003 —מבן עשרים

MiBen Esrim.

In Sefer HaChaim, Shaar 24, it is explained based on the words of our Sages in the ninth chapter of Bava Basra: one may not sell from his father's property until he is twenty years old, for then the "Makifim of Abba" enter him. (See more about Makifim of Abba in the discourse "U'Shaavtem Mayim" in the Siddur.) Also see the discourse "Ki Seitzei": there are two levels in the point of the heart that are above Binah and Daas: the first is the illumination of the point of the heart; the second is the essence of the point of the heart.

It can be explained according to what is written in the discourse "Tiku BaChodesh," that the supernal will (Ratzon Elyon) which is above intellect has two levels: the first is that which is enclothed in Chochmah, and the second is the skull (Galgalta) that hovers over the brain.

This is also similar to the concept of mitzvos and chukim, as explained in the discourse "Im Bechukosai."

And these are the three levels:

The first: "Aseh Retzono Kirtzonecha" (Make His will as your will) – from Binah, a crown is made for Zeir Anpin, and this is the will that is below intellect.

The second: "K'dei she'yaaseh retzonecha kirtzono" (So that He will make your will as His will) – the supernal will enclothed in Chochmah, in which intellect contains something above intellect. This is the soul of the Kesser of Zeir Anpin from Tiferes of Abba. These two levels correspond to "b'chol levavcha u'v'chol nafshecha" (with all your heart and with all your soul).

The third: "Batel retzoncha" (Nullify your will) – Galgalta: "b'chol me'odecha" (with all your might).

Now, the yud in its full spelling equals twenty. The concept of vav-daled, which are the filling of the yud, refers to the middos whose root is from Abba – that is, the twelve [the six days of creation]. And speech, whose root is from Abba, established the daughter.

See also what is written on the verse "Ki Meirosh Tzurim Erenu" – or vav-daled, voice and speech. Also see all of this regarding the concept of the half-shekel. And it can also be said regarding the Written Torah and the Oral Torah.

Therefore, at the age of twenty, the yud with its filling shines – the intellect of Abba, which is above the level of the hei, Nun-Shin-Beis [fifty gates of Binah], which are the gates that extend from Binah, all that is grasped by the middos – then the elevation is to their Galgalta, the supernal will that is not grasped at all in Chochmah, as in "u'Moshe nigash el ha'arafel" (and Moshe approached the thick cloud).

For there are two makifim: Chayah and Yechidah. Chayah is the intellect of Abba – "v'haChochmah techaye" (and wisdom gives life). Afterwards, Yechidah – to their Galgalta. See what is written on the verse "u'Moshe nigash" etc.

And similarly: "Pischi li v'azai eftach k'pitcho shel ulam" (Open for Me and then I will open for you like the opening of the ulam), which is above the level of twenty, etc. See regarding the concept of Chayei Sarah: twenty years – father and mother, Kesser is one hundred, etc.

Therefore, only from the age of twenty and above can one elevate his intellect to the level of Kesser. For the light of Chochmah is closer to Kesser and rises first. And with it rises all that branches from it, etc. As it is written: "v'haChochmah mei'ayin timatzei" (and wisdom is found from nothingness).

Whereas, one who is less than twenty, who does not yet have the intellect of Abba but only the intellect of Imma, is still distant from the light of Kesser, and cannot elevate it to their Galgalta, etc.

Summary

This maamar teaches that the age of twenty represents a spiritual threshold, where one's intellect is mature enough to be elevated to the level of Kesser, the supernal crown. The Rebbe explains the mystical connection between intellect, will, and the ability to access higher Divine levels.