002 —ביאור

Biur Al Pi Zos Chukas, VeChulei.

It is explained in the Idra (138b) that whenever the Name Havayah appears twice in a single verse, the first refers to Zeir Anpin and the second to Atik. Although all is one, this represents the difference between Memale Kol Almin and Sovev Kol Almin.

(See also what is written earlier on Parshas Miketz on the verse: Ki Atah Neri Havayah VeHavayah Yagia Chashki, where the two Names Havayah are also interpreted as above. There, the two Names are directly adjacent, but here, even though they are not adjacent but only in the same verse, the explanation is the same: one refers to Zeir Anpin and one to Atik, as explained in the Idra by the Arizal. In the glosses of Rav Tzemach there, he writes that this is not a universal rule for all verses, but only when the verse can bear this interpretation.)

This is the meaning of: Vayedaber Havayah El Moshe – this Name Havayah is Zeir Anpin. "Zos Chukas HaTorah Asher Tzivah Havayah" – this Name Havayah is Atik. "Leimor" refers to the level of Chochmah, which is called speech (Amirah). As the Zohar says in Parshas Bereishis (22a) on the verse: Vayomer Elokim, that "Amar Abba BeAmirah" – the father (Chochmah) speaks in Amirah, which is higher than Dibur (speech), which is from Binah.

As the Maggid of Mezritch explains regarding the Ten Commandments: Vayedaber Elokim Es Kol HaDevarim HaEileh Leimor – meaning that Hashem connected and bound the Ten Commandments to the level of Leimor, i.e., the ten utterances with which the world was created. As the Zohar in Vayikra (11b) explains how the Ten Commandments correspond to the ten utterances.

The difference between Dibur (speech) and Amirah (saying) is that Amirah is in the heart, while Dibur is with the mouth, which is revelation to another. Similarly, above, there are two levels: the ten utterances and the Ten Commandments. The ten utterances are in Chochmah of Atzilus, as mentioned above from the Zohar Bereishis (22). The Ten Commandments are in Binah, which is revelation.

[See also in the Idra (133a) about Amirah and Dibur. Likewise, in the Mikdash Melech on Vayikra there in the name of the RaShaSh, and similarly in Pardes Shaar Beis, chapter 5. See also in the Ramaz on Parshas Emor and what is written on the verse: U'Vevo'ah Lifnei HaMelech Amar Im HaSefer, etc.]

Therefore, it says in the Ten Commandments: Vayedaber Elokim, etc., Leimor – connecting the Ten Commandments, which are from Binah, to Leimor, which is Chochmah. [For Chochmah and Binah are two companions, etc. This also answers the question of the seemingly superfluous Leimor in the Ten Commandments, since all Israel heard directly from Hashem. See what is written on Shir HaShirim in the discourse Shishim Heimah Malchot.]

The word Tzivah (commanded) is related to Tzevet (connection), meaning attachment and joining. This is the meaning of: Asher Tzivah Havayah Leimor – that there should be a connection and attachment of Havayah of Atik to Leimor, which is Chochmah, i.e., the drawing down and revelation of Sovev Kol Almin into Memale Kol Almin. This is also the drawing down of Torah from its source and root, which is higher than Chochmah, into Chochmah. For Torah emerges from Chochmah, but its root is higher than Chochmah, and we draw from its source and root in Kesser. See what is written on the verse: VaEheyeh Etzlo Amon regarding Ani Torascha Sha'ashu'ati, etc. This is the drawing down referred to in Asher Tzivah Havayah Leimor, as above.

The explanation is that there are four levels: Taamim (cantillation) in Chochmah, Nekudos (vowels) in Binah, Tagin (crowns) in Zeir Anpin, and Otiyot (letters) in Malchus. Although Chochmah is Taamim, nevertheless, relative to the world above it, it is a recipient from the letters of the higher world. For the letters of the higher world become the source of Chochmah for the lower world, as Malchus of Atzilus becomes Atik for Beriah, etc. Just as the speech of the teacher becomes the source of the intellect for the student.

This is the meaning of: Asher Tzivah Havayah – i.e., the Dibur and letters of the Name Havayah above Atzilus, from which is drawn Leimor, the source for Chochmah of Atzilus.

(See also in Parshas Shelach on the verse: VeAtah Yigdal, etc., KaAsher Dibarta Leimor, and in Parshas Bamidbar in the discourse VaEreshtich Li regarding the meaning of Es Hashem He'emarta HaYom. See also on Baruch She'amar VeHayah HaOlam.)

2) All of this was drawn down through the act of the Parah Adumah. For it is written: VeLakach HaKohen Eitz Erez VeEizov UShni Tola'as VeHishlich El Toch Serefat HaParah, etc., VeLakchu LaTamei MeAfar Serefat HaChatat VeNatan Alav Mayim Chayim El Keli.

To understand this, we must preface that it is known there are four categories: medaber (speaking), chai (living), tzomeach (growing), and domeim (inanimate) [which also correspond to the four levels of TaNaTa"A], and the higher includes the lower. For example, domeim, the lowest, is only in its own category, but the higher levels are absent from it. Tzomeach, like trees and grasses, has more vitality than domeim, for it has the power of growth, yet it also includes domeim, for the essence of the tree, aside from its power to grow, is like domeim, except that it also has the power to grow, and for this reason it is called tzomeach.

[As is written in Eitz Chaim at the end, that domeim only has the nefesh hamerakevet, i.e., the combining force that joins the four elements from which it is composed, while the nefesh in tzomeach has two aspects: the external, which is like the nefesh of domeim, and an additional, more internal aspect called nefesh hatzomeachat, but it does not have the vitalizing nefesh of chai.]

The chai has all of this, plus the vitalizing and willful nefesh, which is not present in tzomeach or domeim. For this reason, it is called chai, but still, it also includes the aspects of tzomeach and domeim, for in general, "two hundred includes one hundred." That is, there are small and large forms of vitality, and the small ones grow, which is the aspect of tzomeach within chai. Also, there is domeim within it, as seen in the bones of the living body, which are domeim in essence, but still, they are also tzomeach and chai.

The medaber, which is the human, has the nefesh hasichlis (intellectual soul), but also includes the aspects of chai, tzomeach, and domeim, for he is alive, and the small grows, etc.

Just as the medaber (human) is composed of the four physical categories, so too, in the faculties of the speaking soul, there is also an inclusion of the four: thought, speech, and action are all domeim [see the discourse Im Bechukosai], for one letter or word does not generate another, and when one speaks another word, it is a new drawing from the power of speech, but from the word that has already been spoken, there is no growth; it remains as it is. The same is true for the letters of thought; there is no growth, so they are called domeim.

The middos (emotions) are tzomeach, for they grow from smallness to greatness. For example, a child's emotions are for small things, and as he grows, his emotions become more refined according to his level. Even in an adult, at first the emotion and excitement are small, like a spark of fire, and then it expands and grows.

The intellect is chai, as it is written: VeHaChochmah Techayeh (wisdom gives life).

(Proof: when one writes or speaks intellect, the intellect is more apparent in speech than in writing. This is because intellect is chai, and speech is not as domeim as action, so the intellect is more apparent in speech. End quote.)

Kesser, which is above intellect, is medaber. The speech itself is domeim, but the faculty of speech is kesser, which enables one to speak. Proof: a child understands everything but cannot speak until he grows a bit, because speech comes from a higher place than the intellect that is understood and grasped. As explained in Iggeres HaKodesh in the discourse Vayaas Dovid Shem.

Similarly, above, the letters of thought and speech are domeim, and therefore, in Sefer Yetzirah, they are called stones: "two stones build two houses," etc. The higher middos are tzomeach, for just as in tzomeach there is growth, so too in Zeir Anpin, which is called tzomeach, there are stages: katnus, mochin d'katnus, mochin d'yanika, mochin d'gadlus rishon, and mochin d'gadlus sheini, etc.

This is also the meaning of the cedar and hyssop thrown into the burning of the cow: the cedar is the greatest among the tzomeach, and the hyssop is the lowest, as it is written: "from the cedar in Lebanon to the hyssop that grows on the wall" (see Zohar Tazria 48a).

(In Zohar Metzora 53b, it is explained that cedar and hyssop are Tiferes and Yesod; so says Pardes and Mikdash Melech. However, the Ramaz explains that cedar is Daas.)

In the Zohar there, it is written that they are two vavs. In Zohar Yisro 68a, it is written that these two vavs are Moshe and Yosef, and there it is explained that they are Yesod Abba and Yesod Zeir Anpin. This can be reconciled with the Ramaz, for Yesod Abba is Daas of Zeir Anpin.

Chochmah is called chai, as it is written: VeHaChochmah Techayeh. This is the meaning of mayim chayim (living waters) that flow from beneath the earth. So too, Chochmah comes from Ayin, which is Kesser, called the source of life.

Kesser is called medaber, which is above chai. As above, it is written: Ki Imcha Mekor Chayim (for with You is the source of life). It is also called medaber because it is the source of speech. Although speech is domeim, "the beginning is wedged in the end and the end in the beginning," for Malchus' root is in Kesser. Therefore, in the ten Sefiros of returning light, Malchus is Kesser, as is written in Eitz Chaim. For this reason, the king wears the crown. Therefore, the root of speech is drawn from Kesser, which is called medaber. The letters surround the intellect and clothe it, for their root is above Chochmah. Therefore, the letters of Torah have their root in a level higher than the Chochmah within them, for Torah emerges from Chochmah, but the letters' root is higher than Chochmah, etc.

(This also explains why an unlearned person is called to the Torah and makes a blessing even if he does not understand the meaning of the words, because reading the letters of the Written Torah is called reading Torah even without understanding their meaning, as explained elsewhere.)

See what is written in Parshas Bereishis in the discourse Vayitzer about the connection of domeim to medaber, that the body of Adam HaRishon was initially domeim, etc.

Although it was explained above that medaber includes all three categories of tzomeach, chai, and domeim, and so too, chai includes tzomeach and domeim, and tzomeach includes domeim. For example, the middos, which are tzomeach, also include domeim, i.e., letters, for in the excitement of the middah, there are hidden letters. The intellect, which is chai, also includes tzomeach and domeim, which are the middos within the intellect and the letters. This is the meaning of the filling of the letter yud, which is vav dalet: the vav is the six middos, and the dalet is speech, all of which were initially included in the yud, which is Chochmah, and then the middos sprouted and were born from the intellect, etc. Similarly, Kesser, which is medaber, includes all three categories mentioned above: Chochmah, middos, and letters, which are domeim, tzomeach, and chai. This is the meaning of Moach Stima'ah in Kesser and the middos of Arich Anpin, etc. Certainly, the chai included in medaber is infinitely higher than chai itself. Similarly, in all levels, the higher includes the lower categories in a much more refined way than the lower categories themselves. If so, since Chochmah also has its root in Kesser, just as the letters have their root in Kesser, how can the letters be higher than Chochmah? For this reason, Kesser is called medaber specifically because of the speech that comes from it, not because of the Chochmah that also comes from it.

However, it can be said that the root of the letters in Kesser is from a higher level than the root of Chochmah there. For although below, Chochmah is higher than the letters, in their root it is the opposite: there, the letters are higher, etc. This will be explained further below on the verse: Vayedaber Moshe El Roshei HaMatos, regarding the matter of domeim, tzomeach, and chai, etc.

The matter is clarified based on what the Ramaz writes at the beginning of Vayikra, that the root of the letters is drawn from the "air" above Moach Stima'ah. See also in the discourse on Mezuzah on the right and Ner Chanukah on the left, and in the discourse LeReach Shemanecha Tovim. If so, it is higher than the root of Chochmah, whose root is in Moach Stima'ah of Arich, which is Chochmah of Kesser, and this is also through the Mazalos and hairs, while the letters' root is from the "air" above Moach Stima'ah. Similarly, with tzomeach and chai: although below, chai is higher than tzomeach, and intellect, which is chai, is higher than middos, which are tzomeach, nevertheless, in their root, Zeir Anpin is higher than Chochmah and Binah, as is explained in the Idra Zuta 192b: Abba and Imma are included in the Mazal, and in it they are dependent and attached. Zeir Anpin is attached and dependent on Atik, and the Arizal explains that Abba and Imma receive from Chochmah of Kesser through the Mazal, but Zeir Anpin receives more from above Kesser of Arich itself, and in this respect, sometimes Zeir Anpin is higher than Abba and Imma. See also what is written in Parshas Yisro regarding the Avos being the Merkavah. Thus, in their root, tzomeach is higher than chai, as is explained regarding the waving of the two loaves over the two lambs. However, domeim's root is even higher than tzomeach, for the letters' root is from the "air" above, which is the revelation of Radla, which is above even Kesser of Arich. As is explained in Eitz Chaim, Shaar Arich Anpin, chapter 2, that Malchus' root is from Radla, and Malchus is domeim and speech. See also in the discourse Mizmor Shir Chanukas HaBayis regarding food, clothing, and house, etc.

3) This is the meaning of the act of the Parah Adumah. The ashes are the elevation of feminine waters (mayin nukvin), and this includes all three categories of domeim, tzomeach, and chai: the cow is chai and becomes ashes; the cedar and hyssop are tzomeach, and tzomeach also essentially includes domeim; shni tola'as (crimson thread) is speech, whose power is in the mouth, so its root is medaber, and the letters of speech themselves are domeim. All this is because the act of the Parah is the general concept of ratzo v'shov (yearning and return), and therefore it is called Chukas HaTorah. Thus, the ashes, which are ratzo, come from all the categories in the world: domeim, tzomeach, chai, etc. Therefore, afterwards, in the sanctification of the waters of purification, "and he shall place upon it living water" is the drawing down of masculine waters from the level of VeHaChochmah Techayeh, which is from Moach Stima'ah, etc.

From all this, we can also understand the matter of Asher Tzivah Havayah Leimor, that from the letters of Atik is drawn the source for Chochmah, which is Amirah, i.e., these letters are higher than Chochmah, meaning the root of the letters as they are in Kesser, which is why Kesser is called medaber, but when they descend below in Malchus, they become garments or houses for Chochmah. However, as they are still included in their root, they are higher than Chochmah, as above. Therefore, it says Asher Tzivah Havayah Leimor, that there should be a connection and drawing down from the letters of the Name Havayah of Atik to Chochmah, and this is Leimor.

(It is possible to say that the meaning of the sanctification of the waters of purification is that through the elevation of feminine waters of the ashes of the cow, one draws down from the supernal holiness, the dew of crystal, into the living waters, i.e., the enclothing of Gevurah of Atik in Moach Stima'ah. This is the drawing down from medaber, the source of speech, the level of Ki Imcha Mekor Chayim, from there into the living waters, which is Chochmah, called chai: VeHaChochmah Techayeh. Afterwards, some of this is sprinkled to remove the spirit of impurity, through the drawing down of Kesser and Chochmah, etc.)

To understand a little of the matter of the cow: it is known that the left line is the source of the external forces, the head of Esav in the garments of Yitzchak. This is the meaning of the waste of gold. This is because the level and degree of Gevurot and the left line is to be in the state of returning light and yearning to be included in the Infinite Light, which is the opposite of drawing down and revelation below. What is drawn down from Gevurot below is very limited, and through many contractions, this results in harsh Gevurot and the nurture of the external forces.

In contrast, the right line, the level and degree of Chesed, is to draw down and reveal the Infinite Light below as direct light. Therefore, even when it is drawn down through the chain of worlds, there cannot be nurture for the external forces, for it draws down nullification below, etc.

(See Zohar Pekudei 224b and what the Ramaz writes there, that the right, etc., but the left, etc. See also the discourse on the Zohar in Parshas Acharei 79b, "Bring me atonement," etc., that through this, it is understood how from the left line there is a place for the nurture of the external forces. This is mainly in Yetzirah and Asiyah, for there the Gevurot are more separated from the Chassadim, unlike in Beriah, and certainly in Atzilus, where the left is included in the right.)

This is the meaning of the Parah Adumah, which receives from the left, from the aspect of the ox-face on the left, for the cow is the feminine aspect of Nogah (as the RaShaSh writes in Taamei Mitzvos Parshas Chukas). It is known that the kelipah of Nogah is an intermediary between the completely impure kelipos and holiness. The completely impure kelipos are the source of the evil inclination for absolute evil, such as murder, adultery, theft, slander, etc. The kelipah of Nogah is the source of the evil inclination for permissible desires when not for the sake of Heaven, but for one's own pleasure. For it is a mixture of good and evil: its inner aspect descends and is drawn from good and is clothed in evil, and through the good within it, it receives vitality from holiness. This is the meaning of receiving from the ox-face in the chariot. It gives to the completely impure kelipos and external forces through its evil, so it connects the flow from the ten Sefiros of holiness to the ten crowns of impurity, which are the source of absolute evil, as above.

To rectify this comes the mitzvah of the Parah Adumah. Therefore, it is performed outside the camp, for in Atzilus, "He and His vessels are one," and the left is included in the right, so there is no nurture there. Also, outside of Beriah, for even the Nogah of Beriah is mostly good, but in Yetzirah, it is half good and half evil, and in Asiyah, it is mostly evil with only a little good mixed in, as explained in Eitz Chaim in the order of Nezikin. It is also performed outside the curtain and partition that separates holiness from the mundane, to rectify and return the nurture that comes from there to the external forces.

Initially, the sprinkling is to extract the good, which is the inner aspect of Nogah, to return it to its source in holiness. Therefore, it was sprinkled opposite the Holy of Holies, as explained in Parah chapter 3, mishnah 9, and Middos chapter 2. See also what is written in Parshas Masei regarding the Jordan River, which takes from one and gives to another. Afterwards, the cow is burned to rectify the external aspect of Nogah.

The body of the animal is also composed of the four elements: fire, air, water, and earth. However, most of the body is from earth, and therefore it is said to man: "to dust you shall return." Thus, the essence of the cow's body is the element of earth, but it is also composed of the other three elements. When the cow is burned, the ashes remain, which is its essence, the element of earth, and the other three elements are separated from it through burning.

Similarly, in the analogue, the ashes are the essence of the cow, for the root of Nogah is from the world of Tohu, due to the shattering of the vessels, when 288 sparks fell into Nogah. This is its essence, but through the shattering, evil became mixed in, which is the aspect of composition. Burning the cow separates the evil mixed in with the sparks of Tohu and removes it from the good, as in "you shall burn the evil from your midst." Then the ashes remain, which is the essence, i.e., the sparks of Tohu as they are without the mixture of evil. This is the meaning of the ashes of the cow, that from "par hei" (285) it becomes "par echad" (one cow), etc.

[Also, it is elevated from Ban to Sag, where Ban is the filling of the letter hei, and Sag is the filling of yud, but the vav is the filling of alef, etc.]

In the service of Hashem, the middos of the animal soul are also from Nogah, and their root is from the world of Tohu, as above. One must burn and consume the evil mixed in with them, i.e., what one has drawn and inclined one's middos to the desires of this world, so that the middah becomes mostly evil. This is done by separating the filthy garments, which are the desires to which the heart was inclined, so that they are not remembered or considered, and do not arise in the heart: "and all wickedness will be consumed in smoke," and they are separated from one's middos, so that one no longer inclines one's middos to them and completely diverts one's mind from them. Then, the essence of the middos of the animal soul is transformed into holiness, becoming a great love for Hashem, as in "the advantage of light from darkness," and the heart cries out to Hashem with greater strength.

This is what the Zohar says on the verse: "with all your heart, with both your inclinations" – this is the secret. One must ask: what is the secret? It seems obvious that the love for Hashem should be with both inclinations, as the Gemara says.

However, the point is that it is not understood how the evil inclination and the desire one had for this world can be transformed and included in holiness, to become a great love for Hashem. Not only that, but then it is even higher than the righteous, for it rises to its root in Sag, which is above the Name Mah.

Nevertheless, this is truly the case. When the vessels of the will of the animal soul are consumed and burned, i.e., when one closes one's eyes from seeing evil and one's thoughts from contemplating it, and only the ashes remain, which is the will itself, then this will itself can be transformed to Hashem. This is the level of teshuvah from love, etc.

This is the meaning of "ashes in the place of the tefillin," as it is written: "to give them beauty instead of ashes" – alef is the sweetening of the five final letters (MNTZPK), which in gematria is "par" (280). The meaning of sweetening is to transform bitterness to sweetness (see this explained in Parshas Miketz in the discourse on Chanukah candles, Mezuzah on the right, etc.) and from darkness to light, etc.

This is the language of the RaShaSh in Shaar Tikun Avonot, end of chapter 2: "After the judgments are burned and become ashes, they are sweetened. Therefore, they would burn the Parah Adumah and put the ashes on the forehead, for there is the beginning of the foundation to arouse union, for the Gevurot are feminine waters." End quote.

From this, we can understand the matter of placing the ashes on living water. The ashes are the clarification of the middos of the animal soul, to be with both inclinations, which is ratzo. Afterwards, there must be shov. This is the meaning of: "and he shall place upon it living water in a vessel" – water is Chochmah.

However, living water that flows from beneath the earth is the drawing and flowing of Chochmah, which comes from Kesser, called the source of living waters, the most hidden of all hidden. This is the Chochmah in Torah. These living waters must be placed in a vessel, i.e., the letters of Torah: tractate Berachos, tractate Shabbos – these are vessels for the Infinite Light that is clothed there. The occupation with Torah is shov, drawing down the Infinite Light below.

Nevertheless, the ashes must be on the living water, so that even after shov, the ratzo is not extinguished, and its impression remains. (See what is written in Parshas Yisro in the discourse on "and all the people saw the voices," etc., about how the water does not extinguish the fire, etc.)

4) Now we must understand the explanation of shni tola'as (crimson thread). The matter is as explained in Pri Etz Chaim, Shaar Hei, chapter 3, on the daily burnt offering and in Eitz Chaim: the word "olah" (burnt offering) has the same letters as "tola" (worm), and its numerical value is Avgiyatz, which is Chesed within Gevurot, the secret of "Tola'as Yaakov" (the worm of Jacob), to offer letters, to combine, etc., as explained in Eitz Chaim.

The Ramaz in Parshas Tzav (27a) writes that since it is a name of Gevurah, its property is to separate holiness from impurity and to elevate from below to above, etc. As is written in Parshas Masei regarding the forty-two journeys, which were also to subdue the kelipos and elevate holiness. As it is written: "And when the Ark would travel, Moshe would say: Arise, Hashem, and let Your enemies be scattered," etc. Therefore, there were forty-two journeys, which correspond to the Name Mem-Beis (Ana BeKoach Gedulas Yemincha, etc.).

This aspect in the service of Hashem is, as our Sages say: just as the worm strikes the cedar only with its mouth, so too, Israel has only prayer, etc. As is also explained in Parshas Masei, how in Shema and prayer, the elevation of the forty-two journeys applies, as explained at length there.

However, in truth, the aspect of Tola'as Yaakov also applies to Torah study with the mouth. As our Sages say (Moed Katan 16b): regarding David, when he sat and studied Torah, he would delight himself like a worm.

The matter is that Torah is called strength and might, meaning that speech in Torah gives strength and power to the G‑dly soul to rise and be included in the Infinite, and it weakens the power of the animal soul that prevents this elevation and attachment, etc.

This is the meaning of the daily burnt offering – "olah" has the same letters as "tola" – which was offered on Mount Sinai, at the giving of the Torah. The power to have a halachic ruling come from their mouths as the word of Hashem was given to them at the giving of the Torah.

This is the meaning of "leimor" in Vayedaber Elokim Es Kol HaDevarim HaEileh Leimor. See elsewhere in Parshas Yisro in the discourse on "in the third month," etc.

This is the meaning of Ana BeKoach Gedulas Yemincha Tati Tzerura. It is written: "Your right hand, Hashem, is glorious in power; Your right hand, Hashem, crushes the enemy." Through the right hand being glorious in power, which is Torah, as it is written: "the voice of Hashem in power" – for Torah emerges from Chochmah, and the right, which is Chesed, receives from Chochmah. [There is also the aspect of Rav Chesed that is clothed in Chochmah, etc.] Through this, specifically, the enemy, which is the evil inclination, is crushed. For from the essence of the Infinite Light, even "the spider is caught with her hands," etc. Therefore, the enemy said: "I will pursue, I will overtake," etc. But through Torah, which is Chochmah, separation is made. As it is written: "From there I will bring you down, says Hashem" – "says" is the speech of Torah, etc. Therefore, Chochmah is called judgment. As the Arizal writes, the Gevurah of Atik is clothed in Moach Stima'ah.

This is the meaning of Ana BeKoach Gedulas Yemincha Tati Tzerura – that through the right being glorious in power, Gedulah, which is Torah, and through the voice, the voice of Yaakov, you will untie the bound and crush the enemy. This is the aspect of Tola'as Yaakov, which strikes and rots the cedar, as it is written afterwards: "tear the Satan," as it is written: "may my pursuers be consumed."

The aspect of "his strength is only in his mouth," which is specifically speech, the letters of Torah and prayer – as explained above, speech is drawn from Kesser, which is medaber, for "the beginning is wedged in the end."

(This is why Malchus is called Tola'as Yaakov, and Tiferes is also called tola, as written in Pardes under the entry "tola'as," and they are the words of prayer and Torah whose root is in Kesser, called medaber.)

This is as it is written in Micha (chapter 5): "Your hand will be lifted over your adversaries, and all your enemies will be cut off" – "your hand will be lifted" is the raised hand, which is Kesser, from which it is drawn that all your enemies will be cut off. As it is also written regarding the Exodus: "and the Children of Israel went out with a high hand."

This is also as it is written: "And it was when Moshe raised his hand, Israel prevailed," etc. As it is written: "raise Your hand, let them not see." And it is written: "the rebellious shall not be exalted," etc.

The matter is as explained elsewhere on the verse: "And Haman took the garment and the horse" – that when a person arouses in his soul the pride of holiness, not wanting to lower himself to the desires of this world, he arouses above as well the aspect of "for He is exceedingly exalted" – and the Targum is "He exalts Himself over the arrogant," meaning that He exalts Himself and removes His influence from the arrogant, i.e., the wicked who say: "our hand is high, and Hashem did not do all this" (Haazinu 32:27). Similarly: "my river is mine, and I made myself" (Yechezkel 29:3). Therefore, it is written: "for He is exceedingly exalted" regarding the miracle of the splitting of the sea, that He lowered the arrogant and drowned the Egyptians in the sea and raised the lowly, and this was through the aspect of "exceedingly exalted."

Sometimes, we find the opposite: that because of greatness, vitality can also be drawn to the kelipos, for from the aspect of greatness, all is considered as nothing, and there is no reason to be exacting, as it is written: "the spider is caught with her hands," etc. This is only when He does not exalt Himself, but when He is "exceedingly exalted," then He is exacting that the arrogant wicked do not receive. This is the meaning of: "Hashem, raise Your hand, let them not see" – specifically when Your hand is raised, then "let them not see," etc.

This can be explained based on what the Arizal writes on the Haggadah: "We were slaves to Pharaoh," who draws from the back of Arich Anpin – that only from the back and the external aspect of Kesser can Pharaoh, who said: "my river is mine," also receive vitality. In contrast, when the flow comes from the face, it is written: "Hashem will shine His face upon you" specifically. This is "raise Your hand" – when the flow comes from the face, then "let them not see."

It can also be said that "raise Your hand" is like "Master of wonders" – that even the aspect of wonder is considered by Him as physical action, as it is written: "Who does wonders." As explained elsewhere in Parshas Beshalach in the discourse Ashirah, etc. This level is called Atik Yomin, which is the innermost aspect of Kesser, the most hidden of all hidden. As it is also written in Zohar Beshalach 52b regarding the splitting of the sea: "in Atik the matter depends."

The matter is that Atik is the inner aspect of Kesser, which is all face and has no back at all, as explained in Eitz Chaim, Shaar Atik, chapter 2. Therefore, it is said about this: "exceedingly exalted" – for in this aspect, there is no nurture for the kelipos and wicked, whose nurture is from His greatness, but only from the back. Since in this aspect there is no back at all, it is impossible for them to receive nurture.

The nurture of Pharaoh is only from the back of Arich Anpin, for in Arich, there is face and back, so from the back, Pharaoh can receive, i.e., from the greatness that all is considered as nothing, even Pharaoh can receive. This is only when the flow comes through the back, as one who throws behind his shoulders. In contrast, when the flow comes from the face of Arich Anpin, with will and desire, it is written: "Hashem our G‑d took us out," etc. (See at length elsewhere on the Haggadah: "We were slaves," etc.)

This is: "and in the greatness of Your majesty, You will overthrow those who rise up against You" – specifically in the greatness of Your majesty, which is "exceedingly exalted," from this aspect, You will certainly overthrow those who rise up against You, for from there, they cannot receive, as explained above. (See Zohar Beshalach 58b and contemplate.)

This is also as explained elsewhere on the verse: "Hashem will lift His face upon you," meaning He will lift and raise His face to a level where there is no back at all, and through this, the flow will be drawn to you specifically.

This is: "exalted and uplifted," etc., "He lowers the arrogant," etc. "So says the exalted and uplifted," etc., "and the contrite and lowly of spirit," etc. For "raise Your hand" specifically, then "let them not see." As explained elsewhere on the verse: "for a hand is on the throne of Hashem" – which is the raised hand, etc. See at length in the discourse Chayav Inish LeVesumei BePuraya.

It can also be said that "raised hand" is Tiferes in Kesser, etc., for Tiferes rises up, etc.

From all this, we can understand the matter of Tola'as Yaakov, which is the speech of Torah and prayer, whose root is in the above aspect, which draws from the inner aspect of Kesser. As will be explained further below in the explanation of Chukas HaTorah. As explained in Iggeres HaKodesh in the discourse David Zmiros Keris Lehu, regarding the tablets that were called from both sides, meaning that their root is in Atik Yomin, which is all face and has no back at all, as explained above. Therefore, this is the aspect of the daily burnt offering, to offer the letters of tola, to combine, so that the flow does not go to the kelipos, the source of the evil inclination that raises itself like an eagle to receive nurture from above, etc. On this it is written: "from there I will bring you down, says Hashem" – "says" is speech, as explained above. (See what is written in Parshas Vayishlach on the verse Vaye'avek, etc.)

This can also be understood as explained elsewhere, that Torah is called "the parable of the Ancient One," for the revelation of light from the aspect of the Ancient One of the world, which is above Sovev Kol Almin and Memale Kol Almin, is specifically through Torah, which is a parable and garment for this level, etc.

The initial letters of Ana BeKoach, etc. [A, B, G, Y, Tz = 506] is the gematria of tola ^[506], and the initial letters of Shevateinu Kabel U'Shema Tz'it [Sh, K, V, Tz, Y, T = 906] is the gematria of tola'as ^[906]. The two aspects of tola and tola'as are the letters of Torah and the letters of prayer, for Ana BeKoach Gedulas Yemincha refers to the letters and speech in Torah, as explained above, and Shevateinu Kabel, etc., refers to prayer. See in Likkutei Torah from the Arizal on Parshas Terumah, discourse VeTola'as Shani.

It can also be said that "his strength is only in his mouth" applies above as well, for "knowledge is hidden in the mouth." As it is written: "from His mouth comes knowledge" (see Niddah 70a).

This is the meaning of throwing shni tola'as into the burning of the cow. For burning the cow is to return the nurture of the external forces, i.e., the clarification and rectification of Nogah. (Through this, the kelipos below Nogah cannot receive from holiness, for their nurture is through the intermediary of Nogah, as explained above.) However, to prevent them from receiving nurture again, there was shni tola'as, which rots and destroys their nurture.

(See Zohar Vayechi 238b on the verse: "all her household is clothed in double garments." It can also be said that this is to prevent them from raising themselves like an eagle to receive nurture from above, etc. As explained elsewhere on the verse: "I will destroy his fruit from above and his roots from below," etc. See also the discourse Na'vu Lechaich Batorem regarding "your lips are like a scarlet thread," etc.)

5) This is the meaning of: Chukas HaTorah, the language of engraving. The matter is that engraving is higher than written letters, and therefore, regarding the tablets, it is written: "engraved on the tablets" – they were drawn from the root of Torah as it is in the aspect of engraved letters. The Written Torah is after it is clothed in the aspect of written letters. In Parah Adumah, it is written: Zos Chukas HaTorah – through it and by it, we draw from the aspect of Chukas HaTorah to be drawn and revealed below.

This is: Asher Tzivah Havayah – that there should be a connection and joining from the Name Havayah of Atik, which is the aspect and level of engraved letters: Leimor – in the aspect of Chochmah, which is the Written Torah. In truth, the level called above Chukas HaTorah, i.e., the engraved letters above, is higher than the engraving revealed in the tablets. For although the letters were engraved through and through, nevertheless, some of the stone was missing where the letter was. In contrast, the level of Chukas HaTorah as it is above in its source and root in the Infinite, Torah and the Holy One are entirely one.

The matter is as explained in the Zohar (beginning of Bereishis 15): "At the beginning of the King's decree, He engraved an engraving in the supernal brightness." Engraving is chakkikah, as Targum translates: "and you shall open upon it engravings," etc.

(The meaning of "at the beginning of the King's decree" – as explained in Eshel Avraham, this is the aspect of Melech Malchei HaMelachim, i.e., Malchus of the Infinite. This refers to what arose in His simple will to be King, that His Name be called. See what is written about this in the discourse Ki KaAretz Totzi Tzemacha regarding the meaning of "the Holy King" that we say during the Ten Days of Repentance.)

The matter is that, for example, when one engraves in a precious stone that shines and sparkles greatly, some letters or designs, then in the place of the engraving, it does not shine and sparkle as much as the rest of the stone, which is brightest where there is no engraving. In contrast, where there is engraving, its light is somewhat dimmed. Nevertheless, this engraving is in the stone itself, and there is nothing else besides it, only that its brightness is somewhat diminished.

Similarly, when from the Infinite Light (meaning the light and radiance that is drawn from Him, as explained elsewhere) is emanated Kesser, which is the aspect of the partzufim of Atik and Arich, it is called "He engraved an engraving" – the engraving is through and through, and it is the same thing, for they are also called Infinite and are much higher than the world of Atzilus.

(See also in the Ramaz on Parshas Shelach 159a regarding "three worlds the Holy One has.")

Nevertheless, relative to the Infinite Light, Kesser is also called darkness. As it is written in Tikkunei Zohar: "the supernal Kesser, although it is a pure light, is dark" [perhaps the word "dark" is extra] before the Cause of causes. This is like the analogy that in the place of the engraving, the brightness of the precious stone is dimmed and is not like the brightness of the stone where there is no engraving, which is the Infinite Light above the level of Atzilus and Kesser, where no thought can grasp at all. In the place of the engraving, which is Atzilus, Atik, and Arich, it is called "dark" – dark relative to the light itself, and through this, it can be the source and root for the emanation of the ten Sefiros of Atzilus.

Nevertheless, engraving is much higher than written letters. For example, in engraving, even though through it the letters are revealed and come into being, which is analogous to Atzilus, Atik, and Arich, nevertheless, the letters are through and through, and nothing is added or missing except the precious stone itself, only that its brightness is somewhat diminished.

Similarly, Kesser is truly Infinite, only that relative to the true Infinite Light, it is called darkness, etc. In contrast, written letters, which are written with ink on parchment, the ink is something foreign to the essence of the parchment. Also, the ink is black and completely covers the whiteness of the parchment beneath it, so that the whiteness beneath the letter is not seen at all.

This is the aspect of Chochmah and Binah of Atzilus. When Torah is clothed in Chochmah and Binah, as it is said: "Torah emerges from Chochmah," it is called the Written Torah, like the analogy of written letters. For Chochmah is like physical action relative to the Infinite Light, which is exalted far above the essence and definition of Chochmah. Even so, the Infinite Light is drawn and clothed in Chochmah and Binah, which is like the analogy of the parchment being clothed in the letters made of ink, where the ink is not at all comparable to the essence of the white parchment. Not like in engraving, where the letters are the same as the precious stone and do not cover at all.

One can find an analogy for this in the revelation of intellect relative to the essence of the soul, which is truly above intellect. It is like an independent essence, only that the soul acts through it. In contrast, the power of intellect in the soul is the extension of the soul's own light, etc.

Therefore, Kesser, which is called ratzon elyon (supernal will), is compared to engraved letters, and Chochmah and Binah are called written letters, etc. Although in Atzilus, "He and His vessels are one" – this is relative to Beriah, Yetzirah, and Asiyah, which are created and exist. Therefore, relative to BYA, Atzilus is called "He and His vessels are one." But relative to Atik and Arich, even Chochmah, which is the beginning of Atzilus, is called creation ex nihilo, as it is written: "and Chochmah is found from nothing" – creation ex nihilo. This refers to the vessels of the ten Sefiros of Atzilus, which are called vessels through which the Infinite Light acts.

Therefore, Torah, which is drawn from Chochmah of Atzilus and clothed in Binah, for Chochmah and Binah are two inseparable companions, and the main formation of the letters is in Binah, which is called "sefer" (book), as explained elsewhere on the verse: "Amar Im HaSefer." See also in Zohar II Vayakhel 221a regarding the Written Torah. It is called the Written Torah, black fire on white fire. Just as the letters of ink cover the whiteness of the parchment beneath them, so too, the drawing down of the Infinite Light, white fire, to be grasped in Chochmah and Binah of Atzilus, is a concealment and covering, for the Infinite Light cannot be grasped or understood at all, only through contraction of the light, etc.

See what is written in the discourse Shchorah Ani V'Naavah on the verse and the statement of our Sages in Shir HaShirim Rabbah, end of chapter "His head is like fine gold": Rabbi Shimon ben Lakish said: the Torah that Hashem gave was white fire and written with black fire, as it is written: "from His right, a fiery law." It is explained there, by analogy, that the letters of thought clothe the intellect, etc. This is the aspect of the Written Torah.

The analogy for engraved letters is as explained: this contraction is like the analogy of the letters in the soul, in order to reveal actual letters in thought and speech. The contraction and formation of the letters in the soul is an analogy for the engraved letters above, which are the source and root for the subsequent giving of the Written Torah, black fire on white fire. (See also in Zohar III Naso 132a, Naso 132a, Shoftim Eve of Rosh Hashanah 1a.)

Now, in the Parah Adumah, it is written: Zos Chukas HaTorah – that through the ratzo and shov of the ashes of the cow and the living water, as explained above, one draws from the engraved letters of Atik and Arich of Atzilus. For this, Shlomo HaMelech said: "I said I will be wise, but it is far from me" (Koheles 7:23) – it is far above the Chochmah of Atzilus, but through this, the light of Atik and Arich is drawn into Chochmah and Binah.

This is also the meaning of Chukas HaTorah – that Torah is drawn from its source and root in the aspect of "He engraved an engraving in the supernal brightness" to be clothed and revealed in the Written Torah, which is Chochmah and Binah of Atzilus. This is Asher Tzivah Havayah Leimor, as explained above.

(See also on the matter of "I will be wise, but it is far from me" in Zohar III Pinchas 263a, I 135a, Vayechi 225b. See also in Rabbos Parshas Chukas, and in Koheles Rabbah on this verse, 104a-b, Yoma 14a, Niddah 9a.)

6) In Vayikra Rabbah, beginning of Parshas Chukas: Zos Chukas – "Who has written, who has given a pure one from an impure one? Not one?" (Iyov 14:4) – for example, Avraham from Terach, Chizkiyahu from Achaz, etc., the World to Come from this world, etc. Who did this, who commanded this, who decreed this? Only the Unique One of the world.

The matter of "who has given a pure one from an impure one" can be said about what is clarified from the three completely impure kelipos below Nogah. For example, Avraham from Terach, who was an idolater, etc. However, it is difficult, for the three impure kelipos cannot be clarified now, only in the future. See also on "who has given a pure one from an impure one" in Zohar II Pekudei 247a, and in Tikkunei Zohar, Tikkun 20, 42a.

See also in Be'er HaGolah, beginning of Parshas Chukas, regarding living water – "this is the aspect of VeHaChochmah MeAyin Timatze (Chochmah is found from nothing). The reason we need atonement is to draw from the aspect of Ayin, which is Kesser, because there is a difference between purification from impurity of the dead and other clarifications, where good is separated from evil and food from waste, which is only clarification. But the waste does not become food and the evil does not become good. This can be accomplished through Chochmah alone, for 'in Chochmah they are clarified.' But here, to purify from impurity of the dead, which comes from the shattering of the vessels, as it is written: 'and he reigned and he died,' etc., and they fell below Nogah. Similarly, from the Tree of Knowledge of Good and Evil, etc. To purify this impurity, the impure becomes pure. This is not like the clarification above, so it cannot be drawn from Chochmah, only from the aspect above the shattering and rectification, the aspect of Kesser, about which it is written: 'and he will take from the Tree of Life and live forever,' and from there is drawn the removal of the spirit of impurity." End quote.

According to this, it can be said that this is the meaning of "the wisdom is the order of Kodshim and the knowledge is the order of Taharos" – for the sacrifices are the clarification of Nogah, and "in Chochmah they are clarified." This is the wisdom of Kodshim. Nevertheless, this clarification of Kodshim is through Chochmah, unlike the clarification of Chullin, which is made holy through Binah, etc.

But "and knowledge is the order of Taharos" – for the impure becoming pure is through Daas, which draws from Kesser. See also on this in the explanation of the verse Ani Hashem Elokeichem in Parshas Tzitzis.

This is: "who has given a pure one from an impure one? Not one" – the Unique One of the world, which is Kesser, called Yachid (Unique), from which this aspect is drawn. In contrast, from Chochmah, it is only "in Chochmah they are clarified," etc.

It can also be said: "who has given" – this is the aspect of "mi" (who). As explained elsewhere regarding the verse: "who will give and their heart will be this way," etc.

This is the meaning of the Midrash Rabbah here (Parshas Chukas 73:14): If this one becomes impure, how will he be purified? They did not answer him at that time; Moshe's face turned pale until he reached the section of the Parah Adumah. From the fact that Moshe's face turned pale, it is clear that Moshe Rabbeinu thought there was no purification. The question is: why did he think so?

According to the above, it is clear, for Torah is drawn from Supernal Chochmah, and "in Chochmah they are clarified," to distinguish between pure and impure, etc. But for the impure to become pure, this cannot be through Chochmah; therefore, Moshe's face turned pale until he reached the section of the Parah, which is the drawing down of living water from the Tree of Life, from Kesser, from which is drawn "who has given a pure one from an impure one," etc.

Note also the matter of three transformations: "and He turned the curse into a blessing," etc. See what is written about this in the discourse Lo Avah in Parshas Ki Seitzei. See also on "who has given a pure one from an impure one" in Torah Ohr, Parshas Vayishlach, discourse Vayikach Min HaBa BeYado Mincha, and in the discourse Vayishlach Yaakov. See also in Maaseh Avraham, letter Ches, section 6.

(See also on "who has given a pure one" in Zohar I Vayeira 102b, II Yisro 69b, III Tazria 48b.)

Regarding Zos Chukas HaTorah, "and they shall take for you a cow" – in Vayikra Rabbah, end of Parshas Bo, chapter 19, 135d.

It can be understood based on what is written in Zohar III Pinchas 244b, Rabbos Tetzaveh, beginning of chapter 38, Parshas Emor, end of chapter 30, Naso, chapter 13, 253d, on the verse: "On the second day, Netanel offered," etc.

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Summary

This maamar teaches that the Parah Adumah ritual reflects the elevation and purification of all aspects of creation, corresponding to the four elements and levels of the soul. The Rebbe explains how Torah draws down holiness from the highest spiritual sources, transforming impurity into purity and revealing the unity of G‑dliness in all levels of existence.