001 —וידבר ה' אל משה במדבר סיני

Vayedaber Hashem El Moshe BeMidbar Sinai BeOhel Moed v'Gomer. Seu Es Rosh v'Gomer LeGulgulosam v'Gomer^[1][2].

To understand the concept of "Nesi'as Rosh" (elevating the head), and what is the connection of this parsha to the Ohel Moed?

For it is written: "Na'aseh Adam b'Tzalmeinu" (Let us make man in Our image). Just as there is a head and skull in the physical body—the head being primarily the brain, and the skull surrounding it—so too, in the spirituality of the soul, there are three intellectual faculties (Chabad), and the will that extends from them to sustain and vitalize the emotions. There are different levels of will: a lower will and a higher will, the latter called the "Ratzon HaElyon," which surrounds the intellect.

To explain this: it is written, "Noda BaShe'arim Ba'alah" (Her husband is known in the gates). The Zohar explains: "Each one according to his measure"—as he estimates in his heart. That is, when one deeply contemplates with his Chabad (intellectual faculties) the greatness of the Infinite One, blessed be He, according to the depth of his thought and as much as his heart can bear, through this he recognizes his Creator, with a heartfelt recognition to cleave to Him.

Although "no thought can grasp Him at all"—this refers specifically to His very Essence and Being, so to speak. But the entire purpose of man is to contemplate how He brings into being upper and lower worlds without end, gives them life, brings them from nothing to existence, and renews them in His goodness every day and every moment.

And each person, according to what he estimates in his heart, can broaden his mind and inflame his heart and soul to connect his soul to Hashem and cleave to Him, according to the depth of his intellect and understanding, and according to the extent of diligence and yearning he arouses in his heart—each person according to his own level—to be inspired and ignited to cleave to Him.

Now, "Noda" is a passive term, for the praise of the Holy One is the husband of the Matron (the Shechinah). (See Zohar, Shelach 163b; Tazria 42b; Emor 96b; and what is written earlier, Parshas Ki Sisa on "Zeh Yitnu...") That He is known in the gates, meaning that He humbles Himself through the chain of His greatness to be known through this, and is grasped in the depths of a person's heart, according to what he estimates in his heart—each one according to his measure—to draw and connect to Him, to cleave to Him. (For "Noda" also means connection, as is known.) In the place where you find His greatness, there you find His humility, as explained elsewhere.

Now, the will that extends from this to fulfill the emotions of love and awe—love is for that which is according to one's will, and conversely, hatred is for that which is against one's will. This is according to the comprehension and understanding of His greatness, both Memale Kol Almin and Sovev Kol Almin, for from Him this will is drawn. Therefore, it is called the "lower will"—which is beneath the intellect.

But there is a higher will, which is far above the will born from intellect and understanding, where one grasps and comprehends the expansion of the greatness of the Holy One, both Memale Kol Almin and Sovev Kol Almin. Rather, it comes from a state of nullification of one's comprehension and the comprehension of all created beings relative to His Essence and Being, due to His infinite exaltedness, for "no thought can grasp Him at all." This is above the category of comprehension and intellectual grasp.

Through this, the soul is aroused to leave its sheath. This is a state of yearning and utter longing for the embrace of her Father—His very Essence and Being, before Whom all is considered as nothing. Here, Memale and Sovev do not apply, but only the radiance and illumination from the Infinite Light, which enlivens all worlds. This is the aspect of Malchus Ein Sof.

As it is written: "Melech Yachid Chai HaOlamim" (the singular King, life of the worlds), and "Malchuscha Malchus Kol Olamim" (Your kingship is kingship over all worlds). But "He alone is He," not in the category of Memale Kol Almin nor Sovev Kol Almin, and no thought can grasp Him at all, for "You are He before the world was created and You are He..." as above. "Ani Hashem Lo Shanisi" (I, Hashem, have not changed) is written.

This wondrous yearning and will was drawn to the souls and illuminated openly upon them on Shavuos, through the giving of the Torah at the Ten Commandments. As our Sages say: "At each utterance, their souls flew out." This means that the utterance drew down this yearning, for speech is a drawing down from His very Essence to the souls of Israel.

(See what is written above, Parshas Yisro, in the discourse "Mareihem UMa'aseihem," and on "Va'ehi Etzlo Amun.")

And this is: "Anochi Hashem Elokecha"—specifically, that which shines and spreads within you. "Anochi, Mi SheAnochi"—meaning, only the Anochi Himself knows and grasps the level of Anochi. And He is "Hashem Elokecha," that is, the spark of G‑dliness that dwells within you. "Ki Chelek Hashem Amo" (for Hashem's portion is His people), as it is written, "And you who cleave to Hashem your G‑d are all alive today."

For the essence of the souls and their core did not descend to be clothed in this world in a body and animal soul; rather, only a radiance and illumination from it extends and is grasped in the intellect and emotions, as above, which are the faculties of the soul. But the main essence and core of the soul, as it is in its source, at the head of all levels, "I created it, I formed it, I even made it," is far above the category of comprehension that can be grasped by human intellect. Rather, it is bound to its source in the living G‑d, with eternal attachment forever. It has only one will, for its Father in Heaven alone, always without change, in a state of nullification to Him, for it is truly a part of G‑d above.

(As explained elsewhere on the verse "Yonasi BeChagvei HaSela...")

The changes are below, due to the changes in comprehension within the soul's faculties alone. This is because the soul itself does not clothe itself within its faculties, but stands over them from above, in a state of makif (encompassing). On Shavuos, through the giving of the Torah, the Ratzon HaElyon, which is above intellect, was revealed and illuminated the root of the souls within the faculties of the soul in great and powerful revelation.

(See elsewhere on the verse "Bakshu Fanei Es Panecha Hashem Avakesh...")

Therefore, at each utterance, their souls flew out—that is, they were elevated above the category and definition of comprehension and grasp, to be completely subsumed and nullified in His very existence, in utter longing of the soul.

And this is: "Asher Hotzeiticha Me'eretz Mitzrayim"—for all the worlds and levels below this are called "Mitzrayim" (limitations) relative to this level. For all other matters of comprehension and attachment to the living G‑d are still within the category and definition of limitation and boundary, as explained elsewhere.

(See further on the verse "U'Sfartem Lachem," and what is explained on "Eileh Masei" regarding the idea that until the Jordan at Yericho is called the Exodus from Egypt.)

And this is: "Batel Retzoncha Mipnei Retzono" (nullify your will before His will). The idea of "Aseh Retzono Kirtzonecha" (make His will as your will) is from the lower will that comes from the comprehension and understanding of the heart, each one from the soul's faculties clothed in the body. Here, one still has a separate will, but through deep contemplation of His greatness, one is inspired to make the will of the Omnipresent his own. But "Batel Retzoncha..." is a state of complete nullification and removal, so that one has no will of his own at all, only one will for Hashem alone. That is, the Ratzon HaElyon alone shines within him, so that his soul pours out to the embrace of her Father, literally.

And this is: "Seu Es Rosh... LeGulgulosam..."—that is, to connect the lower will, which comes from the head and intellect clothed in the body and soul, and to attach and elevate it higher and higher to its source, its root and essence, which is the soul's very essence standing above, in a state of makif, and does not shine within the body. "For your sins separate between you and your G‑d," "and that soul shall be cut off from before Me, I am Hashem," as explained elsewhere. It is like a person whose body is severed from his head.

The advice for this is as if there were a remedy to reconnect the body to the head—so too, the idea of "Nesi'as Rosh" is that the lower will, born from the intellect and emotions of the soul's faculties, is elevated to the level of their own skull, which is the root of their soul above, for there the Ratzon HaElyon shines, as above.

(See what is written in Parshas Ki Sisa, in the discourse "S'molo Tachas L'Roshi," and on "Vayakhel Moshe.")

And this is the idea of Sefiras HaOmer: "Hayom Yom..." (Today is the day...). The days are a concept of drawing down, meaning the drawing down of the Ratzon HaElyon. (See the discourse on "U'Sfartem" mentioned above, on the meaning of counting fifty days. Also see what is written in Parshas Emor on "U'Sfartem Lachem MiMacharat HaShabbat...")—from above to below.

This is through the aspect of "Ohel Moed." For "Moed" refers to "V'No'adeti Shama L'Vnei Yisrael" (I will meet there with the Children of Israel). Now, "V'No'adeti" and "V'Noda'ti" are the same idea—these letters are like those letters—and both mean connection and attachment of the Holy One to the souls of Israel. However, "V'Noda'ti" is through knowledge and comprehension of His greatness, as it is written, "Noda BaShe'arim Ba'alah," but "V'No'adeti" is a higher union and connection, from the level of "Anochi Mi SheAnochi," to connect their souls to pour out to the embrace of their Father.

(See what is written on the verse "L'Hakriv Li B'Moado," and see Zohar, Vayigash 206b, and in the Ramaz there, and Zohar Mishpatim 97a.)

But it is impossible to draw down and illuminate upon their souls in actual revelation this light of such a level except through the aspect of tent and Mishkan. As it is written: "I held him and would not let him go until I brought him to my mother's house and to the chamber of her who conceived me." "My mother's house"—this is the Written Torah. "The chamber of her who conceived me"—this is the Oral Torah. Just as a child is placed in his mother's womb, so too, the Ratzon (will) is clothed in the laws of the Oral Torah, in matters of prohibition and permission, liable and innocent, etc.

And although the Torah descended and was clothed in physical matters, nevertheless, the Ratzon is truly clothed within it. And through this, a person who engages in it draws down and illuminates upon his soul the light of the true Ratzon, which no thought can grasp at all, as explained elsewhere. (See Zohar II, 96a.)

But a person must devise strategies within his soul so that it does not remain below. For this, two aspects are needed: the aspect of Kohanim and the aspect of Leviim. The Kohanim are from above to below, like water descending from a high place to a low place. The Leviim are like a flame of fire ascending from below to above.

To explain this: it is written, "U'V'chanos HaMishkan Yakimu Oso HaLeviim" (When the Mishkan is encamped, the Leviim shall set it up). This means that when the Mishkan descends from its level, the raising up is by the Leviim. That is, in the soul of a person below, when its illumination has descended and is clothed in the body and animal soul in this world, the advice is to arouse upon his soul holy gevuros (strengths). These are divided into three categories: Gershon, Kehos, and Merari.

Gershon—this is as in the verse: "Gareish Es HaAmah HaZos V'es Bnah" (Drive out this maidservant and her son)—which is from the aspect of gevurah. (Therefore, this parsha is read on Rosh Hashanah.) For the left hand pushes away and drives out the evil from within. "Who is mighty? He who conquers his inclination." This is a higher level than "for the people fled," for then the evil was still strong, as explained elsewhere. But the main thing is to drive out the evil from within, so that the evil flees from him. As it is written, "Five of you shall chase a hundred." Therefore, (see further) it is written, "Not in haste shall you go out..."—for the subjugation of the sitra achra (other side).

And this is: "V'Tomer Sarah" (And Sarah said), which is the aspect and attribute of His kingship, to Avraham, who is the aspect of supernal chesed: "Drive out the maidservant and her son, for he shall not inherit..." Yishmael is the aspect of evil desires and their source, as in: "Not like Avraham, from whom Yishmael came forth," as explained elsewhere.

Merari—this is the aspect of bitterness, when one is embittered over the days of his life, most of which are spent in darkness, with the body cut off from the head, which is the aspect of "LeGulgulosam" of his soul, which does not shine in his soul except on rare occasions, due to his sins that separate, or because the sitra achra has not yet been subdued, etc., or because he has clothed his soul in filthy garments from vanity and evil spirits, idle talk, and human schemes and pursuits in worldly matters and his own vain desires.

This aspect is also from the Leviim, the root of gevurah—for bitterness is from the element of fire, and through this, the power of heat is aroused, as explained elsewhere.

Through this, one comes to the level and quality of Kehos—from the term "U'lo Yikhas Amim" (and to him shall the nations gather). (But there is an added vav, to indicate future action.) This is a term of gathering and assembly, as the Targum translates, "and to him shall the nations be gathered." That is, one's heart, spirit, and soul are gathered and assembled to Him, to be gathered to its source in fiery flames ascending upward.

And it is not explicitly stated as "gathering," as in "B'Hesasef Roshei Am..." (when the heads of the people are gathered), for there it is written, "together the tribes of Israel," whose gathering is called assembly. But regarding the gathering of other nations to their source, it is called "Yikhas," from the term "kiyha" (sharpness, sourness). Like one who makes delicacies from sharp and sour things, so too, in this matter, bitterness is transformed to sweetness, and therefore this level is called Kehos. This is also the service of the Leviim from the aspect of gevurah, where bitterness is transformed to sweetness and darkness to light.

(See what is written on "Naso Es Rosh Bnei Gershon..." regarding the three categories of Leviim.)

All this is the service of the Leviim, to elevate one's soul to Hashem from below to above, to be attached to its source in the living G‑d. But the aspect of the Kohanim is from above to below. For it is written: "And Aharon and his sons shall come and cover..." They are the ones who cover and clothe the holy vessels in many garments: "linen and purple..."—the six colors, which are the six orders of the Mishnah, in which the Ratzon HaElyon is clothed. But regarding the sons of Kehos, it is written: "They shall not come to see when the holy is swallowed."

The idea is: our Sages said, "Whoever says, 'I have only Torah,' even Torah he does not have." That is, one's main desire and longing should be for Hashem alone, to cleave to Him, not just to Torah alone.

As it is written: "I held him and would not let him go."—"I held him" specifically, but "I brought him to my mother's house..." This is through the aspect of Aharon, the supernal Kohen, who brings the Ratzon HaElyon to "my mother's house," as above.

(See Zohar, Parshas Korach 177b and in the Ramaz there. See also Zohar Vayechi 232b, on the verse "They shall not come..." in another context.)

As it is written many times in the Torah: "Vayedaber Hashem El Moshe V'El Aharon." The word of Hashem is drawn to Israel through the aspect of Moshe and the aspect of Aharon. And this is the idea of "Oteh Or KaSalma" (He wraps Himself in light as a garment), as explained elsewhere.

(See on the idea of "Seu Es Rosh" in Midrash Rabba, Metzora, end of ch. 18; Bamidbar, ch. 1—this is the idea of "Vayarem Keren"; ch. 4, 123b; ch. 7, 223b; ch. 9, 232b; ch. 10, 236c; Pinchas, ch. 21, 281b; Shir HaShirim Rabba on the verse "Sharr'cha Agan"; Zohar III, Pinchas, 253b.)

Summary

This maamar teaches that the soul's essence remains above, while only a radiance descends into the body. Through Torah, mitzvos, and inner work, one can elevate the lower will to unite with the soul's source, achieving true connection and nullification to G‑dliness.