009 —ביאור

Biur Inyan Ali Be'er, etc.

The Arizal explains at the beginning of Shaar Ma"N uMa"D^[1] that the Ma"N of the Nukvah is drawn into her womb from her own intellect, just as the Ma"D is drawn from his intellect.

It is further explained there that the Ma"N of the Nukvah comes from the Zimzumim of Tohu^[2], which are embedded in the kelipos and have not yet been refined. Through our prayers and mitzvos, we refine and extract the sparks from there, elevating them as Ma"N (see Drush 11, section 7).

Thus, the root of Ma"N is in the Chochmah of the world of Tohu, since the Zimzumim are from the level of intellect, which is Chochmah, as explained in Eitz Chaim Drush 1.

(Regarding the statement that it is drawn from her intellect, i.e., the intellect of the Nukvah of Zeir Anpin of Atzilus of Tikkun—it is explained elsewhere that this is analogous to the physical process where a woman emits seed: although it comes from her intellect, its essence derives from the food she eats, which is refined until its vitality ascends to her brain, strengthening it, and then the Ma"N is drawn from her brain into her womb, resulting in birth. See also the explanation regarding the Chanukah candle on the left and the mezuzah on the right.)

Similarly, above, the Ma"N refers to the refinement of Chochmah of Tohu, which is refined from the 288 sparks and ascends until it is included in the intellect of the Nukvah of Atzilus, and thus the Ma"N is drawn from her intellect. So, in any case, the root of Ma"N is from Chochmah of Tohu. And in Eitz Chaim it says: the existence of the intellect of all the females. This implies it is Chochmah of Malchus of Tohu.

Now, in Chochmah of Tohu there is the radiance of the Kesser of Tohu, for Chochmah comes from Ayin, which is Kesser. In every place, Kesser is the intermediary that connects the Ein Sof with the emanated beings, whose beginning is Chochmah. Also, in the refinement of the 288 sparks of Tohu in Nogah, which ascend as Ma"N, since Chochmah of Tohu is the Ma"N, therefore the Kesser of Tohu also radiates in this Chochmah. For Kesser of Tohu is the intermediary through which the light is drawn into Chochmah of Tohu, just as Kesser of Tikkun is the intermediary in its place. Only, in Tikkun, they became partzufim, while in Tohu they were points, one above the other^[3] (see Eitz Chaim Shaar Mem Alef, chapter 3).

This radiance is higher even than Chochmah and Binah of Tikkun, for in Tohu the lights were abundant. This is the meaning of "a well of living waters"—the elevation of Ma"N of the Nukvah. And regarding the future it is said: "VeHayah BaYom HaHu Yetzu Mayim Chayim MiYerushalayim Chetzyam El HaYam HaKadmoni" ("And it will be on that day, living waters will go out from Jerusalem, half to the eastern sea")—which refers to Binah of Tikkun.

The Zohar on Parshas Shelach (page 171a) asks: "Man Chama Chafira DeBeira"^[4] (and the notes of the RaMaK: "Be'er Chafaruha"^[5]), "Yahiv Mayin LeMabua DeNavi'a Binah DeAtzilus"^[6]—within which is the radiance of Kesser and Chochmah, etc.

The essence of the answer is that through the well, Ma"N ascends from Chochmah, Binah, and Kesser^[7] of Tohu, which are higher in their root than Chochmah, Binah, and Kesser of Tikkun, as explained elsewhere on the above Zohar.

To understand this explanation, the Sefer HaBahir states that there are ten sefirot from above to below and from below to above. From above to below we know; from below to above we do not know. This is cited in Pardes Shaar Milmata Lemala, and in Eitz Chaim at the end of Shaar Ma"N uMa"D: these are the ten sefirot of direct light and the ten sefirot of returning light, and in the ten sefirot of returning light, Malchus is the Kesser.

(See what is explained about this in the commentary on "VeHinei Menoras Zahav" and on "Ki Al Kol Kavod Chuppah" at the end.)

This is the meaning of "Ma'ayan Ganin U'Be'er Mayim Chayim"—the concept of a spring of gardens and a well of living waters. The spring of gardens refers to Binah of Atzilus, which is also called "Yam Kadmoni"—descending to Beriah, Yetzirah, and Asiyah by first clothing itself in Malchus of Atzilus, which becomes Atik for Beriah. From this comes the delight of souls from the radiance in Gan Eden, for "Ima Mekanena BeKursaya" (the mother nests in the throne). This is the spring that waters the upper Gan Eden.

Similarly, the spring continues to flow, as Malchus of Beriah becomes Atik and the source for Yetzirah, and Malchus of Yetzirah becomes Atik and the source for Asiyah, for the lower Gan Eden.

The essence of this spring is Binah of Atzilus. As explained in the Zohar at the end of Parshas Haazinu (page 298a), "Ma'ayan Ganin" is the level of "VeNahar Yotzei MeEden LeHashkot Et HaGan" ("A river goes out from Eden to water the garden"). There, it is explained: the garden is the heavens, "et haGan"—to include the earth. This means that heaven and earth are called upper and lower Gan Eden, as is known from "Mi Li BaShamayim VeImcha Lo Chafatzti BaAretz" ("Whom have I in heaven, and with You I desire nothing on earth"). See also Zohar at the end of Parshas Balak (page 212b) that Chochmah and Binah are called "Ma'ayanei HaYeshuah" (the springs of salvation).

This praise of "Ma'ayan Ganin" is said about Knesses Yisrael, which is Malchus of Atzilus. Even though the spring is Binah, in order for it to flow to the gardens, it must be through Malchus of Atzilus, which is the intermediary that draws the light of Ein Sof from Atzilus to Beriah—Malchus of Atzilus becomes the Kesser for Beriah, and Kesser is the intermediary. Therefore, she is the main aspect of "Ma'ayan Ganin." See also Parshas Va'eschanan on "Lema'an Tira."

This is the concept of the ten sefirot from above to below—the spring flows from Chochmah, Binah, and Kesser of Tikkun, for the river comes from Eden, which is Chochmah, and the revelation of Atik is in Binah, flowing from above to below into Malchus of Atzilus, which becomes Atik for Beriah and waters the upper and lower Gan Eden.

(See also: "Ki Kalah Mashkeh... KeGan Hashem..." in Zohar I, 109a, and in Midrash Rabbah, Parshas Pinchas, section 41.)

2) Afterwards, she is praised with another praise: she is also a well of living waters. The first praise, "Ma'ayan Ganin," is from above to below, the aspect of direct light, where the spring flows from above to below.

Then she is praised for having the aspect of from below to above, which is the ten sefirot of returning light, where Malchus is the main thing, being the Kesser of the ten sefirot of returning light, as above. This is the concept of a well of living waters, where the well is "D'Nav'in Maya MiTata LeEila" (water springs from below to above), as stated in the Zohar (Vayechi 235a and the beginning of Noach 60a).

Furthermore, the spring flows and waters on its own, as in "VeNahar Yotzei MeEden LeHashkot..."—the flow from above to below. In contrast, the well is only made through digging and excavation. Even though the water of the well is also called "by the hand of Heaven," since it is spring water, nevertheless, it only comes through digging and excavation. See Zohar Parshas Balak (210b): "What is the difference between this and that..." The well is the elevation of Ma"N of the Nukvah, which is the concept of arousal from below.

The idea, as explained in Eitz Chaim Shaar Ma"N uMa"D Drush 1, is that although Malchus itself, i.e., her own stature, has already been refined and is in the state of Tikkun, the Ma"N of the Nukvah has not yet been refined and remains to be refined through our avodah. In the sin of Adam, even the Ma"N of Imma fell, etc.

The aspect of Malchus as "Ma'ayan Ganin" is from her own refinement, through which she receives from Chochmah, Binah, and Kesser of Tikkun of Atzilus, becoming Atik for Beriah to water the gardens. But being called "Be'er Mayim Chayim" is due to the elevation of Ma"N of the Nukvah, which is accomplished through our avodah, like a well that requires digging and excavation. From the Ma"N and Ma"D that result from the Ma"N, the offspring are formed, which are the souls.

See Eitz Chaim Drush 1: this is the meaning of "Ben Dovid will not come until all the souls in the body are finished." This is the concept of "Ad DeMati Raglin BeRaglin" (until the feet reach the feet). In general, the Ma"N is the form of Adam—Chabad, Chagat, Nehi—and in the times of the Tannaim and Amoraim, the refinement was in Chabad and Chagat, while now it is in Nehi, the heels of Mashiach (see Iggeres HaKodesh section 9). When the refinement is complete, it is written, "VeAmdu Raglav..."

It is explained in medical texts that the main formation of the child is from the seed of the female, which the mother emits, and the male's seed is like the rennet. That is, as it says: "KeGvina Tikpiani" (You curdled me like cheese). Just as cheese is formed from milk, but only when something is added, like rennet, which causes the milk to curdle and become cheese, so too the male's seed clarifies the female's seed, causing it to curdle and form the child.

Similarly, above, regarding souls, which are formed from Ma"N and Ma"D, their main formation is from the Ma"N of the Nukvah, as explained in Eitz Chaim: the Ma"N is the actual holy souls embedded within the kelipos, and we elevate them as Ma"N.

Nevertheless, this only happens after they are refined by the Ma"D, which clarifies the Ma"N a second time, for it is from the level of Ma"H in Chochmah that they are clarified, drawing into them the aspect of bittul (self-nullification), for the shattering of the vessels was because they were in a state of yeshus (selfhood).

Still, the main soul is from the Ma"N, since it is from Chochmah and Kesser of Tohu, which are higher than Chochmah and Kesser of Tikkun, which is the Ma"D. Their root is from Shem Sag, which is the essence of the lights in Adam Kadmon, not just a radiance as in Shem Ma"H, which is from the forehead, as explained in Iggeres HaKodesh near the end. So too in the Ramaz at the beginning of Parshas Vayeshev regarding "VeChochmas HaMisken..."

This is also what is stated in Ra'aya Mehemna, Parshas Ki Sisa: "Avna LeMishkal Be Da Yud"—the Yud is Chochmah of Atzilus, which is the Ma"D that clarifies the Ma"N. Just as the stone weighs the merchandise on the other side of the scale and lifts it, so too, after the Ma"N is clarified by the Ma"D, it is elevated even higher. Like the merchandise weighed by the stone, which is much more valuable than the stone.

(See Eitz Chaim regarding the two Yuds in the Aleph—this is the concept of Ma"D and Ma"N. And as explained elsewhere, in tefillin, the form of the Aleph is Yud, Vav, Dalet. So too, "Avna LeMishkal Be Da Yud"—the weighing is the Ma"N, which is Vav and Dalet, which also add up to Yud. This is the concept of the two halves of the shekel, as explained elsewhere.)

This is also the meaning of "Ad Dovid Higdil. VeAcharei Chein"^[8]—since the Ma"N is rooted in Sag, which is higher than Ma"H.

This can also be understood from what is written in Sefer HaBahir, cited in Pardes Shaar 15, chapter 4: "The Shechinah below is like the Shechinah above." The parable is of a king with seven sons, and the youngest said, "I will not distance myself from you." The king replied, "I will circle around and see you," meaning, "The whole earth is filled with His glory."

The meaning is: "I will circle around you"—He is Sovev Kol Almin, the great circle before the kav, which encompasses all worlds. From the kav, there is above and below; its beginning is in Chochmah, where the main revelation is: "Kulam BeChochmah Asita" (You made them all with wisdom). The further the kav extends downward, the more the light is contracted and diminished. Malchus, the last of the ten sefirot, is "the lowest one who says, 'I am below, I will not distance myself from You,'" for from the light of the kav, she is further away.

The answer is: "I will circle around you"—so from the aspect of Sovev Kol Almin, the great circle that surrounds the kav and all worlds, Malchus at the end of the kav is closer to the great circle than the other nine sefirot, which are in the middle of the kav, as an analogy.

Even Chochmah Ila'ah, the beginning of revelation, is first drawn through Kesser, so Kesser separates between the great circle and Chochmah. But Malchus, at the end of the kav, is close to the bottom of the circle without any separation. See also the discourse "Ihu VeChayohi."

This is only because the feet of Adam Kadmon end at the bottom of Asiyah, and under His feet shines the light of Ein Sof, the Sovev Kol Almin, without any separation, only etc. Also, the kav radiates from below to above as returning light. Through this, there is strength and power in the vessel of Malchus, etc.—see there.

Similarly, in the refinement of the sparks of Tohu, which are the Ma"N that fell further down into Nogah of Beriah, Yetzirah, and Asiyah, when they are refined from the kelipos and included in holiness, the radiance of Sovev Kol Almin shines in them even more closely.

This is the advantage of baalei teshuvah over tzaddikim, for when the distant becomes close, it is even closer, since the light of Sovev Kol Almin shines in it more in a state of closeness and revelation.

Similarly, the refinement of the sparks in Asiyah has a greater advantage than those in Yetzirah and Beriah. This is the meaning of "Ad DeMatu Raglin BeRaglin" mentioned above. As explained, under His feet shines, etc.

This is what is stated in Sefer HaBahir: the ten sefirot from above to below we know—since their flow is from the kav. But the ten sefirot from below to above we do not know—since in them shines the light of Sovev Kol Almin, which no thought can grasp, the great encompassing light that has no above or below and is beyond intellect and comprehension.

Similarly, it can be said regarding the statement of our sages (end of Rosh Hashanah) on the verse: "Shemesh Yada Mevo'o, VeYare'ach Lo Yada Mevo'o"—see Zohar I, Vayechi (236b). The sun is direct light from above to below, which we know. But the moon, which descended to be the head of the foxes to refine the sparks that fell from Tohu, through this becomes the elevation of Ma"N, which is beyond intellect and comprehension, as above. This is "Lo Yada Mevo'o."

See also Mikdash Melech, beginning of Parshas Tzav, on "Lo Yadati Nafshi"—that it comes from a very high place, from Radla, etc. See also Midrash Rabbah on Shir HaShirim on the verse "Lo Yadati Nafshi." See also Eitz Chaim, Shaar Adam Kadmon, end of chapter 2.

3) The concept of "Be'er Mayim Chayim" in avodas Hashem is the practical mitzvos with heartfelt desire. (As explained in Parshas Toldos on "Vayachperu Avdei Yitzchak.") The actual performance of the mitzvah is from something taken from the 288 sparks, like the wool for tzitzis and the parchment for tefillin, which ascends and is included in holiness, like a well of living waters that springs from beneath the ground.

Although the mitzvos are called 620 pillars of light, like pillars that extend from the roof to the ground, so too they draw down from Kesser and Chochmah of Tikkun from above to below?

But this is only an analogy, for the pillars stand specifically on the ground, which is what supports and holds up the pillar. So too, the main drawing down of Ma"D from Kesser and Chochmah of Tikkun is through the fulfillment of the mitzvah, as in "Vetzivanu"—language of connection and drawing down. All this is through the elevation of Ma"N: "Asher Kidshanu BeMitzvosav"—which are sparks of Kesser and Chochmah of Tohu, higher than the world of Tikkun, as above.

The mitzvos are generally in three things: thought, speech, and action. Some mitzvos depend on thought, some on speech, like Torah study, Shema, prayer, and Birkat HaMazon. Most mitzvos are in action, corresponding to the three worlds of Beriah, Yetzirah, and Asiyah, where refinement takes place—the refinement of the 288 sparks in BY"A, which is the concept of "Be'er Mayim Chayim." This brings additional light in Gan Eden, in the aspect of "Ma'ayan Ganin"—as in "Mayim Chayim MiYerushalayim El HaYam HaKadmoni," drawing revelation to the soul in Gan Eden, both in the inner and outer aspects, etc.

The concept of "Ma'ayan Ganin" below in man can be said to be Torah study, the "garden" of Torah. For "Ma'ayan Ganin" is the Ma"D that clarifies the Ma"N, as explained by the Ramaz in Parshas Va'eschanan, Drush 66. The refinement of mitzvah action is through Torah study, as explained elsewhere. This is the meaning of "Great is Torah study, for it leads to action"—Ma"H clarifies Ban, etc. Even in Torah study, there is the aspect of river and living waters. The aspect of recitation is called river—not living waters. But the aspect of deep analysis, which gives birth to new understanding, draws down living waters, as explained elsewhere.

VeZeh Hu Ali Be'er Anu Lah. The meaning of "Anu Lah" is that it is an arousal from above that is first drawn down to awaken the elevation of Ma"N, to be "Ali Be'er." This is "Be'er Mayim Chayim VeNozlim Min Levanon"—which flows and is drawn from the supernal mazalos of the 13 attributes of mercy, from which comes the awakening of mercy to bring about the arousal from below, as in "Berachamecha HaRabim Rachem Aleinu VeTen BeLibenu Binah," etc.

(See Otzar Chaim, section 20b, quoting the Arizal on the explanation of "Anu Lah." Also, the Ramaz at the beginning of Parshas Tetzay on "Ki Tirkav Al Susayich.")

"Be'er Chafaruha Sarim"—as in "Vayiven Hashem Elokim Et HaTzela"^[9]—Aba veIma^[10] prepared her, as explained in Zohar I, 49a. This is from the aspect of Chagat of Aba veIma. This is "Nedivei Am," etc. This is the meaning of "Mikdash Hashem Konenu Yadecha."

See also the explanation on "Naso Et Rosh Bnei Gershon." See also Eitz Chaim, Shaar 34, Shaar HaYareach, chapter 3. See also the explanation on "Einei Kol Eilecha Yesabeiru... Potech Et Yadecha..."

This is the concept of the Avos, who are called "Nedivei Am." The choicest of the Avos is Yaakov, of whom it is said: "Ki Sarita Im Elokim VeIm Anashim VaTuchal" ("For you have struggled with G‑d and with men and have prevailed"). This is "Chafaruha Sarim."

For regarding Avraham it is said: "VeHinei Shlosha Anashim Nitzavim Alav"^[11]. Regarding Yaakov it is said: "VaYasar El Malach VaYuchal Bacha VaYitchanen Lo"^[12]—the angel was nullified and subdued to him.

The idea is that the Avos were from Chagat, and in the middos (emotional attributes) there is division, each attribute on its own. Therefore, with Avraham there were three angels, for one angel does not perform two missions, also reflecting this division.

But the Torah, which emerges from Chochmah, includes them all, like the brain that includes all 248 limbs, etc. See Tanya, chapter 51, note 2. This is what is said on the verse: "KePatish Yefotzetz Sela"^[13]—one verse yields many meanings.

Yaakov, although he is in the aspect of middos, his root is in Chochmah Ila'ah, the foundation of Aba that extends and spreads into the middos. As explained in Likkutei Torah on "VaYakem Edut BeYaakov," and in Parshas Balak on "Mi Mana Afar Yaakov," and in Parshas Vayishlach on "VaYeavek Ish Imo." Therefore, it is said of him: "Ki Sarita Im Elokim VeIm Anashim..."^[14]

From the name Elokim comes tzimtzum and concealment, and "anashim"—Metatron and Sandalfon, who are also garments and concealments, called "the shoe of the Shechinah," as explained elsewhere.

Yaakov rules over this aspect, so there is no concealment and hiding. This is the idea of digging and excavating, etc.

"BeMechokek"—this is Moshe, the foundation of Aba, who engraves the inner aspect of bittul. For Moshe is internal, Yaakov is external. There are two engravings to the vessel, from within and from without, etc. See the discourse on "Tzav Es Bnei Yisrael... Et HaKeves Echad Ta'aseh BaBoker," etc.

"BeMishanotam"—these are the supporters of Torah.

(See Pri Etz Chaim, Shaar HaShabbat, chapter 21, regarding Kedusha Rabbah—letters of "Be'er" until "Shem Rabbah." Through the elevation of Ma"N of the above-mentioned "Be'er Mayim Chayim," there is a revelation of "Shem Rabbah," i.e., His great name. See also the explanation on "Ani... Asher Hotzeiti Etchem Me'eretz Mitzrayim"—in the discourse on Tzitzis.)

It is further explained in Pri Etz Chaim there that we draw from the upper well of Binah into the lower well of Malchus. See Zohar II, Beshalach (63b). See also the two wells in BeHaZ on "Vayetze Yaakov MiBe'er Sheva." The repetition in the Torah, "Therefore the name of the city is Be'er Sheva," once regarding Avraham (Parshas Vayeira 21:31), and once regarding Yitzchak (Parshas Toldos 26:33), alludes to these two wells of Binah and Malchus.

Based on this, we can explain the verse: "Az Yashir Yisrael... Ali Be'er." The song is to draw down power from above, from the level of the upper well, so that "Ali Be'er"—even the elevation of Ma"N from below, from Malchus, will be like the level of the upper well of Binah.

If not, there would be a difference between them, as explained in the discourse on Shir HaShirim, the difference between "Kalta Nafshi LeChatzrot Hashem" (my soul longs for the courtyards of Hashem), which is "Bechol Nafshecha," and "Kalta She'eri VeLibavi" (my flesh and heart yearn), which is "Kelayon"—self-nullification in Echad, etc.

But the elevation of Malchus, as in "He did not cease to love her until He called her 'my mother,'" and as in "a city joined together" in the discourse on Pekudei, the Mishkan, and the Mishkan of Testimony, is when she is also in the aspect of the elevation of Ma"N mentioned above.

This is the meaning of "Bechol Me'odecha." This is the concept of the elevations of Shabbos, where the Vav-Heh ascend to the level of Yud-Heh. Therefore, to have "Ali Be'er" in this way, there must be a drawing of power from above.

This is "Be'er Chafaruha Sarim"—as explained in the discourse on "Re'eh Re'ach Beni" regarding "Asher Beracho Hashem." Then, through the elevation of Ma"N in the aspect of "Ali Be'er," one draws from the essence of Ein Sof, the Sovev Kol Almin, which is higher than the drawing of the kav, as explained there. This is the revelation of "Shem Rabbah."

This is the concept of "Be'er Mayim Chayim" that always flows, like "two friends who never separate." This is the one whose Torah is his occupation, yet he interrupts for Shema to be in the aspect of the above-mentioned well in his Torah study, etc.

Similarly, the difference between "Ma'ayan Ganin" and "Be'er Mayim Chayim" is that "Ma'ayan Ganin" always flows, like "VeNahar Yotzei MeEden"—it always flows, which is the constant union of Chochmah and Binah to give life to the worlds.

But to draw down a truly new light from Ein Sof, this is through digging and excavating the well of living waters, etc. See also the explanation on "Zachor VeShamor."

It can also be said, as explained in the discourse on "Re'eh Re'ach Beni," the difference between the well of Miriam, which is a spring that flows on its own (the elevation of Ma"N to the inner aspect), and "Be'er Chafaruha Sarim," which is the elevation of Ma"N to the higher encompassing level, etc.

Similarly, the difference between "Ma'ayan Ganin" and "Be'er Mayim Chayim." Regarding this it is said, "Be'er Chafaruha Sarim, Chabad, pleasing before the King," etc.

The concept of "BeMishanotam"—the elevation of Ma"N is called "walking," as it says: "VeNatati Lecha Mahalachim Bein HaOmdim"—the angels, whose service is to arouse and draw down the constant union, are called "standing." But the souls, who through digging and excavating draw down new light, are called "walking."

Therefore, regarding angels it is said: "VeRaglehem Regel Yesharah"^[15]—and Tosafot in Chagigah 13a from the Yerushalmi, Berachos 9, explains: it is a journey of 500 years, like from earth to heaven. Even more, the leg of Yud-Heh, which is the numerical value of "Yesharah"—515. Their service is to draw down the Yud-Heh into the worlds, which is a journey of 500 years.

As it says: "Ki BeYud-Heh Hashem Tzur Olamim"—with Yud the World to Come was created, with Heh this world was created. Therefore, their service is to draw down this aspect, "U'VeTovo Mechadesh Bechol Yom Tamid Ma'aseh Bereishis." Since the source of the flow is from the two letters Yud-Heh, they are called "standing."

But regarding Israel it is said: "Ad Ya'avor Amcha Hashem"—higher than the name of Hashem, to draw from the essence of Ein Sof itself a new light—this is "walking." As it says: "VeHithalachti BeTochachem." This drawing is through "Bechol Me'odecha," without limit.

The walking is through the legs. This is the meaning of "Shalosh Regalim Tachog Li"—through them and by them the power is drawn to be able to be "Bechol Me'odecha." As it says on the verse: "Lehakriv Li BeMoado."

The souls are also called "legs," as it says: "VeHaaretz Hadom Raglai." As it says: "Banim Atem LaHashem"—and "the son is the leg of his father," etc.

Nevertheless, a support is needed to be able to walk on one's legs. As it says regarding Elisha: "Take my staff in your hand," etc. Through the fulfillment of mitzvos, which is called "BeMishanotam"—the supporters, the soul is given the power to be a walker. As it says: "Im Bechukotai Telechu"—through fulfilling the statutes, you will come to the aspect of "walking." As explained in the discourse on "VeAta Yigdal Na." This is the meaning of "Mateh Ozcha Yishlach Hashem MiTzion"—"mateh" (staff) means to draw and extend strength and power.

(As explained in the verse: "Adon Uzenu," etc. See Midrash Rabbah, Vayeshev, section 85, on "Chotamcha U'Petilecha U'Matcha," etc., and at the end of Parshas Korach. See also the discourse on "VeHinei Parach Mateh Aharon." See Ma'amar HaAyin, letter Mem, section 64. See Pesachim 68a on "VeIsh Mishaneto BeYado." See Zohar I, Toldos 135a, and the commentary of the Ramaz there.)

Through this, the resurrection of the dead is drawn from the aspect of Sovev Kol Almin. This is the concept of "BeMishanotam."

Therefore, from there comes the power to be a well of living waters. So too: "VeHayah BaYom HaHu Yetzu Mayim Chayim..." See also the concept of living waters on the verse "VeYikchu Eilecha Parah..."

Summary

This maamar teaches that the elevation of sparks through mitzvos and Torah study draws down new Divine light, transforming even the lowest realms. The Rebbe explains the difference between a spring and a well: a spring flows naturally from above, while a well requires human effort from below, symbolizing our avodah to reveal G‑dliness in the world.