012 —ביאור

Biur Al Pi VeHayah Lachem LeTzitzis Inyan HaTecheiles.

The four colors of the flame, as mentioned in Pri Etz Chaim, Shaar HaShabbos, chapter 24, quoting the Zohar Bereishis: "Nehora Chivra... and Nehora Techala..."—the lower one is attached to the wick. Since the burning of the wick is something of a different kind that is consumed and burned within it, the light changes to the color techeiles (blue). Similarly, Malchus of Atzilus is called Nehora Techala, which becomes the consumption for Beriah, Yetzirah, and Asiyah, which are nullified to it and included within it.

Until Malchus of Atzilus, the chain of the ten sefirot descends from cause to effect in a state of unity. In contrast, Beriah, Yetzirah, and Asiyah are a different state—something separate: angels and souls, a nullification of existence. Therefore, in Atzilus, it is like the analogy of Nehora Chivra (the white light) mentioned above, which is the essential appearance of the fire, not coming from something of a different kind or a foreign thing, like the burning of the wick, but rather it is an essential nullification, the level of Chochmah Ilaah (supernal wisdom) that spreads through the chain of Atzilus. In contrast, in the level of Malchus, which includes within it the separate worlds, it is truly something of a different kind, a state of existence and separation. Yet, when it is nevertheless included in the state of bittul ha-yesh (nullification of existence), this is the concept of Nehora Techala that comes from the burning of the wick.

[See also what is written on this in the explanation of the verse "Ki Atah Neri" at the end of the discourse: Nehora Techala is drawn from the burning of the wick, as above, and Nehora Chivra is drawn from the oil, from which comes the pure light. The oil is not called something of a different kind, for oil is the level of Chochmah Ilaah, which is the level of Torah, etc.—see there.]

This is the meaning of "Eretz Ocheles Yoshveha" (a land that consumes its inhabitants). The spies said this as a negative, for the spies were liars. But in truth, this is a praise, for "Ve'atem HaDevakim BaHashem..." (and you who cleave to the L-rd...), as it says in the Zohar Bereishis 51a.

[Come and see: Even though the way of this Nehora Techala is to consume everything that clings to it beneath it, the Jewish people cling to it beneath it and remain enduring. As it says: "Ve'atem HaDevakim BaHashem Elokeichem Chayim Kulchem" (and you who cleave to the L-rd your G-d are all alive today).]

The explanation is that the nature of this consuming is like what our sages said: "The Holy One, blessed be He, extended His little finger among them and burned them." This was the negative report of the spies, that the land consumes its inhabitants—meaning that through this bittul, they would be nullified from their existence entirely, like the concept of "He extended... and burned them" mentioned above.

But in truth, it is not so. On the contrary, the main vitality is the bittul, and it is not a nullification of their existence entirely, G-d forbid. In that case, it was a punishment, and therefore they were nullified entirely. In contrast, with the bittul of the Jewish people, on the contrary, through "Ve'atem HaDevakim..." you are all alive today.

The reason, as it says in the Zohar there: "Come and see, all those above are included in this Nehora Techala, but those below are not so, for they are a coarse thing, and therefore it consumes and destroys them." Thus, it is explained that Nehora Techala only consumes and destroys a coarse thing, meaning the yesh of the kelipah nogah, which is a completely foreign thing and cannot be included in the level of Malchus except through the nullification of its essence, so that the kelipah is consumed and departs. In contrast, "those above," who are in the bittul of the side of holiness, even though they are included in the level of Malchus in bittul, nevertheless, it does not consume them, G-d forbid; rather, this bittul is the ultimate perfection of their existence.

It is possible that this is the meaning of the vision of the burning bush that the Holy One, blessed be He, showed to Moshe, as it is written: "VeHaSneh Boer BaEsh VeHaSneh Einenu Ukal" (and the bush was burning with fire, but the bush was not consumed). As it says in Midrash Rabbah Shemos (Parsha 2): From here they said, the fire above burns but does not consume. The explanation there is that the bush represents Israel. Similarly, in the Gemara, Shabbos 67a: "The bush, the bush... because it is lower than all the trees." This is like "Ki Atem HaMe'at Mikol HaAmim" (for you are the smallest of all the nations)—that they humble themselves, like "VaAnochi Afar VaEfer" (and I am but dust and ashes). See Tikkunei Zohar, beginning of Tikkun 19 (37a), and as it says: "VeRatzon Shochnei Sneh" (the will of Him who dwells in the bush). See Zevachim 118b, and what is written above in the discourse on "BaMidbar Sinai BeOhel Moed."

Therefore, even though the fire burns the bush—meaning that the flames of love are drawn into the souls of Israel, bringing about bittul ha-yesh—nevertheless, it does not consume and destroy them from their existence, G-d forbid; rather, on the contrary, this bittul is the main vitality.

See also Ra'aya Mehemna, Parshas Shoftim, 274b, and the commentary of the Ramaz there: the fire consumes the kelipah but does not consume the holiness, etc. See also Zohar II, 69b; III, beginning of Parshas Pekudei, and in Shir HaShirim Rabbah, beginning of "Samchuni BaAshishos," and about the fire of the bush.

It can also be explained regarding "Ve'atem HaDevakim... Chayim"—based on what is written in Zohar, Parshas Vayigash (207b): "Because it is necessary to praise life to life... until 'Chayim Kulchem.'" See also Zohar, Parshas Behar, 110b, on the verse "VeAseh Tov Shechon Eretz," and Zohar, Parshas Vayechi (237a), on "Ve'atem HaDevakim" and the commentary of the Ramaz. See there and contemplate.

As it is written: "Yiras Hashem LeChayim" (the fear of the L-rd is for life)—"Yiras Hashem Tosif Yamim" (the fear of the L-rd adds days), etc. "Malchuscha Malchus Kol Olamim" (Your kingship is the kingship of all worlds)—this is their vitality and existence from the Infinite Light that is drawn into them. In contrast, something separate has no vitality. The main vitality is the bittul, as explained above.

2) However, this drawing down, that this bittul should be drawn into the state of yesh (existence), that there should be a yesh and yet nullified, comes from the level of Abba (Chochmah). For "Abba Yasad Brata" (the father founded the daughter). [This is: "If there is no wisdom, there is no fear." For Malchus is called lower fear, and its root is from Chochmah Ilaah.] And techeiles is the gevurot of Abba—for this is the aspect of gevurah and tzimtzum, so that this drawing down should be in the state of yesh, and yet there should also be bittul there.

[That is, in order to bring down and draw the bittul even below, in a low place, that is, in the state of yesh, this is through gevurah, as explained in the Siddur, in the discourse "Adonai Sefasai Tiftach." This is like what is explained in the discourse on "Kol Dodi," that for the drawing down to be internalized in the vessel, this is the aspect of gevurah and not, G-d forbid, the aspect of din (judgment), but on the contrary, etc. See there. See also the discourse on "Hashem Yechatu Merivav" regarding "Vayiten Oz LeMalcho." See Likkutei Torah, Parshas Vayeira, on "Ki Esh Yatza MeCheshbon," and what is written in the explanation of "Al Ken Yomru HaMoshlim Bo'u Cheshbon."]

And since techeiles is the intellect of Abba and white is the intellect of Imma, therefore, in this time there is no techeiles, because of its great loftiness, which is from the level of Abba; it cannot descend in the time of exile.

This is "Chochmah Berosh Chochmah Basof" (wisdom at the beginning, wisdom at the end)^[1]—for the Infinite Light only rests in the level of chochmah, because it is the aspect of bittul. Therefore, the Infinite Light is enclothed in the chochmah of Adam Kadmon, and Adam Kadmon is enclothed in the chochmah of Atzilus, etc.

Chochmah Ilaah is true bittul: "VeNachnu Mah" (and we are nothing)—for chochmah is found from ayin (nothingness), and binah is "yesh rechovos hanahar" (expansiveness of understanding). In contrast, chochmah is the depth of the concept, a state of concealment: "Yashet Choshech Sistro" (He places darkness as His hiding place)—the level of Eden, the source of delight. For in chochmah itself, no delight is apparent, only in the revelation of chochmah in the understanding of binah: "LeHanchil Ohavai Yesh" (to bequeath substance to those who love Me)—this is called the higher Gan Eden.

And malchus is the lower chochmah, to be bittul ha-yesh: "Va'anachnu Kor'im UMishtachavim" (and we bow and prostrate), "VeTzva HaShamayim Lecha Mishtachavim" (and the hosts of heaven bow to You)—there is someone who nullifies himself and bows, etc. (See what is written in the discourse on "Ki Avraham Lo Yedanu" and that chochmah ilaah of Atzilus is an intermediate level, etc.)

It is called "isha" (woman)—the five outlets of the mouth, the division of speech into the ten utterances, with many contractions and divisions of the worlds, as explained in the Idra. Therefore, the world of speech is called "isha," for "from man was this taken"—so that to be the level of isha from below to above: "Ve'el Ishech Teshukasech" (and to your husband will be your desire)—it is drawn from the level of ish, fire, yud. The yud is chochmah, and it is drawn into the level of ish, which is Zeir Anpin, the middos, for speech receives from the middos. For although "Abba Yasad Brata," nevertheless, the intellect first influences the middos.

For we see clearly that according to the intensity of the middos, so is the power of speech; from the middos it rises to thought and speech, as explained in Tanya.

In general, there are 248 mitzvos, corresponding to the 248 limbs of the King. For the 248 mitzvos are the nine lower sefirot of Zeir Anpin. Each one includes nine, nine times nine is eighty-one, and each level has three aspects: rosh, toch, sof^[2]. Thus, three times eighty-one is 243, and the five chassadim that increase them make 248. From the 248 mitzvos, it is drawn from above that the isha should be "Eish Hashem" (the fire of the L-rd), that is, there should be bittul ha-yesh and the power to elevate from below to above, to be "Ner Hashem Nishmas Adam" (the soul of man is the candle of the L-rd).

(See more on this in Parshas Miketz, in the discourse "Rani VeSimchi Bas," about how through the mitzvah, the power is drawn to be "Ner Hashem Nishmas Adam" until "VeZeh Hu Titen Emes LeYaakov." Also in the discourse on "HaMagbihi LaSheves" regarding "VeInyan Ner Shel HaMitzvah," etc., and in the discourse on "Ki Atah Neri.")

The aspect of a candle is made when the 248 are drawn down below into the feminine, for then the two arms are added, etc.

(In Zohar HaRakia, end of Parshas Terumah, 165a, it is asked: If so, there are not 248 limbs, for in a person, the 248 limbs include the hands, etc.—and he elaborates there to explain this, but the matter is left incomplete. However, in Pri Etz Chaim, Shaar HaShabbos, chapter 24, it explains: "For Ner is the 248 limbs of Malchus with her two arms," as written.)

The explanation is that for the Infinite Light to be drawn down to the lowest level, everything would be nullified in the Infinite Light, and there would be no creation of existence at all. Therefore, there had to be withdrawal and contraction after the expansion. These are the two arms: "His left hand is under my head, and His right hand embraces me." (See what is written at the beginning of Lech Lecha, in the discourse "Hinei Avraham," on the verse "Vayehi Erev Vayehi Boker Yom Echad.") Therefore, among Israel, there are three categories: Kohanim, Leviim, and Yisraelim.

The root of the drawing down, that the Infinite Light should be in chochmah, although "He is wise, but not with a knowable wisdom," nevertheless, the revelation of the aspect of wisdom is above chochmah, and is called Arich Anpin, from the aspect of hair. The analogy of hair, as explained by the Maggid of Mezritch, is that hair of the head is the surplus of the intellect, which does not touch the essence at all. The proof is that if they are cut, it causes no pain, yet they draw nourishment from the brain while still on the head, through vapor that rises from the brain, etc.

Similarly, the drawing down of the Infinite Light to be wisdom, etc., is from that which does not touch the essence at all, for there is no comparison or relationship, etc. For He alone is before the world was created and after the world was created, and nothing takes up space before Him at all. The nullification of the angels and souls, even if they are nullified and included in the Infinite Light, does not affect Him at all; rather, this drawing down is like the analogy of hair, which is the surplus of the intellect. Yet, they draw from His essence, etc. (See Parshas Tetzaveh, on the verse "VeAsisa Bigdei Kodesh.")

This drawing down is from the skull, above the level of the brain, and through this comes the revelation of the Infinite Light to be in the aspect of chochmah, etc. The hairs divide the influence and the drawing down, so that there are different perceptions in the Infinite Light, countless levels and gradations. As the Rambam writes, "separate intellects"—how does one angel differ from another if not by its perception, since it has no body or physical place? Similarly, all the differences from world to world, in countless worlds, are according to perception, each one, etc. As it says in Etz Chaim, the tips of the hairs strike the back of Zeir Anpin, to create the division of daas—since the three intellects are Chabad, and daas divides into chesed and gevurah, love and awe, etc. The tips of the hairs end in the feminine, as explained in the intention of tzitzis. See Pri Etz Chaim, Shaar HaTzitzis, chapter 3. See also chapter 5, that from this comes techeiles.

This is "VeHayah Lachem LeTzitzis" (and it shall be for you as tzitzis). See Midrash Rabbah, Parshas Bo, chapter 15 (131a): "The tzitzis I have given you, as it says, 'VeHayah Lachem LeTzitzis'"—this is as explained above regarding "Ve'atem HaDevakim..." And "URe'isem Oso" (and you shall see it)—that the aspect of the hairs, "Se'ar Resheiha Ke'Amar Neka" (the hair of His head is like pure wool), will be drawn down below in the techeiles, Malchus of Atzilus.

3) To understand the matter of "U'zchartem Es Kol Mitzvos Hashem" (and you shall remember all the commandments of the L-rd)—"U'zchartem" means to make them male, influencing. For it is explained in Likkutei Torah, Parshas Bereishis, in the reasons for the mitzvos, that the two letters mem and tzadi of "mitzvah" are, in Atbash, yud and hei, and with the two letters vav and hei of "mitzvah," it is the name Havayah, and they are called the 248 limbs of the King, and the King is Zeir Anpin. Sometimes they are called the mitzvos of the King, for they are the King's command. See Zohar, end of Parshas Shelach, 175b: "Mitzvah is in Malchus, and Torah is in Zeir Anpin."

(That is, if so, they are in Malchus and not in Zeir Anpin. Also, the 248 limbs are the very essence of Zeir Anpin, whereas the command of the King is only His command, not His very essence and limbs. See also on this in the explanation of "Vayedaber Elokim" of the Ten Commandments, and there it is explained differently.)

However, the matter is that below it is the mitzvos of the King, but their root above is in the limbs of the King: "For from man was this taken." Through the arousal from below of the person, the mitzvah becomes the limbs of the King. Just as when one touches the toenails of a person, the brain feels it, so too, through a physical mitzvah done below, simply because it is the King's command, it touches the Infinite Light that rests and is enclothed within it, and draws down the aspect of the hairs of Arich Anpin into the 248 mitzvos, the 248 limbs of Zeir Anpin, so that they become the influencers, drawing down the supernal chochmah, whose root is drawn from the hairs of Arich Anpin. Through this, bittul is drawn down below, as explained above, that is, to be "Eish Hashem," etc.

But "V'lo Sasuru Acharei Levavchem..." (and you shall not stray after your heart...)—for in Atzilus, "no evil dwells with You." As explained in the discourse on "BaMidbar Sinai BeOhel Moed," but in Nogah, there is a mixture of good and evil. Although there are also ten sefirot there, they are mixed good and evil, as is known, and the influence can be exchanged, etc.

[As explained in Likkutei HaShas of the Arizal, regarding the explanation of "Yarden SheNotel MiZe VeNoten LeZe"^[3]—that is, the kelipah nogah, which sometimes is holiness and sometimes is kelipah, takes from this and gives to that, in the secret of theft and oppression mentioned in Sava d'Mishpatim. That is, through nogah, nourishment is drawn from holiness even to evil. As explained on the verse "Vayikchu Eilecha Parah." What is cited from Sava d'Mishpatim is on 95b.]

This is the matter of the sotah drinking the bitter waters to be tested, etc.^[4] "Venikta VeNizra'ah..." (she will be cleared and will conceive)—see Ra'aya Mehemna, Parshas Emor, 97a, and Zohar Naso, 124a-b, and the commentary on Vayechi, 245b. Similarly, in every person, who is composed of good and evil. One must uproot the desire and enthusiasm for foreign fire, etc., and through this, "Eish Hashem"—the fire of the L-rd.

In truth, "Eish Hashem"—the hei itself is the aspect of fire. These are the five gevurot of the feminine that rise upward and are sweetened by the drawing down of the fire of yud, which are the chassadim, and these are the five upper chassadim, which are chassadim from above downward.

This is "Lema'an Tizkeru" (so that you will remember)—that you will be the males—for "Beha'aloscha Es HaNeiros" (when you kindle the lamps)—the five gevurot of the feminine: "A woman who emits seed first gives birth to a male."

[See Zohar, Parshas Tazria, 42b: Rabbi Yosi says, she has in her mouth only her own offspring, if it is to be a male. In the commentary of the Ramaz there: then he assists the chassadim, etc.—see there.]

Like the analogy of the lower candle that lights the upper candle when the flame rises from below to above. Similarly, one candle from another, up to the highest levels.

(As mentioned in Shabbos, the ascents of the worlds, as one world draws close to another, and one world to another, up to the highest levels. For when the higher rises, the lower also rises after it, etc.)

Through this: "Va'asitem Es Kol Mitzvosai" (and you shall do all My commandments)—they are the ones who make the mitzvah, drawing the Infinite Light into the mitzvah, so that the mitzvah becomes a vessel for the Infinite Light. For since the Infinite Light, as its name implies, has no end, etc., it is exalted and transcendent, etc., but the Jewish people are the ones who draw it down, etc.

[See what is written on this in Parshas Bechukosai, in the discourse "Hinei Mevo'ar BeEtz Chaim." It is possible that this is an even higher level than "U'zchartem," which is first stated to make them male, that is, what is aroused through the mitzvah is the revelation and drawing down of the 248 limbs of the King, Zeir Anpin of Atzilus, which is called "Zachar Chasdo" (He remembered His kindness). However, the level of "Va'asitem Es Kol Mitzvosai" is the drawing down of the Infinite Light itself into the 248 limbs of Zeir Anpin. As explained in Iggeres HaKodesh, near the end, in the discourse "LeHavin Ma SheKasuv BePri Etz Chaim," that all the mitzvos are to rectify the 248 limbs of Zeir Anpin by drawing the Infinite Light into them in the intellect, etc., and the source of the intellect is the "levanonit," which is the supernal delight and will, etc. See there. See also the explanation of "VeErashtich Li."]

Now we can understand the matter of "VeHeyitem Kedoshim LeElokeichem" (and you shall be holy to your G-d)—"kadosh" is the aspect of hair. As it says regarding a nazir: "Kadosh Yihyeh Gadel Pera Se'ar Rosho" (he shall be holy, he shall let the hair of his head grow)—for the nazir draws down the aspect of hair. As explained in Parshas Emor, in the discourse "VeNikdashti Besoch Bnei Yisrael," that he draws down from the aspect of the hair of Arich Anpin.

Similarly, this is the matter of "kadosh" of holiness. And three times "kadosh" corresponds to the three tips of the hair.

[It seems the explanation is that it corresponds to the three names Havayah in the supernal intellects of Arich Anpin^[5], from which the thirteen tips are drawn, and these are drawn and shine in Zeir Anpin through the tips of the hair of Arich Anpin, which descend behind Zeir Anpin, as all this is explained in Pri Etz Chaim, Shaar Chazoras HaAmidah, chapter 3.]

They correspond to the three levels of Beriah, Yetzirah, and Asiyah within Atzilus, which are Chabad, Chagat, and Nehiy. This is also the matter of the three tips in the form of the letter yud: the upper tip, the yud itself, and the lower tip, etc. [See Pardes, Shaar 11, chapter 7.] Through this, it is drawn to be "Hashem Tzevaos" (the L-rd of Hosts), to draw down vitality into the worlds.

This is "VeHeyitem Kedoshim LeElokeichem"—and it does not say "to Hashem," but rather to the level of Malchus, which is the lower unity: bowing and prostrating, bittul ha-yesh.

The explanation is that Israel are the ones who draw down the aspect of hair to the level of Malchus, to bring about bittul, as explained above. That is, through this, bittul is drawn even into Beriah, Yetzirah, and Asiyah, to bring about bittul ha-yesh. This is "Al Tikrei Banayich Ela Bonayich" (do not read 'your children' but 'your builders').

Summary

This maamar teaches that the blue thread of tzitzis (techeiles) and the colors of the flame symbolize the process of drawing G-dliness into the world. Through mitzvos and bittul, separation is transformed into unity, and the Jewish people become conduits for Divine light, elevating even the lowest realms.