001 —מי מנה עפר יעקב

Mi Mana Afar Yaakov U'Mispar Es Rova Yisrael.

(In the Gemara, end of Perek 3 of Niddah (31a). See also Rabos Vayigash 94, regarding Kol HaNefesh Ba'ah. Vayikra 1, Bamidbar 2, Parshas Balak in Shir HaShirim Rabbah at the end of 'K'Tapuach BaAtzei,' and on the verse 'Achosi Hi Yonasi.' And on the verse 'El Ganat.' In Koheles Rabbah on the verse 'Kol HaNechalim.')

Rova has two explanations: one, as a quarter portion; the second, from the root 'arba'ah' (four). For in the aspect of Yisrael there are four levels.

The idea is as follows: it is written, "U'LeKvodi Berasiv Yetzartiv Af Asisiv" (For My glory I created it, formed it, even made it)—these are the levels of thought, speech, and action. 'Berasiv' is the level of thought, which is yesh me'ayin (something from nothing). 'Yetzartiv' is the level of speech, which is the form that shapes the letters of thought. 'Af Asisiv' is the level of action. It is written with the word 'af' (even), because action is a separate entity on its own. It is not comparable to speech relative to thought, where speech expresses the very letters of thought, for what one thinks, one speaks. But action, being physical, is a separate matter entirely.

[See also in the maamar 'Chayav Inish LeVesumei BePuraya' regarding this. And the form of the letter hei is three lines, etc., until "Af Asisiv".]

There is also a fourth level, higher than the three aforementioned—thought, speech, and action—and it is hinted at in the word 'af,' for 'af' also means to add something not explicitly mentioned here. This is something above the three levels, loftier and more elevated than them.

To explain: we need to understand the ultimate purpose of the soul's descent into this world, for its descent is for the sake of ascent, as is known. But what is this ascent, since before its descent the soul enjoyed the radiance of the Shechinah—what could be greater than that?

We must also understand the concept of thought, speech, and action above, which are 'Berasiv Yetzartiv,' for "My thoughts are not your thoughts" is written, and He has no bodily form, etc.?

The explanation is that the process of the worlds emerging from concealment to revelation is called the word of G‑d. By way of analogy, in a person, speech reveals to others the hidden thoughts. Similarly, "BaAsara Ma'amaros Nivra HaOlam" (with ten utterances the world was created)—these are utterances and combinations of letters that emerge from concealment to revelation, bringing something from nothing into being.

With one utterance the world could have been created, as it is written: "U'VeRuach Piv Kol Tzeva'am" (and with the breath of His mouth all their hosts). 'Ruach Piv' is the supernal breath [see Zohar III 47b, and Iggeres HaKodesh, maamar 'Vayaas Dovid'], and it is one inclusive utterance. As it says: "Baruch Omer Ve'Oseh, BeMaamar Echad" (Blessed is He who speaks and acts, with one utterance, etc.).

But speech divides and separates the breath into many combinations of letters, which are the many divisions of the worlds: thousands upon thousands, "Is there a number to His legions," etc.

This is the meaning of: "Barchu Hashem Malachav Giborei Koach Osei Devaro Lishmoa Bekol Devaro" (Tehillim 103:20)—"His word" specifically. For they live and exist from the word of G‑d, which is the revelation of the utterance of His mouth, resulting in the multiplicity and division of created beings. The combinations of letters from which the creations derive their life are their names. These are the names of all created beings, each according to its name, like the camp of Michael, etc., and so with all created beings. As it is written: "Vayikra HaAdam Shemot" (and man called names). These are actual names, combinations of letters from the utterance of G‑d's mouth, etc.

All this is the level of 'Almin D'Itgalya' (revealed worlds). There are also 'Almin Setimin D'Lo Itgalya' (concealed worlds), which are the sources for the revealed worlds. Everything in the revealed worlds must have a source in the concealed worlds, as our Sages said: "There is no blade of grass below that does not have a mazal above." And so it is above, up to the highest levels. As it is written: "For one higher than another watches, and higher ones are over them."

Yisrael "alu b'machshavah" (arose in thought)—meaning, in the level of concealed worlds. By analogy, thought is the concealment of speech. Speech reveals and expresses what is in thought, and what is in thought is grasped in one glance, requiring much explanation in speech. The power of thought is much loftier than speech, for thought is the innermost garment, uniting with the soul itself. It is truly yesh me'ayin.

Therefore, it is written: "Vayikra HaAdam Shemot LeKol HaBehemah VeLaOf HaShamayim," etc. [See what is written on this in the maamar 'Koh Tevarachu' in Parshas Naso]—these are the angels: the face of a lion, the face of an ox, the face of an eagle, etc. These are the names Michael, Gavriel, etc., which are the combinations of letters from which they were drawn and created yesh me'ayin in the level of the word of G‑d. But "VeLaAdam Lo Matzah Ezer K'Negdo" (but for man, he found no helper opposite him). 'Ezer' (helper) is the level of name. (See Ramban's commentary on this verse.)

This means that the soul, before coming into the world and into the body, is not called by any name at all, for its source is in the level of thought, concealed worlds that are not revealed. The names Avraham, Yitzchak, etc., are only after the soul is clothed in a body.

This is the meaning of "Echad Hayah Avraham" (Yechezkel 33:24): 'Hayah'—before the soul entered the body, it was in the level of 'echad' (oneness), i.e., in the level of thought, united with the soul, which are the concealed worlds that are united with the Infinite Light (Ohr Ein Sof) itself, before coming to the revelation of the worlds and the division of created beings from the world of separation, etc. Therefore, in Adam HaRishon, all 600,000 souls were included in one level. This is because the source of the soul is far above the division of created beings, as explained above. [See Zohar I 5b, 102b.]

2) After these words and this truth, we must understand: what is the added elevation for the soul in this world, when it is clothed in a physical body, since in its source it was included and united in the Infinite Light in the level of thought, concealed worlds, far above the level of name and the word of G‑d in the revealed worlds, as explained above?

But it is written: "Yached Levavi LeYir'ah Shimecha" (Unite my heart to fear Your Name). Similarly, we pray in the blessing of Ahavas Olam: "V'Yached Levaveinu," etc.

The idea is that there is a level of 'Re'usa D'Libba' (the heart's desire), which is the will of the heart, and within this are two aspects: the inner and the outer.

The inner point of the heart is the level of 'Ahavah Rabbah' (great love), which is above reason and understanding, and comes from above as a gift. As it is written: "Avodas Matana Eten Es Kehunaschem" (I give your priesthood as a service of gift).

[See what is written in Parshas Bamidbar, maamar 'Vayedaber Hashem El Moshe BaMidbar Sinai.' This is the level of 'Avodas Matana,' etc. And this is 'L'Gulgelosam' as explained there. And see Iggeres HaKodesh, maamar 'Kasuv Mah Yafis.']

The outer aspect of the heart is that which is derived from daas (knowledge) and contemplation of the greatness of G‑d, each person according to his measure. According to one's intellect and comprehension of the Infinite Light, so is the love aroused in the heart.

It is well known that "zeh le'umas zeh asah Elokim" (G‑d made one opposite the other). Just as there is daas in holiness to know and love Him, so too there is daas on the side of kelipah and sitra achra, which is daas of evil and love for foreign things. "U'LeTaavah Yevakesh Nifrad" (one who seeks desire seeks separation), because the sweetness of this world and its pleasures are appealing to his palate.

This is the trait of the beinoni: "zeh v'zeh shoftan" (this and that judge him). "U'Le'om MiLe'om Ye'ematz" (one nation will overpower the other)—when one rises, the other falls.

But the love in the inner heart, which is above reason and understanding and comes from above as a gift—there is no "zeh le'umas zeh" (opposite force) against it. The inner point of the heart is the level of 'yechidah,' which has only one desire for its Father in Heaven. This is a level and degree that has no parallel or comparison in physicality at all; it is found only in G‑d alone and in the Jewish people, His close nation.

As it is written: "Ki Am K'shei Oref Hu V'Salachta," etc.—"stiff-necked people" refers to a will that is above reason and understanding, as explained elsewhere.

(See Rabos Ki Sisa, end of chapter 42: "and it is only for His praise," etc.)

When this great love is aroused, it is easy to overcome and completely overpower the evil, for the external forces have no hold in it at all.

This is the meaning of "Yached Levavi," etc., "V'Yached Levaveinu," etc.—that the external aspect of the will should be included in the inner aspect of the will.

(See also the maamar 'LeHavin Inyan HaBerachos.' And see the maamar 'VeHikrivtem Olah Isheh.')

This is "Af Asisiv"—that 'af' adds yet another level, which is the supernal will, far above thought, speech, and action.

It is juxtaposed to 'Asisiv' (I made), because the main revelation of this will is specifically in physical action, that is, in the performance of mitzvos: "Batel Retzonecha Mipnei Retzono" (nullify your will before His will), turning from evil and doing good. The 248 positive mitzvos are 248 channels of the supernal will, and the beginning is bound up with the end specifically.

[This is the same concept as explained above in Parshas Shelach on the verse "Ve'ata Yigdal Na," that specifically in this world souls become 'mehalchim' (walkers), which is the level of 'Ahavah D'Me'odecha' (love with all your might), without limit of vessel. This is through mitzvos, as it is written: "Im Bechukosai Teileichu"—for they draw down makifim (encompassing lights), from the level of 'Sovev Kol Almin' upon Naran (Nefesh, Ruach, Neshamah) to elevate them, etc. See also the maamar on "Es Panecha Hashem Avakesh." And in Iggeres HaKodesh, maamar 'Kasuv Mah Yafis.']

This is what is written in Krias Shema: "VeHayu HaDevarim HaEileh Asher Anochi Metzavecha Hayom," etc. And "VeHaya Im Shamoa Tishme'u El Mitzvosai," etc., after "VeAhavta Es Hashem Elokecha BeChol Levavcha," etc. There are two levels of heart: inner and outer. But one cannot reach the inner level until first attaining the outer level, which is born from daas, for one must ascend from below to above.

[See what is written in the maamar 'Ki Tishma Bekol,' that the order of the levels must be followed, first the keys of the outer, etc. And in the maamar 'U'Sfartem Lachem,' and in the maamar 'Atem Nitzavim,' that there are two levels in the cry of the heart, etc.]

This is the reason for the lengthy passages before Shema in Pesukei D'Zimra and the blessings before Shema, etc., as is known.

With this, we can understand the elevation the soul attains in serving G‑d while clothed in the body. For although before its descent it was united in its source in the level of supernal thought, nevertheless, thought is only called a garment, albeit an inner garment. But it does not unite with its root in its Emanator completely, to be included in the Infinite Light itself, for "no thought can grasp Him at all." That is, it does not touch His essence and being at all, so to speak, but only is clothed within Him.

But in the level of 'Re'usa D'Libba' (the heart's desire): when the sitra achra is subdued, and one nullifies his will before His will, turning from evil and doing good, in the physical action of mitzvos, as explained above—then the supernal will, which is the Infinite Light itself, rests and is revealed within him. The 248 commandments are the 248 limbs of the King Himself. This is what our Sages said: "One hour of repentance and good deeds in this world is better," etc.

[See also in Parshas Yisro on "Zachor Es Yom HaShabbos" regarding "Ihu V'Chiyuyei Chad," etc. And in the maamar on "Vayeshev Yaakov" regarding "Tov Li Toras Picha Me'Alfei Zahav VaKesef." From what is written here, the above will be understood more deeply.]

3) This is the meaning of "U'Mispar Es Rova Yisrael." For it is written: "VeHayah Mispar Bnei Yisrael KeChol HaYam Asher Lo Yimad V'Lo Yisaper" (Hoshea 2:1). In the Gemara (Yoma 22a) there is a contradiction: it is written "Mispar" (number), and it is written "which cannot be measured or counted." The answer: here, when they do the will of the Omnipresent, etc.

To explain: what is "like the sand of the sea"? Around seas and rivers, the ground is sand, which is dry and fragmented, unlike the rest of the earth, which is moist and somewhat cohesive. This is because the waters of the seas and rivers draw the moisture from all the surrounding ground, so it remains dry and separated.

The analogy: the general vitality of the worlds is from the word of G‑d and the breath of His mouth, which brings all creations into being yesh me'ayin. It is written: "He made the sea... standing on twelve oxen... and the sea was upon them from above" (Melachim I, ch. 7). The meaning is that since the sea stands above at a distance, there are twelve oxen, representing division and separation into the number twelve.

This is because the creation yesh me'ayin is through His kingship: "His kingship is over all worlds," etc. Since He is exalted above them, they become a people, from the word 'amumot' (dimness), meaning foreign and separate things: "There is no king without a people." Their existence as a people is from the king's exaltedness; therefore, they descend into separation and division into many different types. Just as a king sitting on his throne causes all to tremble and be humbled before him.

Therefore, from His kingship, which is infinite and without end, finite worlds are created in Beriah, Yetzirah, and Asiyah, also in an infinite manner. As it is written: "Is there a number to His legions?" But since they live and exist from the exaltedness of His kingship, which is exalted from the days of old, they descend into separation and division into many types.

But how do they receive their vitality from His kingship if He is exalted from them? The answer is that "Ki Shemesh U'Magen Hashem Elokim" (Tehillim 84:12)—He is all-powerful, and these are His strengths, etc. (See Tanya, Part II.)

In general, exaltedness is withdrawal, so that the vitality does not descend to them so much. It is like water that draws moisture, leaving the shore as sand, a state of separation, as explained above.

This number is not an actual number, as it is written: "Is there a number," etc., but it is called a number because it is scattered and divided into parts, so it can be called a number, but it is not truly a number: "for it cannot be counted for multitude." Like the sand of the sea: "which cannot be counted for multitude," but it is in the category and level of number because it is divided into parts. Since each part is separate and distinct, it can be called a number.

It is written: "VeHayah Mispar Bnei Yisrael"—the Jewish people are the ones who make the aspect of number, for they draw down His kingship, "His kingship is over all worlds." This is through practical mitzvos, called the king's commandments.

[See also above in Parshas Bamidbar, maamar 'VeHayah Mispar Bnei Yisrael,' that 'mispar' is the aspect of mitzvos, etc.]

Therefore, before every mitzvah we say: "Baruch Atah Hashem Elokeinu Melech HaOlam"—drawing down the Infinite Light to be King of the world, as explained elsewhere. Since it is the drawing down of the Infinite Light itself, it is only in the category of number, not an actual number.

This is "which cannot be measured or counted," when they do the will of the Omnipresent, as explained above. That is, when they draw down the supernal will through the performance of mitzvos, which is the Infinite Light, and this is through the joy of the mitzvah from the inner point of the heart. As it is written: "Pikudei Hashem Yesharim Mesamchei Lev" (Tehillim 19:9), and "Tachas Asher Lo Avadta Es Hashem Elokecha B'Simcha U'V'Tuv LeVav MeRov Kol" (Devarim 28:47). 'MeRov Kol' means without limit, above without end and below without limit, in the aspect of infinity, as explained above.

[See also in the maamar 'Menoras Zahav,' and in the maamar 'Tzav Es Bnei Yisrael' regarding the burning of the daily offering's fat. And see what is written about "doing the will of the Omnipresent" in Parshas Shelach on "Mekosheish Eitzim." And see about the joy of the mitzvah in the explanation of "Tze'ena U'Re'ena," etc., regarding the crown with which his mother crowned him. From this, it is understood how through the joy of the mitzvah one draws down the crown of kingship, called the will of the Omnipresent, from the highest level. This is "doing His will," as in "Va'asisem Osam—it's as if you made Me."]

This is "Es Rova Yisrael," the fourth part, the aspect of "Af Asisiv," where the supernal will is revealed, as explained above. Also, 'rova' from the root 'arba'ah' (four), for in this are included all four levels: thought, speech, action, and will.

With this, we can understand what is written: "Mi Mana Afar Yaakov U'Mispar," etc. The word "U'Mispar" refers back to "Mi Mana," meaning there is no number. Yet "U'Mispar" is written, implying there is a number.

The explanation is as above: it is in the category of number but not an actual number, for it is the drawing down of the supernal will to "Rova Yisrael," as explained above, the aspect of "Asisiv."

4) All this is the aspect of 'Yichuda Tata'ah' (the lower unification) in the performance of mitzvos, to draw down the supernal will in the aspect of number, the aspect of "Asisiv," as explained above. But Torah study is above all, which is the aspect of 'Yichuda Ila'ah' (the higher unification).

This is "Mi Mana Afar Yaakov," for 'afar' (dust) is not in the category of number at all. This is the aspect of Torah study, for it is His will itself, and therefore it is the higher unification, the aspect of nullification to the Infinite Light itself, and the unification of Chabad with Chabad, etc. "Metnita Malchta" (the Mishnah is queen), as explained above. It is not in the category of number at all.

[See what is written above in the maamar "B'Sha'ah Shehikdimu Yisrael Na'aseh L'Nishma" regarding "Eis Lechol Chefetz Tachas HaShamayim." From this, it is further understood that Torah is called 'afar,' which is not in the category of number at all, for it is one mass. Therefore, anyone who studies the laws of the burnt offering is as if he brought a burnt offering, even if it is not the time for offering at all. This is not the case with the mitzvos themselves, which are divided by specific times: "Eis Lechol Chefetz," etc. This is because Torah is the will of all wills. See also in the maamar "Ki BaYom HaZeh Yechaper."]

This is "Kiddashnu B'Mitzvosecha V'Sein Chelkeinu B'Sorasecha"—through mitzvos, it is still the aspect of betrothal and engagement: "Ve'Eirashtich Li," etc. But through Torah, it is the aspect of drawing down the inner dimension: "V'Yadata Es Hashem."

The idea is that although through mitzvos the revelation of the supernal will and great love is drawn into the soul, even within the supernal will there are also inner and outer aspects, as explained elsewhere on the verse "VaEheyeh Etzlo Amun VaEheyeh Sha'ashuim," etc.

Similarly, in the revelation of great love in the soul, there are also two aspects. The first, as it is written: "Ki Am K'shei Oref Hu," as above. This is what is drawn through mitzvos. The second, as it is written: "Mah Yafis U'Mah Na'amt, Ahavah B'Taanugim" (how beautiful and pleasant you are, love of delights).

The drawing down of the aspect of 'Ahavah B'Taanugim' (love of delights) has its root in the inner aspect of the supernal will and is drawn through Torah, as it is written: "V'Sha'ashuai Es Bnei Adam" (Mishlei 8:31).

This is "Chochmas Adam Tair Panav" (Koheles 8:1)—'panav' (his face) is the aspect of the inner dimension. As it is written on the verse: "Chachlili Einayim MiYayin" (Bereishis 49:12): there is the aspect of great love, and above it is the love of delights. See also in the maamar "Mah Tovu" regarding mitzvos and Torah, and in the maamar "Lo Hibit Aven B'Yaakov."]

But the way for a person to merit the light of Torah in the aspect of the higher unification is through the aspect of Yaakov, the trait of mercy. That is, to arouse great mercy on his soul by setting times for Torah study. It is known that the time of favor is at midnight, and also at the time of prayer.

For in the order of prayer and Pesukei D'Zimra there are verses of mercy, and then is a time of favor to arouse mercy on one's soul. This is the trait of Yaakov: 'Yud-Akev,' which is the compassion for the aspect of 'Yud' (supernal wisdom) that has fallen and descended to the level of 'akev' (heel), as explained above.

The trait of Yaakov spans from one end to the other, "to raise the poor from the dust," and to elevate to the aspect of the higher unification, as explained elsewhere.

(Also, 'afar' (dust), as it is written: "V'Nafshi KaAfar LaKol Tihyeh" (let my soul be as dust to all), and through this: "P'sach Libi B'Sorasecha" (open my heart to Your Torah). See also in Parshas Vayakhel on "Kechu Me'Itchem Terumah," etc. And as our Sages said: "Such is the way of Torah: eat bread with salt, sleep on the ground," etc.)

But our Sages said: "Whoever occupies himself with Torah alone," etc.—rather, Torah must be accompanied by acts of kindness. Therefore, it is written: "U'Mispar Es Rova Yisrael"—the aspect of "Asisiv" in the action of mitzvos. The act of tzedakah, called simply 'mitzvah,' is equal to all the mitzvos. This is the concept of acts of kindness. See also in the maamar "Ki Tishma Bekol" regarding "Lishmor Es Kol Mitzvosav."

(See also in Zohar Mishpatim 105, on the explanation of "Mi Mana," etc., and "U'Mispar," etc. This is also the concept of the higher and lower unifications. For 'Mi' is the unification of Chochmah and Binah—"A'alefcha Chochmah, A'alefcha Binah," etc. 'Mispar' is the unification of the middos and speech. This is the meaning of "Ya'aseh Shalom Li, Shalom Ya'aseh Li." See also on "Eileh Pekudei HaMishkan, Mishkan HaEidus," etc., and in the explanation of "V'Nikdashti B'Soch Bnei Yisrael.")

According to what is written in Pardes, entry 'Mi,' this is the concept of the fiftieth gate of Binah, which was given with the Torah on Shavuos. This fits: "Mi Mana Afar Yaakov" refers to Torah, etc.

See also the explanation of our Sages' statement: "When the Jews said 'Na'aseh' before 'Nishma,' who revealed..." etc. And see what is written in the explanation of "U'Sfartem Lachem... Tisparu Chamishim Yom."

See also more about 'Rova Yisrael' in Zohar Parshas Balak (110b and 114a).

And see above in Parshas Shelach regarding "VeNisko Revi'it HaHin."

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Summary

This maamar explains the four levels within the soul—thought, speech, action, and will—and how mitzvos and Torah study draw down G‑d's will. The Alter Rebbe teaches that Torah study connects us to the innermost Divine will, while mitzvos reveal G‑dliness in the world, uniting the soul with its source.