002 —ויאמרו אל כל עדת גו' טובה וגו

Vayomru El Kol Adas Bnei Yisrael Leimor, Tovah HaAretz Me'od Me'od Im Chafetz Banu Hashem VeHevi Otanu El HaAretz HaZos VeNetanah Lanu Eretz Asher Hi Zavas Chalav U'Dvash.

To understand the nuance of the verse's wording—why does it say 'Me'od Me'od' (very, very) twice?

And also, what is the meaning of 'a land flowing with milk and honey'?

We must first introduce the spiritual root of the episode of the spies, who did not want to enter Eretz Yisrael and disparaged it.

It is explained in Eitz Chayim that the root of the spies is from the level of the world of thought, called Leah, for they were from the generation of the desert, known as the 'generation of knowledge.' Therefore, they did not wish to lower themselves to enter Eretz Yisrael, which is from the level of the world of speech, called Rachel.

To understand this, it is known that the main mitzvah of entering Eretz Yisrael is, as it says, 'to do in the land,' meaning to fulfill Torah and mitzvos there, since there are many mitzvos dependent specifically on the land, such as building the Beis HaMikdash and the like.

The idea is that the main purpose of Torah and mitzvos is to distinguish between pure and impure, i.e., the process of birurim—refining the good from the bad. Through the shattering of the primordial kings of Tohu, 288 sparks fell and became enclothed in nogah, a mixture of good and evil, and they need to be elevated. This happens by first separating them from the evil with which they are bound, and then they can be elevated to their source.

This is the concept of practical mitzvos, positive and negative. Through the negative commandments, the good is separated from the bad, and through the positive action, the good is elevated. For example, when one performs a mitzvah, such as taking an esrog to shake it, or wool to make tzitzis, the esrog and wool are from nogah, where good is mixed with bad. When the mitzvah is performed, the Infinite Light is drawn into them, and the good (the sparks of Tohu that became enclothed in the esrog and wool through the shattering) is included in the Infinite Light drawn by this mitzvah.

However, this only occurs when the item has first been refined and separated from the bad and becomes a vessel for the Infinite Light. Then, by performing the mitzvah, one draws the Infinite Light to rest within it, and thus the good is included in it. This is the reason for the precise requirements of mitzvos: the esrog must have certain qualities, and if it lacks any, it is invalid. The same with tzitzis—if a single thread is missing, it is invalid, meaning it is not a vessel for Divine revelation. In any case, it is clear that the main purpose of Torah and mitzvos is to refine the good from the bad that became mixed through the shattering, to separate it and elevate it to its source.

But in truth, it is not understood: how can a person cause the resting of the Infinite Light by performing a mitzvah? What connection or relationship does a person have to G‑dliness by putting on tefillin or tzitzis, to draw the Infinite Light or to cause the separation of good from bad by turning away from evil?

2) The matter is understood based on what is written in the Zohar: 'When the sitra achra is subdued, the glory of the Holy One, blessed be He, is elevated in all worlds.' It is known that there are two general levels in the chain of worlds, called 'Igulim' (circles) and 'Yosher' (upright), which also correspond to nefesh and ruach. The difference is that in the level of Igulim, the lights are included together in a concealed state, without being divided into specific details in a revealed way. Therefore, it is called 'circles,' like a circle is uniform and undivided. The level of Yosher is when the lights are revealed and divided into details, each included from ten and ten from ten, and so on.

The analogy is like a cause that surrounds and includes its effect. For example, a teacher who imparts intellect to a student must lower himself and contract his intellect to fit the student's capacity, giving the intellect according to the student's level. However, in the teacher's essence, he includes all the intellect of the student from beginning to end, and even the intellect given to the student, which is in the student's form, is included in the teacher's intellect in one glance, without division. Even after the intellect is drawn from the teacher to the student, at first, the student's intellect is surrounded by the light of the intellect flowing from the teacher, and that light exceeds the student's grasp and surrounds him on all sides.

The explanation is that when the student first receives the intellect, he does not yet grasp its depth; his understanding is only general, not divided into all the details and explanations. Therefore, the intellect as a whole surrounds the student's mind as a makif (encompassing light), not divided. This is an analogy for the ten sefirot of Igulim.

However, later, when the student contemplates the intellect and delves into its depth, he will grasp it well, and then his intellect will encompass that flow of intellect, and the intellect will enter him as an internal light, which he understands well, and he will grasp all the details and explanations, each in its place, not just in general. This is analogous to the level of Yosher, which is an internal light. (See also what is written about 'A person does not fully understand his teacher until forty years' in the discourse on 'Bigdei Lavan' of Yom Kippur, in the explanation of 'Ki BaYom HaZeh Yechaper.')

Therefore, Igulim is called nefesh, and Yosher is called ruach, which is a higher level than nefesh and comes afterward. It is like the concept of mochin d'gadlus (expanded consciousness) that comes after mochin d'katnus (constricted consciousness). As the Zohar says: 'When a person is born, he is given a nefesh; if he merits more, he is given a ruach.' (See Eitz Chayim, Shaar Igulim v'Yosher, branch 3.)

From this analogy, one can understand above the concept of Igulim and Yosher. The level of Igulim is when supernal lights drawn from the Emanator are not yet revealed but are in a concealed state, included together without division into particulars, such as the power of wisdom or kindness as separate entities. Rather, they are included and surrounded together in one uniform state, because they are not revealed but concealed.

The level of Yosher is when the lights descend and are revealed, and then they are divided, each sefirah as a separate entity—wisdom in its own vessel, understanding in its own vessel—because they are enclothed in vessels and drawn in a revealed way.

(There is also integration, where they are included with one another like the limbs of a person, which, though there are 248 limbs, are all interconnected, as the nerves of the brain reach the feet, and so on, and they are one person. See Parshas Noach, in the discourse on the Tower of Babel, regarding the difference between 'nekudim' and 'berudim,' and in Parshas Shemos on 'Mi Sam Peh LaAdam.')

These two levels, Igulim and Yosher, exist in all worlds, from the highest to the lowest, i.e., before Atzilus, in Atzilus, down to the ten sefirot of Igulim of Asiyah and the ten sefirot of Yosher of Asiyah. Their general concept is as above: Igulim are the lights when they are concealed and included together, without division. From them come all concealments and hidings, where the Divine vitality is hidden and not revealed to creations, only in a contracted way.

As Eitz Chayim says, there are supernal chambers: chambers of love and chambers of will. The general idea of a chamber is that it conceals the light and vitality, so it is not revealed to creations as it is in itself, but is contracted according to the capacity of the created being to receive its light. If it were revealed more than the measure, the creation would be nullified entirely.

In order for there to be a limited love in creations (the camp of Michael) and a limited awe (the camp of Gavriel), from the Infinite Light, which is unlimited, it must be through contraction and concealment of the light.

The contraction that limits the light to bring about a limited love is called the 'chamber of love,' meaning the concealment that causes the drawing of love. Similarly, with the chamber of will, and so on.

(See what is written in Parshas Vayeshev, in the discourse on 'Shir HaMa'alos,' about 'Albish Shamayim Kadrus'—the heavens are Igulim, clothed in darkness, which is concealment and hiding. Similarly, the concept of the resting and enclothing of Igulim in the chambers. See Eitz Chayim, Shaar 41, chapter 5, and the discourse on 'Yavi'u Levush Malchus' and 'Mizmor Shir Chanukas HaBayis' about food, clothing, and home.)

Similarly, the vessels limit the lights and conceal them so they are not revealed as they are, but are limited within them, and the revelation of vitality is only a small ray, so that the creations, which are limited, can come into being. The root of all these concealments is from the level of Igulim, as above.

(See Eitz Chayim, Shaar 41, chapter 5, where it says: 'For this reason, we must inform you about the garments and chambers, what their purpose is,' etc.)

Even though these concealments are certainly from a supernal holiness, since the purpose of this contraction is for the creation of beings—as explained elsewhere on 'Hashem is Elokim,' that the contraction of the name Elokim is itself the level of Havayah—nevertheless, through the many stages of descent, down to the Igulim of Asiyah, from which the physical heavens and earth were created (as is evident that the heavens are round by nature, and so is the globe of the earth, and even the element of wind in the earth is from Igulim), through this many-layered descent, there is a complete contraction and great concealment, so that the Divine power that enlivens the world is hidden and enclothed in many and strong garments, for 'olam' (world) is from the word 'he'elem' (concealment).

The root of all concealment is from the supernal concealment of Igulim, where the light is hidden and not revealed. From this comes, in Atzilus, that the vessels cover and conceal the lights, so that the revelation of vitality is limited within them, which causes, through the many stages of descent, a complete concealment, so that the Divine power is hidden in many garments, until it appears as if the world is an independent entity. (See Tanya, chapters 21–22.)

3) Through an awakening from below comes an awakening from above—when a person deeply contemplates and sets his mind and heart to see how the Holy One, blessed be He, renews the act of creation every day, as it says: 'And you shall know today,' and before Him all is considered as nothing. The world's appearance as a separate entity is due to the concealment of the Divine power. But in truth, 'there is nothing besides Him.' Thus, one causes the removal of the contraction and concealment, so that the Divine power is revealed.

Through this awakening from below, there is an awakening from above, so that even above, the vessels do not conceal the lights and limit them, and the lights break through and are revealed below as they are, without concealment and contraction.

This is like it will be in the future, as it says: 'And the glory of Hashem will be revealed,' so that the world will not conceal His holy light, as it was before the sin, when the world was so refined that it did not conceal the revelation of His G‑dliness at all. Adam HaRishon, even while in a body, grasped the secrets of Torah in Gan Eden. The entire chain of worlds was more refined than now, and the Infinite Light was revealed in them to a much greater degree. As Pri Etz Chayim, Shaar HaShabbos, explains, what is now called Zeir Anpin of Atzilus was then at the level of Beriah. The current level of Beriah is very distant from Zeir Anpin of Atzilus, for Atzilus is G‑dliness, a power of His powers, and the Infinite Light rests in it in complete revelation, whereas Beriah is creation ex nihilo, separate and newly created, and limited, as is known. Through Adam's sin, the worlds became more physical, and the Infinite Light is now concealed in them to the utmost, as above. When below there is subduing of the sitra achra, i.e., the removal of contraction and concealment, so that there is a revelation of G‑dliness in the soul, this causes above as well a revelation of G‑dliness, so that the vessels do not conceal the lights.

This is the meaning of: 'And you shall sanctify yourselves and be holy, for I, Hashem, am holy.' Seemingly, why should Israel be holy because He is holy? The explanation is that 'sanctify yourselves' means, as our Sages say, 'Sanctify yourself with what is permitted to you'—i.e., subduing the sitra achra, so that the heavens, earth, and all physicality do not conceal His holy light. Through this, above as well: 'I, Hashem, am holy'—'holy' means separated, as is known. That is, there will be a revelation of His essence, beyond the contraction of the vessels that limit the lights, for an awakening from below causes an awakening from above, as explained.

This is the meaning of the Zohar's statement: 'When the sitra achra is subdued below, the glory of the Holy One, blessed be He, is elevated in all worlds.' That is, through subduing the sitra achra, the contraction and concealment of the physical heavens and earth are removed, and thus the glory of the Holy One, blessed be He, is elevated in all worlds—meaning that above, too, the lights are revealed and break through the vessels, and this applies to both the hidden and revealed worlds.

This is the purpose of Torah and mitzvos, which cause the resting of the Infinite Light, as explained above: when the sitra achra is subdued by turning from evil and doing good, then an awakening from below causes an awakening from above, so that all the concealments that hide the revelation of light and vitality are removed, even the contraction of the vessels that limit and conceal the lights, so that the lights break through and are revealed below, as explained.

(See Parshas Chukas, in the discourse on 'Al Kein Yomru HaMoshlim Bo'u Cheshbon.')

Now we can also understand the root of the mitzvah of fulfilling mitzvos specifically in Eretz Yisrael, as it says: 'to do in the land.' For it is written about Eretz Yisrael: 'a land flowing with milk and honey.' The word 'zavas' (flowing) is an active term, meaning it causes milk and honey to flow.

The idea is that milk and honey represent the general chain of the ten sefirot, which are the levels of Mah and Ban, chesed and gevurah. Milk is chesed, and honey is gevurah. Honey is called 'din d'gadlus' (greatness of judgment), as it says: 'For any leaven or honey you shall not offer.' Both are mochin d'gadlus (expanded consciousness): milk is mochin d'gadlus of chesed, like a mother's milk that nurtures the child and imparts intellect. So too above, in the level of Binah, which nurtures the limbs of Zeir Anpin by imparting intellect, called 'milk of Imma.' As our Sages say, 'She made breasts in the place of understanding.'

In Eitz Chayim (Shaar HaKlallim, chapter 3), it is also explained about 'El Dad' and 'Mi Dad,' the two breasts of Imma, from which milk flows to Zeir Anpin to nurture it. (See Parshas Vayechi, in the discourse on 'Chachlili Einayim MiYayin' and 'Leven Shinayim MeChalav.')

Honey is mochin d'gadlus of gevurah, called 'din d'gadlus.' This is the revelation of the lights, the opposite of the contraction of the vessels. (See Pri Etz Chayim, Shaar Kavanat HaShofar, chapter 1, about honey, and Parshas Tavo, in the discourse on 'HaYom HaZeh Hashem Elokecha Metzavecha.')

This is the meaning of 'flowing with milk and honey'—mochin d'gadlus, the opposite of concealment and contraction, which is mochin d'katnus. From this, it also comes about physically that milk drips from goats and figs, due to the lights breaking through the vessels above, as explained.

This is the general idea of the mitzvah of entering Eretz Yisrael to fulfill Torah and mitzvos there, as it says: 'to do in the land.' 'To do' means to rectify, as in 'and she did her nails,' which Targum translates as 'and she rectified.' That is, to rectify in the land, so that it becomes a land flowing with milk, meaning that the lights break through the vessels and are revealed below through the fulfillment of Torah and mitzvos in Eretz Yisrael, for an awakening from below causes an awakening from above, as explained.

4) After all the above, we can also understand the episode of the spies, who did not want to enter Eretz Yisrael because their root is from Leah, the world of thought. (See Eitz Chayim, Shaar HaAras HaMochin, chapter 1.) They argued: Why descend to the level of the world of speech, which is Malchus of Atzilus, the lowest level, to fulfill Torah and mitzvos in speech and action, thereby causing the revelation of the Infinite Light and the breaking through of the lights? Is it not possible to accomplish this through Torah and mitzvos in spirituality, not in physical action? For in the world of thought, all the details found in speech and action exist, since speech comes from thought. Thus, every mitzvah fulfilled in speech or physical action can also be fulfilled spiritually in thought, and this would also cause above the revelation of the Infinite Light.

For example, it is said about Avraham that he fulfilled the entire Torah before it was given, but it is impossible to say he fulfilled every mitzvah in actuality, since some mitzvos were impossible for him to perform. Rather, he fulfilled them spiritually, drawing down all the supernal lights that are drawn through the mitzvos. Similarly, the spies thought they could fulfill the mitzvos spiritually, in the realm of thought, and therefore did not want to enter Eretz Yisrael.

But in truth, they were mistaken, for the main thing is to perform them specifically in the land. As our Sages say, Moshe prayed many prayers to enter Eretz Yisrael. Was it to eat its fruits? Rather, to fulfill the mitzvos dependent on it. The point is to draw down the supernal lights to break through the vessels, which cannot be accomplished except through actual deed, not just thought.

The reason is because 'the end action arose in the first thought.' As the saying goes, 'the beginning is wedged in the end and the end in the beginning'—that which is higher and loftier is specifically clothed in the lowest thing. As our Sages say, 'A hint is enough for the wise.' When there is a very deep intellect that cannot be explained to another through words due to its depth, which cannot be contained in words, nevertheless, it can be conveyed to another through a hint in a physical gesture. Thus, there is an advantage to a physical gesture, which is more material than words, in that the highest concept can be clothed in it, not in speech.

Similarly above, to draw down the highest revelation—the mochin d'gadlus that break through the vessels—this can only be aroused through actual deed, not just thought, because 'the beginning is wedged in the end.' (See Yevamos, chapter 12, 104b: 'Anything that is an action...') Therefore, Moshe sought to enter the land specifically.

(See Parshas Vayeitzei, in the discourse on 'VeLevan Shtei Banot,' and the discourse on 'Rashei HaMatos' about the advantage of action over thought, and the discourse on 'Mi Mana Afar Yaakov,' and the discourse on 'Yavi'u Levush Malchus.')

This is what is written: 'Tovah HaAretz Me'od Me'od'—the twofold 'Me'od' corresponds to the hidden worlds (Olamin Setimin D'Lo Isgalin), which are the chambers of Abba and Imma, and the revealed worlds, which are the chambers of Zeir Anpin and Nukva. In both types of worlds, the supernal lights break through and are revealed below.

In general, the revelation and breaking through of the lights, as above, is through drawing down the supernal Kesser (crown), which is beyond being enclothed in vessels. This is what is written: 'If Hashem desires us'—'desire' is the inner aspect of Kesser, the pleasure and delight within will, while 'will' is the external aspect of Kesser, as explained in the discourse on 'VaEheyeh Etzlo Amon.' Here it says, 'If Hashem desires us,' meaning the revelation of the inner Kesser, which is beyond being enclothed in vessels, and through this, the lights break through below. (See Zohar, Parshas Shelach, 260a.) All this is because 'the beginning is wedged in the end and the end in the beginning.'

This can also be understood from Torah Or, Parshas Miketz, in the discourse on 'Rani V'Simchi Bat Tzion': 'He did not cease to cherish her until He called her daughter... until He called her mother.' In the future, it is written, 'Rani V'Simchi Bat Tzion,' for the level of 'daughter' will be elevated even more, to become 'Eishes Chayil.' End quote.

The level of 'daughter' refers to Yerushalayim Shel Mata (Jerusalem below), and 'mother' refers to Yerushalayim Shel Maalah (Jerusalem above), which is the world of thought, the great hei, Leah, the mother of children. They wanted to draw everything through Yerushalayim Shel Maalah^[1] alone. But in truth, it is impossible to reach this except through Yerushalayim Shel Mata^[2], 'for this is the gate to Hashem.' This is the concept of 'a city joined together,' connecting Yerushalayim Shel Maalah and Shel Mata. Therefore, our Sages say, the Holy One, blessed be He, swore not to enter Yerushalayim Shel Maalah until He enters Yerushalayim Shel Mata.

Furthermore, it is written: 'Behold, I am coming and will dwell within you'—specifically in Yerushalayim Shel Mata, where the level of 'daughter' is elevated even more, as above. This is through fulfilling mitzvos in actual physical deed, called 'servant.' About this it is written: 'Behold, My servant will prosper, be exalted and uplifted very high.' This is 'Tovah HaAretz Me'od Me'od,' like 'very high.'

Additionally, it is explained in Shnei Luchos HaBris, Parshas Vayechi, about 'three times Heichal Hashem' (Yirmiyahu 7:4), and 'Eretz, Eretz, Eretz, hear the word of Hashem' (ibid. 22:29)—three times 'Eretz.' For even above in Atzilus, there is Yerushalayim Shel Mata and Shel Maalah, the lower and upper hei. The third level is actual Yerushalayim Shel Mata, in physical action in this world.

This is because mitzvos exist in three levels, as explained later in the discourse on 'VeAtah Yigdal Na,' and in the discourse on 'Vayishlach Yehoshua Shnei Anashim Cheresh.'

This is the concept of 'three times holy,' drawing down from the supernal crown to the three worlds: 'I created it, I formed it, I made it,' which are thought, speech, and action, corresponding to the three chambers above, and also to Torah, avodah, and gemilus chasadim, as explained elsewhere in the discourse on 'Ki BaYom HaZeh Yechaper.'

According to this, the generation of the desert, which is 'your speech is pleasant,' wanted to draw down through speech and thought, which are Yerushalayim Shel Mata and Shel Maalah in the supernal world, the lower and upper hei, as above. But they did not want the third level of the lower land. They thought they could draw down through Yerushalayim Shel Mata and Shel Maalah in the supernal world, through speech and thought alone.

But in truth, the main drawing down is through action specifically. See the discourse on 'Mi Mana Afar Yaakov' about 'I made it,' where it is explained that 'even' adds a fourth level above all three—'I created, I formed, I made'—and this level is drawn and revealed specifically through action.

It can also be said that this is the revelation of the supernal holiness above the threefold 'holy' with vav. See the discourse on 'Shinaich Ke'eder HaRechelim.' Perhaps the three levels of the chamber above are also the three levels of 'He did not cease to cherish her until He called her daughter, sister, and mother.'

Summary

This maamar teaches that the ultimate revelation of G‑dliness comes through fulfilling mitzvos in physical deed, especially in Eretz Yisrael. While spiritual intentions are important, the Divine purpose is realized when the highest spiritual lights are drawn down into the lowest realms through action, uniting all levels of creation.