008 —אז ישיר ישראל עלי באר

Az Yashir Yisrael Es HaShirah HaZos Alai Be'er Anu Lah Be'er Chafaruha Sarim Karuha, etc.

The well refers to Knesses Yisrael, as it says in Shir HaShirim: Ma'ayan Ganin Be'er Mayim Chayim (^[2]) ("A fountain of gardens, a well of living waters"). The well is water that springs from beneath the earth; the water descends from above through the four rivers via the ladder of Peras, and the earth absorbs it, so the water travels through the veins of the earth until it becomes well water, which then resurfaces from below upwards. (See also on the verse "Vayachperu" in Parshas Toldos.)

So too, Knesses Yisrael is the source of Jewish souls, coming from above. At first, it was a "fountain of gardens"—two gardens: the higher Gan Eden and the lower Gan Eden, descending through the chain of worlds via both. There, the soul stood before entering this world. When it becomes clothed in a body, it becomes a "well of living waters"—the soul rises and springs up from below to above, leaving the confines of the body for the light of life.

And just as with these matters, so is the order of avodah. It is written: Vayaniachu BeGan Eden Le'Avdah U'LeShomrah (^[3]) ("He placed him in Gan Eden to work it and to guard it")—to work it with positive mitzvos and to guard it with prohibitions. Through fulfilling mitzvos and guarding against prohibitions, one works and rectifies Gan Eden. The work of the garden is to water it, as it says: V'Nahar Yotzei MeiEden LeHashkot Es HaGan ("A river flows from Eden to water the garden"). This is accomplished by Israel below, for Knesses Yisrael is the fountain of gardens that waters both the upper and lower gardens.

The idea is that just as a garden needs a spring to water it so that all its fruits may grow, and water brings forth all kinds of delight, so too Gan Eden needs a spring. Gan Eden is the delight of souls who enjoy the radiance of the Shechinah, which is the revealed comprehension of the soul grasping the infinite light of the blessed Ein Sof.

Through this, they experience a wondrous, endless delight, so much so that it is said: "It is worth enduring all the suffering of Gehinnom to reach it." The soul must first be refined in Gehinnom so it can delight in G‑d in the light of the blessed Ein Sof.

He is the most hidden of all hidden things—how can one come to revealed comprehension? It depends on an awakening from below, through fulfilling Torah and mitzvos. The mitzvos, which are clothed in physical matters—like korbanos (animals), terumos and ma'asros (plants), and tzedakah (inanimate)—all have their source in the highest levels of holiness, from the supernal will and the infinite light of the blessed Ein Sof.

It is known from the analogy of a wall's collapse: the part that falls lowest comes from the highest place. As it says in Sefer Yetzirah: "Their beginning is wedged in their end," for "the end of action is first in thought." These draw down vitality and the infinite light of the blessed Ein Sof to be revealed in the comprehension and delight of souls in the upper Gan Eden (in the world of Beriah) and the lower Gan Eden (in the world of Asiyah). (See also the explanation on the verse "Vayedaber Moshe El Roshei HaMatos.")

Similarly, all other mitzvos of Hashem correspond to the person's thought, speech, and action: thought is the intention of mitzvos; speech is Torah study, Shema, Birchas HaMazon, etc.; action is the practical mitzvos. These are the aspects of Beriah, Yetzirah, and Asiyah, through which and by which the infinite light of the blessed Ein Sof is drawn from concealment to revelation.

This revelation is both internal and encompassing. In mitzvos, there are two aspects: the internal aspect and the encompassing aspect. (See also in Shir HaShirim on the verse "Kol Dodi.") Specifically, in the mitzvah of tzedakah: Halo Paros LaRa'ev Lachmecha (^[4]) ("Surely you should give your bread to the hungry")—giving food and sustenance is the internal aspect. Also: Ki Tireh Arom V'Chisiso ("When you see the naked, clothe him")—this is the encompassing aspect.

Through this, it is drawn: Az Tis'anag Al Hashem (^[5]) ("Then you will delight in Hashem")—"on" specifically, as explained in Zohar Parshas Vayechi. This means that the infinite light of the blessed Ein Sof is grasped and absorbed internally by the souls, so they delight and enjoy, etc. For the concept grasped by a person is surrounded by the intellect, and the concept is clothed within it, but the intellect and comprehension are above the concept. This is the meaning of: Serafim Omdim MiMa'al Lo (^[6]) ("Seraphim stand above Him"), as explained elsewhere.

There is also the encompassing aspect, as in: V'Yatza KaVrak Chutzo (^[7]) ("His arrow goes out like lightning")—it is like a flash in the mind, but not fully grasped. This is the idea of the garments of the soul in Gan Eden, to be: Tzerurah B'Tzror HaChayim (^[8]) ("bound in the bundle of life"), K'vod Hashem Ye'asfeka (^[9]) ("the glory of Hashem will gather you")—meaning the infinite light of the blessed Ein Sof encompasses, clothes, and surrounds from all sides until one is absorbed in the infinite light in a state of nullification of comprehension. This is why it says: K'vod Hashem Ye'asfeka after: Ki Tireh Arom V'Chisiso (^[10]), which is the encompassing and garment aspect. This is the meaning of "kavod" (glory), which is an encompassing aspect, as explained elsewhere.

This is the meaning of "ma'ayan ganin"—Knesses Yisrael is the spring that waters the gardens, drawing down supernal delight from the infinite light of the blessed Ein Sof from concealment to revelation in the upper and lower Gan Eden. This revelation is also drawn below into the soul of a person, to be a "well" that springs from below to above by fulfilling: V'Ahavta Es Hashem Elokecha B'Chol Levavcha U'V'Chol Nafshecha, etc. ("You shall love Hashem your G‑d with all your heart and all your soul"). As it says: Eilecha Hashem Nafshi Esa ("To You, Hashem, I lift my soul").

For You created it, You formed it, and You will ultimately take it from me—it is given to a person only for the duration of his life. Therefore, all the days of one's life in this world should be seen as "against your will you live," like one who carries a burden on his back, and to Hashem alone should one lift his soul. All the days that the soul is clothed in the body in this world are only to be a "well" that springs from beneath the earth, for as the water passes through the earth, it becomes more refined and clear.

So too, the soul is refined through fulfilling practical mitzvos in physical matters, and also by strengthening the power of the G‑dly soul over the animal soul to subdue and transform darkness to light. Therefore, the materiality of the body and the physicality of this world are only a passage for the soul, and its main attachment is to its source in the living G‑d.

(Alternatively, in the soul itself there are also two aspects: spring and well. As explained on the verse "Vayachperu Avdei Yitzchak"—when one contemplates deeply in the greatness of the infinite light of the blessed Ein Sof during Shema and prayer, this is the aspect of "a river flows from Eden," Chochmah and Binah, which waters the garden—the Torah study that follows, the four cubits of halacha, so that Torah draws from supernal delight.)

This is the meaning of: Tefilasi SheTehei Semucha L'Mitasi—so that Torah study follows prayer, as in: Kolech Arev ("Your voice is sweet"), as explained elsewhere on the verse "Yonasi B'Chagvei HaSela" ("My dove in the clefts of the rock"). This is the meaning of "ma'ayan ganin." As explained in Zohar III (p. 298a), "ma'ayan ganin" is the idea of "a river flows from Eden."

The concept of "well" is as explained on the verse "Yonasi"—when the dove is in the clefts of the rock, it says: HaRa'ini Es Marayich ("Show me your appearance")—this is the aspect of returning light, about which it is said: "In the place where ba'alei teshuvah stand, complete tzaddikim cannot stand," for they draw with greater strength. This is the aspect of the well that springs from below to above. Therefore, it is higher than the "spring of gardens," until it is "living waters" above the level of "a river flows," as explained elsewhere on the discourse "Shishim Heima Malchos."

Alternatively, even though the river is also an aspect of "water of gardens," nevertheless, the well, which is from below to above, has a higher aspect, as explained regarding ba'alei teshuvah, and one must be in a state of teshuvah all one's days.

This is the meaning of: V'Dibartem El HaSela V'Nasan Meimav ("Speak to the rock and it will give its water"), about which it says: Alai Be'er, etc. This is just like: HaRa'ini Es Marayich D'Yonasi B'Chagvei HaSela ("Show me your appearance, my dove in the clefts of the rock").

2) But for the revelation of this well, there must be: Chafaruha Karuha—digging and hollowing. Digging is removing the coarse clods of earth, and hollowing is removing the pebbles and fine sand.

So too, one must remove all that conceals and covers the hidden love, to subdue the sitra achra, both in prohibitions (turning away from evil) and in permitted matters (sanctifying oneself with what is permitted, nullifying one's will before His). In fulfilling mitzvos, one should strengthen Torah study beyond one's habit and give more tzedakah than one's nature, etc. All these are the digging and hollowing to remove the material forces from the kelipah and nullify them completely: "Nullify your will," etc., to reveal the hidden love from concealment to revelation.

(These two aspects—digging and hollowing to make a well—are like what is explained on the verse: "There will not be a miscarriage or barren one in your land"—even a house without a child, etc. The advice is to make an empty vessel, as it says: "A broken and crushed heart," etc.—this is digging. But one must also not incline his heart even to permitted matters, to be attached to them, etc. This is the hollowing, removing the pebbles and fine sand. Through this, the hidden love is revealed, as in: "And Chana prayed to Hashem," etc. This is the meaning of: Alai Be'er.)

This digging and hollowing is accomplished through "sarim" and "nedivei am." "Sarim" are the forefathers, with the choicest being Yaakov. As in: "Elokei Yaakov" with an added vav, for Yaakov includes all the qualities of the forefathers. Of Yaakov it says: "Ki Sarita"—rulership and dominion with Elokim, which is the aspect of tzimtzum (constriction).

For: Ani Hashem Lo Shanisi ("I, Hashem, have not changed"), and there is nothing besides Him; all is as nothing before Him. What appears as a separate existence is due to the aspect of the name Elokim, which constricts and conceals His G‑dliness, making the world appear as a concealment. Yaakov is the ruler over Elokim, so it does not conceal, as it says: "V'Hayah Hashem Li L'Elokim," as explained elsewhere.

"Anashim"—these are the angels, as it says by Avraham: "He saw three men standing by him"—three angels for three missions, for one angel cannot perform two missions. The angel is the agent of influence, a vessel through which the influence passes, but it cannot bear two missions, as they are from Beriah, Yetzirah, and Asiyah, each a separate entity.

Of Yaakov it says: "Vayasar El Malach Vayuchal" (Hoshea 12:5), and our sages say (Chullin 92a) that Yaakov became a ruler over the angel. For Yaakov is the essence of Torah, as it says: "The voice is Yaakov's voice," "He established a testimony in Yaakov," etc. Of Torah it says: "One thing G‑d has spoken, two have I heard." Like a hammer shattering a rock, one verse divides, etc.—for Torah comes from supernal wisdom, which is one with Him, so all is included in unity. Therefore, even one verse or law includes the entire Torah. Angels, who were not given the Torah, cannot bear two missions.

(See also the discourse "KeNesher Ya'ir"—at Matan Torah it says: "They saw what is heard and heard what is seen," for Torah comes from supernal wisdom, above division. In Zohar III, Pinchas (p. 329b): "Like a hammer shattering a rock"—this is the rock of "Speak to the rock and it will give its water." Our sages say: "He repeated one chapter." This is the meaning of "Chafaruha Sarim"—the voice of Yaakov, through which the well of living waters is made, as it says: "And it will give its water.")

(See also Zohar I, 6b; II, 64b; III, 249b, 279b; and in Likkutei Torah, Parshas Chukas.)

Yaakov's attribute is compassion. (See below on the discourse "Mi Manah Afar Yaakov.") Of this it says: "To Yaakov who redeemed Avraham"—the revelation of love, through which the digging and hollowing of the well is accomplished, so that it springs from below to above, from concealment to revelation.

(See also Zohar I, Vayeitzei 152a: "And Yaakov alone," etc.)

Similarly, the entire order of prayer is to arouse love from concealment to revelation, by contemplating in Baruch She'amar how one utterance created the world, which fills and surrounds all worlds, etc. How the Ofanim make a great noise, and the hosts of heaven bow to You—not "bowed" but "bow," for they are always bowing. Then we say: "Av HaRachaman, have mercy on us"—with Yaakov's attribute, so that the materiality of the body and world do not conceal, and the love is revealed below as above.

3) From this well, through this digging, comes the revelation of living waters, which is a more enduring state than love as fiery flames in the excitement of prayer, which passes after prayer. But water is a flow of love without interruption. This is the advantage of "Avraham Ohavi" (Avraham, My beloved), the man of kindness: "Remember the father who follows You like water."

(This is: "To Yaakov who redeemed Avraham" specifically. See Bereishis Rabbah, Vayeira 48: "You said, 'Let a little water be brought'; I will repay your children...Alai Be'er," etc. See also at the end of ch. 54, and on Alai Be'er in Bereishis Rabbah, Chayei Sarah, Beshalach, beginning of Bamidbar, Shlach, beginning of ch. 17, Chukas, Eikev on "Shema Yisrael Ata Over Hayom," and Koheles Rabbah at the end of "Send your bread upon the waters.")

This is because they are living waters, receiving from Chochmah, which is called "life," for "wisdom gives life," and "in the light of the king's face is life"—the aspect of bittul of "mah."

(See elsewhere on the verse: "U'Sh'avtem Mayim B'Sason" about the water libation on Sukkos, which is a love higher than fiery flames. Like a son who is with his father, etc. Elsewhere it is explained that this is the aspect of the Kohen Gadol, chesed of Abba, love in the aspect of bittul.)

This revelation in a person's soul comes through Torah study, for Torah comes from Chochmah, which is bittul, and therefore this revelation is drawn into the soul: "V'Lo Techalelu" ("Do not desecrate"), "And I will put My words in your mouth," etc.

Therefore, in the parsha of "Kadesh Li"—which is supernal Chochmah—it says: "And as a remembrance between your eyes"—meaning the love is uninterrupted, like a well of living waters that always flows. This is accomplished through: "So that the Torah of Hashem will be in your mouth." As the Sifri says on Parshas Va'eschanan: "It says, 'You shall love Hashem'—how does one come to love Hashem? 'And these words...,' through which you recognize Hashem."

This is because Chochmah, which is Torah, is like sight, and the love that comes from sight is in the aspect of bittul, higher than love that comes from hearing, which is from afar and is like fiery flames.

(See elsewhere on the discourse "Mi KaHashem Elokeinu HaMagbihi Lashavesh HaMashpili Liros"—to see is the aspect of vision and revelation of the infinite light of the blessed Ein Sof, and this is through Torah. See there.)

The revelation of living waters of Torah comes from that well that springs from beneath the earth, which is the mitzvos clothed in physical matters. For all of Torah is the explanation and elucidation of mitzvos, as explained elsewhere, and from that well, the living waters of Torah flow, to be in the aspect of bittul: "V'Lo Techalelu Es Shem Kodshi," "And I will put My words in your mouth," etc.

On this it says: "On that day, living waters will go out from Yerushalayim, half to the eastern sea"—for the living waters of Torah, clothed in physicality, will be drawn from below to above to the eastern sea, and the eastern sea will receive from the living waters below.

The idea is as it says: "Az Nidberu, etc., V'Yakshev Hashem V'Yishma"—why does Hashem need to hear the Torah below, if Torah comes from Him?

The idea is that sometimes Hashem is called the aspect of "memale kol almin" (filling all worlds). (See Zohar II, Beshalach 46a and commentary.) The Torah of this world, since it is clothed in physical matters, has a very lofty source, and therefore it draws vitality from the infinite light of the blessed Ein Sof from above, from the aspect of "sovev kol almin" (encompassing all worlds) to "memale kol almin": "V'Yakshev Hashem V'Yishma." See also Zohar II at the end of Vayakhel (217a).

This is the meaning of: "B'Mechokek B'Mish'anosam." As it says on the verse: "Im Bechukosai Teileichu" (see above in Parshas Bechukosai, discourse "Mevoar BaEitz Chaim")—there are two engravings for a vessel, inside and outside: outside to remove all rust, and inside to carve a receptacle. So too, the soul must be engraved from the outside, to remove all obstacles and concealments (this is the digging mentioned above), and inside to be a vessel to receive the infinite light of the blessed Ein Sof, to be a vessel that holds blessing.

The infinite light of the blessed Ein Sof only rests and is revealed in the aspect of Chochmah (bittul). The engraver who makes the vessel draws the aspect of Torah in the aspect of bittul.

(See below in the explanation on the verse "Hechalzu Me'Itchem" in Parshas Mattos about Moshe being called "Mechokek." See also on the verse "Moshe Yedaber." See also on "Mechokek" in Zohar III at the end of Vayelech 286a and Parshas Beha'aloscha 150a.)

"B'Mish'anosam"—these are the supporters of Torah. (See Zohar I, 8a): "It is a tree of life to those who grasp it." As with Yissachar and Zevulun: Yissachar's descendants were the Sanhedrin, and Zevulun, by engaging in commerce for Yissachar, merited an even higher level, from below to above. Because by providing sustenance, Yissachar could study Torah with vitality, Zevulun precedes him, drawing vitality into his Torah.

(See also Bereishis Rabbah, Vayechi, end of ch. 99; Zohar I, 8a; Vayechi 241b; III, Metzora 53b. See also the discourse "Kol Dodi" regarding "Mekapetz Al HaGeva'os.")

Therefore, it says of Zevulun: "Ammim Har Yikra'u"—similar to "Who may ascend the mountain of Hashem?" But regarding Zevulun, even "ammim" (nations) will be called and gathered to the mountain of Hashem.

However, all the above aspects of the well from below to above require an awakening from above before the awakening from below. This is: "Az Yashir Yisrael"—the supernal Israel. (See Zohar II, 54a) "Alai Be'er" (see Zohar III, end of Vayelech and Eitz Chaim, Shaar 31, ch. 7)—this is Knesses Yisrael, the source of Jewish souls, which gathers and collects the aspect of supernal Israel within itself.

Anu Lah—from above to below—so that there is an awakening from above before the awakening from below, so that "Alai Be'er" can be from below to above. As our sages say: "If not for Hashem helping him..." (See Eitz Chaim, Shaar 31, ch. 7, and Zohar III, end of Vayelech.)

This is what we request in prayer: "Return us in complete teshuvah before You," "Av HaRachaman, have mercy on us and give us understanding"—to understand one thing from another, etc.—for even the great compassion upon us is beyond our grasp, and we cannot arouse compassion as it truly is. This awakening from above comes through drawing down Torah.

Chochmah at the beginning and Chochmah at the end: Chochmah at the beginning is the awakening from above before the awakening from below. Chochmah at the end is that through the awakening from below, the awakening from above is drawn—the well that was dug and hollowed, with the engraver and their staffs, from which living waters flow.

(See Zohar, Bereishis 26b; and below in Parshas Naso, discourse "Koh Sevarachu" about blessing at the beginning and end. See also Zohar, Vayakhel 197b about "Karuhu Nedivei Am." See also Parshas Vayakhel, discourse "Kechu Me'Itchem" on "Kol Nediv Libo Yevieha." And Shir HaShirim on "Mah Yafu Pa'amaich BaNa'alim Bas Nadiv." See also Zohar III, 19b, 26a; I, 235a; II, 113b, 114; III, 235b.)

Summary

The Alter Rebbe teaches that the soul's journey is like a well, drawing G‑dly vitality from above and elevating it through mitzvos and Torah. By refining ourselves and removing material barriers, we reveal a constant flow of spiritual life, connecting the physical and spiritual realms in service of Hashem.