011 —ביאור

Al Kein Yomru HaMoshelim Bo'u Cheshbon.

The root of the matter in the explanation and concept of "cheshbono shel olam" (the accounting of the world) is based on what is written in the Zohar, Parshas Pekudei (225b): "Come and see, there is a measure that is hidden and concealed, and there is a calculation that stands upon the hidden and concealed, and this is the aspect of the measuring line."

Similarly, in Likkutei Torah, Parshas Vayeira, it explains: "Cheshbon" is Abba (the level of Supernal Chochmah), Machshavah Ila'ah (Supernal Thought), the five Gevuros of Abba, etc. See also in Ma'amar Adam, letter Ches, section 75, that the Gevuros (severities) set a limit and measure for the entire order of Hishtalshelus (the chain of worlds), determining how much G‑dliness will be revealed in each world according to its level and nature.

It is known that the revelation of the light of Ein Sof, blessed be He, is through its enclothement in the sefirah of Chochmah, which is the aspect of ayin (nothingness) and bittul (self-nullification), whereas in yesh (somethingness), the light of Ein Sof is not revealed, for "I and He cannot dwell together." Therefore, the accounting of the world—how much revelation there will be in each world—is according to the degree of the revelation of Chochmah.

The truth is: "Kulam beChochmah asisa" (You made them all with wisdom), but the enclothement of Chochmah is not equal in all. Where Chochmah is abundant, there is the highest level, and where it is diminished and contracted, it becomes lower and lower, etc.

The weighing of the aspect of Chochmah is the concept of the measuring line, as is written elsewhere based on the Ra'aya Mehemna at the beginning of Parshas Ki Sisa: "A stone to weigh with, that is the Yud," etc. This is the concept of the accounting of the world.

In this world, which is the ultimate concealment in the order of Hishtalshelus, a doubled and redoubled darkness, where the revelation of Chochmah and comprehension is greatly diminished, it is the world of action, to draw down the revelation of the light of Ein Sof, blessed be He, beyond the order of Hishtalshelus and the revelation in the higher worlds.

This is accomplished through the giving of the Torah. The Torah's root and foundation is in the holy mountains of Supernal Chochmah itself, about which it is said: "Oraisah veKudsha Brich Hu kulah chad" (the Torah and the Holy One, blessed be He, are entirely one), whereas the revelation of Chochmah in the higher worlds is only a ray from Supernal Chochmah. Therefore, through Torah study, we draw down below a revelation from above the order of Hishtalshelus. This is "venachshov cheshbono shel olam"—to draw down blessing and flow from the source, the aspect of Cheshbon of the measuring line, Supernal Thought, etc.

According to this, we can also say the meaning of "haMoshelim" (the rulers) in its literal sense, as a parable. The Torah is called "mashal haKadmoni" (the ancient parable), which is a parable and garment for the aspect of "Kadmono shel Olam" (the Ancient One of the world), whose revelation is through the Torah, which is Supernal Chochmah as mentioned. As is written in the maamar "Chayav Inish Levesumei BePuraya," see there regarding this matter. Therefore, through this: "Bo'u venachshov cheshbono shel olam" as above.

Similarly, through the fulfillment of mitzvos. Regarding negative commandments, it is explained above that through subduing the sitra achra, the glory of the Holy One, blessed be He, is elevated in all worlds. The same applies to positive commandments.

Regarding the mitzvah of tzedakah, our Sages said: "Each coin joins to make a great accounting." The aspect of Malchus of Atzilus is called "cheshbon." As is written in the Zohar, Parshas Pinchas (230b): "And cheshbon, that is the world that depends on speech."

The division of vitality from the light of Ein Sof to all the worlds, with many divisions of levels—"Is there a number to His legions?" and no two creations are alike—this is from the aspect of the Supernal Speech, from the change of letter combinations. As is written elsewhere in Parshas Va'era on "Vayedaber Elokim el Moshe Vayomer elav Ani Havayah," and on "Vaya'as David Shem" in Iggeres HaKodesh.

Therefore, the aspect of Malchus, which is the aspect of Supernal Speech, is where the accounting is. As it is written: "HaMotzi beMispar Tzeva'am, lekulam b'shem yikra" (He brings out their host by number, He calls them all by name). See also in the Zohar, Bereishis (2a). And it is written: "Moneh Mispar laKochavim" (He counts the number of the stars). This is the aspect of the spreading of vitality in the aspect of memalei kol almin (filling all worlds), to each one according to what is fitting for it, according to its temperament and nature. This is: "Eineich bereichos beCheshbon"^[1].

See what is written in the maamar "U'Sefartem Lachem" regarding: "se'orah se'or Hashem." And in the maamar "Vayedaber Elokim es kol haDevarim ha'eileh leimor," etc.

And so it says in the Zohar, Parshas Pekudei (225b): "And there is to Him another holy chamber below that stands beneath it and exists in the accounting," etc. This is the aspect of Malchus of Atzilus, the source of Beriah, Yetzirah, and Asiyah, etc. See there. And see what is written later on the verse: "Mi manah," etc., and "mispar," etc.

All this accounting is the division of vitality to be the multitude of creations. About this it is said: "Mah rabu ma'asecha" (How many are Your works). But a great accounting is as it is written: "Halleluhu keRov Gudlo" (Praise Him according to His abundant greatness). For "Gudlo" means the revelation of the light of Ein Sof, blessed be He, itself from the aspect of sovev kol almin (encompassing all worlds). And "keRov Gudlo"—there is also a multitude in this, the aspect of "higher than high." And it is known that what is now sovev and makif (encompassing and surrounding) will in the future be drawn down as pnimiyus (internal), and higher makifim will be drawn down, etc. As is written elsewhere on the verse: "VeHayah BaYom HaHu Yitaka BeShofar Gadol" (And it will be on that day that a great shofar will be blown), etc. This drawing down is from the aspect of His great Name.

This is the concept of a "great accounting"—the revelation of the aspect of His abundant greatness, the multitude of supernal lights. This drawing down is through the mitzvos, as it is written: "Zore'a tzedakos matzmiach yeshuos" (He who sows righteousness brings forth salvations)—the aspect of 370 lights—which are drawn from the aspect of the great accounting. See also in Etz Chaim, Shaar Adam Kadmon, chapter 15, and the Ramaz, Parshas Bereishis (4b): that this is the aspect of the multitude of lights, etc. And see there in Etz Chaim in the name of the Idra (128b) that they are the aspect of 370,000 lights. And see what is written regarding the great accounting in the explanation of the maamar "U'Sefartem Lachem," and in the maamar "VeHayah Lachem LeTzitzis."

This is the concept of "Bo'u Cheshbon" which refers to the mitzvos, as our Sages said: "Let us calculate the accounting of the world—the loss of a mitzvah against its reward," etc. That is, just as in tzedakah, each coin joins to make a great accounting, which draws down the revelation of the light of Ein Sof, blessed be He, the aspect of His great Name. This drawing down is in the aspect of His Kingship, the source of Beriah, Yetzirah, and Asiyah, which is called "cheshbon"—and this is "Bo'u Cheshbon." And similarly with all the mitzvos.

About this it is said: "VeHayah Mispar Bnei Yisrael... asher lo yimad v'lo yisaper" (And the number of the Children of Israel... which cannot be measured or counted)—because they draw down from the aspect of the great accounting, etc. See the explanation on the verse: "Mi manah," mentioned above.

In the service of Hashem, there must also be two aspects of accounting:

The first, as is written in the Zohar, Parshas Korach (218a): "Every night, before lying down and before sleeping, a person must make an accounting of his deeds of that day, repent for them, and ask for mercy," etc. As this is explained at length in Tanya, chapter 29.

The second is the thought and contemplation of the greatness of Ein Sof, blessed be He, and His Kingship above without end and below without limit, etc.: "Asher kidshanu b'mitzvosav" (Who has sanctified us with His commandments)—which are the drawing down of the light of Ein Sof, blessed be He, itself, etc.

And the concept of Ir Sichon refers to prayer, for prayer is called "tzlosa," as is written in Daniel (6:11): "umetzalei umodeh," etc. And "Vaye'atar Yitzchak"—the Targum is "v'tzali Yitzchak."

The idea is that "metzalei" is a term of tilting, like "etzli" and "duch"^[2] (in Gemara, Beitzah, first chapter). Similarly, the Targum for "lo tateh mishpat" (do not pervert judgment) is "lo tetzli."

Prayer is like the concept of "Yehi Ratzon" (may it be His will)—that we draw down and create the aspect of will, and will is the aspect of Kesser (Crown). This is the concept of Sandal tying crowns for his Creator from the prayers of Israel. As is written on the verse "Mah yafu pa'ameich b'na'alim," and in the maamar "Ner Chanukah," etc., "mezuzah mimin," etc.

The drawing down of the aspect of Kesser is that from Malchus of Atzilus is made Atik Yomin and Kesser for Beriah, and similarly from Malchus of Ein Sof is made Atik Yomin and Kesser for Atzilus. As is written in Etz Chaim, Shaar Ma, chapter 3, that Kesser is the intermediary, etc.

This is the concept that prayer is called "tzlosa," a term of tilting—that we draw down and tilt, so to speak, the illumination of the light of Ein Sof, blessed be He, so that it is drawn down to be the aspect of Kesser for Atzilus.

This is also the meaning of "Atik Yomin," from the term "ha'ma'atik harim" (who moves mountains). And from the term "asher he'itiku anshei Chizkiyahu" (which the men of Chizkiyahu moved from one book to another). So too, the drawing down from Malchus of Ein Sof is to be "Yehi Ratzon," Atik and Kesser for Atzilus, etc.

With this, we can understand what our Sages said in the first chapter of Berachos (5b) regarding one who did not wait for his friend who was praying and left him alone in the synagogue: "Not only that, but he causes the Shechinah to depart from Israel, as it is said: 'Vaya'atek Tzur mimkomo' (the Rock moved from His place)."

For through prayer, one causes a drawing down from above to below, and this is the drawing down of the aspect of Atik and Kesser. This is the concept of the resting of the Shechinah. As is explained in the maamar on "Shechorah Ani v'Na'avah": that the aspect of Malchus of Atzilus, when it becomes Atik of Beriah, this is the meaning of Shechinah dwelling in Beriah, Yetzirah, and Asiyah, etc. Therefore, the opposite—when one interrupts his friend's prayer—it is said: "Vaya'atek Tzur," etc., which is the departure of the Shechinah, G‑d forbid.

This is why prayer is called "sichah"—a term of movement. This is also the concept of "Vayesha Hashem el Hevel"—a term of turning. And this is the above-mentioned explanation of "tzlosa" as a term of tilting.

Similarly, we can also explain the saying of our Sages: "When Israel say 'Amen, yehei Shemei rabba,' the Holy One, blessed be He, nods His head." This concept is explained at the end of Parshas Shelach.

However, the meaning of the nodding can be explained as the concept of "Vayesha Hashem el Hevel," as above. This is the meaning of "keno'am siach sod serafei kodesh"—that "siach" (speech) is, as above, regarding prayer, which is called "sichu."

There is, however, a counterpart to this: "Ir Sichon"—and this is similar to what is written regarding the generation of the dispersion: "Let us build ourselves a city," etc. As is written in the Zohar, Parshas Noach (74a): "They established in that place a city," etc. (and there, 74b). This is the drawing down of the aspect of letters on the side of kelipah, such as lashon hara and the like.

See what is written on the verse: "Zos Tihyeh Toras HaMetzora"—for every combination is called a house, and the totality of speech is called a city. About this, our Sages said: "Like a city that follows after a pleasant conversation," etc. See in Parshas Vayechi on the verse: "Asuri laGefen" in the explanation of "irah." And in Parshas Beshalach, in the maamar "LeSusasi b'Rechevei Paroh," regarding the letters on the side of impurity, etc. See also in the Zohar, Parshas Balak (199b and 201b).

See in Etz Chaim, Shaar 48, chapter 3, on the verse: "Im tagbihi kanesher misham oridcha ne'um Hashem" (If you raise yourself like an eagle, from there I will bring you down, says Hashem). The explanation is that the word of Hashem and His speech is what lowers and humbles the kelipos, the evil inclination, and the sitra achra. So too, a person through his involvement in Torah, etc. As is written in Parshas Miketz, in the maamar "Rani v'simchi bas," etc.

This is: "u'maggid l'adam mah sicho" (and He tells man what his speech is)—that is, if one is not enticed by his evil inclination to be drawn, G‑d forbid, into forbidden letters and speech, but rather his speech is Torah, which is the aspect of "mah," etc., as above.

Summary

This maamar teaches that both Torah and mitzvos draw down Divine light into the world, with each act and word having cosmic impact. Prayer and speech can either elevate or diminish G‑dly revelation, depending on their use, highlighting the importance of mindful spiritual accounting in daily life.