001 —זאת חוקת התורה

Vayedaber Havayah v'Gomer Zos Chukas HaTorah Asher Tzivah Havayah Leimor.

We need to understand: it is written first, "Vayedaber Havayah"—that the Holy One, blessed be He, speaks to Moshe: "Zos Chukas HaTorah." If so, why does it say, "Asher Tzivah Havayah"? It should have said, "Asher Ani Metzaveh" (that I command).

We must also understand somewhat the concept of the Parah Adumah, about which it says, "Chukas HaTorah."

The explanation is as follows. The Torah is called the Written Torah—Hashem says and Moshe writes. The words of the Sages are called the Oral Torah. However, "Chukas HaTorah" means engraving. (As it says in the Midrash Rabbah at the beginning of this parsha: "A statute I have engraved.")

This is like the Torah in its root and source, where it is in the state of engraved letters, which is a higher level than its manifestation as written letters, which is called the Written Torah.

For example, in the physical world, the letters written on white parchment are ink, something foreign and separate from the parchment, which previously had no connection to it. Only afterward, when the scribe writes with ink on the parchment, do they unite and become one. But engraved letters are from the stone itself—they are truly one with the stone in which they are engraved.

(See what is written about this in the maamar "Im Bechukosai Teileichu." Also see the maamar "Shechorah Ani V'Naavah" about the Torah being given as black fire on white fire. This is the concept of the Written Torah. From what is explained there, we can also understand the meaning of engraved letters, i.e., the letters within the soul. See there.)

This is "Zos Chukas HaTorah"—meaning, through the mitzvah of Parah Adumah, which is a chok (statute)—(see Koheles Rabbah at the end of "Mi KeHachacham," and Midrash Rabbah Bamidbar 19, Tetzaveh 38, Emor 26, Naso 12, and others)—one draws down from above the level of engraved letters of the Torah, so that from there it descends and is drawn into the written letters, i.e., the Written Torah, and from the Written Torah this revelation is drawn into the Oral Torah. This is because the mitzvah of Parah Adumah is the generality of the Torah, as will be explained.

For this reason, the soul descends from its place of honor in Gan Eden and is clothed in a physical body, in order to fulfill the Torah. This is "Vetzivanu Hashem La'asos Es Kol HaChukim HaEileh" (Hashem commanded us to do all these statutes). This is "Va'asisem Osam" (you shall do them). It is written, "Ushmartem Es Chukosai... Asher Ya'aseh Osam HaAdam" (you shall keep My statutes... which a person shall do). The person is the one who makes them into mitzvos and statutes, drawing them from the level of engraved letters into the Written Torah. Through this: "V'chai Bahem" (and you shall live by them). This is the descent of souls into the body—a descent for the sake of ascent.

This action and drawing down is accomplished through an awakening from below (isarusa d'letata). As it is written, "V'ahavta B'chol Levavcha..." (You shall love with all your heart...). Through this, afterward, "V'hayu HaDevarim HaEileh Asher Anochi Metzavecha..." (And these words that I command you...)

(This is similar to what is explained in the maamar "Zachor Es Yom HaShabbos L'Kadsho," and it is written "Shamor..." regarding Shabbos. In order to elevate the Torah and connect it to the Infinite Light, which is above the level of man, etc. Also, as explained in the maamar "Ner Chanukah... Mezuzah MiYamin," that the letters of the Torah have their root far above the Torah itself, and from there an additional light is drawn into the light of Torah. This is accomplished through the elevation of the "Ner Mitzvah" and through the letters of prayer, etc. The concept of the letters above the Torah itself is the level of engraved letters.)

To understand how it is possible for them to draw down such a lofty revelation?

And also, what is the connection between this general concept of the Torah and the mitzvah of Parah Adumah specifically?

The explanation is that it is explained elsewhere (in Parshas Yisro, in the maamar "V'chol HaAm Ro'im Es HaKolos") that the general concept of mitzvos is that through them a person draws down the level and aspect described by the holy Chayos: "V'hachayos Ratzoh V'shov" (the living creatures run and return). This is what is written about Avraham, "Haloch V'naso'a" (going and traveling). And as it says in Sefer Yetzirah: "If your heart runs, return to one."

"If your heart runs"—for Binah is the heart. Through contemplation of the greatness of Hashem, how "B'Yud Nivra HaOlam HaBa" (with a yud the World to Come was created)—even the World to Come, which is infinite delight, as the saying goes: "It is better to be judged..."—all is drawn only from a single letter, which is considered as nothing compared to the Essence of the Infinite One.

This is "Ki Imcha Mekor Chaim" (for with You is the source of life). The level of the source of life, Gan Eden and Olam HaBa, is only "Imcha"—a secondary aspect, nullified compared to His true essence.

Through this, there is drawn a yearning and desire, to be included and nullified in Him. As it is written: "Mi Li VaShamayim V'imcha Lo Chafatzti..." (Whom have I in heaven? And with You I desire nothing...). The meaning is—even Gan Eden, which is called "Imcha Mekor Chaim," I do not desire, only Him alone. This yearning is called "if your heart runs," which is the element of fire in the heart.

Afterward, "return to one." This is drawn through contemplation of the level of Sovev Kol Almin (the encompassing light), before which there is no higher or lower, and the upper worlds and the physical world are equal before Him.

As it is written: "Es HaShamayim V'es HaAretz Ani Malei" (I fill the heavens and the earth). Therefore, there is no place for yearning and ascent, for He is found below just as above. All ascents from strength to strength pertain only to the level of Memalei Kol Almin, etc. On the contrary, the revelation of Sovev Kol Almin will be in the future, specifically below.

This is "V'lo Tosif Kum" (and you will not rise again). There will be no need for ascents, for the revelation will be below through the fulfillment of Torah and mitzvos in action.

Therefore, from this comes the aspect of return, which is awe and nullification, higher than love. It is the element of water in the mind of Chochmah—Koach Mah (the power of what), which is above Binah, the heart, etc. See more about this in the maamar "V'yadata HaYom."

But how does a person reach this level? It is through the fulfillment of mitzvos. As it is written: "MiYemino Eish Das" (from His right, a fiery law). "His right" is the aspect of water. And also "Eish Das"—both aspects are included. Through this, a person attains the dynamic of yearning and return, which are fire and water, which are the generality of Torah.

Similarly, all mitzvos are established so that there should be an elevation of feminine waters (mayin nukvin), i.e., an awakening from below, and a drawing down of masculine waters (mayin duchrin), i.e., an awakening from above.

The mitzvah of Parah Adumah is the general concept of this dynamic of yearning and return. The yearning is the burning of the cow to ashes. The return is "and he shall place upon it living water into a vessel." Therefore, it is specifically said about it, "Zos Chukas HaTorah."

(See what is written in the maamar "V'kibel HaYehudim" about the soul's inability to contain except through the dynamic of yearning and return. As it says in Zohar III (Haazinu 288b), "And about this it is called..." and the living creatures run and return.)

Although every mitzvah contains this aspect, it is not revealed and explained in every mitzvah as it is in the mitzvah of Parah Adumah. Its entire concept is these two aspects of yearning and return—ashes and living water. Therefore, it is called "Chukas HaTorah."

This is similar to what is explained elsewhere on the verse "V'ha'ish Mishta'eh Lah" regarding the saying of our Sages: "The conversation of the servants of the Patriarchs is more precious than the Torah of their descendants," for the story of Eliezer is repeated in the Torah, while many Torah laws are only hinted at.

The reason is that the story of Eliezer is the connection of the Name Ban with the Name Mah, i.e., the Oral Torah with the Written Torah, which is the general union of Mah and Ban. In all mitzvos, this union is in a particular way; in this mitzvah, it is in a specific aspect, etc.

Similarly, this can be understood regarding Parah Adumah, about which it is said, "Chukas HaTorah," for it too is the generality of Torah. Through the ashes and living water, it is the general union of yearning and return, which is the union of Mah and Ban.

This is also like the connection of the heart and mind—the element of fire is in the heart ("if your heart runs"), and the element of water is in the mind, which is the aspect of return. Their union is the connection of yearning and return. See the maamar "Heichaltzu Me'itchem..."

In every mitzvah, there is also the aspect of fire and water; therefore, through fulfilling any mitzvah, a person attains the dynamic of yearning and return. For every limb is composed of both heart and mind. However, there it is in a particular aspect, but in the mitzvah of Parah Adumah, it is the general union, like the connection of the mind and heart themselves.

See also in Parshas Shelach, in the maamar "V'hayah Lachem L'tzitzis" about "Eish Yud" and "Eish Hei," where it is also explained how through mitzvos this union is drawn down, etc.

2) Now we must understand the concept of burning the cow—how this is the aspect of yearning.

The explanation: It is stated in the Zohar (Parshas Chukas 180b): "The cow receives from the left. And who is to the left? The ox. As it says, 'the face of an ox on the left,' for the left pushes away and the right draws near."

Above, there is the aspect of "right and left you shall spread out"—from the right comes the revealed influence of light. This is "the right draws near." Therefore, the external forces cannot receive nourishment from the right.

For the influence that comes with closeness and affection is only for the side of holiness. As it is written: "I have loved you, says Hashem." And it is written: "May His face shine upon us."

In contrast, the kelipos (husks) receive only from the "back"—as if something is thrown over the shoulder. Therefore, they do not receive from the right that draws near, but on the contrary, "Your right, Hashem, crushes the enemy."

(Therefore, regarding the destruction of the Beis HaMikdash, it is written: "He turned His right backward..." See the maamar "V'eheyeh Etzlo Amun" about "Your right draws near from Your bosom, consume.")

Rather, their nourishment is from the left. For the left pushes away—the influence from the left is not like the right that draws near, but rather pushes away. Through many contractions and rejections, the external forces can receive as well. This is the concept of the cow receiving from the left.

(See the commentary of the Ramaz there and in Likkutei Torah at the end of Parshas Chukas. Also see Zohar II, Pekudei 224b, and the Ramaz there. And in Zohar, Parshas Acharei 79b, about the nourishment of the external forces from the left line.)

This is the concept of the mitzvah of Parah Adumah—to rectify this matter. The seven sprinklings toward the entrance of the Tent of Meeting are to elevate its inner aspect, which is the good that is drawn and spread within it, from the "face of the ox" in the chariot, to return and elevate it to its source.

Afterward, the burning of the cow, making it ashes. The idea is: when one burns wood, it becomes ash. The ash is the essence and substance of the burned wood, for everything comes from earth, but three other elements—fire, wind, and water—were combined with the earth, which is its essence. Through burning in fire, the three elements that were in the wood pass away and are consumed in the smoke that results from their combination, and the fourth element, which is the essence—the earth in the wood—remains, which is the ash.

This is also the concept of matter and form. In everything, there is matter and form. The simple matter of the wood is the element of earth, and the three elements of fire, wind, and water are only the form of the wood. Through burning, only its essential matter remains.

Similarly, in the service of Hashem, there is a parallel. The animal soul also descends from the "face of the ox on the left," like the cow that receives from the left. Just as from the cow comes influence to the external forces, so too from the animal soul's emotions comes desire and craving for worldly pleasures, whether permitted or, G‑d forbid, forbidden.

When a person desires something of this physical world, that thing becomes a vessel for the desire and craving in the person's heart. Likewise, the letters of thought and speech with which he contemplates and speaks about how to attain the thing are also vessels for that desire. All the more so, the action—they are all vessels and garments for the desire, like the form to the matter of the essential desire, which is like the simple matter, and they are the form that makes him want this or that.

The essential desire, even when clothed in a bad craving, is not inherently sinful or evil in its essence, for its essence is only the power to desire, and it can be used to desire good just as it now desires evil.

The evil is that the power to desire has been directed and drawn to desire evil, and thus its form becomes very bad, clothed in impure garments, to the point of turning away from positive commandments or craving the forbidden, G‑d forbid.

But the power to desire itself can be transformed from one extreme to the other—to desire, love, and yearn to cleave to Hashem. As it is written: "Nafshi Aviticha" (my soul desires You), just as one loves and desires the life of his soul, etc.

In truth, the power to desire in the animal soul, in its essence, is rooted in supreme holiness, from the "face of the ox" in the chariot, as above. (See elsewhere on the verse "Ki Seitzei...") Only through the descent and fall of the levels in the breaking of the vessels does it become possible for the power to desire to be directed even toward sin.

Therefore, when one returns to Hashem, he can transform his heart from one extreme to the other, so that even the power to desire that was clothed in a bad craving returns to love of Hashem, as it was in its root in the "face of the ox," etc.

In contrast, an evil action, which one desires because it is truly evil in its essence, cannot be included in holiness, and its only rectification is to nullify and remove it from the world.

See all this explained in the maamar on the verse "Mi El Kamocha" about "Nosei Avon V'Over Al Pesha."

This is the concept of burning the cow, so that only the ash remains, which is the essence of the animal soul's emotions—the power to desire, as above, which is the simple matter.

But the form and impure garments in which the power to desire was clothed will pass away and be completely nullified, so that the power to desire will no longer be clothed in them—not in thought, for one will completely remove his mind from thinking and speaking about it, and certainly not in action, G‑d forbid. One should close his eyes from seeing evil and so on, subjugating the sitra achra by acting contrary to the animal soul's desire in all senses—sight, hearing, etc.—and in thought, speech, and action.

Through this subjugation, by nullifying the vessels in which the desire was clothed and pushing them away completely, it is like burning the cow, where the three elements that were combined in it pass away through burning, and only its essence, the ash, remains.

So too, when the impure garments of thought, speech, and action of the forbidden are separated from the animal soul, and only the essential power to desire remains in its essence, not combined or clothed in the forbidden, this is the aspect of ash. Then, one can transform this power to desire from one extreme to the other—from evil love to love of Hashem. As it is written: "V'ahavta B'chol Levavcha" (You shall love with all your heart), with both inclinations, so that even the evil inclination returns to love of Hashem. Through subjugation, one comes to the transformation of darkness to light.

This is the meaning of "Shema Yisrael"—the large Ayin. The large Ayin represents the seven holy emotions included in the yud, and they are the seventy souls of Yaakov. Through the breaking of the vessels that occurred in these seven emotions (the seven primordial kings of the world of Tohu of the land of Edom—"and he reigned and he died"), there also came to be seventy evil emotions. One must refine the evil emotions and elevate them to their source in the large Ayin. See more about this in the maamar "V'chol Banayich Limudei..." This is the large Ayin.

It is written: "Uvikashtem Misham Es Hashem..." (You will seek from there Hashem), "Misham" specifically, as it says, "They called there Pharaoh king of Egypt," for "sham" (there) means a place of the sitra achra.

For "zeh" (this) is something one can point to with a finger: "That it will be said of him, 'This is he.'" This can only be said about Hashem. As it is written: "Zeh Keili V'anveihu" (This is my G‑d and I will glorify Him), for "the whole earth is filled with His glory." But the place and dwelling of the kelipos is very distant, so it is called "sham"—deep below. Thus, "V'sham Yamusu" (and there they will die), which is the place of death and the breaking of the vessels, etc.

This is "Uvikashtem Misham Es Hashem Elokecha Umatzasa..." (You will seek from there Hashem your G‑d and you will find...), for there is no place empty of Him, and therefore even from "sham" one can find Hashem by seeking Him, crying out to Hashem from the depths of the heart and through teshuvah. See more about this on the verse "Vayeshev Yaakov" and "Ani L'dodi."

Then, the darkness is transformed to light, and from "sham" becomes "shem Ayin"—the life is elevated to its source. This is the concept of burning the cow to ash, as above.

(As explained in Pri Etz Chaim there, 288 sparks and the Name Ban in gematria "shem." They are elevated to their source in the large Ayin, the seven lower sefirot of Sag. See the maamar "Vayavek Ish..." This is why the cow purifies from the impurity of death, which is the breaking of the vessels of the seven kings, as above, called "and he died..." One who falls from his level is called dead. See the maamar "Vayachilcha Es HaMan..." This is why Parshas Parah is read before Rosh Chodesh Nissan, to purify and come to the level of the Exodus from Egypt, etc. See Midrash Rabbah Bamidbar 19.)

3) The aspect of burning the cow to ash is to fulfill "V'ahavta B'chol Levavcha, B'shnei Yitzrecha" (You shall love with all your heart, with both inclinations).

This is the aspect of yearning: "Im Ratz Libcha" (if your heart runs), the element of fire in the heart.

Afterward, there must be the aspect of return.

This is the meaning of "V'nasan Alav Mayim Chayim El Keli" (and he shall place upon it living water into a vessel).

Just as living water flows from beneath the earth, whose source is hidden within the earth and is drawn from concealment to revelation, so too, He is called the "source of living waters," for He is the most hidden of all hidden, "Anochi Mi SheAnochi" (I am who I am), and from Him comes the aspect of living waters, which is the Torah, the supernal wisdom, as it is said, "V'hachochma Techaye" (wisdom gives life), and therefore it is said, "They die, not in wisdom."

For wisdom is the Tree of Life. However, this drawing down of living waters is specifically into a vessel, which are the actions of the mitzvos, which are vessels, for the 248 positive commandments are the 248 limbs of the King, each mitzvah being a specific vessel for the revelation of light—like tefillin, which reveals intellect, and tzedakah, which reveals kindness, etc. (See the maamar "Ra'isi V'hinei Menoras Zahav" and "V'kibel HaYehudim.") Similarly, the letters of the Torah are also vessels, etc. (See Parshas Miketz, maamar "Ner Chanukah... Mezuzah MiYamin," etc.) All this is the aspect of return to one, meaning that after the yearning, which is the ash of the cow, there must be return, to draw down the revelation of the Infinite Light from above to below through Torah and mitzvos. This drawing is from the source of living waters, the essence of Torah, the Infinite One, for "ruach aisi ruach v'amshich ruach" (spirit brings spirit and draws spirit), so that through "if your heart runs..." and the transformation of darkness to light in the animal soul, which is teshuvah, one draws from the source of living waters. Therefore, the ash must be placed upon the water, for even after the return, the impression of the yearning must remain, for there must always be yearning and return, as explained elsewhere in the maamar "V'chol HaAm Ro'im..." Moreover, the ash and the yearning are what cause the drawing down of the living waters from the source of living waters, as above.

(See the maamar "V'eheyeh Etzlo Amun" about "Ani Torascha Sha'ashu'ati" and elsewhere on the Zohar, Parshas Tazria 49a, about "this upon them, the waters of purification, the remnants of the lamb of crystal," etc. See also the explanation on "Shishim Heimah Malchus... Achas Hi Yonasi..." With this, we can also understand why the kohen takes cedar wood, hyssop, and scarlet wool and throws them into the burning of the cow. It is written, "Do not fear, worm of Yaakov, men of Israel," and our Sages say: just as the worm strikes the cedars only with its mouth, so too Israel has only prayer, etc., and also with the words of Torah. As our Sages say (Moed Katan 16b) about David: when he sat and studied Torah, he would make himself delicate like a worm. As our Sages say on "The voice is the voice of Yaakov," etc. See Zohar at the end of Parshas Vayishlach (218a) and Parshas Terumah (139a). The point is that Torah study, which is called living waters, must be specifically in speech, as it is written, "And you shall speak of them," and it is not enough to meditate in thought alone. It is also known that all mitzvos must be fulfilled in action, speech, and thought. Even mitzvos that apply only when the Temple stands and cannot be fulfilled in action can be fulfilled in speech, as our Sages say: whoever studies the laws of the burnt offering is as if he brought a burnt offering. Through speech in Torah, the power of the supernal speech is drawn into the mouth of the speaker, as it is written, "And My words that I have placed in your mouth." See elsewhere in many places, and in the maamar on Parshas Yisro, "BaChodesh HaShlishi," on the meaning of "leimor" at the beginning of the Ten Commandments, and in the maamar "Moshe Yedaber," and in the maamar on "BaYom HaShemini Atzeres" about "And I will place My words in your mouth and in the shadow of My hand I have covered you," and in the maamar "V'eirastich Li" about "You have declared Hashem today," and in the maamar on "BaYom HaShemini Atzeres" about "My tongue will answer Your word," and in the maamar on "Ka Miflagei B'Metivta D'Rekiya" about "If the plague preceded..." See Zohar at the end of Parshas Mishpatim (123a) about "knowledge is hidden in the mouth," and see Sefer Mevo Sha'arim (Sha'ar 3, part 2, chapter 3), and see Midrash Rabbah Ki Tisa 41 about "He gave him from His mouth... from His mouth knowledge," etc. See the maamar "Vayomer... Mi Sam Peh LaAdam..." and see Tanya, part 1, end of chapter 5. Thus, "so that the Torah of Hashem will be in your mouth"—specifically in your mouth. This is the concept of "worm of Yaakov," whose strength is specifically in its mouth. This is the main aspect of being a speaker. See there that the difference between a speaking being and a non-speaking being is in the mouth. However, this power is when the speech in Torah is with nullification, as it is written, "And you shall not profane..." so as not to make a hollow and a separating barrier. This is the aspect of the worm—being in a state of nullification, despised in one's own eyes, "I am a worm and not a man." Through this, the power of the mouth is strong when speaking words of Torah, so that "I will place My words in your mouth," and through this, the power of the mouth is great to banish and separate the nourishment of the external forces. See Parshas Miketz, maamar "Rani V'Simchi" about the aspect of "My sister," which is the level of masters of Torah. There, in the explanation of "HaMagbihi Lasheves" about Rav Yehuda, all his learning was in Nezikin. As it is written in Pri Etz Chaim (Sha'ar 5, chapter 3) about the daily burnt offering—"olah" is the letters of "tole'ah" (worm), which is the worm of Yaakov. On this it is said, "Command the children of Israel... to offer the letters," to combine them like the worm that consumes and decomposes the strong tree, etc. Therefore, the acronym of "Ana BeKoach Gedulat Yemincha" is the gematria of "tole'ah" (worm), for through Torah, "Your right is mighty in strength," drawing down the supernal wisdom into the kindness of the right arm, etc. Through this, the nourishment of the external forces is separated. This is also what is written afterward, "Accept the song of Your people..."—the acronym is "Kra Satan" (tear Satan), for the study of Torah in the mouth, when it is with nullification like "I am a worm," decomposes and tears the nourishment of the external forces from the left side, like the cow that receives from the left. This is the concept of "tear Satan" (see Tehillim 71:13), "Let those who seek my soul be consumed." See Pri Etz Chaim and Likkutei Torah, Parshas Terumah, for the acronym of "Shu'atenu Kabel V'Shema Tza'akatenu Yode'a Ta'alumos" is also the gematria of "tole'ah" (worm), and this refers to the speech of prayer, as our Sages say about "worm of Yaakov" referring to prayer. This is the meaning of throwing the cedar wood, hyssop, and scarlet wool into the burning of the cow, for the supernal emotions are called "plant," as is known about the Tree of Life and the Tree of Knowledge, etc., and they have aspects of smallness and greatness. The cedar is the greatest among plants, and the hyssop is the smallest. The main breaking of the vessels was in the seven emotions, from which the seven evil emotions are derived, and their nourishment is from the supernal emotions. The scarlet worm decomposes the tree of the kelipah and separates the nourishment of the external forces from the holy emotions, which are the plant aspect of holiness, etc. (See Pri Etz Chaim there about the worm in the kelipah, and perhaps the burning of the scarlet wool also hints at this—to overpower the worm of holiness over the worm of kelipah, and so with the cedar and hyssop, etc. See Zohar III, Parshas Metzora 53b, about cedar and hyssop.) This is also the meaning of "worm of Yaakov, men of Israel"—through making oneself, in Torah and prayer, like a worm, despised in one's own eyes, like leftovers, one becomes "men of Israel"—as Onkelos translates, "every city of men," meaning males, as it is written elsewhere on "so that you will remember and do all My commandments," that you will be males and influencers, to draw down the light into the mitzvos, etc., as explained above on "Asher Ya'aseh Osam HaAdam" (which a person shall do).

This is "Vayedaber Hashem El Moshe V'El Aharon Leimor. Zos Chukas HaTorah." The entire concept of the Parah Adumah is these two aspects of yearning and return. On these two aspects, the entire Torah and mitzvos are founded. Therefore, it is said about this, "Zos Chukas HaTorah." As in the meaning of "Chukos Shamayim V'Aretz" (statutes of heaven and earth), meaning the conduct of heaven and earth, etc. It is also an expression of engraving, to draw down the source of Torah, which is the engraved letters, to draw from there the light and revelation into the supernal wisdom, which is the Written Torah, and from there to the Oral Torah. (See Zohar II, Vayakhel 200a, and see the maamar on "Tiku BaChodesh" about "Ki Chok L'Yisrael" also meaning engraving, and what is written later about "B'Mechokek B'Mishanotam," and further explanation about drawing from the engraved letters to the Written Torah, as explained in the maamar "Torah Tzivah." For the Torah is called the droppings of supernal wisdom, but to draw from the essence of supernal wisdom, etc., as explained there. This is the concept of "Chukas HaTorah Asher Tzivah Havayah Leimor," as will be explained.) This is "Vayedaber Hashem El Moshe V'El Aharon," who are from the aspect of "V'anachnu Mah" (we are nothing), supernal wisdom, etc.—"Zos Chukas HaTorah," to draw down supernal wisdom from the engraved letters above wisdom. This is "Asher Tzivah Havayah Leimor." For the first Havayah is the aspect of Memalei Kol Almin—"with a yud the World to Come was created," etc.—and the second Havayah is the aspect of Sovev Kol Almin (see Zohar III, 138b, and the Arizal's commentary there, and see the maamar "Vayar Yisrael Es HaYad" about "V'ya'aminu B'Havayah"). The meaning of "tzivah" is from the language of connection and joining, that the aspect of Sovev Kol Almin is joined and drawn into the aspect of Memalei Kol Almin. This is "leimor"—the sayings are the letters drawn from wisdom; "Bereishis" is also a saying, and Targum Yonasan translates "Bereishis" as "with wisdom," etc. As it is written, "V'hayu HaDevarim HaEileh Asher Anochi Metzavecha"—that in these words will be drawn the revelation of "Anochi Mi SheAnochi," the most hidden of all hidden. This is "Anochi Metzavecha"—in a state of connection and attachment. This is "Asher Tzivah Havayah Leimor." This is accomplished through "V'yikchu Eilecha Parah..."—the aspect of the ash is the yearning, "if your heart runs... with it I will run a troop..." to be "V'ahavta B'chol Levavcha B'shnei Yitzrecha..." and afterward, "return to one," which is the living water, as it is written, "V'hayu HaDevarim HaEileh Asher Anochi Metzavecha..." This is the foundation of the entire Torah—to have the dynamic of yearning and return. In every mitzvah, there is also this aspect in a particular way, but the general aspect is in the mitzvah of Parah. Therefore, it arouses and draws down the aspect of "Chukas HaTorah" to be drawn into the Written and Oral Torah. This is what Shlomo said about it: "I said I would be wise, but it is far from me," for it arouses above, above wisdom, etc. (And from there it is drawn into wisdom, as in "A'alefcha Chochma..." and this is "Notzer Chesed L'Alafim..." and see Iggeres HaKodesh, maamar "Lamah Nismicha Parshas Miriam," and also the concept of the ash of the cow—that from the aspect of "Par Hashem" it becomes ash, which is the yud of "Par Alef," as explained in Likkutei Torah.) With all the above, we can understand what is written, "V'haysah L'edas Bnei Yisrael L'mishmeres..."—that besides the ash that is sanctified and sprinkled, some of it is set aside in the Temple courtyard for safekeeping, as explained in Rashi and Mishnah Parah 3:3 and in the Rambam. The idea is that in every mitzvah there is the aspect of yearning and return, and the power for this is drawn from the act of the cow, for the ash of the cow is the general aspect of yearning, etc. About this it is written, "V'haysah L'mishmeres..." This is also explained in the first paragraph of Shema: "V'ahavta B'chol Levavcha U'vchol Nafshecha..."—this is the yearning, and afterward, "V'hayu HaDevarim HaEileh..."—this is the return, etc. "V'shinantam L'vanecha V'dibarta Bam..."—that the Torah must be specifically in speech, as explained above, "U'kshartem... U'k'savtam..."—for the living water must be specifically into a vessel, which is the action of the mitzvos, which are vessels, etc.

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Summary

The mitzvah of Parah Adumah reveals the essence of Torah as "engraved" within the soul, not just written. The Rebbe teaches that its ritual of ashes and water embodies the spiritual dynamic of yearning and return (ratzoh v'shov), which is the foundation of all Torah and mitzvos.