008 —ביאור

LeVa'er HaDevarim HaNe'el Inyan: HaChochmah Techayeh Es Be'aleha.

To explain the above matters: the concept of "HaChochmah Techayeh Es Be'aleha" (wisdom gives life to its possessor)^[1] is based on the teaching of our Sages: Why does the section of Shema precede others^[2]? Because first one must accept upon himself the yoke of the Kingdom of Heaven, and only afterward the yoke of mitzvos.

Accepting the yoke of the Kingdom means that mitzvos are a yoke and decree of the King, and yet one must willingly accept this yoke. The main fulfillment of mitzvos is because they are a yoke, for so the King commanded, not to draw pleasure from them—for that is not true service. It is written: "Tachas Asher Lo Avadeta BeSimchah" (Because you did not serve with joy)^[3], meaning the joy should come from the service itself, from fulfilling the decrees of the King. (See more on this in the discourse "Ki Imcha Mekor Chaim" on Parshas Miketz, and in Parshas Shelach on "Ve'atah Yigdal Na".)

It is written: "HaNistaros LaHashem Elokeinu VeHaniglos Lanu" (The hidden things are for Hashem our G‑d, and the revealed are for us)^[4]. The hidden things refer to awe and love, while the revealed—specifically the vav and hei of the Divine Name—refer to Torah and mitzvos. Torah is hinted at by the vav, representing the six orders of Mishnah, and mitzvos by the hei, representing Malchus. The drawing down of the final hei is accomplished through the vav. (See more on this in the discourse "Eileh Pekudei," and in the discourse "Veshavti Beshalom." Also see Zohar III, 14b, 66b, 77b.)

To understand this, we must clarify the concept of avodah (service): how can the term "service" apply before Him, may He be blessed—does He need anything? And if you are righteous^[5]... What does it mean when it says: "U'le'avdo" (to serve Him)^[6]?

(See more on this in the discourse "Ve'eileh HaMishpatim" regarding "Six years he shall serve," and in the discourse "Lo Tihyeh Meshakelah" regarding "Va'avadetem Es Hashem Elokeichem," and in the discourse "Lo Hibit Aven B'Yaakov," and in Sefer Shel Beis Rabbeinu, chapter 15.)

The idea is that avodah is to draw down a revelation of G‑dliness from concealment, from above the chain of spiritual worlds. For as it is already drawn down through the chain of worlds, it becomes enclothed in many levels until it becomes physical heaven and earth, which conceal and hide, so that it appears as a separate existence, and one can say: "Kochi Ve'otzem Yadi" (My strength and the might of my hand)^[7]. There must be a revelation of G‑dliness as it will be in the future: "Veniglu KeSefer HaShamayim" (The heavens will be rolled up like a scroll)^[8]. At the resurrection, even the human body will sense this. This is only through the illumination of the Holy Spirit from above, higher than the chain of worlds, for the chain of the kav (Divine line) is drawn from the lowest level, a very contracted ray.

This is like, for example, a great person who is wise and possesses many types of wisdom, but contracts himself to the lowest level of wisdom, the wisdom of speech or action—so too, the chain of the kav is drawn from the level of action.

Even though there, no division applies, for Atzilus, Beriah, Yetzirah, and Asiyah are all equal there. Even Atzilus is considered action, for "everything before Him..."—that is, before Him, but in our terms, since it is drawn down to us, we can assess that it comes from the lowest level included there. Like the concept of "a dark mountain," the hidden Chesed, Gevurah, and Tiferes, etc.

(See Pardes, Gate 11. Similarly, see Eitz Chaim, Gate 41, chapter 3: the lowest level, etc. See Shaar ShebaHeichal, chapter 5: the likeness of Atik of Atzilus, etc. Even there, one can say as explained in Shemona Esrei^[9], chapter 3. Likewise, in the explanation of the Idra^[10] regarding "Tav Reshim Reshimu"—see there in the name of the Rav, of blessed memory. Elsewhere it is explained that the ten hidden Sefiros mentioned in Pardes are, according to the teachings of the Arizal, the levels of His holy Names, like the name of a person, which does not touch his essence, etc.)

And such a lowest level, when it is drawn down and enclothed, becomes concealed—therefore, it is necessary to draw from a higher level, above the kav:

2) In the way of the world, a king is crowned with a royal crown, and surely this has a root above.

The idea is that there are ten Sefiros from above to below, from Kesser to Malchus, and ten Sefiros from below to above. In this aspect, Malchus is called Kesser, as explained in Pardes. The intent is not just the number, but that there is an aspect in Malchus that, because of it, is worthy of being called Kesser.

Therefore, the aspect of Kesser is drawn into the mitzvos specifically, which are in Malchus, and this is the aspect of Ratzon (will), in which is the supernal delight, for Ratzon is the aspect of the forehead of the skull, as stated in the Idra: "Hai Metzacha Ratzon Ikri" (this forehead is called will). Just as the forehead covers what is inside, so too, will covers and enclothes delight so that it is not revealed.

It is known that there are two aspects in Kesser: the lowest aspect in the Emanator is Atik, and the first aspect for the emanated is Arich Anpin. Atik is the inner aspect, and Arich Anpin is the outer aspect, which covers and hovers over the inner aspect. This is the supernal will, in which is enclothed the infinite delight, which, as its name implies, has no end. This is the aspect of the reasons for the mitzvos, as it is said about Torah: "Aruchah Me'eretz Midah" (longer than the land is its measure).

(This is why Malchus, which is action in Atzilus, where the action of mitzvos takes place, is called Kesser—because specifically there is revealed the supernal will with the delight enclothed in it. As explained elsewhere in the discourse on "Mi Manah" at the end, in the explanation of "Af Asisiv" and "Rovea Yisrael"—see there.)

The mitzvos are at the end of action, but Torah is the aspect of Chochmah, the wisdom of the mitzvah—how the mitzvah is to be properly fulfilled so that the supernal delight is drawn into it. Thus, it is closer to Ein Sof, and therefore: "BeChochmah Isbareru" (with wisdom they are clarified).

For the body of the mitzvos is from nogah (neutral spiritual energy), like tzitzis made from sheep's wool, which comes from animals that have a desire from the kelipas nogah to eat coarsely. But "HaChochmah Techayeh Be'aleha"—the drawing down and resting of the supernal delight in mitzvos: "Gadol Talmud..." (study is greater, etc.). Just as in a person, intellect first enclothes itself in thought and speech, and only afterward in action, etc.

This is what the Zohar says: "From here on, the husband is obligated to provide for her"—the influence to Malchus is through Zeir Anpin, for Malchus is like the moon and receives from the sun, which is Zeir Anpin, the aspect of Torah.

All this is when it is drawn down below into Malchus: "From here on"—after marriage, as the Zohar says on Bereishis 49a regarding: "Vayiven Hashem Elokim Es HaTzela"^[11]: that Abba and Imma prepared her, etc., and brought her to Adam, and from here on, etc.^[12]. But the root of her existence is from the supernal will.

(See more on this in the discourse "Re'eh Anochi Noten" regarding "MeRosh Mikedem Nesuchah," etc.)

Therefore, even afterward, she becomes "Eishes Chayil Atarah Ba'alah" (a woman of valor is the crown of her husband). For there are two aspects in Malchus: the external and the internal partzufim. In the source, the aspect of the Menorah, as explained in Likkutei Torah. (See Eitz Chaim, Gate of Tikkun HaNukvah, chapter 7 and chapter 2, section 19, and see what is explained about the internal partzuf of Malchus in the discourse on "Achas Hi Yonasi." Also see Zohar II, 14b.) And there, Malchus, which is the aspect of mitzvos, precedes Torah.

The aspect of "VeGolah Al Rosha"^[13]—this is the aspect of contemplation: "Im HaBanim." And her seven lamps are the children, the seven shepherds, the seven attributes: "Lecha Hashem HaGedulah," etc.

3) But: "UShnei Zeisim Aleha"^[14]—the olive has bitterness and covers the oil within it, and it must be ground and crushed until the oil comes out.

The idea is: when the sitra achra is subdued, the glory is elevated. "Elevated" means it is drawn from a higher place. Therefore, the Torah was not given to the ministering angels, not only because the Jewish people are from the inner aspect, etc., but also because a person below must subdue his nature in all his ways, and through arousal from below, there is arousal from above from a higher place.

It is known from what is written: "In a land not sown"—not specifically. For "Yud-Hei" with "Shmi" is 365, and "Zechri" with "Vav-Hei" is 248—because in the performance of mitzvos, which are the aspect of "hei," something is drawn down that is enclothed in comprehension, but in the aspect of "lo" (no), something is drawn down that is not enclothed in "hei" at all, only in "lo." That is, in this opposite, it is impossible to draw down at all. Thus, it is understood that it is the opposite of this opposite, and it is very lofty. This is only possible for the Jewish people, whereas angels, even though they have a body, the body does not conceal at all, and even the body is nullified to say "Kadosh," etc. Therefore, the Torah was not given until after the Exodus from Egypt, when they worked with mortar and bricks, etc.

This is the meaning of: "Berachamecha HaRabim" (in Your abundant mercy)—that through crushing, the Thirteen Attributes of Mercy are aroused, which are supernal lights above the chain of worlds.

(This is the meaning of: "Like the good oil... descending upon the beard..."^[15]—the Thirteen Attributes of Mercy are the Thirteen Attributes, and the good oil, which is the inner aspect of the Thirteen Attributes, is drawn and revealed through crushing, like the crushing of the olive. See Midrash Rabbah, beginning of Parshas Ve'atah Tetzaveh.)

To understand the concept of olives above: oil is the aspect of Chochmah, as it is written: "Shemen Uketores..."^[16] (oil and incense...), and oil illuminates. It is known that the color of the light depends on the clarity of the oil—through the oil, a white light is drawn, whereas through the wick, it is a dark light.

The revelation of light comes from the olive, and it is through crushing, the breaking of the vessel. Through many gevurot (severities), from the aspect of "Butsina D'Kardunita," the measuring line, to bring about the aspect of Chochmah, etc. (As explained in the discourse on: "V'lo Avah Hashem Elokecha Lishmoa El Bilam," etc.) The gevurot are bitterness like the olive, etc.

There are two olives: the gevurot of Abba and the gevurot of Imma, for she is "Im HaBanim"—to draw down the oil, the intellect of Abba and Imma in Zeir Anpin, to illuminate the seven lamps.

(See more on this in Parshas Vayeshev, discourse on the 25th of Kislev. Also see more about the olive in Likkutei Torah, Parshas Eikev, and in Zohar III, 244b, 272a, 247a. And in Ramaz on Parshas Beha'aloscha, page 149a. And in Pardes, entry "Katit," which is a slightly different approach from what is written here.)

4) "Shiv'ah UShiv'ah Mutzakos" (seven and seven spouts). That is, two times seven is fourteen, as explained in Zohar, end of Parshas Miketz, 204b, and not like Rashi and Radak, who explain seven times seven is forty-nine.

One spout for oil, the other for gold^[17]—two golden pipes from which the gold is poured. Gold is the aspect of Binah: "MiTzafon Zahav Ye'aseh"^[18], and it is from the aspect of joy. "Ve'avad HaLevi Hu"^[19]: the fiery enthusiasm that comes from Binah, for the gevurot of Abba are the chassadim of Imma, and this is the second spout.

(See more in the discourse on "Rani VeSamchi." Pardes, entry "Tzinoros," explains that the two pipes are Chochmah and Binah. According to this, the two olives are the sources of Chochmah and Binah, that is, the two mazalos: "Notzer" and "Nakeh," etc.

In Midrash Shemos Rabbah, chapter 15: the two olive branches are Moshe and Aharon. See more about the aspect and level of Moshe and Aharon in the discourse on "Ve'atah Tetzaveh," and in the discourse on "Vayedaber... Tifkedu Osam Litzivotam Atah VeAharon." See also the discourse on Chanukah regarding "Beha'aloscha" and "Behetivo," and the connection of these aspects to accepting the yoke of the Kingdom of Heaven in the first paragraph of Shema. That is, from "Ve'ahavta" until "U'vesha'arecha" are forty-two words, corresponding to the Name of forty-two in Ana B'Koach, as explained in Pri Etz Chaim, Gate of Shema, chapter 25. This is also the forty-two journeys of the Exodus from Egypt—for every day there must be an Exodus, that is, from the constraints of the animal soul and the body, etc. This is in Shema, as it concludes: "Asher Hotzeiticha Me'eretz Mitzrayim," etc.

See more on this in the discourse on "Eileh Masei." There it is explained that Ana B'Koach is seven verses, each with six words. This is the concept of the seven lamps of the Menorah. For the Name of forty-two is the aspect of elevation: "U'v'shtayim Ya'ofef," etc., and this is the aspect of "Beha'aloscha Es HaNeros," etc., to be: "Ve'ahavta Bechol Me'odecha," and therefore "Ve'ahavta" is twice the word "or" (light), the aspect of elevation and improvement.

The concept of "VeGolah Al Rosha"—which is the concept of contemplation, is the first verse of Shema: "Shema Yisrael"—for "Shema" means contemplation. "Yisrael"—"Li Rosh" (I have a head), etc. The aspect of oil is Chochmah and the bitul (self-nullification) that is drawn into Binah and Daas.

This is: "K'Shemen HaTov Al HaRosh" (like the good oil on the head). This is the concept of "HaChochmah Techayeh," as it is written: "Ki Imcha Mekor Chaim." See Zohar III, 34a, 187a, etc.

5) It can also be explained: "HaChochmah Techayeh"—as explained elsewhere, that the inner aspect of Abba is specifically the inner aspect of Atik, which is the inner delight, and will is considered the external aspect relative to this, as explained in the discourse on "Va'eheyeh Etzlo Amon."

There are 310 worlds drawn from the thirty-one pathways of Chochmah, whereas the first pathway is above the 310 worlds, as explained in Mikdash Melech^[20] on Parshas Metzora. That is, it is the inner aspect of Abba. For thirty-two pathways, as explained in Sefer Yetzirah^[21]: ten Sefiros and twenty-two letters, so the first pathway is the highest aspect of the ten Sefiros of Chochmah, etc. This is: "Ayin Lo Ra'asa Elokim Zulasecha"^[22]—for the thirty-two pathways of Chochmah are the thirty-two times Elokim in the account of creation, and therefore Torah is called "Or" (light).

Because of this power in the inner aspect of Abba, therefore: "HaChochmah Techayeh Be'aleha"—which is the supernal will through the revelation of the supernal delight.

(See more about "HaChochmah Techayeh" in Zohar III, Chukas (182a), and in Ramaz there about the drawing down of the aspect of Chayah. Also see Amek HaMelech^[23], Gate of Father and Mother^[24], end of chapter 44 (see Eitz Chaim, 3, and 4, 139a), explanation: "Techayeh"—the influence of Chayah. See also Zohar III, Pinchas, 255b.)

6) All this is then drawn into the aspect of Malchus through Zeir Anpin in the section: "Vehaya Im Shamoa," which is the acceptance of the yoke of mitzvos, the 248 limbs, etc. Just as in a limb, light and vitality are drawn, for example, when the hand writes, even the intellect is enclothed in it—so too, in the 248 limbs, there are 248 influences. Their root is the five chassadim^[25], and this is the aspect of the Name Ayin-Beis (72)—seventy-two bridges to cross the waters of chessed^[26], as it is written.

Therefore, in the first section it says: "U'vechol Me'odecha," but not in the second section—for the first section is the Name of forty-two, which is for elevation: "U'v'shtayim Yechaseh," etc. Therefore, in the Shema before going to bed, we say: "Ana B'Koach Gedulat..."—to elevate the soul in sleep. Likewise, before accepting Shabbos. The elevation must be in the aspect of Ein Sof. Therefore, each person must find within himself, in his will, the aspect of Ein Sof, to arouse above, for otherwise, there is no connection between physical mitzvos below and arousing above through wearing a tallis, etc., and through tzedakah to revive the spirit of the lowly below, causing above a drawing down of vitality. How can there be a connection between below and above? Only through the aspect of "Bechol Me'odecha," beyond what his vessel limits. This is also the meaning of: "MiMa'amakim..." (from the depths...).

Therefore, regarding Yosef it is written: "Vayilkot Yosef Es Kol HaKesef"—through this he gathered chessed. How is chessed connected to silver? Likewise: "V'Yosef Hu HaShalit Al Ha'aretz, Hu HaMashbir..."—but this was because he was in Egypt: "U'miMa'amakim Keraticha..."—and afterward, from this, one can draw down in the second section, the five chassadim, the Name Ayin-Beis, seventy-two bridges to cross the waters of chessed.

Through this: "V'Nasati Matar Artzechem"—"Artzechem" is the aspect of Malchus, whose feet descend, and in her is: "Matar" (rain), from the word "Matronisa" (queen): "U'malchuso B'chol Mashalah" (and His kingdom rules over all).

This power to be "Matar Artzechem" is through drawing down the five chassadim in the 248 mitzvos, where the supernal delight is enclothed. Through this: "Ve'asapta Deganecha"—she has the power to refine the sparks from nogah, etc.

Summary

This maamar teaches that true spiritual vitality comes from connecting both the inner wisdom of Torah and the practical fulfillment of mitzvos, each drawing down Divine delight in its own way. Through self-nullification and effort, one reveals G‑dliness in the world and in oneself.