017 —ביאור

Biur HaDevarim Al Pi Ani, etc. DeParshas Tzitzis VeInyan BeSha'ah SheYisrael Omrim Yehei Shmei Rabba, etc.

To understand the concept of will (ratzon) as explained, that it is considered external compared to intellect (seichel), even though will is higher than intellect—since will is the level of Kesser and intellect is Chochmah. This is why we say: Yehi Ratzon (May it be Your will), and see what is written in the maamarim "Mah Yafu Pa'ameich" and "Mezuzah MiYamin."

However, the matter is that there are two levels of intellect.

The first is the level of Chochmah, Abba of Atzilus, which draws from the Mazla of Arich, and is lower than will, since its nourishment is only from the hairs that extend from the skull (Galgalta), which is will. There is no comparison between the hairs and the skull itself.

The second is the level of Mocha Stimaa (the hidden brain), which is intellect concealed from all conception, and is higher than will, for it is the level of delight (ta'anug), which is truly infinite.

(Will is the external aspect of Mocha Stimaa, like the skull compared to the brain within it. Mocha Stimaa is the inner aspect of will, the hidden reason for the will.)

(All this is explained in Etz Chaim (Shaar 22, ch. 5): the hidden brain in Kesser, etc. In Kesser there is an inner aspect, which is the intellect within itself, etc. Thus, Mocha Stimaa is the inner aspect of the skull, which is its external aspect. As explained elsewhere in the maamar on "Ki Al Kol Kavod Chuppah.")

It is called "Stimaa" (hidden) because it is never revealed. This is not the case with Chochmah of Atzilus, which opens into the 32 paths. As the Zohar says (III, 128b), this is the meaning of "VeNahar Yotzei MeEden" (and a river flows from Eden), etc.

The drawing down of Chochmah of Atzilus from Mocha Stimaa is through the hairs. Of this it is said: "VeZarach MiSeir Lamo"^[1] (see what is written in the maamar on "VaEheyeh Etzlo Amon" and on "Torah Tzivah," etc.), that even a single hair is drawn down to be comprehended, to provide delight for the souls in Gan Eden, etc.

Also, the drawing of the hairs and their nourishment from Mocha Stimaa is through the skull (Galgalta) that covers Mocha Stimaa. That is, will conceals and hides the level of Mocha Stimaa, which is above will, so that only a single hair is drawn down through the skull, etc.

Therefore, it is explained regarding the counting of the ten Sefiros, that sometimes Kesser is counted among the ten, and sometimes Daas is counted and then Kesser is not. This is because when counting the external aspect of the ten Sefiros, Kesser is included, since the external of Kesser, i.e., will, is counted among the ten. But in the inner aspect, Kesser is not counted, for the inner of Kesser is Mocha Stimaa, which is truly infinite and not among the ten, but is their source, etc. Then Chochmah of Atzilus is the first of the ten, "Reishis Chochmah."

(According to this, what is written elsewhere in many places regarding Torah and mitzvos—sometimes it seems Torah is higher than mitzvos, and sometimes mitzvos are higher than Torah—both are true.)

For Torah is from the level of the brain (Mocha), and mitzvos from the skull (Galgalta). There is an advantage in the brain, which is its innerness, and an advantage in the skull, which is a higher externality. Thus, Torah is drawn from Chochmah of Atzilus, and relative to Chochmah of Atzilus, this is so, that although it is inner and the skull is external, since the skull is the external of Kesser, in this aspect it is higher than Chochmah of Atzilus. Nevertheless, in one aspect, Chochmah is higher, being the inner, and the skull is external. (See Etz Chaim, Shaar 22, ch. 5, and in ch. 1, sec. 2: "Therefore, in this aspect, the intellect is primary," etc.)

But Mocha Stimaa, the inner of Kesser, is completely above the skull, its externality. Since Mocha Stimaa is the aspect in Kesser that is not counted among the ten Sefiros, it is certainly completely above the aspect in Kesser that is counted among the ten. For that which is not counted is because it is the lowest aspect in the Emanator: "Ant Hu Chad V'lo BeChushban" (You are One and not in calculation). See Etz Chaim, Shaar 41, ch. 3.

And even though in Etz Chaim it says this is the level of Atik, and Mocha Stimaa is in Arich Anpin, it is explained here that in Mocha Stimaa is delight, which is truly infinite, and the level of Atik, which is delight, is revealed in Mocha Stimaa as an inner aspect. Not so with the skull, which is external. (See Etz Chaim, Shaar 22, ch. 5, at length.) Therefore, Mocha Stimaa is not counted among the ten, as explained. See also the maamar on "Sos Asis" where this is explained.

However, in the maamar on "Yavi'u Levush Malchus," it is explained that even regarding Mocha Stimaa, there is an aspect in the skull that is higher. For Mocha Stimaa is Chochmah in Kesser, the source of Torah, and the skull is Kesser in Kesser, the source of mitzvos, though it is external, etc. This is also explained elsewhere. Seemingly, this contradicts what is written in Etz Chaim (Shaar 22, ch. 5) above?

Therefore, it must be that the inner of Kesser, which is completely above the skull, is as written in Etz Chaim (Shaar 22, end of ch. 6): "its Kesser is a spiritual light that surrounds it, but its externality that extends below is the skull," etc.

This is the concept of Reisha, Galgalta, and Mocha as explained in Zohar Parshas Emor (96b), and in the commentary there: Reisha is the essence of Kesser, which is a surrounding light; Galgalta is the external of Kesser, etc. The Ramaz writes: Reisha is the inner of Kesser, Galgalta is the end of its externality that extends and becomes the skull, as explained in Eitz Chaim, end of ch. 6.

So, seemingly, this contradicts what is written here, that Mocha Stimaa is the inner aspect of Kesser not counted among the ten, and thus certainly above the skull?

But in truth, it can be said that there is no contradiction. For both discourses here and there are explained in Etz Chaim. The explanation in "Yavi'u Levush Malchus" is based on Etz Chaim (Shaar Arich Anpin, ch. 3), where it is explained that Galgalta is above Mocha Stimaa, for it is Kesser of Arich Anpin, and Mocha Stimaa is Chochmah of Arich Anpin. The Ramaz writes similarly in the beginning of Emor, and it is based on the Idra Rabba (288a). Thus, there is an advantage in mitzvos drawn from Galgalta over Torah drawn from Mocha Stimaa, and yet there is an advantage in Torah from Mocha Stimaa over mitzvos, for Mocha Stimaa is inner, etc.

It is explained there in Etz Chaim that within this Galgalta is a very hidden brain, besides Mocha Stimaa of Arich Anpin, etc. In ch. 4 it is written that this aspect is drawn from Radla^[2] (Reisha D'Lo Ityada, the unknowable head) above Galgalta, which could not be clothed in Arich Anpin, and its light is seen in this head, etc. There, at the end of ch. 7, it is explained that there is revealed the Daas of Atik, which is the soul of Arich Anpin, whereas in Galgalta is clothed the Chesed of Atik, which is the lower seven of Atik, and is the spirit of Arich Anpin, lower than the soul, etc. (See also the maamar on "Chaltzu Me'Itchem.") All this is explained in Sefer Mevo She'arim (Shaar 3, part 2, ch. 3d), and there in ch. 5, in the words "and this you will understand how sometimes," etc.

From all this, it is understood that there is no contradiction to what is written here, which follows Etz Chaim, Shaar 22, ch. 5, since in any case, in Galgalta there is a very hidden brain, called Chochmata Ila'ah Stimaa, which is the inner, Kesser of Kesser, of which Galgalta is the external. Therefore, this aspect is not counted among the ten, since it is drawn from Radla, whose light is seen in this air, and Radla is the lowest aspect in the Emanator, not counted among the ten, as explained in Etz Chaim, Shaar 41, ch. 3. This is the concept of Reisha, Galgalta, and Mocha in Zohar Emor, as above.

Also, according to what is written in Etz Chaim, Shaar 22, ch. 5, the language of the Zohar is well explained, according to what is written there: "the intellect within itself," etc., and it clothes also the intellect called Chabad, etc. This is the concept of Reisha and Mocha, that Galgalta clothes them, etc.

It can also be said that what is written is based on the Zohar HaRakia (119a) in the explanation of Sifra D'Tzniusa from the Arizal in ch. 1, where it brings from the Idra Rabba (290a): "that hidden wisdom is in Atika Kadisha." The explanation is that it is in the uppermost head, for its power is there in great subtlety and concealment, etc.—and this is in Radla itself. See further below. Similarly, it is explained here regarding Mocha Stimaa, which is not counted among the ten, since it is in Radla itself.

According to this, it can also be said that the reason Daas of Atzilus completes the ten when Kesser is not counted is for the inner aspect of the ten. For in the external aspect, Kesser itself is counted, as above, but in the inner aspect, the inner of Kesser is not counted, and then Daas completes the number. This is because Daas is an inner aspect. As explained on the verse "VeEleh HaMishpatim" regarding "Moshe Moshe Lo Pasik Taama," and in the maamar on "Mayim Rabim."

See Etz Chaim, Shaar 22, ch. 1, sec. 4, and in Pri Etz Chaim, Shaar HaLulav, ch. 3, in the words of R. Yosef Maaravi. Also, in Zohar HaRakia, in the explanation of Zohar Parshas Terumah (166b): corresponding to the three heads of Adam Kadmon, in Atzilus are Chabad; thus, Daas is rooted in Radla, etc. This is also implied in Etz Chaim, Shaar 22, there.

Therefore, it completes the ten in the inner aspect when Kesser is not counted, i.e., Radla, the inner of Kesser, which is not counted, as above. See what is written about Daas in the maamar on "Chaltzu," as above.

This is obvious: although the root of the supernal Daas of Atzilus is drawn from above, from that which is not counted among the ten, nevertheless, it is counted among the ten, for its drawing from there is through many descents and contractions. Therefore, even though its source is not counted, Daas itself is counted, etc.

See Etz Chaim, Shaar Arich Anpin, 288, and Shaar 25, Discourse 2, sec. 15, and in Mevo She'arim, Shaar 5, part 1, ch. 8. For the supernal Daas, etc., is from the holy Mazla of the beard of Arich Anpin, etc. This is also in Likkutei Torah on Yeshayahu, on "Mi Madad," etc. See also Etz Chaim, Shaar 25, Discourse 2, sec. 17, 18, and in Likkutei Torah, Parshas Shemos, on "Ki Sar Liros," and in Ramaz, beginning of Vayikra, and in Emor (99a), and beginning of Korach. See also the maamar on "Eleh Masei" regarding the seal of the Holy One, blessed be He, is truth. See Zohar III (136a, 291a) on "U'V'Daas Chadarim Yimaleu." From all this, it will be explained that the supernal will is external compared to the reason and innerness.

2) Now, let us explain the concept of "Yisrael Li Rosh"—that is, they draw down the supernal will, within which is delight, i.e., the level of Galgalta and Mocha Stimaa, through fulfilling the supernal will of the Holy One, blessed be He.

There are philosophers who deny Divine providence, because they cannot grasp how there could be will above regarding the actions of man in this world. Is anything lacking, G-d forbid? For will in man is only to fill his own lack, but above: "You are the perfection of all"—so what could be lacking, G-d forbid, that there should be will and providence if His will is fulfilled?

But in truth, the supernal will is to have the nullification of existence. For the Infinite (Ein Sof) is delight, as it is written: "Ki Imcha Mekor Chaim"^[3] (for with You is the source of life)—the source of delights. From this comes delight from the nullification of existence. For it is the nature of good to do good, etc. Then, automatically, will is drawn down: "The Holy One desired," etc. (that is, in order to do good, etc.).

Will is the 620 mitzvos—613 from the Torah and 7 from the Rabbis—called 620 pillars of light. That is, like a pillar that extends from the roof to the ground and supports the roof. Since the ground is firm, the pillar stands well, unlike in loose soil, etc.

So too, the 620 mitzvos are pillars extending from the roof, which is the supernal delight, drawn and clothed in the mitzvos, and they themselves descend below to the ground, so to speak—that is, in the physical act of mitzvos like tzitzis from wool, etc. Since the end is wedged in the beginning, and the end of action is first in thought (for action has its root above, as explained elsewhere), therefore, its standing is good and strong, able to receive the drawing of supernal delight, etc. (This is the meaning of "VeTomcheha Me'ushar"—see Zohar I, 8a, and the maamar on "VeHaAretz Hadom Raglai.")

This is the concept of nodding the head, which causes the brain within to move as well, so to speak. Similarly, by drawing down will, the delight within is also drawn down.

This is the meaning of "Yehei Shmei Rabba Mevorach"—that is, His great Name, the Infinite, which is above even Kesser, for Kesser is the encompassing light.

(See Pri Etz Chaim, Shaar HaShabbos, ch. 21: "the meal of Atika Kadisha," etc., therefore this holiness is called Kedusha Rabba, the secret of Shmei Rabba, etc. See Zohar Parshas Terumah (165b) and the commentary of Ramaz there. See also Zohar Parshas Mishpatim (105a) and the commentary there that Shmo HaGadol is Binah. See Pri Etz Chaim, Shaar HaKaddishim, end of ch. 2.)

But this has already been explained elsewhere in the maamar on "Mezuzah MiYamin," that all is one, for the revelation of Atik is in Binah. See the maamar on "Tagel Nafshi BeElokai," and the maamar on "VeAtah Yigdal Na," regarding "Im Avonot Tishmor Ya Hashem Mi Ya'amod," etc. See the maamar on "Re'eh Anochi."

See also about His great Name in the maamar on "Shir HaShirim Asher LiShlomo," and further on the maamar on "Al Ken Yomru HaMoshlim Ba'u Cheshbon," etc. See the maamar on "VeEleh Shemot Bnei Yisrael." There it is explained that the Name Havayah is His great Name, etc.

It can also be explained regarding His great Name, based on what is written in Parshas Beshalach on "Vayar Yisrael Es HaYad HaGedolah"—that there are two Names Havayah, etc. And His great Name is the higher Havayah. See elsewhere on the explanation of "Kol Perutah Mitzterefet LeCheshbon Gadol," etc. This is also the explanation of "VeAtah Yigdal Na Koach," that the aspect of His great Name should be drawn down. See Reishis Chochmah, Shaar HaYirah, ch. 1, about the concept of "HaGadol."

And in order for "Yehei Shmei Rabba Mevorach" to be drawn down below, it is through nodding the head, which is Galgalta, and automatically the Infinite within is also drawn down, etc.

(See about the nodding in Pri Etz Chaim, Shaar HaKaddishim, ch. 3, in the gloss, and in Ramaz, Parshas Pinchas, in the explanation of Zohar (220a).)

It can also be said that this nodding is like what is written "Vayisha Hashem El Hevel," etc. It is similar to what is explained elsewhere about the term "Tzelusa" (prayer), which means inclination, as will be explained further in the maamar on "Al Ken Yomru HaMoshlim Ba'u Cheshbon."

This is the concept of the Kaddish prayers, which elevate the worlds. For example, after Hodu, between Asiyah and Yetzirah, we say Kaddish, and through this Kaddish we elevate Asiyah into Yetzirah, as explained in Pri Etz Chaim, ch. 1.

This is because the elevation of the worlds from Asiyah to Yetzirah can only be through first drawing down from Yetzirah into Asiyah. This drawing is through "Yehei Shmei Rabba," which draws the Infinite light into Yetzirah, etc.—this is the concept of nodding the head.

Although the main drawing down through nodding the head is through the elevation of feminine waters (mayin nukvin) in the Shema, "Shema Yisrael," etc., as it is written: "Ki Im Yisrael Yihyeh Shimcha Ki Sarita Im Elokim"—through the nullification of existence, which is the concept of "Ki Sarita Im Elokim," it is drawn down that "Yisrael Yihyeh Shimcha," the level of "Li Rosh." Nevertheless, it is also necessary to say verbally "Yehei Shmei Rabba Mevorach," etc.

(Further explanation of "Li Rosh" can be found in the Midrash Vayikra Rabbah, ch. 2, and Shochar Tov, ch. 19: wherever it says "Li," it is eternal, etc. This is explained elsewhere in the maamar on "VeEreshtich Li," that "Li" refers to His essence, specifically the level of Atik, where it says "Lo Shaniti"—for there is no left side in Atika. This is the meaning of "Li Rosh," which is the highest level of Galgalta and Mocha Stimaa of Arich Anpin, far above Zeir Anpin. This is the elevation that occurs through the soul's descent into the body. As explained above, to be "Yisrael Li Rosh" is through "Ki Sarita," the nullification of existence.)

See the maamar on "VeEleh Shemot," that there are two elevations for Yaakov: the first, the level of Yisrael Zuta; the second, the level of Yisrael Saba. These two elevations can be explained: the first is in Galgalta and Mocha of Zeir Anpin, called Yisrael Zuta. This is also called "Li Rosh," for Zeir Anpin is attached and dependent on Atik. Also, in Zeir Anpin, from the forehead and above, it is the level of "Ki Lo Adam Hu," as explained elsewhere on "Tze'enah U'Re'enah," etc. Sometimes Zeir Anpin rises until it receives Kesser from Arich Anpin and Atik, as explained regarding Shavuos. Therefore, even Zeir Anpin is called "Li Rosh."

However, the second elevation, which will be in the future, is in Galgalta and Mocha Stimaa of Arich Anpin—this is "Li Rosh" in the truest sense. It is possible to say that this elevation is the concept of Yisrael Saba, for Saba is Atik Yomin, etc. This elevation is like what is written in Sefer HaGilgulim, end of ch. 17, that the world of Atzilus rises up to Adam Kadmon, etc. See there.

It can be said that this is why it says to him twice, "Yisrael Yihyeh Shimcha"—once through the angel (Vayishlach 32:29), and once (35:10) through the Holy One Himself. See the explanation on "Kol HaEzrach B'Yisrael Yeshuvu BaSukkos," in the maamar "Hashem Li BeOzri." All this is drawn down through "Ki Sarita," as explained above, that these elevations come through first descending into the exile of Egypt, and then through the Exodus, these elevations occur, etc.

3) Now, the drawing down is currently concealed, but in the future it will be revealed. This is the meaning of "Ani Hashem Elokeichem Asher Hotzeiti Eschem Me'Eretz Mitzrayim Lihyos Lachem LeElokim"—similar to what is written: "V'Shavti B'Shalom El Beis Avi V'Hayah Hashem Li LeElokim." Atzilus is called Havayah: the yud is Chochmah, the hei is Binah, and the tip of the yud is Kesser. Elokim is Malchus, for the main creation of existence and separation is from Malchus of Atzilus.

This is the concept of the Name Elokim, which conceals to allow for the creation of existence and separation, i.e., the created beings of Beriah, Yetzirah, and Asiyah—angels and souls. As it is written: "Ki Shemesh U'Magen Hashem Elokim"—the Name Elokim is a shield and sheath for the Name Havayah, which it conceals. This is the concept of the curtain separating Atzilus from Beriah.

In Atzilus, however, there is revelation of the Infinite light. Atzilus is called Havayah, from the word "to bring into being," referring to the flow from Kesser to Chochmah, and from Chochmah to Binah, the intellect of Abba and Imma—all are revelation of light.

The meaning of "V'Hayah Havayah Li LeElokim" is that in the future, Havayah will be considered like Elokim, because the Infinite, which is above Atzilus, will be revealed, as it is written: "Ad Ya'avor Amcha Hashem," etc. (see the maamar on "Haazinu HaShamayim"). This is the level of His great Name. When this level is revealed, then the Name Havayah is considered like Elokim compared to this immense revelation. (See the maamar on "Shuvah Yisrael" in the maamar on Yoma 48.)

This is the meaning of "Ani Hashem Elokeichem Asher Hotzeiti Eschem Me'Eretz Mitzrayim Lihyos Lachem LeElokim"—that through the Exodus, this revelation will occur, until Havayah is considered like Elokim.

The Exodus from Egypt occurs on many levels. The first is the ascent from Beriah, Yetzirah, and Asiyah to Atzilus—the nullification of existence to nothingness. Even in Atzilus, there is an aspect of Exodus, for Atzilus also has boundaries and limitations, called middos (attributes), such as Chesed, which is measured and limited. If Chesed were unlimited, there would be no punishment for the wicked, etc. This is because the lights are clothed in vessels, which limit them, so there is a boundary, etc. (As it says in Pirkei Heichalos: 236,000 myriads of parasangs is the measure of the stature, i.e., the vessels of Atzilus, which are limited. See Iggeres HaKodesh, maamar "Ihu V'Chayohi" quoting Etz Chaim.) Not so above Atzilus.

The main aspect of boundaries is in the world of Tikkun, where the lights are few and the vessels are many, while in Tohu the lights are many and the vessels are few, etc. But the Infinite is above vessels entirely, and there is no boundary or limitation. Therefore, the ascent from Atzilus to above Atzilus is also called Exodus from Egypt, etc.

(As explained elsewhere in the maamar on "Eleh Masei," that all 42 journeys until the Jordan are called Exodus from Egypt. Jericho is the level of "Reiach Begadav," the encompassing lights above vessels and inner light, so until this level it is still called Exodus. Therefore, all this is drawn down through refining the animal soul, whose root is from Tohu, where the lights are many, etc.)

(This is also why Exodus from Egypt applies even to the righteous, etc. Even Moshe Rabbeinu^[4], who had revelation of Atzilus itself, still had to perform the mitzvah of Exodus every day, as above.)

To bring this concept closer to understanding in avodah—how there can be many levels in Exodus—it is explained on the verse: "BaMidbar Sinai BaEchad LaChodesh HaSheini BaShanah HaShenit LeTzeisam MeEretz Mitzrayim"—that the second month and the second year mean there must be a second level of Exodus. After complete avoidance of evil, one can reach the level of "Midbar Sinai," which is the soul leaving its sheath of nogah, etc. See there.

The two levels of Exodus mentioned here—from Beriah, Yetzirah, and Asiyah to Atzilus, and from Atzilus upward—are even higher than the two levels mentioned above. After the soul leaves the garments of nogah, there is Exodus from Beriah, Yetzirah, and Asiyah to Atzilus. In the soul, Beriah, Yetzirah, and Asiyah are love and awe of "yesh mi she'ohav" (there is one who loves), while Atzilus is nullification above love. Like the bowings in Shemoneh Esrei, which are above the "VeAhavta" of Shema, etc.

In nullification, too, there are generally two levels: nullification of existence, and true nullification of Chochmah Ila'ah. As explained elsewhere regarding the lower and higher Shabbos, which are the two types of nullification. Similarly, there is a difference between the unification and nullification of the middos of Atzilus, called "Ihu V'Garmohi Chad" (He and His attributes are one), and the nullification of Chochmah Ila'ah, called "Ihu V'Chayohi Chad" (He and His life-forces are one), as explained elsewhere.

Similarly, the Exodus of Moshe, who had revelation of Atzilus, still required Exodus every day, i.e., ascent to the true nullification of Chochmah Ila'ah itself.

This can also be explained as in what is written elsewhere about "Da Mocha L'Da, Da Klipa L'Da"—that the love of "Ki Hu Chayecha," though it is intellect, is still a shell compared to the love of "Bechol Me'odecha," which is without limit, etc. As explained also on "Mekoshesh Etzim," that this level is still called in the Gemara "when they do not fulfill the will of the Omnipresent." The level of "doing the will of the Omnipresent" is "Bechol Me'odecha," etc. See there.

Even in "Me'odecha" there are endless levels; what for one is "Me'odecha" because it is above his vessel, for a greater tzaddik it is still considered limited, since his vessel is broader and his "Me'odecha" is higher. As it says about the future: "VeGavah Me'od"—that the level of "Bechol Me'odecha" will be much higher, etc.

As it is with love, so too with nullification. The nullification of Beriah, Yetzirah, and Asiyah is considered existence and dross compared to the nullification of Atzilus, and similarly within Atzilus itself, etc.

This is the meaning of "VeAtah Yisrael Mah Hashem Elokecha Shoel MeImach Ki Im L'Yirah"—for Yisrael is the level of "Li Rosh," which is very high, as above, and it would seem that one could only reach this level after the deepest nullification, since this level is above Atzilus, as explained. Nevertheless, "Mah Hashem Elokecha Shoel MeImach Ki Im L'Yirah"—which is the awe that leads to fulfilling His mitzvos, avoiding evil and doing good. These are the first levels of Exodus, and through them one can reach "Li Rosh." See Tanya, ch. 42.

This is "Asher Hotzeiti Eschem MeEretz Mitzrayim Lihyos Lachem LeElokim"—that through Exodus, the Infinite light above Atzilus is drawn down. This is the concept of "Ad Ya'avor Amcha Hashem," as above, and then the Name Havayah, which is Atzilus, is considered like the Name Elokim, etc. As Yaakov said: "V'Hayah Hashem Li LeElokim."

This is specifically through "V'Shavti B'Shalom El Beis Avi," the level of Yitzchak, as it is written: "Tzchok Asah Li Elokim"—the revelation of supernal delight is drawn from the nullification of existence to nothingness, i.e., "Ki Sarita Im Elokim," etc.

This was the matter with Yaakov, who left Be'er Sheva, i.e., Atzilus, and went to Charan in Beriah, Yetzirah, and Asiyah, to refine the twelve tribes, Leah and Rachel—all of which he refined during the twenty years with Lavan in Charan.

Afterwards: "V'Shavti B'Shalom El Beis Avi"—the ascent and nullification to higher levels than at first, like the nullification of intellect in a greater intellect, and like the nullification of the effect in its cause, etc. Then: "V'Hayah Li LeElokim," as above.

So too, in the future, they will say to Yitzchak, "For you are our father." For Yitzchak is the level of supernal delight, as in "Tzchok Asah Li Elokim"—that it will be revealed from the nullification of existence: "For Avraham did not know us," etc. For Yitzchak is like the superiority of gold over silver, the gevurot above chassadim, etc. (See Parshas Vayetze on "V'Shavti B'Shalom," and Parshas Toldos on "Eleh Toldos Yitzchak.")

4) Afterwards, it is written: "Ani Hashem Elokeichem" a second time. All the above regarding Exodus, leaving boundaries and limitations according to each person's avodah, is the ascent from below to above.

However, the main purpose is to draw the Infinite light down below specifically. As it is written: "Not in the wind is Hashem, and after the wind an earthquake, not in the earthquake is Hashem." The Zohar explains (Parshas Tzav, 30a) that the earthquake refers to "VaTisa'eni Ruach VaEshma Acharei Kol Ra'ash Gadol"—the Ofanim and Chayot that are uplifted with great noise. The fire refers to the Seraphim. (See there the commentary of the Mikdash Melech: "Or, it can be explained as Rabbi Yitzchak says," etc.)

For the Seraphim are in Beriah, and the fire is to ascend to Atzilus. (See Parshas Bereishis, maamar on "Ki KaAsher HaShamayim HaChadashim.") They only ascend, but do not draw Atzilus down into Beriah itself. This is "Not in the fire is Hashem"—that the Name Havayah, which is Atzilus, is not drawn down into their fire, i.e., the world of Beriah. Similarly, the earthquake of the Ofanim does not draw down the Name Havayah below. This is "Not in the earthquake is Hashem."

The angels wanted the Torah, which is the drawing down of G-dliness, but it was given only to Israel, for they alone can draw it down. (See Parshas Yisro, maamar on "Zachor Es Yom HaShabbos.")

Also, below in this world, the vessel for this is specifically through tzitzis and tefillin, etc., for the end is wedged in the beginning, as above regarding the 620 pillars of light, that the pillar stands specifically on the ground, etc. Similarly, the Chayot carry and are carried with the throne, but it is not mentioned that they draw down below, etc.

This is the meaning of "Ani Hashem Elokeichem" said a second time after Exodus, which is the drawing down of masculine waters (mayin d'churin). Exodus is the elevation of feminine waters, the nullification of existence, etc. The drawing down is through two aspects: positive and negative commandments. Nullification of existence to nothingness through "aseh tov" (do good) in the 248 positive commandments. Separation from evil through "sur mera" (turn from evil) in the negative commandments: "Do not eat cheilev," etc.—these are things that have no elevation and are internal, and shaatnez is encompassing. All this is through "BeChochmah Yisbareru" (with wisdom they are clarified).

Similarly, in purity and impurity, there are things that can become impure and things that cannot, etc.—this is the aspect of Daas. As our Sages said: Chochmah is Seder Kodashim (holiness), meaning "BeChochmah Yisbareru," as above, and Daas is Seder Taharos (purity).

(See more on this in the maamar on "Shchorah Ani," and in Parshas Acharei on "LeTaher Eschem," etc. See Iggeres HaKodesh, maamar "Lamah Nismachah," and "LeZos MeTaheret HaTamei," etc. See Zohar Parshas Pekudei (223a) about Chochmah and Daas, and in the Idra Rabba (291a). See also what is written about Daas.)

In general, through nullification of existence to nothingness, one arouses above the drawing down of the true nothingness, the light of Kesser into the existence of Atzilus. For regarding Chochmah and Binah it is written: "LeHanchil Ohavai Yesh, Kneh Chochmah Kneh Binah"—"kneh" twice equals "yesh" (existence). It is written: "VeHaChochmah MeAyin Timatze"—Chochmah is found from nothingness, implying that it itself is not yet nothingness.

As the Zohar says (III, 129a), this is the meaning of "HaYesh Hashem Bekirbeinu Im Ayin"—is the light drawn from the Name Havayah from the level of "yesh" (existence, i.e., Chochmah and Binah), or from "ayin" (nothingness)?

(For what is drawn into Chochmah and Binah is graspable, and therefore called "yesh." "Ayin" is that which no thought can grasp.) The main thing is the drawing down, as explained above.

VeInyan Chesdei Hashem. Supernal chesed is "rav chesed" that will be revealed in the future. This is "V'Chasdi Me'Itach Lo Yamush," as the Zohar says (III, 136b).

But the vessel for this is the chesed of Atzilus, about which it is said: "How many bodies have You prepared for them," etc., chesed is the right arm, etc., and it is like a body compared to the soul, relative to "rav chesed," etc.

(See Iggeres HaKodesh, maamar "V'Yilbash Tzedakah." Elsewhere it is explained that "How many bodies have You prepared for them" refers to the ten Sefiros of Beriah, Yetzirah, and Asiyah, and chesed of the right arm is chesed in the ten Sefiros of Beriah, which is a vessel for the chesed of Atzilus, called the soul, just as the body is a vessel for the soul.)

(Similarly, chesed of Atzilus is a vessel compared to "rav chesed," which is the soul of the soul, etc.)

(Similarly, the Zohar (III, 136b) says: "Chesed of truth is not said about the life of the body, but about the life of the soul"—meaning chesed of Atzilus is called the life of the body, which is the vitality and source for the ten Sefiros of Beriah, Yetzirah, and Asiyah, called the body, as above. Chesed of Atzilus is the soul for them, as the soul gives life to the body. But "rav chesed" cannot even be called the soul for the ten Sefiros of Beriah, Yetzirah, and Asiyah, but is the soul that gives life to chesed of Atzilus. This is the life of the soul, etc., as above.)

The concept of "BeTorat Hashem Cheftzo U'VeTorato Yehegeh"—there are two Torahs: Torat Hashem and Torato. Below, this refers to the Written Torah and the Oral Torah. (See the maamar on "Navu LeChayich BeTorim.")

But in truth, there are two Torahs, as it says in Sefer HaBahir (51 in Maayan Chochmah): King David would compose the upper Torah with the Holy One, blessed be He—the upper Torah is also a drawing down, but in a completely different manner, and was only revealed to the Patriarchs. Avraham and Yitzchak dug wells, and Yaakov's work was with rods. This is the same concept as our tefillin. (As explained in Zohar Vayetze, 162a.) If a Jew today would do this, it would have no effect. Similarly, Chanoch was a shoemaker, and with each stitch, etc.^[5]—because their drawing was like the upper Torah. (See also the maamar on "Vayishlach Yaakov" and on "Vayikach Min HaBa BeYado Mincha.")

But the Torah of Moshe, which is "Morashah Kehillas Yaakov," is how and what every person can draw down, etc. (See the maamar on "Im BeChukotai Telechu.") This is the concept of Torat Hashem and Torato. It is Chochmah Ila'ah above even Kesser, and Chochmah Tata'ah.

(See Parshas Yisro, maamar on "V'Chol HaAm Ro'im," regarding "Al Tomru Mayim Mayim," etc. The explanation of Chochmah Ila'ah above even Kesser can be understood from the Arizal's commentary on Sifra D'Tzniusa, ch. 1, in Zohar HaRakia (119a), which brings from the Idra Rabba (290a) on "Elokim Hevin Darkah," etc.: "Or, its place is Mocha Stimaa itself, and its path is the second head from which it went out to the place of Mocha Stimaa. Certainly, that hidden wisdom in Adam Kadmon is in the uppermost head, for its power is there in great subtlety and concealment, etc. Thus, the beginning of Mocha Stimaa is hidden in Atik, for there is its root, etc.")

This is in Radla itself, where the highest essence is, as explained there and also brought in Sefer Hadras Melech on Sifra D'Tzniusa (219b).

This is the concept of Chochmah Ila'ah above even Kesser, for it is the root of Chochmah in Radla itself, which is Malchus of Ein Sof above Galgalta of Arich Anpin, which is Kesser, etc.

(This is also the concept mentioned in the maamar on "Ki Atah Neri," regarding Torah whose source and root is in Mocha Stimaa, i.e., Chochmah in Kesser according to the Kabbalah of the Ramak. According to the Arizal, it is even higher, in Malchus of Ein Sof. There it is explained that this source is drawn into our Torah in physicality, the end is wedged in the beginning, etc.)

Corresponding to the two levels explained—there is chesed of truth that will be revealed in the future, and so too Torat Hashem, and the vessel for this is acts of kindness and "Torah Tzivah Lanu," etc.—corresponding to this, it says in Parshas Tzitzis twice "Ani Hashem Elokeichem." The first is for the vessel, and the second is for what will be revealed in the future, the level of chesed of truth and Torat Hashem.

Therefore, this verse is said specifically in Parshas Tzitzis, for in tzitzis there are two types of drawing down: 32 threads, 32 paths of wisdom, and the tallis, which is the encompassing light, alluding to the two aspects of Torah and mitzvos, which are vessels for the above-mentioned drawing down.

5) To further clarify the matter of the two times "Ani Hashem Elokeichem," let us first introduce what is written in Zohar Parshas Vayishlach, 174a: Just as the Holy One is sometimes called Havayah and sometimes Elokim, so too, sometimes called Yisrael and sometimes Yaakov. All are known in levels.

The matter is as explained elsewhere on "Vayivra Es HaAdam B'Tzalmo B'Tzelem Elokim"—twice "B'Tzelem," corresponding to two aspects in the soul: one, that which extends and is clothed in the body, and the second, the soul that remains above as a surrounding light. This is also the two names Yaakov and Yisrael, corresponding to the two aspects in the soul. Their root is in the two Names Havayah and Elokim. See Zohar, beginning of Bamidbar.

The concept of the unification of Havayah and Elokim is well known, as explained above in Parshas Va'era on "Vayidaber Elokim... Ani Havayah." Similarly, the revelation of G-dliness from the soul above the body into the soul within the body. As it says regarding Daniel's companions: "But a great fear fell upon them." Our Sages said: because their mazal saw, for the part of the soul above the body is called mazal, from which it flows into the soul in the body.

This is "Lo Yikarei Shimcha Yaakov Ki Im Yisrael Yihyeh Shimcha"—that the aspect of Yisrael shines and is drawn into Yaakov. See Parshas Balak on "Lo Hibit Aven B'Yaakov," etc.—on Shabbos, there is revelation and the aspect of Yisrael itself.

This is "Ani Hashem Elokeichem Asher Hotzeiti Eschem Me'Eretz Mitzrayim"—that through the Name Havayah, it becomes truly Elokeichem, shining in the aspect of Elokim, which is Malchus of Atzilus. Through Torah and mitzvos, the revelation of the Name Havayah is drawn down.

Nevertheless, Torah and mitzvos are only vessels for the revelation of Torat Hashem and "rav chesed" that will be revealed in the future, i.e., the second Name Havayah, which is Adam Kadmon, and relative to this revelation, the Name Havayah of Zeir Anpin is only like the Name Elokim, etc.

This is "Lihyos Lachem LeElokim"—that through Exodus, the revelation of the encompassing light (sovev kol almin), which is Adam Kadmon, is drawn down, and relative to this, the revelation of Havayah of Zeir Anpin is only like Elokim, the filling light (memale kol almin).

Afterwards, it says: "Ani Hashem Elokeichem"—that the Name Havayah of Atik will shine and be revealed in Zeir Anpin, i.e., that Havayah itself will be Elokeichem in revelation. As above regarding the unification of the two Names Havayah and Elokim of Zeir Anpin and Nukva of Atzilus, the unification is that the Name Elokim does not conceal, but the Name Havayah is revealed to be truly Elokeichem.

Similarly, above, Zeir Anpin is called Elokim relative to Adam Kadmon, which is called Havayah. This is the concept of His great Name. Thus, "Ani Hashem Elokeichem" means that the vessels of Zeir Anpin will not conceal the revelation of Adam Kadmon, which is the encompassing light, but the encompassing light will be drawn and shine in full revelation, etc. See elsewhere on "La'asos HaYashar BeEinei Hashem Elokecha," and on "V'Yadata HaYom Ki Hashem Hu HaElokim BaShamayim MiMa'al V'Al HaAretz MiTachas," etc.

It can also be explained further: It is known that in Kesser there are two aspects: Arich Anpin and Atik Yomin. The meaning of "Lihyos Lachem LeElokim" is also regarding the revelation of Arich Anpin. Of this it is said that Zeir Anpin, when it rises to Atik, i.e., Arich Anpin, which is also called Atik, as is known, is considered like Elokim. But for "Ani Hashem Elokeichem," that the Name Havayah of Arich Anpin will be revealed in Zeir Anpin, to be the revelation in Zeir Anpin itself from Arich Anpin, there must be a higher drawing down. Just as the unification of Havayah and Elokim of Zeir Anpin and Nukva is through the drawing down from Abba and Imma, so too, for the revelation of Arich Anpin in Zeir Anpin in the future, it is through a great and powerful drawing down from Atik itself, which is above Arich Anpin.

As explained elsewhere regarding "He Turned the Sea into Dry Land," that the hidden world will shine in full revelation in the revealed world, this is through the drawing down from "Ki Ga'oh Ga'ah," which is above the encompassing light, etc. Similarly, here, first it says "Lihyos Lachem LeElokim," and afterwards, through the revelation of Atik itself, it says "Ani Hashem Elokeichem," etc.

Summary

This maamar delves into the mystical structure of the Sefiros, explaining the interplay between will, intellect, and delight in the Divine, and how mitzvos and Torah serve as vessels to draw down G-dliness. Through the duality of inner and outer aspects, the Rebbe teaches that our actions in this world enable the ultimate revelation of G-dliness, both now and in the future.