:ק״ה-כ״ד:קי״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
ניקב קרום המוח טריפה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
חולין רפ״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ניקב קרום המוח טריפה
How it connects
The Mishnah lists a pierced brain membrane among the injuries that make an animal treifah. The Alter Rebbe contrasts it with hair, which can be cut without harm.our note
The source
Mishnah Chullin 3:1משנה חולין ג׳:א׳Sefaria (opens in a new tab)
אֵלּוּ טְרֵפוֹת בַּבְּהֵמָה. נְקוּבַת הַוֶּשֶׁט, וּפְסוּקַת הַגַּרְגֶּרֶת, נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְנִפְסַק הַחוּט שֶׁלָּהּ, נִטַּל הַכָּבֵד וְלֹא נִשְׁתַּיֵּר הֵימֶנּוּ כְלוּם, הָרֵאָה שֶׁנִּקְּבָה, אוֹ שֶׁחָסְרָה, רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. נִקְּבָה הַקֵּבָה, נִקְּבָה הַמָּרָה, נִקְּבוּ הַדַּקִּין, הַכֶּרֶס הַפְּנִימִית שֶׁנִּקְּבָה, אוֹ שֶׁנִּקְרַע רֹב הַחִיצוֹנָה, רַבִּי יְהוּדָה אוֹמֵר, הַגְּדוֹלָה טֶפַח, וְהַקְּטַנָּה בְּרֻבָּהּ. הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ לַחוּץ, נָפְלָה מִן הַגַּג, נִשְׁתַּבְּרוּ רֹב …
The following internal wounds or defects render animals Terefá: when the œsophagus is perforated; when the trachea is split or torn across in its width; when the membrane or thin skin [which is innermost and nearest] to the brain is perforated; when the heart is perforated till within the cavity of its two ventricles; when the spine is broken, and the spinal chord is severed; when the liver is wanting, and not a vestige thereof remains; when there is a perforation through the two membranes covering the lungs; when the lungs are deficient [of any of their lobes]; R. Simeon saith, "[An animal is only then Terefá] when the lungs are perforated within the bronchial tubes;" when there is a hole …
Hebrew: Torat Emet 357 (Public Domain) · English: Eighteen Treatises from the Mishna (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
וע״פ אם בחקותי
How it connects
The passage discusses Keser as the intermediary between the Emanator and the emanated: its lower part, Atik Yomin, and its second part, Arich Anpin, the hidden root of the ten Sefiros.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Bechukosai, 46c
א״ס (וע׳ מענין טה״ע בביאור ע״פ וכעצם השמים לטהר לעיל בפ׳ משפטים ובמק״מ בראשית ט״ו ד״ה בטהירו עילאה) משא״כ מהותו ועצמותו ית׳ אין שייך כלל לומר בו כן וכנודע ג״כ שהצמצום ומקום פנוי היה רק בהאור כו׳ כמ״ש במ״א. והענין כי הנה ידוע מחלוקת המקובלים אם הכתר נמנה מכלל ע״ס או שאינו מכלל כמו שהובא בפרדס שער ג׳ שיש מי שרצו לומר שהוא אינו בגדר הי״ס כלל רק הוא בחי׳ הארת אור א״ס כו׳. ויש שחלקו ע״ז ואמרו שהוא מכלל הע״ס. והאר״י ז״ל הכריע (בע״ח שער מ״א פ״ג) שהוא בחי׳ ממוצע בין המאציל לנאצלים ויש בו מבחי׳ תחתונה שבאין סוף והוא בחי׳ עתיק יומין וזו הבחינה האצילה את הבחי׳ הב׳ שבו שהוא שרש כל י״ס הנאצלים בבחי׳ העלם ודקות גדול והוא הנק׳ אריך אנפין וב׳ בחי׳ אלו יחד נק׳ כתר …
Our explanationThis is the level from which hidden Chochmah derives.
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Torah Ohr, Vayechi, maamar 3לעיל פ׳ בחקותי מו, ג
page 46c, ¶12
הנבראים ואפי׳ ג״ע העליון נק׳ עלמא דאתגלי׳ לגבי בחי׳ זו שהוא שם שהרי צדיקי׳ נהנים כו׳ אלא שלגבי עוה״ז השפל הגשמי נק׳ עוה״ב ג״ע העליון. אבל לגבי עולמות עליוני׳ נקרא בשם עוה״ז ועלמא דאתגליא מאחר שיש שם הנאה ותענוג הנשמות משא״כ בחי׳ עלמין סתימין הוא מה שאינו מושג ונתפס כלל עין לא ראתה וכו׳ וכל בחי׳ הללו הם מבחינת שמו והודו של שמו כו׳. אבל בא״ס ב״ה עצמו לא שייך …
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Kehot’s note
לעיל פ׳ בחקותי מו, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
וזהו הנק׳ בע״ח
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ש׳ הולדת או״א וזו״ן רפ״ו מאדר״ז (רפט, ב).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The hairs and “He shone forth from Se'ir” ¶9–10

9והנה פי׳ השערות ידוע ג״כ שהם י״ג מדות ונוצר חסד1 כו׳. והענין כי יש דצח״מ

Now, the meaning of the hairs is also known: they are the Thirteen Attributes [of Mercy], and “Notzer chesed” (He preserves kindness), etc. And the matter is that there are [the categories of] inanimate, vegetative, animal and speaking.

Explanation

In Kabbalah the “hairs” of the beard of the higher configuration are the Thirteen Attributes of Mercy, among them “Notzer chesed.” To explain why they are called hairs, the Alter Rebbe uses the four kinds of creation: inanimate, vegetative, animal and speaking (human).

והנה במדבר יש ג״כ כלול דצ״ח כי העצמות הם בחי׳ דומם2 ושערות בחי׳ צומח כו׳.

And within the speaking [being] as well, the inanimate, vegetative and animal are included: for the bones are the level of the inanimate and the hairs the level of the vegetative, etc.

Explanation

Even within a human being all four are present: the bones are like the inanimate, and the hair, which grows, is like the vegetative.

וכן ג״כ יש דצח״מ רוחני בכחות הנפש המדברת האותיות הם בחינת דומם והמדות הם בחי׳

And likewise there are also a spiritual inanimate, vegetative, animal and speaking in the powers of the speaking soul: the letters are the level of the inanimate, and the emotive attributes are the level of

Explanation

The same four exist spiritually within the soul's powers. The letters of speech are the “inanimate” level.

צומח שיש בהם גידול שמתחלה ההתפעלות קטנה ואח״כ מתגדלת והשכל הוא בחי׳ חי כמ״ש והחכמה תחיה3 ומקור השכל שהוא בחי׳ ח״ס הוא בחי׳ מדבר

the vegetative, for they have growth — at first the arousal is small and afterwards it grows; and the intellect is the level of the animal, as it is written, “Wisdom gives life”; and the source of the intellect, which is the level of hidden Chochmah, is the level of the speaking,

Explanation

Emotions are “vegetative” because they grow from a small stirring to a large one. Intellect is “animal,” alive, as the verse says “wisdom gives life,” and the source of intellect, hidden Chochmah, is the “speaking” level, the highest.

כי שרש התהוות הדבור שהוא האותיות נלקח מקדמות השכל שבנפש שלמעלה מהשכל הגלוי כנזכר בד״ה ויעש דוד שם (ואף שהאותיות הן בחי׳ דומם הרי נעוץ סופןבתחלתן כו׳)

for the root of the coming-into-being of speech, which is the letters, is taken from the primordial [stage] of the intellect in the soul, which is above the revealed intellect, as mentioned in the discourse beginning “And David made a name.” (And though the letters are the level of the inanimate, [nevertheless] “their end is embedded in their beginning,” etc.)

Explanation

Speech is placed with the highest level because the letters are rooted in the soul's first stirrings, above revealed thought. Though letters are the lowest level, “their end is embedded in their beginning,” a phrase from Sefer Yetzirah: the lowest is rooted in the highest.

והנה בבחי׳ מדבר עצמו שהוא ח״ס כלול ג״כ ד׳ בחי׳ כנ״ל במשל נפש המדברת הכלולה מד׳ בחי׳

Now, within the level of the speaking itself, which is hidden Chochmah, four levels are also included, as above in the analogy of the speaking soul, which is comprised of four levels,

Explanation

Hidden Chochmah, the “speaking” level above, itself also contains all four levels, just as the soul does.

וכן גוף האדם המדבר כלול מד׳ בחי׳ ובחי׳ המדות דח״ס נקרא צומח ולכן נקרא שערות שהן בחי׳ צומח שבגוף

and likewise the body of the speaking human being is comprised of four levels. And the level of the emotive attributes of hidden Chochmah is called “vegetative,” and therefore it is called “hairs,” which are the vegetative level in the body.

Explanation

The emotive attributes within hidden Chochmah (the Thirteen Attributes) are its “vegetative” level, and that is why they are called hairs, the vegetative part of the body.

והנה במשל גשמי מובן שדומם וצומח הן קרובים זה לזה ומובדלין בערך מבחי׳ חי שיש בו נפש החיוני׳ וכש״כ מבחי׳ מדבר כו׳

Now, in the physical analogy it is understood that the inanimate and the vegetative are close to one another, and are separated in measure from the level of the animal, which has a vital soul, and all the more so from the level of the speaking, etc.

Explanation

In nature, the inanimate and the vegetative are close to each other, but far removed from the animal, which has a living soul, and even further from the human being.

וכמו שבגוף האדם ג״כ אינן ערוך השערות שהן בחי׳ צומח לגבי אברי הגוף שבהן מלובש נפש החיונית והשכלי׳ כמו הלב ומוח ואפילו לגבי שאר האברים.

And just as in the human body, too, the hairs, which are the vegetative level, are not comparable to the limbs of the body in which the vital and intellectual soul is enclothed, such as the heart and brain, and not even to the other limbs,

Explanation

In the body, too, hair bears no comparison to the organs that house the soul, like the heart and brain, or even to the other limbs.

כך אין ערוך בחי׳ מדות ונוצר חסד לגבי עצם הח״ס ולכן נמשלו לשערות שהוא בחי׳ צומח הכלול במדבר כו׳

so the level of the attributes and “Notzer chesed” is not comparable to the essence of hidden Chochmah; and therefore they are likened to hairs, which are the vegetative level included in the speaking, etc.,

Explanation

So the Thirteen Attributes bear no comparison to the essence of hidden Chochmah; they are only its “hair,” the vegetative part within the speaking.

שאינו ערוך אפילו לגבי נפש החיונית שבמדבר כש״כ לגבי נפש השכלית ובחי׳ שערות אלו הן הן מקור ושרש להתהוות החכמה דאצילות וא״כ אין זה בחי׳ השתלשלות עילה ועלול רק דילוג הערך.

which is not comparable even to the vital soul in the speaking [being], and all the more so to the intellectual soul. And these very hairs are the source and root of the coming-into-being of the Chochmah of Atzilus; and if so, this is not the level of a chain of cause and effect, but a leap of level.

Explanation

Yet these “hairs” are exactly the source of Chochmah of Atzilus. So Chochmah does not come from hidden Chochmah by a continuous chain but across a leap.

Paragraph 9 in brief

Through the four kinds of creation, the paragraph explains why the Thirteen Attributes are called “hairs” and why Chochmah of Atzilus, which derives from them, stands at a leap from the essence of hidden Chochmah.

Deeper

The Alter Rebbe's cross-reference to “And David made a name” is to a discourse on the root of speech in the soul's primordial thought. The Kehot note on the bones as the inanimate level also refers to an earlier Likkutei Torah passage in Parshas Chukas.

Marei mekomos

1
On the words
ונוצר חסד
How it connects
“Notzer chesed la'alafim,” one of the Thirteen Attributes of Mercy. The Kabbalah links these attributes with the hairs of the beard of the higher configuration.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
כי העצמות הם בחי׳ דומם
How it connects
An earlier passage in Likkutei Torah that also describes the bones as the inanimate level in a person.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Chukas, 58a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Va’eira, maamar 4לעיל פ׳ חקת נח, א
page 58a, ¶21
הקרי כך והכתיב כך ולכן כל אותיותיה ספורים ומנויים בל יעדוף ובל יחסור. וכל אות ואות צ״ל בדמותו וצלמו מפני שרומזים להמשכה עליונה מח״ע אבל עצמות ההשכלה אינו מתלבש באותיות תורה שבכתב. משא״כ בתורה שבע״פ הן עצמות ההשכלה מלובשת באותיות ההלכה ולכן אין מדקדקין באותיותיה כ״כ רק ההשכלה היא עיקרית המתגלה תוך האותיות גם לפי רבוי ההשכלה כך ירבו אותיותיה.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה גם לעיל פ׳ חקת נח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
והחכמה תחי׳
How it connects
“Wisdom gives life to those who have it.” The Alter Rebbe uses it to link intellect with the “animal” (living) level; the verse itself reads without the initial vav, as the Kehot note points out.our note
The source
Ecclesiastes 7:12קהלת ז׳:י״בSefaria (opens in a new tab)
11טוֹבָה חׇכְמָה עִם־נַחֲלָה וְיֹתֵר לְרֹאֵי הַשָּׁמֶשׁ: 12כִּי בְּצֵל הַחׇכְמָה בְּצֵל הַכָּסֶף וְיִתְרוֹן דַּעַת הַחׇכְמָה תְּחַיֶּה בְעָלֶיהָ: 13רְאֵה אֶת־מַעֲשֵׂה הָאֱלֹקִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ:
11Wisdom is good with an inheritance, Yea, a profit to them that see the sun. 12For wisdom is a defence, even as money is a defence; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it. 13Consider the work of God; for who can make that straight, which He hath made crooked?
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
קהלת ז, יב. ושם בלא ו׳ [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

10וזהו שנאמר במ״ת וזרח משעיר למו.1 פי׳ שעיר היינו שער יו״ד כי התורה שהיא חכמה דאצילות נמשכת מבחי׳ חכמה סתימאה ע״י שערות לבד.2

And this is what is said at the Giving of the Torah: “And He shone forth to them from Se'ir.” The meaning of “Se'ir” is se'ar yud (the hair of yud), for the Torah, which is the Chochmah of Atzilus, is drawn from the level of hidden Chochmah through hairs alone.

Explanation

The word Se'ir (שעיר) is read as se'ar (שער, hair) plus a yud (י). The Torah, Chochmah of Atzilus, comes from hidden Chochmah only through the “hairs.”

והנה השערה היא בחי׳ ו׳ והאור שבתוך השערה הוא בחי׳ יו״ד וכנודע שהשערה חלולה ומלובש בתוכה יניקה מהמוח

Now, the hair is the level of vav, and the light within the hair is the level of yud, as it is known that the hair is hollow and within it is enclothed nourishment from the brain

Explanation

A hair is shaped like the letter vav (a line), and the light running inside it is a yud. Hair is described as hollow, carrying nourishment from the brain.

(ועיין מזה בלק״ת ר״פ תולדות3 הביאו הרמ״ז בפ׳ אמור דף צ״ד) ומה שנקרא יו״ד להיות כי נודע שיש בחי׳ עשירי׳ מאות אלפים רבבות.

(and see about this in Likkutei Torah, at the beginning of Parshas Toldos, which the Ramaz cites on Parshas Emor, page 94). And the reason it is called yud is that, as is known, there are the levels of tens, hundreds, thousands and myriads.

Explanation

The Likkutei Torah cited here is the Arizal's work of that name, as the Kehot note states, quoted by the Ramaz (Rabbi Moshe Zacut) on the Zohar. The light is called yud (ten) because the levels are counted in tens, hundreds, thousands and myriads.

והנה אלפים ורבבות הם בא״א וגם לפעמים מאות כנזכר במאמר מאה ועשרים ושבע שנים דשני חיי שרה.4

Now, the thousands and myriads are in Arich Anpin, and sometimes also the hundreds, as mentioned in the maamar on “One hundred and twenty and seven years” of “the years of the life of Sarah.”

Explanation

The higher counts, thousands and myriads and sometimes hundreds, belong to Arich Anpin, the inner level of Keser; this was discussed in the maamar on Sarah's years.

אך מה שיוכל להתלבש בהשערה הוא רק בחי׳ עשירית שזהו בחי׳ יו״ד לבד (צ״ע ע׳ לקמן)

But what can be enclothed in the hair is only the level of tens, which is the level of yud alone (this needs examination; see below).

Explanation

Only the “tens,” the yud, can pass through a hair. The Alter Rebbe adds that the point needs further examination.

וזהו ענין משארז״ל נובלות חכמה של מעל׳ תורה5 פי׳ חש״מ היינו ח״ס דא״א שנקרא חכים ולא בחכמה ידיעא כידוע ואורייתא שהיא חכמה דאצילות נמשכת מח״ס רק מבחי׳ הנובלות שבה

And this is the meaning of what our Sages, of blessed memory, said: “The unripe fruit of the wisdom above is Torah.” “The wisdom above” means the hidden Chochmah of Arich Anpin, which is called “wise, but not with a knowable wisdom,” as is known; and the Torah, which is the Chochmah of Atzilus, is drawn from hidden Chochmah only from the level of its unripe fruit,

Explanation

Now the Midrash is clear: “the wisdom above” is the hidden Chochmah of Arich Anpin, beyond knowing. The Torah, Chochmah of Atzilus, comes only from its novlos, its lesser offshoot.

דהיינו בחי׳ שערות לבד וזהו וזרח משעיר למו כנ״ל (ולעיל נתבאר דנובלות חכמה הוא בחי׳ אחוריים דאבא וי״ל דהכל א׳ לפמ״ש הרמ״ז בפ׳ אמור)

that is, the level of hairs alone; and this is [the meaning of] “And He shone forth to them from Se'ir,” as above. (And above it was explained that the unripe fruit of wisdom is the level of the back of Abba; and one may say that it is all one, according to what the Ramaz writes on Parshas Emor

Explanation

That offshoot is the “hairs,” which is what “He shone forth from Se'ir” means. The Alter Rebbe notes that earlier he called novlos “the back of Abba” and proposes that the two descriptions are the same.

(דצ״ד שם) דמציאות אבא הוא מאור הפנימי שבדיקנא שלמעלה מהשערות עצמן ע״ש וע׳ בפע״ח שער הק״ש פט״ו6 שפנימי׳ אבא כו׳

(page 94 there), that the existence of Abba is from the inner light in the beard, which is above the hairs themselves; see there. And see in Pri Etz Chaim, Shaar HaKerias Shema, chapter 15, that the inner dimension of Abba, etc.

Explanation

According to the Ramaz, Abba (Chochmah) exists from the inner light of the beard, above the hairs themselves; and Pri Etz Chaim speaks of the special standing of Abba's inner dimension.

א״כ בחי׳ נובלות חש״מ דהיינו בחי׳ אחוריים דאבא כו׳ הוא לא רחוק מבחי׳ השערות דדיקנא כו׳ והבן:

If so, the level of “the unripe fruit of the wisdom above,” namely the level of the back of Abba, etc., is not far from the level of the hairs of the beard, etc. And understand [this].

Explanation

So the “back of Abba” and the “hairs of the beard” are close to each other, and both describe the novlos from which the Torah is drawn.

Paragraph 10 in brief

The paragraph reads “from Se'ir” as “from the hair of yud” and identifies the Midrash's “unripe fruit of the wisdom above” with the hairs through which Chochmah of Atzilus, the Torah, is drawn from hidden Chochmah.

Deeper

The Kehot note on Pri Etz Chaim, Shaar HaKerias Shema, chapter 15, sends the reader to Likkutei Torah, Nitzavim, where that passage is quoted: the inner dimension of Abba is regarded as the inner dimension of Atik.

Marei mekomos

1
On the words
וזרח משעיר למו
How it connects
“He shone forth to them from Se'ir”; the Alter Rebbe reads שעיר as שער י׳, “the hair of yud.”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
Kehot’s note
דברים לג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
מבחי׳ חכמה סתימאה ע״י שערות לבד
How it connects
The note points to a later discourse that takes up this idea, that the Torah is drawn from hidden Chochmah only through the “hairs.”our note
Where the note points
Sefer HaMaamarim 5680ספר המאמרים תר״פ
p. 98
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה סה״מ פר״ת ע׳ צח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בלקו״ת ר״פ תולדות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
להאריז״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
מאה ועשרים ושבע שנים דשני חיי שרה
How it connects
“The life of Sarah was one hundred years and twenty years and seven years.” A maamar on this verse is cited for the hundreds, thousands and myriads in Arich Anpin.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
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
נובלות חכמה של מעל׳ תורה
How it connects
“The unripe fruit of the wisdom above is Torah”; here the “wisdom above” is identified with hidden Chochmah and its “unripe fruit” with the hairs.our note
The source
Bereshit Rabbah 17:5בראשית רבה י״ז:ה׳Sefaria (opens in a new tab)
… נובלת מיתה - שינה; נובלת נבואה - חלום; נובלת העולם הבא - שבת. רבי אבין מוסיף: עוד תרתין: נובלת אורה של מעלה - גלגל חמה; נובלת חכמה של מעלה - תורה:
“The Lord God cast a deep slumber upon the man, and he slept. He took one of his sides, and He closed it with flesh in its place [taḥtena]” (Genesis 2:21). “The Lord God cast [hipil] a deep slumber” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The beginning of downfall [mapala] is sleep. When a person sleeps, he does not toil in Torah and does not do any work. literally means, “He caused to fall down.” Rav said: There are three slumbers: the slumber of sleep, the slumber of prophecy, and the slumber of a trance. The slumber of sleep – “the Lord God cast a deep slumber upon the man, and he slept.” The slumber of prophecy – “it was when the sun was setting, and a deep slumber …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
וע׳ בפע״ח שער הק״ש פט״ו
How it connects
There the wording of Pri Etz Chaim is quoted: the inner dimension of Abba is regarded like Atik, and all the more so hidden Chochmah, the source of Abba.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Nitzavim, 49d
[והתענוג ההוא הוא בבחינת פנימיות התענוג ועמ״שמזה בביאור ע״פ אני ה׳ אלקיכם דפ׳ ציצית וגם יובן זה ע״ד מ״ש בפע״ח שער הק״ש פט״ו דפנימית אבא הוא חשוב כמו עתיק כו׳ ע״ש. וכ״כ הרמ״ז פ׳ ואתחנן (בדף ר״ס ע״ב) ובהגהת מהר״ן באוצ״ח (דל״ח ע״א) בדרוש עתיק איתא דהיינו כמו פנימית עתיק וכ״מ בפע״ח שם בהדיא וכ״כ ג״כ הרמ״ז בפ׳ כי תצא (בדף רע״ו ע״ב) בשם הפע״ח וכללי הח״ו סי׳ ס״ג דפנימית אבא הוא חשוב כפנימית דעתיק ע״ש ובפ׳ בא (ד״מ) בד״ה זמין איהו ובתוך פנימיותו כו׳ וי״ל דכש״כ מו״ס מקור ושרש דבחי׳ אבא שע״ז איתא באדר״ז (דר״צ ריש ע״א) והאי עדן דהיינו אבא אתמשך מעדן עילאה סתימאה דכל סתימין ע״ש. ולכן המשכה זו היא למעלה מההמשכה שע״י המצות של לכ השנה שהוא מבחי׳ א״א גולגלתא כו׳ כנ״ל] והמשכת ענג זה נמשך …
Our explanationThat explains why the maamar treats the “back of Abba” and the hairs of the beard as close.
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Kehot’s note
ראה לעיל פ׳ נצבים מט, ד הלשון.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

The fire that forms the letters ¶11–16

11ב ואח״כ אמר ואתה מרבבות קדש מימינו אש דת למו1 והוא להיות המשכה מתשב״כ לתשבע״פ

2. And afterwards it says, “And He came from myriads of holiness; from His right hand, a fiery law for them.” And this is so that there be a drawing-down from the Written Torah to the Oral Torah,

Explanation

Section 2 begins. The verse continues “from His right hand, a fiery law for them,” and this describes how the Written Torah is drawn into the Oral Torah.

שהוא ע״י בחי׳ אש דכביש באשא.2 3 והנה פי׳ ואתה היינו בחי׳ התהוות האותיות שבתשב״כ שזהו ע״י דכביש באשא כו׳.

which is through the level of fire, “compressed by fire.” And the meaning of “ve'asa” [and He came] is the level of the coming-into-being of the letters of the Written Torah, which is through “compressed by fire,” etc.

Explanation

That drawing happens through “fire,” in the Zohar's phrase “compressed by fire.” The word ve'asa, “and He came,” refers to how the letters of the Written Torah come into being through this fire.

Paragraph 11 in brief

The paragraph opens section 2: the “fire” in the verse is the power that forms the letters of the Written Torah and so allows the Oral Torah to be drawn from it.

Deeper

The Kehot note places “compressed by fire” in the Zohar (III 295b) and points to an explanation of it in Or HaTorah.

Marei mekomos

1
On the words
ואתה מרבבות קדש מימינו אש דת למו
How it connects
“And He came from myriads of holiness; from His right hand, a fiery law for them.” The “fire” is read as the force that brings out the letters of the Written Torah.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
On the words
דכביש באשא
How it connects
The note points to an explanation there of the Zohar's phrase “compressed by fire.”our note
The source
Zohar III, 295bזח״ג רצה, בSefaria (opens in a new tab)
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Shemos, vol. 7, p. 2686
Look for it in the Lubavitch Library (opens in a new tab)
The discourse beginning “Pasach Eliyahu” (5658)ד״ה פתח אליהו תרנ״ח
5658, p. 24
Our explanationThe note points to this discourse for the same phrase “compressed by fire.”
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Kehot’s note
זח״ג רצה, ב. וראה ביאורו באוה״ת שמות כרך ז ע׳ ב׳תרפו. וראה גם הלשון בד״ה פתח אלי׳ — תרנ״ח ע׳ כד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
דכביש באשא
How it connects
The Zohar's phrase “compressed by fire,” which the Alter Rebbe uses for the Gevuros that make the letters distinct.our note
The source
Zohar, Idra Zuta 36:172–39:183ספר הזהר, האדרא זוטא ל״ו:קע״ב-ל״ט:קפ״גSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

12והענין יובן עד״מ ממה שאנו רואים במהות השכל שבאדם כשישכיל אדם איזה סברא חדשה שנופלת לו במוחו אינו נרגש בה עדיין אותיות כלל

And the matter will be understood by way of analogy from what we see in the nature of the intellect in a person: when a person conceives some new idea that occurs to him in his mind, no letters at all are yet sensed in it;

Explanation

An analogy from the mind: when a new idea first flashes into a person's mind, it has no words yet.

אך מיד כשיתבונן בה במוח הבינה ימצאו בחי׳ אותיות באותו השכל והסברא מורגשים האותיות ממש ויש להבין מהיכן נמצאו ונולדו האותיות בהשכל

but as soon as he contemplates it in the mind of Binah, the level of letters will be found in that intellect and idea — the letters are actually sensed. And one must understand from where the letters came to be and were born in the intellect.

Explanation

Once he thinks it through with Binah, the faculty that develops ideas, it takes the form of words. The question is where those words came from.

אך הענין כי באמת היו האותיות כלולים תחלה ג״כ בהשכל רק שלא היו ניכרים למהות בפ״ע ואח״כ במוח הבינה באו לגילוי להיות נרגשים ג״כ.1

But the matter is that in truth the letters were already included in the intellect at first as well, only they were not discernible as an entity in their own right; and afterwards, in the mind of Binah, they came to revelation so as to be sensed as well.

Explanation

The answer: the words were already present in the idea, but not as something distinct. Binah only brings them out so that they can be felt.

Paragraph 12 in brief

An analogy from human thought: the letters of an idea are hidden in its first flash and become distinct only when it is developed in Binah.

Marei mekomos

1
On the words
והענין יובן עד״מ . . להיות נרגשים ג״כ
How it connects
Or HaTorah quotes this whole analogy and prefaces it with a passage from Pardes Rimonim: Sefer Yetzirah names only air, water and fire because the element of earth is a composite of the other three.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Yisro, vol. 7, p. 2685
Our explanationIt then develops the analogy of earth hidden in water.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe Rashab’s maamar “Bereishis Bara” (5655)ד״ה בראשית ברא תרנ״ה
A maamar of the Rebbe Rashab, 5655
Our explanationThe note points to this discourse for a parallel discussion of the analogy.
Find it in the Lubavitch Library (opens in a new tab)
The Previous Rebbe’s maamar “Bereishis Bara” (5702)ד״ה בראשית ברא תש״ב
A maamar of the Previous Rebbe, 5702
Our explanationThe note points to this discourse for a parallel discussion of the analogy.
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Kehot’s note
באוה״ת יתרו כרך ז ע׳ ב׳תרפה מביא כל המשל ומוסיף: ”והמשל לזה יובן בהקדים הקדמה אחת המבואר בפרדס שער יא פ״ג וז״ל ועתה יש לשאול אחר שאמ״ש ר״ל אויר מים אש למה לא נזכר בכל ספר יצירה יסוד העפר שהוא יסוד ד׳ של הבריאה. והדבר הזה יובן במה שפי׳ חכמי המחקר שיסוד העפר עם היותו יסוד רביעי הוא כלל שלשה יסודות הראשונים שהם מים אש אויר ומהם נתהוה יסוד הד׳” ומאריך בהמשל שמביא להלן. ראה ד״ה בראשית ברא תרנ״ה ע׳ יא. ד״ה בראשית ברא תש״ב ע׳ 44.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

13והמשל בזה הנה המים כלולים ג״כ1 מד׳ יסודות וא״כ יש גם כן עפר ממש כלול בהמים.

And the analogy for this: water, too, is composed of the four elements, and if so there is also actual earth included in the water.

Explanation

A physical analogy: in the old view of the four elements (fire, air, water, earth), every substance contains all four, so water too contains some earth.

אך אינו ניכר ונרגש כלל שיש שם עפר רק כאלו אין רק מים לבד. אבל ע״י בישול שיבשלו המים באש יתפרדו חלקי העפר ויהי׳ ניכרים ונרגשים.

Yet it is not discernible or sensed at all that there is earth there; rather, it is as if there were only water alone. But through cooking, when the water is boiled over fire, the particles of earth separate and become discernible and sensed.

Explanation

That earth is invisible until the water is boiled, when the fire makes the earthy particles separate out and appear as sediment.

Paragraph 13 in brief

The physical analogy: fire brings out the earth hidden in water, just as Binah brings out the letters hidden in an idea.

Marei mekomos

1
On the words
המים כלולים ג״כ ד׳ יסודות
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה פרדס שער המאריכין פ״ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

14והנה עפר הוא בחי׳ אותיות הכלולים בהשכל הנק׳ מים וע״י דכביש באשא הוא בחי׳ ה״ג נעשה מציאת האותיות בגילוי ממש. רק שצ״ל ג״כ המתקת הגבורות שלא להיות צמצום גמור. וזהו דגליד ברוחא כו׳.

Now, the earth is the level of the letters included in the intellect, which is called water; and through “compressed by fire,” which is the level of the five Gevuros, the existence of the letters comes into actual revelation. Only, there must also be a sweetening of the Gevuros, so that it not be a complete contraction. And this is [the meaning of] “which congealed by wind,” etc.

Explanation

Applying the analogy: the letters are the “earth” within the “water” of the intellect, and the “fire,” the five Gevuros (powers of restraint), brings them out. But the Gevuros must be sweetened so that the letters are not wholly constricted, and that is the Zohar's companion phrase “which congealed by wind.”

Paragraph 14 in brief

The paragraph maps the analogy onto the divine: the Gevuros, “fire,” bring out the letters of the Torah, tempered so that they do not constrict completely.

Deeper

“Compressed by fire” and “congealed by wind” describe the two forces that shape the letters: the Gevuros that separate them out and a gentler force that sweetens that constriction.

15והנה מאותיות דתשב״כ נמשך בתשבע״פ כמו פרק השואל במס׳ ב״מ1 נלקח מוי״ו דוכי ישאל איש2 3 כו׳וי״ו מוסיף על ענין ראשון4 משא״כ טעמים נקודות תגין לא באו בגילוי בתשבע״פ.

Now, from the letters of the Written Torah [teaching] is drawn into the Oral Torah; for example, the chapter HaSho'el in Tractate Bava Metzia is derived from the vav of “And if a man borrows,” etc. — the vav adds to the preceding matter; whereas the cantillation marks, vowels and crowns did not come to revelation in the Oral Torah.

Explanation

The Oral Torah is drawn from the letters of the Written Torah: for example, a whole chapter of Bava Metzia derives laws from the extra letter vav (“and”) in “And if a man borrows.” But the cantillation marks, vowels and crowns yield nothing explicit in the Oral Torah.

וזהו שנאמר ואתה כו׳ מימינו אש כו׳ היינו התהוות אותיות דתשב״כ ע״י דכביד באשא ומזה נמשך התשבע״פ.

And this is what is said, “And He came, etc., from His right hand, fire, etc.”: that is, the coming-into-being of the letters of the Written Torah through “compressed by fire,” and from this the Oral Torah is drawn forth.

Explanation

So “from His right hand, fire” means the letters of the Written Torah are formed through “fire,” and from them the Oral Torah comes. The printed דכביד apparently reads דכביש, as earlier in the passage, and is translated so.

Paragraph 15 in brief

The paragraph shows concretely how the Oral Torah is drawn from the letters of the Written Torah, and not from its deeper layers.

Marei mekomos

1
On the words
פרק השואל במס׳ ב״מ
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
דף צה ע״א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכי ישאל איש
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
משפטים כב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכי ישאל איש
How it connects
“And if a man borrows from his fellow…”; the opening vav (“and”) links it to the preceding law.our note
The source
Exodus 22:13שמות כ״ב:י״גSefaria (opens in a new tab)
12אִם־טָרֹף יִטָּרֵף יְבִאֵהוּ עֵד הַטְּרֵפָה לֹא יְשַׁלֵּם: 13וְכִי־יִשְׁאַל אִישׁ מֵעִם רֵעֵהוּ וְנִשְׁבַּר אוֹ־מֵת בְּעָלָיו אֵין־עִמּוֹ שַׁלֵּם יְשַׁלֵּם: 14אִם־בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם אִם־שָׂכִיר הוּא בָּא בִּשְׂכָרוֹ:
12… pieces, let him bring it for witness; he shall not make good that which was torn. 13And if a man borrow aught of his neighbour, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution. 14If the owner thereof be with it, he shall not make it good; if it be …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
How it connects
The chapter HaSho'el, whose laws of a borrowed animal build on the vav of “And if a man borrows”; an example of the Oral Torah drawn from a single letter of the Written Torah.our note
The source
Bava Metzia 95a:13בבא מציעא צ״ה א:י״גSefaria (opens in a new tab)
אֶלָּא, אָמַר קְרָא ״וְכִי יִשְׁאַל״ – וָיו מוֹסִיף עַל עִנְיָן רִאשׁוֹן, וְיִלְמַד עֶלְיוֹן מִתַּחְתּוֹן.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria

16ועמ״ש בד״ה ועשית ציץ1 גבי ופתחת עליו פתוחי חותם. ובזה יובן מ״ש וכדה על שכמה ואח״כ כתיב ותורד כדה על ידה2 3 כי פי׳ כדה היינו כ״ד ספרין דאורייתא4 5 ולפי שנובלות חש״מ תורה היינו מבחי׳ שערות

And see what is written in the discourse beginning “And you shall make a tzitz,” on “and you shall engrave upon it engravings of a signet.” And through this will be understood what is written, “and her pitcher (kadah) on her shoulder,” and afterwards it is written, “and she lowered her pitcher onto her hand”: for the meaning of “kadah” is the twenty-four (kaf-dalet) books of the Torah; and since “the unripe fruit of the wisdom above is Torah,” that is, from the level of hairs,

Explanation

After a cross-reference, the Alter Rebbe turns to Rivkah at the well, with her pitcher (kadah) first on her shoulder and then lowered to her hand. Kadah (כדה) is read as kaf-dalet, twenty-four, the books of the Written Torah, which come from the “hairs.”

ולכן נאמר וכדה על שכמה שהוא בחי׳ אחוריים דרק מבחי׳ אחוריים ונובלות חש״מ נמשכו הכ״ד ספרי׳ דאורייתא וכמשל ביטול כד א׳ לגבי הים או המעין.

therefore it is said, “and her pitcher on her shoulder,” which is the level of the back: for only from the level of the back and the unripe fruit of the wisdom above were the twenty-four books of the Torah drawn — like the analogy of the nullity of a single pitcher compared to the sea or the spring.

Explanation

The pitcher on her shoulder, on her back, fits the Torah's source in the “back” of Chochmah. All twenty-four books are no more than a pitcher of water next to the sea or spring of the wisdom above.

Paragraph 16 in brief

The paragraph introduces the story of Rivkah and Eliezer: her pitcher is the twenty-four books of the Written Torah, carried on her “back” because they come from the outer side of Chochmah.

Marei mekomos

1
On the words
ועמ״ש בד״ה ועשית ציץ
How it connects
There, “engravings of a signet” is explained through letters engraved in wax: they are not of the same substance as letters in thought or speech, yet they are still the letters themselves, formed and made concrete.our note
Where the note points
Torah Ohrתורה אור
83c · not yet checked
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Sefer HaMaamarim 5680ספר המאמרים תר״פ
The discourse beginning “Hirashta eretz,” p. 98
Our explanationAs the note quotes it, this discourse infers that the letters of the Written Torah that are drawn into the Oral Torah come from Binah and are not the essence of the Written Torah's letters, relying on this reference to “And you shall make a tzitz.”
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Pinchas, p. 1119
Our explanationOr HaTorah cites the same Torah Ohr discourse and adds that “the letters come into being in Binah.”
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Tetzaveh, maamar 3תו״א פג, ג
page 83c, ¶17
עשיית חרכים וחלונות שבירת המחיצה שהן הרהורי תשובה מבחי׳ בטול אנשי משה וכמ״ש בחר לנו וגו׳ כנ״ל.
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א פג, ג. ”והנראה דאותיות דתושב״כ שנמשכים בתושבע״פ הן מבחי׳ בינה ואין זה כמו עצמיות האותיות דתושב״כ. וכן מובן ממה שציין לד״ה ועשית ציץ בענין ופתחת פתוחי חותם ושם מבואר עד״מ אותיות הנחקקים בשעוה שאינם מערך ומהות האותיות שבמח׳ או דבור רק מ״מ הן אותיות עצמן שנצטיירו ונתגשמו — ד״ה הרעשת ארץ — פר״ת ע׳ צח. וראה באוה״ת פנחס ע׳ א׳קיט שמציין לד״ה הנ״ל בתו״א ומוסיף ”שהאותיות מתהווים בבינה”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכדה על שכמה . . ותורד כדה על ידה
How it connects
Rivkah came out “with her pitcher on her shoulder”; read as the Written Torah coming from the “back” of Chochmah.our note
The source
Genesis 24:15בראשית כ״ד:ט״וSefaria (opens in a new tab)
14… הַטִּי־נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם־גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי־עָשִׂיתָ חֶסֶד עִם־אֲדֹנִי: 15וַיְהִי־הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל־שִׁכְמָהּ: 16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל:
14… even for Isaac; and thereby shall I know that Thou hast shown kindness unto my master.’ 15And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher upon her shoulder. 16And the damsel was very fair to look upon, a virgin, neither had any man known …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, טו. יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ותורד כדה על ידה
How it connects
“And she lowered her pitcher onto her hand” and gave Eliezer to drink; developed later in the maamar as the Written Torah flowing into the Oral Torah through the “hands.”our note
The source
Genesis 24:18בראשית כ״ד:י״חSefaria (opens in a new tab)
17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ: 18וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל־יָדָהּ וַתַּשְׁקֵהוּ: 19וַתְּכַל לְהַשְׁקֹתוֹ וַתֹּאמֶר גַּם לִגְמַלֶּיךָ אֶשְׁאָב עַד אִם־כִּלּוּ לִשְׁתֹּת:
17… her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’ 18And she said: ‘Drink, my lord’; and she hastened, and let down her pitcher upon her hand, and gave him drink. 19And when she had done giving him drink, she said: ‘I will draw for thy camels …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כדה . . כ״ד ספרין דאורייתא
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז (תכ״א) מז, א. יד, א. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
כדה היינו כ״ד ספרין דאורייתא
How it connects
The Tikkunei Zohar (Tikkun 21) reads כדה as the twenty-four (כ״ד) books of the Torah; the Kehot note also refers to 14a.our note
The source
Tikkunei Zohar 47a:12–14תקוני הזהר מ״ז א:י״ב-י״דSefaria (opens in a new tab)
כ״ד ספרין דאורייתא ודאי אינון כ״ד דאתמלי מן ימא עלאה דאורית׳ דאיהי כלילא דחמשין אתוון דיחודא דאינון כ״ה וכ״ה דמיחדין בהון לקב״ה ב׳ זמנין. וכד סליק י״ם חמשין. דא איהו ישאו נהרות דכים בהפוך אתוון דך ואיהו כ״ד. ודך איהו צדיק בהאי כד. בגין דאיהו תבירא בגלותא. שכינתא דאיהי כד עליה אתמר לב נשבר ונדכה אלקים לא תבזה.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

A little water from your pitcher ¶17

17וז״ש במשה רבינו ע״ה ופני לא יראו1 כו׳ אך כדי שיומשך עוד מתשב״כ לבחי׳ תשבע״פ שאינה אלא הארה מועטת מבחי׳ תשב״כ לפי שאינה פירוש אלא רק על עצם המצות שבתשב״כ

And this is what is said about Moshe our teacher, peace be upon him: “But My face shall not be seen,” etc. However, in order that there be a further drawing-down from the Written Torah to the level of the Oral Torah — which is only a small glimmer of the level of the Written Torah, since it is an interpretation only of the essential mitzvos in the Written Torah,

Explanation

G‑d told Moshe, “You shall see My back, but My face shall not be seen”: even the Written Torah that Moshe received is the “back.” The Oral Torah is a further step down, a small glimmer of the Written Torah, explaining only the core content of the mitzvos.

אבל תנת״א שבתשב״כ שכל אחד ואחד מרמז על ריבוא רבבות עלמין אינה באה לידי גילוי כלל.

but the cantillation marks, vowels, crowns and letters of the Written Torah, each and every one of which alludes to myriads upon myriads of worlds, do not come to revelation at all.

Explanation

The deeper layers of the Written Torah, its cantillation marks, vowels, crowns and letters, each point to countless spiritual worlds, and these never become explicit.

רק ר״ע הי׳ דורש על כל קוץ וקוץ2 תילי תילים של הלכות3 כו׳ (וע׳ במנחות דכ״ט ע״ב)

Only Rabbi Akiva would expound upon each and every thorn [of the letters] heaps upon heaps of laws, etc. (and see Menachos 29b);

Explanation

The Talmud tells that Rabbi Akiva derived heaps of laws from every crown (“thorn”) on the letters: he alone could reach that far, but this is the exception.

אבל בתשבע״פ אינה באה לידי גילוי כלל הטנת״א שבתשב״כ (ומה שנת׳ לעיל דמבחי׳ אותיות דתשב״כ הוא בנין התשבע״פ היינו רק מענין הפשט המלובש בהתיבות והאותיות ומיתור או חסר האותיות מו וי״ו מוסיף כו׳

but in the Oral Torah the cantillation marks, vowels, crowns and letters of the Written Torah do not come to revelation at all. (And what was explained above, that the Oral Torah is built from the level of the letters of the Written Torah, refers only to the plain meaning enclothed in the words and letters, and to extra or missing letters, as in “the vav adds,” etc.;

Explanation

In the Oral Torah as it stands these layers remain hidden. The Alter Rebbe clarifies what he said earlier: the Oral Torah draws on the letters only for their plain sense and for extra or missing letters. The printed מו apparently reads כמו, “as in.”

אבל טעם תמונת האותיות למה הוי״ו בתמונה זו ועל מה מרמז לא בא לידי גילוי בתשבע״פ) רק הפי׳ לבד שאינו אלא הארה בעלמא מתשב״כ.

but the reason for the shape of the letters — why the vav has this shape, and what it alludes to — has not come to revelation in the Oral Torah) — only the interpretation alone, which is but a mere glimmer of the Written Torah.

Explanation

Why a vav is shaped as it is, and what the shape alludes to, is never revealed in the Oral Torah. The Oral Torah gives only interpretation, a mere glimmer of the Written Torah.

וזהו ויאמר העבד הגמיאיני נא מעט מים מכדך4 שהעבד הוא בחי׳ מל׳ בחי׳ תשבע״פ5 6 ולזאת נקרא עבדו זקן ביתו7 דבחי׳ ח״ע תשב״כ המושל בכל אשר לו

And this is [the meaning of] “And the servant said, ‘Let me sip, please, a little water from your pitcher’”: for the servant is the level of Malchus, the level of the Oral Torah; and therefore he is called “his servant, the elder of his house” — [the house] of the level of supernal Chochmah, the Written Torah — “who ruled over all that he had,”

Explanation

Now the story of Eliezer and Rivkah: Eliezer, “the servant,” stands for Malchus and the Oral Torah. He is “the elder of the house” of Avraham, who here stands for supernal Chochmah, the Written Torah.

היינו כל ההשתלשלות דבי״ע שנמשך מבחי׳ העבד כמ״ש מלכותך מלכות כל עולמים וזהו הגמיאיני נא מעט מים מכדך שהגילוי שבתשבע״פ הנמשך בה ממים דכ״ד ספרים דאוריי׳ הוא12

that is, the whole chain of descent of [the worlds of] Beriah, Yetzirah and Asiyah, which is drawn from the level of the servant, as it is written, “Your kingship is a kingship over all worlds.” And this is [the meaning of] “Let me sip, please, a little water from your pitcher”: that the revelation in the Oral Torah, which is drawn into it from the water of the twenty-four books of the Torah, is

Explanation

“Who ruled over all that he had” is the whole chain of the lower worlds, which is governed through Malchus, as in “Your kingship is a kingship over all worlds.” His request for “a little water” describes what the Oral Torah receives from the twenty-four books.

רק מעט מים מכד זה שרק הארה בעלמא נמשך בגילוי בתשבע״פ ולא כל המים שבכד דתשב״כ

only a little water from this pitcher, for only a mere glimmer is drawn into revelation in the Oral Torah, and not all the water in the pitcher of the Written Torah,

Explanation

The Oral Torah takes only “a little water” from the pitcher: a glimmer, not the whole content of the Written Torah.

דהא טנת״א לא באו בגילוי כנ״ל וזהו ותמהר ותורד כדה על ידה8 שא״א להיות המשכה זו כ״א ע״י שתוריד הכד על ידה

since the cantillation marks, vowels, crowns and letters did not come into revelation, as above. And this is [the meaning of] “And she hurried and lowered her pitcher onto her hand”: for this drawing-down is possible only by her lowering the pitcher onto her hand,

Explanation

The rest, the cantillation marks, vowels, crowns and letters, stays hidden. Rivkah lowering her pitcher onto her hand shows how even this little can be passed on.

היינו שיתלבש החכמה בבחי׳ מדות9 שנקרא ידים שאז יכול אח״כ לבוא השפע עד בחי׳ מל׳ שהוא בחי׳ תשבע״פ שמקבלת מבחי׳ ידים דוקא:

that is, that Chochmah be enclothed in the level of the emotive attributes, which are called “hands”; for then the flow can afterwards come down to the level of Malchus, which is the level of the Oral Torah, which receives specifically from the level of the hands.

Explanation

The “hands” are the emotive attributes. Chochmah must first come down into the attributes, and only through them can it reach Malchus, the Oral Torah, which receives specifically from the “hands.”

(ואפשר שזהו ענין כדכד10 ב׳ בחינות כד היינו בחי׳ כדה שעל שכמה וכדה שעל ידה):11

(And perhaps this is the meaning of “kadkod” (ruby): two levels of kad (pitcher), namely the level of the pitcher on her shoulder and the pitcher on her hand.)

Explanation

A suggestion: kadkod, a precious stone in Isaiah's vision of the rebuilt Jerusalem, is “kad-kad,” two pitchers: the pitcher on her shoulder and the pitcher on her hand.

Paragraph 17 in brief

The paragraph applies Eliezer's request for “a little water” to the Oral Torah, which receives only a glimmer of the Written Torah, and Rivkah's lowering of the pitcher to her hand to the way Chochmah must pass through the attributes to reach Malchus.

Deeper

According to Or HaTorah, quoted in the Kehot note, Rabbi Akiva's name hints at “ekev Yah”: he drew even the levels of yud-hei down into the “heel.” In Or HaTorah, the parenthetical about kadkod reads differently, connecting it with the cup of blessing, which is Malchus resting on the five fingers of the right hand.

Marei mekomos

1
On the words
ופני לא יראו
How it connects
“You shall see My back, but My face shall not be seen.” The Written Torah given through Moshe comes from the “back” of Chochmah.our note
The source
Exodus 33:23שמות ל״ג:כ״גSefaria (opens in a new tab)
22וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עׇבְרִי: 23וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ:
22… cleft of the rock, and will cover thee with My hand until I have passed by. 23And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמות לג, כג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
How it connects
The Talmud says Rabbi Akiva would derive heaps of laws from every crown on the letters; the maamar treats this as an exception, since such layers do not appear in the Oral Torah.our note
The source
Menachot 29b:3מנחות כ״ט ב:ג׳Sefaria (opens in a new tab)
אמר רב יהודה אמר רב בשעה שעלה משה למרום מצאו להקב"ה שיושב וקושר כתרים לאותיות אמר לפניו רבש"ע מי מעכב על ידך אמר לו אדם אחד יש שעתיד להיות בסוף כמה דורות ועקיבא בן יוסף שמו שעתיד לדרוש על כל קוץ וקוץ תילין תילין של הלכות
Rabbi Yehudah said, "Rav said, "When Moshe ascended to the heavens, he found the Holy One, Blessed be He, sitting and attaching crowns to the letters. He said before Him, "Master of the Universe! Who is staying your hand?" He said to him, "There is one man man who will exist after many generations, and Akiva the son of Yosef is his name, who will in the future expound on every crown and crown piles and piles of laws."
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · English: Sefaria Community Translation (CC0) · via Sefaria
3
On the words
רק ר״ע היה דורש על כל קוץ וקוץ . . של הלכות
How it connects
The parallel text there adds that Rabbi Akiva alone knew this, and that he was named Akiva as “ekev Yah” (the heel of yud-hei), because he drew even the level of yud-hei down into the heel.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis, vol. 7, 1211a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”שהוא לבדו היה יודע ולזאת נק׳ שמו עקיבה עקב י״ה שהי׳ ממשיך ומחבר אף בחי׳ י״ה בבחי׳ עקב (וכך עד״ז האריז״ל כדלעיל . . .) — אוה״ת בראשית כרך ז תתתיא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ויאמר העבד הגמיאיני נא מעט מים מכדך
How it connects
Eliezer asks Rivkah for “a little water from your pitcher”; read as the Oral Torah receiving only a glimmer of the Written Torah. The verse's wording differs slightly (“the servant ran toward her and said”), as the Kehot note remarks.our note
The source
Genesis 24:17בראשית כ״ד:י״זSefaria (opens in a new tab)
16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ: 18וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל־יָדָהּ וַתַּשְׁקֵהוּ:
16… known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’ 18And she said: ‘Drink, my lord’; and she hastened, and let down her pitcher upon her …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, יז. ושם לי׳ תי׳ ”העבד”. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שהעבד הוא בחי׳ מל׳ בחי׳ תושבע״פ
How it connects
The note points to this lexicon's entry for the Kabbalistic identification of “servant” with Malchus.our note
Where the note points
Me'orei Or (a Kabbalistic lexicon)מאורי אור
Letter ayin, section 62
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה מא״א אות ע׳, ס״ב. ת״ז בהקדמה (פתח אלי׳).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
שהעבד הוא בחי׳ מל׳ בחי׳ תשבע״פ
How it connects
The Tikkunei Zohar's introduction (Patach Eliyahu), cited by the Kehot note, identifies Malchus with the mouth and the Oral Torah.our note
The source
Tikkunei Zohar 17a:5–8תקוני הזהר י״ז א:ה׳-ח׳Sefaria (opens in a new tab)
מאי כזהר. אלא כד עבדו האי חבורא אסתכמו עליה לעילא וקראו ליה ספר הזהר. ומצדיקי הרבים ביה. יהון נפישין כככבים לעולם ועד דלא אתחשיך נהורא דלהון לעלם ולעלמי עלמין. בההוא זמנא דאתחבר האי חבורא *רשותא אתיהיב לאליהו לאסכמא עמהון ביה. ולכל מארי מתיבתא דלעילא ותתא. וכל חיילין דמלאכין עלאין ונשמתין עלאין למהוי עמהון באסכמותא ורעותא כחדא.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
עבדו זקן ביתו
How it connects
“His servant, the elder of his house, who ruled over all that he had”; the servant is Malchus, which rules over all the worlds below.our note
The source
Genesis 24:2בראשית כ״ד:ב׳Sefaria (opens in a new tab)
1וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַה׳ בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל: 2וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכׇל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי: 3וְאַשְׁבִּיעֲךָ בַּה׳ אֱלֹקֵי הַשָּׁמַיִם וֵאלֹקֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ:
1And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 2And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh. 3And I will make thee swear by the LORD, the God of heaven and the God …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ותמהר ותורד כדה על ידה
How it connects
Rivkah hurries to lower her pitcher onto her hand: Chochmah must come down into the attributes, the “hands,” to reach the Oral Torah.our note
The source
Genesis 24:18בראשית כ״ד:י״חSefaria (opens in a new tab)
17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ: 18וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל־יָדָהּ וַתַּשְׁקֵהוּ: 19וַתְּכַל לְהַשְׁקֹתוֹ וַתֹּאמֶר גַּם לִגְמַלֶּיךָ אֶשְׁאָב עַד אִם־כִּלּוּ לִשְׁתֹּת:
17… her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’ 18And she said: ‘Drink, my lord’; and she hastened, and let down her pitcher upon her hand, and gave him drink. 19And when she had done giving him drink, she said: ‘I will draw for thy camels …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
בבחי׳ מדות שנק׳ ידים
How it connects
The note points to this lexicon's entry for the identification of “hands” with the emotive attributes.our note
Where the note points
Me'orei Or (a Kabbalistic lexicon)מאורי אור
Letter yud, section 5
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה מא״א אות י, ס״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
כדכד
How it connects
“I will make your windows of kadkod (ruby)”; the Alter Rebbe suggests it hints at two pitchers (kad-kad).our note
The source
Isaiah 54:12ישעיהו נ״ד:י״בSefaria (opens in a new tab)
11עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים: 12וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכׇל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ: 13וְכׇל־בָּנַיִךְ לִמּוּדֵי ה׳ וְרַב שְׁלוֹם בָּנָיִךְ:
11… comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 12And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 13And all thy children shall be taught of the LORD; and great shall be the peace …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
(ואפשר . . שעל ידה)
How it connects
In the earlier text in Or HaTorah, this parenthesis reads differently: it refers to the “cup of blessing,” which is Malchus resting on the five fingers of the right hand, as mentioned at the beginning of the Zohar.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereishis, vol. 7, 1211a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
באוה״ת בראשית שם תתתיא, א נמצא במקום מוסגר זה: ”כנז׳ אצלינו בענין כוס של ברכה שהוא בחי׳ מל׳ דיתבא על ה׳ אצבען יד ימין הנז׳ בזהר בתחלת הספר ע״ש)”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
מלכותך מל׳ כל עולמים
How it connects
“Your kingship is a kingship over all worlds”: all the worlds are drawn from Malchus.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.

Betrothal and marriage: Shemini Atzeres ¶18–21

18ג והנה מבואר למעלה דתשב״כ ותשבע״פ נקרא חתן וכלה וכל הנ״ל זהו בחי׳ קדושין ואירוסין.

3. Now, it was explained above that the Written Torah and the Oral Torah are called groom and bride, and all the above is the level of kiddushin and erusin (betrothal).

Explanation

Section 3 begins. Earlier the Written and Oral Torah were called groom and bride; everything described so far, the small glimmer passed from one to the other, is only the stage of betrothal (kiddushin, erusin).

כמו שקדושין הם רק נתינת טבעת קדושין עד״מ שהוא דבר מועט כך ענין המשכה הנ״ל מתשב״כ

Just as kiddushin is only the giving of a betrothal ring, for example, which is a small thing, so the aforementioned drawing-down from the Written Torah,

Explanation

In Jewish law betrothal can be made with a ring, something small. So too the small flow from the Written to the Oral Torah is like betrothal.

שהיא רק הארה בעלמא ממנה מעט מים מכדך הנמשך לתשבע״פ נקרא קדושין אבל בשמע״צ שעושים שמחת תורה הוא בחי׳ יחוד שאחר הנשואין.

which is only a mere glimmer of it — “a little water from your pitcher” — drawn to the Oral Torah, is called kiddushin. But on Shemini Atzeres, when Simchas Torah is made, is the level of the union that follows the marriage (nisuin).

Explanation

That flow is “a little water from your pitcher.” Shemini Atzeres, with its celebration of Simchas Torah, is a higher stage: the union after the full marriage (nisuin).

Paragraph 18 in brief

The paragraph introduces the maamar's main image: the year's ordinary Torah flow is only “betrothal,” while Shemini Atzeres and Simchas Torah are the full union of the Written and Oral Torah.

19וזהו שאומרים מוריד הגשם1 המשכת טפת מ״ד וכמארז״ל גבי גשמים2 משיצא חתן לקראת כלה3 כדפי׳ בערוך.

And this is why we say “He causes the rain to fall”: the drawing-down of the drop of mayin duchrin (the masculine waters), as our Sages, of blessed memory, said concerning rain, “once the groom goes out to meet the bride,” as the Aruch explains.

Explanation

On Shemini Atzeres we begin to say “He causes the rain to fall” in the Amidah. Rain is likened to the “masculine waters” of the union; the Talmud describes the first rainfall with the phrase “like a groom going out to meet the bride,” as the Aruch explains.

אך קודם יחוד זה צ״ל חופה והוא עליית שניהם תשב״כ ותשבע״פ בבחי׳ סובב כל עלמין דקמיה חכמה ועשייה שוין

However, before this union there must be a chuppah (canopy), which is the ascent of both of them, the Written Torah and the Oral Torah, into the level of the light that encompasses all worlds (sovev kol almin), before which wisdom and action are equal

Explanation

Before the union comes the chuppah, the wedding canopy. Here that means both Torahs rise to the light that encompasses all worlds, before which the highest wisdom and the lowest action are equal.

(וע׳ בזהר בראשית דף ח׳ ע״א4 בפי׳ הרמ״ז שם5 וסוד החופה כו׳ ונלע״ד כו׳ ע״ש ועמ״ש בביאור ע״פ כי על כל כבוד חופה).

(and see the Zohar, Bereishis, page 8a, in the commentary of the Ramaz there: “And the secret of the chuppah,” etc., “and it seems to my humble opinion,” etc.; see there. And see what is written in the explanation on “For over all the glory there shall be a canopy”).

Explanation

The Alter Rebbe cites the Zohar and the Ramaz's commentary on the secret of the chuppah, and another explanation on “a canopy over all the glory.”

וזהו מה שאנו אומרים ברגלים והשיאנו כו׳ אז עי״ז יכול להיות אח״כ יחוד זה שהוא המשכה פנימית ממש ולא הארה בעלמא כמו הקדושין הנ״ל.

And this is what we say on the festivals: “And bestow upon us (vehasi'enu),” etc. Then, through this, there can afterwards be this union, which is an actual inward drawing-down and not a mere glimmer like the kiddushin mentioned above.

Explanation

On the festivals we pray “Vehasi'enu,” a word that also suggests marriage. Through that “chuppah,” a real inner flow can follow, not the mere glimmer of betrothal.

והענין כי בחי׳ היחוד עד״מ הוא המשכה שלמעלה מבחי׳ נובלות חש״מ כ״א מבחי׳ חכמה שלמעלה ממש היינו מעצמותה ומהותה.

And the matter is that the level of the union, by way of analogy, is a drawing-down that is above the level of “the unripe fruit of the wisdom above,” but rather from the level of the wisdom above itself, that is, from its essence and being.

Explanation

The union draws from above the “unripe fruit” level, from the essence of the wisdom above itself.

דהנה מבואר למעלה מה שנקרא נובלות הוא לפי שהתהוות החכמה דאצי׳ הנקרא תורה מח״ס הנקרא חכמה שלמעלה היא בבחי׳ דילוג גדול מבחי׳ שערות לבד

For it was explained above that what is called “novlos” is so because the coming-into-being of the Chochmah of Atzilus, called Torah, from hidden Chochmah, called “the wisdom above,” is by way of a great leap, from the level of hairs alone

Explanation

As explained earlier, Chochmah of Atzilus, the Torah, comes from hidden Chochmah across a great leap, only through the “hairs.”

ולא ממהות ועצם הח״ס ועד״מ באדם השכל לגבי כח השכל הוא יש מאין שאין עצם כחהשכל מתגלה ונמשך כלל בבחי׳ השכל המתגלה ולא

and not from the essence and substance of hidden Chochmah — just as, by way of analogy, in a person, intellect relative to the power of intellect is something from nothing, for the essence of the power of intellect is not revealed or drawn at all into the revealed intellect; and [it is] not

Explanation

It does not come from the essence of hidden Chochmah. Likewise in a person, a thought relates to the power of thinking as something from nothing: that power itself never appears in the thought.

כמו השכל לגבי המדות שמהות השכל מתלבש בהמדות כנ״ל אמנם המשכת הטפה מהאב הנמשכת ג״כ מהמוח כנודע

like intellect relative to the emotions, where the essence of the intellect is enclothed in the emotions, as above. However, the drawing-forth of the drop from the father, which is also drawn from the brain, as is known —

Explanation

It is not like intellect and emotion, where intellect is present inside the emotion. But the drop from the father, which also comes from the brain, is different.

הנה אע״פ שהוא גשמיות מ״מ מלובש בה ממהות ועצם כח המוחין ולא הארה בעלמא שהרי יולד ממנה ולד בשכל ומדות שיהיה בדמיון האב ויש בו מהות כח השכל ממש

although it is physical, nevertheless there is enclothed in it [something] of the essence and substance of the power of the brain, and not a mere glimmer; for from it a child is born, with intellect and emotions, who will resemble the father, and he has in him the actual essence of the power of intellect

Explanation

Though physical, it carries the very essence of the father's mental powers, as shown by the child who is born with a mind and character like the father's.

כמו באב ולא הארה בעלמא כמו בגילוי השכלה פרטית וכמבואר באגה״ק בסופו6 ועוד זאת שהרי הדבור כו׳ והטפה שנמשכה כו׳ ע״ש.

as in the father, and not a mere glimmer as in the revelation of a particular idea; as is explained in Iggeres HaKodesh, near its end: “And moreover, for speech, etc., and the drop that was drawn, etc.”; see there.

Explanation

The child has the father's actual capacity for thought, not just a glimmer as when the father shares a single idea. The Alter Rebbe refers to the end of Iggeres HaKodesh for this comparison of speech with the drop.

Paragraph 19 in brief

The paragraph explains that the union of Shemini Atzeres, preceded by a “chuppah” in the encompassing light, draws from the very essence of the wisdom above, like the drop that carries the father's essence and not just a glimmer of his mind.

Deeper

The contrast between speech, which carries only a glimmer of the speaker, and the drop, which carries his essence, is the key to the maamar: the ordinary Torah flow is like speech, while the Shemini Atzeres union is like procreation, transmitting the essence itself.

Marei mekomos

1
On the words
שזהו שאומרים מוריד הגשם
How it connects
That maamar explains that even Chochmah, the yud, is only a small point next to G‑d's essence, and that the arousal from below, Israel's bittul, brings about the contraction and expansion of the divine light.our note
Where the note points
Likkutei Torahליקוטי תורה
92d (Shemini Atzeres)
להבין ההפרש דבפסח כתיב והקרבתם אשה עולה ריח ניחוח לה׳ ובסוכות כתיב עולה אשה. כי הנה הוי׳ הוא בחי׳ צמצום והתפשטות כו׳ כי י׳ הוא בחי׳ צמצום נקודה לבד כי י׳ הוא בחי׳ ח״ע ואף שנקרא ים החכמה עכ״ז אינו אלא הארה בעלמא לגבי למעלה מן החכמה עד שנחשבת לבחי׳ עשייה גשמיות כו׳ ולכן הוא בחי׳ י׳ שאינו אלא נקודה קטנה כו׳ לגבי מהותו ועצמותו שממלא כל עלמין וסוכ״ע אינו אלא בחינת מחשבה אחת לפניו וכדי שיצמצם א״ע כביכול כ״כ צריך לעורר מלמטה באתעדל״ת ע״י בחינת ביטול רצון של נש״י כמ״ש ועמך לא חפצתי כו׳ להיות ביטול עצמותם לגמרי שלא להיות רצון אחר כלל רק רצון ה׳ עי״ז מעוררים למעלה ג״כ שיצמצם עצמו כביכול רק להאיר בבחי׳ הארה מועטת מאד כי רוח אייתי רוח ואמשיך רוח כו׳ להיות צמצום והתפשטות …
To understand the difference: regarding Pesach it is written, "And you shall offer a fire-offering (isheh), a burnt-offering (olah), a pleasing fragrance (rei'ach nichoach) to Havayah," while regarding Sukkos it is written, "a burnt-offering, a fire-offering." For behold, [the Name] Havayah is the level of contraction and expansion, etc. For the yud is the level of tzimtzum (contraction), a mere point, since the yud is the level of supernal Chochmah (wisdom). And although it is called "the sea of wisdom," nevertheless it is no more than a mere glimmer relative to what is above wisdom, to the point that it is reckoned as the level of Asiyah (action), physicality, etc. Therefore it is the level of the yud, which is only a small point, etc., relative to His very being and essence, for whom [the light that] fills all worlds and [the light that] encompasses all worlds is no more than the level of a single thought before Him. And in order that He contract Himself, as it were, to such an extent, one must arouse [Him] from below through an arousal from below (isarusa dilesata), by way of the self-nullification (bittul) of the will of the souls of Israel, as it is written, "And besides You …
Our explanationIt gives a parallel account of what is drawn down on Shemini Atzeres.
Read it here
Torah Ohr, Megillas Esther, maamar 3לעיל צב, ד
page 92d, ¶18
שלנו שאין אנו משיגים אלא גשמיות הענינים. אבל מ״מ לא נתהווה רק הרוחני׳ שהוא השכל והחכמה אבל לא הדברים הגשמיים ממש כי גשמיות לא נתהווה מרוחניות כלל כי נפש הבהמה הטהורה שהיא מפני שור שבמרכבה ובהמות האסורים הן ממרכבה שבפ׳ שמיני גמל ארנבת שפן כו׳ אין זה אלא בבחי׳ הנפש בלבד אבל לא הגשמיות ממש אלא מהות הגשמיות ועצמותו נתהווה ג״כ מאור א״ס הסוכ״ע להיות יש גשמי ממש כדי להיות …
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לעיל צב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
וכמארז״ל גבי גשמים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
תענית (ו, ב). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וכמארז״ל גבי גשמים משיצא חתן לקראת כלה
How it connects
The Talmud discusses the first rainfall (revi'ah); following the Aruch's explanation, the Alter Rebbe reads it through the image of a groom going out to meet the bride and applies it to the rain of Shemini Atzeres.our note
The source
Taanit 6b:15–16תענית ו׳ ב:ט״ו-ט״זSefaria (opens in a new tab)
אָמַר רַבִּי אֲבָהוּ: מֵאֵימָתַי מְבָרְכִין עַל הַגְּשָׁמִים — מִשֶּׁיֵּצֵא חָתָן לִקְרַאת כַּלָּה. מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה אָמַר רַב: ״מוֹדִים אֲנַחְנוּ לָךְ ה׳ אֱלֹקֵינוּ עַל כׇּל טִפָּה וְטִפָּה שֶׁהוֹרַדְתָּ לָנוּ״. וְרַבִּי יוֹחָנָן מְסַיֵּים בַּהּ הָכִי: ״אִילּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו כּוּ׳״, עַד ״אַל יַעְזְבוּנוּ רַחֲמֶיךָ ה׳ אֱלֹקֵינוּ וְלֹא עֲזָבוּנוּ, בָּרוּךְ רוֹב הַהוֹדָאוֹת״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
וע׳ בזהר בראשית דף ח׳ ע״א
How it connects
The Zohar passage that the text itself cites, together with the Ramaz's commentary on “the secret of the chuppah.”our note
The source
Zohar, Introduction 13:123–14:132ספר הזהר, הקדמה י״ג:קכ״ג-י״ד:קל״בSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
בזהר בראשית . . בפי׳ הרמ״ז שם ועמ״ש בביאור ע״פ כי על כל כבוד חופה
How it connects
The explanation on “a canopy over all the glory” discusses the supernal will beyond reason, mocha stima'ah; this maamar identifies the chuppah with the encompassing level of Keser.our note
Where the note points
Likkutei Torahליקוטי תורה
Shir HaShirim, 48a, on the chuppah
טעם הדבר לכן רצונו בזה והיה יכול להשיב טעם הדבר וא״כ מה שאמר לו שתוק זהו מפני שנמשך מרצון העליון שלמעלה מהשכל לכן לא היה יכול להגיד לו טעם כי הרצון הוא גבוה הרבה ואינו יכול להשתלשל ולבא לידי גילוי בשכל. אך א״כ הוא ח״ו יראה כעקשות שרוצה אף נגד השכל רק ידוע כי שי מוחא סתימאה הכוונה לזה שנקרא סתימאה כי בודאי יש טעם ע״ז הרצון עלין שרוצה כך רק הטעם הוא נשגב ונעלה גבוה שאין יכול להשתלשל ולבא לידי גילוי לזולתו רק כמוס ונעלם לו לבדו הוא לכן נקרא מוחא היינו שכל גבוה רק סתימאה מכל נעלם לכן אמר לו שתוק בחי׳ שתיקה כך עלה במחשבה שהוא בחי׳ חכמה וטעם עליון שאינו יכול להשיג לזולתו ולזולתו נראה כי הוא רק רצון בלבד בלי שום טעם ורק לו לבדו …
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Torah Ohr, Vayechi, maamar 5לקמן שה״ש מח, א
page 48a, ¶5
באה מההתבוננות כו׳ וגם פי׳ אהבת עולם שהתפעלות ואהבה זו נמשכת מבחינת העולם. היינו כמו עד״מ האדם מתפעל להיות לו אהבה ע״י שרואה מופתים הפך הטבע כמו להפוך ממים לאש או מאש למים שיתהפך מהות אחד למהות אחר עי״ז רואה גדולת ה׳ ית׳ ויגיע לו מזה אהבה לה׳.
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Kehot’s note
בענין חופה לקמן שה״ש מח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
וכמבואר באגה״ק בסופו
How it connects
This is the place in Iggeres HaKodesh that the text itself cites for the contrast between speech and the drop drawn from the father's brain.our note
The source
Leviticus 4:3ויקרא ד׳:ג׳Sefaria (opens in a new tab)
2דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי־תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֺת ה׳ אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה: 3אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַה׳ לְחַטָּאת: 4וְהֵבִיא אֶת־הַפָּר אֶל־פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי ה׳ וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ הַפָּר וְשָׁחַט אֶת־הַפָּר לִפְנֵי ה׳
2… which the LORD hath commanded not to be done, and shall do any one of them: 3if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering. 4And he shall bring the bullock unto the door of the tent of meeting before the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Tanya (Iggeres HaKodesh)אגרת הקודש
The discourse beginning “Lehavin mah shekasuv bePri Etz Chaim,” 157a · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Likkutei Torahליקוטי תורה
Vayikra, 4c
האריז״ל עולה שדברי שניהם אמת, דבא״ס ב״ה עצמו לא שייך כלל לתאר בחי׳ חכמה כי החכמה נחשבת אצלו כמו עשי׳ ממש וכדברי הגאון מהר״ל שלכן נק׳ הקב״ה כנ״ל. ומ״מ בהתלבשות אור א״ס ע״י צמצומים רבים בכלים דחב״ד דאצילות כיון דאיהו וחיוהי וגרמוהי חד בהון זהו מ״ש הרמב״ם שהוא המדע והוא היודע כו׳ וכמאמר התיקונים אנת חכים ולא בחכמה ידיעא כו׳. ואם כן מכ״ז מובן מ״ש שהחכמה הוא רק כלי לאור א״ס ב״ה:(והנה הגם שבתניא נתבאר שהנשמה נמשכה מבחי׳ חכמה שהוא המדע כו׳ כמו שהבן נמשך ממוח האב והחכמה היא בחי׳ כלי כנ״ל. אך י״ל כי אע״פ שהחכמה היא בחי׳ כלי מ״מ שורה בה עכ״פ א״ס ב״ה עצמו שלמעלה מהחכמה וכמ״ש בס׳ של בינונים פל״ה בהג״ה ולכן גם בהנשמה הנמשכת מכלי ח״ע מלובש גם כן הארה מבחי׳ האור המלובש בכלי הח״ע …
Our explanationThere the Alter Rebbe explains that Chochmah is only a vessel for the Infinite Light, and that the soul is drawn from Chochmah as a child is from the father's brain, so that a glimmer of the light within Chochmah is present in the soul.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Vayikra, vol. 4, p. 910
Our explanationThe note points to a parallel discussion there of the same theme.
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Pri Etz Chaimפרי עץ חיים
by Rabbi Chaim Vital, from the Arizal · p. 157a
The Arizal’s kavanos for prayer and the mitzvos.
Torah Ohr, Bereishis, maamar 4לעיל ויקרא ד, ג
page 4c, ¶23
יותר מקטנה כו׳. ונמצא מובן עכ״פ שגוף ונפש של המלאכים הן קרובים בערך זל״ז ונתהוו כאחד ממש ממקורם היא בחי׳ מל׳ דאצי׳ שהיא אם כל חי דבי״ע שע״ז נאמר תוצא הארץ נפש חיה פי׳ ארץ העליונה שהיא המל׳ תוצא נפש כל חיה הם המלאכים שנק׳ חיות ויצאו ביחד גופם עם נשמתם כי הגוף שהוא בחי׳ צומח הוא אצל וסמוך לבחי׳ החי כנ״ל שהצומח הי׳ כלול בחי בבחי׳ עבור כו׳:
It is like the analogy of a large bonfire, which shines farther than a small one, etc. It is understood, in any case, that the body and soul of the angels are close in rank to each other and came into being truly as one from their source, which is the level of Malchus of Atzilus,
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Kehot’s note
ד״ה להבין מ״ש בפע״ח קנז, א. [כ].
וראה לעיל ויקרא ד, ג. אוה״ת ויקרא כרך ד ע׳ תתקי.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

20וכך יובן הנמשל למעלה דבחי׳ נובלות חש״מ היינו עד״מ כמו גילוי השכל ממקור השכל שאינו אלא הארה

And so will the analogue above be understood: the level of “the unripe fruit of the wisdom above” is, by way of analogy, like the revelation of intellect from the source of intellect, which is only a glimmer;

Explanation

Applying the analogy: the “unripe fruit of the wisdom above” is like a thought emerging from the power of thought, only a glimmer.

ומזה נמשך בתשב״כ ואח״כ הארה מזה נמשך בתשבע״פ כנ״ל וזה נקרא קדושין המשכה מבחי׳ ח״ע הנק׳ קדש כמ״ש ואתה מרבבות קדש.1

and from this [a glimmer] is drawn into the Written Torah, and afterwards a glimmer of this is drawn into the Oral Torah, as above; and this is called kiddushin, a drawing-down from the level of supernal Chochmah, which is called “kodesh” (holiness), as it is written, “And He came from myriads of holiness.”

Explanation

A glimmer passes into the Written Torah, and a glimmer of that into the Oral Torah. This is kiddushin, and fittingly so, since kiddushin shares its root with kodesh, the name of supernal Chochmah (“myriads of holiness”).

אבל בחי׳ יחוד חתן וכלה הנה הטפה שרש שרשה ממקור ועצמיות הח״ס ולא מבחי׳ נובלות לבד.

But in the level of the union of groom and bride, the drop — the root of its root is from the source and essence of hidden Chochmah, and not from the level of the unripe fruit alone.

Explanation

But in the union of groom and bride, the drop is rooted in the very essence of hidden Chochmah, not merely in its “unripe fruit.”

Paragraph 20 in brief

The paragraph applies the analogy: ordinary Torah is a betrothal drawn from a glimmer of Chochmah, called kodesh, while the union draws from the essence of hidden Chochmah.

Marei mekomos

1
On the words
ואתה מרבבות קדש
How it connects
“Myriads of holiness (kodesh)”: kodesh is a name for supernal Chochmah, which links it to kiddushin, betrothal.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.

21וכמ״ש בע״ח שער הנסירה ספ״ג1 וכן זה המוח עילאה דא״א כו׳ ואח״כ לוקחים הטפה או״א כו׳

And as is written in Etz Chaim, Shaar HaNesirah, at the end of chapter 3: “And so too this supernal brain of Arich Anpin, etc., and afterwards Abba and Imma take the drop, etc.”;

Explanation

The Arizal's Etz Chaim describes the supernal brain of Arich Anpin being aroused and Abba and Imma receiving the drop from it, which they then pass on as mochin to Z'eir Anpin and Nukva.

ע״ש אלא דלכאורה אינו מובן כיון דהתהוות תשב״כ הנקרא חתן הוא רק מבחי׳ נובלות חש״מ א״כ איך שייך לומר שהיחוד נמשך מפנימית ח״ס.

see there. Except that, at first glance, this is not understood: since the coming-into-being of the Written Torah, which is called the groom, is only from the level of the unripe fruit of the wisdom above, if so, how can one say that the union is drawn from the inner dimension of hidden Chochmah?

Explanation

A question: if the Written Torah, the “groom,” comes only from the “unripe fruit” of the wisdom above, how can its union draw from the inner dimension of hidden Chochmah?

אך הענין דזהו ענין החופה שצ״ל קודם היחוד שהוא בחי׳ סוכ״ע בחי׳ כתר שלמעלה מהחכמה ואז עי״ז נמשך גילוי מפנימית מו״ס בתשב״כ הנקרא חתן וממנו לתשבע״פ

But the matter is that this is the meaning of the chuppah that must precede the union, which is the level of the light that encompasses all worlds, the level of Keser, which is above Chochmah; and then, through this, a revelation from the inner dimension of the hidden brain (mocha stima'ah) is drawn into the Written Torah, which is called the groom, and from it to the Oral Torah.

Explanation

The answer is the chuppah: it is the encompassing level of Keser, above Chochmah. Through it, a revelation from the inner dimension of the hidden brain enters the Written Torah and from there the Oral Torah.

ולכך קדמו ז׳ ימי החג לשמע״צ שהם עד״מ ז׳ ימי המשתה שאחר החופה ונמשכים אורות מקיפים מבחי׳ סוכ״ע

And therefore the seven days of the festival precede Shemini Atzeres; they are, by way of analogy, the seven days of feasting after the chuppah, and encompassing lights are drawn down from the level of the light that encompasses all worlds.

Explanation

This is why the seven days of Sukkos come before Shemini Atzeres: they are like the seven days of feasting after a wedding, and in them encompassing lights are drawn down.

וגם הלולב ומיניו הוא המשכת הדעת כי קטן אינו מוליד2 והטפה נמשכת מבחי׳ הדעת דוקא כמ״ש וידע האדם3 כו׳

And also the lulav and its species are the drawing-down of Daas; for a minor does not beget, and the drop is drawn specifically from the level of Daas, as it is written, “And Adam knew,” etc.

Explanation

The lulav and the other species draw down Daas, and the union needs Daas: the Talmud says a minor cannot beget, and the verse describes union as “Adam knew.”

ואז עי״ז יוכל להיות אח״כ היחוד בשמע״צ שזהו המשכה פנימית ממש ולא בחי׳ נובלות לבד ולכן הוא שמחת תורה שהתורה עצמו שמחה מגילוי זה כו׳:

And then, through this, there can afterwards be the union on Shemini Atzeres, which is an actual inward drawing-down and not the level of the unripe fruit alone; and therefore it is Simchas Torah, for the Torah itself rejoices in this revelation, etc.

Explanation

After this preparation, the union on Shemini Atzeres is a real inner flow. That is why the day is Simchas Torah: the Torah itself rejoices in this revelation.

Paragraph 21 in brief

The paragraph resolves how the Torah's union can reach the inner dimension of hidden Chochmah: the “chuppah” of Keser, drawn through the seven days of Sukkos and the lulav's Daas, makes possible the inner union of Shemini Atzeres, the Torah's own joy.

Deeper

The Kehot note quotes Etz Chaim, Shaar HaNesirah (Shaar 29): the supernal brain of Arich Anpin is aroused through the Yesod of Malchus, and then Abba and Imma take the drop and bring it down as mochin to their children, Z'eir Anpin and Nukva.

Marei mekomos

1
On the words
בע״ח שער הנסירה ספ״ג
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
שער כט: ”וכן זה המוחא עילאה דא״א מתעורר ע״י יסוד המל׳ הנ״ל . . ואח״כ לוקחים הטפה או״א ואח״כ הם מורידין הטפה בסוד מוחין לבניהן זו״ן”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
קטן אינו מוליד
How it connects
The Talmud's principle that a minor cannot beget; here, the union requires mature Daas.our note
The source
Sanhedrin 68b:8–10סנהדרין ס״ח ב:ח׳-י׳Sefaria (opens in a new tab)
וְאֵימָא: כּוּלֵּיהּ לְהָכִי הוּא דַּאֲתָא? אִם כֵּן, נֵימָא קְרָא ״בֶּן אִישׁ״. מַאי ״לְאִישׁ בֵּן״? שְׁמַע מִינַּהּ תַּרְתֵּי. וּפְלִיגָא דְּרַבָּה, דְּאָמַר רַבָּה: קָטָן אֵינוֹ מוֹלִיד, שֶׁנֶּאֱמַר: ״וְאִם אֵין לָאִישׁ גֹּאֵל״. וְכִי יֵשׁ לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁאֵין לוֹ גּוֹאֵל? אֶלָּא, בְּגֶזֶל הַגֵּר הַכָּתוּב מְדַבֵּר.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סנהדרין סח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
וידע האדם
How it connects
“And Adam knew his wife again”: union is described as “knowing,” so it depends on Daas. The verse itself reads “Adam” without the definite article, as the Kehot note remarks.our note
The source
Genesis 4:25בראשית ד׳:כ״הSefaria (opens in a new tab)
24כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה: 25וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹקִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן: 26וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם Havayah
24If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold. 25And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’ 26And to Seth, to him also there was born a son; and he called his name …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ד, כה. ושם בלא ה׳. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

He causes the rain to fall ¶22

22ד וזהו ענין מוריד הגשם שמתחילים לומר בשעמ״צ כי בחי׳ השפע׳ הגשם בארץ הוא כמשל המשכת

4. And this is the meaning of “He causes the rain to fall,” which we begin to say on Shemini Atzeres: for the flow of rain upon the earth is like the analogy of the drawing-forth of

Explanation

Section 4 begins. On Shemini Atzeres we start to mention rain in the Amidah, and rain falling on the earth is an image of the drop that brings new life.

הטפה שכמו שמהטפה נולד ולד כך הגשם1 מרוה את הארץ והולידה2 כו׳ וגם דכמו שהגשם נמשך טיפין טיפין והיינו ע״י שיורדין בגבורה שממנה בא ההתחלקות

the drop; for just as from the drop a child is born, so the rain “waters the earth and makes it give birth,” etc. And also, just as the rain is drawn down drop by drop — and that is through their descending with Gevurah (might), from which comes the division [into drops] —

Explanation

As a child is born from the drop, so rain “waters the earth and makes it give birth,” as Isaiah says. Rain also falls in separate drops, and the Talmud speaks of rain coming “with might” (Gevurah); Gevurah is the power that divides.

ולכן נמשל המטר לשערות כמ״ש כשעירים עלי דשא3 שכן הוא ג״כ שערות הראש4 כל א׳ גומא בפ״ע כמ״ש בגמרא ואע״פ שבחי׳ המשכת טפת מ״ד הנ״ל

therefore the rain is likened to hairs, as it is written, “like showers (se'irim) upon the grass”; for so too the hairs of the head, each one [has] its own follicle, as stated in the Gemara. And although the level of the drawing-down of the drop of the masculine waters mentioned above

Explanation

So the Torah likens rain to se'irim, a word related to se'ar, hair: each hair, the Gemara says, grows from its own follicle, just as each raindrop is separate. The Alter Rebbe then qualifies the picture.

נמשכה מבחי׳ פנימית חש״מ שלמעלה מבחי׳ נובלות ושערות מ״מ היא נמשכת ויורדת דרך בחי׳ השערות מזל ונוצר ונקה רק ששרשה למעלה מהשתלשלות כמ״ש במ״א ע״פ והנצח כו׳

is drawn from the level of the inner dimension of the wisdom above, which is above the level of the unripe fruit and the hairs, nevertheless it is drawn and descends by way of the level of the hairs — the mazal, “Notzer” and “Venakeh” — only that its root is above the chain of descent, as is written elsewhere on “And the Netzach,” etc.

Explanation

The union's flow comes from the inner dimension of hidden Chochmah, above the “hairs”; yet it still passes through the hairs, through the mazal, the parts of the beard called “Notzer” and “Venakeh.” Only its root is above the chain of worlds.

(ועיין זח״ג נשא) (קל״ד א׳) בהאי מזלא תליין5 ועמ״ש הרמ״ז6 בפ׳ בא (ד״מ סע״ב) שמזל ונוצר חסד כו׳ ובתוך פנימיותו כו׳ ועיין מ״ש מזה בביאור ע״פ שוש אשיש כו׳.

(And see Zohar III, Naso (134a): “On this mazal [all] depend”; and see what the Ramaz writes on Parshas Bo (40b, at the bottom), that the mazal “Notzer chesed,” etc., and within its inner dimension, etc.; and see what is written about this in the explanation on “I will greatly rejoice,” etc.)

Explanation

Supporting references: the Zohar says everything “depends on this mazal,” and the Ramaz explains that the mazal Notzer chesed has an inner dimension, within which is something higher still.

ועוד זאת דכמו הגשמים יורדים בגבורה כך ג״כ המשכה הנ״ל דכביש באשא כו׳ בחי׳ גבורה דע״י המלובשת במו״ס

And furthermore, just as the rains descend with Gevurah, so too the aforementioned drawing-down, “compressed by fire,” etc., is the level of the Gevurah of Atik Yomin, which is enclothed in the hidden brain.

Explanation

A second parallel: rain comes with Gevurah, and this flow too is “compressed by fire,” the Gevurah of Atik Yomin (the innermost level of Keser) that is enclothed in the hidden brain.

ועוד זאת דכמו התהוות הגשם הנה אד יעלה מן הארץ7 ונעשה עב וענן ובו יורד הגשם.

And furthermore, just as in the formation of rain, “a mist rises from the earth” and becomes thick cloud and cloud, and in it the rain descends

Explanation

A third parallel: rain forms when “a mist rises from the earth,” gathers into clouds, and falls.

(עיין בראשית רבה פ׳ י״ג ובסוכה די״ב א׳ בתוספות) כך האתעדל״ת והתשובה עולה למעלה מעלה לבחי׳ ישת חשך סתרו8 ונמשך משם להיות מוריד הגשם המשכת הטפה כו׳.

(see Bereishis Rabbah, parshah 13, and Sukkah 12a, in Tosafos), so the arousal from below and teshuvah ascend higher and higher, to the level of “He made darkness His hiding place,” and from there it is drawn down to become “He causes the rain to fall,” the drawing-down of the drop, etc.

Explanation

So too our arousal from below and our teshuvah rise to the highest hidden level, “He made darkness His hiding place,” and from there the flow comes down as “rain,” the drop.

גם י״ל המשל מענין ואד יעלה באופן אחר היינו עד״מ שמתחלה היו האידים דקים מאד ומתגשמים אח״כ ונעשים עב וענן להוריד מטר כמ״כ המשכת הטפה הנ״ל מהמוח ומתגשמת כו׳

One may also explain the analogy of “and a mist rose” in another way: that is, by way of analogy, at first the vapors were very fine, and afterwards they become coarse and turn into thick cloud and cloud to bring down rain; so too the aforementioned drawing-down of the drop from the brain becomes physical, etc.

Explanation

Another reading of the mist: vapor starts out very fine and thickens into rain clouds, just as the drop drawn from the brain becomes physical.

ומכל טעמים הנ״ל נקרא המשכה זו בחי׳ מוריד הגשם (ופירוש משיב הרוח ומוריד הגשם יובן ע״ד מ״ש בפ׳ מקץ סד״ה נר חנוכה9 כו׳ מזוזה מימין כו׳

And for all the reasons above, this drawing-down is called the level of “He causes the rain to fall.” (And the meaning of “He causes the wind to blow and the rain to fall” will be understood along the lines of what is written in Parshas Mikeitz, at the end of the discourse beginning “The Chanukah lamp, etc., [with] the mezuzah on the right,” etc.:

Explanation

For all these reasons the flow is called “He causes the rain to fall.” The Alter Rebbe now explains the preceding words, “He causes the wind to blow,” referring to a Chanukah discourse in Torah Ohr.

אך אין אור התורה עולה בשם אור אלא ע״י נר מצוה כו׳ אויר סביב האור כו׳ גורם להאיר אור כו׳. ואויר היינו בחי׳ רוח ע״ש ועיין בזהר הרקיע בפי׳ הזח״א פ׳ בראשית)

“However, the light of the Torah does not rise to be called light except through the lamp of a mitzvah, etc.; the air around the light, etc., causes the light to shine,” etc. And “air” is the level of wind (ruach); see there. And see in Zohar HaRakia, in the commentary on Zohar I, Parshas Bereishis)

Explanation

That discourse teaches that the light of Torah shines only through the “lamp” of a mitzvah, and that the air around a flame makes it shine. Air is “wind” (ruach).

(דט״ו ע״א) אוירא דיליה לא אתיידע כלל10 עד כו׳ נהיר נקודא חדא סתימא עילאה ע״ש.

(15a): “Its air was not known at all, until, etc., one hidden supernal point shone forth”; see there.

Explanation

The Zohar speaks of a supernal “air” that cannot be known at all, until one hidden point shines forth from it.

וזהו ענין שלהיות מוריד הגשם המשכת התורה ממו״ס הוא ע״י משיב הרוח אוירא דע״ג קרומא כו׳

And this is the meaning: that for there to be “He causes the rain to fall” — the drawing-down of the Torah from the hidden brain — is through “He causes the wind to blow,” “the air that is upon the membrane,” etc.,

Explanation

So for the Torah to “rain” down from the hidden brain, there must first be “wind”: the “air upon the membrane” of the supernal skull, in the Zohar's imagery.

שבו הדעת דעתיק ועיין באדרא דנשא (קל״ד ב׳) וע׳ בלק״ת ס״פ בראשית11 ע״פ לא ידון רוחי כו׳ ובזח״א (דל״ז סע״ב12 דנ״ח א׳) ובזהר הרקיע שם ובזח״ב (דקע״ח סע״ב)

in which is the Daas of Atik. And see the Idra of Naso (134b); and see Likkutei Torah, at the end of Parshas Bereishis, on “My spirit shall not contend,” etc.; and Zohar I (37b, at the bottom; 58a), and Zohar HaRakia there, and Zohar II (178b, at the bottom).

Explanation

That “air” holds the Daas of Atik, the hidden knowledge at the highest level. The Kehot note identifies the Likkutei Torah cited here as the Arizal's work; several Zohar passages are also referred to.

אבל ע״י התורה ומצות עץ חיים היא13 כו׳ משיב הרוח ועמ״ש ע״פ ואתה מרבבות קדש.

But through the Torah and mitzvos — “It is a tree of life,” etc. — [comes] “He causes the wind to blow.” And see what is written on “And He came from myriads of holiness.”

Explanation

It is through the Torah and the mitzvos, which the verse calls “a tree of life,” that we bring about this “wind.”

וזהו א״ת בניך אלא בוניך14 שישראל בונין וממשיכין תשבע״פ מבחי׳ תשב״כ והכח הזה בהם לפי שהם בוניך ששרשם ג״כ מבחי׳ זיווג גופני

And this is [the meaning of] “Do not read ‘your children’ (banayich) but ‘your builders’ (bonayich)”: for Israel build and draw down the Oral Torah from the level of the Written Torah; and they have this power because they are “your builders,” since their root, too, is from the level of a bodily union,

Explanation

The Sages read “your children” (banayich) as “your builders” (bonayich): the Jewish people build the Oral Torah out of the Written Torah. They can do so because their own souls are rooted in a union, like the drop.

שהוא הטפה הנמשכת מפנימית המוחי׳ וכמארז״ל ישראל עלו במחשבה15 וכבר נתבאר לעיל מהו במחשבה לכן ביכולתם הוא להמשיך המשכה זו מבחי׳ פנימית ח״ס בתשב״כ ותשבע״ פ כנ״ל.16

which is the drop drawn from the inner dimension of the brain, as our Sages, of blessed memory, said, “Israel arose in thought”; and it was already explained above what “in thought” means. Therefore it is in their power to draw down this flow from the level of the inner dimension of hidden Chochmah into the Written Torah and the Oral Torah, as above.

Explanation

Their souls come from the inner dimension of the supernal brain: “Israel arose in thought,” and “thought” was explained above as hidden Chochmah. So they can draw the inner dimension of hidden Chochmah into both Torahs.

Paragraph 22 in brief

Section 4 explains why the Shemini Atzeres union is called “He causes the rain to fall”: rain, like the drop, brings new life, falls with Gevurah, passes through the “hairs” and rises first as mist; and it depends on the “wind” drawn by Torah and mitzvos. The Jewish people, rooted in the inner dimension of the supernal thought, are the builders who bring this about.

Deeper

According to the Ramaz, as quoted in the Kehot note from Hemshech 5672, the mazal Notzer chesed has an inner and an outer dimension, and within its inner dimension is the inner dimension of Atik. This explains how a flow that passes through the “hairs” can still carry the inner dimension of hidden Chochmah.

Marei mekomos

1
On the words
שכמו שמהטפה נולד ולד כך הגשם
How it connects
The note says the comparison between rain and the drop from which a child is born is explained there.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Beshalach, p. 555
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
נתבאר באוה״ת פ׳ בשלח ע׳ תקנה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
והולידה
How it connects
Rain “waters the earth and makes it give birth and sprout”; the Alter Rebbe uses it for the flow that brings new life.our note
The source
Isaiah 55:10ישעיהו נ״ה:י׳Sefaria (opens in a new tab)
9כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם: 10כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל: 11כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו:
9… the earth, So are My ways higher than your ways, And My thoughts than your thoughts. 10For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater; 11So shall My word be that goeth forth out of My mouth: It shall not return …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נה, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
כשעירים עלי דשא
How it connects
“Like showers (se'irim) upon the grass”; se'irim is related to se'ar, hair, so rain is likened to hairs.our note
The source
Deuteronomy 32:2דברים ל״ב:ב׳Sefaria (opens in a new tab)
1הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי: 2יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב: 3כִּי שֵׁם Havayah אֶקְרָא הָבוּ גֹדֶל לֵאלֹקֵינוּ:
1Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 2My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb. 3For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים לב, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
שערות הראש כ״א גומא בפ״ע
How it connects
The Gemara says G‑d created a separate follicle for each hair, so that no two draw from the same source; each raindrop too falls separately.our note
The source
Bava Batra 16aבבא בתרא ט״ז אSefaria (opens in a new tab)
Kehot’s note
ב״ב טז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
בהאי מזלא תליין
How it connects
The Idra passage, cited by the text itself, on the mazal on which everything depends.our note
The source
Zohar, Idra Rabba 17:147–21:157ספר הזהר, האדרא רבא י״ז:קמ״ז-כ״א:קנ״זSefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ועמ״ש הרמ״ז פ׳ בא (ד״מ סע״ב)
How it connects
It quotes the Ramaz: the mazal Notzer chesed has an inner and an outer dimension, and within its inner dimension is the inner dimension of Atik.our note
Where the note points
Hemshech 5672 (Ayin-Beis)המשך תער״ב
Chapter 208
Our explanationThat is how the flow can pass through the “hairs” and still come from the innermost level.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”דבמזל ונוצר חסד יש בו פנימי׳ וחיצוני׳ ובתוך פנימיותו הוא פנימי׳ עתיק” — המשך תער״ב פרק רח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
אד יעלה מן הארץ
How it connects
“A mist rose from the earth and watered the whole face of the ground”; the model for how the arousal from below brings down the flow from above.our note
The source
Genesis 2:6בראשית ב׳:ו׳Sefaria (opens in a new tab)
5… יִהְיֶה בָאָרֶץ וְכׇל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר ה׳ אֱלֹקִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה: 6וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כׇּל־פְּנֵי הָאֲדָמָה: 7וַיִּיצֶר ה׳ אֱלֹקִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה:
5… it to rain upon the earth, and there was not a man to till the ground; 6but there went up a mist from the earth, and watered the whole face of the ground. 7Then the LORD God formed man of the dust of the ground, and breathed into his …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית ב, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ישת חשך סתרו
How it connects
“He made darkness His hiding place”; the hidden level to which teshuvah ascends.our note
The source
Psalms 18:12תהילים י״ח:י״בSefaria (opens in a new tab)
11וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ: 12יָשֶׁת־חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים: 13מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ:
11… a cherub, and did fly; yea, He did swoop down upon the wings of the wind. 12He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies. 13At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
סד״ה נר חנוכה
How it connects
The end of that discourse, cited by the text itself, explains that the light of Torah shines only through the “lamp” of a mitzvah and that the surrounding air makes the flame shine, the basis for reading “He causes the wind to blow” here.our note
Where the note points
Torah Ohrתורה אור
42c (Mikeitz, the Chanukah discourse) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Mikeitz, maamar 14תו״א מב, ג
page 42c, ¶28
גבוה כמה מדרגות רוחניות זו למעלה מזו. והשיג שלמה בחכמתו שלשת אלפים משל. דהיינו שלשת אלפים מדרגות זו למעלה מזו. וכולם אינן רק בחינת משל לגבי בחינת אלקות ממש השורה ומתלבש בתורה.
Open it on Sefaria (opens in a new tab)
Kehot’s note
תו״א מב, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
אוירא דיליה לא אתיידע כלל
How it connects
The Zohar, cited by the text itself, on the supernal “air” that is not known at all until one hidden supernal point shines forth from it.our note
The source
Zohar, Bereshit 1:1–2:7ספר הזהר, בראשית א׳:א׳-ב׳:ז׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
בלקו״ת ס״פ בראשית
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
להאריז״ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ובזח״א (דל״ז סע״ב
How it connects
The passage discusses the five Chasadim of Abba drawn into the souls of Israel (“Abba founded the daughter”), and that the souls come from Malchus as it receives from Abba.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Emor, 36d
רק שנתלבש בקטנות דעת התינוק, וכך הוא המשכת ה״ח דאבא שבחי׳ ח״ע הוא למעלה מההשגה ונמשך ומתלבש בנש״י להיות ביטול הנפש כו׳ וזהו ענין אבא יסד ברתא. [וע׳ בזהר ח״א קי״ב א׳ ובפ׳ אמור ק׳ ע״ב מענין בת אבי שמבואר מזה דהמשכת הנשמות מבחי׳ מל׳ הוא כשמקבלת מבחי׳ אבא דוקא]. ושעורה שהיא בחיצוניות המל׳ נת׳ לעיל וית׳ עוד לקמן. ומה שכתוב בזהר אשר בשבטים לא היו ב׳ אותיות ח״ט הנ״ל היינו כי באמת ב׳ אותיות ח״ט הם מגבורות והשבטים היו גבוהים מהם רק אחר שנצטרף ה׳ לשני אותיות הנ״ל היינו ה״ח דאבא אז נמתקים ב׳ אותיות ח״ט הנ״ל ונק׳ חטה. [ועמ״ש במ״א דהחילוק בין חמץ למצה זהו בין ח׳ לה״א]. וז״ש בזהר כברתא דמתחטא לקמי אבוה ועביד לה רעותא ר״ל שעושה לה אביה חסד דהיינו המשכת ה״ח דאבא להמתיק אותיות …
Our explanationIt is a parallel to the maamar's claim that Israel's souls are rooted in supernal Chochmah.
Open it on Sefaria (opens in a new tab)
Torah Ohr, Mikeitz, maamar 7לעיל פ׳ אמור לו, ד
page 36d, ¶22
טוב לרע. וכמ״ש להבדיל בין החיה הנאכלת ובין כו׳.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לעיל פ׳ אמור לו, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
עץ חיים היא
How it connects
“It is a tree of life to those who hold fast to it”; the Torah and mitzvos bring about the “wind.”our note
The source
Proverbs 3:18משלי ג׳:י״חSefaria (opens in a new tab)
17דְּרָכֶיהָ דַרְכֵי־נֹעַם וְכׇל־נְתִיבוֹתֶיהָ שָׁלוֹם: 18עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר: 19ה׳ בְּחׇכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה:
17Her ways are ways of pleasantness, And all her paths are peace. 18She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast. 19The LORD by wisdom founded the earth; By understanding He established the heavens.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
משלי ג, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
א״ת בניך אלא בוניך
How it connects
“All your children (banayich) shall be taught of G‑d”; the Sages read banayich as bonayich, “your builders,” and the Alter Rebbe applies it to Israel building the Oral Torah.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, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
15
On the words
ישראל עלו במחשבה
How it connects
The Midrash says Israel preceded the world in G‑d's thought; here “thought” is hidden Chochmah, the root of Jewish souls.our note
The source
Bereshit Rabbah 1:4בראשית רבה א׳:ד׳Sefaria (opens in a new tab)
… "ה' קנני ראשית דרכו" כסא הכבוד מנין דכתיב (תהלים צג, ב): "נכון כסאך מאז וגו'". האבות וישראל ובית המקדש ושמו של משיח, עלו במחשבה להבראות האבות מנין שנאמר (הושע ט, י): "כענבים במדבר וגו'" ישראל מנין שנאמר (תהלים עד, ב): "זכור עדתך קנית קדם" בית המקדש מנין שנאמר (ירמיה יז, יב): "כסא כבוד מרום מראשון וגו'" שמו של משיח מנין שנאמר (תהלים עב, יז): "יהי שמו לעולם וגו' [לפני שמש ינון שמו]" רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם צ, ב) "בטרם הרים יולדו" ואותה השעה (שם, ג) "תשב אנוש עד דכא וגו'" אבל איני יודע איזה מהם קודם אם התורה קדמה לכסא הכבוד ואם כסא הכבוד קודם לתורה א"ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר …
“In the beginning, God created” – six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating, [though He did not actually do so]. The Torah and the Throne of Glory were created. Torah, from where is it derived? As it is stated: “The Lord made me at the beginning of His way” (Proverbs 8:22). The Throne of Glory, from where is it derived? “Your throne stands firm from earliest time, [You are from eternity]” (Psalms 93:2). The patriarchs, Israel, the Temple, and the name of the messianic king – God contemplated creating them [before the world, but did not]. The patriarchs, from where is it derived? “Like grapes in the …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Where the note points
Likkutei Torahליקוטי תורה
Parshas Matos, 83c · not yet checked
Our explanationAn earlier Likkutei Torah passage on “Israel arose in thought,” with further sources noted there.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ב״ר א, ד.
ע״ל מטות (פג, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
16
How it connects
The Midrash on the verse “a mist rose from the earth,” describing how clouds form from what rises from the earth and then bring rain.our note
The source
Bereshit Rabbah 13:9בראשית רבה י״ג:ט׳Sefaria (opens in a new tab)
(קהלת א) כל הנחלים הולכים אל הים וגו'. מעשה בר' אליעזר ורבי יהושע, שהיו מפרישין לים הגדול ונכנסה ספינתן לים, למקום שאין המים מהלכין. אמר לו ר' אליעזר לרבי יהושע: לא באנו לכאן, אלא לנסיון. מלאו משם חבית מלא מים, כיון שעלו לרומי, אמר להם אדרינוס שחיק עצמות: מי אוקיינוס מה הינון? אמר לו: מים בולעין מים. אמר להן: הבו לי מנהון, יהבון ליה מלא לקינייאתה, והוו יהבין בגווה מים והיא בלעה להון. על דעתיה דר' אליעזר: משם הם שואבים. על דעתיה דרבי יהושע: לשם הם שבים ללכת. כיצד היתה הארץ שותה? רבי יהודה ורבי נחמיה ורבנן, רבי יהודה אומר: כהדין נילוס דמשקה והדר משקה. ורבי נחמיה אמר: כמין תוכייה, דהדין קבריא, דמרבה וקבר. ורבנן …
“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some test.’ They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may his bones be crushed, said to them: ‘What is the nature of seawater?’ They said to him: ‘It contains water that absorbs water.’ He said to them: ‘Give me some of it [to test].’ They gave him a bowlful. He put water into it, and it …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria

Children and servants; Torah after prayer ¶23–25

23וזהו תורה צוה לנו משה מורשה קהלת יעקב1 והנה מורשה ג״כ לשון ירושה. והענין כי יש בחי׳ נשמות הנקראים בנים למקום.2 3

And this is [the meaning of] “The Torah that Moshe commanded us is the heritage (morashah) of the congregation of Yaakov.” Now, “morashah” is also an expression of inheritance (yerushah). And the matter is that there is a level of souls who are called “children of the Omnipresent.”

Explanation

Now back to the maamar's verse. Morashah, “heritage,” also means yerushah, inheritance. Some souls are called “children of the Omnipresent,” as the Mishnah says.

וזהו בחי׳ ישראל בחי׳ כי שרית4 כו׳ ויש נשמות שנקראים עבד וזהו בחי׳ יעקב עבדי.5

And this is the level of Yisrael, the level of “for you have striven (sarisa),” etc. And there are souls that are called “servant,” and this is the level of “Yaakov My servant.”

Explanation

These are the souls at the level of “Yisrael,” the name given for having “striven with G‑d.” Other souls are at the level of “servant,” as in “Yaakov My servant.”

וזהו ענין ברא כרעא דאבוה6 שבטל ממש כביטול הרגל לגבי ראש ואין לו רצון אחר כלל ופי׳ ברא כרעא היינו נה״י דאו״א מוחין לז״א כו׳.

And this is the meaning of “a son is his father's leg”: for he is truly nullified, like the nullification of the foot relative to the head, and has no other will at all. And the meaning of “a son is [his father's] leg” is Netzach, Hod and Yesod of Abba and Imma, [which are] the mochin of Z'eir Anpin, etc.

Explanation

The Aramaic saying “a son is his father's leg” means the son is completely given over to the father, as a foot follows the head, with no will of its own. In Kabbalistic terms, this “leg” is Netzach, Hod and Yesod of Abba and Imma, which enter Z'eir Anpin as its mochin.

Paragraph 23 in brief

Returning to the opening verse, the paragraph distinguishes two kinds of souls, “children” (Yisrael) and “servants” (Yaakov), and explains the children's total bittul through the saying “a son is his father's leg.”

Marei mekomos

1
On the words
תורה צוה לנו משה מורשה קהלת יעקב
How it connects
The maamar's opening verse; the word morashah is read here as inheritance.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.
2
On the words
הנק׳ בנים למקום
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ג, יד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
בנים למקום
How it connects
“Beloved are Israel, for they are called children of the Omnipresent”; the source for souls at the level of “children.”our note
The source
Pirkei Avot 3:14משנה אבות ג׳:י״דSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹקִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:
He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כי שרית
How it connects
Yaakov is renamed Yisrael “for you have striven with G‑d and with men and prevailed”; the level of the “children.”our note
The source
Genesis 32:29בראשית ל״ב:כ״טSefaria (opens in a new tab)
28וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב: 29וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹקִים וְעִם־אֲנָשִׁים וַתּוּכָל: 30וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה־נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם:
28And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 29And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’ 30And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לב, כט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
יעקב עבדי
How it connects
“Hear now, Yaakov My servant”; the name Yaakov is linked with the level of the “servant.”our note
The source
Isaiah 44:1ישעיהו מ״ד:א׳Sefaria (opens in a new tab)
1וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְׂרָאֵל בָּחַרְתִּי בוֹ: 2כֹּה־אָמַר ה׳ עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ:
1Yet now hear, O Jacob My servant, And Israel, whom I have chosen; 2Thus saith the LORD that made thee, And formed thee from the womb, who will help …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
ברא כרעא דאבוה
How it connects
An earlier Likkutei Torah passage on Devarim that explains the saying “a son is his father's leg,” with further sources noted there.our note
Where the note points
Likkutei Torahליקוטי תורה
Devarim volume, 12c (as cited: “ח' דברים”) · not yet checked
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ע״ל ח׳ דברים (יב, ג). וש״נ. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

24והנה כמו שהרגל נושא הראש עד״מ כך ביכולת בחי׳ ישראל להמשיך יחוד הנ״ל להיות מאירוסין נשואין כו׳ ועמש״ל מזה.

Now, just as the foot carries the head, by way of analogy, so it is in the power of the level of Yisrael to draw down the aforementioned union, so that from betrothal there be marriage, etc. And see what was written above about this.

Explanation

As a foot carries the head, the “children,” the souls called Yisrael, have the power to carry the union upward, turning betrothal into full marriage.

אבל הנשמות הנקרא יעקב מקבלים יחוד זה דרך ירושה דכיון שנמשך השפעה זו בבחי׳ מל׳ תשבע״פ מקבלים ג״כ הנשמות דבי״ע הנקרא עבד להיות נקלט ונמשך בכל א׳ אור ה׳ בבחי׳ פנימית הלב ועמ״ש במ״א ע״פ

But the souls that are called Yaakov receive this union by way of inheritance: for since this flow is drawn into the level of Malchus, the Oral Torah, the souls of [the worlds of] Beriah, Yetzirah and Asiyah, which are called “servant,” also receive [it], so that the light of G‑d be absorbed and drawn into each one, in the inner dimension of the heart. And see what is written elsewhere on

Explanation

The souls called Yaakov, the “servants,” receive the union as an inheritance: once it flows into Malchus, the Oral Torah, it reaches the souls of the lower worlds too, and G‑d's light settles into each one's inner heart.

כי הוא יברך הזבח1 ואח״כ יאכלו הקרואים2 כו׳. ולכן תגדל השמחה בש״ת בכל ישראל מגדולם עד קטנם כו׳

“For he blesses the offering, and afterwards the invited ones eat,” etc. And therefore the joy on Simchas Torah is great in all Israel, from the greatest of them to the least, etc.

Explanation

The verse about Shmuel, “he blesses the offering, and afterwards the invited eat,” fits this: one level brings about the blessing, and others then partake of it. That is why the joy of Simchas Torah belongs to every Jew, great and small.

(הג״ה ועפ״ז יובן ג״כ מה שאמר אבא בנימין3 על תפלתי שתהא סמוכה למטתי ומבואר בפרש״י שגם ללמוד לא רצה קודם התפלה אלא להתפלל תיכף ובתוס׳ פ״ק דברכות)4

(Gloss: And according to this will also be understood what Abba Binyamin said, “…over my prayer, that it be close to my bed”; and it is explained in Rashi's commentary that he did not want even to study before prayer, but to pray immediately; and Tosafos, in the first chapter of Berachos)

Explanation

A gloss applies this to daily life. Abba Binyamin in the Talmud said he was concerned that his prayer be close to his bed; Rashi explains that he did not want even to study before praying.

(דף ה׳ ע״ב) לא ידעתי מנא ליה דאסור בלימוד קודם אבל באמת אין זה משום איסור

(page 5b) [write]: “I do not know from where he derives that it is forbidden to study beforehand.” But in truth this is not because of a prohibition,

Explanation

Tosafos ask where Abba Binyamin found a prohibition against studying before prayer. The Alter Rebbe answers that it is not a matter of prohibition.

אלא שמעלת העסק בתורה שאחר התפלה הוא גבוה יותר מתורה שקודם התפלה5 אם כבר הגיע זמן תפלה

but because the level of engaging in Torah after prayer is higher than Torah before prayer, if the time for prayer has already arrived.

Explanation

It is a matter of level: once the time for prayer has come, Torah studied after praying is on a higher level than Torah studied before it.

והענין דאע״פ שנת׳ שהיחוד הוא בשמ״ע היינו דרך כלל כי כל היו״ט הם כלליים לכל השנה כמ״ש במ״א.

And the matter is that although it was explained that the union is on Shemini Atzeres, that is in a general way, for all the festivals are general [channels] for the whole year, as is written elsewhere.

Explanation

The union described for Shemini Atzeres is the general, yearly form; each festival is a general channel for the whole year.

אבל דרך פרט נודע בפע״ח6 שבתפלה דכל יום הוא בחי׳ היחוד דזו״נ שהם בחי׳ תשב״כ ותשבע״פ

But in a particular way, it is known from Pri Etz Chaim that in the prayer of every day there is the level of the union of Z'eir Anpin and Nukva, which are the levels of the Written Torah and the Oral Torah;

Explanation

In detail, the Arizal's teaching in Pri Etz Chaim is that each day's prayer brings about the union of Z'eir Anpin and Nukva, which are the Written and Oral Torah.

והיינו ע״י קדימת בחי׳ בכל מאדך7 בק״ש שזהו המעורר בחי׳ גילוי חופה עליונה כמ״ש על פסוק כי על כל כבוד חופה8 ויחוד זה מתחדש בכל יום

and this is through first [reaching] the level of “with all your might” in the Shema, which is what arouses the level of the revelation of the supernal chuppah, as is written on the verse “For over all the glory there shall be a canopy (chuppah)”; and this union is renewed every day,

Explanation

That union depends on first reaching “with all your might” in the Shema, which awakens the supernal chuppah, and it is renewed every day.

כי בכל יום נעשה האדם בריה חדשה וצ״ל העלאת מ״נ מבירורים דק״נ ע״י מאדך רשפי אש דס״ג כו׳ ועמ״ש ע״פ ואלה שמות בני ישראל מענין ליבון הלכתא וע״פ ששים המה מלכות כו׳

for every day a person becomes a new creature, and there must be an elevation of the feminine waters (mayin nukvin) from the refinements of kelipas nogah through “your might,” the “fiery sparks” of [the Name] Sag, etc. And see what is written on “And these are the names of the children of Israel,” on the matter of the clarification of the halachah, and on “There are sixty queens,” etc.

Explanation

Each day a person is a new creation, so each day the “feminine waters” must be raised anew by refining the mixed realm of kelipas nogah, through the fiery love of “with all your might.” Related discussions are cited.

ולכן אם הגיע זמן תפלה ואינו מתפלל וממשיך החופה והיחוד א״כ לימוד התורה שלומד הוא רק מבחי׳ נובלות חש״מ הנמשך בתשב״כ מצד עצמו וממנו לתשבע״פ בבחי׳ קדושין לבד

And therefore, if the time for prayer has arrived and he does not pray and draw down the chuppah and the union, then the Torah that he studies is only from the level of “the unripe fruit of the wisdom above,” which is drawn into the Written Torah on its own account, and from it to the Oral Torah, in the manner of kiddushin alone.

Explanation

So if the time for prayer has come and one studies without praying, the Torah he studies draws only from the “unripe fruit,” at the level of betrothal.

אבל כשהקדים ק״ש ותפלה9 ונעשה היחוד א״כ עסק התורה שאח״כ יש ונמשך בזה גילוי חש״מ ממש ולא נובלות לבד.

But when he has first [said] the Shema and prayed, and the union has been effected, then in the Torah study afterwards there is, and there is drawn down in it, a revelation of the wisdom above itself, and not only the unripe fruit.

Explanation

But after the Shema and prayer have brought about the union, the Torah studied afterwards carries a revelation of the wisdom above itself.

Paragraph 24 in brief

The paragraph explains how the union reaches all Jews, the “children” by their own power and the “servants” by inheritance, and applies it to daily life: Torah studied after prayer carries the essence of Chochmah, while Torah studied before prayer, once its time has come, is only “betrothal.”

Deeper

The Kehot note places the Pri Etz Chaim teaching in its Gate of Prayer (chapter 7) and Gate of the Shema (chapter 12). It also cites a discourse of 5741 that draws from this passage that the point is not limited to exceptional individuals like Abba Binyamin but applies to everyone's service.

Marei mekomos

1
On the words
ע״פ כי הוא יברך הזבח
How it connects
Kehot’s note points to where this is explained further: Maamarei Admur HaZaken 5565.
Where the note points
Sefer HaMaamarim 5565ספר המאמרים תקס״ה
p. 162
Look for it in the Lubavitch Library (opens in a new tab)
Derech Mitzvosechaדרך מצותיך
p. 180 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
אולי הכוונה להנדפס בסה״מ תקס״ה ע׳ קסב. ובדרך מצותיך ע׳ 180 ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כי הוא יברך הזבח ואח״כ יאכלו הקרואים
How it connects
“For he blesses the offering, and afterwards the invited eat”; used for the way the union effected by some souls is then shared by others.our note
The source
I Samuel 9:13שמואל א ט׳:י״גSefaria (opens in a new tab)
12וַתַּעֲנֶינָה אוֹתָם וַתֹּאמַרְנָה יֵּשׁ הִנֵּה לְפָנֶיךָ מַהֵר עַתָּה כִּי הַיּוֹם בָּא לָעִיר כִּי זֶבַח הַיּוֹם לָעָם בַּבָּמָה: 13כְּבֹאֲכֶם הָעִיר כֵּן תִּמְצְאוּן אֹתוֹ בְּטֶרֶם יַעֲלֶה הַבָּמָתָה לֶאֱכֹל כִּי לֹא־יֹאכַל הָעָם עַד־בֹּאוֹ כִּי־הוּא יְבָרֵךְ הַזֶּבַח אַחֲרֵי־כֵן יֹאכְלוּ הַקְּרֻאִים וְעַתָּה עֲלוּ כִּי־אֹתוֹ כְהַיּוֹם תִּמְצְאוּן אֹתוֹ: 14וַיַּעֲלוּ הָעִיר הֵמָּה בָּאִים בְּתוֹךְ הָעִיר וְהִנֵּה שְׁמוּאֵל יֹצֵא לִקְרָאתָם לַעֲלוֹת הַבָּמָה:
12… come to-day into the city; for the people have a sacrifice to-day in the high place. 13As soon as ye are come into the city, ye shall straightway find him, before he go up to the high place to eat; for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that are bidden. Now therefore get you up; for at this time ye shall find him.’ 14And they went up to the city; and as they came within the city, behold, Samuel …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
מה שאמר אבא בנימין
How it connects
Abba Binyamin said he was concerned all his life that his prayer be close to his bed; Rashi explains that he would not study before praying.our note
The source
Berakhot 5b:21ברכות ה׳ ב:כ״אSefaria (opens in a new tab)
תַּנְיָא אַבָּא בִּנְיָמִין אוֹמֵר: עַל שְׁנֵי דְבָרִים הָיִיתִי מִצְטַעֵר כׇּל יָמַי — עַל תְּפִלָּתִי שֶׁתְּהֵא לִפְנֵי מִטָּתִי, וְעַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה בֵּין צָפוֹן לְדָרוֹם. ״עַל תְּפִלָּתִי שֶׁתְּהֵא לִפְנֵי מִטָּתִי״, מַאי ״לִפְנֵי מִטָּתִי״? אִילֵּימָא ״לִפְנֵי מִטָּתִי״ מַמָּשׁ, וְהָאָמַר רַב יְהוּדָה, אָמַר רַב, וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִנַּיִן לַמִּתְפַּלֵּל שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין הַקִּיר — שֶׁנֶּאֱמַר: ״וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל״? לָא תֵּימָא, ״לִפְנֵי מִטָּתִי״, אֶלָּא אֵימָא ״סָמוּךְ לְמִטָּתִי״.
There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Where the note points
The discourse beginning “Im Bechukosai” (5741)ד״ה אם בחקותי תשמ״א
5741
Our explanationAs the note summarizes it, that discourse shows from this passage that the superiority of Torah after prayer is not only for exceptional individuals like Abba Binyamin but applies to everyone's service; Abba Binyamin simply prayed about it.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “אם בחוקותי” (5741)ד״ה אם בחוקותי תשמ״א
A maamar of the Rebbe, 5741
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ברכות ה, ב. וראה בד״ה אם בחוקותי תשמ״א: ואין זה שייך רק ליחידי סגולה כאבא בנימין, אלא כמובן מלקו״ת שם שזה שייך בעבודת כאו״א, אלא שאבא בנימין הי׳ מתפלל ע״ז, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
ובתוס׳ פ״ק דברכות
How it connects
Tosafos ask where the prohibition to study before prayer comes from; the Alter Rebbe answers that it is about level, not prohibition.our note
The source
Tosafot on Berakhot 5b:21:2תוספות על ברכות ה׳ ב:כ״א:ב׳Sefaria (opens in a new tab)
אלא אימא סמוך למטתי - שלא היה עושה מלאכה עד שיתפלל. ורש"י פירש אפילו ללמוד שאסור ללמוד קודם תפלה. ולא ידעתי מנא ליה. אבל ראיה דשרי ללמוד קודם דלקמן בפרק שני (ברכות דף יד ב) אמרינן דרב מקדים ומשי ידיה ומברך ומתני פרקיה וקרי ק"ש כי מטא זמן ק"ש וכו':
Hebrew: Vilna Edition (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
שו״ה קודם — שמעלת העסק בתורה שאחר התפלה הוא גבוה יותר מתורה שקודם התפלה
How it connects
The note points to a comment of the Rebbe on this point, the superiority of Torah studied after prayer, printed in the edition's additions.our note
Where the note points
A note of the Rebbe, printed in the additions to the notes and referencesהערת כ״ק אדמו״ר (בהוספות להערות וציונים)
Additions to the notes and references in this edition
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה הערת כ״ק אדמו״ר שנעתקה להלן בהוספות להערות וציונים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
נודע בפע״ח
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ש׳ התפלה (פ״ז). וש׳ הק״ש (פי״ב). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
בכל מאדך
How it connects
“With all your might” in the Shema; its intense love raises the feminine waters and awakens the supernal chuppah.our note
The source
Deuteronomy 6:5דברים ו׳:ה׳Sefaria (opens in a new tab)
4שְׁמַע יִשְׂרָאֵל Havayah אֱלֹקֵינוּ Havayah אֶחָד: 5וְאָהַבְתָּ אֵת ה׳ אֱלֹקֶיךָ בְּכׇל־לְבָבְךָ וּבְכׇל־נַפְשְׁךָ וּבְכׇל־מְאֹדֶךָ: 6וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ:
4HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 5And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6And these words, which I command thee this day, shall be upon thy heart;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
8
On the words
כי על כל כבוד חופה
How it connects
“For over all the glory there shall be a canopy (chuppah)”; the supernal chuppah that precedes the union.our note
The source
Isaiah 4:5ישעיהו ד׳:ה׳Sefaria (opens in a new tab)
4אִם רָחַץ אֲדֹ־נָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלַ͏ִם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר: 5וּבָרָא ה׳ עַל כׇּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כׇּל־כָּבוֹד חֻפָּה: 6וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר:
4… Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction. 5And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. 6And there shall be a pavilion for a shadow in the day-time from the heat, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
9
On the words
אבל כשהקדים ק״ש ותפלה
How it connects
The note points to the Siddur's commentary for a parallel discussion of Torah study after the Shema and prayer.our note
The source
Berakhot 5bברכות ה׳ בSefaria (opens in a new tab)
Where the note points
Siddur (with Chassidic commentary)סידור
56a
Look for it in the Lubavitch Library (opens in a new tab)
The discourse beginning “Mi chamochah” (5688)ד״ה מי כמוכה תרפ״ח
5688, end of the discourse
Our explanationThe note points to the end of this discourse for a parallel discussion of the same theme.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה ברכות ה, ב. סידור נו, א. סד״ה מי כמוכה — תרפ״ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

25וזהו ענין עוסק בתורה לשמה1 2 פי׳ לשם התורה עצמה ברכו בתורה תחלה3 וכמ״ש במ״א ע״פ כי קולך ערב4 כו׳

And this is the meaning of “one who engages in Torah lishmah (for its sake)”: that is, for the sake of the Torah itself — “blessing over the Torah first” — and as is written elsewhere on “For your voice is sweet,” etc.:

Explanation

The Mishnah praises “one who engages in Torah lishmah,” for its own sake. The Alter Rebbe reads it as “for the sake of the Torah itself,” linked with the Talmud's criticism of those who did not bless over the Torah first.

שאז יש עריבות ומתיקות גילוי תענוג העליון המלובש בחש״מ כנודע ועמ״ש ע״פ ואתחנן כו׳ וממש״כ יובן לשם בתוספת ביאור:

for then there is the pleasantness and sweetness of the revelation of the supernal delight enclothed in the wisdom above, as is known. And see what is written on “Va'eschanan,” etc.; and from what is written there, “lishmah” will be understood with additional explanation.

Explanation

Studied this way, the Torah carries the sweetness of the supernal delight that is enclothed in the wisdom above. Other discourses explain lishmah further.

Paragraph 25 in brief

The paragraph reads “Torah lishmah” as studying for the Torah's own sake, which brings out the supernal delight within Chochmah.

Marei mekomos

1
On the words
עוסק בתורה לשמה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות רפ״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
עוסק בתורה לשמה
How it connects
“Whoever engages in Torah lishmah merits many things”; lishmah is read here as for the sake of the Torah itself.our note
The source
Pirkei Avot 6:1משנה אבות ו׳:א׳Sefaria (opens in a new tab)
שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם: רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי …
The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ברכו בתורה תחלה
How it connects
The land was lost because “they did not bless over the Torah first”; the Alter Rebbe connects it with studying for the Torah's own sake.our note
The source
Bava Metzia 85b:1בבא מציעא פ״ה ב:א׳Sefaria (opens in a new tab)
אָמְרוּ חֲכָמִים וְלֹא פֵּירְשׁוּהוּ, אָמְרוּ נְבִיאִים וְלֹא פֵּירְשׁוּהוּ, עַד שֶׁפֵּירְשׁוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר ה׳ עַל עׇזְבָם אֶת תּוֹרָתִי אֲשֶׁר נָתַתִּי לִפְנֵיהֶם״. אָמַר רַב יְהוּדָה אָמַר רַב: שֶׁלֹּא בֵּרְכוּ בַּתּוֹרָה תְּחִילָּה.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ראה ב״מ פה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כי קולך ערב
How it connects
“For your voice is sweet”: the opening words of a discourse cited on the sweetness of the supernal delight.our note
The source
Song of Songs 2:14שיר השירים ב׳:י״דSefaria (opens in a new tab)
13הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ: 14יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת־מַרְאַיִךְ הַשְׁמִיעִנִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה: 15אֶחֱזוּ־לָנוּ שֻׁעָלִים שֻׁעָלִים קְטַנִּים מְחַבְּלִים כְּרָמִים וּכְרָמֵינוּ סְמָדַר:
13… vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 14O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely.’ 15’Take us the foxes, the little foxes, that spoil the vineyards; For our vineyards are in blossom.’
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Yitzchak, Rivkah and the future ascendancy of Gevurah ¶26–32

26ה ועפ״ז יובן ענין פ׳ דאליעזר עבד אברהם1 שנאמר ויאמר העבד הגמיאיני נא מעט מים מכדך2 שיומשך השפע זו אפי׳ לבחי׳ נשמות הבאים מסטרא דעבד

5. And according to this will be understood the matter of the passage of Eliezer, the servant of Avraham, in which it is said, “And the servant said, ‘Let me sip, please, a little water from your pitcher’”: that this flow be drawn even to the level of the souls who come from the side of the servant

Explanation

Section 5 begins. Eliezer's request for “a little water” now also means that the flow reaches even the souls from the side of the “servant.”

(וע׳ ברע״מ פ׳ פנחס) (דף רט״ו סע״א) ובפי׳ הרמ״ז שם וע׳ בזח״א וישב (דקפ״א ב׳)

(and see Ra'aya Mehemna, Parshas Pinchas (page 215a, at the bottom), and the commentary of the Ramaz there; and see Zohar I, Vayeshev (181b)).

Explanation

References to the Zohar (Ra'aya Mehemna and Vayeshev) and the Ramaz, where the “servant” is discussed.

ולעיל פי׳ עבד על תשבע״פ וכמה פנים כו׳ וצ״ל למה נאמר כ״ז גבי רבקה ומה ענין רבקה לזה.

And above, “servant” was explained as the Oral Torah — and there are several facets, etc. And it needs to be understood why all this is said in connection with Rivkah, and what Rivkah has to do with this.

Explanation

Earlier, the servant stood for the Oral Torah; there are several ways to read the story. But why is this told about Rivkah in particular?

אך הענין כי הנה ארז״ל שלע״ל יאמרו ליצחק כי אתה אבינו3 כי אברהם לא ידענו.

But the matter is that our Sages, of blessed memory, said that in the time to come they will say to Yitzchak, “For you are our father,” “for Avraham did not know us.”

Explanation

The Talmud says that in the future the Jewish people will say to Yitzchak, “You are our father,” since “Avraham did not know us.” Yitzchak and Rivkah therefore represent something that will be revealed in the future.

Paragraph 26 in brief

Section 5 opens by asking why the story of Eliezer's request is told about Rivkah, and introduces the Talmudic teaching that in the future Yitzchak will be called “our father.”

Marei mekomos

1
On the words
ועפ״ז יובן ענין פ׳ דאליעזר עבד אברהם
How it connects
That talk explains why the marriage of Yitzchak and Rivkah is explained here, at the end of the Torah, and not in Torah Ohr on Parshas Chayei Sarah, and how it connects with the opening of Likkutei Torah on Vayikra.our note
Where the note points
Sefer HaSichos 5752ספר השיחות תשנ״ב
Vol. 1, p. 106
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
בסה״ש תשנ״ב ח״א ע׳ 106 מבאר למה מבאר ענין נישואי יצחק ורבקה כאן ולא בתו״א פ׳ חיי שרה, וכן הקשר להתחלת הלקו״ת בפ׳ ויקרא ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ויאמר העבד הגמיאיני נא מעט מים מכדך
How it connects
Eliezer's request for “a little water”; read now as the flow reaching the souls called “servants.”our note
The source
Genesis 24:17בראשית כ״ד:י״זSefaria (opens in a new tab)
16וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל: 17וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ: 18וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל־יָדָהּ וַתַּשְׁקֵהוּ:
16… known her; and she went down to the fountain, and filled her pitcher, and came up. 17And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’ 18And she said: ‘Drink, my lord’; and she hastened, and let down her pitcher upon her …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
לע״ל יאמרו ליצחק כי אתה אבינו
How it connects
The Talmud describes how in the future Israel will turn to Yitzchak and say, “For you are our father.”our note
The source
Shabbat 89b:4–5שבת פ״ט ב:ד׳-ה׳Sefaria (opens in a new tab)
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מַאי דִּכְתִיב: ״כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גּוֹאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ״ — לְעָתִיד לָבֹא יֹאמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם: בָּנֶיךָ חָטְאוּ לִי. אֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יִמָּחוּ עַל קְדוּשַּׁת שְׁמֶךָ. אָמַר: אֵימַר לֵקהּ לְיַעֲקֹב דַּהֲוָה לֵקהּ צַעַר גִּידּוּל בָּנִים, אֶפְשָׁר דְּבָעֵי רַחֲמֵי עֲלַיְיהוּ. אֲמַר לֵקהּ: בָּנֶיךָ חָטְאוּ. אֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, יִמָּחוּ עַל קְדוּשַּׁת שְׁמֶךָ. אָמַר לָא בְּסָבֵי טַעְמָא וְלָא …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Isaiah 63:16ישעיהו ס״ג:ט״זSefaria (opens in a new tab)
15הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קׇדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ: 16כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה ה׳ אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ: 17לָמָּה תַתְעֵנוּ ה׳ מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
15… and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me? 16For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name. 17O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שבת פט, ב. ישעי׳ סג, טז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

27והענין כי אברהם הוא חסד ושרשו מחסד דע״י ויצחק הוא בחי׳ גבורה ושרשו מגבורה דע״י ולע״ל יהיו הגבורות גבוהים יותר כמעלת הזהב על הכסף וכמ״ יהיו הלוים כהנים כמ״ש בלק״ת1 ובלק״א.2

And the matter is that Avraham is Chesed, and his root is from the Chesed of Atik Yomin; and Yitzchak is the level of Gevurah, and his root is from the Gevurah of Atik Yomin. And in the time to come the Gevuros will be higher, like the superiority of gold over silver, and as [it is said], “the Levites will be kohanim,” as is written in Likkutei Torah and in Likkutei Amarim.

Explanation

Avraham embodies Chesed (kindness) and Yitzchak Gevurah (restraint), each rooted in Atik Yomin, the innermost level of Keser. Now Chesed is primary, but in the future Gevurah will be higher, as gold is above silver, and the Levites (associated with Gevurah) will be raised to the kohanim's rank.

Paragraph 27 in brief

The paragraph states the thesis: in the time to come, the Gevuros (Yitzchak) will surpass the Chasadim (Avraham).

Deeper

The Kehot note identifies the Likkutei Torah mentioned here as the Arizal's, at the beginning of Yechezkel, and Likkutei Amarim as Tanya, chapter 50.

Marei mekomos

1
On the words
הלוים כהנים כמ״ש בלק״ת
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
להאריז״ל. תחלת יחזקאל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובלק״א
How it connects
The note points to Tanya chapter 50, which discusses the love that comes from the side of Gevurah, likened to gold, and its superiority over the love from the side of Chesed, likened to silver.our note
Where the note points
Tanya (Likkutei Amarim)ליקוטי אמרים (תניא)
Chapter 50
והנה, כל בחינות ומדרגות אהבה הנזכרות לעיל – הן מסטרא דימינא ובחינת ״כהן איש חסד״, ונקראות ״כסף הקדשים״, מלשון ״נכסוף נכספת לבית אביך״. אך יש עוד בחינת אהבה העולה על כולנה, כמעלת הזהב על הכסף, והיא אהבה כ״רשפי אש״ – מבחינת גבורות עליונות דבינה עילאה. דהיינו, שעל ידי התבוננות בגדולת אין סוף ברוך הוא, דכולא קמיה כלא ממש חשיב – תתלהט ותתלהב הנפש ליקר תפארת גדולתו ולאסתכלא ביקרא דמלכא, כרשפי אש שלהבת עזה העולה למעלה, וליפרד מהפתילה והעצים שנאחזת בהן, והיינו, על ידי תגבורת יסוד האש אלהי שבנפש האלהית, ומזה באה לידי צמאון, וכמו שכתוב: ״צמאה לך נפשי״, ואחר כך לבחינת ״חולת אהבה״, ואחר כך באה לידי כלות הנפש ממש, כמו שכתוב: ״גם כלתה נפשי״. והנה, מכאן יצא שורש הלוים למטה [ולעתיד שהעולם יתעלה – יהיו הם הכהנים, וכמו שאמר …
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
פרק נ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

28והטעם לכל זה הוא כי הנה יצחק הוא לשון צחוק כמ״ש צחוק עשה לי אלקים1 כו׳.

And the reason for all this is that “Yitzchak” is an expression of laughter (tzechok), as it is written, “Elokim has made laughter for me,” etc.

Explanation

The reason: the name Yitzchak means “he will laugh,” as Sarah said at his birth.

פי׳ צחוק הוא בחי׳ התענוג הנולד מדבר חידוש ופלא עד״מ כשעושין צחוק מקניגי שהוא מלחמת ב׳ חיות

The meaning of laughter is the level of the delight born of something novel and wondrous; by way of analogy, when they make sport of a kinigi, which is a fight between two beasts,

Explanation

Laughter is the delight at something new and surprising, like the spectacle of two beasts fighting in the arena, staged to amuse a king.

כדי שישחק המלך כך בחי׳ הבירורים דרפ״ח כאשר אתהפכא חשוכא לנהורא ומרירו למיתקא יהיה מזה בחי׳ צחוק אצלו ית׳ להיות דבר חידוש שבחי׳ הרע דק״נ יתהפך לטוב ויעלה לבחי׳ קדושה.

so that the king may laugh. So the level of the refinements of the 288 [sparks]: when “darkness is transformed into light and bitterness into sweetness,” there will come from this the level of laughter before Him, may He be blessed, because it is something novel that the evil of kelipas nogah be transformed to good and rise to the level of holiness.

Explanation

The work of refining the 288 sparks of holiness fallen into the realm of kelipah turns darkness into light and bitter into sweet. That surprising reversal, evil becoming good, is G‑d's “laughter”: His greatest delight.

Paragraph 28 in brief

The paragraph explains Yitzchak's name: laughter is delight at something surprising, and G‑d's supreme delight is when darkness itself is turned into light.

Marei mekomos

1
On the words
צחוק עשה לי אלקים
How it connects
Sarah said, “Elokim has made laughter for me; whoever hears will laugh at me”; the source of Yitzchak's name.our note
The source
Genesis 21:6בראשית כ״א:ו׳Sefaria (opens in a new tab)
5וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ: 6וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל־הַשֹּׁמֵעַ יִצְחַק־לִי: 7וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו:
5And Abraham was a hundred years old, when his son Isaac was born unto him. 6And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 7And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כא, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

29וזהו צחוק עשה לי אלקים דדוקא מבחי׳ שם אלקים המסתיר נמשך הצחוק כאשר אתהפכא חשוכא והסתר זה כו׳.

And this is [the meaning of] “Elokim has made laughter for me”: for specifically from the level of the Name Elokim, which conceals, the laughter is drawn, when the darkness and this concealment are transformed, etc.

Explanation

The verse says “Elokim” made laughter: the Name Elokim is the divine power that conceals, and the laughter comes precisely from turning that concealment into light.

וזהו צחוק עשה לי לשון עבר כל השומע יצחק לי1 לשון עתיד כי הבירורים הם בשית אלפי שני דהוי עלמא2

And this is [why] “has made laughter for me” is in the past tense, [while] “whoever hears will laugh at me” is in the future tense: for the refinements are during the six thousand years that the world exists,

Explanation

Sarah's words use both tenses: “made” (past) and “will laugh” (future). The refining is done during the six thousand years of the world's history.

וזהו לשון עבר. אך גילוי התענוג מזה הוא לע״ל כשישלימו כל הבירורים וזהו לשון עתיד.

and this is the past tense; but the revelation of the delight from this is in the time to come, when all the refinements are completed, and this is the future tense.

Explanation

That work is the “past”; the delight it produces will be revealed in the future, when all the refining is complete.

Paragraph 29 in brief

The paragraph reads the two tenses in Sarah's words: the work of refinement happens now, but its delight will be revealed in the time to come.

Marei mekomos

1
On the words
צחוק עשה לי לשון עבר כל השומע יצחק לי
How it connects
The verse moves from past (“has made laughter”) to future (“will laugh”), read as the present work and its future delight.our note
The source
Genesis 21:6בראשית כ״א:ו׳Sefaria (opens in a new tab)
5וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ: 6וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹקִים כׇּל־הַשֹּׁמֵעַ יִצְחַק־לִי: 7וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו:
5And Abraham was a hundred years old, when his son Isaac was born unto him. 6And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’ 7And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
בשית אלפי שני דהוי עלמא
How it connects
The Talmud speaks of the six thousand years that the world exists.our note
The source
Rosh Hashanah 31a:8–9ראש השנה ל״א א:ח׳-ט׳Sefaria (opens in a new tab)
וְקָמִיפַּלְגִי בִּדְרַב קַטִּינָא, דְּאָמַר רַב קַטִּינָא: שִׁיתָּא אַלְפֵי שְׁנֵי הָוֵה עָלְמָא וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בְּיוֹם הַהוּא״. אָמַר אַבָּיֵי: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיּוֹמָיִם״. בְּמוּסְפֵי דְשַׁבְּתָא מָה הָיוּ אוֹמְרִים? אָמַר רַב עָנָן בַּר רָבָא אָמַר רַב: ״הַזִּיו לָךְ״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Sanhedrin 97a:12סנהדרין צ״ז א:י״בSefaria (opens in a new tab)
אָמַר רַב קַטִּינָא: שֵׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא, וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״. אַבָּיֵי אָמַר: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו״.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ר״ה לא, א. סנהדרין צז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

30והנה ענין בירור ניצוצות דרפ״ח הנ״ל נק׳ העלאת מ״ן וכל העלאה הוא ע״י בחי׳ גבורות דאו״ח דוקא

Now, the matter of the refinement of the 288 sparks mentioned above is called the elevation of the feminine waters (mayin nukvin), and every elevation is specifically through the level of the Gevuros of returning light (or chozer),

Explanation

Raising the fallen sparks is called raising the “feminine waters,” an ascent from below. Every ascent comes through Gevuros, the “returning light” that rises from below upward.

וכמו ענין בע״ת בחילא יתיר1 שהוא ע״י צעקת הלב בכל לב ונפש ומאד וכעין ר׳ אליעזר ב״ד שיצתה נשמתו בבכייה2 וארז״ל יש קונה עולמו שעה א׳

like the matter of baalei teshuvah [who are] “of greater strength,” which is through the cry of the heart, with all the heart and soul and might; and like Rabbi Eliezer ben Durdaya, whose soul departed in weeping, and our Sages, of blessed memory, said, “There is one who acquires his world in a single hour”;

Explanation

So the Zohar says baalei teshuvah (penitents) are “of greater strength”: they rise through the heart's cry. Rabbi Eliezer ben Durdaya repented so intensely that his soul left him in weeping, and of him the Sages said one can acquire one's world in a single hour.

והיא בחי׳ או״ח (משא״כ בחי׳ אברהם זקן בא בימים3 מדרגא לדרגא כנזכר בזהר4 על פסוק זה)

and this is the level of returning light (whereas the level of Avraham is “old, coming with days,” from level to level, as mentioned in the Zohar on this verse),

Explanation

That is “returning light.” Avraham, by contrast, “came with days,” advancing gradually, step by step, as the Zohar explains.

עד שעולה לבחי׳ גבורה דעתיק מקור כל הגבורות והיא המתלבשת במו״ס שהיא למעלה מבחי׳ מו״ס

until it rises to the level of the Gevurah of Atik, the source of all the Gevuros, which is what is enclothed in the hidden brain, and it is above the level of the hidden brain;

Explanation

This returning light rises all the way to the Gevurah of Atik, the source of all Gevuros, which is above even the hidden brain, though enclothed in it.

כי בחי׳ ע״י הוא בחי׳ תחתונה שבמאציל כו׳ רק שמתלבשת ויורדת במו״ס כדי להיות שרש הנאצלים כו׳

for the level of Atik Yomin is the lowest level in the Emanator, etc., only it enclothes itself and descends into the hidden brain in order to be the root of the emanated [levels], etc.

Explanation

Atik Yomin is the lowest aspect of the Emanator, G‑d Himself, which enters the hidden brain to become the root of everything that is emanated.

והנה אברהם הוא בחי׳ אבר מה5 שהוא בחי׳ המשכת גילוי אלקות מלמעלה למטה בבחי׳ או״י

Now, Avraham is the level of “ever mah” (the limb of mah), which is the level of drawing down the revelation of G‑dliness from above to below, in the manner of direct light (or yashar),

Explanation

Avraham's name is read as ever mah, “the limb of mah”: he represents the drawing down of G‑dliness from above, “direct light.”

וכמו בחי׳ צדיקים גמורים צדיק שהוא משפיע וממשיך מלמעלה למטה והוא בחי׳ חסד6 ועכשיו בזה״ג שעדיין לא נתברר כל בחי׳ ק״נ עיקר העבודה היא דוקא בהמשכות אלקות ולכן השוב צ״ל יותר מהרצוא.

like the level of the completely righteous — “a tzaddik,” who bestows and draws down from above to below; and this is the level of Chesed. And now, in the time of exile, when not all of kelipas nogah has yet been refined, the main service is specifically in drawing down G‑dliness, and therefore the “return” (shov) must be greater than the “running” (ratzo).

Explanation

He is like the perfect tzaddik who draws down blessing, and that is Chesed. In the present exile, while the refining is incomplete, the main service is drawing G‑dliness down, so “return” (shov, bringing it down) must outweigh “running” (ratzo, rising up).

Paragraph 30 in brief

The paragraph contrasts two paths: Yitzchak's Gevurah, the ascent of teshuvah that reaches the Gevurah of Atik, and Avraham's Chesed, the step-by-step drawing down that is the main service in the present.

Deeper

The Kehot note traces the reading of Avraham as “ever mah” to the Arizal's Likkutei Torah, beginning of Lech Lecha. Ratzo and shov (“running and returning”) come from Yechezkel's vision of the angels, and in Chassidus describe the soul's yearning to rise and its return to serve below.

Marei mekomos

1
On the words
בע״ת בחילא יתיר
How it connects
The Zohar says baalei teshuvah draw near with greater strength than the completely righteous; here, the power of returning light.our note
The source
Zohar I, 129bזח״א קכט, בSefaria (opens in a new tab)
Kehot’s note
זח״א קכט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ר׳ אליעזר ב״ד שיצתה נשמתו בבכי׳
How it connects
Rabbi Eliezer ben Durdaya wept until his soul departed, and Rabbi said, “There is one who acquires his world in a single hour.”our note
The source
Avodah Zarah 17a:15עבודה זרה י״ז א:ט״וSefaria (opens in a new tab)
אָמַר: אֵין הַדָּבָר תָּלוּי אֶלָּא בִּי. הִנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וְגָעָה בִּבְכִיָּה עַד שֶׁיָּצְתָה נִשְׁמָתוֹ. יָצְתָה בַּת קוֹל וְאָמְרָה: רַבִּי אֶלְעָזָר בֶּן דּוּרְדְּיָא מְזֻומָּן לְחַיֵּי הָעוֹלָם הַבָּא! [וְהָא הָכָא בַּעֲבֵירָה הֲוָה וּמִית], הָתָם נָמֵי, כֵּיוָן דַּאֲבִיק בַּהּ טוּבָא, כְּמִינוּת דָּמְיָא.
He said: The matter is only dependent on me! He hung his head between his knees and cried until his soul left him. A Heavenly voice went out and said: "R' Elazar ben Durdaya is invited to the life of the World to Come!" But here it was over a sin other than heresy! Here he was so addicted to it that it was like heresy
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ע״ז יז, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ואברהם זקן בא בימים
How it connects
“And Avraham was old, coming with days”; read as gradual ascent, day by day.our note
The source
Genesis 24:1בראשית כ״ד:א׳Sefaria (opens in a new tab)
1וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַה׳ בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל: 2וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכׇל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי:
1And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 2And Abraham said unto his servant, the elder of his house, that ruled over all that …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
כנזכר בזהר ע״פ זה
How it connects
Kehot’s note points to Zohar I, 129a for these words.
The source
Zohar I, 129aזח״א קכט, אSefaria (opens in a new tab)
Kehot’s note
זח״א קכט, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
אברהם הוא בחי׳ אבר מה
How it connects
Kehot’s note points to where this is explained further: Likkutei Torah of the Arizal.
Where the note points
Likkutei Torah of the Arizalלקוטי תורה להאריז״ל
by Rabbi Chaim Vital, from the Arizal
The Arizal’s teachings on the Torah, by parsha.
Kehot’s note
לקו״ת להאריז״ל ר״פ לך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
צדיק שהוא משפיע . . חסד
How it connects
The note points to this lexicon's entry for “tzaddik” as the one who bestows from above.our note
Where the note points
Me'orei Or (a Kabbalistic lexicon)מאורי אור
Letter tzadi, section 6
Look for it in the Lubavitch Library (opens in a new tab)
Pardes Rimonim, Shaar Erchei HaKinuyimפרדס רמונים, שער ערכי הכינויים
Entry “tzaddik”
Our explanationThe note points to the Pardes's glossary of Kabbalistic terms for the meaning of “tzaddik.”
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה מא״א אות צ, ס״ו. וראה פרדס בעה״כ ערך צדיק.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

31וכמ״ש לשבת יצרה1 והיינו כי מבחי׳ הגבורות יש שרש יניקה לחיצונים יותר מבחי׳ החסדים כידוע המאמר דרישי׳ דעשו בעטפוי דיצחק2 3 ולכן ארז״ל ובחרת בחיים זו אומנות4 5 ובע״כ אתה חי6 7 להמשיך האור למטה דוקא.

As it is written, “He formed it to be inhabited.” That is, from the level of the Gevuros there is a root of nourishment for the external forces more than from the level of the Chasadim, as the known saying goes, “the head of Esav [rests] in the bosom of Yitzchak.” And therefore our Sages, of blessed memory, said, “‘And you shall choose life’ — this is a craft,” and “against your will you live,” to draw the light down below specifically.

Explanation

“He formed [the world] to be inhabited”: in the present, the Gevuros are riskier, since the external forces draw more nourishment from them (so the saying that Esav's head rests in Yitzchak's bosom). So the Sages speak of choosing life as a craft and say “against your will you live”: the soul must stay in the body to draw light down into the world.

Paragraph 31 in brief

The paragraph explains why, for now, drawing down (Chesed, “return”) takes priority: the Gevuros can feed the external forces, and the world was made to be inhabited, so the soul's task is to bring light into it.

Deeper

In Torah Ohr (cited in the Kehot note), Esav is described as the dross of Yitzchak's Gevuros; that is why his “head” is in Yitzchak's bosom.

Marei mekomos

1
On the words
לשבת יצרה
How it connects
“He did not create it for emptiness; He formed it to be inhabited”; the world's purpose requires drawing the light down.our note
The source
Isaiah 45:18ישעיהו מ״ה:י״חSefaria (opens in a new tab)
17יִשְׂרָאֵל נוֹשַׁע בַּה׳ תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד: 18כִּי כֹה אָמַר־ה׳ בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹקִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי ה׳ וְאֵין עוֹד: 19לֹא בַסֵּתֶר דִּבַּרְתִּי בִּמְקוֹם אֶרֶץ חֹשֶׁךְ לֹא אָמַרְתִּי לְזֶרַע יַעֲקֹב תֹּהוּ בַקְּשׁוּנִי אֲנִי ה׳ דֹּבֵר צֶדֶק מַגִּיד מֵישָׁרִים:
17… the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end. 18For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else. 19I have not spoken in secret, In a place of the land of darkness; I said …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מה, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
דרישי׳ דעשו בעטפוי דיצחק
How it connects
There the Alter Rebbe cites “Esav's head in Yitzchak's bosom” to show that even opposite Atzilus there are kelipos, which draw their life from Atzilus; Esav is the Z'eir Anpin of that kelipah.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Tazria, 21a
שיש זה לעומת זה ואפילו כנגד עולם האצילות יש קליפות ויש אריך דקליפה דאצילות כו׳ וכמארז״ל אברהם שיצא ממנו ישמעאל ויצחק שיצא ממנו עשו ורישי׳ דעשו בעטפוי דיצחק כי עשו הוא ז״א דקליפה דאצילות כו׳ רק שמעמד ומצב קליפות דאצילות הם בבריאה ומ״מ יונקים החיות מאצילות כו׳ ולכן אפילו במקום הקליפות יכול להיות התפשטות הארת קדושת שבת לישראל ואין הקליפות מונעים ומעכבים כו׳ מאחר שהוא דרך התלבשות כנ״ל. וזהו דוקא ענין שבת שהוא אתעדל״ע לפי האתעדל״ת שהיא מבחינת התיקון מ״ד דמ״ה לברר המ״ן דב״ן. אבל יש אתעדל״ע שהיא הגבה מאד נעלה מכפי אתעדל״ת שאין אתעדל״ת מגעת שם והיינו בחי׳ א״ק שהוא לפני אצילות שאינו מתלבש כלל בעולמות ושם הוא מקום המילה שהערלה חופפת ומסתרת על גילוי זה שא״א לו להתגלות במקום שיש ערלה וקליפה ח״ו וזהו ואתה את בריתי תשמור …
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Torah Ohrתורה אור
The discourse beginning “Re'eh re'ach beni”
ראה ריח בני כריח שדה אשר ברכו ה׳. להבין דהא יצחק הבין שהוא עשו ואיך היה חשוב בעיניו כ״כ. גם באמת אינו מובן איך היה עשו בעיני יצחק. כי פעם אמר הכתוב כי ציד בפיו שהי׳ מרמהו בשאלות איך מעשרין את התבן כו׳ ופעם אמר הכתוב הקל קול יעקב והיינו לפי שאמ׳ כי הקרה ה׳ אלהיך כו׳ וידע שעשו אין ש״ש שגור בפיו. אך הענין כי הנה עשו סוספיתא דדהבא פסולת הגבו׳ דיצחק שהוא בחי׳ מעלת הזהב על הכסף ומפסולת שלו יצא עשו ורישא דעשו בעטפוי דיצחק. ולהבין ענין רישא הנה יש י״א סממני הקטרת הצרי והצפורן כו׳ והם כנגד יו״ד כתרין דמסאבותא שהוא החיות שבקדושה המחי׳ את זלע״ז כמו שיש בקדושה י״ס כך יש ממש בקליפה הארה מי״ס דקדושה. אך בקדושה עשר ולא תשע ולא י״א ובקליפה הוא י״א …
“See, the fragrance of my son is like the fragrance of a field which G‑d has blessed.” [We need] to understand: Yitzchak understood that it was Esav, so how was he so esteemed in his eyes? Also, in truth it is not understood how Esav [stood] in Yitzchak's eyes. For at one point the verse says, “for [there was] game in his mouth”: that he would deceive him with questions such as how one tithes straw, etc. And at another point the verse says, “The voice is the voice of Yaakov”: that is, because he said, “for Havayah your G‑d brought it about [for me],” etc., and he knew that Esav does not have the Name of Heaven fluent on his lips. But the matter is this: Esav is “the dross of gold” (sosfisa dedahava), the refuse of Yitzchak's Gevurah (restraint), which is the level of the superiority of gold over silver; and from its refuse Esav came forth. And “the head of Esav [lies] in the bosom of Yitzchak.”
Our explanationThat discourse explains Esav as the dross of the gold, the refuse of Yitzchak's Gevuros, which is why “Esav's head is in Yitzchak's bosom,” and links this to the superiority of gold over silver.
Read it here
Shnei Luchos HaBris (Shelah)של״ה הקדוש
Tractate Pesachim, Matzah Shemurah, the section beginning “Mitechilah ovdei avodah zarah hayu avoseinu” (160a)
Our explanationThe note points to the Shelah for a further discussion of the saying about Esav's head.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohr, Toldos, maamar 5לעיל פ׳ תזריע כא, א
page 21a, ¶15
וסדר השתלשלות בעשי׳ החיות מצומצם מאד ובכדי שיאיר אור רב מאא״ס ב״ה בעצמו ובכבודו הוא ע״י יצחק דייקא שהוא שרש הגבורות בוצינא דקרדוניתא שהוא קו המדה שמודד להיות חכם כו׳ ומשם נמשך תוס׳ אור וגילוי גם בעשי׳ הגשמי׳.
that through a physical sukkah and lulav, tzitzis and tefillin there will be a drawing-down of the Infinite Light (Or Ein Sof), blessed be He, which is above, higher than hishtalshelus. For according to the measure and order of hishtalshelus, the life-force (chayus) in Asiyah is very contracted; and for a great light to shine from the Infinite One, blessed be He, Himself, in His essence and His glory, it is
Read it here
Kehot’s note
ת״י בן עוזיאל לבראשית נ, יג. ראה גם לעיל פ׳ תזריע כא, א.
ע׳ תו״א ד״ה ראה ריח בני. ובשל״ה הק׳ מס׳ פסחים במצה שמורה רד״ה מתחלה עובדי ע״ז היו אבותינו [קס, א]. והמקור הוא מת״י פ׳ ויחי (נ, יג). [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
דרישי׳ דעשו בעטפוי דיצחק
How it connects
The Targum relates that Esav's head rolled into Yitzchak's bosom at the Cave of Machpelah; Chassidus reads it as Esav's root in Yitzchak's Gevuros.our note
The source
Targum Jonathan on Genesis 50:13תרגום יונתן על בראשית נ׳:י״גSefaria (opens in a new tab)
12וַעֲבָדוּ בְּנוֹי לֵקהּ הֵיכְדֵין כְּמָא דְפַקְדִינוּן 13… דְעֵשָו רַשִׁיעָא וַהֲוָה רֵישֵׁיהּ דְעֵשָו מִתְגַלְגַל עַד דְעַל לְגוֹ מְעַרְתָּא וְאַתְנַח בְּגוֹ עִיטְפֵיהּ דְיִצְחָק אָבוֹי וְגוּפֵיהּ קְבָרוּ בְּנוֹ דְעֵשָו בַּחֲקַל כְּפֵילְתָּא וּבָתַר כֵּן קְבָרוּ יָתֵיהּ בְּנוֹי לְיַעֲקב בִּמְעָרַת חֲקַל כָּפֵילְתָּא דִיזְבַן אַבְרָהָם יַת חַקְלָא לְאַחֲסָנַת קְבוּרְתָּא מִן עֶפְרוֹן חִתָּאָה עַל אַנְפֵּי מַמְרֵא 14וְתַב יוֹסֵף לְמִצְרַיִם הוּא וַאֲחוֹהִי וְכָל דִסְלִיקוּ עִמֵיהּ לְמִקְבּוֹר יַת אָבוּי בָּתַר דְקָבַר יַת אָבוֹי
12And his sons did for him as he had commanded them. 13But when his sons had brought him into the land of Kenaan, and the thing was heard by Esau the Wicked, he journeyed from the mountain of Gebala with many legions, and came to Hebron, and would not suffer Joseph to bury his father in the Double Cave. Then forthwith went Naphtali and ran, and went down to Mizraim, and came in that day, and brought the Instrument that Esau had written for Jakob his brother in the controversy of the Double Cave. And immediately he beckoned to Hushim the son of Dan, who unsheathed the sword and struck off the head of the Wicked Esau, and the head of Esau rolled into the midst of the cave, and rested upon the bosom of Izhak his father; and the sons of Esau buried … 14And Joseph returned to Mizraim, he and his brethren, and all who went up with him …
Hebrew: Targum Jonathan on Genesis (Public Domain) · English: The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ובחרת בחיים זו אומנות
How it connects
The Bavli's discussion of a father's duty to teach his son a craft, which the Kehot note cites alongside the Yerushalmi.our note
The source
Kiddushin 30bקידושין ל׳ בSefaria (opens in a new tab)
Kehot’s note
ירוש׳ פאה רפ״א. וראה ג״כ קידושין ל, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
ובחרת בחיים זו אומנות
How it connects
“‘And you shall choose life’ — this is a craft”; here, the task of living in the world to draw light down.our note
The source
Jerusalem Talmud Peah 1:1תלמוד ירושלמי פאה א׳:א׳Sefaria (opens in a new tab)
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
6
On the words
ובע״כ אתה חי
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ספ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
ובע״כ אתה חי
How it connects
“Against your will you live”; the soul is sent into the body, against its wish to rise, to draw light down.our note
The source
Pirkei Avot 4:22משנה אבות ד׳:כ״בSefaria (opens in a new tab)
הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן …
He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you …
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

32וזהו שעכשיו הכהנים הם העיקר והלוים טפלים להם כמ״ש נתונים המה לאהרן1 כי השוב הוא העיקר

And this is why now the kohanim are the main ones and the Levites are secondary to them, as it is written, “They are given to Aharon”: for the “return” (shov) is the main thing.

Explanation

The kohanim embody Chesed and the Levites Gevurah. Today the kohanim lead and the Levites serve under them, “given to Aharon,” because drawing G‑dliness down (the “return”) is the main service now.

אבל לע״ל שיבוררו כל הבירורים ויזדכך כל העולם ובלע המות לנצח2 ואין שטן ואין פגע3 כו׳

But in the time to come, when all the refinements are refined and the whole world is purified, and “He will swallow up death forever,” and “there is no adversary and no mishap,” etc.,

Explanation

In the future, all the sparks will have been refined, the world purified, death abolished and every evil force gone.

אזי אדרבה יהיו הגבורות יותר נעלים מבחי׳ החסדים מטעם הנ״ל דעיקר הצחוק והתענוג העליון הוא דוקא מבחי׳ בירורי הרפ״ח בהתהפכות מדות הנפש הבהמית שזהו בחי׳ העלאתמ מ״ן והוא הדבר חידוש ועמ״ש בענין ציון במשפט תפדה.4

then, on the contrary, the Gevuros will be more exalted than the level of the Chasadim, for the reason mentioned above: that the main laughter and supernal delight is specifically from the level of the refinements of the 288 [sparks], in the transformation of the attributes of the animal soul, which is the level of the elevation of the feminine waters, and this is the novel thing. And see what is written on the matter of “Zion shall be redeemed through justice.”

Explanation

Then the Gevuros will rank above the Chasadim, because G‑d's deepest delight, His “laughter,” comes from the transformation of the animal soul's traits: the surprising turn of lower into higher.

ולכן יהיו הלוים כהנים ויאמרו ליצחק כי אתה אבינו בחי׳ גבורות דא״ח שהוא בחי׳ בע״ת זהו הגורם עיקר התענוג העליון כו׳

And therefore the Levites will be kohanim, and they will say to Yitzchak, “For you are our father”: the level of the Gevuros of returning light, which is the level of baalei teshuvah — this is what brings about the main supernal delight, etc.,

Explanation

That is why the Levites will become kohanim, and why Israel will call Yitzchak “our father”: the Gevuros of returning light, the path of the baal teshuvah, produce the highest delight.

וכענין נקבה תסובב גבר5 א״ח עט״ב6 (ועמ״ש בפ׳ תולדות ע״פ אלה תולדות יצחק). וזשארז״ל אם עושין תשובה נגאלין7 דהא בהא תליא.

like the matter of “a woman shall court a man” — “a woman of valor is the crown of her husband.” (And see what is written in Parshas Toldos on “These are the generations of Yitzchak.”) And this is what our Sages, of blessed memory, said: “If they do teshuvah, they are redeemed,” for one depends on the other.

Explanation

Jeremiah's “a woman shall court a man” and Proverbs' “a woman of valor is her husband's crown” express the same reversal: the receiving side (Gevurah, Malchus) will rise above the giving side. So the Sages linked redemption with teshuvah.

והנה יצחק ורבקה8 הם בחי׳ א׳ ששרשחם בגבורה דע״י רק שיצחק בחי׳ מ״ה ורבקה בחי׳ ב״ן ונודע דכל גילוי הוא מבחי׳ שם ב״ן שהוא בחי׳ מלכות שזהו בחי׳ הגילוי

Now, Yitzchak and Rivkah are one level, for their root is in the Gevurah of Atik Yomin; only, Yitzchak is the level of [the Name] Mah and Rivkah is the level of [the Name] Ban; and it is known that all revelation is from the level of the Name Ban, which is the level of Malchus, which is the level of revelation.

Explanation

Yitzchak and Rivkah share one root, the Gevurah of Atik Yomin. In Kabbalistic terms Yitzchak is the Name Mah (the giving side) and Rivkah the Name Ban (the receiving side, Malchus), and all revelation comes through Ban.

לכן נאמר ברבקה ותרד העינה9 להתלבש במו״ס ולכן אמר לה העבד הגמיאיני ותורד כדה על ידה כו׳ כמשנת״ל.

Therefore it is said of Rivkah, “And she went down to the spring,” to be enclothed in the hidden brain; and therefore the servant said to her, “Let me sip,” and “she lowered her pitcher onto her hand,” etc., as explained above.

Explanation

So Rivkah “went down to the spring”: she brings the hidden source down into revelation. That is why the servant asked her to let him drink, and she lowered her pitcher to her hand, as explained above.

וגם לגמליך אשאב10 להריק ברכה ג״כ למטה ע׳ בזח״א וישב (דקפ״א סע״ב)11 ובמק״מ שם ועמ״ש במ״א בפי׳ אל עליון גומל חסדים טובים.

And also “I will draw for your camels,” to pour out blessing below as well; see Zohar I, Vayeshev (181b, at the bottom), and in Mikdash Melech there; and see what is written elsewhere on the meaning of “G‑d Most High, who bestows (gomel) good kindnesses.”

Explanation

Her offer to draw water for his camels as well means the blessing reaches down still further. The Hebrew for camels (gemalim) is linked with gomel, “bestows,” in the prayer “who bestows good kindnesses.”

ובמ״א נת׳ דיצחק ורבקה שהם12 מ״ה וב״ן היינו תשב״כ ותשבע״פ וזה היה ענין שליחות דאליעזר לברר ולהמשיך יחוד זה.

And elsewhere it is explained that Yitzchak and Rivkah, who are Mah and Ban, are the Written Torah and the Oral Torah; and this was the purpose of Eliezer's mission: to refine and draw down this union.

Explanation

Yitzchak and Rivkah (Mah and Ban) are the Written and Oral Torah, and Eliezer's mission to bring them together was to bring about their union.

ולכן ארז״ל בב״ר13 חיי שרה פ׳ סמ״ך אמר רבי אחא יפה שיחתן של עבדי אבות14 מתורתן של בנים15 כי תורתן של בנים עכשיו הוא רק מבחי׳ אירוסין נובלות חכמה כו׳

And therefore our Sages, of blessed memory, said in Bereishis Rabbah, Chayei Sarah, parshah 60: “Rabbi Acha said: The conversation of the servants of the patriarchs is finer than the Torah of the children”; for the Torah of the children now is only from the level of betrothal, “the unripe fruit of wisdom,” etc.,

Explanation

So the Midrash says the conversation of the patriarchs' servants (Eliezer's long retelling) is finer than the Torah of the children (the laws later derived from brief hints). The children's Torah now is only betrothal, the “unripe fruit of wisdom.”

אבל שיחתן של עבדי אבות גרם להמשיך בחי׳ היחוד ממש שהוא בחי׳ נשואין ופנימיות כו׳.

but the conversation of the servants of the patriarchs brought about the drawing-down of the level of the actual union, which is the level of marriage and the inner dimension, etc.

Explanation

Eliezer's conversation, by contrast, brought about the actual union, marriage and the inner dimension.

Paragraph 32 in brief

The paragraph explains why the story of Eliezer is told about Rivkah: in the future the Gevuros, Yitzchak and Rivkah, will be revealed as higher, and Eliezer's mission brought about the union of Mah and Ban, the Written and Oral Torah, which is why his “conversation” is finer than the Torah of the children.

Deeper

Mah and Ban are two spellings of the Name Havayah (numerical values 45 and 52), representing in Kabbalah the giving and receiving aspects, Z'eir Anpin and Malchus. The Kehot note lists many parallel discussions of Yitzchak and Rivkah as Mah and Ban.

Marei mekomos

1
On the words
נתונים המה לאהרן
How it connects
The Levites are “given to Aharon and his sons”; the Kehot note remarks that the word “hemah” is not in that verse (compare 8:16).our note
The source
Numbers 8:16במדבר ח׳:ט״זSefaria (opens in a new tab)
15וְאַחֲרֵי־כֵן יָבֹאוּ הַלְוִיִּם לַעֲבֹד אֶת־אֹהֶל מוֹעֵד וְטִהַרְתָּ אֹתָם וְהֵנַפְתָּ אֹתָם תְּנוּפָה: 16כִּי נְתֻנִים נְתֻנִים הֵמָּה לִי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת פִּטְרַת כׇּל־רֶחֶם בְּכוֹר כֹּל מִבְּנֵי יִשְׂרָאֵל לָקַחְתִּי אֹתָם לִי: 17כִּי לִי כׇל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה בְּיוֹם הַכֹּתִי כׇל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי אֹתָם לִי:
15… of the tent of meeting; and thou shalt cleanse them, and offer them for a wave-offering. 16For they are wholly given unto Me from among the children of Israel; instead of all that openeth the womb, even the first-born of all the children of Israel, have I taken them unto Me. 17For all the first-born among the children of Israel are Mine, both man and beast; on …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Numbers 8:19במדבר ח׳:י״טSefaria (opens in a new tab)
18וָאֶקַּח אֶת־הַלְוִיִּם תַּחַת כׇּל־בְּכוֹר בִּבְנֵי יִשְׂרָאֵל: 19וָאֶתְּנָה אֶת־הַלְוִיִּם נְתֻנִים לְאַהֲרֹן וּלְבָנָיו מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת בְּנֵי־יִשְׂרָאֵל בְּאֹהֶל מוֹעֵד וּלְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל וְלֹא יִהְיֶה בִּבְנֵי יִשְׂרָאֵל נֶגֶף בְּגֶשֶׁת בְּנֵי־יִשְׂרָאֵל אֶל־הַקֹּדֶשׁ: 20וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן וְכׇל־עֲדַת בְּנֵי־יִשְׂרָאֵל לַלְוִיִּם כְּכֹל אֲשֶׁר־צִוָּה ה׳ אֶת־מֹשֶׁה לַלְוִיִּם כֵּן־עָשׂוּ לָהֶם בְּנֵי יִשְׂרָאֵל:
18And I have taken the Levites instead of all the first-born among the children of Israel. 19And I have given the Levites— they are given to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tent of meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the sanctuary.’ 20Thus did Moses, and Aaron, and all the congregation of the children of Israel, unto the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ראה במדבר ח, טז. יט. במדבר ח, יט ותי׳ (המה) לי׳. [כ].
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ובלע המות לנצח
How it connects
“He will swallow up death forever”: the future, when all is refined.our note
The source
Isaiah 25:8ישעיהו כ״ה:ח׳Sefaria (opens in a new tab)
7וּבִלַּע בָּהָר הַזֶּה פְּנֵי־הַלּוֹט הַלּוֹט עַל־כׇּל־הָעַמִּים וְהַמַּסֵּכָה הַנְּסוּכָה עַל־כׇּל־הַגּוֹיִם: 8בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹ־נָי ה׳ דִּמְעָה מֵעַל כׇּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כׇּל־הָאָרֶץ כִּי ה׳ דִּבֵּר: 9וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹקֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה ה׳ קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ:
7… covering that is cast over all peoples, And the veil that is spread over all nations. 8He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it. 9And it shall be said in that day: ‘Lo, this is our God, For whom we …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ כה, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
ואין שטן ואין פגע
How it connects
“There is no adversary and no evil mishap”: said of Shlomo's peaceful reign, used for the future world.our note
The source
I Kings 5:18מלכים א ה׳:י״חSefaria (opens in a new tab)
17… יָכֹל לִבְנוֹת בַּיִת לְשֵׁם ה׳ אֱלֹקָיו מִפְּנֵי הַמִּלְחָמָה אֲשֶׁר סְבָבֻהוּ עַד תֵּת־ה׳ אֹתָם תַּחַת כַּפּוֹת רַגְלָי: 18וְעַתָּה הֵנִיחַ ה׳ אֱלֹקַי לִי מִסָּבִיב אֵין שָׂטָן וְאֵין פֶּגַע רָע: 19וְהִנְנִי אֹמֵר לִבְנוֹת בַּיִת לְשֵׁם ה׳ אֱלֹקָי כַּאֲשֶׁר דִּבֶּר ה׳ אֶל־דָּוִד אָבִי לֵאמֹר בִּנְךָ אֲשֶׁר אֶתֵּן …
17… about him on every side, until the LORD put them under the soles of my feet. 18But now the LORD my God hath given me rest on every side; there is neither adversary, nor evil occurrence. 19And, behold, I purpose to build a house for the name of the LORD my God, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
ציון במשפט תפדה
How it connects
“Zion shall be redeemed through justice”: the title of a discourse referred to for this theme.our note
The source
Isaiah 1:27ישעיהו א׳:כ״זSefaria (opens in a new tab)
26וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה: 27צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה: 28וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי ה׳ יִכְלוּ:
26… as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city. 27Zion shall be redeemed with justice, And they that return of her with righteousness. 28But the destruction of the transgressors and the sinners shall be together, And they that forsake …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
נקבה תסובב גבר
How it connects
“A woman shall court a man”: in the future the receiving side will rise above the giving side.our note
The source
Jeremiah 31:22ירמיהו ל״א:כ״בSefaria (opens in a new tab)
Kehot’s note has לא, כא; the words are in לא, כב.
21הַצִּיבִי לָךְ צִיֻּנִים שִׂמִי לָךְ תַּמְרוּרִים שִׁתִי לִבֵּךְ לַמְסִלָּה דֶּרֶךְ הָלָכְתְּ שׁוּבִי בְּתוּלַת יִשְׂרָאֵל שֻׁבִי אֶל־עָרַיִךְ אֵלֶּה: 22עַד־מָתַי תִּתְחַמָּקִין הַבַּת הַשּׁוֹבֵבָה כִּי־בָרָא ה׳ חֲדָשָׁה בָּאָרֶץ נְקֵבָה תְּסוֹבֵב גָּבֶר: 23כֹּה־אָמַר ה׳ צְבָאוֹת אֱלֹקֵי יִשְׂרָאֵל עוֹד יֹאמְרוּ אֶת־הַדָּבָר הַזֶּה בְּאֶרֶץ יְהוּדָה וּבְעָרָיו בְּשׁוּבִי אֶת־שְׁבוּתָם יְבָרֶכְךָ ה׳ …
21… the way by which thou wentest; Return, O virgin of Israel, Return to these thy cities. 22How long wilt thou turn away coyly, O thou backsliding daughter? For the LORD hath created a new thing in the earth: A woman shall court a man. 23Thus saith the LORD of hosts, the God of Israel: Yet again shall they use this …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ירמי׳ לא, כא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
א״ח עט״ב
How it connects
“A woman of valor is the crown of her husband”: the crown sits above the head, so the receiver becomes the higher.our note
The source
Proverbs 12:4משלי י״ב:ד׳Sefaria (opens in a new tab)
Kehot’s note
משלי יב, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7
On the words
אם עושין תשובה נגאלין
How it connects
“If Israel do teshuvah, they are redeemed”: redemption, when Gevurah is revealed as higher, depends on the Gevurah of teshuvah.our note
The source
Sanhedrin 97b:14–15סנהדרין צ״ז ב:י״ד-ט״וSefaria (opens in a new tab)
אָמַר רַב: כָּלוּ כׇּל הַקִּיצִּין, וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים. וּשְׁמוּאֵל אָמַר: דַּיּוֹ לָאָבֵל שֶׁיַּעֲמוֹד בְּאֶבְלוֹ. כְּתַנָּאֵי: רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, וְאִם לָאו – אֵין נִגְאָלִין. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: אִם אֵין עוֹשִׂין תְּשׁוּבָה אֵין נִגְאָלִין? אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד לָהֶן מֶלֶךְ שֶׁגְּזֵרוֹתָיו קָשׁוֹת כְּהָמָן, וְיִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה וּמַחְזִירָן לְמוּטָב. תַּנְיָא אִידַּךְ: רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה – נִגְאָלִין, שֶׁנֶּאֱמַר: ״שׁוּבוּ …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
סנהדרין צז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
יצחק ורבקה . . ששרשם בגבורה
How it connects
The note points to this lexicon for Yitzchak and Rivkah as rooted in Gevurah.our note
Where the note points
Me'orei Or (a Kabbalistic lexicon)מאורי אור
Letter resh, section 8
Look for it in the Lubavitch Library (opens in a new tab)
Pardes Rimonim, Shaar Erchei HaKinuyimפרדס רמונים, שער ערכי הכינויים
Entries “Yitzchak” and “Rivkah”
Our explanationThe note points to the Pardes's glossary entries for Yitzchak and Rivkah, which link both to Gevurah.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה מא״א אות ר׳, ס״ח. פרדס ערה״כ ערך יצחק, רבקה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
9
On the words
ותרד העינה
How it connects
“And she went down to the spring”: Rivkah, the Name Ban, brings the hidden source into revelation.our note
The source
Genesis 24:45בראשית כ״ד:מ״הSefaria (opens in a new tab)
44וְאָמְרָה אֵלַי גַּם־אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר־הֹכִיחַ ה׳ לְבֶן־אֲדֹנִי: 45אֲנִי טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל־לִבִּי וְהִנֵּה רִבְקָה יֹצֵאת וְכַדָּהּ עַל־שִׁכְמָהּ וַתֵּרֶד הָעַיְנָה וַתִּשְׁאָב וָאֹמַר אֵלֶיהָ הַשְׁקִינִי נָא: 46וַתְּמַהֵר וַתּוֹרֶד כַּדָּהּ מֵעָלֶיהָ וַתֹּאמֶר שְׁתֵה וְגַם־גְּמַלֶּיךָ אַשְׁקֶה וָאֵשְׁתְּ וְגַם הַגְּמַלִּים הִשְׁקָתָה:
44… camels; let the same be the woman whom the LORD hath appointed for my master’s son. 45And before I had done speaking to my heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the fountain, and drew. And I said unto her: Let me drink, I pray thee. 46And she made haste, and let down her pitcher from her shoulder, and said: Drink, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, מה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
10
On the words
וגם לגמליך אשאב
How it connects
“I will also draw for your camels”: the blessing drawn down further still.our note
The source
Genesis 24:19בראשית כ״ד:י״טSefaria (opens in a new tab)
18וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל־יָדָהּ וַתַּשְׁקֵהוּ: 19וַתְּכַל לְהַשְׁקֹתוֹ וַתֹּאמֶר גַּם לִגְמַלֶּיךָ אֶשְׁאָב עַד אִם־כִּלּוּ לִשְׁתֹּת: 20וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרׇץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכׇל־גְּמַלָּיו:
18… lord’; and she hastened, and let down her pitcher upon her hand, and gave him drink. 19And when she had done giving him drink, she said: ‘I will draw for thy camels also, until they have done drinking.’ 20And she hastened, and emptied her pitcher into the trough, and ran again unto the well …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
11
On the words
וע׳ בזח״א וישב (דקפ״א סע״ב)
How it connects
The note points there for a discussion of this Zohar passage in connection with Rivkah drawing water for the camels.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Chayei Sarah, 128a
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת פ׳ חיי שרה קכח, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
12
On the words
ובמ״א נת׳ דיצחק ורבקה שהם בחי׳ מ״ה וב״ן
How it connects
One of the places where Yitzchak and Rivkah are explained as Mah and Ban.our note
Where the note points
Sefer HaMaamarim 5563ספר המאמרים תקס״ג
p. 36 ff.
Look for it in the Lubavitch Library (opens in a new tab)
Torah Chaim, by the Mitteler Rebbeתורת חיים
Chayei Sarah, 135a ff.
Our explanationAn extended treatment of Yitzchak and Rivkah as Mah and Ban.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Chayei Sarah, 127b
Our explanationA further parallel on Yitzchak and Rivkah as Mah and Ban.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaMaamarim 5660ספר המאמרים תר״ס
p. 30 ff.
Our explanationA later discourse that takes up the same theme.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaSichos 5752ספר השיחות תשנ״ב
Vol. 2, p. 102, note 54
Our explanationA talk whose note gathers sources on Yitzchak and Rivkah as Mah and Ban.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה סה״מ תקס״ג ע לו ואילך. תו״ח פ׳ חיי שרה קלה, א ואילך. אוה״ת פ׳ ח״ש קכז, ב. סה״מ תר״ס ע׳ ל׳ ואילך. סה״ש תשנ״ב ח״ב ע׳ 102 הערה 54.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
13
On the words
ולכן ארז״ל בב״ר
How it connects
That passage explains that the Torah and mitzvos themselves are in Z'eir Anpin and Nukva of Atzilus though rooted in the hidden brain, while the Thirteen Attributes of Mercy drawn down on Rosh Hashanah and Yom Kippur carry light from Atik itself, a parallel to the power of the Days of Awe described here.our note
Where the note points
Likkutei Torahליקוטי תורה
Parshas Nitzavim, 53a
הצחצחות פרק א׳ עד סוף פ״ד ועכ״פ בר״ה ויוהכ״פ שאומרים המלך הקדוש הייינו שממשיכים בי״ג ת״ד מבחי׳ קדושתי שלמעלה מקדושתכם לכן הוא מכפר על הפגמים דמעשה המצות כו׳. ועי״ל כי התורה ומצות עצמן הם בזו״נ דאצילות בסוד השמים כסאי והארץ הדום רגלי אלא ששרשן ממו״ס וגלגלתא דא״א והי״ג מדות הרחמים הם י״ג מכילין דא״א עצמן והאור הנמשך ומתלבש בהן הוא מעתיק ממש. ועמ״ש בביאור דבגדי לבן דכה״ג ביוהכ״פ בפ׳ אחרי. ובזה יובן דהנה יוהכ״פ נק׳ שבת שבתון שהוא למעלה מבחי׳ שבת כמ״ש במ״א באריכות בד״ה האזינו השמים כו׳ ואף על פי כן הרי יוהכ״פ נקרא בשם מקרא קדש ושבת הוא קדש עצמו עיין בזהר פ׳ אמור (דף צ״ד). אך כי לפי שבחינת קדושה זו דיוהכ״פ היא מבחי׳ קדושתי כו׳ כנ״ל לכן גם בחי׳ מקרא קדש דבחינה זו גבוה הרבה יותר …
Open it on Sefaria (opens in a new tab)
Torah Ohr, Shemos, maamar 4לעיל פ׳ נצבים נג, א
page 53a, ¶10
היינו נתינת טעם.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לעיל פ׳ נצבים נג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
14
On the words
יפה שיחתן של עבדי אבות
How it connects
An extended explanation of Rabbi Acha's saying about the conversation of the patriarchs' servants.our note
Where the note points
Torah Chaim, by the Mitteler Rebbeתורת חיים
Chayei Sarah, 135a; 137a ff.
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Chayei Sarah, 127b ff.
Our explanationA parallel explanation of the same saying.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s maamar “אמר ר' אחא” (5739)ד״ה אמר ר׳ אחא תשל״ט
A maamar of the Rebbe, 5739
Our explanationA discourse devoted to this saying of Rabbi Acha.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה תו״ח ח״ש קלה, א. קלז, א ואילך. אוה״ת שם קכז, ב ואילך. ד״ה אמר ר׳ אחא תשל״ט (ע׳ לד).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
15
On the words
יפה שיחתן של עבדי אבות מתורתן של בנים
How it connects
Rabbi Acha: Eliezer's story is repeated at length, while many laws are learned only from hints; the Alter Rebbe explains the conversation drew down the union itself.our note
The source
Bereshit Rabbah 60:8בראשית רבה ס׳:ח׳Sefaria (opens in a new tab)
… אין הוון קדמאין מלאכין, אנן בני נש! ואין הוון בני נשי, אנן חמרין, ולית אנן כחמרתיה דר' פנחס בן יאיר, חמרתיה דר' פנחס בן יאיר יהבון לה שערי דטיבלא, לא אכלת יתהון, ואנן אכלינן תאנייא דטבילין. ויתן תבן ומספוא לגמלים אמר רבי אחא: יפה שיחתן של עבדי בתי אבות מתורתן של בנים. פרשתו של אליעזר שנים ושלושה דפים. הוא אומרה ושונה, ושרץ מגופי תורה ואין דמו מטמא כבשרו, אלא מריבוי המקרא. ר' שמעון בן יוחאי אומר: טמא הטמא. ר' אליעזר בן יוסי אומר: זה וזה. ומים לרחוץ רגליו, ורגלי האנשים אשר אתו אמר רבי אחא: יפה רחיצת רגלי עבדי בתי אבות, מתורתן של בנים, שאפילו רחיצת רגלים, צריך לכתוב. והשרץ מגופי תורה ואין דמו מטמא כבשרו, אלא …
“The man came to the house and unfastened the camels. He gave straw and feed for the camels, and water to wash his feet and the feet of the men who were with him” (Genesis 24:33). “The man came to the house [and unfastened the camels]…” – he untied their muzzles. Rabbi Huna and Rabbi Yirmeya asked Rabbi Ḥiyya bar Rabba: Were the camels of Abraham our patriarch not like the donkey of Rabbi Pinḥas ben Yair? Robbers once took the donkey of Rabbi Pinḥas ben Yair. It spent three days with them and did not eat anything. They said: ‘In the end it will die, and stink up our cave for us. Let us return it to its owner.’ They sent it out and it came to its owner’s house. When it arrived it brayed, and …
Hebrew: Daat Bereshit Rabbah (Public Domain) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The conversation of the servants in Tishrei ¶33

33וגם עכשיו י״ל בחינה זו דהנה תשרי נק׳ ירח האיתנים1 שבו נולדו האבות2 3 וע״י התשובה בעשי״ת נקראו נש״י עבדי אבות עכ״פ

And now too, one may say [that there is] this level: for Tishrei is called “the month of the mighty ones (eisanim),” in which the patriarchs were born; and through the teshuvah of the Ten Days of Repentance, the souls of Israel are called at least “servants of the patriarchs,”

Explanation

The same holds today. Tishrei is called “the month of the mighty ones,” the patriarchs, who according to the Talmud were born in Tishrei. Through teshuvah in the Ten Days of Repentance, every Jew becomes at least a “servant of the patriarchs.”

כמאמר אם כבנים אם כעבדים4 וגם שיש בחי׳ עבד שגבוה מבחי׳ שר כמו שרבי חנינא בן דוסא נק׳ כעבד5 לפני המלך6 כו׳ והתפלה נק׳ שיחה כמ״ש תפלה לעני7 כו׳ ישפוך שיחו

as the saying [goes], “whether as children or as servants.” And also, there is a level of servant that is higher than the level of a minister, as Rabbi Chanina ben Dosa was called “like a servant before the king,” etc. And prayer is called “conversation” (sichah), as it is written, “A prayer of the poor man…, [when] he pours out his conversation,”

Explanation

In the Rosh Hashanah prayer we say “whether as children or as servants.” And a servant can stand higher than a minister, as the Talmud says of Rabbi Chanina ben Dosa. Prayer is called sichah, “conversation,” as in “he pours out his conversation.”

וזהו ענין ויצא יצחק לשוח8 ועמ״ש בד״ה ע״כ יאמרו המושלים גבי עיר סיחון וכבר נת׳ שע״י התפלה בעשי״ת נמשך אח״כ בחי׳ הנשואין והיחוד בשמחת תורה א״כ יפה שיחתן ותפלתן גם של בחי׳ עבדי אבות

and this is the meaning of “And Yitzchak went out to converse (lasuach)”; and see what is written in the discourse beginning “Therefore the rulers say,” regarding “the city of Sichon.” And it was already explained that through the prayer of the Ten Days of Repentance, the level of marriage and union is afterwards drawn down on Simchas Torah; if so, “the conversation” and prayer “of the servants of the patriarchs is finer” —

Explanation

So Yitzchak “went out lasuach,” to pray. The prayer of the Ten Days of Repentance brings about the union of Simchas Torah, so the “conversation” of the servants is finer.

דהיינו אפי׳ בחי׳ אם כעבדים מה שמשברין לבן בעשי״ת ושופכים שיח לפני ה׳ יותר מתורתן של בנים שהיא רק בחי׳ נובלות חכמה ולכן ניתנו רק ברמיזה

that is, even of the level of “as servants”: that we break our hearts in the Ten Days of Repentance and pour out conversation before G‑d — than “the Torah of the children,” which is only the level of the unripe fruit of wisdom; and therefore they were given only by allusion.

Explanation

Even when we stand as “servants,” breaking our hearts and pouring out our prayer in these days, it surpasses the “Torah of the children,” which now is only the unripe fruit of wisdom and was given only by allusion.

אבל ע״י שיחה ותפלה בעשי״ת ממשיכים בחי׳ עצמיות חכמה שלמעלה ולכן נכפלה פרשתו ובאה בביאור רב להורות על גילוי והמשכה מעצמיות חכמה שלמעלה:

But through conversation and prayer in the Ten Days of Repentance, we draw down the level of the essence of the wisdom above; and therefore his passage is repeated and comes with much elaboration, to indicate a revelation and drawing-down from the essence of the wisdom above.

Explanation

Prayer in these days draws down the essence of the wisdom above. That is why Eliezer's story is told twice and at such length: to show that it draws from the essence of the wisdom above.

Paragraph 33 in brief

The maamar concludes by applying the Midrash to the Tishrei season: the heartfelt prayer of the Ten Days of Repentance, even at the level of “servants,” draws down the essence of the wisdom above and brings about the union of Simchas Torah.

Deeper

The maamar thus comes full circle: the “heritage of the congregation of Yaakov” reaches even the “servants,” and the prayer of the Days of Awe is what makes Simchas Torah the Torah's true wedding.

Marei mekomos

1
On the words
תשרי נק׳ ירח האיתנים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
מ״א ח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שבו נולדו האבות
How it connects
The words here quote Rosh Hashanah 10b:10; the passage is shown below.
The source
Rosh Hashanah 10b:10ראש השנה י׳ ב:י׳Sefaria (opens in a new tab)
תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: בְּתִשְׁרִי נִבְרָא הָעוֹלָם, בְּתִשְׁרִי נוֹלְדוּ אָבוֹת, בְּתִשְׁרִי מֵתוּ אָבוֹת, בַּפֶּסַח נוֹלַד יִצְחָק, בְּרֹאשׁ הַשָּׁנָה נִפְקְדָה שָׂרָה רָחֵל וְחַנָּה, בְּרֹאשׁ הַשָּׁנָה יָצָא יוֹסֵף מִבֵּית הָאֲסוּרִין.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ר״ה י, ב. יא, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
שבו נולדו האבות
How it connects
Rabbi Eliezer's view that the patriarchs were born in Tishrei, derived from “the month of the mighty ones.”our note
The source
Rosh Hashanah 11a:2ראש השנה י״א א:ב׳Sefaria (opens in a new tab)
רַבִּי יְהוֹשֻׁעַ אוֹמֵר: בְּנִיסָן נִבְרָא הָעוֹלָם, בְּנִיסָן נוֹלְדוּ אָבוֹת, בְּנִיסָן מֵתוּ אָבוֹת, בְּפֶסַח נוֹלַד יִצְחָק, בְּרֹאשׁ הַשָּׁנָה נִפְקְדָה שָׂרָה רָחֵל וְחַנָּה, בְּרֹאשׁ הַשָּׁנָה יָצָא יוֹסֵף מִבֵּית הָאֲסוּרִין, בְּרֹאשׁ הַשָּׁנָה בָּטְלָה עֲבוֹדָה מֵאֲבוֹתֵינוּ בְּמִצְרַיִם, בְּנִיסָן נִגְאֲלוּ בְּנִיסָן עֲתִידִין לִיגָּאֵל.
Rabbi Yehoshua says: In Nisan the world was created, in Nisan the Patriarchs were born, in Nisan the Patriarchs died, on Passover Isaac was born, on Rosh HaShanah Sarah, Rachel, and Hannah were remembered, on Rosh HaShanah Joseph left prison, on Rosh HaShanah slavery was lifted from our forefathers in Egypt, in Nissan they were redeemed, and in Nisan they will be redeemed in the future.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
4
On the words
כמאמר אם כבנים אם כעבדים
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
בתפלת היום הרת עולם במוסף דר״ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
5
On the words
שרבי חנינא בן דוסא נק׳ כעבד
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ברכות לד, סע״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
שרבי חנינא בן דוסא נק׳ כעבד לפני המלך
How it connects
Rabbi Chanina ben Dosa is “like a servant before the king,” with free access, while Rabban Yochanan ben Zakkai is “like a minister”; a servant can stand higher.our note
The source
Berakhot 34b:28ברכות ל״ד ב:כ״חSefaria (opens in a new tab)
וְשׁוּב מַעֲשֶׂה בְּרַבִּי חֲנִינָא בֶּן דּוֹסָא שֶׁהָלַךְ לִלְמוֹד תּוֹרָה אֵצֶל רַבִּי יוֹחָנָן בֶּן זַכַּאי, וְחָלָה בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי. אָמַר לוֹ: חֲנִינָא בְּנִי, בַּקֵּשׁ עָלָיו רַחֲמִים וְיִחְיֶה. הִנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וּבִקֵּשׁ עָלָיו רַחֲמִים, וְחָיָה. אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: אִלְמָלֵי הֵטִיחַ בֶּן זַכַּאי אֶת רֹאשׁוֹ בֵּין בִּרְכָּיו כׇּל הַיּוֹם כּוּלּוֹ — לֹא הָיוּ מַשְׁגִּיחִים עָלָיו. אָמְרָה לוֹ אִשְׁתּוֹ: וְכִי חֲנִינָא גָּדוֹל מִמְּךָ? אָמַר לָהּ: לָאו, אֶלָּא הוּא דּוֹמֶה כְּעֶבֶד לִפְנֵי הַמֶּלֶךְ, וַאֲנִי דּוֹמֶה כְּשַׂר לִפְנֵי הַמֶּלֶךְ.
It also happened with R. Hannina b. Dosa that he went to Torah with Rabban Johanan b. Zakkai. The son of Rabban Johanan b. Zakkai fell ill, and he said to him, "Hannina, my son ! Pray on his behalf that he may live" R. Hannina laid his head between his knees, and prayed on his behalf, and he recovered. Rabban Johanan b. Zakkai said, "Were Ben Zakkai to press his head between his knees all the day long, no notice would be taken of him." His wife said to him, "Is, then, Hannina greater than thou?" He replied, "No; he is like a slave before the King, and I like a nobleman before the King."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Tractate Berakot by A. Cohen, Cambridge University Press, 1921 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
7
On the words
תפלה לעני
How it connects
“A prayer of the poor man when he is faint and pours out his conversation before G‑d”; prayer is called sichah.our note
The source
Psalms 102:1תהילים ק״ב:א׳Sefaria (opens in a new tab)
1תְּפִלָּה לְעָנִי כִי־יַעֲטֹף וְלִפְנֵי ה׳ יִשְׁפֹּךְ שִׂיחוֹ: 2ה׳ שִׁמְעָה תְפִלָּתִי וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא:
1A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD. 2O LORD, hear my prayer, and let my cry come unto Thee.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קב, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
8
On the words
ויצא יצחק לשוח
How it connects
“And Yitzchak went out to converse (lasuach) in the field”; the Sages read it as prayer.our note
The source
Genesis 24:63בראשית כ״ד:ס״גSefaria (opens in a new tab)
62וְיִצְחָק בָּא מִבּוֹא בְּאֵר לַחַי רֹאִי וְהוּא יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב: 63וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים: 64וַתִּשָּׂא רִבְקָה אֶת־עֵינֶיהָ וַתֵּרֶא אֶת־יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל:
62And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South. 63And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming. 64And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית כד, סג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

Finished the maamar?

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

Next: maamar 4והיה מדי חדש בחדשו ומדי שבת בשבתו יבא…

In one’s avodah

Pray before studying once the time for prayer has come: prayer that reaches “with all your might” forms the chuppah, so the Torah studied afterwards draws from the essence of G‑d's wisdom and not only from its “unripe fruit.” And in the Ten Days of Repentance, pour out the heart even as a “servant”: that prayer brings about the joy of Simchas Torah, which belongs to every Jew, great and small.

Questions for discussion

Why does the maamar insist that Chochmah comes from what is above it by a “leap” rather than by cause and effect, and how does the analogy of hair and the brain make this clear?
In what sense is the Oral Torah only “a little water from your pitcher,” and why must Rivkah lower the pitcher “onto her hand” before Eliezer can drink?
What is the difference between the betrothal of the whole year and the union of Shemini Atzeres, and what role do Sukkos and the lulav play in preparing for it?
Why is Torah studied after prayer higher than Torah studied before it, according to the gloss, and how does this change the way you might order your morning?
Why will the Gevuros, Yitzchak and the baal teshuvah, surpass Chesed in the future, and why does Chesed lead for now?

Key terms in this maamar

Chochmah (wisdom)חכמה: The first flash of insight. ×43
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×8
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×3
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The outer dimension (chitzoniyus)חיצוניות: The external, expressive aspect. ×1
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×5
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×1
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×7
Binah (understanding)בינה: Developing and grasping an insight in detail. ×5
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×17
The World of Beriah (Creation)בריאה: The first world of separate existence.
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions.
The World of Asiyah (Action)עשיה: The lowest world, including our physical one.
The intellect (mochin)מוחין: Chochmah, Binah and Daas as a whole. ×5
Willרצון: Desire; in G‑d, the level above intellect. ×3
Abba and Imma (Chochmah and Binah)אבא ואמא: The intellectual configurations.
Chesed (kindness)חסד: Expansive giving. ×6
Tzimtzum (contraction)צמצום: The self-concealment of the Infinite Light that makes room for finite worlds. ×1
Gevurah (restraint)גבורה: Measure, limitation and judgment. ×7
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. ×1
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×1
Daas (knowledge)דעת: Deep connection to an idea, bridging intellect and emotion. ×3
Netzach (victory)נצח: Perseverance, the drive to overcome. ×2
Teshuvah (return)תשובה: Returning to G‑d; not only repentance. ×3
Hod (splendor)הוד: Acknowledgment and yielding.
Yesod (foundation)יסוד: The channel that connects and transmits.
Z'eir Anpin (the emotive attributes)ז״א: The six emotive Sefiros as one configuration.
Nukva (the feminine / Malchus)נוקבא: Malchus as the receiving configuration.
Delightתענוג: Pleasure; the inner root of will. ×5
The Name Elokimאלקים: G‑d as concealed within nature, measuring and limiting. ×3
Kelipah (the husk)קליפה: The forces of concealment that oppose holiness.
The animal soulנפש הבהמית: The soul that animates the body and its drives. ×1

ביאור ע״פ תורה צוה

The big idea

The maamar in brief

Outline

Key concepts

The Torah as the “unripe fruit” of the wisdom above ¶1–4

Cause and effect versus a leap ¶5–8

The hairs and “He shone forth from Se'ir” ¶9–10

The fire that forms the letters ¶11–16

A little water from your pitcher ¶17

Betrothal and marriage: Shemini Atzeres ¶18–21

He causes the rain to fall ¶22

Children and servants; Torah after prayer ¶23–25

Yitzchak, Rivkah and the future ascendancy of Gevurah ¶26–32

The conversation of the servants in Tishrei ¶33

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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