Torah Ohr · Parshas Bereishis · Maamar 3

ביאור על הנ״ל

An Explanation of the Above

Biur · an explanation of maamar 2

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The big idea

Torah and mitzvos, though clothed in physical matters, are G‑d’s own wisdom and will, one with Him as no created soul can be; they draw the unity of Atzilus into the lower worlds, and in the Time to Come they will rise even higher, into the World of Akudim revealed in the “new heavens and new earth.”

The maamar in brief

Building on Isaiah’s promise that, like the new heavens and earth, “your seed and your name” will stand, the maamar asks why the soul descends into a body: above it already loved and feared G‑d, and the Torah, which has descended into physical matters, seems to depend on love and awe to “fly upward.” The answer distinguishes Atzilus, “called by My Name,” where lights and vessels are one with the Infinite, from Beriah and below, “created for My glory,” which receive G‑d’s light only through a garment and contain the broken vessels of Tohu. Rectifying them takes two stages: prayer’s ratzo, which separates good from evil (mayin nukvin, “earth”), and Torah and mitzvos, the “limbs of the King,” which draw down the unity of Atzilus (mayin dechurin, “heaven”). Since the soul is a created being while Torah and mitzvos are one with G‑d, they surpass its love and awe; love and awe only reveal the Infinite Light within them. In the Time to Come the World of Akudim, the inner dimension of Atik, will be revealed as the “new heavens and earth,” and Torah (“your seed”) and accepting G‑d’s kingship (“your name”) will ascend there too.

Outline

The questionThe theme verse; the soul’s descent is for an ascent through Torah and mitzvos — but why are Torah and mitzvos, which descended into physicality and need love and awe to rise, greater than the soul’s love and awe above?¶1–4
“Called by My Name” and “for My glory”Atzilus, where lights (“His life-forces”) and vessels (“His organs”) are one with the Infinite, versus Beriah and below, which receive G‑d’s light through a garment and remain separate.¶5–10
Tohu and Tikkun: the angels and the lower worldsThe angels’ roaring service; the lower worlds hold the broken vessels of Tohu and need a new light from Atzilus, drawn through service, to be rectified.¶11–14
Two stages of refinementPrayer’s ratzo separates good from evil (mayin nukvin); Torah and mitzvos, the limbs of the King, draw down the supernal unity (mayin dechurin).¶15–18
Why Torah surpasses the soul’s love and aweThe soul is created and not one with G‑d; Torah and mitzvos are His wisdom and will. Love and awe reveal the Infinite Light within the Torah and “make” G‑d’s Name; earth (prayer) precedes heaven (Torah).¶19–21
The future: the World of AkudimAfter the refinement is complete, the inner dimension of Atik — the World of Akudim, above Atzilus — will be revealed as the “new heavens and new earth,” bringing new souls.¶22–26
“Your seed and your name”Torah is the “seed” that grows; accepting G‑d’s kingship is the “name,” rooted in Keser. Both will ascend into the World of Akudim.¶27–28

Key concepts

Atzilus and Beriahאצילות / בריאה: Atzilus is “called by My Name”: G‑d’s light is received there in full unity. Beriah and below are “created for My glory”: they receive the light only through a garment and remain separate.
He and His life-forces, He and His organsאיהו וחיוהי חד איהו וגרמוהי חד: The Tikkunei Zohar’s description of Atzilus: the lights (“life-forces”) and the vessels (“organs”) are both one with the Infinite.
Tohu and Tikkunתהו ותקון: The World of Tohu, whose vessels shattered and fell into the lower worlds, and the World of Tikkun (Atzilus), where lights and vessels are ordered and united; service rectifies the fallen fragments.
Mayin nukvin and mayin dechurinמ״ן ומ״ד: The “feminine waters,” the arousal and refinement from below through prayer, and the “masculine waters,” the flow from above through Torah and mitzvos.
Ratzoרצוא: The soul’s “running” toward G‑d in prayer, leaping beyond even the encompassing lights; it separates good from evil.
The World of Akudimעולם העקודים: A world above Atzilus in which all powers are “bound” in one vessel without division; the inner dimension of Atik, to be revealed in the Time to Come as the “new heavens and new earth.”
Limbs of the Kingרמ״ח אברין דמלכא: The 248 positive commandments, vessels for G‑d’s own light and life-force, clothed in physical matters to elevate them.

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The question ¶1–4

1ביאור על הנ״ל1

An explanation of the above.

Explanation

This maamar is presented as a further explanation of the preceding discourse in Torah Ohr. It develops the idea discussed there — how the unity that exists in the highest world, Atzilus, is to be drawn down into the lower worlds — through a verse from Isaiah about the “new heavens and the new earth.”

Paragraph 1 in brief

A heading: what follows is an elaboration of the previous maamar.

Marei mekomos

1
On the words
ביאור על הנ״ל
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
The source
Numbers 2:2במדבר ב׳:ב׳Sefaria (opens in a new tab)
1וַיְדַבֵּר ה׳ אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר: 2אִישׁ עַל־דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל מִנֶּגֶד סָבִיב לְאֹהֶל־מוֹעֵד יַחֲנוּ: 3וְהַחֹנִים קֵדְמָה מִזְרָחָה דֶּגֶל מַחֲנֵה יְהוּדָה לְצִבְאֹתָם וְנָשִׂיא לִבְנֵי יְהוּדָה נַחְשׁוֹן בֶּן־עַמִּינָדָב:
1And the LORD spoke unto Moses and unto Aaron, saying: 2’The children of Israel shall pitch by their fathers’houses; every man with his own standard, according to the ensigns; a good way off shall they pitch round about the tent of meeting. 3Now those that pitch on the east side toward the sunrising shall be they of the …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5567, discourses of the Alter Rebbeספר המאמרים תקס״ז
p. 32 (לב)
Our explanationThe note records that a transcript (hanachah) of this discourse by the Mitteler Rebbe, the Alter Rebbe’s son, is printed there — a parallel version of the same maamar.
Look for it in the Lubavitch Library (opens in a new tab)
The Rebbe’s source notes (Tziyunim) on Torah Ohr, by the Lubavitcher Rebbeציונים לכבוד קדושת אדמו״ר
above, in the Rebbe’s notes on the previous maamar
Our explanationThe note refers back to the Rebbe’s source notes on the preceding maamar, since this discourse is an explanation of it.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, p. 1045b (תתרמה, ב), with glosses; abridgments (Kitzurim), p. 1050a (תתרנ, א)
Our explanationThe Tzemach Tzedek reproduces this maamar (from Likkutei Torah L’Gimmel Parshiyos) with his own glosses, and also gives an abridgment of it; several of his glosses are cited in the notes that follow.
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Likkutei Torah L’Gimmel Parshiyosלקוטי תורה לג׳ פרשיות
19b (יט, ב)
Our explanationThe version of this maamar that the Tzemach Tzedek glossed in Or HaTorah is taken from this collection — another printing of the same discourse.
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Likkutei Torahלקוטי תורה
Tzav 17a; Bamidbar 2b; Shelach 50d · not yet checked
Our explanationThese passages refer back to this maamar for its explanation that the supernal unity of Atzilus is to become revealed in the same manner in Beriah, Yetzirah and Asiyah. In Tzav, for example, the splitting of the Sea is explained as the joining and ascent of Beriah into Atzilus — the twelve tribes of Beriah rising into their root in the Z'eir Anpin of Atzilus.
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Kehot’s note
הנחת כ״ק אדמו״ר האמצעי בסה״מ תקס״ז ע׳ לב.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
עם הגהות באוה״ת כרך ו תתרמה, ב (מלקו״ת לג״פ יט, ב). קיצורים תתרנ, א.
מה שנתבאר בהמאמר יחוד העליון שבאצי׳ שיהי׳ מתגלה עד״ז בבי״ע — מצויין לכאן בלקו״ת צו יז, א. במדבר ב, ב. שלח נ, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

2כי כאשר השמים1 החדשים והארץ החדשה אשר אני עושה עומדים לפני כן יעמוד זרעכם ושמכם.

“For as the new heavens and the new earth that I am making stand before Me, so shall your seed and your name stand.”

Explanation

The verse from the end of Isaiah is the theme of the whole maamar. The prophet promises that just as the “new heavens and new earth” of the future will endure before G‑d, so will Israel’s “seed” and “name.” Later the maamar will explain each of these terms: the new heavens and earth as a new revelation from beyond the ordinary order of the worlds, the “seed” as Torah and the “name” as accepting the yoke of the mitzvos.

הנה נודע תכלית ירידת הנשמה לגוף בעוה״ז שטרם ירידתה היתה כלולה במאצילה ב״ה באהוי״ר כו׳. כי הנפש יש לה שכל ומדות2 כו׳.

Now, it is known [what] the purpose of the soul’s descent into the body in this world [is]: before its descent it was included in its Emanator, blessed be He, with love and awe, etc. For the soul has intellect and emotive attributes, etc.

Explanation

The discussion begins with a well-known premise: before coming down into a body, the soul already stood in closeness to G‑d, loving and fearing Him. That was possible because a soul has intellect and emotions of its own, with which it can understand G‑dliness and respond with love and awe. So why did it need to descend at all?

Paragraph 2 in brief

The paragraph states the verse on which the maamar is built and opens its first question: what does the soul gain by descending into a body, if above it already served G‑d with love and awe?

Deeper

The Tzemach Tzedek (Or HaTorah) glosses that not only the essence of the soul is bound to its Source above, but its powers — its intellect and emotions — are bound there as well; this is why the soul could have love and awe even before its descent.

Marei mekomos

1
On the words
כי כאשר השמים
How it connects
Isaiah’s closing prophecy compares the permanence of Israel’s seed and name to that of the new heavens and earth G‑d will make. The maamar interprets every phrase of this verse in terms of the future revelation and the enduring value of Torah and mitzvos.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳: 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳:
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
הנפש יש לה שכל ומדות
How it connects
In Vayera the Alter Rebbe explains that the soul in itself is simple light without division, and that its intellect and emotions are its “garments” (tikkunim) — not separate garments, but like the vessels of Atzilus, which are one with the light.our note
Where the note points
Torah Ohrתורה אור
Vayera 13c (יג, ג), and sources cited there; Tetzaveh 84b (פד, ב)
בחושבן אנת הוא דאפיקת עשר תיקונין כו׳. להבין ענין זה למה נק׳ י״ס בשם תקונין. צריך להקדים ביאור ענין מהות הנפש. כי הנה הנפש מצד עצמה היא אור פשוט בלי התחלקות שכל ומדות והשכל והמדות שלה הן בחי׳ לבושין לנפש שהנפש יש לה שכל ומדות אבל אינן מהות ועצמיות הנפש (ומ״ש בתניא שהנפש עצמה מתחלקת לשכל ומדות שהם נקראים עצמיות הנפש אין זה אלא לגבי מחדו״מ שהן לבושין נפרדין ממש ממהות הנפש שהן בחי׳ בי״ע שע״ז אמר לבושין תקינת לון כו׳ דאינון בי״ע אבל השכל והמדות עם היות שהן בחי׳ לבושין אינן לבושין נפרדין ממש אלא כמו בחי׳ כלים דאצי׳ דאיהו וגרמוהי חד כו׳ ולכן נקראין בשם עצמיות ולא עצמיות ממש) אלא שהן נקראין בשם תיקונין שהנפש מתתקנת ומתלבשת בהן. וכמו שת״א ע״פ לא ילבש גבר שמלת אשה לא יתקן …
Eliyahu opened [and said]: “You are One, but not in number; You are the One who brought forth ten tikkunim (adornments)…” To understand this matter, why the ten Sefiros are called by the name tikkunim, we must first explain the matter of the essence of the soul. For the soul, in itself, is a simple light, without division into intellect and emotive attributes (middos); its intellect and emotive attributes are garments for the soul, in that the soul has intellect and emotive attributes, but they are not the essence and very being of the soul. (As for what is written in Tanya, that the soul itself divides into intellect and emotive attributes, which are called the essence of the soul, this is only relative to thought, speech and action, which are garments truly separate from the essence of the soul, which are the level of Beriah, Yetzirah and Asiyah, of which it says, “You fashioned garments for them…”, which are Beriah, Yetzirah and Asiyah. But the intellect and emotive attributes, although they are garments, are not truly separate garments; rather, they are like the level of the vessels of Atzilus, of which [it is said] “He and His causations are one…”; and therefore they are …
Our explanationThis clarifies what it means here that “the soul has intellect and emotive attributes.”
Read it here
Likkutei Torahלקוטי תורה
Vayikra 4b (ד, ב)
באמת חסר שם ולא נתבאר איך שגם החכמה שהיא ראשית שבעשר בחינות הנ״ל הוא רק בחי׳ כלי בלבד לעצמיות ומהות הנפש. כמו שהמוח הגשמי הוא רק כלי לכח השכל והחכמה המתפשט מהנפש. כך עד״ז כח השכל שבנפש הוא רק כלי למהות ועצמיות הנפש. (ועמ״ש בד״ה פתח אליהו). אבל לא שהשכל הוא ממהות ועצמיות הנפש. שהרי השכל אינו שוה באדם בכל עת שפעמים צלול דעתו ופעמים לא כן עד שפעמים ידבר שטותים וא״כ יש בהשכל שינויים רבים, ולכן א״א לומר שהשכל הוא עצמיות הנפש ממש ושעצמיות הנפש הוא רק עשר בחינותי׳ שהן שכל ומדות או אפי׳ לומר שהיא מציאות א׳ והוא שכל אלא שהשכל הוא רק כלי לבד ואפילו בחי׳ רצון שיש בנפש למעלה מהשכל כמו ענין שתוק כך עלה כו׳ ג״כ נק׳ קרקפתא או גלגלתא דחפיא על מוחא שהוא גם …
Our explanationThe passage explains that even the soul’s intellect, its Chochmah, is only a vessel for the essence of the soul, just as the physical brain is a vessel for the power of intellect; the soul “has” intellect and emotions but is not identical with them.
Open it on Sefaria (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, p. 1005b (תתרה, ב) and p. 1045b (תתרמה, ב)
Our explanationIn his gloss on this maamar the Tzemach Tzedek explains that not only is the essence of the soul bound up with its Emanator, but the powers of the soul as well are bound up with Him.
Look for it in the Lubavitch Library (opens in a new tab)
The maamar V’eileh HaMishpatim 5670, by the Rebbe Rashabדבור המתחיל ואלה המשפטים תר״ע
5670 (1910)
Our explanationA later discourse cited as a parallel discussion of the soul and its powers of intellect and emotion.
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Torah Ohr, Tetzaveh, maamar 4לקמן פ׳ תצוה פד, ב
page 84b, ¶5
שם הוי״ה כו׳.
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Likkutei Torah, Vayikra, maamar 4לקו״ת ויקרא ד, ב
page 4b, ¶3
ברית מלח עולם גנוזה לעתיד לבוא כו׳ והאכילה והסעודה היא ההשגה שישיגו כו׳:
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Kehot’s note
ראה לקמן פ׳ וירא יג, ג. וש״נ. לקמן פ׳ תצוה פד, ב. לקו״ת ויקרא ד, ב. אוה״ת פ׳ בראשית כרך ו תתרה, ב. ד״ה ואלה המשפטים עת״ר.
באוה״ת בראשית כרך ו תתרמה, ב מבאר זה ”והיינו שלא מיבעי שעצם הנפש דבוקה במאצילה, אלא שגם כחות הנפש ג״כ דבוקי׳ במאצילן”. ע״ש בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

3וירדה ונתלבשה בגוף ונה״ב המעלימי׳ ומסתירי׳ כו׳ ומלבישים אותה בלבושים צואים.1 הן המדות שמצד הקליפה כו׳

And it descended and was clothed in a body and in the animal soul, which conceal and hide [it], etc., and clothe it in soiled garments — these are the emotive attributes that stem from the side of kelipah, etc.

Explanation

The soul came down and was wrapped in a body and in the animal soul, which hide its G‑dly light. The “soiled garments” (an image from Zechariah’s vision of the High Priest) are the emotions that come from the side of kelipah, the forces of concealment: love and fear directed to worldly things instead of to G‑d.

שירידה זו צורך עליי׳ היא. כדי לברר בירורין ע״י המשכת התורה והמצות שבהן מלובש אור א״ס ב״ה.

[And it is known] that this descent is for the sake of an ascent: in order to effect refinements (birurim) through drawing down the Torah and the mitzvos, in which the Infinite Light, blessed be He, is clothed.

Explanation

Yet the descent serves a higher purpose. Through the Torah and the mitzvos, in which the Infinite Light is clothed, the soul refines (literally, “sorts out”) the good from the bad in the world and in itself, and so rises higher than it was before.

Paragraph 3 in brief

The paragraph describes the soul’s descent into the body and animal soul and states the classic answer: the descent is for the sake of a greater ascent, achieved by refining the world through Torah and mitzvos.

Deeper

The Tzemach Tzedek notes that the descent affects the very essence of the soul, not only its powers — which is why the text says the garments clothe “it.” Yet the Yechidah, the innermost level of the soul, is never blemished; it may be said that it withdraws before a person sins.

Marei mekomos

1
On the words
וירדה ונתלבשה . . ומלבישים אותה בלבושים צואים
How it connects
The Tzemach Tzedek comments that this descent is of the essence of the soul too, not only of its powers, which is why it says “they clothe it”; though the Yechidah of the soul suffers no blemish at all — it may be said that it departs before one sins.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, p. 1045b (תתרמה, ב)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
וירידה זו היינו גם עצם הנפש ולא כחותי׳ לבד, וזהו שא׳ ומלבישים אותה בלבושים צואים, היינו שמלבישי׳ ר״ל גם עצם הנפש, והגם שבבחי׳ יחידה שבנפש אין שום פגם כלל . . י״ל שמסתלקת טרם יחטא — אוה״ת כרך ו תתרמה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

4ובהן ועל ידן יהי׳ גילוי אור א״ס ב״ה ממש על נפשו כו׳ כמ״ש במ״א.1 2 ולהבין זה

And in them and through them there will be a revelation of the Infinite Light, blessed be He, itself upon his soul, etc., as is explained elsewhere. And to understand this:

Explanation

Through Torah and mitzvos the Infinite Light itself — not merely a glimmer of it — is revealed upon the soul. The Alter Rebbe now sets out to understand why this should be so.

שהרי התורה והמצות אשר לפנינו הן ג״כ בירידות והשתלשלות המדרגות מאור פניו ית׳ עד שנתלבשו בעניני׳ גשמיי׳ וחומריים שלכן בקשו המלאכים אשר תנה הודך על השמים3 4 כו׳. ובמה יהיה יתרון מעלתן ממעלת אהוי״ר של הנשמה.

for the Torah and the mitzvos that are before us are also [the product] of descents and the chaining-down of levels from the light of His countenance, may He be blessed, until they were clothed in physical and material matters — which is why the angels requested, “[You] Who set Your majesty upon the heavens,” etc. So in what will their superiority over the level of the soul’s love and awe consist?

Explanation

The difficulty: the Torah we have also came down through all the levels, until it deals with physical matters such as oxen and property. The Talmud recounts that when Moshe ascended to receive it, the angels asked G‑d to keep the Torah in heaven (“Set Your majesty upon the heavens”). If the Torah has descended so far, how can it be greater than the pure love and awe the soul had above?

וגם הרי אמרו כי אורייתא בלא דו״ר5 לא פרחת לעילא6 שאהוי״ר הן הגדפין המעלות ומנשאות את התורה. והרי אדרבה נראה שמעלת אהוי״ר גדלה מאד ביתר שאת ממעלת התורה:

And moreover, [the Sages] said that Torah without fear and love does not fly upward, for love and awe are the wings that raise and lift up the Torah. On the contrary, then, it would appear that the level of love and awe is very much greater, and exceedingly so, than the level of the Torah.

Explanation

A second difficulty: the Tikkunei Zohar says that Torah studied without love and awe “does not fly upward.” Love and awe are the wings that carry the Torah up. It seems, then, that love and awe are far greater than the Torah itself.

Paragraph 4 in brief

The paragraph sharpens the question: since the Torah has descended into physical matters and needs love and awe to rise, how can Torah and mitzvos in this world surpass the soul’s love and awe before its descent?

Deeper

The Tzemach Tzedek (Or HaTorah) links the phrase “as is explained elsewhere” to Tanya ch. 5, where the unity of the soul with the Torah it studies is described as the soul encompassing, and being encompassed by, G‑d’s wisdom.

Marei mekomos

1
On the words
כמ״ש במ״א
How it connects
the passage shares nothing with the noteour note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, p. 1046a (תתרמו, א)
Our explanationThe Tzemach Tzedek identifies the “elsewhere” as Tanya, chapter 5, on the theme of the encompassing and the encompassed.
Look for it in the Lubavitch Library (opens in a new tab)
Tanyaתניא (ספר של בינונים)
Chapter 5 · not yet checked
Our explanationTanya ch. 5 explains that when one understands a law of the Torah, which is G‑d’s wisdom and will, the intellect grasps and encompasses it and is also enclothed in it — a wondrous unity with G‑d. This is the sense in which Torah brings the Infinite Light itself upon the soul.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
”והיינו כמ״ש בסש״ב פ״ה מענין מקיף ומוקף” — אוה״ת כרך ו תתרמו, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
כמ״ש במ״א
How it connects
the page is on Sefaria, but its text shares nothing with the note (unconfirmed)our note
Where the note points
Likkutei Torahלקוטי תורה
Shir HaShirim 4c (ד, ג), and in many places · not yet checked
Our explanationThe passage explains that the souls’ comprehension of G‑dliness and delight in Him in Gan Eden, though wondrous, derives only from the level of “letters” — thought and speech, which are only garments of the Infinite Light. This sets up the contrast with Torah and mitzvos, through which the Infinite Light itself is revealed.
Open it on Sefaria (opens in a new tab)
Kehot’s note
ראה לקו״ת שה״ש ד, ג ובכ״מ.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
תנה הודך על השמים
How it connects
The verse praises G‑d “Who set Your majesty upon the heavens”; in the Talmud’s account the angels quote it to argue that the Torah belongs in heaven.our note
The source
Psalms 8:2תהילים ח׳:ב׳Sefaria (opens in a new tab)
1לַמְנַצֵּחַ עַל־הַגִּתִּית מִזְמוֹר לְדָוִד: 2ה׳ אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכׇל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם: 3מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם:
1For the Leader; upon the Gittith. A Psalm of David. 2O LORD, our Lord, How glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens. 3Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים ח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
בקשו המלאכים אשר תנה הודך על השמים
How it connects
The Talmud relates that when Moshe ascended to receive the Torah, the ministering angels protested, citing “Who set Your majesty upon the heavens,” that the treasured Torah should stay above. The Alter Rebbe uses this to show that the Torah descended into earthly matters.our note
The source
Shabbat 88b:7שבת פ״ח ב:ז׳Sefaria (opens in a new tab)
וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: בְּשָׁעָה שֶׁעָלָה מֹשֶׁה לַמָּרוֹם אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מַה לִּילוּד אִשָּׁה בֵּינֵינוּ? אָמַר לָהֶן: לְקַבֵּל תּוֹרָה בָּא. אָמְרוּ לְפָנָיו: חֶמְדָּה גְּנוּזָה שֶׁגְּנוּזָה לָךְ תְּשַׁע מֵאוֹת וְשִׁבְעִים וְאַרְבָּעָה דּוֹרוֹת קוֹדֶם שֶׁנִּבְרָא הָעוֹלָם, אַתָּה מְבַקֵּשׁ לִיתְּנָהּ לְבָשָׂר וָדָם? ״מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וּבֶן אָדָם כִּי תִפְקְדֶנּוּ״? ״ה׳ אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכׇל הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם״!
And Rabbi Yehoshua ben Levi said: When Moses went up to the heavens, the ministering angels said before the Holy One, Blessed Be He: Master of the universe, why is someone born of a woman among us? He said to them: To receive the Torah he came. They said before Him: It is a hidden delight that was hidden by you for nine hundred and seventy four generations before the world was created. And you wish to give it a flesh and blood? (Psalms 8:5) "What is man that You have been mindful of him, mortal man that You have taken note of him?" (Psalms 8:2) "Lord, how majestic is your name throughout the earth, You who have covered the heavens with Your splendor."
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.
5
On the words
אורייתא בלא דו״ר
How it connects
The words here quote Tikkunei Zohar, Tikkun 10 · 25b:12–14; the passage is shown below.
The source
Tikkunei Zohar, Tikkun 10 · 25b:12–14תקו״ז תיקון יSefaria (opens in a new tab)
ואוריתא בלא דחילו ורחימו לא פרחת לעילא. (נ"א ובהאי נשר) וכתר ביה תליין בני חיי ומזוני. דאיהו מזלא דכלהו. ואיהו לא תליא במזלא. ובגין דא אוקמוהו בני חיי ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא. דחסד איהו זכותא. ה' זעירא דמות אדם בה אשתלים יקו"ק והיא (ה') מלכותא קדישא. *איהי מצוה. עשיית פקודין. דאיהי שריא ברמ"ח אברים
and Torah that has no awe and love cannot fledge towards above. On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז תי׳ י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
אורייתא בלא דו״ר לא פרחת לעילא
How it connects
Tikkunei Zohar (Tikkun 10) states that Torah without fear and love does not fly upward. The Alter Rebbe cites it as a second reason to think love and awe greater than Torah; he resolves it later in the maamar.our note
The source
Tikkunei Zohar 25b:12–14תקוני הזהר כ״ה ב:י״ב-י״דSefaria (opens in a new tab)
ואוריתא בלא דחילו ורחימו לא פרחת לעילא. (נ"א ובהאי נשר) וכתר ביה תליין בני חיי ומזוני. דאיהו מזלא דכלהו. ואיהו לא תליא במזלא. ובגין דא אוקמוהו בני חיי ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא. דחסד איהו זכותא. ה' זעירא דמות אדם בה אשתלים יקו"ק והיא (ה') מלכותא קדישא. *איהי מצוה. עשיית פקודין. דאיהי שריא ברמ"ח אברים
and Torah that has no awe and love cannot fledge towards above. On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

“Called by My Name” and “for My glory” ¶5–10

5אך הענין הוא דכתיב כל הנקרא בשמי1 ולכבודי בראתיו כו׳. הנקרא בשמי הוא עולם האצילות שהוא נקרא בשמי ממש.

But the matter is [as] it is written, “Everyone that is called by My Name, and for My glory I created him,” etc. “That is called by My Name” is the World of Atzilus, which is called by My Name in actuality.

Explanation

The answer begins with a verse that divides creation into two kinds: “called by My Name” and “created for My glory.” Atzilus, the highest world, is “called by My Name” literally: it is itself G‑dly.

ששם שורה אור א״ס ב״ה ממש ומתייחדים עמו בתכלית היחוד דאיהו וחיוהי חד2 ואיהו וגרמוהי חד שהכל בטל ונכלל באור א״ס ב״ה ממש.

For there the Infinite Light, blessed be He, itself rests, and they are united with it in the utmost unity, for “He and His life-forces are one, and He and His organs are one,” for everything is nullified and included in the Infinite Light, blessed be He, itself.

Explanation

In Atzilus the Infinite Light itself dwells, and everything there is completely united with it. The Tikkunei Zohar expresses this: in Atzilus G‑d is one with His “life-forces” (the lights) and with His “organs” (the vessels). Nothing there feels itself as separate.

ועל כולם נקרא שמו שכולם הם בבחי׳ א״ס. הגם שאין ערוך אליו ית׳ (וכנודע שאדם דאצילות נקר׳ אדם דעשיה בחי׳ עשי׳ גשמי׳) ואפילו עולם האצילות אינו אלא זיו והארה כו׳.

And His Name is called upon all of them, for they are all on the level of the Infinite. [This is so] even though there is no comparison [between them and] Him, may He be blessed (and as is known, Adam of Atzilus is called Adam of Asiyah, the level of physical Asiyah), and even the World of Atzilus is only a radiance and an illumination, etc.;

Explanation

The Alter Rebbe qualifies this: Atzilus is still not comparable to G‑d Himself. As is known from Kabbalah, even “Adam of Atzilus” (the Divine configuration of that world) counts, relative to G‑d’s essence, like the lowest, physical world. Atzilus is only a radiance of G‑d, not His essence.

רק שההארה היורדת ונמשכת שם היא מתאחדת בלי שום פירוד והתחלקות עד שכולם מלאים מן ההארה ההיא. ואין שם תפיסת שום דבר זולת ההארה ההיא.

only, the illumination that descends and is drawn there is united, without any separation or division, until they are all filled with that illumination. And there, nothing at all has any hold apart from that illumination.

Explanation

What makes Atzilus unique is that this radiance is received there without any separation or division: everything in it is filled with that radiance, and nothing there exists as a thing in its own right apart from it.

כי אצילות מלשון הפרשה3 4 כמו ויאצל מן הרוח5 כו׳ דגבי משה דתרגומו ואפריש שבודאי לא נתן כל רוחו על הזקנים עד שהגיעו למעלתו ומדרגתו ממש

For “Atzilus” is from the term for setting apart, as in “And He set apart (vayatzel) from the spirit,” etc., concerning Moshe, which the Targum renders “and He separated.” For certainly he did not give all of his spirit to the elders until they reached his very stature and level;

Explanation

The very name Atzilus shows this. It comes from the verse in which G‑d “set apart” some of the spirit that was upon Moshe and gave it to the seventy elders; the Targum translates the word “and He separated.” Moshe did not give the elders all his spirit, so that they would equal him.

אלא שהפריש מרוחו והוריד למטה שיתלבש במדת הזקנים כדי שיתעלו קצת ויוכלו שאת עמו כאחד והיו לאחדים. עם היות שאינם אחדות אחד במהותם ממש מ״מ יכולים הם להתאחד עמו.

rather, he set apart [some] of his spirit and brought it down below, to be clothed in the measure of the elders, so that they would be elevated somewhat and be able to bear [the burden] with him as one, “and they became one.” Although they are not one unity in their actual essence, nevertheless they are able to be united with him.

Explanation

Rather, a portion of his spirit was brought down and fitted to the elders’ capacity, so that they could share his burden and become “one” with him. They were not one with him in their essential selves, but they were united with him through the portion of his spirit they received — just as Atzilus is united with G‑d through the light it receives from Him.

Paragraph 5 in brief

The paragraph introduces the distinction between Atzilus, “called by My Name,” where the Divine light is received in complete unity, and the lower worlds; it explains the name Atzilus through the image of Moshe’s spirit “set apart” for the elders.

Deeper

The Rebbe Maharash (Mayim Rabbim 5636, ch. 72) adds that the “setting apart” of Atzilus is a revelation of an illumination. Pardes Rimmonim likewise derives Atzilus from “I will set apart (ve’atzalti) from the spirit” and explains it as lighting one candle from another, without diminishing the source. Note that the text’s parenthetical — Adam of Atzilus is like Adam of Asiyah — anticipates the maamar’s later point about the World of Akudim, which stands above Atzilus.

Marei mekomos

1
On the words
כל הנקרא בשמי
How it connects
G‑d speaks of “everyone that is called by My Name, and for My glory I created him, formed him and made him.” The Alter Rebbe reads “called by My Name” as Atzilus and “for My glory I created” as Beriah and below.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
Kehot’s note
ישעי׳ מג, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
דאיהו וחיוהי חד
How it connects
The introduction to Tikkunei Zohar states that in the ten Sefiros of Atzilus the King is one with His life-forces and His organs, which is not so in the Sefiros of Beriah. The Alter Rebbe uses it to define the unity of Atzilus.our note
The source
Tikkunei Zohar 3b:2–3תקוני הזהר ג׳ ב:ב׳-ג׳Sefaria (opens in a new tab)
… דְּלָא לְמִשְׁמַע בְּהוֹן קָלָא, דְּתַמָּן קוֹל דְּמָמָה דַקָּה (מ"א יט יב), קֹדֶשׁ הַקֳּדָשִׁים דְּאִיהוּ בְּעַמִּידָה, בְּגִין דְּתַמָּן קָאָתָא מַלְכָּא. דְּהָא בְּרוּחַ גְּדוֹלָה וּבָרַעַשׁ וּבָאֵשׁ, דְּאִשְׁתַּמְעוּן בְּהוֹן גַּדְפֵי חֵיוָון לָא אָתָא מַלְכָּא, אֶלָּא בְּקוֹל דְּמָמָה דַקָּה, דְאִיהִי בָּתַר רוּחַ רַעַשׁ אֵשׁ, וְאִיהִי רְבִיעָאָה לוֹן, וַעֲלַיְהוּ אָמַר יְחֶזְקֵאל (א ד), וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, עָנָן גָּדוֹל, וְאֵשׁ מִתְלַקַּחַת, הָא אִינוּן תְּלַת, דִּרְכִיבִין בְּהוֹן תְּלַת אַתְוָון הו"ה, קוֹל דְּמָמָה דַקָּה דָא י' מִן הוה"י, וְאִיהִי י' מִן אדנ"י, תַּמָּן …
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Where the note points
Tanyaתניא (אגרת הקודש)
Iggeres HaKodesh, section 20
איהו וחיוהי חד, איהו וגרמוהי חד בהון. (פירוש, עשר ספירות דאצילות; חיוהי הן האורות, ו״גרמוהי״ הן הכלים, שכולן אלקות, מה שאין כן בבריאה יצירה עשיה כו׳). וצריך להבין היטב, איך ה״אין סוף״ חד עם ״גרמוהי״ הן הכלים, הרי הכלים הן בבחינת גבול ותכלית, כמו שכתוב בעץ חיים. אמנם, הכוונה היא, לומר שהן אלקות לברוא יש מאין כמו ה״אין סוף״, ולא בבחינת השתלשלות עילה ועלול לבד. ומה שכתב הרמ״ק ענין השתלשלות עילה ועלול, וכן הוא בזוהר הקדוש פרשת בראשית, היינו, בהשתלשלות הספירות בספירות עצמן (בבחינת הכלים), שנקראות ״בלי מה״ בספר יצירה, שאינן בבחינת יש ומהות מושג, וכמו ה״אין סוף״ דלית מחשבה תפיסא ביה כלל, וכמו שכתוב: ״ופני לא יראו״. ונבואת משה רבינו עליו השלום והשגתו, היתה מפרק עליון דנצח ד״זעיר אנפין״. ובהשתלשלות העלול הוא מוקף מהעילה, ובטל במציאות אצלו כזיו השמש …
Our explanationIggeres HaKodesh 20 cites this same phrase and explains it: in the ten Sefiros of Atzilus “His life-forces” are the lights and “His organs” are the vessels, and both are one with the Infinite — the very interpretation the maamar gives next.
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Likkut Perushim on Tanya (collected commentaries)ליקוט פירושים על ספר התניא
on Iggeres HaKodesh 20
Our explanationThe note refers to the sources collected there on this phrase.
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Kehot’s note
ת״ז בהקדמה (ג, ב). וראה אגה״ק סי׳ כ ובהנסמן בליקוט פי׳ שם.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אצילות מלשון הפרשה
How it connects
The passage contrasts the coming-into-being of Atzilus, through the tzimtzum of the Infinite Light, with that of Beriah, Yetzirah and Asiyah, which come about through a “curtain” (parsa) between the worlds — explaining further what is distinctive about Atzilus.our note
Where the note points
Torah Ohrתורה אור
14a (יד, א)
ממש ולא כסדר השתלשלות שהן בחי׳ התהוות יש מיש כו׳. והנה בכל העולמות אבי״ע יש בחי׳ כתר הממוצע. כי מלכות דאצילות נעשה כתר לבריאה. ומלכות דבריאה כתר ליצירה. אך ההפרש בין כתר דאצילות לכתר שבכל העולמות כי התהוות אצילות הוא ע״י צמצום אור א״ס להיות מקום פנוי וחלל ממש כו׳ והתהוות בי״ע היינו ע״י פרסא המפסיק בין אצי׳ לבריאה ובין בריאה ליצירה כו׳ ולא מקום פנוי. וההפרש שבין פרסא למקום פנוי יובן בהקדם ענין הצמצום באור א״ס. כי הנה אור א״ס היינו אור וגילוי להיות איזה התפשטות והתהוות מקור וחיות
And this is [the meaning of] “You are One, but not in number”: that He is not counted among the ten Sefiros (and this refers to the Supernal Keser, the intermediary between the Emanator and the emanated), for there is no comparison to Him at all. For the coming into being of Chochmah from Keser is truly from nothing (ayin), and not in the order of hishtalshelus, which is the coming into being of something from something, etc. Now, in all the worlds of Atzilus, Beriah, Yetzirah and Asiyah there is the level of an intermediary Keser: for the Malchus of Atzilus becomes Keser for Beriah,
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The Rebbe Rashab’s maamar “החודש הזה” (5666)ד״ה החודש הזה תרס״ו
A maamar of the Rebbe Rashab, 5666
Our explanationA later discourse cited as a place where the meaning of Atzilus as “setting apart” is discussed at length.
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Torah Ohr, Vayeira, maamar 1לקמן יד, א
page 14a, ¶7
הענין הוא שהמתיקות נמשך מחסד ומרירו מגבורה והרי הם ענינים רוחניים רק שבהשתלשלות וסדר ירידת המדרגות מדרגה אחר מדרגה נתגשמו עד שנמשך מבחי׳ חסד מתיקות כו׳. עם היות שאין ערוך אליו מ״מ הוא ממזגו ותכונתו וכמו שרואין כמה מיני עריבות ומתיקות ברוחניות כמו תענוג של דבר חכמה הוא ג״כ מתיקות וכן תענוג של ניגון שהוא מן הקול היוצא מן הלב בחי׳ המדות.
Rather, the matter is that sweetness is drawn from Chesed and bitterness from Gevurah; and these are spiritual matters, only that through the chain of descent (hishtalshelus) and the order of the descent of levels, level after level, they became physical, until sweetness is drawn from the level of Chesed, etc.
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Kehot’s note
ראה פרדס שט״ז פ״א. לקמן יד, א. ד״ה החודש הזה תרס״ו ואילך.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אצילות מלשון הפרשה
How it connects
Rabbi Moshe Cordovero derives the word Atzilus from “I will set apart (ve’atzalti) from the spirit,” explaining that the emanated receives the Emanator’s power without diminishing Him, like lighting a candle from a candle.our note
The source
Pardes Rimmonim 16:5–6פרדס רמונים ט״ז:ה׳-ו׳Sefaria (opens in a new tab)
… ואחר שהגיענו הקב"ה אל הדרוש הזה ראוי שנבאר ענין היחוד הזה שהוא ע"י המלאך הזה מה טיבו. שאין לומר שיכנס המלאך הזה בתוך האצילות לייחד הספירות שעם היות שקודם הסתלקו מן העולם היה בשר ודם ומצד זה הוכרח היות לו נשמה אצולה מלמעלה כמונו, עכ"ז סוף סוף מפני מה תשתנה נשמה זו שיתייחדו על ידה הספירות משאר נשמת הצדיקים והנביאים הטובים והנעימים שלא יעלו במדרגה הזאת בנשמתם אחר אשר היחוד הזה הוא ע"י נשמה עד שלפי האמת היא מתייחדת בבעלה על ידי נשמת הצדיקים כאשר נבאר ולא מפני זה נאמר שיהיו הם המיחדים. וג"כ זו הנשמה עם היות שזכתה ליחד ב' הספירות האלה למה יתבטל מעלתה ביום השבת, כי אדרבא היה ראוי שיגדל כחה בשבת לייחדם, ואעפ"כ לא מפני …
Hebrew: Pardes Rimonim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
ויאצל מן הרוח
How it connects
G‑d set apart some of the spirit that was upon Moshe and placed it on the seventy elders. The Alter Rebbe uses this to illustrate how Atzilus receives a portion of G‑d’s light and is thereby united with Him.our note
The source
Numbers 11:25במדבר י״א:כ״הSefaria (opens in a new tab)
24וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי ה׳ וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל: 25וַיֵּרֶד ה׳ בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ: 26וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ …
24… gathered seventy men of the elders of the people, and set them round about the Tent. 25And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more. 26But there remained two men in the camp, the name of the one was Eldad, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Mayim Rabbim 5636, by the Rebbe Maharashהמשך מים רבים תרל״ו
chapter 72
Our explanationAccording to the note, the Rebbe Maharash adds there that this “setting apart” is a revelation of an illumination.
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Kehot’s note
במדבר יא, כה. במים רבים תרל״ו פרק עב מוסיף: שהוא בחי׳ גילוי הארה כו׳, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

6והיינו שהם מיוחדים בזיו ואור הנמשך ממנו. כך עולם האצילות הוא שהאציל אור א״ס ב״ה והפריש זיו

That is, they are united in the radiance and light that is drawn from him. So too the World of Atzilus: [G‑d] emanated the Infinite Light, blessed be He, and set apart a radiance

Explanation

The elders were united with Moshe through the light of his spirit that came to them. Likewise, Atzilus is the Infinite Light “set apart”: a radiance separated off from it and brought down into a world.

ואור בעולם ההוא שיהי׳ יכולת בהם לקבל זיו ואור אוא״ס ב״ה הזה בבחינת יחוד שיתייחד הכל בבחינת אור א״ס דהיינו בבחי׳ אור וזיו הנמשך ממנו.

and light in that world, so that they would have the capacity to receive this radiance and light of the Infinite Light, blessed be He, in the manner of unity, so that everything is united on the level of the Infinite Light — that is, on the level of the light and radiance drawn from Him.

Explanation

That radiance gives the beings of Atzilus the capacity to receive G‑d’s light in a state of unity. Everything there is united with the Infinite — not with His essence, but with the radiance drawn from Him.

Paragraph 6 in brief

The paragraph applies the analogy of Moshe and the elders to Atzilus: a radiance of the Infinite Light is set apart and received there in perfect unity.

7וענין היחוד הוא בב׳ בחינות איהו וחיוהי איהו וגרמוהי. חיוהי הם האורות1 דהיינו המקורות שמהן נתהוו חכמה וחסד כו׳

And the unity is in two aspects: “He and His life-forces” [and] “He and His organs.” “His life-forces” are the lights, that is, the sources from which Chochmah and Chesed, etc., came into being;

Explanation

The unity of Atzilus has two sides, matching the two halves of the Zohar’s phrase. “His life-forces” are the lights — the sources from which the Sefiros such as Chochmah and Chesed come into being.

והמקורות הם אורו׳ וחיות. שבאורו׳ לא שייך עדיין בחי׳ התחלקות פרטים להיות נק׳ בשם חכמה או חסד כו׳.

and the sources are lights and life-force. For in the lights, the aspect of division into particulars — to be called by the name Chochmah or Chesed, etc. — does not yet apply.

Explanation

Light as such is simple and undivided: on the level of the lights alone, there are not yet distinct attributes that could be named “wisdom” or “kindness.”

Paragraph 7 in brief

The paragraph begins to define the two components of Atzilus’s unity, identifying “His life-forces” with the undivided lights.

Deeper

This is the same interpretation the Alter Rebbe gives in Iggeres HaKodesh 20: “His life-forces” are the lights and “His organs” are the vessels. The Rebbe Maharash (Mayim Rabbim 5636, ch. 151) is cited as a further discussion.

Marei mekomos

1
On the words
חיוהי הם האורות
How it connects
There the Alter Rebbe states explicitly that “His life-forces” are the lights and “His organs” are the vessels of the ten Sefiros of Atzilus.our note
Where the note points
Tanyaתניא (אגרת הקודש)
Iggeres HaKodesh, section 20
איהו וחיוהי חד, איהו וגרמוהי חד בהון. (פירוש, עשר ספירות דאצילות; חיוהי הן האורות, ו״גרמוהי״ הן הכלים, שכולן אלקות, מה שאין כן בבריאה יצירה עשיה כו׳). וצריך להבין היטב, איך ה״אין סוף״ חד עם ״גרמוהי״ הן הכלים, הרי הכלים הן בבחינת גבול ותכלית, כמו שכתוב בעץ חיים. אמנם, הכוונה היא, לומר שהן אלקות לברוא יש מאין כמו ה״אין סוף״, ולא בבחינת השתלשלות עילה ועלול לבד. ומה שכתב הרמ״ק ענין השתלשלות עילה ועלול, וכן הוא בזוהר הקדוש פרשת בראשית, היינו, בהשתלשלות הספירות בספירות עצמן (בבחינת הכלים), שנקראות ״בלי מה״ בספר יצירה, שאינן בבחינת יש ומהות מושג, וכמו ה״אין סוף״ דלית מחשבה תפיסא ביה כלל, וכמו שכתוב: ״ופני לא יראו״. ונבואת משה רבינו עליו השלום והשגתו, היתה מפרק עליון דנצח ד״זעיר אנפין״. ובהשתלשלות העלול הוא מוקף מהעילה, ובטל במציאות אצלו כזיו השמש …
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Mayim Rabbim 5636, by the Rebbe Maharashהמשך מים רבים תרל״ו
chapter 151
Our explanationCited as a further discussion of the lights as “His life-forces.”
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Kehot’s note
ראה אגה״ק סי׳ כ, ובד״ה מים רבים תרלו פרק קנא.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

8וכמ״ש במ״א בענין האורות דאחליפו דוכתייהו1 אור החסד בכלי הגבור׳ כו׳. וגרמוהי הם הכלים המגבילים את האורות

And as is explained elsewhere concerning the lights that “exchanged their places” — the light of Chesed in the vessel of Gevurah, etc. And “His organs” are the vessels, which set bounds to the lights,

Explanation

A proof that lights in themselves are undivided: the Zohar speaks of lights that “exchanged their places,” so that the light of Chesed rests in the vessel of Gevurah. This would be impossible if the light were already defined as “kindness.” “His organs,” by contrast, are the vessels, which give each light its bounds and definition.

שע״י הכלים הם עולים בשם חכמה2 או חסד כו׳ ואעפ״כ שורה בהם אור א״ס בבחינת יחוד ונקרא חכמה דא״ס וחסד דא״ס כו׳.

for through the vessels they come to bear the name Chochmah or Chesed, etc. Nevertheless, the Infinite Light rests in them in the manner of unity, and it is called the Chochmah of the Infinite and the Chesed of the Infinite, etc.

Explanation

It is only the vessel that makes a light into “Chochmah” or “Chesed.” Yet in Atzilus the Infinite Light rests in the vessels in complete unity, so they are called the Chochmah of the Infinite and the Chesed of the Infinite.

שעם היות שנקרא בשם חכמה מ״מ אינה נגבלת בשם גבול ומדה אלא כמאמר אנת הוא חכים3 ולא בחכמה ידיעא4 כו׳.

For although it is called by the name Chochmah, nevertheless it is not bounded by a name of limit and measure; rather, [it is] as the saying goes, “You are wise, but not with a known wisdom,” etc.

Explanation

Even though it is given a name, the Chochmah of Atzilus is not a limited, measurable wisdom. As Eliyahu says in the Tikkunei Zohar, G‑d is wise, but not with a wisdom that can be known — His wisdom is one with Him.

Paragraph 8 in brief

The paragraph defines “His organs” as the vessels, which give the lights their distinct names, and shows that in Atzilus even the vessels remain one with the Infinite.

Deeper

In Likkutei Torah (Vaetchanan) the Alter Rebbe applies the “exchange of places” to the first two paragraphs of the Shema: in the first, the light of Gevurah rests in the vessel of Chesed; in the second, the light of Chesed in the vessel of Gevurah. The Tzemach Tzedek glosses that the name Chochmah or Chesed applies to the light and vessel together.

Marei mekomos

1
On the words
וכמ״ש במ״א בענין האורות דאחליפו דוכתייהו
How it connects
The Alter Rebbe explains at length the Zohar’s statement that the lights “exchanged their places,” so that the light of Chesed rests in the vessel of Gevurah and the light of Gevurah in the vessel of Chesed, and applies it to the first two paragraphs of the Shema.our note
Where the note points
Likkutei Torahלקוטי תורה
Vaetchanan 12d (יב, ד)
הפרשיות קדש והיה כי יביאך שמע והיה אם שמוע שהם חו״ב חו״ג קדש בחכמה כו׳. אך הענין דאיתא בזהר על האורות דאחליפו דוכתייהו ואכלילו שמאלא בימינא. והביאור הוא שנתחלפו האורות בבבחי׳ כליהם שאור החסד שורה בכלי הגבורה ואור הגבורה בכלכי החסד [עיין מזה בהרמ״ז פ׳ צו בדף כ״ז וכנזכר מזה בביאור ע״פ לבבתני] והכי נמי בב׳ פרשיות אלו דפ׳ ראשונה היא בבחי׳ חסד בבחי׳ כלים ואהבת בחי׳ כלי החסד ושם מ״ב בגבורה הוא אור הגבורה השורה בכלי החסד ופ׳ שניה שם ע״ב אור החסד בכלי הגבורה. ולהבין ביאור זה יש לבאר תחלה ענין יחו״ע ויחו״ת שבשמע ישראל ובשכמל״ו דהנה בתיבות הוי׳ אלקינו שבפסוק ראשון דק״ש פי׳ האריז״ל שזהו ענין המשכת האור בחו״ב דאצי׳ ונק׳ יחוד או״א. ופי׳ כי הנה ההשתלשלות וההתהוות מאין ליש צ״ל תמיד כמ״ש בח״ק ולא מאין ליש …
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Siddur with Chassidic discourses (Siddur Im Dach)סידור עם דברי אלקים חיים
103c (קג, ג)
Our explanationA parallel discussion of the lights that exchanged their places.
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Sefer HaMaamarim 5567, discourses of the Alter Rebbeספר המאמרים תקס״ז
p. 285 (רפה) and following
Our explanationA parallel discussion of the lights that exchanged their places.
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Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך (שרש מצות התפלה)
Shoresh Mitzvas HaTefillah, 120a (קכ, א)
Our explanationThe Tzemach Tzedek’s treatise on the root of the mitzvah of prayer, cited as a further discussion of this theme.
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Or HaTorah, by the Tzemach Tzedekאור התורה
Beshalach, p. 557 (תקנז); Bereshit, vol. 6, p. 1046b (תתרמו, ב)
Our explanationBesides a discussion in Beshalach, the Tzemach Tzedek’s gloss on this maamar explains the Zohar’s word “their places” (duchtayhu).
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Hemshech 5672 (Ayin-Beis), by the Rebbe Rashabהמשך תער״ב
p. 20 (כ) and following
Our explanationA later extended discussion of the lights that exchanged their places.
Look for it in the Lubavitch Library (opens in a new tab)
Sefer HaArachim-Chabad (encyclopedia of Chabad concepts)ספר הערכים-חב״ד
vol. 4, p. 208 (רח)
Our explanationAn encyclopedic entry gathering the Chabad sources on this concept.
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Siddur im Dachסידור עם דא״ח
by the Alter Rebbe · p. 103c
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
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Kehot’s note
נתבאר בארוכה בלקו״ת ואתחנן יב, ד. סידור עם דא״ח קג, ג. סה״מ תקס״ז ע׳ רפה ואילך. ובשרש מצות התפלה קכ, א. אוה״ת בשלח ע׳ תקנז. המשך תער״ב ע׳ כ ואילך. ובספר הערכים-חב״ד כרך ד ע׳ רח. וראה באוה״ת בראשית כרך ו תתרמו, ב, בפי׳ תי׳ ”דוכתייהו”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
שע״י הכלים הם עולים בשם חכמה או חסד
How it connects
The Tzemach Tzedek clarifies that the name Chochmah or Chesed is applied to the light and the vessel together.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Bereshit, vol. 6, p. 1046b (תתרמו, ב)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
שקריאת שם זה הוא על האור והכלי — אוה״ת בראשית כרך ו תתרמו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
אנת הוא חכים
How it connects
The words here quote Tikkunei Zohar, Patach Eliyahu · 17b:3–4; the passage is shown below.
The source
Tikkunei Zohar, Patach Eliyahu · 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז בהקדמה (פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
אנת הוא חכים ולא בחכמה ידיעא
How it connects
In Eliyahu’s prayer (Patach Eliyahu) in the introduction to Tikkunei Zohar, G‑d is addressed as “wise, but not with a known wisdom.” The Alter Rebbe cites it to show that even the Sefiros of Atzilus remain unlimited because the Infinite is one with them.our note
The source
Tikkunei Zohar 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

9והוא המדע והוא הידוע1 2 כו׳ ולכן נק׳ עולם האצילות הנקרא בשמי ממש. אבל עולם הבריאה וממנו ולמטה נקרא לכבודי בראתיו כו׳.

And “He is the Knowledge and He is the Known,” etc. Therefore the World of Atzilus is called “that is called by My Name” in actuality. But the World of Beriah, and from it downward, is called “for My glory I created him,” etc.

Explanation

The Rambam writes that G‑d is the Knower, the Known and the Knowledge itself — His wisdom is not something apart from Him. That is why Atzilus is “called by My Name.” From Beriah downward, however, the worlds are only “created for My glory.”

כבוד הוא התלבשות וכמאמר אליהו3 לבושין תקינת לון4 כו׳ כמו לבוש שאינו מתאחד עם עצמיות כו׳

“Glory” is enclothement, as in the saying of Eliyahu, “You fashioned garments for them,” etc. — like a garment, which is not united with the essence, etc.;

Explanation

“Glory” here means a garment. In Eliyahu’s prayer, G‑d “fashioned garments” for the Sefiros — the lower worlds, which relate to G‑d’s light as a garment relates to the person wearing it: the garment is not one with him.

אלא אדרבה שהעצמיות מתכסה ומתעלם בהן לבלתי הגלות נגלות העצמי׳ כמו שהוא ואין אור העצמות נראה אלא דרך לבוש זה ומ״מ לבושין תקינת לון כו׳

rather, on the contrary, the essence is covered and concealed in them, so that the essence is not revealed as it is, and the light of the essence is not seen except through this garment. Nevertheless, “You fashioned (tikanta) garments for them,” etc.,

Explanation

A garment even hides the one inside it, so that he is seen only through it. Yet Eliyahu’s word for “fashioned” (tikanta) also means “repaired” or “rectified.”

שהוא תקון כדי שיתגלה אור העצמיות דרך לבוש דוקא שבלתי לבוש לא היה עולם הבריאה יכול לקבל כו׳.

which is a rectification (tikkun), so that the light of the essence will be revealed specifically through a garment; for without a garment, the World of Beriah would not be able to receive, etc.

Explanation

The garment is a benefit: without it Beriah could not receive the Divine light at all; through the garment the light can be revealed to it.

Paragraph 9 in brief

The paragraph contrasts Atzilus, where G‑d’s wisdom is one with Him, with Beriah and below, where His light is received only through a “garment” that both conceals it and makes it receivable.

Deeper

In the gloss to Tanya ch. 2 the Alter Rebbe cites this same idea of the Rambam — “He and His wisdom are one” — noting that the Kabbalists agreed, and that according to the Arizal this applies to the Infinite Light clothed in the vessels of Atzilus, not above.

Marei mekomos

1
On the words
והוא המדע והוא הידוע
How it connects
Tanya ch. 2 explains that the souls of Israel are drawn from G‑d’s wisdom, for He is wise “but not with a known wisdom” — He and His wisdom are one, as the Rambam wrote; the gloss adds that according to the Arizal this holds for the Infinite Light as clothed in the vessels of Atzilus, not above it.our note
The source
Tanya, Likkutei Amarim 2:4–5תניא, חלק ראשון; ליקוטי אמרים ב׳:ד׳-ה׳Sefaria (opens in a new tab)
שֶׁהוּא הַמַּדָּע וְהוּא הַיּוֹדֵעַ כוּ׳, וְדָבָר זֶה אֵין בִּיכוֹלֶת הָאָדָם לַהֲבִינוֹ עַל בּוּרְיוֹ כוּ׳, כְּדִכְתִיב: ״הַחֵקֶר אֱלוֹהַּ תִּמְצָא״, וּכְתִיב: ״כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְגוֹ׳״. וְאַף שֶׁיֵּשׁ רִבְבוֹת מִינֵי חִלּוּקֵי מַדְרֵגוֹת בַּנְּשָׁמוֹת, גָּבוֹהַּ מֵעַל גָּבוֹהַּ לְאֵין קֵץ, כְּמוֹ גּוֹדֶל מַעֲלַת נִשְׁמוֹת הָאָבוֹת וּמֹשֶׁה רַבֵּינוּ עֲלֵיהֶם־הַשָּׁלוֹם, עַל נִשְׁמוֹת דּוֹרוֹתֵינוּ אֵלֶּה דְּעִקְבֵי מְשִׁיחָא, שֶׁהֵם בְּחִינַת עֲקֵבַיִים מַמָּשׁ לְגַבֵּי הַמּוֹחַ וְהָרֹאשׁ; וְכֵן בְּכָל דּוֹר וָדוֹר יֵשׁ רָאשֵׁי אַלְפֵי יִשְׂרָאֵל, שֶׁנִּשְׁמוֹתֵיהֶם הֵם בְּחִינַת רֹאשׁ …
Hebrew: Kehot Publication Society (CC-BY-NC) · via Sefaria
Where the note points
Tanyaתניא
Chapter 2, in the gloss
ונפש השנית בישראל, היא חלק אלוה ממעל ממש, כמו שכתוב: ״ויפח באפיו נשמת חיים״, ו״אתה נפחת בי״, וכמו שכתוב בזהר, מאן דנפח מתוכיה נפח, פירוש, מתוכיותו ומפנימיותו, שתוכיות ופנימיות החיות שבאדם מוציא בנפיחתו בכח: כך, על דרך משל, נשמות ישראל עלו במחשבה, כדכתיב: ״בני בכורי ישראל״, ״בנים אתם לה׳ אלהיכם״ פירוש, כמו שהבן נמשך ממוח האב, כך כביכול נשמת כל איש ישראל נמשכה ממחשבתו וחכמתו יתברך, דאיהו חכים ולא בחכמה ידיעא, אלא הוא וחכמתו אחד, וכמו שכתב הרמב״ם, הגהה והודו לו חכמי הקבלה, כמו שכתוב בפרדס מהרמ״ק. וגם לפי קבלת האר״י זכרונו לברכה יציבא מילתא, בסוד התלבשות אור אין סוף ברוך הוא, ﬠל ידי צמצומים רבים, בכלים דחכמה בינה דﬠת דאצילות, אך לא למﬠלה מהאצילות, וכמו שכתוב במקום אחר, שאין סוף ברוך הוא מרומם ומתנשא רוממות אין קץ, למﬠלה מﬠלה …
Look for it in the Lubavitch Library (opens in a new tab)
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך (מצות האמנת אלקות)
Mitzvas Ha’amanas Elokus, chapter 4
Our explanationThe Tzemach Tzedek’s discussion of the mitzvah of believing in G‑d, cited for the Rambam’s principle that G‑d is the Knower and the Known.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
רמב״ם הל׳ יסוה״ת ב, י. וראה תניא פ״ב בהגהה. מצות האמנת אלקות פ״ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
והוא המדע והוא הידוע
How it connects
The Rambam writes that G‑d is the Knower, the Known and the Knowledge itself, all one. The Alter Rebbe uses it to explain why Atzilus, where G‑d’s wisdom is one with Him, is “called by My Name.”our note
The source
Mishneh Torah, Foundations of the Torah 2:10משנה תורה, הלכות יסודי התורה ב׳:י׳Sefaria (opens in a new tab)
הַקָּדוֹשׁ בָּרוּךְ הוּא מַכִּיר אֲמִתּוֹ וְיוֹדֵעַ אוֹתָהּ כְּמוֹ שֶׁהִיא. וְאֵינוֹ יוֹדֵעַ בְּדֵעָה שֶׁהִיא חוּץ מִמֶּנּוּ כְּמוֹ שֶׁאָנוּ יוֹדְעִין. שֶׁאֵין אָנוּ וְדַעְתֵּנוּ אֶחָד אֲבָל הַבּוֹרֵא יִתְבָּרַךְ הוּא וְדַעְתּוֹ וְחַיָּיו אֶחָד מִכָּל צַד וּמִכָּל פִּנָּה וּבְכָל דֶּרֶךְ יִחוּד. שֶׁאִלְמָלֵי הָיָה חַי בַּחַיִּים וְיוֹדֵעַ בְּדֵעָה חוּץ מִמֶּנּוּ הָיוּ שָׁם אֱלֹהוּת הַרְבֵּה הוּא וְחַיָּיו וְדַעְתּוֹ, וְאֵין הַדָּבָר כֵּן אֶלָּא אֶחָד מִכָּל צַד וּמִכָּל פִּנָּה וּבְכָל דֶּרֶךְ יִחוּד. נִמְצֵאתָ אַתָּה אוֹמֵר הוּא הַיּוֹדֵעַ וְהוּא הַיָּדוּעַ וְהוּא הַדֵּעָה עַצְמָהּ הַכּל אֶחָד. וְדָבָר זֶה אֵין …
The Holy One, blessed is He! recognizes His Own Truth and knows it as it really is; and He does not know with an intelligence which is apart from Himself, as we know, for, we and our intelligence are not one, but the Creator, may He be blessed! and His Intelligence and His Life are One from every lateral, angle and manner of Unity. Since but for this, He would live a life and understand with an intelligence apart from Himself, then there would be many gods, He, His life and His Intelligence; and it is not so, for He is One from every lateral, angle and manner of Unity. Consequently you must say that, what He knows, and that by which He is known, and the Intelligence itself are all One. But …
Hebrew: Torat Emet 363 (Public Domain) · English: Mishnah Torah, Yod ha-hazakah, trans. by Simon Glazer, 1927 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
וכמאמר אליהו
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ת״ז בהקדמה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
לבושין תקינת לון
How it connects
In Patach Eliyahu, G‑d is said to have fashioned garments for the Sefiros, from which souls fly forth to people. The Alter Rebbe reads these garments as the worlds of Beriah and below, which are “for My glory.”our note
The source
Tikkunei Zohar 17a:15–16תקוני הזהר י״ז א:ט״ו-ט״זSefaria (opens in a new tab)
*לבושין תקינת לון דמנייהו פרחין נשמתין לבני (נ"א דבני) נשא וכמה גופין תקינת לון דאתקריאו גופא לגבי לבושין דמכסיין עליהון. ואתקריאו בתקונא דא. חסד דרועא ימינא. גבורה דרועא שמאלא. תפארת גופא. נצח והוד תרין שוקין. ויסוד סיומא דגופא אות ברית קדש. מלכות פה. תורה שבע"פ קרינן ליה.
Hebrew: Constantinople, 1740 (CC-BY-NC) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

10ולפי שבלבוש זה מתגלה אור העצמות לכך כתיב וצבא השמים1 לך משתחוים שבטלים כו׳. ומחמת שאינו מתגלה

And because the light of the essence is revealed in this garment, therefore it is written, “And the host of heaven bow down to You” — for they are nullified, etc. And because it is not revealed

Explanation

Because G‑d’s light is revealed through this garment, the angels of Beriah — “the host of heaven” — bow down to Him: they are nullified before the light they perceive. But since the light reaches them only through a garment…

אלא בבחי׳ לבוש לכך הם בבחי׳ פירוד ומשם יפרד2 טורי דפרודא כו׳ שאינם מתאחדים כבאצילות:

except in the manner of a garment, they are therefore in a state of separateness, and “from there it is parted” — the mountains of separation, etc. — for they are not united as in Atzilus.

Explanation

…they remain separate beings. The verse about the river that “from there is parted” into four heads is read by the Zohar as the point where the realm of separation (“the mountains of separation”) begins. Unlike Atzilus, the beings of Beriah are not united with G‑d.

Paragraph 10 in brief

The paragraph draws the consequence: the beings of Beriah are nullified before G‑d’s light yet remain separate from it, since they receive it only through a garment.

Marei mekomos

1
On the words
וצבא השמים
How it connects
The Levites’ prayer declares that the host of heaven bow down to G‑d. The Alter Rebbe uses it for the self-nullification of the angels of Beriah.our note
The source
Nehemiah 9:6נחמיה ט׳:ו׳Sefaria (opens in a new tab)
5… שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרְכוּ אֶת־ה׳ אֱלֹקֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל־כׇּל־בְּרָכָה וּתְהִלָּה: 6אַתָּה־הוּא ה׳ לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכׇל־צְבָאָם הָאָרֶץ וְכׇל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכׇל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים: 7אַתָּה־הוּא ה׳ הָאֱלֹקִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם:
5… let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise. 6Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 7Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
נחמי׳ ט, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ומשם יפרד
How it connects
The river that goes out of Eden to water the garden “from there is parted” into four heads. In the Chassidic reading, this is where separate existence begins — the world of Beriah.our note
The source
Genesis 2:10בראשית ב׳:י׳Sefaria (opens in a new tab)
9וַיַּצְמַח ה׳ אֱלֹקִים מִן־הָאֲדָמָה כׇּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע: 10וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים: 11שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כׇּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב:
9… in the midst of the garden, and the tree of the knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. 11The name of the first is Pishon; that is it which compasseth the whole land of …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Tohu and Tikkun: the angels and the lower worlds ¶11–14

11והנה נודע עבודת המלאכים1 שעומדים מששת ימי בראשית ברום עולם ומשמיעים ביראה כו׳ אריה שאג2 הוא מיכאל פני אריה אל הימין3 וכד איהו שאיג שאגין לגבי׳ ש״ע אלפין אריות כו׳ שהן מחנה מיכאל כו׳.

Now, the service of the angels is known: they stand, from the six days of Creation, in the heights of the world and proclaim with awe, etc. “A lion has roared” — this is Michael, “the face of a lion on the right”; and when he roars, three hundred and seventy thousand lions roar toward him, etc., and these are the camp of Michael, etc.

Explanation

The angels’ service is described in the morning prayers: they stand “in the heights of the world” and proclaim G‑d’s holiness with awe. The Alter Rebbe cites a Zohar-style description: “A lion has roared” refers to the angel Michael, who in Ezekiel’s vision is the lion-face on the right side of the Divine Chariot; when he roars, the 370,000 lions of his camp roar with him.

Paragraph 11 in brief

The paragraph introduces the service of the angels — their roaring praise of G‑d — as the next subject of inquiry.

Deeper

The Tzemach Tzedek (Or HaTorah, Yisro) notes that this needs to be reconciled with what Torah Ohr says elsewhere (Ki Sisa 86a) about the angels. Elsewhere in Torah Ohr (Mishpatim) the camp of Michael, the lion-face of the Chariot, is placed in the World of the Throne, Beriah — an intellect that, relative to what is above, counts as “without understanding.”

Marei mekomos

1
On the words
והנה נודע עבודת המלאכים
How it connects
The Tzemach Tzedek remarks there that this passage requires study in light of what Torah Ohr writes later (86a) about the angels.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Yisro, p. 748 (תשמח)
Look for it in the Lubavitch Library (opens in a new tab)
Torah Ohrתורה אור
86a (פו, א)
ותמידי וזהו יתיר ותדיר ולא די בזה שהוא מעורר את האהבה בשעת התפלה וכיו״ב ואח״כ חולפת ועוברת כדכתיב קרוב ה׳ לכל קוראיו לכל אשר יקראוהו באמת ושפת אמת תכון לעד כתי׳ משא״כ ועד ארגיעה כו׳: והנה בחי׳ ראי׳ חושיית זו המביא׳ לידי אהבה זו נמשך לישראל מלמע׳ כמ״ש וה׳ עליהם יראה ויצא כברק חצו זה הוא המשכה והארה שמאיר ובא לישראל להיות עליהם יראה לראות באור ה׳ חיי החיים ית׳ בראי׳ חושית ולדבקה בו וע״ד זה תקנו לפני ק״ש כל סדר התפלה וברכות השחר ברוך אתה כו׳ שאנו מבקשי׳ שיאיר לנו אור הוי׳ בהתגלות כדי שיקבל עליו בק״ש מצות ואהבת באמת וזהו הוי׳ אלהינו. כי הנה ארז״ל גדולים ישראל יותר ממלאכים שממתינים לומ׳ קדוש עד שישראל אומרי׳ למטה. ולכאורה אינו מובן שיהיה יתרון זה לאדם בהיותו בעוה״ז מלובש בגוף גשמי …
Our explanationThere the Alter Rebbe cites the Sages’ statement that Israel are greater than the angels, who wait to say “holy” until Israel say it below, and asks how a soul clothed in a physical body can have this advantage — a different angle on the angels’ service than the one given here.
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Siddur with Chassidic discourses (Siddur Im Dach)סידור עם דברי אלקים חיים
Shaar HaKeriat Shema, the discourse “Lehavin hahefresh bein Keriat Shema l’tefillah”
Our explanationA discourse on the difference between the Shema and the Amidah, cited as a related discussion of the angels’ service.
Look for it in the Lubavitch Library (opens in a new tab)
Siddur im Dachסידור עם דא״ח
by the Alter Rebbe
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה באוה״ת פ׳ יתרו ע׳ תשמח שצ״ע למה שכתוב לקמן פו, א. וראה בסידור שער הק״ש בד״ה להבין ההפרש בין ק״ש לתפלה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
ארי׳ שאג
How it connects
Amos says: “A lion has roared; who will not fear?” The Alter Rebbe applies the words to the roaring of the angel Michael and his camp.our note
The source
Amos 3:8עמוס ג׳:ח׳Sefaria (opens in a new tab)
7כִּי לֹא יַעֲשֶׂה אֲדֹ־נָי ה׳ דָּבָר כִּי אִם־גָּלָה סוֹדוֹ אֶל־עֲבָדָיו הַנְּבִיאִים: 8אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹ־נָי ה׳ דִּבֶּר מִי לֹא יִנָּבֵא: 9הַשְׁמִיעוּ עַל־אַרְמְנוֹת בְּאַשְׁדּוֹד וְעַל־אַרְמְנוֹת בְּאֶרֶץ מִצְרָיִם וְאִמְרוּ הֵאָסְפוּ עַל־הָרֵי שֹׁמְרוֹן וּרְאוּ מְהוּמֹת רַבּוֹת בְּתוֹכָהּ וַעֲשׁוּקִים בְּקִרְבָּהּ:
7For the Lord GOD will do nothing, But He revealeth His counsel unto His servants the prophets. 8The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy? 9Proclaim it upon the palaces at Ashdod, And upon the palaces in the land of Egypt, …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Torah Ohrתורה אור
76b (עו, ב)
דמות הכסא דמות כמראה אדם. עולם הכסא הוא עולם הבריאה ששם הוא בחי׳ בהמה פני אריה כו׳. מחנה מיכאל כאריה ישאג שלגבי מעלה נחשב בבחי׳ בלי דעת הגם שלגבי מטה נחשב הדעת גדול. ואדם שבמרכבה הוא הדעת שמלובש בבריאה. וזהו אדם ובהמה תושיע ה׳. אבל אדם דאצי׳ הוא בחי׳ אדמה לעליון שאינו רק מהעלם אל הגילוי. אצי׳ הוא מלשון ויאצל כו׳ שבמשה היה בהעלם ונתגלה בע׳ זקנים. וכך אצי׳ הוא רק גילוי א״ס ממש להיות חו״ב מלמעלה לאו דאית לך צדק ידיעא כו׳ אלא לאחזאה כו׳ היינו להיות גילוי והגילוי הוא מעין ההעלם עליון שלמעלה מבחי׳ חכמה כו׳ ובא לידי גילוי בחכמה. משא״כ בבריאה התחדשות יש מאין כמ״ש באברהם ואנכי עפר ואפר כו׳. והנה כדי שיהי׳ כח לבהמה לעלות צ״ל השפעה מלמעלה מבחי׳ עשב (ע״ב שי״ן מרפ״ח נצוצים שי״ן ג׳ …
Our explanationThere the Alter Rebbe places the lion-face and the camp of Michael, who “roars like a lion,” in the World of the Throne, Beriah — the level of the “beast” of the Chariot, which relative to what is above is considered without true knowledge — and contrasts it with Atzilus, the “setting apart” of Moshe’s spirit to the elders.
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Torah Ohr, Mishpatim, maamar 4לקמן עו, ב
page 76b, ¶1
ביאור על הנ״ל
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Kehot’s note
ע״פ עמוס ג, ח. ראה לקמן עו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
פני אריה אל הימין
How it connects
In Ezekiel’s vision of the Chariot, the living creatures had the face of a lion on the right. Here the lion on the right is identified with Michael, the angel of Chesed.our note
The source
Ezekiel 1:10יחזקאל א׳:י׳Sefaria (opens in a new tab)
9חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ: 10וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן: 11וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדוֹת מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרוֹת אִישׁ וּשְׁתַּיִם מְכַסּוֹת אֵת גְּוִיֹּתֵיהֶנָה:
9… joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle. 11Thus were their faces; and their wings were stretched upward; two wings of every one were …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

12וצריך להבין מהו עבודתם ואיך נחשבת עבודה להם מה שבטלים בהשגתם חיותם וקיומם מאין ליש מאחר שכך היא השגתם ולמה שואגים ומרעישים. איזה חידוש נתחדש להם בהשגתם זו ומה הם משתוקקים ונכספים.

We need to understand what their service is, and how it is considered service for them that they are nullified through their comprehending [how] their life and existence [come] from nothing into something, since that is [simply] their comprehension; and why do they roar and make a tumult? What new thing has been newly revealed to them in this comprehension of theirs, and what are they yearning and longing for?

Explanation

The question: angels naturally perceive how their existence comes from G‑d out of nothing, and so they are nullified before Him. If that is simply their nature, how is it “service”? And why do they roar with such tumult — what new thing do they perceive, and what are they longing for?

אך הענין הוא כי הנה עולם האצילות הוא עולם התקון שנתקן כבר להיות האורות והכלים בבחי׳ איהו וגרמוהי חד כו׳ כנ״ל. משא״כ עולמו׳ בי״ע הם משבה״כ שבעולם התהו שנפלו בבי״ע.

But the matter is: the World of Atzilus is the World of Tikkun (Rectification), which has already been rectified, so that the lights and the vessels are in the state of “He and His organs are one,” etc., as mentioned above. This is not so with the worlds of Beriah, Yetzirah and Asiyah, which are from the breaking of the vessels of the World of Tohu, which fell into Beriah, Yetzirah and Asiyah.

Explanation

The answer begins: Atzilus is the “World of Tikkun” (rectification), where lights and vessels are already one. Beriah, Yetzirah and Asiyah, however, contain the fragments of the vessels of the prior World of Tohu (chaos), which shattered because their lights were too intense for them, and fell down into these lower worlds.

Paragraph 12 in brief

The paragraph asks what the angels’ service accomplishes and begins to answer by introducing the Kabbalistic doctrine of Tohu and Tikkun: the lower worlds contain the broken vessels of Tohu and need to be rectified.

13ולכן צ״ל עבודה תמה1 להמשיך בהם בחי׳ תקון מעולם האצילות כדי שגם הם יתעלו ויתאחדו.

Therefore a complete service is needed to draw into them an aspect of rectification (tikkun) from the World of Atzilus, so that they too will be elevated and become united.

Explanation

Because the lower worlds are made of Tohu’s broken fragments, they need “complete service”: effort that draws the rectified order of Atzilus into them, so that they too rise and become united with G‑dliness.

ולא די באור וחיות הנמשך דרך מסך והתלבשות כסדר ירידת והשתלשלו׳ המדר׳ כמו שהוטבע בטבע יצירת העולם להיות מדרגה אחר מדרגה אבי״ע שעולם הבריאה הוא בבחי׳ פירוד טורי דפרודא כו׳.

And it is not enough [to have] the light and life-force that is drawn through a screen and enclothement according to the order of the descent and chaining-down of the levels — as was implanted in the nature of the world’s formation, to be level after level, Atzilus, Beriah, Yetzirah and Asiyah — such that the World of Beriah is in a state of separateness, “the mountains of separation,” etc.

Explanation

The ordinary flow of Divine life into Beriah — screened and clothed, level after level, as built into the structure of creation — is not enough. By that natural order Beriah remains a realm of separateness, the “mountains of separation.”

אלא צריך להמשיך אור חדש מלמעלה עד שיוכלל עולם הבריאה בבחינת עולם האצילות ממש. כי עולמות בי״ע הם אשר ברא2 ה׳ לעשות ולתקן3 4 מה שלא נתקן כך בסדר השתלשלות בשעת בריאת עולם

Rather, it is necessary to draw down a new light from above, until the World of Beriah is included in the level of the World of Atzilus itself. For the worlds of Beriah, Yetzirah and Asiyah are [those] “which G‑d created to make” — to rectify what was not rectified in this way in the order of the chaining-down at the time of the world’s creation.

Explanation

What is needed is a new light from above that lifts Beriah into the unity of Atzilus itself. That is the meaning of “which G‑d created to make”: the lower worlds were created in order to be “made,” that is, rectified, completing what the natural order of creation left unrectified.

וגם עולם העשי׳ שהוא התחתון מכולם מלך בעל חנן בן עכבור5 הנה אח״ז וימלך תחתיו הדר6 כו׳ שהוא עולם התקון.

And also [of] the World of Asiyah, which is the lowest of them all, [it says,] “Baal Chanan son of Achbor reigned,” and behold, after this, “and Hadar reigned in his stead,” etc., which is the World of Tikkun.

Explanation

Kabbalah reads the list of kings of Edom “who reigned before a king reigned over Israel” as the World of Tohu: each king “reigned and died,” a collapse. The last, Hadar, is not said to have died, and marks the beginning of Tikkun. The Alter Rebbe associates Baal Chanan, the king before him, with Asiyah, the lowest world — showing that even Asiyah is destined for Tikkun.

וזהו דרך כלל כל העבודה בעולמות בי״ע להיות שהם מבחי׳ שבה״כ שנפלו מעולם התהו בבי״ע וצריכים תקון להתעלות ולהתכלל באצילות. והתקון הוא על ידי עבודה:

And this, in general, is all the service in the worlds of Beriah, Yetzirah and Asiyah: since they are from the breaking of the vessels, which fell from the World of Tohu into Beriah, Yetzirah and Asiyah, they need rectification in order to be elevated and included in Atzilus. And the rectification is through service.

Explanation

This sums up all service in the lower worlds: they contain the broken vessels of Tohu and must be rectified so as to rise and be included in Atzilus — and this rectification comes only through service.

Paragraph 13 in brief

The paragraph defines the task of service in the lower worlds: to draw a new light from Atzilus that rectifies the fallen vessels of Tohu and lifts Beriah, Yetzirah and Asiyah into the unity of Atzilus.

Deeper

The pairing of “to make” with “to rectify” follows the Midrash that everything created in the six days needs further “making” — even man needs tikkun — as Rashi on the Midrash explains the word. The Kabbalistic reading of the kings of Edom as the World of Tohu comes from the Zohar and the Arizal.

Marei mekomos

1
On the words
ולכן צ״ל עבודה תמה
How it connects
A discourse of the Alter Rebbe on the verse “And you shall serve [the L-rd your G‑d],” cited as a parallel discussion of what makes service “complete.”our note
Where the note points
Maamarei Admur HaZaken 5568מאמרי אדמו״ר הזקן תקס״ח
the maamar “Va’avadtem”
Look for it in the Lubavitch Library (opens in a new tab)
Or HaTorah, by the Tzemach Tzedekאור התורה
Mishpatim, the maamar “Va’avadtem,” p. 1222 (א'רכב)
Our explanationThe Tzemach Tzedek’s version of the discourse on “And you shall serve,” cited as a parallel discussion of complete service.
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה במאמרי אדמו״ר הזקן תקס״ח בד״ה ועבדתם, ובאוה״ת פ׳ משפטים ד״ה ועבדתם ע׳ א׳רכב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אשר ברא ה׳ לעשות
How it connects
The Torah says G‑d rested from all His work “which G‑d created to make.” The Alter Rebbe reads “to make” as “to rectify”: the lower worlds were created to be perfected.our note
The source
Genesis 2:3בראשית ב׳:ג׳Sefaria (opens in a new tab)
2וַיְכַל אֱלֹקִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה: 3וַיְבָרֶךְ אֱלֹקִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכׇּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹקִים לַעֲשׂוֹת: 4אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה׳ אֱלֹקִים אֶרֶץ וְשָׁמָיִם:
2… made; and He rested on the seventh day from all His work which He had made. 3And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 4These are the generations of the heaven and of the earth when they were created, in …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
לעשות ולתקן
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
ראה פרש״י לבראשית רבה יא, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
4
On the words
לעשות ולתקן
How it connects
The Midrash teaches that everything created in the six days of Creation requires further work — mustard must be sweetened, wheat ground, and even man needs tikkun. The Kehot note points to Rashi’s comment on this Midrash, which explains “to make” as “to rectify.”our note
The source
Bereshit Rabbah 11:6בראשית רבה י״א:ו׳Sefaria (opens in a new tab)
פילוסופוס אחד שאל את רבי הושעיה, א"ל אם חביבה היא המילה מפני מה לא נתנה לאדם הראשון? א"ל מפני מה אותו האיש מגלח פאת ראשו, ומניח את פאת זקנו? א"ל מפני שגדל עמו בשטות, א"ל אם כן יסמא את עינו ויקטע את ידיו וישבר את רגליו על ידי שגדלו עמו בשטות, א"ל ולאלין מיליא אתינן, אתמהא, א"ל להוציאך חלק אי אפשר אלא כל מה שנברא בששת ימי בראשית צריכין עשייה, כגון החרדל צריך למתוק, התורמוסים צריך למתוק, החיטין צריכין להטחן, אפילו אדם צריך תיקון.
A certain philosopher once asked Rabbi Hoshaya, saying to him: ‘If circumcision is so dear to Him [God], why was it not given to Adam the first man?’ He said to him: ‘Why does this man [the philosopher] shave the corner of [the hair on] his head but leave the corner of his beard?’ He replied: ‘It is because this [the head hair] grew with him in his period of foolishness.’ He said to him: ‘If so, he should put out his eye, sever his hands, and break his legs, because they too grew with him in his period of foolishness.’ He said to him: ‘Have we come to such [frivolous] arguments?’ This was a rhetorical question. He said to him: ‘It is not possible for me to dismiss you with no response at …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
מלך בעל חנן בן עכבור
How it connects
Baal Chanan son of Achbor is the seventh of the kings who reigned in Edom; in Kabbalah the kings of Edom represent the World of Tohu.our note
The source
Genesis 36:38בראשית ל״ו:ל״חSefaria (opens in a new tab)
37וַיָּמׇת שַׂמְלָה וַיִּמְלֹךְ תַּחְתָּיו שָׁאוּל מֵרְחֹבוֹת הַנָּהָר: 38וַיָּמׇת שָׁאוּל וַיִּמְלֹךְ תַּחְתָּיו בַּעַל חָנָן בֶּן־עַכְבּוֹר: 39וַיָּמׇת בַּעַל חָנָן בֶּן־עַכְבּוֹר וַיִּמְלֹךְ תַּחְתָּיו הֲדַר וְשֵׁם עִירוֹ פָּעוּ וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת־מַטְרֵד בַּת מֵי זָהָב:
37And Samlah died, and Shaul of Rehoboth by the River reigned in his stead. 38And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. 39And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית לו, לח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6
On the words
וימלך תחתיו הדר
How it connects
After Baal Chanan died, Hadar reigned in his place; unlike the kings before him, no death is recorded for Hadar, and Kabbalah sees in him the beginning of the World of Tikkun.our note
The source
Genesis 36:39בראשית ל״ו:ל״טSefaria (opens in a new tab)
38וַיָּמׇת שָׁאוּל וַיִּמְלֹךְ תַּחְתָּיו בַּעַל חָנָן בֶּן־עַכְבּוֹר: 39וַיָּמׇת בַּעַל חָנָן בֶּן־עַכְבּוֹר וַיִּמְלֹךְ תַּחְתָּיו הֲדַר וְשֵׁם עִירוֹ פָּעוּ וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת־מַטְרֵד בַּת מֵי זָהָב: 40וְאֵלֶּה שְׁמוֹת אַלּוּפֵי עֵשָׂו לְמִשְׁפְּחֹתָם לִמְקֹמֹתָם בִּשְׁמֹתָם אַלּוּף תִּמְנָע אַלּוּף עַלְוָה אַלּוּף יְתֵת:
38And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. 39And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of the city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. 40And these are the names of the chiefs that came of Esau, according to their families, …
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.

14והנה בעוה״ז הגשמי שהוא מגושם כמו עפר מן האדמה ואעפ״כ מפני שיש בו חיות רוחני מעפר העליון שבעולם התהו שלפני אצי׳ יש בו יכולת להתתקן.

Now, this physical world is as coarse as dust from the ground; nevertheless, because it has a spiritual life-force from the supernal dust of the World of Tohu, which precedes Atzilus, it has the capacity to be rectified.

Explanation

Even our coarse, physical world can be rectified, because its life-force derives from the “supernal dust” of Tohu — the lowest level of that very lofty world, which stands above Atzilus. The higher its source, the lower a thing falls, yet it retains the potential to be restored.

והנה ענין התקון היינו בירור הרע מן הטוב להסיר הסיגי׳ והפסולת כדי שיוכל הטוב לעלות.

And the meaning of rectification is the refining of the evil from the good — removing the dross and the waste — so that the good can ascend.

Explanation

Rectification means “refining”: separating the good from the evil mixed with it, like smelting metal to remove the dross, so that the good can rise to its source.

Paragraph 14 in brief

The paragraph explains why even the physical world can be rectified — its life derives from the lofty World of Tohu — and defines rectification as refining good from evil.

Two stages of refinement ¶15–18

15והנה בבריאה רובו טוב1 2 כו׳ עד בעשי׳ רובו רע ומעורב כו׳. וצריך עבודה תמה גם לבחי׳ זו להפריד הרע ובירור זה נעשה

Now, in Beriah the majority is good, etc., until in Asiyah the majority is evil and intermixed, etc. And a complete service is needed for this level too, to separate out the evil. And this refinement is accomplished

Explanation

The lower worlds differ in how much evil is mixed into them: in Beriah the good predominates, and so on down to Asiyah, where evil predominates and is intermixed with the good. Separating out the evil demands thorough service at every level.

ע״י סדר התפלה שעד״ז נתקן כל סדר התפלה והיינו ע״י בחי׳ רצוא אם ישים אליו לבו3 כו׳.

through the order of prayer, for the whole order of prayer was instituted along these lines; that is, through the aspect of ratzo (running forth), [as in] “If He sets His heart upon him,” etc.

Explanation

This refining is done through prayer, whose whole order was designed for it. Prayer works through ratzo, the soul’s “running” toward G‑d in a longing to leave its limits. The verse from Job (“if He sets His heart upon him, He gathers his spirit and soul to Himself”) describes the soul’s yearning to be absorbed into G‑d.

Paragraph 15 in brief

The paragraph states that the separation of good from evil in the lower worlds is accomplished through prayer, by the soul’s ratzo — its yearning to cleave to G‑d.

Deeper

The Arizal’s Etz Chaim describes the gradations of good and evil through the worlds; the Kehot note also refers to Likkutei Torah and Likkutei Sichos for this scheme.

Marei mekomos

1
On the words
בריאה רובו טוב
How it connects
The passage near this column speaks of the “lower waters” — the revealed worlds — which weep, saying “we want to be before the King,” because their comprehension shows them how far they have descended; this longing parallels the ratzo of prayer described here.our note
Where the note points
Likkutei Torahלקוטי תורה
Bamidbar 3d (ג, ד)
בקר הם בחי׳ מרכבה לבחי׳ הים ושם עלו שבטים וכדכתיב ובשם אלקינו נדגול פי׳ שהדגלים הם בחי׳ מרכבה לבחי׳ שם ה׳ שהוא בחי׳ ים והוא בחי׳ מקור וראשית הגילוי בחי׳ עלמא דאתגליא להחיות ולהוות עלמין דאתגליין. והנה בחי׳ עלמין דאתגליין המקבלים חיותם מבחי׳ עלמא דאתגלייא הם הנק׳ מים תחתונים ונק׳ מי בוכים כדאיתא בזהר שהמים התחתונים בוכים אנן בעינן למהוי קדם מלכא והיינו מפני הדעת וההשגה כי יש מים עליונים מהם בבחי׳ עלמין סתימין דלא אתגליין אך הם נקראים מים התחתונים ויבדל אלקים בין מים למים דעלמין סתימין מקבלים חיותם מכחות והמשכות נעלמות כו׳ כמ״ש בסש״ב ח״ב פי״א ולכן בוכים על ירידתם מטה מטה וכל חפצם וישעם להיות קדם מלכא דוקא. וכך היא בחי׳ ומדת הרחמנות של י״ב שבטים בכל אדם לעורר ר״ר על ניצוץ אלקות שירד ממקום כבודו ממקום …
Open it on Sefaria (opens in a new tab)
Likkutei Sichos, by the Lubavitcher Rebbeלקוטי שיחות
vol. 1, p. 52
Our explanationA talk of the Rebbe cited as a further place where the gradations of good and evil in the worlds are discussed.
Look for it in the Lubavitch Library (opens in a new tab)
Etz Chaimעץ חיים
by Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
עץ חיים שער מ״ב פ״ד, שם שער מ״ז פ״ד. לקו״ת במדבר ג, ד. ובכ״מ (לקוטי שיחות ח״א ע׳ 52).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
בבריאה רובו טוב
How it connects
The Arizal’s Etz Chaim discusses the mixture of good and evil in each of the lower worlds; a gloss there records the view that Beriah is mostly good and only a minority evil. The Alter Rebbe uses this scale to explain why Asiyah requires the most refining.our note
The source
Sefer Etz Chaim 47:4–5עץ חיים מ״ז:ד׳-ה׳Sefaria (opens in a new tab)
… רחמים ודכורא כנודע כי אור וחושך הם דכורא ונוקבא. אמנם העשיה היא פחותה מכולן כי הבריאה היא דינין אבל העשיה הוא מדור הקליפות ואלקים אחרים. גם בזה תבין מ"ש בתקונים ל"ו כי האצילות רובו טוב ומיעוטו רע ואפי' אותו רע אינו מעורב עם הטוב והבריאה חציו טוב וחציו רע. [הגהה - מוהרש"ו צ"ע דלקמן שמ"ח פ"ג כתב להיפך מזה כי הבריאה רובו טוב ומיעוטו רע אמנם הם מעורבים ועיין לעיל שמ"ג פ"א]: אבל אינן מתערבין יחד וביצירה חציו טוב וחציו רע והם מעורבים יחד והעשיה רובו רע ומעוטו טוב ומעורבים יחד וטעם הדבר כי כבר ידעת כי החצונים אינן שולטין בג"ר כלל לכן באצילות שכל הג' פרצופים הראשונים הם נתקנין לכן אין הרע יכול להתערב עם הטוב כלל גם …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
אם ישים אליו לבו
How it connects
Elihu says that if G‑d set His heart upon man, He would gather his spirit and soul to Himself. Chassidus uses the verse for the soul’s ratzo, its yearning to expire into its source.our note
The source
Job 34:14איוב ל״ד:י״דSefaria (opens in a new tab)
13מִי־פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ: 14אִם־יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף: 15יִגְוַע כׇּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב:
13Who gave Him a charge over the earth? Or who hath disposed the whole world? 14If He set His heart upon man, If He gather unto Himself his spirit and his breath; 15All flesh shall perish together, And man shall return unto dust.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

16ורצוא זה היינו מ״ש כי בכה ארוץ1 כו׳ אדלג שור. שור פי׳ חומה דהיינו בחי׳ מקיפים ואדלג שור ר״ל שאדלג למעלה מבחי׳ כל המקיפים מחמת בחי׳ רצוא לדבקה בו בא״ס ב״ה ממש

And this ratzo is what is written, “For by You I run [through] a troop,” etc., “I leap over a wall (shur).” Shur means a wall, that is, the level of the encompassing [lights] (makifim); and “I leap over a wall” means that I leap above the level of all the encompassing [lights], by virtue of the ratzo, to cleave to Him — to the Infinite One, blessed be He, Himself,

Explanation

King David’s words “I leap over a wall” describe ratzo. The “wall” is the encompassing lights (makifim), which surround the worlds; the soul in its longing leaps even beyond them, seeking to cleave to G‑d’s own infinite essence.

שהוא למע׳ מגדר עלמין ואינו לא בבחי׳ ממלא ולא בבחי׳ סובב כו׳ וכל עולם האצי׳ עולם הברודים נקרא אדם דעשיה בלבד ואדם דיצירה עולם הנקודים כו׳.

Who is above the category of worlds, and is neither on the level of memalei nor on the level of sovev, etc. And the whole World of Atzilus, the World of Berudim, is called only Adam of Asiyah; and Adam of Yetzirah [is] the World of Nekudim, etc.

Explanation

That essence is beyond all worlds — beyond both memalei, the light that fills worlds, and sovev, the light that encompasses them. Compared to it, even Atzilus (the World of Berudim, the “speckled” world of Tikkun) counts only as the lowest level, “Adam of Asiyah,” and the earlier World of Nekudim is “Adam of Yetzirah.”

Paragraph 16 in brief

The paragraph describes the ratzo of prayer as leaping beyond every level of Divine revelation, even the encompassing lights, toward G‑d’s essence, compared to which even Atzilus is lowly.

Deeper

In the Arizal’s scheme the worlds of Akudim, Nekudim and Berudim (the last being Atzilus) emerged in succession. The text ranks them relative to the Infinite as levels of “Adam,” so that Nekudim is only “Adam of Yetzirah” and Atzilus only “Adam of Asiyah” (compare the parenthetical in paragraph 5).

Marei mekomos

1
On the words
כי בכה ארוץ
How it connects
In his song of thanks David says: “For by You I run through a troop; by my G‑d I leap over a wall.” The Alter Rebbe reads the running and the leaping as the soul’s ratzo beyond all encompassing lights.our note
The source
II Samuel 22:30שמואל ב כ״ב:ל׳Sefaria (opens in a new tab)
29כִּי־אַתָּה נֵירִי ה׳ וַה׳ יַגִּיהַּ חׇשְׁכִּי: 30כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹקַי אֲדַלֶּג־שׁוּר: 31הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת ה׳ צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ:
29For Thou art my lamp, O LORD; And the LORD doth lighten my darkness. 30For by Thee I run upon a troop; By my God do I scale a wall. 31As for God, His way is perfect; The word of the LORD is tried; He is …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
שמואל-ב כב, ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

17ומרצוא זה יתפרדו כל פועלי און1 כמ״ש רוממות אל בגרונם2 וחרב פיפיות בידם לעשות נקמה בגוים3 כו׳.

And from this ratzo, “all the workers of iniquity shall be scattered,” as it is written, “The exaltation of G‑d is in their throats, and a two-edged sword in their hand, to execute vengeance upon the nations,” etc.

Explanation

This ratzo is what separates evil from good. The Psalms describe it: “all the workers of iniquity shall be scattered,” and those with “the exaltation of G‑d in their throats” hold “a two-edged sword” — praising G‑d’s exaltedness is itself the weapon that cuts evil away.

ועד״ז הוא כל סדר תפלה שהיא בכללה רוממות אל כו׳ ולכן בה ועל ידה נעשה הבירור והפירוד הטוב מהרע וזו היא עבודת התפל׳ ברצוא שהיא בירור המ״ן.

And the whole order of prayer is along these lines, for in its entirety it is “the exaltation of G‑d,” etc.; therefore in it and through it the refinement and the separation of the good from the evil is accomplished. And this is the service of prayer with ratzo, which is the refinement of the mayin nukvin (feminine waters).

Explanation

All of prayer is “the exaltation of G‑d,” and so prayer is the means of separating good from evil. In Kabbalistic terms this is the refinement of mayin nukvin, the “feminine waters”: an arousal and elevation from below.

אבל בירור המ״ד שהיא ההמשכ׳ עליונה שמעולם האצי׳ להיות ביטול והתכללות כבאצי׳ ממש בחי׳ יחוד עליון אשר שם איהו וחיוהי חד איהו וגרמוהי חד חד ממש.

But the refinement of the mayin dechurin (masculine waters) — which is the supernal drawing-down from the World of Atzilus, so that there be self-nullification and inclusion as in Atzilus itself, the level of the supernal unity, where “He and His life-forces are one, He and His organs are one,” truly one —

Explanation

The complementary process is mayin dechurin, the “masculine waters”: a flow from above, from Atzilus, which brings the lower worlds to the full unity of Atzilus — where the lights and vessels are completely one with G‑d.

זה נעשה ע״י תורה ומצות שהן הן המשכות מבחי׳ יחוד עליון דאורייתא וקוב״ה כולא חד.

this is accomplished through Torah and mitzvos, which are indeed drawings-down from the level of the supernal unity, for “the Torah and the Holy One, blessed be He, are all one.”

Explanation

This flow from above comes through Torah and mitzvos, because they come from that supernal unity itself: the Zohar says “the Torah and the Holy One, blessed be He, are all one.”

Paragraph 17 in brief

The paragraph distinguishes two stages of refinement: prayer (ratzo, mayin nukvin), which separates good from evil from below, and Torah and mitzvos (mayin dechurin), which draw the unity of Atzilus down from above.

Marei mekomos

1
On the words
יתפרדו כל פועלי און
How it connects
The psalm for Shabbos declares that G‑d’s enemies will perish and “all workers of iniquity shall be scattered.” The Alter Rebbe applies it to the separation of evil achieved by the ratzo of prayer.our note
The source
Psalms 92:10תהילים צ״ב:י׳Sefaria (opens in a new tab)
9וְאַתָּה מָרוֹם לְעֹלָם ה׳: 10כִּי הִנֵּה אֹיְבֶיךָ ה׳ כִּי־הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ יִתְפָּרְדוּ כׇּל־פֹּעֲלֵי אָוֶן: 11וַתָּרֶם כִּרְאֵים קַרְנִי בַּלֹּתִי בְּשֶׁמֶן רַעֲנָן:
9But Thou, O LORD, art on high for evermore. 10For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered. 11But my horn hast Thou exalted like the horn of the wild-ox; I am anointed with rich oil.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים צב, י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
רוממות אל בגרונם
How it connects
The pious have the exaltation of G‑d in their throats and a two-edged sword in their hands. Here the praise of G‑d is itself the sword that separates good from evil.our note
The source
Psalms 149:6תהילים קמ״ט:ו׳Sefaria (opens in a new tab)
5יַעְלְזוּ חֲסִידִים בְּכָבוֹד יְרַנְּנוּ עַל־מִשְׁכְּבוֹתָם: 6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים:
5Let the saints exult in glory; Let them sing for joy upon their beds. 6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples;
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמט, ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
לעשות נקמה בגוים
How it connects
The verse continues: “to execute vengeance upon the nations” — understood here as the elimination of evil through prayer.our note
The source
Psalms 149:7תהילים קמ״ט:ז׳Sefaria (opens in a new tab)
6רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם: 7לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים: 8לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים וְנִכְבְּדֵיהֶם בְּכַבְלֵי בַרְזֶל:
6Let the high praises of God be in their mouth, And a two-edged sword in their hand; 7To execute vengeance upon the nations, And chastisements upon the peoples; 8To bind their kings with chains, And their nobles with fetters of iron;
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.

18ורמ״ח פקודים הם רמ״ח אברין דמלכא1 אברין ממש שהן כלים לאור וחיות הנמשך ומלובש ומתפשט בהם מאא״ס ב״ה ממש

And the 248 commandments are the 248 “limbs of the King” — actual limbs, which are vessels for the light and life-force that is drawn, clothed and spread forth in them from the Infinite Light, blessed be He, itself;

Explanation

The Tikkunei Zohar calls the 248 positive commandments the 248 “limbs of the King.” As a person’s limbs are vessels for his soul, each mitzvah is a vessel for G‑d’s own light and life — truly His “limbs.”

אלא שירדו ונתלבשו בעניינים גשמיים בשביל גשמיות העוה״ז וחומריותו כדי להעלותם ושתכלל גם חיות גשמיו׳ העוה״ז באור וחיות העליון ולכך הוצרך חיות העליון לירד ולהתגשם כ״כ.

only, they descended and were clothed in physical matters for the sake of the physicality and materiality of this world, in order to elevate them, and so that the life-force of this world’s physicality, too, will be included in the supernal light and life-force. And therefore the supernal life-force had to descend and become so physical.

Explanation

They were clothed in physical things (leather tefillin, wool tzitzis) for a purpose: to elevate physicality itself and include its life-force in the supernal light. That is why the Divine life-force needed to descend so low.

Paragraph 18 in brief

The paragraph explains that the mitzvos are vessels for G‑d’s own light, clothed in physical matters in order to elevate the physical world.

Marei mekomos

1
On the words
ורמ״ח פקודים הם רמ״ח אברין דמלכא
How it connects
Tikkunei Zohar (Tikkun 30) describes the 248 positive commandments as a mitzvah of Havayah in each limb of the King. The Alter Rebbe uses this to show that the mitzvos are vessels for G‑d’s very light.our note
The source
Tikkunei Zohar 74a:5תקוני הזהר ע״ד א:ה׳Sefaria (opens in a new tab)
אַדְהָכִי הָא קָלָא סָלִיק וּמִתְפּוֹצֵץ בְּרוּמֵי רְקִיעִין, וַהֲוָה אָמַר, מַשִּׁרְיָין קַדִּישָׁאן דִּמְתִיבְתָּא דִרְקִיעָא דִלְעִילָא וְתַתָּא, אִזְדַּרְזוּ וְאִתַּקְנוּ לְקַדְמוּת מַטְרוֹנִיתָא, דְקָא אַתְיָא לְמֵיעָאל קֳדָם מַלְכָּא, בְּכַמָּה קִשּׁוּטִין דְּפִקּוּדִין דַּעֲשֵׂה, קוּמוּ מַשִּׁרְיָין לְקַדְמוּתָהּ, אַדְהָכִי הָא קָלָא תִנְיָנָא הֲוָה מִתְעָרָא לְגַבֵּי מָארֵי מַפְתְּחָן, הָא שְׁכִינְתָּא קָא אַתְיָא לְמֵיעָאל לְהֵיכָלָא דִילָהּ, אדנ"י שְׂפָתַי תִּפְתָּח.
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

Why Torah surpasses the soul’s love and awe ¶19–21

19ובזה יובן יתרון ומעלת עסק התורה וקיום המצות בעוה״ז יותר מדו״ר של הנשמה טרם ירידתה

And with this, the advantage and superiority of engaging in Torah and fulfilling the mitzvos in this world, over the love and awe of the soul before its descent, will be understood.

Explanation

Now the opening question can be answered: why Torah and mitzvos in this world surpass the soul’s love and awe before it came down.

כי הנשמה עם היות שהדו״ר שלה גבוהים ונעלים מאד ביתר שאת אפי׳ מן המלאכים שבעולם ההוא בכל עולם ועולם לפי מה שהוא כנודע שהמלאכים הם מחיצוניות העולמות והנשמות הן מבחי׳ פנימיות.

For the soul — although its love and awe are very lofty and exalted, exceedingly so, even beyond the angels in that world, in each and every world according to what it is, as is known that the angels are from the outer dimension of the worlds and the souls are from the level of the inner dimension —

Explanation

The soul’s love and awe above are very lofty — higher even than those of the angels in each world, because angels derive from the external aspect of the worlds while souls derive from their inner aspect.

עכ״ז מאחר שהנשמה היא בחי׳ נברא ומחודש יש מאין אינה מיוחדת במאצילה ב״ה כיחוד תורה ומצות דאורייתא וקוב״ה כולא חד1 ממש ורמ״ח מצות הן רמ״ח אברין דמלכא2 ממש שהן הן חכמתו ורצונו ממש והוא המדע כו׳.3

nevertheless, since the soul is a created being, brought into existence anew, something from nothing, it is not united with its Emanator, blessed be He, like the unity of Torah and mitzvos, for “the Torah and the Holy One, blessed be He, are all one” in actuality, and the 248 mitzvos are the 248 limbs of the King in actuality, for they are His very wisdom and will, and “He is the Knowledge,” etc.

Explanation

Nevertheless, a soul is a created being, brought into existence from nothing, and so it is not one with G‑d. Torah and mitzvos, however, are G‑d’s own wisdom and will, one with Him as “He is the Knowledge” is one with Him. Therefore the Torah and mitzvos in this world bring a unity with G‑d that no created soul, however lofty, could achieve on its own.

Paragraph 19 in brief

The paragraph resolves the first question: the soul’s love and awe are the feelings of a created being, while Torah and mitzvos are G‑d’s own wisdom and will, completely one with Him.

Marei mekomos

1
On the words
דאורייתא וקוב״ה כולא חד
How it connects
There the Alter Rebbe explains that “the Torah and the Holy One, blessed be He, are all one” refers to the Holy One Himself — the level that is holy and utterly separate from the realm of worlds — so that through Torah and mitzvos one is bound with G‑d as He is beyond the worlds.our note
Where the note points
Torah Ohrתורה אור
57c (נז, ג), where the sources are given
במצותיו ממש כמארז״ל הקב״ה מניח תפילין הקב״ה מתפלל. וכתיב אני מדבר בצדקה אני ממש. דהיינו הקב״ה בכבודו ובעצמו. וכדאיתא בזוהר דאורייתא וקוב״ה כולא חד. קוב״ה ממש. וקוב״ה הוא בחי׳ מה שהוא קדוש ומובדל מגדר עלמין לגמרי שאפי׳ בבחי׳ זיו והוד לא היו עולמות יכולים לקבל חיות ממנו. כי הנה כתיב כי ביה ה׳ צור עולמים שעוה״ז ועוה״ב ג״ע תחתון ועליון נבראו בב׳ אותיות משמו בלבד. ובזוהר איתא דבמחשבה אחת ברא את העולם. והוא ע״ד מ״ש היוצר יחד לבם כו׳ ואמרו רז״ל כולם נסקרים בסקירה א׳ שהוא צופה ומביט עד סוף כל הדורות וקורא הדורות מראש כו׳ וכמ״ש במ״א שכל הדורות שהם שית אלפי שני דהוי עלמא וימות המשיח ותחיית המתים כולם הם לפניו במחשבה אחת. עד״מ כמו שאין ערוך למחשבה אחת נגד כל המחשבות שיכול אדם לחשוב כל ימי חייו …
Open it on Sefaria (opens in a new tab)
Torah Ohr, Va’eira, maamar 4לקמן נז, ג
page 57c, ¶3
העולמות. וכמ״ש מלכותך מלכות כל עולמים. וכמאמר יחיד חי העולמים מלך כו׳ שע״י בחי׳ מלכותו יש לו יחוס ושייכות להעולמות שיקרא שמו מלך עליהם.
Open it on Sefaria (opens in a new tab)
Kehot’s note
נסמן לקמן נז, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
רמ״ח מצות הן רמ״ח אברין דמלכא
How it connects
Tikkunei Zohar (Tikkun 30) links the 248 commandments to the limbs of the King; the Alter Rebbe cites this to show the mitzvos are G‑d’s own will.our note
The source
Tikkunei Zohar 74a:8תקוני הזהר ע״ד א:ח׳Sefaria (opens in a new tab)
וְעוֹד מְצוּוְה דָא עַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ מְצוּוְה מִסִּטְרָא דְאַבָּא דְאִיהוּ רֹא"שׁ, וּמִסִּטְרָא דְאִימָּא דְאִיהִי אֲשֶׁ"ר, וְהָכִי צַדִּיק מְצוּוְה וְעוֹשֶׂה מִתַּרְוַיְיהוּ, וּבְגִין דָּא אִתְּמַר עַל תַּרְוַיְיהוּ אֲשֶׁר קִדְּשָׁנוּ, אִמָּא קִדְּשָׁנוּ וְאַבָּא צִוָּנוּ, עַל מָאן עַל שְׁכִינְתָּא תַּתָּאָה, דְאִיהִי פֶּטֶר כָּל רֶחֶם, פְּתִיחוּ דְרֶחֶם, דְּאִיהוּ רְמַ"ח פִּקּוּדִין, אִיהִי מִצְוַת יהו"ה בְּכָל אֵבֶר וְאֵבֶר דְּמַלְכָּא, אִיהִי מִצְוָה, וְעוֹד אֲשֶׁר קִדְּשָׁנוּ מִסִּטְרָא דְאַבָּא
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
ורמ״ח פקודין הם רמ״ח אברין
How it connects
The words here quote Tikkunei Zohar, Tikkun 30 · 74a:8; the passage is shown below.
The source
Tikkunei Zohar, Tikkun 30 · 74a:8תקו״ז תיקון לSefaria (opens in a new tab)
וְעוֹד מְצוּוְה דָא עַמּוּדָא דְאֶמְצָעִיתָא, דְאִיהוּ מְצוּוְה מִסִּטְרָא דְאַבָּא דְאִיהוּ רֹא"שׁ, וּמִסִּטְרָא דְאִימָּא דְאִיהִי אֲשֶׁ"ר, וְהָכִי צַדִּיק מְצוּוְה וְעוֹשֶׂה מִתַּרְוַיְיהוּ, וּבְגִין דָּא אִתְּמַר עַל תַּרְוַיְיהוּ אֲשֶׁר קִדְּשָׁנוּ, אִמָּא קִדְּשָׁנוּ וְאַבָּא צִוָּנוּ, עַל מָאן עַל שְׁכִינְתָּא תַּתָּאָה, דְאִיהִי פֶּטֶר כָּל רֶחֶם, פְּתִיחוּ דְרֶחֶם, דְּאִיהוּ רְמַ"ח פִּקּוּדִין, אִיהִי מִצְוַת יהו"ה בְּכָל אֵבֶר וְאֵבֶר דְּמַלְכָּא, אִיהִי מִצְוָה, וְעוֹד אֲשֶׁר קִדְּשָׁנוּ מִסִּטְרָא דְאַבָּא
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Kehot’s note
ראה ת״ז תי׳ ל.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

20ומ״מ אורייתא בלא דו״ר לא פרחא לעילא1 2 כי מאחר שירדה ונתלבשה בעניינים גשמיים הרי היא מקושרת למטה והרי היא בבחי׳ ירידה מאור פניו ית׳.

Nevertheless, Torah without fear and love does not fly upward. For since it descended and was clothed in physical matters, it is bound below, and it is in a state of descent from the light of His countenance, may He be blessed.

Explanation

Now the second question: why does Torah without love and awe not “fly upward”? Because the Torah descended and clothed itself in physical matters, it is bound to the world below and stands in a state of descent from G‑d’s countenance.

אבל ע״י דו״ר הנה הוא ממשיך אור א״ס ב״ה המלובש בתורה בבחי׳ יחוד גמור להיות אורייתא וקוב״ה כולא חד וכנודע מ״ש במ״א בענין עסק התורה לשמה דע״ז אמרו מעלה אני עליהם כאלו עשאוני.3

But through fear and love one draws down the Infinite Light, blessed be He, that is clothed in the Torah, in a state of complete unity, so that “the Torah and the Holy One, blessed be He, are all one.” And [this is] as is known from what is explained elsewhere concerning engaging in Torah for its own sake, of which [the Sages] said, “I account it to them as if they had made Me.”

Explanation

Love and awe draw the Infinite Light hidden in the Torah into revelation and full unity with G‑d. So love and awe are not greater than the Torah; they are the means that reveal the G‑dliness already within it. The Sages’ teaching about Torah study “for its own sake” is cited: G‑d says, “I account it as if they made Me.”

עשאוני ממש שע״י עסק התורה נמשך הוי״ו של שם הוי״ה ב״ה שהוא ת״ת וע״י המצות וכללותן היא מצות הצדקה נמשך ה״א של שם הוי״ה כנודע ודרך כלל

“Made Me” literally: for through engaging in Torah the vav of the Name Havayah, blessed be He, which is Tiferes, is drawn down; and through the mitzvos — and their sum total is the mitzvah of charity — the hei of the Name Havayah is drawn down, as is known. And in general,

Explanation

The Alter Rebbe takes “made Me” literally: Torah study draws down the vav of the Divine Name Havayah (Tiferes), and the mitzvos — summed up in charity — draw down its final hei (Malchus). Thus Torah and mitzvos “build” the Divine Name.

ע״י תורה ועבוד׳ וגמ״ח נמשכו ג׳ קווין חח״ן בימין כו׳ והן ג׳ ווי״ן מויסע ויבא ויט כו׳ שהווי״ן הם המשכות מהיודי״ן שבראש הווי״ן כו׳:

through Torah, service and acts of kindness, the three lines — Chochmah, Chesed and Netzach on the right, etc. — are drawn down; and these are the three vavs of “Vayisa,” “Vayavo,” “Vayet,” etc., for the vavs are drawings-down from the yuds at the head of the vavs, etc.

Explanation

More generally, the three pillars of the world — Torah, service (prayer) and acts of kindness — draw down the three “lines” of the Sefiros, such as the right line of Chochmah, Chesed and Netzach. These correspond to the three verses beginning “Vayisa,” “Vayavo,” “Vayet” (Exodus 14:19–21), each of which begins with the letter vav, whose shape is a drawing-down of the yud at its head.

Paragraph 20 in brief

The paragraph resolves the second question: love and awe do not surpass Torah but reveal the Infinite Light hidden in it; Torah study and mitzvos in this way “make” G‑d’s Name, drawing down the letters of Havayah and the lines of the Sefiros.

Deeper

The three verses Vayisa, Vayavo, Vayet (Exodus 14:19–21), each of 72 letters, are the source of the 72-letter Name in Kabbalah; the Alter Rebbe links their three opening vavs to the three lines of the Sefiros drawn down by Torah, prayer and kindness.

Marei mekomos

1
On the words
אורייתא בלא דו״ר לא פרחא לעילא
How it connects
The words here quote Tikkunei Zohar, Tikkun 10 · 25b:12–14; the passage is shown below.
The source
Tikkunei Zohar, Tikkun 10 · 25b:12–14תקו״ז תיקון יSefaria (opens in a new tab)
ואוריתא בלא דחילו ורחימו לא פרחת לעילא. (נ"א ובהאי נשר) וכתר ביה תליין בני חיי ומזוני. דאיהו מזלא דכלהו. ואיהו לא תליא במזלא. ובגין דא אוקמוהו בני חיי ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא. דחסד איהו זכותא. ה' זעירא דמות אדם בה אשתלים יקו"ק והיא (ה') מלכותא קדישא. *איהי מצוה. עשיית פקודין. דאיהי שריא ברמ"ח אברים
and Torah that has no awe and love cannot fledge towards above. On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז תי׳ י.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אורייתא בלא דו״ר לא פרחא לעילא
How it connects
The statement that Torah without fear and love does not fly upward, cited at the start of the maamar, is now explained: love and awe reveal the Infinite Light clothed in the Torah.our note
The source
Tikkunei Zohar 25b:12–14תקוני הזהר כ״ה ב:י״ב-י״דSefaria (opens in a new tab)
ואוריתא בלא דחילו ורחימו לא פרחת לעילא. (נ"א ובהאי נשר) וכתר ביה תליין בני חיי ומזוני. דאיהו מזלא דכלהו. ואיהו לא תליא במזלא. ובגין דא אוקמוהו בני חיי ומזוני לאו בזכותא תליא מלתא אלא במזלא תליא מלתא. דחסד איהו זכותא. ה' זעירא דמות אדם בה אשתלים יקו"ק והיא (ה') מלכותא קדישא. *איהי מצוה. עשיית פקודין. דאיהי שריא ברמ"ח אברים
and Torah that has no awe and love cannot fledge towards above. On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
3
On the words
מעלה אני עליהם כאלו עשאוני
How it connects
The Zohar (on “and you shall do them”) reads the verse as “you shall make Me,” as if those who keep the Torah make G‑d. The Alter Rebbe interprets this as drawing down the letters of G‑d’s Name.our note
The source
Zohar III, 113aזח״ג קיג, אSefaria (opens in a new tab)
Vayikra Rabbah 35:7ויקרא רבה ל״ה:ז׳Sefaria (opens in a new tab)
Kehot’s note
זח״ג קיג, א. ראה ויק״ר לה, ז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

21והנה בבחי׳ זו ארץ קדמה לשמים.1 ארץ הוא בחי׳ רצוא שבתפלה דהיינו בירור המ״ן תחלה

Now, in this respect, the earth preceded the heavens. “Earth” is the aspect of ratzo in prayer, that is, the refinement of the mayin nukvin, first;

Explanation

The Sages debated whether heaven or earth was created first; Beis Hillel said earth came first. In service, “earth” — the ratzo of prayer, the refining of mayin nukvin from below — must indeed come first.

ואח״כ שמים היינו השפעת המ״ד ע״י תו״מ כי השמים הם בחי׳ משפיעים כמ״ש המכסה שמים בעבים2 המכין לארץ מטר כו׳

and afterwards “heavens,” that is, the bestowal of the mayin dechurin through Torah and mitzvos. For the heavens are the aspect of those that bestow, as it is written, “Who covers the heavens with clouds, Who prepares rain for the earth,” etc.,

Explanation

“Heavens” comes afterwards: the influence from above, mayin dechurin, drawn down by Torah and mitzvos. Heaven is by nature a giver, as the verse describes the heavens sending rain upon the earth.

למטר השמים3 כו׳ להיות המ״ד מברר את המ״ן להעלות עד שיוכלל גם בחי׳ העשיה בבחי׳ אצי׳ דאיהו וחיוהי חד כו׳.

[and] “of the rain of heaven,” etc. — so that the mayin dechurin refine the mayin nukvin to raise [them], until even the level of Asiyah will be included in the level of Atzilus, where “He and His life-forces are one,” etc.

Explanation

The land of Israel “drinks water of the rain of heaven.” The flow from above refines what the service from below raised up, until even Asiyah becomes included in the unity of Atzilus.

Paragraph 21 in brief

The paragraph maps “earth” and “heaven” onto the two stages of service: prayer’s ascent from below comes first, and then Torah and mitzvos draw down the flow from above that completes the refinement.

Marei mekomos

1
On the words
ארץ קדמה לשמים
How it connects
Beis Hillel holds that the earth was created first and then the heavens, citing “on the day G‑d made earth and heaven.” The Alter Rebbe applies this order to service: prayer (earth) precedes Torah and mitzvos (heaven).our note
The source
Chagigah 12a:5–6חגיגה י״ב א:ה׳-ו׳Sefaria (opens in a new tab)
וְאָמַר רַב יְהוּדָה אָמַר רַב: עֲשָׂרָה דְּבָרִים נִבְרְאוּ בְּיוֹם רִאשׁוֹן, וְאֵלּוּ הֵן: שָׁמַיִם וָאָרֶץ, תֹּהוּ וָבֹהוּ, אוֹר וָחֹשֶׁךְ, רוּחַ וּמַיִם, מִדַּת יוֹם וּמִדַּת לַיְלָה. שָׁמַיִם וָאָרֶץ — דִּכְתִיב: ״בְּרֵאשִׁית בָּרָא אֱלֹקִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ״, תֹּהוּ וָבֹהוּ — דִּכְתִיב: ״וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ״, אוֹר וָחֹשֶׁךְ, חֹשֶׁךְ — דִּכְתִיב: ״וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם״, אוֹר — דִּכְתִיב: ״וַיֹּאמֶר אֱלֹקִים יְהִי אוֹר״, רוּחַ וּמַיִם — דִּכְתִיב: ״וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם״, מִדַּת יוֹם וּמִדַּת לַיְלָה — דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם …
And R. Yehudah said in the name of Rav, Ten things were created on the first day, and they are these: Heaven and earth, chaos and desolation, light and darkness, wind and waters, the measure of the day and the measure of the night. "Heaven and earth", as it is written, (Genesis 1:1) "In the beginning God created the heaven and the earth." Chaos and desolation, as it is written, (Genesis 1:2) "And the earth was chaos and desolation." Light and darkness, darkness as it is written, (Genesis 1:2) "and darkness was upon the face of the deep," light as it is written, (Genesis 1:2) "And God said, Let there be light." Wind and water, as it is written, (Genesis 1:3) "and the wind of God floated upon …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
2
On the words
המכסה שמים בעבים
How it connects
G‑d covers the heavens with clouds and prepares rain for the earth. The heavens illustrate the giver who bestows upon the earth.our note
The source
Psalms 147:8תהילים קמ״ז:ח׳Sefaria (opens in a new tab)
7עֱנוּ לַה׳ בְּתוֹדָה זַמְּרוּ לֵאלֹקֵינוּ בְכִנּוֹר: 8הַמְכַסֶּה שָׁמַיִם בְּעָבִים הַמֵּכִין לָאָרֶץ מָטָר הַמַּצְמִיחַ הָרִים חָצִיר: 9נוֹתֵן לִבְהֵמָה לַחְמָהּ לִבְנֵי עֹרֵב אֲשֶׁר יִקְרָאוּ:
7Sing unto the LORD with thanksgiving, Sing praises upon the harp unto our God; 8Who covereth the heaven with clouds, Who prepareth rain for the earth, Who maketh the mountains to spring with grass. 9He giveth to the beast his food, And to the young ravens which cry.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמז, ח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
למטר השמים
How it connects
The land of Israel drinks water from the rain of heaven. Here it illustrates the flow from above (mayin dechurin) that refines the earth.our note
The source
Deuteronomy 11:11דברים י״א:י״אSefaria (opens in a new tab)
10… בָא־שָׁמָּה לְרִשְׁתָּהּ לֹא כְאֶרֶץ מִצְרַיִם הִוא אֲשֶׁר יְצָאתֶם מִשָּׁם אֲשֶׁר תִּזְרַע אֶת־זַרְעֲךָ וְהִשְׁקִיתָ בְרַגְלְךָ כְּגַן הַיָּרָק: 11וְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ אֶרֶץ הָרִים וּבְקָעֹת לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה־מָּיִם: 12אֶרֶץ אֲשֶׁר־ה׳ אֱלֹקֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי ה׳ אֱלֹקֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה:
10… didst sow thy seed, and didst water it with thy foot, as a garden of herbs; 11but the land, whither ye go over to possess it, is a land of hills and valleys, and drinketh water as the rain of heaven cometh down; 12a land which the LORD thy God careth for; the eyes of the LORD thy God …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

The future: the World of Akudim ¶22–26

22וצ״ל קדימת בירור המ״ן תחלה כדי שאח״כ יבא בירור המ״ד לברר את המ״ן משא״כ בלי העלאת מ״ן אין כח במ״ד לברר כו׳.

And the refinement of the mayin nukvin must come first, so that afterwards the refinement of the mayin dechurin will come to refine the mayin nukvin; whereas without the raising of mayin nukvin, the mayin dechurin have no power to refine, etc.

Explanation

The order matters: the arousal from below (mayin nukvin, the ascent through prayer) must come first. Without it, the flow from above (mayin dechurin, through Torah and mitzvos) has nothing to act upon and cannot refine.

וזו היא עבודתינו כל ימי משך הגלות שהרע גובר וצ״ל בירור הרע ולהפרידו מן הטוב.

And this is our service all the days of the duration of the exile, when evil prevails, and there must be a refinement of the evil and a separating of it from the good.

Explanation

This two-stage work is our task throughout the exile, when evil is strong and must be separated from the good.

אבל לע״ל בביאת משיח ב״ב כשיושלם ויוגמר כל הבירור ויקויים בלע המות לנצח1 ואת רוח הטומאה אעביר2 כו׳ שאז יהי׳ הכל בבחי׳ עולם התקון כבאצי׳ ממש שיהי׳ יחוד והתכללות למטה כמו למעלה.

But in the Time to Come, with the coming of Mashiach, speedily in our days, when all the refinement will be completed and finished, and “He will swallow up death forever” and “I will remove the spirit of impurity,” etc., will be fulfilled — for then everything will be in the state of the World of Tikkun, as in Atzilus itself, so that there will be unity and inclusion below as above —

Explanation

When Mashiach comes, the refining will be complete: death will be abolished and impurity removed, as the prophets promised. Then the whole of creation will be in the state of Tikkun, united with G‑d below just as Atzilus is above.

הנה התכלית הוא שיאיר ויתנוצץ גילוי אור עולם העקודים שלמעלה מעולם האצי׳ כמ״ש הנה ישכיל עבדי3 ירום ונשא וגבה מאד.

behold, the ultimate purpose is that the revelation of the light of the World of Akudim, which is above the World of Atzilus, will shine and sparkle forth, as it is written, “Behold, My servant shall be wise; he shall be exalted and lifted up and be very high.”

Explanation

Yet even that is not the final goal. The ultimate purpose is the revelation of the World of Akudim, a level higher than Atzilus. Isaiah’s description of Mashiach as “exalted, lifted up and very high” — three ascending terms — alludes to this revelation beyond Atzilus.

Paragraph 22 in brief

The paragraph explains that the refining from below must precede the flow from above, describes this as the work of the exile, and states that the ultimate goal of the messianic era is the revelation of the World of Akudim, higher than Atzilus.

Marei mekomos

1
On the words
בלע המות לנצח
How it connects
Isaiah prophesies that G‑d will swallow up death forever. The Alter Rebbe cites it as a sign that the refinement of evil will be completed in the messianic era.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.
2
On the words
ואת רוח הטומאה אעביר
How it connects
Zechariah foretells that G‑d will remove the spirit of impurity from the land. It signals the end of the mixture of good and evil.our note
The source
Zechariah 13:2זכריה י״ג:ב׳Sefaria (opens in a new tab)
1בַּיּוֹם הַהוּא יִהְיֶה מָקוֹר נִפְתָּח לְבֵית דָּוִיד וּלְיֹשְׁבֵי יְרוּשָׁלָ͏ִם לְחַטַּאת וּלְנִדָּה: 2וְהָיָה בַיּוֹם הַהוּא נְאֻם ה׳ צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ: 3וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם ה׳ …
1… To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling. 2And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land. 3And it shall come to pass that, when any shall yet prophesy, then his father and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
זכרי׳ יג, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
3
On the words
הנה ישכיל עבדי
How it connects
Isaiah describes G‑d’s servant, understood as Mashiach, as exalted, lifted up and very high. The Alter Rebbe cites it for the revelation of the World of Akudim, above Atzilus.our note
The source
Isaiah 52:13ישעיהו נ״ב:י״גSefaria (opens in a new tab)
12כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם ה׳ וּמְאַסִּפְכֶם אֱלֹקֵי יִשְׂרָאֵל: 13הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד: 14כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן־מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם:
12… For the LORD will go before you, And the God of Israel will be your rearward. 13Behold, My servant shall prosper, He shall be exalted and lifted up, and shall be very high. 14According as many were appalled at thee— So marred was his visage unlike that of a …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ נב, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

23וזהו פנימי׳ עתיק שיתגלה ואז יהי׳ התנוצצות נשמות חדשות שאין בהם בחי׳ בירור.

And this is the inner dimension of Atik, which will be revealed; and then there will be the sparkling forth of new souls in which there is no aspect of refinement.

Explanation

The World of Akudim corresponds to the “inner dimension of Atik” — the innermost level of the Divine will, which has never been revealed. Its revelation will bring “new souls,” souls that were never part of the mixture of good and evil and so need no refining.

דהנה כל הנשמות אשר מעולם הן שנכללו באדה״ר1 שצריכים בירור ותקון והן הן שירדו מחיצוני׳ עתיק שנשתלשלו כסדר המדרגות ומה שהוא מסודר כבר בסדר ההשתלשלות אין זה חידוש

For all the souls there have ever been are those that were included in Adam, the first man, which need refinement and rectification; and they are the ones that descended from the outer dimension of Atik, chained down according to the order of the levels. And what is already arranged in the order of the chaining-down is not a new thing;

Explanation

All souls until now were included in Adam, the first man, and were affected by his sin, so they need refining. They descended from the external aspect of Atik through the ordered chain of levels. What already exists within that order is, by definition, nothing new.

אבל חידוש נשמות הוא מלמעלה מן ההשתלשלות מה שלא ירד ונשתלשל עדיין והוא מפנימי׳ עתיק שלא בא לידי גילוי בסדר השתל׳

but newness of souls is from above the chaining-down — what has not yet descended and been chained down — and this is from the inner dimension of Atik, which has not come to revelation in the order of the chaining-down.

Explanation

Truly “new” souls must come from above the chain of descent — from the inner dimension of Atik, which has never been revealed within it.

כי סדר ההשתלשלות הוא שמחיצוניות שבעליון נעשה פנימי׳ למטה. אבל פנימי׳ עליון אינו יורד ומשתלשל כלל.

For the order of the chaining-down is that from the outer dimension of the higher [level] the inner dimension of the lower [level] is made; but the inner dimension of the higher [level] does not descend and chain down at all.

Explanation

The rule of the chain of descent is that only the outer aspect of a higher level becomes the inner core of the level below it. The inner aspect of the highest level never descends at all — so its revelation would be something utterly new.

Paragraph 23 in brief

The paragraph explains that the future revelation of the inner dimension of Atik, which never entered the chain of descent, will bring forth entirely new souls that need no refining.

Deeper

A handwritten gloss in the margin of Torah Ohr refers to Likkutei Torah (Tzav, “Va’achaltem achol”), which discusses souls and angels within the chain of worlds Beriah, Yetzirah and Asiyah — the souls “created for My glory.”

Marei mekomos

1
On the words
כל הנשמות . . שנכללו באדה״ר
How it connects
A handwritten marginal gloss in Torah Ohr points to this maamar.our note
Where the note points
Likkutei Torahלקוטי תורה
Tzav, the maamar “Va’achaltem achol”
ואכלתם אכול ושבוע והללתם את שם ה׳ אלהיכם אשר עשה עמכם להפליא ולא יבושו עמי לעולם (ביואל סי׳ ב׳). ובילקוט שם וכשהוא מברך את הצדיקים כופל את ברכתם ואכלתם כו׳ ולא יבושו כו׳. הנה ענין כוונת האכילה הוא כי יש נשמות ומלאכים בבחי׳ ההשתלשלות העולמות בי״ע ולכבודי בראתיו יצרתיו כו׳ ויש מלאכים דבריאה ויש מלאכים דיצי׳ ויש מלאכים דעשי׳. והנה למעלה המזון של המלאכים הוא מה שנמשך להן כח ועוז רוחני להיות משיגים אלהותו ית׳ ולהיות עובדים אותו בכל לבם, וכמ״ש ברבות ס״פ משפטים ע״פ כי שמי בקרבו לפי שאין מלאכי השרת ניזונין אלא מזיו שכינה שנאמר ואתה מחיה את כולם ועיין פי׳ ואתה מחיה בזח״ב ר״פ ואתה תצוה דקע״ט ע״ב. ובהשתלשלות המדרגות ע״י ריבוי רבבות ממוצעים שהם המלאכים שבכל העולמות שעובר השפע דרך שם וביניהם ונק׳ וכל קרבי שהם …
Our explanationIt begins by explaining that there are souls and angels within the chain of the worlds Beriah, Yetzirah and Asiyah (“for My glory I created him”), and that the angels’ “food” is the spiritual power to comprehend G‑dliness — background for the souls that belong to the ordered chain of levels.
Open it on Sefaria (opens in a new tab)
Kehot’s note
בהג״ה כת״י בתו״א על הגליון מציין לעיין בלקו״ת פ׳ צו בד״ה ואכלתם אכול.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

24ולע״ל יהי׳ גילוי אור חדש הזה שלמעלה מסדר ההשתלשלות. והוא עולם העקודים שלפני האצי׳. כי באצי׳ שהוא עולם התיקון נתקן ונסדר

And in the Time to Come there will be a revelation of this new light, which is above the order of the chaining-down; and this is the World of Akudim, which precedes Atzilus. For in Atzilus, which is the World of Tikkun, [everything] was rectified and arranged

Explanation

The new light of the future is the World of Akudim, which preceded Atzilus. In Atzilus, the World of Tikkun, everything is arranged in the orderly way needed for the chain of descent.

כמו שראוי להיות השתלשלות בהתחלקות המדרגות חכמה וחסד כו׳ כמאמר אנת הוא חכים1 2 אלא ולא בחכמה ידיעא שנמשך אור א״ס בחכמה.

as is fitting for the chaining-down to be, with the division into levels, Chochmah and Chesed, etc., as the saying goes, “You are wise,” only “not with a known wisdom” — [meaning] that the Infinite Light is drawn into Chochmah.

Explanation

That order means division into distinct attributes, Chochmah, Chesed and so on. Eliyahu’s words “You are wise” describe the Infinite Light clothed in Chochmah; “not with a known wisdom” means that in Atzilus this wisdom is still one with Him.

Paragraph 24 in brief

The paragraph identifies the future new light as the World of Akudim and contrasts it with Atzilus, where the Infinite Light is already divided into distinct attributes.

Marei mekomos

1
On the words
אנת הוא חכים
How it connects
The words here quote Tikkunei Zohar, Patach Eliyahu · 17b:3–4; the passage is shown below.
The source
Tikkunei Zohar, Patach Eliyahu · 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
ת״ז בהקדמה (פתח אליהו).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
אנת הוא חכים
How it connects
Eliyahu’s prayer in Tikkunei Zohar says, “You are wise, but not with a known wisdom.” Here it describes the Infinite Light clothed in the Chochmah of Atzilus.our note
The source
Tikkunei Zohar 17b:3–4תקוני הזהר י״ז ב:ג׳-ד׳Sefaria (opens in a new tab)
אנת חכים ולאו בחכמה ידיעא. אנת הוא מבין ולא מבינה ידיעא. לית לך אתר ידיעא אלא לאשתמודעא תוקפך וחילך לבני נשא. ולאחזאה לון איך אתנהיג עלמא בדינא וברחמי דאינון צדק ומשפט כפום עובדיהון דבני נשא. דין איהו גבורה. משפט עמודא דאמצעיתא. צדק מלכותא קדישא. מאזני צדק *תרין סמכי קשוט. הין צדק אות ברית. כלא לאחזאה איך אתנהיג עלמא.
You are wise and not with the known wisdom, You are understanding and not with the known understanding,
Hebrew: Constantinople, 1740 (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.

25וזהו אנת הוא אור א״ס ב״ה שנתלבש בבחי׳ חכים כו׳. וכן בכל הבחי׳ אנת הוא מבין כו׳ צדיק ה׳ בכל דרכיו1 וחסיד כו׳.

And this is [the meaning of] “You are”: the Infinite Light, blessed be He, which was clothed in the level of “wise,” etc. And so with all the levels: “You are understanding,” etc.; “G‑d is righteous in all His ways, and kind,” etc.

Explanation

“You are wise” means that the Infinite One is clothed in the attribute of wisdom; likewise for understanding and the other attributes. The verse “G‑d is righteous in all His ways, and kind in all His deeds” likewise names distinct attributes.

והן מקורות לחכמה וחסד דבריאה שהן חכמה ידיעא וחסד ידיעא כו׳ אבל עולם העקודים הוא התכללות כל הכחות וכל הבחי׳ ועקוד בכלי א׳ כו׳

And these are sources for the Chochmah and Chesed of Beriah, which are a known wisdom and a known kindness, etc. But the World of Akudim is the inclusion of all the powers and all the levels, bound together (akud) in one vessel, etc.,

Explanation

These attributes of Atzilus are the sources of the Chochmah and Chesed of Beriah, which are a “known,” definable wisdom and kindness. The World of Akudim, by contrast, holds all powers “bound together” (akud) in a single vessel.

בלי התחלקות שם חכמה וחסד כלל וגילוי זה נקרא שמים חדשים וארץ חדשה אשר אני עושה.

without any division of the names Chochmah and Chesed at all. And this revelation is called “the new heavens and the new earth that I am making.”

Explanation

In Akudim there is no division into separate attributes at all. This revelation is what Isaiah calls “the new heavens and the new earth.”

אני דייקא הוא המאציל עליון ברוך הוא. שלהיות כח ההתחדשות זה הוא מא״ס ב״ה עצמו כנודע ואעפ״כ נקרא בשם שמים וארץ.

“I” specifically — this is the supernal Emanator, blessed be He. For this power of renewal is from the Infinite One, blessed be He, Himself, as is known. And nevertheless it is called by the name “heavens and earth,”

Explanation

The word “I” (“which I am making”) is emphatic: this renewal comes from the Emanator Himself, since only the Infinite One can bring about something genuinely new. Still, the prophet calls it “heavens and earth.”

כי מאחר שהוא בבחי׳ איזה גילוי להיות אפי׳ מקור דמקור לסדר השתלשלות מוכרח להיות שם איזה בחי׳ שהיא דוגמת ההשתלשלות.

for since it is in a state of some revelation, so as to be even a source of the source for the order of the chaining-down, there must necessarily be some aspect there that resembles the chaining-down.

Explanation

Since Akudim is a revelation — the source of the source of the whole chain of worlds — it must contain something that resembles the structure of that chain, like heaven and earth.

Paragraph 25 in brief

The paragraph contrasts the divided attributes of Atzilus with the undivided unity of the World of Akudim, which Isaiah calls “new heavens and new earth” made by G‑d Himself.

Marei mekomos

1
On the words
צדיק ה׳ בכל דרכיו
How it connects
The psalm praises G‑d as righteous in all His ways and kind in all His deeds. The Alter Rebbe cites it as an example of G‑d described through distinct attributes.our note
The source
Psalms 145:17תהילים קמ״ה:י״זSefaria (opens in a new tab)
16פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן: 17צַדִּיק ה׳ בְּכׇל־דְּרָכָיו וְחָסִיד בְּכׇל־מַעֲשָׂיו: 18קָרוֹב ה׳ לְכׇל־קֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת:
16Thou openest Thy hand, And satisfiest every living thing with favour. 17The LORD is righteous in all His ways, And gracious in all His works. 18The LORD is nigh unto all them that call upon Him, To all that call upon …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קמה, יז.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

26ומאחר שבהשתלשלות נעשה שמים וארץ מוכרח להיות גם שם בחינות הללו אלא דשם נק׳ שמים וארץ שמים תחלה דהיינו מטי ולא מטי.1

And since in the chaining-down heavens and earth came into being, these aspects must necessarily be there as well. Only, there it is called “heavens and earth” — heavens first — that is, “it reaches and does not reach.”

Explanation

Since heaven and earth exist in the chain of descent, they must have a counterpart in Akudim. But there the order is “heavens first”: the flow from above takes the lead. This is described by the Zohar’s term “it reaches and does not reach.”

מטי שרוצה להשפיע ולא מטי שאין הכלי יכול לסבול (משא״כ ממטה למעלה רצוא תחלה מים תחתונים בוכין כו׳) ולכן נקרא שמים וארץ הללו עומדים לפני פי׳ עומדים שעומדים תמיד.

“It reaches,” for it wishes to bestow; “and does not reach,” for the vessel cannot bear [it] (whereas from below to above, ratzo comes first: “the lower waters weep,” etc.). And therefore these heavens and earth are called “standing before Me”: “standing” means that they stand always.

Explanation

“Reaches” — the light seeks to give; “does not reach” — the vessel below cannot contain it. In service from below, the order is reversed: first comes ratzo, as the “lower waters” wept to be close to G‑d. Because there the giving comes first, from above, these new heavens and earth are said to “stand” — forever.

שהרי גם היום יש בחי׳ זו דעולם העקודים אלא שהיא בהעלם. ולע״ל יתגלה. והם לפני. פי׳ בבחי׳ פנימיות דהיינו פנימית עתיק כנ״ל:

For even today this level of the World of Akudim exists, only it is in concealment; and in the Time to Come it will be revealed. And “they are before Me (lefanai)” means in the manner of the inner dimension (pnimiyus), that is, the inner dimension of Atik, as mentioned above.

Explanation

Akudim exists even now, but hidden; in the future it will be revealed. “Before Me” (lefanai, related to penim, “inner”) means that it belongs to the innermost level, the inner dimension of Atik.

Paragraph 26 in brief

The paragraph explains how the “new heavens and earth” exist in Akudim, where giving from above precedes receiving from below, and why they “stand before Me” — eternally, and from the innermost Divine level.

Marei mekomos

1
On the words
מטי ולא מטי
How it connects
The Tzemach Tzedek discusses there the concept of “reaches and does not reach,” cited as a further explanation of this term.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורה
Terumah, the maamar “Veyikchu li,” p. 1358 (א'שנח)
Look for it in the Lubavitch Library (opens in a new tab)
Kehot’s note
ראה אוה״ת פ׳ תרומה ד״ה ויקחו לי ע׳ א׳שנח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

“Your seed and your name” ¶27–28

27ובישר הנביא זה לומר שכן יעמוד זרעכם ושמכם.1 זרעכם הוא בחי׳ זריעת המ״ד ע״י התורה שהתורה שנתלבשה בעניינים גשמיים היא כמו זריעת הגרעין בעפר שעם היות שגוף הגרעין נרקב מ״מ הכח שבו מצמיח

And the prophet announced this, saying that so too “your seed and your name shall stand.” “Your seed” is the aspect of the sowing of the mayin dechurin through the Torah. For the Torah, which was clothed in physical matters, is like the sowing of a seed in the soil: although the body of the seed rots, nevertheless the power within it makes [the plant] grow;

Explanation

Isaiah adds that Israel’s “seed” and “name” will endure like the new heavens and earth. “Seed” is the flow from above through Torah. Torah clothed in physical matters is like a seed planted in soil: the seed itself decays, yet its inner power makes the plant grow.

ולכן אינו צומח אלא דוגמת הגרעין ומזרע דגן אינו צומח אתרוג כו׳ וכמ״ש למינהו2 כו׳.

and therefore nothing grows except what is like the seed — from a seed of grain an esrog does not grow, etc. — and as it is written, “after its kind,” etc.

Explanation

A seed produces only its own kind, as the Torah says of the plants of Creation, “after its kind.” So too the Torah’s power produces growth of its own spiritual kind.

כך התורה אע״פ שנתלבשה בעניינים גשמיים (ויש מאן דאמר מצות בטילות לע״ל) מכל מקום אור התורה הוא המצמיח ופועל ישועות בקרב הארץ3 לברא את המ״ן ולהעלותו למעלה מעלה.

So too the Torah: although it was clothed in physical matters (and there is an opinion that the mitzvos will be annulled in the Time to Come), nevertheless the light of the Torah is what makes [things] grow and “works salvations in the midst of the earth,” to refine the mayin nukvin and raise them ever higher.

Explanation

Although the Torah is clothed in physical matters — and the Talmud even holds that the mitzvos will be annulled in the future — its light is what makes things grow, refining and raising the good from below.

ושמכם הוא בחי׳ קבלת עול מ״ש שמקבלים במצותיו ית׳ ונק׳ בחי׳ שם שנקרא שמו יתברך על ישראל בקבלת מלכותו עליהם וזהו ומלכותו ברצון קבלו עליהם

And “your name” is the aspect of accepting the yoke of the Kingdom of Heaven, which they accept in His mitzvos, may He be blessed. And it is called the aspect of “name” because His Name, may He be blessed, is called upon Israel through their accepting His sovereignty upon themselves; and this is [the meaning of] “and His sovereignty they willingly accepted upon themselves.”

Explanation

“Name” is accepting the yoke of Heaven through the mitzvos. By accepting G‑d’s sovereignty, Israel have His Name called upon them. The evening prayer praises Israel for accepting His sovereignty “willingly.”

משא״כ על העכו״ם הוא מושל ולא מלך כי אין נקרא מלך אלא ברצון וזהו ענין כתר מלכות שעיקר המלכו׳ הוא הכתר שמכתירין אותו וכתר היינו בחי׳ רצון

Whereas over the nations He is a ruler and not a king, for one is called a king only [when accepted] willingly. And this is the meaning of “the crown of sovereignty”: the essence of sovereignty is the crown with which he is crowned, and Keser is the aspect of will;

Explanation

A king, as opposed to a ruler, reigns by the people’s consent. The Kabbalistic term “crown of sovereignty” (keser malchus) expresses this: the crown the people place on the king is their will, and Keser is the level of will.

וזהו נעוץ תחלתן בסופן4 שהמשכ׳ המל׳ הוא מן הכתר שהוא הרצון כו׳. ולכך נק׳ בבחי׳ שמכם.5

and this is [the meaning of] “their beginning is wedged in their end”: the drawing-down of Malchus is from Keser, which is the will, etc. And therefore it is called the aspect of “your name.”

Explanation

Sefer Yetzirah says the Sefiros’ “beginning is wedged in their end”: Malchus, the last Sefirah, draws from Keser, the first — the level of will. That is why accepting G‑d’s kingship is called “your name.”

Paragraph 27 in brief

The paragraph interprets “your seed” as Torah, whose light grows like a seed in the earth, and “your name” as accepting G‑d’s kingship through the mitzvos, rooted in Keser, the Divine will.

Deeper

In Iggeres HaKodesh 26 the Alter Rebbe explains the Talmud’s statement that the mitzvos will be annulled in the Time to Come as referring to the era of the Resurrection, not to the days of Mashiach before it.

Marei mekomos

1
On the words
שכן יעמוד זרעכם ושמכם
How it connects
The second half of the maamar’s theme verse: Israel’s seed and name will endure like the new heavens and earth.our note
The source
Isaiah 66:22ישעיהו ס״ו:כ״בSefaria (opens in a new tab)
21וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר ה׳: 22כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־ה׳ כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם: 23וְהָיָה מִדֵּי־חֹדֶשׁ בְּחׇדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כׇל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר ה׳:
21And of them also will I take for the priests and for the Levites, saith the LORD. 22For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 23And it shall come to pass, that from one new moon to another, and from one …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ סו, כב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
2
On the words
למינהו
How it connects
The earth brought forth plants yielding seed “after its kind.” The Alter Rebbe uses this to illustrate that a seed produces only its own kind.our note
The source
Genesis 1:12בראשית א׳:י״בSefaria (opens in a new tab)
11וַיֹּאמֶר אֱלֹקִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן: 12וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹקִים כִּי־טוֹב: 13וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי:
11… fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so. 12And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good. 13And there was evening and there was morning, a third day.
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
ופועל ישועות בקרב הארץ
How it connects
The psalm describes G‑d as working salvations in the midst of the earth. Here it describes the light of the Torah causing growth and refinement below.our note
The source
Psalms 74:12תהילים ע״ד:י״בSefaria (opens in a new tab)
11לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חֵיקְךָ כַלֵּה: 12וֵאלֹקִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ: 13אַתָּה פוֹרַרְתָּ בְעׇזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם:
11Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them. 12Yet God is my King of old, Working salvation in the midst of the earth. 13Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of …
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
נעוץ תחלתן בסופן
How it connects
Sefer Yetzirah says of the ten Sefiros that their end is wedged in their beginning and their beginning in their end. The Alter Rebbe applies it to Malchus drawing from Keser.our note
The source
Sefer Yetzirah 1:7ספר יצירה א׳:ז׳Sefaria (opens in a new tab)
עשר ספירות בלי מה נעוץ סופן בתחלתן ותחלתן בסופן כשלהבת קשורה בגחלת שאדון יחיד ואין לו שני ולפני אחד מה אתה סופר:
Ten SEFIROT BELIMAH—Their end is attached to their start, like the flame-tongue is bound to the coal. For the Lord is unique, He has no second—before one, what can you count?
Hebrew: Sefer Yetzirah, Warsaw 1884 (Public Domain) · English: Sefaria Community Translation (CC0) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
5
On the words
ויש מ״ד מצות בטילות לע״ל
How it connects
Rav Yosef derives from a law about burial shrouds that the mitzvos will be annulled in the Time to Come. The Alter Rebbe mentions this opinion in passing.our note
The source
Niddah 61b:3–4נדה ס״א ב:ג׳-ד׳Sefaria (opens in a new tab)
תָּנוּ רַבָּנַן: בֶּגֶד שֶׁאָבַד בּוֹ כִּלְאַיִם — הֲרֵי זֶה לֹא יִמְכְּרֶנּוּ לְגוֹי, וְלֹא יַעֲשֶׂנּוּ מַרְדַּעַת לַחֲמוֹר, אֲבָל עוֹשֶׂה מִמֶּנּוּ תַּכְרִיכִין לְמֵת. אָמַר רַב יוֹסֵף: זֹאת אוֹמֶרֶת — מִצְוֹת בְּטֵלוֹת לֶעָתִיד לָבֹא. אֲמַר לֵקהּ אַבָּיֵי, וְאִי תֵימָא רַב דִּימִי: וְהָא אָמַר רַבִּי מָנִי אֲמַר רַבִּי יַנַּאי, לֹא שָׁנוּ אֶלָּא לְסׇפְדוֹ, אֲבָל לְקוֹבְרוֹ אָסוּר. אֲמַר לֵקהּ: לָאו אִיתְּמַר עֲלַהּ, אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ לְקוֹבְרוֹ.
The Rabbis taught An article of clothing in which a thread of kilayim [prohibited combination of fabrics] had been sewn and lost cannot be sold to non-Jews or used to make a saddle for donkey However it can be used to make a burial shroud. Rav Yosef says: This means that mitzvot will be nullified in the coming days. Abaye said to him, and some say it was Rav Dimi Rav Mani said in the name of Rav Yanai that this was not taught except regarding [the clothing the corpse is dressed in for] eulogies, but is forbidden with respect to [the clothing the corpse is dressed in when it is] buried. He said to him This was only said about the statement of rabbi Yochanan who said that even for burial …
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Zohar III, 124bזח״ג קכד, בSefaria (opens in a new tab)
Where the note points
Tanyaתניא (אגרת הקודש)
Iggeres HaKodesh, section 26
ברעיא מהימנא פרשת נשא: ״והמשכילים יזהירו כזהר הרקיע״ – ״בהאי חבורא דילך דאיהו ספר הזהר, מן זהרא ד״אימא עילאה״ תשובה, באילין לא צריך נסיון. ובגין דעתידין ישראל למטעם מאילנא דחיי, דאיהו האי ספר הזהר – יפקון ביה מן גלותא ברחמים, ויתקיים בהון: ״ה׳ בדד ינחנו, ואין עמו אל נכר״. ואילנא דטוב ורע דאיהו איסור והיתר טומאה וטהרה – לא ישלטו על ישראל יתיר, דהא, פרנסה דלהון לא להוי אלא – מסטרא דאילנא דחיי, דלית תמן לא קשיא מסטרא דרע ולא מחלוקת מרוח הטומאה, דכתיב: ״ואת רוח הטומאה אעביר מן הארץ״ – דלא יתפרנסון תלמידי חכמים מעמי הארץ, אלא, מסטרא דטוב – דאכלין טהרה, כשר, היתר, ולא מ״ערב רב״ דאכלין טומאה, פסול, אסור כו׳, ובזמנא דאילנא דטוב ורע שלטא כו׳, אינון חכמים דדמיין לשבתות וימים טובים, לית להון, אלא מה דיהבין …
Our explanationThere the Alter Rebbe explains that the statement “the mitzvos will be annulled in the Time to Come” refers to the era of the Resurrection of the dead, but in the days of Mashiach, before the Resurrection, they will not be annulled.
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Kehot’s note
נדה סא, ב. זח״ג קכד, ב. וע׳ באגה״ק סי׳ כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.

28והנה זרעכם ושמכם שהן הן המשכות תורה ומצות שבעוה״ז הן המשכת המ״ד מעולם האצי׳ שהוא עולם התקון כדי לברר המ״ן שעולה מהעשי׳ שיוכלל באצי׳ כנ״ל.

Now, “your seed” and “your name,” which are the drawings-down of Torah and mitzvos in this world, are the drawing-down of the mayin dechurin from the World of Atzilus, which is the World of Tikkun, in order to refine the mayin nukvin that rise from Asiyah, so that it will be included in Atzilus, as mentioned above.

Explanation

“Your seed” and “your name” — Torah and mitzvos — are the flow from Atzilus that refines what rises from Asiyah and includes it in Atzilus.

וא״כ לע״ל כשיושלם ויוגמר הבירור ויהי׳ הכל עולם התקון ויתנוצץ ויתגלה גילוי אור חדש העליון מבחי׳ שמים חדשים וארץ חדשה סד״א שלא יהי׳ עליי׳ עוד להתורה ומצות.

If so, in the Time to Come, when the refinement is completed and finished and everything is the World of Tikkun, and the revelation of the new supernal light, from the level of “new heavens and new earth,” sparkles forth and is revealed, it might have entered your mind that there will no longer be an ascent for the Torah and mitzvos,

Explanation

One might therefore think that once the refining is complete in the future and the higher light of Akudim is revealed, Torah and mitzvos will have finished their role and have no further ascent.

רק ישארו בעולם האצי׳. ולכן מבשר הנביא שבאמת לא כן הוא רק גם זרעכם ושמכם יעמוד שם.

[but that] they will only remain in the World of Atzilus. Therefore the prophet announces that in truth it is not so; rather, “your seed and your name,” too, “shall stand” there.

Explanation

One might think they would stay at the level of Atzilus, their source. So the prophet promises that Torah and mitzvos too will “stand” in the new heavens and earth.

כי גם אחר שיושלמו כל הבירורים ויוכללו באצי׳ עוד זאת תהיה מעלה יתירה בעילוי אחר עילוי שיתעלו גם בעולם העקודים:

For even after all the refinements are completed and included in Atzilus, there will yet be this additional superiority, ascent after ascent: that they will be elevated into the World of Akudim as well.

Explanation

Even after all refining is done, Torah and mitzvos will rise further still, into the World of Akudim, higher than Atzilus. This answers the maamar’s theme: the enduring value of Torah and mitzvos in the future.

Paragraph 28 in brief

The paragraph concludes the maamar: even after the refinement is complete, Torah and mitzvos will not remain in Atzilus but will ascend with the revelation of the World of Akudim, as the prophet promises that “your seed and your name” will stand.

Finished the maamar?

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

Next: maamar 4להבין הטעם שנשתנה יצירת גוף האדם משאר כל…

In one’s avodah

Prayer must come first: through the soul’s ratzo, the exaltation of G‑d in prayer, a person separates good from evil in himself and his world. Then the Torah and mitzvos he performs, animated by love and awe, draw G‑d’s own light into this world and unite it with Him. Engaging in Torah for its own sake and fulfilling the mitzvos — above all charity — “makes” G‑d’s Name, and this service will retain and increase its value in the Time to Come.

Questions for discussion

If the soul already loved and feared G‑d before its descent, what does it gain by coming into a body? How does the maamar answer this?
What is the difference between being “called by My Name” and being “created for My glory”? How does the image of a garment explain both the concealment and the benefit of Beriah?
Why must prayer (“earth,” mayin nukvin) come before Torah and mitzvos (“heaven,” mayin dechurin)? What would happen without it?
How can Torah, which needs love and awe to “fly upward,” still be greater than love and awe?
What will be new about the “new heavens and new earth,” and why does the prophet need to promise that “your seed and your name” will stand there too?

Key terms in this maamar

Love and aweאהבה ויראה: The two 'wings' of divine service.
The emotive attributes (middos)מדות: Love, awe, compassion and the rest. ×2
The animal soulנפש הבהמית: The soul that animates the body and its drives.
Kelipah (the husk)קליפה: The forces of concealment that oppose holiness. ×1
The Infinite Light (Or Ein Sof)אור אין סוף: G‑d's light as it is, beyond all limits, before any contraction.
The World of Atzilus (Emanation)אצילות: The highest world, still one with G‑d. ×11
The World of Asiyah (Action)עשיה: The lowest world, including our physical one. ×3
Chochmah (wisdom)חכמה: The first flash of insight. ×12
Chesed (kindness)חסד: Expansive giving. ×9
Life-forceחיות: The divine vitality that sustains every creation. ×7
Gevurah (restraint)גבורה: Measure, limitation and judgment.
The World of Beriah (Creation)בריאה: The first world of separate existence. ×6
The World of Yetzirah (Formation)יצירה: The world of the angels and emotions. ×1
Lights and vesselsאורות וכלים: Divine revelation and the forms that contain and express it.
The Infinite One (Ein Sof)אין סוף: G‑d's own boundless essence.
The light that fills all worlds (memalei kol almin)ממלא כל עלמין: Divine light that enters each world and gives it life according to its measure.
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.
Self-nullification (bittul)ביטול: Setting aside one's own sense of self before G‑d. ×1
The Holy One, blessed be Heקב״ה
Willרצון: Desire; in G‑d, the level above intellect. ×4
The outer dimension (chitzoniyus)חיצוניות: The external, expressive aspect. ×2
The inner dimension (pnimiyus)פנימיות: The innermost core of a level. ×2
The Name Havayahהוי׳: The Tetragrammaton: G‑d as transcending time and bringing all into being.
Tiferes (beauty)תפארת: Harmony of kindness and restraint; associated with compassion.
Netzach (victory)נצח: Perseverance, the drive to overcome. ×1
Accepting the yoke (kabbalas ol)קבלת עול: Submission to G‑d's will beyond understanding. ×1
Malchus (sovereignty)מלכות: Kingship: the level through which G‑d's word creates and rules the worlds. ×1
Keser (the Crown)כתר: The level above intellect: divine will and delight. ×4
The chain of descending worlds (hishtalshelus)השתלשלות: The step-by-step descent of divine light from the highest level down to this world. ×10

ביאור על הנ״ל

The big idea

The maamar in brief

Outline

Key concepts

The question ¶1–4

“Called by My Name” and “for My glory” ¶5–10

Tohu and Tikkun: the angels and the lower worlds ¶11–14

Two stages of refinement ¶15–18

Why Torah surpasses the soul’s love and awe ¶19–21

The future: the World of Akudim ¶22–26

“Your seed and your name” ¶27–28

Finished the maamar?

In one’s avodah

Questions for discussion

Key terms in this maamar

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