010 —ע"כ יאמרו המושלים

Al Ken Yomru HaMoshelim Bau Cheshbon, Gev. Ba'alei Bamot Arnon.

The Sages expound^[1] that 'HaMoshelim' refers to those who rule over their inclination. 'Bau Cheshbon' means: let us calculate the accounting of the world, etc.

To understand this, and also to understand the statement of our Sages: Whoever answers Amen Yehei Shmei Rabba with all his strength, his harsh decree of seventy years is torn up (as stated in Taz, Orach Chaim 56; Shabbos 119b).

We must first preface the matter of the soul's descent into the body, which is a descent for the sake of ascent, as is known. But what is this ascent? For even before its descent, the soul stood at the highest level, standing before Hashem, as Eliyahu said: "Chai Hashem Asher Amadeti Lefanav" ("As G‑d lives, before Whom I have stood")—and from there it descended wondrously to be clothed in the physicality of the body in this lowly world. And when the soul leaves the body, it is written: "VeHaRuach Tashuv El HaElokim Asher Netanah" ("And the spirit returns to G‑d Who gave it")—it returns to its source and root. So what advantage is gained by this descent?

This will be understood by first explaining the concepts of Memalei Kol Almin and Sovev Kol Almin. The aspect of Memalei Kol Almin is the Divine light and vitality that is invested and grasped within the worlds. It descends in an orderly progression from level to level, each according to its measure, until it is invested even in the physical heavens and earth according to their capacity.

The explanation is as follows: It is known and explained in Sefer Yetzirah that there are the aspects of Olam (world), Shanah (year), and Nefesh (soul). Olam refers to all the heavens and the earth and all physical created beings—mineral, vegetable, animal, and human. Nefesh is the Divine vitality that is invested in them, the aspect of Memalei Kol Almin. [And this investment is through the aspect of Shanah, as will be explained.]

Within the aspect of Olam, there are also many levels: higher and higher, endlessly, in the refinement of the material and the vessel, so that the higher it is, the more spiritual and abstracted from physicality. As we see with our senses, the superiority of the living body over mineral and vegetable, and the human over the animal.

Similarly, in general, the material of the heavens is vastly more refined than that of the earth and the physical elements. And likewise, higher and higher, as is known: just as there are seven physical heavens, so too there are seven spiritual heavens, called the seven palaces, etc. There are many levels within these palaces.

So too with the aspect of the soul, which is the Divine light and vitality drawn from the Infinite Light and invested in the worlds, it too is in gradations. According to the refinement of the vessel of the world, so does the light and soul shine and reveal itself within it.

In the higher world, the light and vitality there is of a higher level, as in the higher Gan Eden, where souls sit and delight in the radiance, etc.

Similarly, the light descends through many levels, until it is drawn and extended into this lowly world in a great contraction. This is the light and vitality of the heavens and earth and the constellations fixed in them—for there is no blade of grass below that does not have a constellation above that strikes it and says, "Grow!" This is the lowest level of vitality and soul that enlivens the grasses, etc.

The entire order of the chain of the soul and world in Beriah, Yetzirah, and Asiyah, from the highest to the lowest, like the grasses that grow from their constellation, is called Memalei Kol Almin. That is, the aspect of soul invested in the world, and according to the level of the world, so is the aspect of the soul.

But to understand the aspect of Shanah (year): The matter is that we say, "U'v'tuvo Mechadesh B'chol Yom Ma'aseh Bereishis" ("In His goodness He renews daily the work of creation"). The meaning of this renewal is, as it is written: "VeHaChayos Ratzoh V'Shov" ("And the living beings run and return")—like the vitality of the spirit of life in a person, which pulses in his heart in a manner of running and returning, i.e., withdrawal to return to its source and extension to enliven the limbs. It is known that this causes breathing. And so it repeats: withdrawal after extension, then extension again. This happens every moment, with every breath, there is withdrawal and extension.

Similarly, above, the Divine vitality in created beings is in a manner of Ratzoh V'Shov. This is: "VeHaChayos Ratzoh V'Shov"—this refers to the general vitality in the worlds. This is also the aspect of Mati V'Lo Mati mentioned in Etz Chaim.

This is the matter of the renewal of vitality, as it says: "Mechadesh B'chol Yom Tamid Ma'aseh Bereishis" ("He constantly renews the act of creation every day")—for at every moment, the original vitality withdraws and a new vitality is drawn from its source. This is always in a manner of Ratzoh V'Shov. [See elsewhere on the verse: "Ki Ka'asher HaShamayim HaChadashim".]

This is the aspect of Shanah (year), for the root of the creation of time is from this drawing, that the vitality is drawn in a manner of Ratzoh V'Shov, withdrawal and extension, and thus time is created, moment by moment. For since the vitality is in Ratzoh V'Shov, there must be a delay of time. And because of the many divisions of vitality into many levels, and each level and detail is drawn through Ratzoh V'Shov, therefore time is created as we know it. [See elsewhere at length on the explanation of "Teshuvah preceded the world".]

Now we can understand the meaning and concept of the term "Olam" (world): The Divine vitality in each world that enlivens it, called soul, is like the vitality of the soul in its body, which is hidden in the body, and the body clothes and conceals it. This is like a king sitting in his chamber, hidden and concealed, so that his palace and chamber conceal him from being revealed to anyone.

So too above, the Divine light and vitality from the Infinite Light is clothed and hidden within all the worlds, and the worlds and palaces conceal the Divine light so that it is not revealed, just as the soul clothed in the body is hidden and not visible. Likewise, the Sages said in Berachos: "He sees but is not seen," etc.

Therefore, they are called "Olamot" (worlds), which also means concealment, for they conceal and hide, etc. (See what is written on this at the beginning of Parshas Shelach in the maamar on the spies and in the maamar on "Tovah HaAretz".)

But this concealment and hiding is according to the levels of the worlds, from the highest to the lowest, as above. In the highest world, the concealment is not so great. But with the many descents from cause to effect, until the end of the world of Asiyah, like in our lowly world, the concealment and hiding is at the utmost darkness, until the heavens and earth appear as truly separate physical entities, without any sense of nullification.

Whereas above this physical world, it is said: "VeTzeva HaShamayim Lecha Mishtachavim" ("The host of heaven bows to You"). Even in this world, the celestial spheres still possess some nullification, like the sun's sphere bowing westward, and so with the other spheres. But the elements beneath the lunar sphere are thick materials, like the dust of the physical earth.

Thus it is said regarding the future (Yeshayahu 51:6): "Ki Shamayim Ka'ashan Nimlachu VeHaAretz K'Veged Tivleh" ("For the heavens will vanish like smoke and the earth will wear out like a garment")—for their materiality will cease.

(See many sources: Bereishis Rabbah, Parshas Lech Lecha, Parshas Shemini, Parshas Naso, Parshas Eikev, Ruth Rabbah, Esther Rabbah, Koheles Rabbah, Zohar, Tikkunei Zohar, etc.)

A new light of a new creation will be renewed, the aspect of new heavens and a new earth, as it is written: "Ki Ka'asher HaShamayim HaChadashim... Asher Ani Oseh" ("For as the new heavens... that I make")—that they will no longer conceal and hide the Divine light, and the glory of Hashem will be revealed without concealment, as it is written: "Ki Ayin B'Ayin Yiru... V'Niglah Kevod Hashem" ("For eye to eye they will see... and the glory of Hashem will be revealed").

2) All the above applies to Olam, Shanah, and Nefesh—the soul is invested in the world according to its level—this is the aspect of Memalei Kol Almin, meaning the light and vitality that is invested and hidden in the worlds. But the aspect of Sovev Kol Almin is as it says: "Ani Hashem Lo Shaniti" ("I, Hashem, have not changed")—before and after the creation of the world, above and below are equal, just as a circle has no top or bottom. Therefore, it is called Sovev (encompassing).

But the meaning of Sovev is not that it surrounds from above only and does not enter the worlds, for it is written: "Et HaShamayim Ve'et HaAretz Ani Malei" ("I fill the heavens and the earth")—I Myself, and this refers specifically to the aspect of Sovev Kol Almin.

Rather, the intent is that although it is within all the worlds, it does not enter them in a way of revealed light and influence to the recipients, but it is holy and separate from them, and is not grasped within the worlds.

As it says: "HaKadosh BaShamayim U'VaAretz" ("The Holy One in heaven and earth")—meaning He is holy and separate even while being in heaven and earth. That is, although He fills the heavens and the earth, nevertheless, He is holy and separate from them. Therefore, He is equally in heaven and earth.

For in the aspect of Memalei Kol Almin, since it is invested and grasped in the worlds, there is an order and progression from spiritual to physical. But in the aspect of Sovev, there is no difference at all between spiritual and physical: darkness is as light.

This is: "BaShamayim MiMa'al Ve'Al HaAretz MiTachat Ein Od" ("In the heavens above and on the earth below, there is none else"). And it is written: "Im Esak Shamayim Sham Atah VeAtzi'ah She'ol Hinecha" ("If I ascend to heaven, You are there; if I make my bed in the depths, behold, You are there").

This is: "Gadol Hashem U'Mehulal Me'od U'Legdulato Ein Cheker" ("Great is Hashem and greatly praised, and His greatness is unsearchable")—'Gadol Hashem U'Mehulal Me'od' refers to Memalei Kol Almin, which is praised in many gradations in all the worlds, countless myriads, until even the lowest physical creations sing praise.

This is: "Melech Meshubach U'Mefo'ar Adei Ad" ("A king praised and glorified forever")—for the praise and glorification of the lower creations is not like that of the higher ones. And since there are endless levels, it says: "Meshubach U'Mefo'ar Adei Ad" ("praised and glorified forever").

All this differentiation is from the aspect of Memalei Kol Almin, which is grasped by the worlds. About this it is said: "Gadol Hashem U'Mehulal Me'od" ("Great is Hashem and greatly praised").

But: "U'Legdulato Ein Cheker" ("and His greatness is unsearchable")—this is Sovev Kol Almin, which is His great Name. Therefore, it says: "U'Legdulato Ein Cheker"—for it is not grasped or invested in the worlds at all, and there is no differentiation here.

This is the concept of "Shmei Rabba" (the Great Name). [See elsewhere at the end of Parshas Shelach on "Ani Hashem Elokeichem".] This is the purpose of the soul's descent into this world in a physical body.

For the main purpose of serving Hashem through Torah and mitzvos is to draw down the aspect of Sovev Kol Almin into revelation, meaning the essence of the Infinite Light, which is not within the worlds, to dwell and be revealed within all the worlds.

[Then the worlds will not conceal at all. For the aspect of Memalei Kol Almin, even though it is invested in the worlds, the worlds still conceal this light, which shines in great contraction.]

But when the light of Sovev Kol Almin is revealed, which is holy and separate, before which darkness is as light, the worlds will not conceal at all. [See the explanation on the verse: "Ra'iti V'Hinei Menorat Zahav".]

This is accomplished specifically through practical mitzvos in this world. For this the soul descended into the body—this is the purpose of the descent. For although before its descent it also stood before Hashem and delighted in the radiance of the Shechinah, this was from the aspect of Memalei Kol Almin. But by descending into the body and engaging in practical mitzvos, it draws down the revelation of the light of Sovev Kol Almin. [See elsewhere on "Et Shabtotai Tishmoru" for a lengthy discussion.]

The explanation is as follows. The mitzvos are divided into two: positive commandments and prohibitions. The positive commandments draw down holiness and increase goodness, as we bless: "Asher Kidshanu B'Mitzvosav" ("Who sanctified us with His commandments")—drawing down a revelation of supernal holiness below.

Through the prohibitions, one separates evil from good, subduing the Sitra Achra so it has no hold on holiness. [See elsewhere on "Ma Tovu Ohalecha".] It is known from the Zohar: "When the Sitra Achra is subdued, the glory of the Holy One is elevated in all worlds."

For just as there are palaces of holiness from which all good and all holy thoughts, speech, and action in Torah and mitzvos are drawn, so too, opposite them, there are palaces of impurity from which vitality and influence for all evil is drawn.

Man, being a creature of free choice, when he accepts upon himself the yoke of Torah and mitzvos, like an ox to a yoke and a donkey to a burden, he receives his vitality and sustenance from the palaces of holiness. Through them, all his physical needs are also drawn, when he does everything for the sake of Heaven, so that he can serve Hashem, etc.

But if, G‑d forbid, he seeks only his own desires, pursuing physical wants, he receives his vitality and sustenance from the palaces of the kelipos, which bestow all evil, such as foreign thoughts and bodily desires that are not for Hashem.

However, even in the kelipos there are palaces of nogah, from which permissible desires are drawn when not intended for the sake of Heaven. The aspect of kelipas nogah in Asiyah, from which most of the permissible desires of this world are drawn, is mostly evil with a little good mixed in. [See Parshas Acharei on "Ki BaYom HaZeh Yechaper" regarding the inner and outer aspects of nogah, from which desire and honor are drawn, etc. There are also the three impure kelipos below nogah, from which forbidden desires are drawn, those that have a trace of Torah or Rabbinic prohibition. Since man has free choice, everything depends on him.]

By pushing away foreign thoughts and diverting his mind from them, the Sitra Achra is subdued, for these are the palaces of kelipah that are the source of such thoughts. Through this, the glory of the Holy One is elevated in all worlds.

That is, even the palaces of holiness are called worlds, like a palace in which the king is hidden, so too, the palaces and worlds conceal the revelation of the Divine light, so that the revelation is only through the garment and concealment of the palace. Therefore, "Olam" (world) means concealment, as above.

When the ultimate concealment is subdued, which hides and covers completely—the palaces of kelipah from which foreign thoughts opposed to Hashem's will are drawn—this is the ultimate concealment. By subduing and pushing away such thoughts, the kelipah that conceals and hides the Divine light in a person is pushed away, and thus the glory of the Holy One is elevated. That is, the light of Sovev Kol Almin, called "Kudsha Brich Hu" (the Holy One, blessed be He), is revealed, as explained above on "HaKadosh BaShamayim U'VaAretz".

This revelation is in all worlds and palaces that conceal, so that they no longer conceal at all. The illumination from Sovev Kol Almin is called "His'alek" (elevation), from the root meaning elevation [see elsewhere in Parshas Vayakhel on "Kechu Me'itchem Terumah" and in Parshas Shelach on "Tovah HaAretz Me'od Me'od"]. This is accomplished specifically through subduing the Sitra Achra below, in this world, in the body and animal soul.

Like the analogy of a house that is raised: when the lowest beam is lifted, the entire building is raised. [See elsewhere in Parshas Bereishis on "LeHavin HaTa'am".]

This is accomplished by breaking the power of bodily desire, thereby tearing the curtain of kelipah that conceals and hides. Through this, the light of Sovev Kol Almin is revealed and elevated within all worlds.

This elevation and exaltation means that it is no longer in a state of being clothed and hidden within the worlds, which conceal the light of Memalei Kol Almin, but through the revelation of Sovev Kol Almin, there is no concealment at all.

All this is accomplished by man, for "Yaakov Chevel Nachalato" ("Yaakov is the rope of His inheritance")—like a rope, when it is shaken below, it moves above at its head. So too, by arousing the Divine spark below to leave the material desires, it is aroused above.

Therefore, one should not be discouraged by the occurrence of foreign thoughts, but should strive to push them away, i.e., to divert his mind from them. This diversion is accomplished by focusing one's mind on contemplation and the words of prayer. Through this, the Sitra Achra is subdued above, and the glory of the Holy One is elevated in all worlds.

3) This is the meaning of the Sages' statement: Whoever answers Amen Yehei Shmei Rabba with all his strength, his harsh decree of seventy years is torn up. For "Shmei Rabba" refers to Sovev Kol Almin, which is called His great Name.

For it is explained elsewhere on the verse "Moshe Yedaber" that the names of the Holy One are the extension and influence of His attributes: the Name Havayah with a patach vowel is in Chochmah, the Name Kel in Chesed, etc. These are the ten sefirot of Atzilus, called Memalei Kol Almin. [See Iggeres HaKodesh on "V'Yilbash Tzedakah K'Shiryon".] But His great Name is Sovev Kol Almin, as the Sages said: Before the world was created, there was only Him and His Name alone—in the aspect of Ein Sof.

The meaning of "Yehei Shmei Rabba Mevorach Le'alma" is that it should be drawn into revelation in the three worlds of Beriah, Yetzirah, and Asiyah, as it is written: "U'LeKvodi Berativ Yetzartiv Af Asitiv" ("For My glory I created it, formed it, even made it"). That is, it should be drawn into revelation, and the concealment and hiding of the worlds should not conceal at all, as explained above regarding the elevation of the glory of the Holy One in all worlds. "Le'alma U'Le'almei Almaya"—these are, in general, the three worlds, and in detail, all the worlds.

Through this, his harsh decree of seventy years is torn up. For just as there are seven attributes of holiness in the Divine soul, each including ten, so too there are seven attributes in the animal soul, each including ten. The Divine soul is invested in the animal soul to refine it. As it is written: "Yemei Shnoteinu Bahem Shiv'im Shana" ("The days of our years are seventy years")—and the evil of the attributes of the animal soul, which are seven attributes each including ten, is called the harsh decree of seventy years.

[And it is also literally the harsh decree of seventy years, for "Yamim Yutzaru" ("days were formed")—to refine the attributes of the animal soul, as explained above on "Yemei Shnoteinu Bahem". Because of the dominance of the evil of the animal soul, this decree regarding the seventy years of life is drawn upon him.]

By drawing down the revelation from Sovev Kol Almin, through subduing the Sitra Achra and elevating the glory of the Holy One in all worlds so that they no longer conceal, this is the tearing up of the harsh decree of seventy years.

[Also, for Olam, Shanah, and Nefesh, from the aspect of Nefesh, which is Memalei Kol Almin, comes Shanah and Olam, as above. But through Amen Yehei Shmei Rabba, which draws from Sovev Kol Almin, above Nefesh...]

This is: "Im Yasim Elav Libo"—meaning to Him and not to His attributes, and through this: "Rucho V'Nishmato Elav Ye'esof" ("His spirit and soul He gathers to Himself").

"Rucho"—as it is written: "U'VeRuach Piv Kol Tzeva'am" ("And by the breath of His mouth all their hosts")—this too is Memalei Kol Almin, but above Nefesh. [See Parshas Shelach on the worlds whose root is from the aspect of circles, which is Nefesh, etc.]

"Nishmato"—this is Sovev Kol Almin. This drawing is: "Le'alma"—in the aspect of Olam, and likewise in the aspect of Shanah, therefore through this his decree is torn up, etc.

[See Zohar Raya Mehemna, Parshas Tetzaveh, on the matter of Shanah. In Zohar Pinchas: "Yomin Tata'in Zimnin D'Inun Shanah..." ("Lower days, times that are years...") draw higher days to lower days, etc.]

[See there: "B'chol Kocho"—like: "Yigdal Na Koach Hashem". See the commentary of the Ramaz there. Also, the Maharsha in Shabbos (119b). See Idra Rabba (138b) on: "B'Kerev Shanim Chayeihu"—these are the primordial years called "Yemei Kedem" (days of old), etc. And there (133b), and in Zohar Vayechi (238b), and in Parshas Beshalach (145a), and in the commentary of the Ramaz there.]

All this is hinted at in the Sages' statement: Whoever answers Amen Yehei Shmei Rabba with all his strength—this is the drawing from the aspect of "Yemei Kedem" and "Shanim Kadmoniyot" (primordial years)—therefore, through this, his harsh decree of seventy years is torn up, whose root is from the years and days of the world.

[See Zohar Bereishis (37b and 58a) and Zohar HaRakia there, and Zohar at the end of Terumah (178b).]

This is: "Al Ken Yomru HaMoshelim Bau Cheshbon, Bau V'Nechashev Cheshbono Shel Olam" ("Therefore, those who rule say: Come, let us calculate the accounting of the world"). 'HaMoshelim' are those who rule over their inclination, subduing the Sitra Achra as above, by breaking bodily desire in thought, speech, and action, and even in sight and hearing, etc.

As it is written: "V'Lo Taturu Acharei Levavchem V'Acharei Eineichem" ("Do not stray after your heart and after your eyes")—such as closing one's eyes from seeing evil, etc. And in action, as the Sages said: "Sanctify yourself with what is permitted to you"—and the like. Through this, the glory of the Holy One is elevated, and the revelation of Sovev Kol Almin is within the concealment and hiding in all worlds, as above.

This is: "Al Ken Yomru HaMoshelim B'Yitzram Davka Bau V'Nechashev Cheshbono Shel Olam"—'Olam' meaning concealment and hiding, as above. They say: Let us calculate the accounting of the soul's descent into this world in the dark body, for the purpose of the descent is for ascent, to subdue the Sitra Achra, through which the glory of the Holy One is elevated, as above.

Also, the main point of "Cheshbono Shel Olam" is that according to the great concealment in this world, which is the lowest world, and therefore the darkness is thick and doubled, to illuminate such thick darkness requires a much greater and more powerful light, so that even darkness will not darken and darkness is as light. A small light will not suffice because of the thickness of the darkness.

Just as in a house, a candle suffices, but in a cellar, because the air is very thick, being within the material of the earth, to illuminate the thick air requires a great light, whereas a small candle can be extinguished by the physicality of the air. So too, to illuminate the darkness of the physical world of Asiyah requires the highest light.

This is the descent of souls into this world, for through "Ner Hashem Nishmat Adam" ("The soul of man is the lamp of Hashem") and "Ner Mitzvah V'Torah Or" ("A mitzvah is a lamp and Torah is light"), they can illuminate and transform darkness into light. This is the meaning of "Nechashev Cheshbono Shel Olam"—that according to the concealment, one must increase the light of Torah and mitzvos.

4) "Tivneh V'Tikonen Ir Sichon" ("You shall build and establish the city of Sichon"). The city of Sichon refers to prayer, which is called "sichah" (speech) with a left-handed shin. As it is written: "Vayetze Yitzchak Lasuach BaSadeh" ("Yitzchak went out to converse in the field"), and Rashi explains: meaning prayer, as in "Yishpoch Sichoh" ("he pours out his speech"). The Sages said: "There is no 'sichah' except prayer." To understand why prayer is called 'sichah'...

Summary

This maamar teaches that the soul's descent into the body is for the sake of a greater ascent, achieved through Torah and mitzvos that draw down G‑dliness even into the lowest realms. By ruling over one's inclination and transforming darkness into light, one reveals the Infinite Light in all worlds.