Torah Ohr · Parshas Lech Lecha · Maamar 3
ולא יקרא עוד שמך אברם והיה שמך אברהם…
Your name shall no longer be called Avram
The big idea
G‑d left creation unfinished so that man would perfect it: the screens that hide G‑dliness make a world possible, and through circumcision, and through weekday labor done in holiness, what was hidden is revealed and the mundane is raised up into Shabbos.
The maamar in brief
The maamar asks why circumcision changed Avram's name to Avraham. Following the Midrash, everything created in the six days needs perfecting by man, as bitter lupines must be sweetened. The Alter Rebbe explains why: creation is renewed each day from nothing, and the physical can come into being only through screens (parsa), like the curtain before the Holy of Holies. Each partition gives birth to a new, derivative light. Some screens stay within holiness (“holy and holy”); the screen between holy and mundane hides the light until realms feel separate from G‑d, though He still sustains them. Within the mundane, the Jewish week is “mundane prepared in the purity of the holy”: Shabbos shines into it, yet it must stay veiled so that work is possible, and through that work man renews creation and brings it up into Shabbos. Circumcision is the same perfecting: Avram, the “exalted father” hidden behind a screen, becomes Avraham, whose added hei reveals Chochmah and Binah (milah = mal plus Yud-Hei, “mal” meaning speech and facing). Below, circumcision uncovers the source of life “for our children,” without taking away its loftiness.
Outline
- Creation needs perfectingCircumcision and the Midrash of the lupines: G‑d created the world to be completed by man. Daily renewal needs a screen, like the Temple curtain, between each world.¶1
- The offspring lightEach partition produces a new light, not of the essence of the first, until physical matter results.¶2
- Holy and mundaneUnlike the screens within holiness, the screen between holy and mundane conceals so fully that realms feel independent, while G‑d still sustains them as “G‑d of gods.”¶3
- The working weekThe mundane made holy: Shabbos shines into the weekdays, which must stay veiled so work can be done; labor renews creation and is raised up into Shabbos.¶4
- Avram becomes AvrahamAvram is the exalted source behind a screen; circumcision (mal plus Yud-Hei) reveals Chochmah and Binah, like speech and the Chashmal, down to the Time to Come.¶5–7
- Circumcision in manBelow, circumcision and peri'ah uncover the source of life “for our children,” keeping its loftiness; for Jews, havdalah means the mundane made holy.¶8
Key concepts
- Screen / partition (masach, parsa)מסך, פרסא
- A barrier through which divine light passes from one level to the next. It hides the light enough for something new and distinct to come into being.
- Offspring light (or shel toladah)אור של תולדה
- The new light born on the far side of a partition, derived from the first light but not of its essence.
- Holy and mundaneבין קדש לחול
- The deepest screen, which hides the light so completely that what is below it feels separate from G‑d, unlike the separation of “holy from holy.”
- Mundane prepared in the purity of the holyחולין שנעשו על טהרת הקדש
- Mundane activity permeated by holiness, like chol hamoed and the week that draws from Shabbos, while still veiled enough for work.
- Perfecting (tikkun)תקון
- Man's completion of a creation that G‑d deliberately left unfinished, like sweetening bitter lupines; circumcision is its model.
- Milah: mal and Yud-Heiמילה – מל י״ה
- Circumcision as revealing: Yud-Hei stands for Chochmah and Binah, and “mal” means speaking and facing, so the hidden becomes open.
Creation needs perfecting ¶1
“Your name shall no longer be called Avram; rather, your name shall be Avraham, for [I have made you] the father of a multitude of nations,” etc.
The maamar opens with G‑d's words to Avraham at the covenant of circumcision, when the letter hei was added to his name. The question behind the whole maamar is why the circumcision should change his name and make him “father of a multitude of nations.”
הענין כי הטעם למילה דכתיב אשר ברא אלקים לעשות לתקן3 שעדיין צריך תקון ע״י האדם כי הגם שכבר ברא אלקים את האדם לא בראו בשלימות
The explanation: the reason for circumcision [is that] it is written, “which G‑d created to make,” [meaning] to perfect, for it still needs perfecting by man. For although G‑d has already created man, He did not create him complete.
The Alter Rebbe reads the phrase “which G‑d created to make” as “created in order to be perfected”: G‑d deliberately left creation unfinished so that man would complete it. Circumcision is the model: the body G‑d made is completed by a human act.
וכדאיתא במדרש רבה4 (פ׳ בראשית פ׳ י״א) ששאל על המילה5 אם חביבה היא המילה למה נברא האדם ערל6 והיתה התשובה שכל מה שנברא7 בשימ״ב צריכים עשייה ותקון וכמו התורמסין שצריכין תיקון.8910
As is found in Midrash Rabbah (Parshas Bereishis, chapter 11): [someone] asked about circumcision, “If circumcision is so dear, why was man created uncircumcised?” And the answer was that everything that was created in the six days of creation needs [further] making and perfecting, just as lupines need perfecting.
In the Midrash a philosopher asks why, if circumcision is so beloved, the first man was not given it, and the answer is that everything made in the six days of creation needs further work, just as bitter lupines must be sweetened before they can be eaten. The lupine becomes this maamar's image for perfecting creation.
ולהבין המשל איך הוא דומה לנמשל. הנה נודע מאמר המחדש בטובו11 בכל יום תמיד מע״ב
And [we must] understand how the analogy resembles what it illustrates. Now, the saying is well known: “Who in His goodness renews each day, continually, the work of creation.”
Now the parable must be applied: in what sense is the world itself like an unfinished body or a bitter lupine? The Alter Rebbe begins from the morning blessing before the Shema, which says that G‑d renews the work of creation every day.
תמיד הוא החדוש יש מאין וענין התהוות יש וגשמי מאין ורוחני א״א להיות כך רק ע״י בחינ׳ מ״ש והבדילה הפרוכת12 לכם בין הקודש כו׳
“Continually” is the renewal of something from nothing. And the coming into being of something [tangible] and physical from nothing and spiritual cannot happen except through the level of what is written, “The curtain shall separate for you between the Holy,” etc.
“Continually” means that creation is not a past event but an ongoing bringing of something out of nothing. For something tangible and physical to come out of what is spiritual, there must be something like the curtain in the Mishkan that divided the Holy from the Holy of Holies.
כי בהמ״ק שם היה מקור ההשפעה וגילוי השכינה13 בקדה״ק ולהיות ההשפעה נמשך משם ולהלאה לא היה ע״י גילוי כל כך
For in the Beis HaMikdash, there, in the Holy of Holies, was the source of the flow [of divine influence] and the revelation of the Shechinah (Divine Presence). And for the flow to be drawn from there onward, it could not be through revelation to such a degree,
In the Beis HaMikdash, G‑d's presence was openly revealed in the Holy of Holies, and from there blessing flowed out to the world. But if the flow had gone out with that same openness, nothing distinct from G‑d could have come into being.
כי א״כ היה הכל אחד רק שנמשך ע״י מסך מבדיל והוא הפרוכת המבדיל בין קדה״ק ששם הי׳ גילוי השכינה לבחי׳
for if so, all would be one. Rather, it is drawn through a separating screen: this is the curtain that separates between the Holy of Holies, where the revelation of the Shechinah was, and the level of
Under full revelation everything would stay absorbed in G‑d, “all one,” leaving no room for a world that feels itself to exist. So the flow passes through a separating screen, pictured by the curtain before the Holy of Holies.
קדש ופרכת ת״א פרסא וכמה בחי׳ פרוכת הי׳ בבהמ״ק ומשכן שכל ההשתלשלות מעולם ועד עולם הוא ע״י מסך פרסא מפסיק בין כל עולם כו׳.14
the Holy. And “paroches” (curtain), Targum Onkelos renders “parsa” (partition). And there were several kinds of curtain in the Beis HaMikdash and the Mishkan, for the whole chain of descending worlds (hishtalshelus), from world to world, is through a screen, a partition that interrupts between each world, etc.
The text notes that the Aramaic Targum renders “paroches” as “parsa,” the word Kabbalah uses for the partitions between worlds. The several curtains of the Mishkan and the Beis HaMikdash reflect that every step of descent, from one world to the next, passes through such a partition.
The paragraph links Avraham's name change to circumcision, cites the Midrash that everything created must still be perfected by man, and introduces the screen (parsa) through which the physical is continually renewed from the spiritual.
In Kabbalah the parsa is above all the partition beneath Atzilus that divides it from Beriah, Yetzirah and Asiyah; here the Alter Rebbe generalizes it to a partition between every world and the one below it. The Midrash itself lists lupines together with mustard and wheat and concludes that even man needs perfecting.
Marei mekomos
- 1
On the words
ולא יקרא עוד שמך אברם
How it connects
The note says the Siddur prints a transcript of this maamar by the Mitteler Rebbe.our note
The source
Genesis 38:4בראשית ל״ח:ד׳Sefaria (opens in a new tab)3וַתַּהַר וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ עֵר: 4וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ אוֹנָן: 5וַתֹּסֶף עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁלָה וְהָיָה בִכְזִיב בְּלִדְתָּהּ אֹתוֹ:
3And she conceived, and bore a son; and he called his name Er. 4And she conceived again, and bore a son; and she called his name Onan. 5And she yet again bore a son, and called his name Shelah; and he was at …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145a
Our explanationIt is a parallel version of the same discourse, and later notes compare its wording with this one.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וp. 55, opening “Hinei Brisi Itach”
Our explanationAnother transcript of the maamar, headed there as Torah said in public on Thursday of Parshas Toldos at the festive meal of a bris milah. It gives the occasion on which this teaching was said.
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהBereishis vol. 4, 715a (the maamar with glosses, with variants); 717a (the Siddur version with glosses and abridgments); see also 713a
Our explanationThe Tzemach Tzedek reproduces this maamar with his own glosses, in both of its versions. It is the main place where the maamar is expanded.
Look for it in the Lubavitch Library (opens in a new tab)Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיךMitzvas Milah (8b)
Our explanationThe Tzemach Tzedek's explanation of the mitzvah of circumcision, cited for the maamar as a whole.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5639, maamar “Karmi Sheli… HaElef Lecha Shlomo”ספר המאמרים תרל״ט, ד״ה כרמי שלי האלף לך שלמהp. 8
Our explanationA later maamar cited for the maamar as a whole, as a parallel discussion of its themes.
Look for it in the Lubavitch Library (opens in a new tab)Pelach HaRimon, by Rabbi Hillel of Paritchפלח הרמוןBereishis 38d
Our explanationA commentary that expounds maamarim of Chassidus, cited here for a discussion of this maamar.
Look for it in the Lubavitch Library (opens in a new tab)The Rebbe's source notes (Tziyunim) to Torah Ohrציונים לכ״ק אדמו״ר זי״עabove, in the Rebbe's source notes
Our explanationThe note refers the reader to the Rebbe's own source notes printed earlier in the volume.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 145a
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)The Rebbe Maharash’s maamar “כרמי כו' האלף לך שלמה” (5639)ד״ה כרמי כו׳ האלף לך שלמה תרל״טA maamar of the Rebbe Maharash, 5639
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
הנחת כ״ק אדמו״ר האמצעי בסידור קמה, א. הנחת הר״מ בן אדה״ז בסה״מ תקס״ו ע׳ נה. בהתחלה ”הנה בריתי אתך” בכותרת: ”יום חמישי פ׳ תולדות תורה ברבים בסעודת מצוה בברית מילה”.
ראה לעיל בציונים לכ״ק אדמו״ר זי״ע.
המאמר (בשינויים) עם הגהות באוה״ת בראשית כרך ד תשטו, א. המאמר כמו שנדפס בסידור עם הגהות וקיצורים, שם תשיז, א. וראה שם תשיג, א.
לכללות המאמר ראה גם דרך מצותיך מצות מילה (ח, ב). ד״ה כרמי כו׳ האלף לך שלמה תרל״ט ע׳ ח. פלח הרמון בראשית לח, ד.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ולא יקרא עוד שמך אברם
How it connects
G‑d changes Avram's name to Avraham at the covenant of circumcision, “for I have made you the father of a multitude of nations.” This is the verse the maamar explains.our note
The source
Genesis 17:5בראשית י״ז:ה׳Sefaria (opens in a new tab)4אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם: 5וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ: 6וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ:
4… My covenant is with thee, and thou shalt be the father of a multitude of nations. 5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. 6And I will make thee exceeding fruitful, and I will make nations of thee, and kings …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית יז, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
אשר ברא אלקים לעשות לתקן
How it connects
Quoted in the note: everything created in the six days needs perfecting; the lupine, which stands for kelipas nogah, must have its bitterness turned to sweetness, and this perfecting is also circumcision, removing the screen that conceals.our note
The source
Bereshit Rabbah 11:7בראשית רבה י״א:ז׳Sefaria (opens in a new tab)ר' יוחנן בשם ר' יוסי בר חלפתא אמר: אברהם שאין כתוב בו שמירת שבת ירש את העולם במדה שנאמר (בראשית יג) "קום התהלך בארץ לארכה ולרחבה" וגו', אבל יעקב שכתוב בו שמירת שבת, שנאמר (שם /בראשית/ לג) "ויחן את פני העיר", נכנס עם דמדומי חמה, וקבע תחומין מבעוד יום, ירש את העולם שלא במדה שנאמר (שם /בראשית/ כח) "והיה זרעך כעפר הארץ" וגו'.
Rabbi Yoḥanan said in the name of Rabbi Yosei bar Ḥalafta: Abraham, in whose regard observance of Shabbat is not mentioned, inherited the world with a limited measure, as it is stated: “Arise, walk about in the land to its length and to its breadth, [as to you I will give it]” (Genesis 13:17). But Jacob, in whose regard observance of Shabbat is mentioned, as it is stated: “He encamped before the city” (Genesis 33:18) – he entered with the dimming of the sun and established Shabbat boundaries [for his camp] while it was still day – [he] inherited the world with no limited measure, as it is stated: “Your descendants will be as the dust of the earth, [and you shall spread out to the west, and …
Hebrew: Wikisource Bereshit Rabbah (CC-BY-SA) · English: The Sefaria Midrash Rabbah, 2022 (CC-BY) · via Sefaria
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהShir HaShirim, p. 1489
Our explanationIt spells out that the lupine is an image of kelipas nogah.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ב״ר יא, ז. וע׳ בפרש״י שם. מובא באוה״ת ש״ש ע׳ א׳תפט ”אך כי באמת הרי ארז״ל ע״פ אשר ברא אלקים לעשות לתקן כל מה שנברא בשי״ב צריכים תקון תורמסין שהוא ק״נ צריכים תקון להפך מרירו למיתקא ותיקון זה הוא ג״כ בחי׳ המילה להעביר המסך המסתיר שמק״נ כו׳ ע״ש”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
במדרש רבה
How it connects
The note also points to the Midrash at the end of Vayishlach, “the straw and the stubble… wait until the threshing floor comes,” and says Or HaTorah quotes and explains it.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהLech Lecha, vol. 4, p. 715a, 728b; Yisro, vol. 7, p. 2700
Our explanationIt adds a second Midrashic image of the world awaiting its perfecting.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה גם מד״ר ס״פ וישלח ס״פ פ״ג התבן והקש כו׳ המתינו עד שתבוא הגורן כו׳. מובא באוה״ת לך לך כרך ד ע׳ תשטו, א. תשכח, ב. ומבואר באוה״ת יתרו כרך ז ע׳ ב׳תש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
ששאל על המילה
How it connects
The Tzemach Tzedek discusses the Midrash's question about circumcision in his explanation of the mitzvah of milah.our note
Where the note points
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך8b
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה דרך מצותיך ח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
למה נברא האדם ערל
How it connects
It discusses the tradition that Adam was born circumcised, which bears on the Midrash's question why man was created uncircumcised.our note
Where the note points
Likkutei Sichos, by the Rebbeלקוטי שיחותvol. 25, p. 14, note 9
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה לקו״ש חכ״ה ע׳ 14 הערה 9 בענין שאדה״ר נולד מהול ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
שכל מה שנברא
How it connects
A later maamar discussing the Midrash's teaching that everything created needs perfecting.our note
Where the note points
Sefer HaMaamarim 5703ספר המאמרים תש״גp. 100
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה ספר המאמרים תש״ג ע׳ 100.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
והיתה התשובה . . שצריכין תקון
How it connects
The Tzemach Tzedek asks why creation was made so that it needs perfecting at all, and answers that it is so that man's service, an arousal from below, has a place.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהLech Lecha, vol. 4, 716a; 717a (glosses to the Siddur, Shaar HaMilah 145a)
Our explanationThis is the question the Midrash's answer leaves open.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5627ספר המאמרים תרכ״זp. 312 (5760 edition, p. 335)
Our explanationA further discussion of why creation was made in need of perfecting.
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Sichos, by the Rebbeלקוטי שיחותvol. 25, p. 14
Our explanationIt explains at length how this answer fits with the Sages' teaching that the world was created complete.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 145a
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
באוה״ת לך לך כרך ד תשטז, א מבאר ”ועדיין אינו מובן כי למה נברא שיהי׳ צריך תיקון” ע״ש וראה שם תשיז, א שמבאר שלכאורה הכוונה כדי שיהי׳ שייך עבודת האדם באתעדל״ת ע״ש בארוכה (המאמר הנ״ל הוא הגהות לסידור שער המילה קמה, א). וראה בסה״מ תרכ״ז ע׳ שיב. (הוצאת תש״ס) ע׳ שלה.
בלקו״ש חכ״ה ע׳ 14 נתבאר איך לתווך זה עם מארז״ל עולם על מליאתו נברא ע״ש באריכות.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
התורמסין שצריכין תיקון
How it connects
It explains the image of lupines that need to be made fit.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהYisro, vol. 7, p. 2700
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה באוה״ת יתרו כרך ז׳ ע׳ ב׳תש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 10
On the words
שכל מה שנברא בשימ״ב צריכים עשייה ותקון וכמו התורמסין שצריכין תיקון
How it connects
A philosopher asks Rabbi Hoshaya why, if circumcision is beloved, it was not given to the first man; he answers that everything created in the six days needs further making: mustard and lupines must be sweetened, wheat ground, and even man needs perfecting. The Alter Rebbe builds the maamar on this answer.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.
- 11
On the words
המחדש בטובו
How it connects
In the Siddur version this proof comes after the idea of the “offspring light,” and it adds the question: what renewal is there in heaven and earth from one day to the next? This sharpens why the blessing speaks of daily renewal.our note
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חייםShaar HaMilah
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby 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
בסידור מביא ראיה זה אחר הענין ”אור של תולדה”, ושם מוסיף ”מה שאנו אומרים המחדש בטובו בכל יום מע״ב כו׳ דלכאורה מה זו חידוש יש בהשמים וארץ מיום לחבירו”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 12
On the words
והבדילה הפרוכת
How it connects
The Torah commands that the curtain in the Mishkan separate the Holy from the Holy of Holies. The Alter Rebbe takes this curtain as the model of the screen through which every world receives its light from the one above.our note
The source
Exodus 26:33שמות כ״ו:ל״גSefaria (opens in a new tab)32וְנָתַתָּה אֹתָהּ עַל־אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל־אַרְבָּעָה אַדְנֵי־כָסֶף: 33וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים: 34וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים:
32… pillars of acacia overlaid with gold, their hooks being of gold, upon four sockets of silver. 33And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy. 34And thou shalt put the ark-cover upon the ark of the testimony in the most holy place.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וend of p. 55 and on
Our explanationThis version explains the idea of the screen at greater length.
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהLech Lecha, 715a
Our explanationIt explains why this verse belongs here: everything in the world was in the Mishkan; in the world, “let there be a firmament, and let it separate between water and water,” and in the Mishkan, “the curtain shall separate for you.”
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
שמות כו, לג. בסה״מ תקס״ו ס״ע נה ואילך מבאר יותר באריכות בענין המסך. באוה״ת כאן תשטו, א מבאר שייכות פסוק זה לכאן ”כי הנה איתא שכל מה שיש בעולם היה במשכן בעולם יהי רקיע ויהי מבדיל בין מים למים, ובמשכן והבדילה הפרוכת לכם” ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 13
On the words
ששם הי׳ גילוי השכינה
How it connects
The Siddur's explanation of Tanya chapter 52 discusses the revelation of the Shechinah in the Holy of Holies.our note
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חייםmaamar “Biur L'mah SheKasuv B'Sefer Shel Beinonim, Perek 52”
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby 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
ע׳ בסידור בד״ה ביאור למ״ש בסש״ב פנ״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 14
On the words
מפסיק בין כל עולם כו׳
How it connects
Quoted in the note: by passing through a partition the flow changes into a newly made “something” that did not exist before, and the flow before the partition is called “nothing” relative to it.our note
Where the note points
Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וp. 55 and on
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
בסה״מ תקס״ו מפרש ”שע״י שעברה דרך פרסא נשתנה למהות יש מחודש מה שלא היה מקדם שבחי׳ השפע שקודם הפרסא נק׳ לגבי בחי אין”. ע״ש בארוכה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
The offspring light ¶2
2וזהו ענין המחדש בטובו שהתהוות מאין ליש הוא ע״י חדוש דהיינו ע״י מסך ופרסא נעשה אור חדש אור של תולדה1 ואין זה ממהות אור הראשון2 וכשיורד ומשתלשל נעשה עוד פרסא עד שנתהוה גשמיות ממש:3
And this is the meaning of “Who in His goodness renews”: the coming into being from nothing to something is through renewal. That is, through a screen and partition a new light comes to be, a light that is an offspring, and it is not of the essence of the first light. And as it descends and devolves further, there comes to be yet another partition, until actual physicality comes into being.
This is why the blessing speaks of “renewal”: when light passes through a partition, what comes out on the other side is not the original light made smaller but a new light born from it, as a child is distinct from its parent. Each further partition produces yet another new light, until physical matter comes into being.
The paragraph explains the daily “renewal” of creation: every partition gives birth to a new, derivative light, and a series of partitions leads down to the physical.
The Kehot note gives the reason the light is called “new”: the partition changes it from what it was before, so relative to the light above the partition it is something new. In Torah Ohr, Vayera, the same idea is illustrated by a teacher's parable, from which a new insight is born in the student.
Marei mekomos
- 1
On the words
אור חדש אור של תולדה
How it connects
There Beriah is called “something from nothing” because its light comes through the parsa as an “offspring light,” newly born like the insight a student gains from his teacher's parable.our note
Where the note points
Torah Ohrתורה אורbelow, 14c (Vayera)
מן המשל ומתחדש שם בחי׳ חכ׳ ג״כ. ולכן נק׳ בריאה ג״כ יש מאין לפי שהיא מבחי׳ פרסא שהי׳ אור של תולדה דהיינו שנולד ונתחדש אור חכמה בבריאה כמו עד״מ השכל שמתחדש אצל התלמיד מן המשל שאמר לו שהמשל הוא בענין אחר והוא מבין מזה דעת רבו והרי שכל זה הוא חדש אצלו שמתחדש ע״י המשל. וכך אור זה דבריאה הוא אור חדש שמתחדש ע״י הפרסא. והנה המשכיל יבין שהתעלמות השכל של הרב בדרך המשל שאומר להתלמיד הוא שכל חכמתו בעצמות׳ הוא מלובש במשל זה ולא בכח לבד אלא בפו״מ. רק לפי שהענין שהחכמה מלובשת בו הוא שלא מענין השכלת חכמתו בעצמו אלא יצא ללמד שלא כענינו לכך השכלת הרב בענין שמרמז בו אין ההשכלה ההיא נראית ונגלית להתלמיד אלא עפ״י המשל שהוא ענין אחר וממנו מתחדש לו השכל עד שנק׳ …
Now this parable is drawn from other matters, not from the matter of the idea he wishes to teach, only because in it and through it the idea will be understood; therefore he screens it off with other matters. And this is the matter of the parsa that separates between Atzilus and Beriah: it is the level of a dividing screen, to speak of other matters, not of the matter of Atzilus; for there wisdom is of another manner and another nature, not comparable to the manner and nature of wisdom in the World of Beriah, and Beriah has no capacity to receive the illumination of wisdom as it is in Atzilus; only, through the separating parsa, there will be an illumination of the level of wisdom in Beriah too, according to its temperament and character, so that the idea may be understood by the student from the parable, and a level of wisdom is newly generated there too.
Our explanationThe parable hides the teacher's wisdom, yet from it a new understanding is born in the student.
Read it hereSiddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145b
Our explanationThe Siddur version uses the same phrase, “offspring light.”
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5569ספר המאמרים תקס״טp. 3
Our explanationA parallel use of the “offspring light” explanation.
Look for it in the Lubavitch Library (opens in a new tab)Biurei HaZohar, by the Mitteler Rebbeביאורי הזהר17a
Our explanationAnother place where the partition's light is called an “offspring light.”
Look for it in the Lubavitch Library (opens in a new tab)Maamarim of 5663, end of the Rosh Hashanah maamarסיום ר״ה תרס״גend of the Rosh Hashanah maamar, 5663
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וp. 61
Our explanationA variant: that transcript says the flow from the Holy of Holies must pass by way of the curtain, without the term “offspring light,” though the explanation there on p. 61 does mention it.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby 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 לקמן יד, ג. סידור קמה ב. סה״מ תקס״ט ע׳ ג. ביאוה״ז לאדהאמ״צ יז, א. סיום ר״ה תרס״ג.
ביאור זה שנק׳ אור של תולדה מצויין ריבוי פעמים בדא״ח לכאן. וכן הלשון בסידור קמה, ב. אבל בסה״מ תקס״ו כתב המניח הרה״ק ר׳ משה בן אדה״ז שהמשכת השפע דזיו השכינה ב״ה מהיכל ק״ק מצטרך להיות דרך מעביר הפרוכת” אבל לקמן בהביאור שם ע׳ סא מזכיר ענין ”אור של תולדה”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
ואין זה ממהות אור הראשון
How it connects
The Tzemach Tzedek's glosses discuss why the light after the partition is not of the essence of the first light.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהBereishis vol. 4, 718a
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaErchim Chabadספר הערכים חב״דvol. 3, col. 386, note 6
Our explanationIt suggests the light is called “new” because the partition changes it from what it was, so it is new compared with the light before the partition.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת בראשית כרך ד תשיח, א. ובספר הערכים-חב״ד כרך ג טור שפו הערה 6 שלכאורה הכוונה הוא שהטעם על מה שהאור הנמשך ע״י הפרסא נקרא ”אור חדש” הוא לפי שע״י הפרסא משתנה האור מכמו שהי׳ קודם וממילא הוא חידוש לגבי האור שלפני הפרסא, ע״ש.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
פרסא עד שנתהוה גשמיות ממש
How it connects
The purpose of the partition is to let Beriah, Yetzirah and Asiyah receive the light at all.our note
Where the note points
Sefer HaMaamarim 5639 (transcript by the Rebbe Rashab)ספר המאמרים תרל״טvol. 1, p. 179
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ענין הפרסא הוא כדי שבי״ע יהי׳ ביכולת לקבל האור. ראה סה״מ תרל״ט ח״א ע׳ קעט בהנחת כ״ק מהורש״ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Holy and mundane ¶3
However, there are several kinds of separating screens. For there is another level, [of which] we say at the close of Shabbos, “Who separates between holy and mundane.”
Now a distinction. The screens described so far separate levels within holiness; the havdalah blessing names a different kind, the separation between holy and mundane.
שהוא מסך מבדיל גמור ואינו דומה לפרסא שמפסיק בין הקודש לקדה״ק שזהו דרך השתלשלות אותו אור עצמו שנתגשם
This is a complete separating screen, and it is unlike the partition that interrupts between the Holy and the Holy of Holies, for that is the way of the chain of descent (hishtalshelus) of that very same light, as it becomes more material,
The curtain between the Holy and the Holy of Holies lets the same light come down and grow coarser. What lies beyond it is still that light, only in a lesser form.
וגם לאחר הפרסא הוא קודש (וע״ד שמבדילין במ״ש ליו״ט המבדיל בין קדש לקדש) משא״כ בין קדש לחול הוא מסך שמעלים ומסתיר האור עד שנעשה נפרד ממש
and even after the partition it is holy (in the manner that at the close of Shabbos into Yom Tov we say the separation, “Who separates between holy and holy”). Not so between holy and mundane: that is a screen which hides and conceals the light until [what is beyond it] becomes actually separate,
That is why what lies past such a partition is still holy, as the havdalah said when Yom Tov follows Shabbos separates “holy from holy.” The screen between holy and mundane hides the light so completely that what is below it experiences itself as a separate existence.
כמו היכלות החיצונים4 המגביהים א״ע לומר לי יאורי5 כו׳ אלא שואתה מחיה את כולם6 וקרו ליה אלהא דאלהיא7 ואינן כופרים ממש
like the outer chambers, which exalt themselves to say, “My river is mine,” etc., only that “You give life to them all,” and they call Him “the G‑d of gods,” and they are not outright deniers.
The “outer chambers” are the realms outside holiness, which the Siddur version explains as the seventy heavenly ministers of the nations. They exalt themselves as self-made, like Pharaoh's boast “My river is mine,” yet G‑d gives them life, and the Talmud says they call Him “G‑d of gods”: they concede a supreme G‑d and do not deny Him outright.
וזהו הודו לאלקי האלקי׳8 כל״ח שלעולם חסדו והשפעתו מעולם ועד עולם עד שהוא בבחי׳ אלקי האלקים במקום ההעלם וההסתר והחושך ועל מסך מבדיל זה נאמר אלביש שמים קדרות9 וכו׳:
And this is [the meaning of] “Give thanks to the G‑d of the gods, for His kindness is le'olam (forever)”: that His kindness and His flow [extend] from world to world, until He is at the level of “G‑d of the gods” in the place of hiddenness, concealment and darkness. And of this separating screen it is said, “I clothe the heavens in blackness,” etc.
The Alter Rebbe reads “His kindness is le'olam” as “to the worlds”: G‑d's kindness reaches from world to world, even into the deepest concealment, where He is known only as the G‑d above their gods. This thick covering is the screen of Isaiah's “I clothe the heavens in blackness.”
The paragraph distinguishes two kinds of screen: the partition within holiness, through which the same light descends, and the screen between holy and mundane, which hides so thoroughly that realms come to feel independent of G‑d, even while He sustains them.
The Siddur, quoted in the Kehot note, says the sackcloth of this verse is made of hides, not woven cloth, a denser covering, so that the seventy ministers become so separate that they intend to rebel. The Tzemach Tzedek, citing the Yefeh Anaf commentary on the Midrash, links this garment with the lament “we have not seen our signs.”
Marei mekomos
- 1
On the words
אך יש כמה מיני מסכים המבדילין
How it connects
It states that the partition is only a separation “between holy and holy,” since after the partition it is still holy, which is why the text now turns to the separation between holy and mundane.our note
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145b
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהLech Lecha, 715b
Our explanationThe same point: the partition separates only holy from holy, and this leads to the discussion of holy and mundane.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 145b
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
בסידור קמה, ב ובאוה״ת כאן תשטו, ב מבאר ”מ״מ הוא רק הבדלה בין קודש לקודש שגם אחר הפרסא הוא קודש” וע״ז בא הביאור מענין המבדיל בין קודש לחול.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
עוד בחינה שאומרים במוצאי שבת
How it connects
A parallel discussion of the havdalah between holy and mundane, in the context of circumcision.our note
Where the note points
Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיךMitzvas Milah, 7b
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה דרך מצותיך מצות מילה ז, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
How it connects
The prophet says the kohanim will teach the people “between holy and mundane.” The Alter Rebbe uses the same pair, as said in havdalah, for the screen that separates holiness from the mundane.our note
The source
Ezekiel 44:23יחזקאל מ״ד:כ״גSefaria (opens in a new tab)22וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ: 23וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם: 24וְעַל־רִיב הֵמָּה יַעַמְדוּ לְמִשְׁפָּט בְּמִשְׁפָּטַי יִשְׁפְּטוּהוּ וְאֶת־תּוֹרֹתַי וְאֶת־חֻקֹּתַי בְּכׇל־מוֹעֲדַי יִשְׁמֹרוּ וְאֶת־שַׁבְּתוֹתַי יְקַדֵּשׁוּ:
22… seed of the house of Israel, or a widow that is the widow of a priest. 23And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean. 24And in a controversy they shall stand to judge; according to Mine ordinances shall they judge …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 4
On the words
כמו היכלות החיצונים
How it connects
It explains the outer chambers as the seventy heavenly ministers of the nations.our note
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145c
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 510
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
בסידור קמה, ג מבאר הענין בע׳ שרים.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
לי יאורי
How it connects
Pharaoh, the great crocodile of the Nile, boasts “My river is mine, and I made myself.” It is the classic image of a power that sees itself as independent of G‑d.our note
The source
Ezekiel 29:3יחזקאל כ״ט:ג׳Sefaria (opens in a new tab)2בֶּן־אָדָם שִׂים פָּנֶיךָ עַל־פַּרְעֹה מֶלֶךְ מִצְרָיִם וְהִנָּבֵא עָלָיו וְעַל־מִצְרַיִם כֻּלָּהּ: 3דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹ־נָי ה׳ הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי: 4וְנָתַתִּי חַחִים בִּלְחָיֶיךָ וְהִדְבַּקְתִּי דְגַת־יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ וְהַעֲלִיתִיךָ מִתּוֹךְ יְאֹרֶיךָ וְאֵת כׇּל־דְּגַת יְאֹרֶיךָ בְּקַשְׂקְשֹׂתֶיךָ תִּדְבָּק:
2… set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt; 3speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself. 4And I will put hooks in thy jaws, and I will cause the fish of thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
יחזקאל כט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
ואתה מחי׳ את כולם
How it connects
“You give life to them all”: G‑d sustains everything, even the realms that deny their dependence on Him.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.
- 7
On the words
וקרו לי׳ אלהא דאלהיא
How it connects
The Talmud says that the nations call G‑d “the G‑d of gods”: they acknowledge Him as supreme while serving intermediaries. Hence these realms are concealed, but not in outright denial.our note
The source
Menachot 110a:5–6מנחות ק״י א:ה׳-ו׳Sefaria (opens in a new tab)איתיביה רב שימי בר חייא לרב (מלאכי א, יא) ממזרח שמש ועד מבואו גדול שמי בגוים ובכל מקום מוקטר מוגש לשמי ומנחה טהורה אמר ליה שימי את דקרו ליה אלהא דאלהא בכל מקום מוקטר מוגש לשמי בכל מקום סלקא דעתך אמר רבי שמואל בר נחמני אמר ר' יונתן אלו תלמידי חכמים העוסקים בתורה בכל מקום מעלה אני עליהן כאילו מקטירין ומגישין לשמי
Hebrew: Wikisource Talmud Bavli (CC-BY-SA) · via Sefaria
Kehot’s note
מנחות קי, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 8
On the words
הודו לאלקי האלקי׳
How it connects
“Give thanks to the G‑d of the gods, for His kindness is forever.” The Alter Rebbe reads “forever” (le'olam) as “to the worlds”: His kindness reaches even the places where He is known only as the G‑d of gods.our note
The source
Psalms 136:2תהילים קל״ו:ב׳Sefaria (opens in a new tab)1הוֹדוּ לַה׳ כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ: 2הוֹדוּ לֵאלֹקֵי הָאֱלֹקִים כִּי לְעוֹלָם חַסְדּוֹ: 3הוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים כִּי לְעוֹלָם חַסְדּוֹ:
1O give thanks unto the LORD, for He is good, For His mercy endureth for ever. . 2O give thanks unto the God of gods, For His mercy endureth for ever. 3O give thanks unto the Lord of lords, For His mercy endureth for ever.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קלו, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 9
On the words
אלביש שמים קדרות
How it connects
“I clothe the heavens in blackness, and make sackcloth their covering.” Here it describes the screen that fully conceals the light between holy and mundane.our note
The source
Isaiah 50:3ישעיהו נ׳:ג׳Sefaria (opens in a new tab)2… וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא: 3אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם: 4אֲדֹ־נָי ה׳ נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים:
2… rivers a wilderness; Their fish become foul, because there is no water, And die for thirst. 3I clothe the heavens with blackness, And I make sackcloth their covering. 4The Lord GOD hath given me The tongue of them that are taught, That I should …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145c
Our explanationQuoted in the note: the sackcloth is made of hides, not cloth, so the seventy ministers are so separate that they intend to rebel against Him.
Look for it in the Lubavitch Library (opens in a new tab)Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וp. 57
Our explanationA textual variant: that version does not bring this verse.
Look for it in the Lubavitch Library (opens in a new tab)Manuscript notebook of the Tzemach Tzedek (Vayikra)בוך ויקרא בשלימות, כתב יד הצמח צדק12a
Our explanationCiting the Zohar, the Midrash at the opening of Eichah and the Yefeh Anaf commentary, the Tzemach Tzedek notes that because of this garment “we have not seen our signs.”
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 145c
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
ישעי׳ נ, ג. בסידור קמה, ג ”שק הוא מרצופים של עור ולא של בגד . . ע״כ יהיו הע׳ שרים בבחי׳ נפרד כ״כ עד שמתכוונין למרוד בו”. [בסה״מ תקס״ו ע׳ נז אינו מביא פסוק זה].
ועי׳ מזה בזח״א וישב דקפ״ה ע״א ובזח״מ שם ובמד״ר תחלת איכה וכ׳ היפ״ע שמחמת זה הלבוש נמשך אותותינו לא ראינו כו׳ (כ״ק אדמו״ר הצ״צ בבוך ויקרא בשלימות דף יב, א).
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
The working week ¶4
Now, within this level of the mundane there are two levels. The first: the completely mundane, the chambers of Nogah, which call Him “the G‑d of gods,” as mentioned above.
The mundane itself has two levels. The first is the wholly mundane: the “chambers of Nogah,” the realm of kelipas nogah (the translucent husk that mixes good with bad), which, as said, acknowledge G‑d only from afar as “G‑d of gods.”
הב׳ הוא בחי׳ חולין שנעשו על טהרת הקדש חולו של מועד דהיינו שנמשך הארה מקדושה בחי׳ בטול גם בהחול וכמו ע״י שמירת שבת יש הארה בששת ימי החול מבחי׳ קדושת השבת.
The second is the level of “mundane things prepared in the purity of the holy,” [such as] the mundane days of the festival (chol hamoed). That is, an illumination from holiness, the level of self-nullification (bittul), is drawn even into the mundane; just as through keeping Shabbos there is an illumination in the six weekdays from the level of the holiness of Shabbos:
The second is the mundane permeated with holiness. The phrase comes from halachah: ordinary food handled with the purity rules of sacred food. Chol hamoed, the working days of a festival, is the model: days of work that still carry the festival's holiness, just as Shabbos shines into the days of the week.
ג׳ ימים הראשונים משבת שעברה וג׳ ימים אחרונים משבת הבא וזה נמשך לישראל בששת ימי המעשה2 מקדושת שבת להיות כל מעשיהם בחול
the first three days from the Shabbos that has passed, and the last three days from the coming Shabbos. And this is drawn to the Jewish people in the six workdays from the holiness of Shabbos, so that all their deeds in the mundane should be
The week is split in two: Sunday to Tuesday draw from the Shabbos just past, Wednesday to Friday from the Shabbos to come. In this way a Jew's weekday activity itself can carry holiness.
ע״ד חולין שנעשו עטה״ק (וזהו ענין הבדלה במו״ש ברוך המבדיל כו׳ הברכה היא המשכה שיהיו החולין נעשי׳ עטה״ק)3 וע״ז נאמר ששת ימים תעשה מעשיך4 וכו׳
in the manner of “mundane things prepared in the purity of the holy.” (And this is the meaning of havdalah at the close of Shabbos, “Blessed … Who separates,” etc.: the blessing is a drawing down, that the mundane things be prepared in the purity of the holy.) And of this it is said, “Six days you shall do your work,” etc.
So havdalah is not only a separation but a blessing, and in Chassidus a blessing means a drawing down: it draws holiness into the week so that the working days become “prepared in the purity of the holy.” The verse “Six days you shall do your work” is read as the charge to do this.
וצריך להיות ששת ימי המעשה דוקא ע״י ההעלם ומסך (המבדיל בין קדש לחול) שאל״כ היה בטול ממש
And the six workdays must be specifically through the concealment and the screen (that separates between holy and mundane), for otherwise there would be actual self-nullification,
Yet the working days must stay veiled, with the screen in place. Otherwise the holiness would overwhelm them into complete self-nullification, and no work could be done.
וכמו ענין תפלת שמו״ע בהשתחוואו׳ וכמו שא״א להרים יד לפני המלך כו׳ ומאן דמחוי במחוג קמי מלכא5 כו׳.
as in the matter of the Shemoneh Esreh prayer with its bowings, and just as it is impossible to raise a hand before the king, etc., and “one who gestures with a finger before the king,” etc.
Compare the Shemoneh Esreh, where one stands and bows before G‑d as before a king: in such a presence one may not raise a hand or even point a finger. Full revelation leaves no room for action.
ובאמת כתי׳ יגיע כפיך כי תאכל6 ע״י ל״ט מלאכות הזורע והחורש והקוצר כו׳ דהיינו שע״י המעשה ממשיך הוי״ה חדשה והתהוות דבר חדש להיות המחדש בטובו מעשה בראשית דוקא וזהו אשר ברא אלקים לעשות.
And in truth it is written, “When you eat the toil of your hands,” through the thirty-nine labors, sowing, plowing, reaping, etc. That is, through the deed one draws down a new existence and the coming into being of a new thing, so that there be “Who in His goodness renews the work of creation” specifically. And this is [the meaning of] “which G‑d created to make.”
The Torah praises eating from the toil of one's hands, the thirty-nine categories of creative work, because through work a person brings something new into being, just as G‑d “renews” creation. That is the meaning of “which G‑d created to make”: G‑d created, and man's making completes it.
תורמוסין צריכין תקון להפוך מרירו למיתקו להיות מי שטרח7 בע״ש יאכל בשבת שיתעלה הכל בבחי׳ שבת
Lupines need perfecting, to turn their bitterness into sweetness, so that “one who toiled on the eve of Shabbos will eat on Shabbos,” that all be elevated into the level of Shabbos.
Back to the Midrash's lupines: the world's bitterness is sweetened through human work, as the Talmud says that only one who prepared on Friday eats on Shabbos. The weekday effort is what is finally lifted up into Shabbos.
כי שבת היא מנוחה בחי׳ בטול כמו שמו״ע וא״א להיות כולו שבת כמו כולו שמו״ע רק תחלה להיות ימי החול כו׳.
For Shabbos is rest, the level of self-nullification, like the Shemoneh Esreh; and it is impossible for it to be all Shabbos, just as [it cannot be] all Shemoneh Esreh; rather, first there must be the weekdays, etc.
Shabbos is rest, a state of self-nullification like the Shemoneh Esreh, and life cannot consist only of that. The weekdays, with their concealment, must come first, and then they are raised up.
The paragraph divides the mundane into the wholly mundane and the mundane that holiness permeates. The Jewish working week is the second kind: through its labor man renews and perfects creation, preparing it to rise into Shabbos.
The Kehot note points to the Siddur and Derech Mitzvosecha, which ask how “Six days you shall do your work” can be a command to do physical labor. The answer implied here is that the labor itself perfects creation, sweetening the “lupines” of the world.
Marei mekomos
- 1
On the words
היכלות דנוגה
How it connects
It discusses the chambers of Nogah in the name of a gloss by Rabbi Chaim Vital.our note
Where the note points
Mikdash Melech, commentary on the Zoharמקדש מלךon Zohar 2:227a, citing a gloss of Rabbi Chaim Vital
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה מק״מ לזח״ב דף רכז, א בשם נ״ב מהרח״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
How it connects
Ezekiel speaks of the gate of the inner court that is shut “the six working days” and opened on Shabbos. The same phrase describes the weekdays, whose holiness stays veiled until Shabbos.our note
The source
Ezekiel 46:1יחזקאל מ״ו:א׳Sefaria (opens in a new tab)1כֹּה־אָמַר אֲדֹ־נָי ה׳ שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ: 2וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר …
1Thus saith the Lord GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened. 2And the prince shall enter by the way of the porch of the gate without, and …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
- 3
On the words
ברוך המבדיל . . שיהיו החולין נעשי׳ עטה״ק
How it connects
It reads the havdalah blessing “Blessed are You… Who separates” as saying that the separation makes refinement (birur) possible.our note
Where the note points
Sefer HaMaamarim 5700, maamar “Vayakem Eidus B'Yaakov”ספר המאמרים ת״ש, ד״ה ויקם עדות ביעקבp. 57
Our explanationThis fits the reading here of havdalah as a drawing down into the week.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
להעיר מספר המאמרים ת״ש ד״ה ויקם עדות ביעקב ע׳ 57: ברוך אתה המבדיל . . כי אפשר לברר.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
ששת ימים תעשה מעשיך
How it connects
“Six days you shall do your work, and on the seventh day you shall rest.” The Alter Rebbe reads it as a charge to make the working days holy, within the concealment the week requires.our note
The source
Exodus 23:12שמות כ״ג:י״בSefaria (opens in a new tab)11וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ: 12שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן־אֲמָתְךָ וְהַגֵּר: 13וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹקִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ:
11… field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. 12Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed. 13And in all things that I have said unto you take ye heed; and make no …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Where the note points
Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חיים145d
Our explanationIt explains the wording “you shall do your work”: how can doing physical work be a commandment?
Look for it in the Lubavitch Library (opens in a new tab)Derech Mitzvosecha, by the Tzemach Tzedekדרך מצותיך8a
Our explanationThe same question, how physical work can be a commandment, is explained there. The note adds that this explanation is also absent from Sefer HaMaamarim 5566.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby the Alter Rebbe · p. 145d
The Alter Rebbe’s siddur with his Chassidic discourses on the prayers.
Find it in the Lubavitch Library (opens in a new tab)Maamarei Admur HaZaken 5566מאמרי אדה״ז תקס״וby the Alter Rebbe
The Alter Rebbe’s maamarim of that year, as transcribed (hanachos) by his students.
Find it in the Lubavitch Library (opens in a new tab)Kehot’s note
שמות כג, יב. בסידור קמה, ד ובדרך מצותיך ח, א מבאר ענין הציווי בזה באמרו ”תעשה מעשיך” מה זו מצוה לעבוד עבודה גשמית. ביאור זה ליתא גם בסה״מ תקס״ו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
ומאן דמחוי במחוג קמי מלכא
How it connects
The Talmud uses the image of one who gestures with a finger before the king for improper conduct in the royal presence. Here it shows that in full revelation of the King no action is possible.our note
The source
Pesachim 57bפסחים נ״ז בSefaria (opens in a new tab)Chagigah 5b:4חגיגה ה׳ ב:ד׳Sefaria (opens in a new tab)אֲמַרוּ לֵקהּ לְהָהוּא מִינָא: מַאי אַחְוִיית לֵקהּ? עַמָּא דְּאַהְדְּרִינְהוּ מָרֵיהּ מִינֵּיהּ. וּמַאי אַחְוִי לָךְ? לָא יָדַעְנָא. אֲמַרוּ: גַּבְרָא דְּלָא יָדַע מַאי מַחְווּ לֵקהּ, בְּמָחוֹג יַחְוֵי קַמֵּי מַלְכָּא?! אַפְּקוּהוּ וְקַטְלוּהוּ.
They said to that [Christian] heretic, What did you show him? "A people whose Master had turned away His face from them." And what did he show you? I don't know. They said, A man who does not know what he is shown by a signal, shall he [interpret] signals before a king? They took him out and executed him.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Kehot’s note
פסחים נז, ב. חגיגה ה, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
יגיע כפיך כי תאכל
How it connects
“When you eat the toil of your hands, you will be happy and it will be well with you.” The Alter Rebbe sees in human labor a new act of creation that completes G‑d's work.our note
The source
Psalms 128:2תהילים קכ״ח:ב׳Sefaria (opens in a new tab)1שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כׇּל־יְרֵא ה׳ הַהֹלֵךְ בִּדְרָכָיו: 2יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ: 3אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה בְּיַרְכְּתֵי בֵיתֶךָ בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים סָבִיב לְשֻׁלְחָנֶךָ:
1A Song of Ascents. Happy is every one that feareth the LORD, That walketh in His ways. 2When thou eatest the labour of thy hands, Happy shalt thou be, and it shall be well with thee. 3Thy wife shall be as a fruitful vine, in the innermost parts of thy house; Thy …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
תהלים קכח, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
מי שטרח בערב שבת
How it connects
“One who toiled on the eve of Shabbos will eat on Shabbos”: in the Talmud, a parable for this world and the World to Come. Here it teaches that the weekdays' work is what is raised up into Shabbos.our note
The source
Avodah Zarah 3a:10עבודה זרה ג׳ א:י׳Sefaria (opens in a new tab)אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תְּנֶהָ לָנוּ מֵרֹאשׁ וְנַעֲשֶׂנָּה. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: שׁוֹטִים שֶׁבָּעוֹלָם! מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת, מִי שֶׁלֹּא טָרַח בְּעֶרֶב שַׁבָּת מֵהֵיכָן יֹאכַל בְּשַׁבָּת? אֶלָּא אַף עַל פִּי כֵן, מִצְוָה קַלָּה יֵשׁ לִי וְסוּכָּה שְׁמָהּ, לְכוּ וַעֲשׂוּ אוֹתָהּ.
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · via Sefaria
Kehot’s note
ע״ז ג, א.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Avram becomes Avraham ¶5–7
5ותקון זה הוא ג״כ בחי׳ המילה כי עד שלא נימול אברהם היה שמו אברם אב הוא בחי׳ ראשית הגילוי יש מאין
And this perfecting is also the aspect of circumcision. For until Avraham was circumcised his name was Avram. “Av” (father) is the level of the first revelation of something from nothing,
Circumcision is the same kind of perfecting. Before it, Avraham was called Avram, and “Av” (father) stands for the source of all flow, the first revelation of something from nothing.
שהוא מקור ההשפעה נק׳ בשם אב1 והיה בבחי׳ רם על כל גוים כו׳ מפני שהיה ע״י מסך.
which, being the source of the flow, is called by the name “father.” And it was in the state of “ram” (exalted), “high above all nations,” etc., because it was through a screen.
“Ram” (exalted) describes that source as it stands above the world, “high above all nations,” because it came through a screen and stayed hidden from them.
The paragraph applies the idea to Avram's first name: “Av-ram” is the source of the flow, which stays lofty and hidden behind a screen.
Marei mekomos
- 1
On the words
נק׳ בשם אב והי׳ בבחי׳ רם
How it connects
A further discussion of the name Avram as “father” and “exalted.”our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהBereishis vol. 4, Lech Lecha, 689b
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
ראה אוה״ת בראשית כרך ד פ׳ לך לך תרפט, ב.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
6וע״י המילה נק׳ אברהם אב המון גוים להוסיף התכללות ניצוצות כי להיות ההארה בגלוי גמור עד שיתקרב הניצוץ ליכלל תחת כנפי השכינה הוא ע״י המילה כי מילה אותיות מל123 י״ה הם חו״ב.
And through the circumcision he was called Avraham, “father of a multitude of nations,” to add the inclusion of sparks. For the illumination to be in complete revelation, until the spark draws near to be included under the wings of the Shechinah, is through circumcision. For milah (circumcision) is the letters mal [and] Yud-Hei, which are Chochmah and Binah.
With the added hei he becomes “father of a multitude of nations”: his influence now reaches outward to gather the sparks of holiness among the nations, until they come “under the wings of the Shechinah,” the phrase used for one who joins the Jewish people. The word milah (מילה) divides into mal (מל) and the letters Yud-Hei, which stand for Chochmah and Binah.
ומל הוא ל׳ התגלות4 כי מל מלשון ממללא שהדבור הוא המגלה את החכמה להיות החכמה יוצאת מכח אל הפועל ומההעל׳ אל הגילוי
And “mal” is a term of revelation, for “mal” is from the word “memalela” (speaks), for speech is what reveals the wisdom, so that the wisdom goes out from potential to actual, and from concealment to revelation.
“Mal” is related to the Aramaic “memalela,” speaks. Speech brings hidden wisdom into the open, so circumcision means the revealing of Chochmah and Binah.
ולכן לע״ל דכתי׳ אז אהפך אל עמים5 שפה ברורה כתי׳ וראו כל בשר יחדיו6 כי פי ה׳ דבר מחמת שיהי׳ גילוי בחי׳ דבור התגלות אלקות7 התגלות חכמה:
And therefore, in the Time to Come, of which it is written, “Then I will turn to the peoples a clear language,” it is written, “And all flesh together shall see that the mouth of Havayah has spoken”: because there will be the revelation of the level of speech, the revelation of G‑dliness, the revelation of Chochmah.
The prophets foretell that in the Time to Come the peoples will have a “clear language” and “all flesh” will see that G‑d has spoken. That is the full revelation of divine speech, which is the revelation of G‑dliness and of Chochmah.
Circumcision adds the hei and reveals what was hidden: Chochmah and Binah come into the open through “speech,” reaching even the sparks among the nations, a revelation to be completed in the Time to Come.
The Kehot notes trace the division of milah into mal and Yud-Hei to the Arizal (Etz Chaim and Ta'amei HaMitzvos, Lech Lecha) and to the Tikkunei Zohar as cited in Sefer HaMaamarim 5633. Likkutei Torah, Pinchas quotes this very passage.
Marei mekomos
- 1
On the words
מילה אותיות מל י״ה
How it connects
The passage there discusses how the “higher earth,” Malchus, reveals the power of bringing things into being from nothing each day, and it cites this maamar for mal Yud-Hei.our note
Where the note points
Likkutei Torahלקוטי תורהPinchas 79c
מגלה כח הצומח אשר בקרבה בכל יום להוציא מיני צמחים כן הארץ העליונה מגלה כח ההתהוות אשר בה לבריאה ולהתהוות יש מאין. ובזה נתהוה מלאכים בכל יום שיאמרו שירה ויתבטלו למקורם והם הנקראים דשא (וכמ״ש בזהר בפ׳ בראשית ד׳ י״ט ע״א ובמק״מ שם ובפ׳ תרומה דקע״א ע״א. ועיין פ׳ פינחס דרי״ז ע״א ע״פ מצמיח חציר כו׳ ועמ״ש במ״א ע״פ כשעירים עלי דשא). לכן אנו אומרים בכל ערב שבת הבו לה׳ בני אלים בני אלהים המה המלאכים שנבראו מששת ימי בראשית אבל בני אלים הם המלאכים שנתהוו בכל יום מבחי׳ ה׳ אחרונה חכמה תתאה מלכות דאצילות. ופי׳ אלים לשון כח כמו ואת אילי הארץ כי בני אלים הם מלאכים דעשייה כמ״ש בפע״ח. וע״י המלאכים דעשיה נמשך כל השפעות לעוה״ז הגשמי אין לך עשב שאין לו מזל כו׳ נמצא הם הכח וחיות …
Our explanationIt shows the same idea of revealing the hidden used in another context.
Open it on Sefaria (opens in a new tab)Etz Chaimעץ חייםby Rabbi Chaim Vital, from the Arizal
The central work of the Arizal’s Kabbalah, in gates (she’arim).
Kehot’s note
טעמי המצות ס״פ לך לך, ע״ח שער לג פ״ג. מובא בלקו״ת פינחס עט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
מילה אותיות מל י״ה
How it connects
It gives this division of the word milah in the name of Tikkunei Zohar, tikkun 22.our note
The source
Tikkunei Zohar, Tikkun 22 · 65b:4–5תקו״ז תיקון כבSefaria (opens in a new tab)שִׂימֵנִי כַחוֹתָם דָּא אוֹת בְּרִית מִילָה, וְאוֹת דְּיֹמִין טָבִין, דְּאִיהוּ רְשִׁימוּ דִשְׁמָא קַדִּישָׁא, כְּגַוְונָא דָא (שם ל יב), מִ י יַ עֲלֶה לָּ נוּ הַ שָּׁמַיְמָה, רֵישֵׁי אַתְוָון (נ"א תיבין) מִילָה, וְסוֹפִי אַתְוָון יהו"ה, מָאן דְּנָטִיר הַאי רְשִׁימוּ, כְּאִלּוּ נָטִיר שְׁמָא קַדִּישָׁא, וּמָאן דִּמְשַׁקֵּר בְּהַאי רְשִׁימוּ, כְּאִלּוּ מְשַׁקֵּר בִּשְׁמָא קַדִּישָׁא, דְּהַאי אִתְקְרֵי חוֹתָמָא דְגוּשְׁפַּנְקָא דְמַלְכָּא. דְּכָל בַּר נַשׁ דְּנָטִיר הַאי רְשִׁימוּ לְתַתָּא, דְאִיהוּ אוֹת בְּרִית, אוֹת שַׁבָּת, אוֹת תְּפִלִּין, אוֹת דְּיֹמִין טָבִין, אִיהוּ רָשִׁים וְחָקִיק לְעִילָא, וְנָהִיר …
Hebrew: Tikkunei Zohar - Vocalized (Public Domain) · via Sefaria
Where the note points
Sefer HaMaamarim 5633ספר המאמרים תרל״גvol. 2, p. 400
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהPinchas 79c
מגלה כח הצומח אשר בקרבה בכל יום להוציא מיני צמחים כן הארץ העליונה מגלה כח ההתהוות אשר בה לבריאה ולהתהוות יש מאין. ובזה נתהוה מלאכים בכל יום שיאמרו שירה ויתבטלו למקורם והם הנקראים דשא (וכמ״ש בזהר בפ׳ בראשית ד׳ י״ט ע״א ובמק״מ שם ובפ׳ תרומה דקע״א ע״א. ועיין פ׳ פינחס דרי״ז ע״א ע״פ מצמיח חציר כו׳ ועמ״ש במ״א ע״פ כשעירים עלי דשא). לכן אנו אומרים בכל ערב שבת הבו לה׳ בני אלים בני אלהים המה המלאכים שנבראו מששת ימי בראשית אבל בני אלים הם המלאכים שנתהוו בכל יום מבחי׳ ה׳ אחרונה חכמה תתאה מלכות דאצילות. ופי׳ אלים לשון כח כמו ואת אילי הארץ כי בני אלים הם מלאכים דעשייה כמ״ש בפע״ח. וע״י המלאכים דעשיה נמשך כל השפעות לעוה״ז הגשמי אין לך עשב שאין לו מזל כו׳ נמצא הם הכח וחיות …
Our explanationThe note repeats that Likkutei Torah, Pinchas refers to this passage.
Open it on Sefaria (opens in a new tab)Kehot’s note
בסה״מ תרל״ג ח״ב ע׳ ת בשם ת״ז תי׳ כב. טעמי המצות להאריז״ל פ׳ לך לך סוד מצות מילה ופריעה.
בלקו״ת פנחס עט, ג מציין לכאן.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
מילה אותיות מל י״ה
How it connects
The Kehot note cites the Arizal's Etz Chaim for dividing milah into mal and Yud-Hei. The Alter Rebbe uses it to show that circumcision reveals Chochmah and Binah.our note
The source
Sefer Etz Chaim 33:3עץ חיים ל״ג:ג׳Sefaria (opens in a new tab)… ונחזור לענין כי הנה על ידי המילה שהוא כריתת ערלה עדיין הע' אורות הנ"ל המגולין לא נתפשטו רק בב"ש תחתונים דת"ת ובנ"ה אבל עדיין לא נתפשטו ביסוד עצמו דז"א וזהו ענין ד' אותיות מילה פירוש מ"ל י"ה. כי מ"ל הם ע' אורות המגולין וי"ה הם בחי' שליש עליון המכוסה ולמטה בסוד פריעה נבאר למה נקרא י"ה וצריך המוהל לכוין לזה בכריתת הערלה שעי"ז יתגלו מ"ל אורות הנ"ל במקומם עד הוד ע"ד הנ"ל ויכוין באומרו על המילה שהוא מ"ל י"ה כמ"ש ענין י"ה למטה בענין הפריעה שהוא ג"כ פרע י"ה. ועתה נבאר מצות ברכת היין כמשארז"ל שמילה טעונה כוס ואע"פ שהיין בא לאחר הפריעה עכ"ז נבארו תחלה כדי שיובן היטב עם הנ"ל כי הנה אלו הע' האורות שהם גימטריא מ"ל אלו מגלין …
Hebrew: Sefer Etz Chaim (Public Domain) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
ומל הוא ל׳ התגלות
How it connects
The same Likkutei Torah passage quotes this explanation of “mal” as revelation, in its discussion of the higher earth revealing its hidden power to bring things into being.our note
Where the note points
Likkutei Torahלקוטי תורהPinchas 79c
מגלה כח הצומח אשר בקרבה בכל יום להוציא מיני צמחים כן הארץ העליונה מגלה כח ההתהוות אשר בה לבריאה ולהתהוות יש מאין. ובזה נתהוה מלאכים בכל יום שיאמרו שירה ויתבטלו למקורם והם הנקראים דשא (וכמ״ש בזהר בפ׳ בראשית ד׳ י״ט ע״א ובמק״מ שם ובפ׳ תרומה דקע״א ע״א. ועיין פ׳ פינחס דרי״ז ע״א ע״פ מצמיח חציר כו׳ ועמ״ש במ״א ע״פ כשעירים עלי דשא). לכן אנו אומרים בכל ערב שבת הבו לה׳ בני אלים בני אלהים המה המלאכים שנבראו מששת ימי בראשית אבל בני אלים הם המלאכים שנתהוו בכל יום מבחי׳ ה׳ אחרונה חכמה תתאה מלכות דאצילות. ופי׳ אלים לשון כח כמו ואת אילי הארץ כי בני אלים הם מלאכים דעשייה כמ״ש בפע״ח. וע״י המלאכים דעשיה נמשך כל השפעות לעוה״ז הגשמי אין לך עשב שאין לו מזל כו׳ נמצא הם הכח וחיות …
Open it on Sefaria (opens in a new tab)Kehot’s note
מובא בלקו״ת פינחס עט, ג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 5
On the words
אז אהפך אל עמים
How it connects
“For then I will turn to the peoples a clear language, that they all call on the Name of G‑d.” It describes the future revelation that reaches even the nations.our note
The source
Zephaniah 3:9צפניה ג׳:ט׳Sefaria (opens in a new tab)8… מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקׇבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כׇּל־הָאָרֶץ: 9כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה׳ לְעׇבְדוֹ שְׁכֶם אֶחָד: 10מֵעֵבֶר לְנַהֲרֵי־כוּשׁ עֲתָרַי בַּת־פּוּצַי יוֹבִלוּן מִנְחָתִי:
8… My fierce anger; For all the earth shall be devoured With the fire of My jealousy. 9For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent. 10From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
צפני׳ ג, ט.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 6
On the words
וראו כל בשר יחדיו
How it connects
“The glory of G‑d will be revealed, and all flesh together shall see that the mouth of G‑d has spoken.” In the Time to Come even physical flesh will perceive divine speech openly.our note
The source
Isaiah 40:5ישעיהו מ׳:ה׳Sefaria (opens in a new tab)4כׇּל־גֶּיא יִנָּשֵׂא וְכׇל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה: 5וְנִגְלָה כְּבוֹד ה׳ וְרָאוּ כׇל־בָּשָׂר יַחְדָּו כִּי פִּי ה׳ דִּבֵּר: 6קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כׇּל־הַבָּשָׂר חָצִיר וְכׇל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה:
4… be made low; and the rugged shall be made level, and the rough places a plain; 5And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’ 6Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
ישעי׳ מ, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 7
On the words
ולכן לע״ל . . מחמת שיהי׳ גילוי בחי׳ דבור התגלות אלקות
How it connects
It quotes this passage and adds that now, by contrast, we are in the state of “I was mute with silence,” as explained in Likkutei Torah, Tzav.our note
Where the note points
Or HaTorah, by the Tzemach Tzedekאור התורהNach, vol. 1, p. 100
Look for it in the Lubavitch Library (opens in a new tab)Likkutei Torahלקוטי תורהTzav, maamar “V'hayah Or HaLevanah,” chapter 1 · not yet checked
Our explanationCited through Or HaTorah: in the present the state is “I was mute with silence,” and speech will be fully revealed only in the future.
Look for it in the Lubavitch Library (opens in a new tab)Kehot’s note
מובא באוה״ת נ״ך כרך א ע׳ ק ומוסיף ע״ז ”וכמ״ש בלקו״ת פ׳ צו בד״ה והיה אור הלבנה פ״א שעכשיו הוא בחי׳ נאלמתי דומיה כו׳”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
7וגילוי זה למעלה הוא בבחי׳ חשמל עתים חשות1 דהיינו שלפעמים הוא בבחי׳ העלם סייג לחכמה שתיקה23 ועתים ממללות בחי׳ דבור וגילוי
And this revelation above is in the aspect of Chashmal: “at times silent” (chashos), that is, sometimes it is in the state of concealment, “a fence for wisdom is silence”; “and at times speaking” (memalelos), the level of speech and revelation.
The Talmud reads chashmal, the radiance in Ezekiel's vision, as “chash” (silent) and “mal” (speaking): at times silent, at times speaking. So revelation above alternates: sometimes held back in silence, “a fence for wisdom,” and sometimes expressed in speech.
וגם מל מלשון והוא ישב ממולי4 שהוא פי׳ נגדי כלומר דבר שנראה כאילו הוא לנוכח עיניו.
And also, “mal” is from the phrase “and he dwells opposite me” (mimuli), which is explained as “facing me”; that is to say, a thing that appears as though it is before one's eyes.
“Mal” also means “opposite,” as in Balak's words about Israel “dwelling opposite me.” Revelation means something set right before one's eyes, seen face to face.
The paragraph adds two more senses of “mal”: the alternation of silence and speech in the Chashmal, and “facing,” so that revelation is something seen before one's eyes.
The transcript in Sefer HaMaamarim 5566, quoted in the Kehot note, explains Chashmal as the “running and returning” of the angels: at times they are silent, in true self-nullification. This passage does not appear in the Siddur version.
Marei mekomos
- 1
On the words
בבחי׳ חשמל עתים חשות
How it connects
The Talmud explains chashmal as “at times silent, at times speaking.” The Alter Rebbe uses it for revelation that alternates between concealment and speech.our note
The source
Chagigah 13b:1–2חגיגה י״ג ב:א׳-ב׳Sefaria (opens in a new tab)חַיּוֹת אֵשׁ מְמַלְּלוֹת. בְּמַתְנִיתָא תָּנָא: עִתִּים חָשׁוֹת, עִתִּים מְמַלְּלוֹת. בְּשָׁעָה שֶׁהַדִּיבּוּר יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא — חָשׁוֹת, וּבְשָׁעָה שֶׁאֵין הַדִּיבּוּר יוֹצֵא מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא — מְמַלְּלוֹת. ״וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק״. מַאי ״רָצוֹא וָשׁוֹב״? אָמַר רַב יְהוּדָה: כְּאוּר הַיּוֹצֵא מִפִּי הַכִּבְשָׁן. מַאי ״כְּמַרְאֵה הַבָּזָק״? אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: כְּאוּר הַיּוֹצֵא מִבֵּין הַחֲרָסִים.
"Chayot (CHA) who are fire (SH) speaking (MAL)." In the Mishnayot, it is taught: "Sometimes, they are silent (CHASH); sometimes, they speak (MAL). At the time that words are coming from the mouth of the Holy One, Blessed be He, they are silent; and at the time that words are not coming from the mouth of the Holy One, Blessed be He, they speak." "(Ezekiel 1:14) And the Chayot [were] running and returning, like the appearance of a flash." What is "running and returning"? Rav Yehudah said: "Like the light that goes out of the mouth of the furnace." What is "Like the appearance of a flash"? Rabbi Yossi the son of Chanina said, "Like the light that goes out from between the potsherds."
Hebrew: William Davidson, Vocalized Aramaic (CC-BY-NC) · English: Sefaria Community Translation (CC0) · via Sefaria
Where the note points
Sefer HaMaamarim 5566 (transcript by Rabbi Moshe, son of the Alter Rebbe)ספר המאמרים תקס״וp. 60
Our explanationQuoted in the note: the Chashmal that Ezekiel saw means that the chayos (angels) run and return, at times silent in true self-nullification. The note adds that this is absent from the Siddur version.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby 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
חגיגה יג, ב. בסה״מ תקס״ו ע׳ ס ”ענין חשמל שראה יחזקאל הנביא ע״ה כדאמרי׳ בגמרא מאי חשמל תנא עתים חשות ועתים ממללות, פי׳ שהחיות רצוא ושוב . . שלפעמים הם חשות בבחי׳ ביטול האמיתי”. ענין זה ליתא בסידור.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
סייג לחכמה שתיקה
How it connects
Kehot’s marei makom for these words (its note is below).
Kehot’s note
אבות ג, יג.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
סייג לחכמה שתיקה
How it connects
Rabbi Akiva: “A fence for wisdom is silence.” Here it describes wisdom held back in concealment.our note
The source
Pirkei Avot 3:13משנה אבות ג׳:י״גSefaria (opens in a new tab)רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה:
Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.
Hebrew: Torat Emet 357 (Public Domain) · English: Mishnah Yomit by Dr. Joshua Kulp (CC-BY) · via Sefaria
Identified with the English translation and checked against Sefaria; not in Kehot’s notes.
- 4
On the words
והוא ישב ממולי
How it connects
Balak complains that the people of Israel “dwell opposite me.” The Alter Rebbe draws from “mimuli” the sense of “facing,” revelation before one's eyes.our note
The source
Numbers 22:5במדבר כ״ב:ה׳Sefaria (opens in a new tab)4… מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל אֶת־כׇּל־סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה וּבָלָק בֶּן־צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִוא: 5וַיִּשְׁלַח מַלְאָכִים אֶל־בִּלְעָם בֶּן־בְּעֹר פְּתוֹרָה אֲשֶׁר עַל־הַנָּהָר אֶרֶץ בְּנֵי־עַמּוֹ לִקְרֹא־לוֹ לֵאמֹר הִנֵּה עַם יָצָא מִמִּצְרַיִם הִנֵּה כִסָּה אֶת־עֵין הָאָרֶץ וְהוּא יֹשֵׁב מִמֻּלִי: 6וְעַתָּה לְכָה־נָּא אָרָה־לִּי אֶת־הָעָם הַזֶּה כִּי־עָצוּם הוּא מִמֶּנִּי אוּלַי אוּכַל נַכֶּה־בּוֹ וַאֲגָרְשֶׁנּוּ מִן־הָאָרֶץ כִּי יָדַעְתִּי אֵת …
4… grass of the field.’—And Balak the son of Zippor was king of Moab at that time.— 5And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying: ‘Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me. 6Come now therefore, I pray thee, curse me this people; for they are too mighty for …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר כב, ה.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Circumcision in man ¶8
And below, in the lower man (for it is written, “Let us make man in our image, after our likeness”), there is also a screen on the bestowing organ, which is in the state of “ram” (exalted).
The idea now comes down to man below, made “in G‑d's image,” so that his body mirrors the structure above. In him too there is a screen, the foreskin, over the organ through which life passes to the next generation; like the “ram” of Avram, the source of the flow is covered and hidden.
הנסתרות לה׳ אלקינו2 חו״ב והנגלות לנו ולבנינו שע״י המילה נעשה נגלות לנו ולבנינו שהגילוי אינו אלא בבחי׳ לבנינו שהוא בחי׳ הולדה כי
“The hidden things belong to Havayah our G‑d”: [these are] Chochmah and Binah; “and the revealed things are for us and for our children”: for through the circumcision they become “revealed for us and for our children,” since the revelation is only in the aspect of “for our children,” which is the aspect of begetting.
The verse contrasts “hidden things,” which belong to G‑d, with “revealed things,” which are “for us and for our children.” The Alter Rebbe reads the hidden things as Chochmah and Binah, which circumcision reveals, and the revealing is “for our children,” in begetting, the power to bring new life.
לכן כאשר נתוסף ה׳ באברהם מ״מ לא נעקר הרי״ש באברהם שעדיין הוא בחי׳ רם אלא שנתוסף בחי׳ ה׳ להיות בחי׳ רם זה בגילוי.
For this reason, when the hei was added to Avraham, the reish was nevertheless not uprooted from Avraham, for he is still in the state of “ram” (exalted); only the level of the hei was added, so that this level of “ram” would be in revelation.
That is why the hei added to Avraham's name did not remove the reish of “ram”: the source stays exalted, but now it is revealed. Circumcision does not do away with the loftiness; it lets it shine openly.
והנה המילה היא גילוי (ופריעה היא גילוי יותר כמו ופרע את ראש האשה.3 שחיטה מפורעת כו׳).
Now, circumcision is revelation (and peri'ah [uncovering] is even greater revelation, as in “and he shall uncover the woman's head”; “an uncovered slaughter,” etc.).
Circumcision itself is a revealing, and peri'ah, the second stage of the mitzvah, in which the thin membrane is drawn back, reveals still more. The verse about uncovering the woman's head and the phrase “an uncovered slaughter” show that the root of peri'ah means uncovering.
המסך המבדיל בין קדש לחול דישראל חולין שנעשו על טה״ק שהיא עיקר ההבדלה כי בשבעה4 הבדלות להבדיל בין הטמא כו׳ אין אנו אומרים לפי שא״צ כ״כ כי מאחר שמעבירים ההבדלה שבין קדש לחול כו׳:
The screen that separates between holy and mundane, for the Jewish people, is “mundane things prepared in the purity of the holy,” which is the main separation. For of the seven separations, “to separate between the impure,” etc., we do not say, because it is not so necessary; for since one removes the separation between holy and mundane, etc.
For the Jewish people, the screen between holy and mundane is not the wall of the wholly mundane but the thin screen of “mundane things prepared in the purity of the holy,” and this is the essence of havdalah. The passage ends abruptly, and the Kehot note records the Rebbe's remark that its wording needs some correction.
The paragraph applies the whole idea to man: circumcision removes the screen over the source of life and reveals Chochmah and Binah “for our children” without taking away the source's loftiness. For Jews, the separation of holy and mundane becomes the mundane made holy.
The Kehot note reports that the printings of Or HaTorah lack these last two lines, and that Or HaTorah's version ends before its summary with the supernal delight drawn down by raising mayin nukvin (the “feminine waters,” the elevation from below) from the mundane prepared in purity. The Siddur version ends with peri'ah and “an uncovered slaughter.”
Marei mekomos
- 1
On the words
נעשה אדם בצלמנו
How it connects
“Let us make man in our image, after our likeness.” Because man is made in G‑d's image, the screen and its removal above have a counterpart in the human body.our note
The source
Genesis 1:26בראשית א׳:כ״וSefaria (opens in a new tab)25וַיַּעַשׂ אֱלֹקִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כׇּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹקִים כִּי־טוֹב: 26וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכׇל־הָאָרֶץ וּבְכׇל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ: 27וַיִּבְרָא אֱלֹקִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹקִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:
25… thing that creepeth upon the ground after its kind; and God saw that it was good. 26And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 27And God created man in His own image, in the image of God created He him; …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
בראשית א, כו.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 2
On the words
הנסתרות לה׳ אלקינו
How it connects
“The hidden things belong to Havayah our G‑d, and the revealed things are for us and for our children forever.” The Alter Rebbe reads the hidden things as Chochmah and Binah, which circumcision reveals “for our children.”our note
The source
Deuteronomy 29:28דברים כ״ט:כ״חSefaria (opens in a new tab)27וַיִּתְּשֵׁם ה׳ מֵעַל אַדְמָתָם בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל וַיַּשְׁלִכֵם אֶל־אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה: 28הַנִּסְתָּרֹת לַHavayah אֱלֹקֵינוּ וְהַנִּגְלֹת לָׄנׄוּׄ וּׄלְׄבָׄנֵׄיׄנׄוּׄ עַׄד־עוֹלָם לַעֲשׂוֹת אֶת־כׇּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת:
27… wrath, and in great indignation, and cast them into another land, as it is this day’.— 28The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
דברים כט, כח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 3
On the words
ופרע את ראש האשה
How it connects
In the ritual of the sotah the kohen uncovers the woman's head. The verb is the root of peri'ah, and it shows that peri'ah means uncovering, a fuller revelation.our note
The source
Numbers 5:18במדבר ה׳:י״חSefaria (opens in a new tab)17וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם: 18וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי ה׳ וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרְרִים: 19וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי …
17… on the floor of the tabernacle the priest shall take, and put it into the water. 18And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 19And the priest shall cause her to swear, and shall say unto the woman: ‘If no …
Hebrew: Miqra according to the Masorah (CC-BY-SA) · English: JPS 1917 (Public Domain) · via Sefaria
Kehot’s note
במדבר ה, יח.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
- 4
On the words
שו״ה כי בשבעה
How it connects
The Rebbe remarks on these words that “the wording needs some correction,” which explains why the last lines of the maamar read abruptly.our note
Where the note points
The Rebbe's notes and corrections to Torah Ohrהערות ותיקונים לכ״ק אדמו״ר זי״עabove, in the notes and corrections
Look for it in the Lubavitch Library (opens in a new tab)Or HaTorah, by the Tzemach Tzedekאור התורהBereishis vol. 4, 720b
Our explanationA manuscript variant: the printed Or HaTorah lacks these two lines and ends, before the abridgment, with the supernal delight drawn down by raising mayin nukvin from the mundane prepared in purity, and with “asher” as the letters of “rosh,” above the level of “beginning,” which is “to make the Shabbos.”
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dach (the Siddur with Chassidic discourses)סידור עם דברי אלקים חייםShaar HaMilah
Our explanationA textual variant: the Siddur version ends with the words on peri'ah and “an uncovered slaughter,” without the closing lines on havdalah.
Look for it in the Lubavitch Library (opens in a new tab)Siddur im Dachסידור עם דא״חby 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
לעיל בהערות ותיקונים לכ״ק אדמו״ר זי״ע מציין ע״ז ”הל׳ צריך תיקון קצת”.
ולהעיר שבכל האוה״ת שנדפסו [לאחר שכתב כ״ק אדמו״ר זי״ע הערה זו] ליתא שני שורות אלו. ובאוה״ת כרך ד תשכ, ב הסיום קודם הקיצור: ”אשר עונג העליון שנמשך ע״י העלאת מ״ן מבחי׳ החולין שנעשו על טה״ק. והנה אשר אותיות ראש שלמעלה מבחי׳ ראשית וזהו לעשות את השבת”. בסידור מסיים בתי׳ ”ופרע . . שחיטה מפורעת”.
From “Sources and References”, © Kehot Publication Society (CC BY-NC), via Sefaria.
Finished the maamar?
Mark it as learned; it counts toward the week and the year’s siyum.
In one’s avodah
The weekdays are not a lapse from holiness but its workshop: a person must do his work in the six days, with the screen of concealment in place, yet draw the light of Shabbos into it so that his labor becomes “mundane prepared in the purity of the holy.” Through that effort he perfects creation, sweetens its bitterness and brings it up into Shabbos.
Questions for discussion
- Why would G‑d create a world, and a human body, that deliberately need perfecting by man?
- How does the “offspring light” born through a partition differ from the original light, and why is that difference necessary for creation?
- What distinguishes the screen “between holy and holy” from the screen “between holy and mundane”?
- Why must the weekdays remain veiled rather than be full of revelation like Shabbos or the Shemoneh Esreh?
- Why does the hei added to Avraham's name leave the reish of “ram” in place, and what does that teach about revelation?
Key terms in this maamar
- The Shechinah (Divine Presence)שכינה
- G‑d's presence as it dwells in the world. ×3
- The chain of descending worlds (hishtalshelus)השתלשלות
- The step-by-step descent of divine light from the highest level down to this world. ×2
- Self-nullification (bittul)ביטול
- Setting aside one's own sense of self before G‑d.
- Chochmah (wisdom)חכמה
- The first flash of insight. ×4
- Binah (understanding)בינה
- Developing and grasping an insight in detail.
- The Name Havayahהוי׳
- The Tetragrammaton: G‑d as transcending time and bringing all into being.
- The Name Elokimאלקים
- G‑d as concealed within nature, measuring and limiting. ×4
- Teshuvah (return)תשובה
- Returning to G‑d; not only repentance. ×1