002 —ביאור על פסוק מי מנה כו

Biur Al Pasuk Mi Manah, etc.

The root of the matter explained above regarding the verse: "u'mispar et rova Yisrael" (and counts the fourth part of Israel), is similar to "VeHayah mispar Bnei Yisrael kechol hayam asher lo yimad v'lo yisaper" (And the number of the Children of Israel will be like the sand of the sea, which cannot be measured or counted).

The idea is that even though it is within the realm of number, nevertheless, it is without number. This is the meaning of "like the sand of the sea," for sand consists of tiny particles, each one a distinct entity, and therefore it is within the realm of number, as one can begin to count each part individually. Yet, it is without number, for it cannot be counted due to its abundance. In contrast, earth is a single mass, and the concept of number does not apply to it as it does to sand.

Similarly, above, there is a level of "chol hayam" (sand of the sea) which is within the realm of number, but still, it is truly without number, and there is yet a level that is above the concept of number altogether, as will be explained.

Behold, regarding the sea that Shlomo made, it is written: "Omed al shnei asar bakar... v'hayam aleihem milma'alah" (It stood on twelve oxen... and the sea was upon them from above). The sea represents Malchus of Atzilus, and the twelve oxen are the four camps of the Shechinah: three facing north—representing the camp of Gavriel, and three facing south—representing the camp of Michael. Therefore, the sea stands above them, for the attribute of Malchus is the attribute of exaltedness and elevation, rising to rule, etc. This is the aspect of loftiness and withdrawal from the created beings, whereas the other middos are aspects of closeness.

For chesed and love also apply to one who is close, whereas kingship is only possible over a people—meaning strangers and those who are separate. In contrast, over children, the term kingship does not apply.

Just as it does not apply to say that the soul rules over the limbs of the body, for when a person thinks to move his hand, the hand immediately does his will. Nevertheless, since the hand is one with him, it is nullified, and therefore the term kingship does not apply at all. Rather, kingship is specifically over something separate from oneself, which nevertheless submits and is nullified to him.

Similarly, above, the aspect and attribute of His kingship, blessed be He. Regarding this, it is said: "There is no king without a people"—referring to the worlds of Beriah, Yetzirah, and Asiyah, which are created beings with boundaries and limits, and are in the aspect of something and separate entities. Upon them, His kingship applies when they accept the yoke of Heaven and nullify themselves. This is specifically the aspect of bitul hayesh (nullification of the ego).

This is the meaning of "v'hayam omed aleihem milma'alah" (and the sea stands above them), in the aspect of loftiness and withdrawal, and through this, they become a people and separate entities, and then kingship applies to them. Also, from this exaltedness, their vitality and existence are drawn, so that they are created from nothing to something, as is known.

This is what is written in Etz Chaim, that there is a curtain and partition between Atzilus and Beriah, Yetzirah, and Asiyah, which causes that the revelation of Atzilus is not present in BY"A, meaning that the light of Atzilus is among them in a state of loftiness and exaltedness, and through this, BY"A become entities with boundaries, measure, and existence, separate things. Nevertheless, from this exaltedness is their main vitality.

This is the aspect of "chol hayam" (sand of the sea), the created beings from Malchus, which is called "yam" (sea). Therefore, the sand is within the realm of number, for each created being is a separate entity, with boundaries. Just as the camp of Michael—each one is a distinct aspect. And just as physical sand is divided and separated into many parts.

Yet, nevertheless, it is written: "yesh mispar" (is there a number?), for they are created beings without end or limit, truly without number. Thus, it is only an aspect that is within the realm of number, but it has no number. Like the parable of the sand of the sea, which cannot be counted due to its abundance, even though it is made up of separate parts that are within the realm of number. But above, it is truly without number.

This is because up to Malchus of Atzilus, the kav and thread of the light of the Ein Sof extends, and from there onward, it is interrupted. Therefore, the created beings come into existence from nothing through the aspect of exaltedness and the attribute of His kingship—this is only because the kav from the light of the Ein Sof is enclothed in Malchus, as explained in Iggeres HaKodesh, discourse "Ihu v'chayohi".

And since the light of the Ein Sof is enclothed in it, therefore, the power is drawn to be truly without number even in created beings that are within the realm of number. This is drawn from the aspect of Ein Sof that is enclothed in the attribute of Malchus. Since the created beings receive their vitality from Malchus of Atzilus, which is the aspect of Ein Sof, therefore, they too are in the aspect of "without number" even though they are within the realm of number.

Now, just as in the physical, the reason that the sand of the sea is divided into tiny parts and differs from the rest of the earth, which is a single mass, is because the sea draws to itself the moisture from the earth at the shore, and by the moisture leaving the earth, it is divided into many fine parts, and this is the sand.

So too, above. In the discourse of "Pasach Eliyahu," it is stated: "Melgao ihu shem MaH... v'ihu shakyo d'ilana k'maya d'ashki l'ilana" (Within, He is the Name MaH... and He is the sap of the tree like water that nourishes the tree). The meaning of "within" is the inner aspect of Atzilus, which is the Name MaH, the radiance of the light of the Ein Sof that is drawn from the forehead of Adam Kadmon, as is known. Thus, the influence of the light of the Ein Sof is compared to water, for water descends from above to below. See the discourse on "VeHayah mispar Bnei Yisrael" regarding "a land not sated with water." This revelation is in Atzilus. In contrast, from Atzilus to BY"A, there is a partition, as above.

Therefore, the four camps of the Shechinah in Beriah, which are the twelve oxen upon which the sea stands above, are called the aspect of the sand of the sea, which is divided into parts with boundaries, each one individually, as above. The reason for this is that the sea, which is Malchus of Atzilus, draws from them the moisture, the aspect of the element of water mentioned above. For the kav ends in Malchus of Atzilus and is elevated and withdrawn in a state of loftiness and withdrawal from BY"A, therefore, the created beings become like sand, separate parts, each with boundaries and number, etc.

But the withdrawal is not complete, for if it were, they would remain in a state of total separation. Yet, the ultimate purpose of creation is the nullification of the ego. This is the idea that the partition separates Atzilus from BY"A, but nevertheless, the radiance pierces the partition, and through this, the aspect of bitul (nullification) is drawn into them. Also, it is drawn that the thing that is within the realm of number becomes truly without number.

But earth is a single mass. This is because the moisture of the water is mixed within it, and this unites it to be a single mass. The concept of number does not apply to it at all. This is the aspect of Atzilus, where the moisture of the water, which is the kav of the light of the Ein Sof, is mixed within it. This unites it to be one and unique in the ultimate unity. It is not possible to speak of number or division. As it is written: "Lecha Hashem hagedulah v'hagevurah" (To You, Hashem, is the greatness and the might), for all the middos of Atzilus are nullified to Him in ultimate nullification to the light of the Ein Sof that is enclothed in them, united with Him in the ultimate unity. The enclothing of the light in the ten sefirot of Atzilus is called "raza d'mehemenusa" (the secret of faith), which is above comprehension, and there is no way to grasp its unity. Therefore, they are compared to earth and not to the sand of the sea.

With this, we can understand why it is necessary to say that since the aspect of G‑dliness of Atzilus is not within the realm of number at all, how does it create from nothing to something the aspect of something within number, which are two opposites, as above?

The idea is that regarding the aspect of Ein Sof, there is no concept of necessity at all, but He, blessed be He, is all-capable, and can create from the aspect of Ein Sof beings with boundaries. This is, by giving life and existence from nothing to something through His kingship, which is the aspect of loftiness and withdrawal, the aspect of Ein Sof being withdrawn from being revealed to created beings, and through this loftiness, He creates from nothing to something, as above.

Therefore, His attributes are called "raza d'mehemenusa" (the secret of faith), which are above intellect and knowledge. Just as His attribute of kindness and greatness, which gives life without limit and creates from absolute nothing to something, is not comprehended, so too, His attribute of might, which can conceal the light of the Ein Sof that creates, so that the created being is limited and a separate entity, is not comprehended.

This is the meaning of "ki shemesh u'magen Hashem Elokim" (For a sun and a shield is Hashem Elokim), for just as the aspect of Havayah is not comprehended, so too is the aspect of Elokim, which conceals. If the light of the Ein Sof were not concealed from them, they would be completely nullified to the light of the Ein Sof, like the nullification of a candle in a torch. And if it were completely concealed from them, they would not live or exist. Rather, He, blessed be He, is all-capable, and it is not comprehended how He is withdrawn from them in elevation and withdrawal. Nevertheless, this concealment is not total, for from this very exaltedness comes their vitality and existence.

This is the meaning of "Vayedaber Elokim el Moshe vayomer elav Ani Havayah" (And Elokim spoke to Moshe and said to him, I am Havayah), as explained elsewhere.

Therefore, it is also possible for there to be the creation of the aspect of number from the aspect that is above the concept of number.

(See the explanation on the verse "Al ken yomru ha-moshelim bo'u cheshbon" regarding how Malchus of Atzilus is called "cheshbon" for the above reason, and there.)

This is through the partition and curtain mentioned above, which is the aspect of the shield that conceals and hides the Name Havayah, and through this, the creation of number comes about.

[In truth, the root of the partition and curtain comes from a very high place, as explained elsewhere, that this is the meaning of "the heavens are My throne." The aspect of the partition is also called "kisei" (throne), a cover for the Aleph, the Master of the world. Its root is from the highest encompassing lights, the lights of Chayah and Yechidah, which are above the vessels, surrounding and encompassing, and therefore, below, this becomes the aspect of the curtain. Therefore, the aspect of all-capable shines in it, to bring about the creation of limitation from the unlimited. See more on this in the explanation of the verse "Yonasi," and in Etz Chaim, Shaar Kisei HaKavod. See also the discourse on Lech Lecha, on the verse "Anochi magen lach," and in the discourse on "VeHivdilah HaParochet" regarding the meaning of "Chashmal," etc. See also about the sand of the sea in Zohar II (225b) and in Tikunei Zohar 15b.]

This is the meaning of the verse: "Seu marom eineichem u're'u mi bara eileh hamotzi b'mispar tzeva'am" (Lift up your eyes on high and see Who created these, Who brings out their host by number). The meaning is, "mi eileh" is the Name Elokim, through which it is drawn to bring out their host by number.

However, through the radiance of the kav piercing the partition, it is possible for this number to be in the aspect of truly without number, without limit.

[Although in the physical, this is not found, only that the sand of the sea cannot be counted due to its abundance, but not that it is truly without number. But above, it is truly without number.]

2) Behold, all the drawdowns of the aspect of Ein Sof, whether in the aspect of yichud tata'ah (lower unity), meaning that it is in the aspect of without number, etc., or in the aspect of yichud ila'ah (higher unity), which is called "afar Yaakov" (the dust of Yaakov), which is above the concept of number—it all comes through the descent of the soul into the body. This is the meaning of "the descent is for the sake of ascent."

And this explanation must begin with the root of the matter: "Veyached levaveinu"—two hearts: the external heart and the inner heart, as mentioned above.

The idea is as follows. It is known that the ultimate purpose of the souls' descent below is in order to refine the sparks. The matter of refinement is to elevate the 288 sparks that fell in the shattering to the Name Ban, whose root is from the world of Tohu, which preceded Atzilus. As it is written: "And these are the kings who reigned... before there reigned..." But they fell below to the Name Ban. Therefore, they must be refined and elevated to their source.

The main one who refines them is the Name MaH, which is the rectification, for "with wisdom they are refined." The idea is that the one who refines must first be refined himself, that he first purifies himself from all evil and dross, and then, when he is purified from all evil and is only good and holy G‑dliness, then he can refine those who have not yet been refined.

[As in the saying: "Adorn yourself first, and then adorn others." And as in: "You have not conquered what is near your palace, etc."]

Therefore, the one who refines the Name Ban is the Name MaH, because MaH is the rectification, having already been refined from all, and therefore can refine the Name Ban, which has not yet been refined.

As mentioned in Etz Chaim, first the Keter is refined, and then, when it is completely refined, it refines the Chochmah, which has not yet been refined. The aspect of Keter is from the word "koteret" (crown), which is the encompassing light that is drawn from Malchus of Ein Sof, and when the Keter is refined, it means that it is only a vessel to receive the light of the Ein Sof alone. Its vessel is only a vessel of bitul for the indwelling of the light of the Ein Sof—this is called the refinement of the light of Keter.

My teacher, the Maggid, explained the statement: "Keter Elyon, even though it is a pure light, it is dark before the Cause of Causes"—because Keter is above all ten sefirot, it perceives more the bitul, how there is no comparison to the Emanator, the Ein Sof, and therefore it is dark, an aspect of darkness. It is like a black mirror, which is never raised before a white mirror. So too, Keter is dark, an aspect of bitul, and there is no elevation against the white light, the Ein Sof, which is above Keter, etc. See the discourse on "Shechorah ani v'na'vah" (I am black and beautiful). This is the root of the concept of awe and shame, etc.

Elsewhere it is explained that Keter is an expression of silence: "Keter li ze'ir" (Crown me a little). This is the meaning of "a fence for wisdom is silence." The fence is the encompassing for wisdom, which is Keter, the aspect of silence and bitul, "it is dark," etc. See the discourse on "Katonti mikol," and the series "Mayim Rabim" regarding "Achot lanu ketanah."

This is called the aspect of MaH, which is the rectification, that its vessel has been rectified, being only a vessel of bitul for the indwelling of the light of the Ein Sof. See the explanation of the Idra Zuta from the Arizal at its beginning.

In contrast, the aspect of Ban has not yet been refined, to be in the aspect of complete bitul to the light of the Ein Sof, but is mixed with good and evil. There is in it the aspect of bitul to be nullified to the indwelling of the light of the Ein Sof, and also the aspect opposite to bitul, which is the aspect of ego.

This can be understood by the many evolutions that come from the Name Ban in the aspect of "dekaru lei Elaha d'Elaha" (they call Him the G‑d of gods), which is a bit of bitul, but also a complete ego opposite to bitul. This is the mixture that has not yet been refined, in which are mixed the aspects of bitul and its opposite.

(For the Name Ban is the aspect of revelation, just as in Chochmah, its main essence is Chochmah, but the revelation, when it is made into an aspect of ego—on this it is said: "I have seen a wise man in his own eyes," as explained elsewhere.)

Here, what is said that in the Name Ban there is a mixture of good and evil, does not mean actual evil, G‑d forbid. It is called so because from this aspect, evil is derived below. This is as explained in Likkutei Torah, Parshas Bereishis (8b), and in Etz Chaim, that the revealed kindnesses of Zeir Anpin of Atzilus, meaning from the chest and below, are called the Tree of Knowledge of Good and Evil—because the externals can take from them and attach to them, unlike the aspect of the Tree of Life.

Similarly, this can be understood here regarding MaH and Ban. (As will be explained later, the aspect of Ban is called the Tree of Knowledge of Good and Evil. This is when love is from daas alone, for in this aspect, there is, opposite it, the daas of evil, for the shattering began from the aspect of daas. In contrast, the aspect of MaH is the bitul that is above daas and comprehension.)

Therefore, first the light of Keter is refined (meaning that the aspect of MaH within it refines the aspects of Ban that pertain to Keter. This means the higher aspects that can be in great bitul, like the level of bitul of Keter, etc. From this is made the Keter of Tikkun, which includes both MaH and Ban, which has already been refined and included in the aspect of MaH itself. See also the explanation on "Vayedaber Moshe el roshei hamatos."), and then it refines the aspect of Chochmah as above, and then: "with wisdom they are refined," the aspect of Ban below.

Similarly, it is so in the service of G‑d below in man. The souls are drawn from the Name Ban.

(See the explanation on "Ki imcha mekech," regarding refining their Nefesh, Ruach, and Neshamah. See the discourse on "Mi yitencha" regarding the souls of Binyamin. And in the discourse on "V'eileh hamishpatim" regarding "V'zarati et Beit Yisrael zera adam v'zera behemah." And in the explanation on "Adam ki yakriv mikem... min habehemah." And on "Bayom hashmini shalach." And on "V'achaltem achol.")

Therefore, they too have the aspect of a mixture of good and evil, and they descended to this world in order to refine the good from the evil. The matter of the mixture of good and evil in the souls is like the Tree of Knowledge of Good and Evil. That is, in the aspect of choice that comes from daas, good and evil are relevant.

When one chooses with his daas the good of holiness, when he recognizes his Creator: "for He is your life," and through this, love and yearning for G‑d are aroused according to daas. This is the aspect of "the good and the beneficent." Opposite this, in the side of evil, when one chooses with his daas the evil, and follows the enticement of the yetzer to delight in physical pleasures and desires, etc. There must be refinement, to separate the good from the evil, so that the daas and choice are only in good and in love of G‑d.

Just as explained above regarding refinement above, that it is only possible through an aspect that has already been completely refined, and then it refines the lower aspect that needs refinement. So too, in the soul, this refinement of the aspect of the Tree of Knowledge of Good and Evil cannot be through daas alone.

For even though it is true that through daas and contemplation, love for G‑d is born, nevertheless, it is not possible through this aspect to refine and reject all evil. For the main aspect of daas itself needs refinement, and therefore it is called the Tree of Knowledge of Good and Evil, because it contains both sides.

That is, just as there is good in the soul, which is the choice of daas in good, from which love for G‑d is born, so too, there is truly an aspect of evil, which is the choice of daas in evil, from which foreign love and evil desires are born. Since it contains both sides, the good does not have the power to refine the evil within it.

This is what our Sages said: "Beinonim, this and that judge them." Sometimes the power of evil overcomes the good, and sometimes the power of good overcomes the evil, as it is written: "One nation will be stronger than the other." Since this is so, this is not refinement at all, for refinement means that the good always rules over the evil, not as in "one nation will be stronger than the other," G‑d forbid.

This cannot be through the aspect of daas alone in the soul, for this aspect itself has not yet been completely refined in the soul, and therefore it is called the Tree of Knowledge of Good and Evil (see above), for sometimes the externals can draw from the aspect of daas, etc. Therefore, the refinement must be through an aspect higher than daas, which has already been refined, and has no mixture of evil, G‑d forbid. Therefore, only it can refine the good from the evil.

(See elsewhere on the verse: "Behold, the man has become like one of us"—the Tree of Knowledge of Good and Evil is the daas in the inner aspect, whereas the daas in the encompassing aspect actually rejects the drawing of the externals, etc. According to this, it can be said here as well, that specifically in the lower daas, which is the daas grasped in the soul, it is appropriate to call it the Tree of Knowledge of Good and Evil, and from it come the middos that are drawn from the intellect, and there is, opposite them, in the animal soul, whereas the higher daas, which draws the middos above intellect from Keter, which is the encompassing light—this is the aspect of the Tree of Life.)

See regarding lower daas and higher daas later in Parshas Pinchas (in Shir HaShirim) in the explanation on "Levavtani," and in Parshas Mattos in the explanation on "Hechalzu," and in the explanation on "Mayim Rabim," and in the discourse on "Vayakhel Moshe." See the discourse on "U'sfartem lachem" regarding barley and wheat, about the grasped daas and the hidden daas, etc. See Parshas Shelach on "Mekosheish etzim.")

The matter of this aspect is that even though the soul is from the Name Ban, nevertheless, it is also included from the Name MaH, meaning that when the soul descends from the Name Ban, which is perhaps to be read as the Tree of Knowledge of Good and Evil, which is a mixture of good and evil, they also mix into it a radiance from the Name MaH, which is the rectification that has already been refined, whose root is from the forehead of Adam Kadmon.

This is the aspect of Keter Elyon, which has already been refined at the outset, and they mix it into the soul so that it will have the power to refine all its aspects and the animal soul.

(See the explanation on the verse "Tzav et Bnei Yisrael... et korbanai lachmi," how in this world, which is the world of refinement, specifically there shines the Name MaH, the refiner, etc. It is drawn from the aspect of the supreme will, the desire of all desires, etc. It is the revelation of the sovev kol almin, which is far above the revelation of comprehension in Gan Eden, which is only the radiance of the Shechinah, from the aspect of memale kol almin, etc. See there at length. This is the idea explained here, that specifically when the soul descends below in this world, they mix into it the radiance of the Name MaH from the forehead, etc., which is from the desire of all desires.)

This is the aspect of the supreme will that is above the daas in the soul, which is the aspect of Yechidah, the aspect of bitul to Him, blessed be He, which is above daas and grasped intellect. It is called "maskil l'Eisan" and "am k'shei oref" (a stiff-necked people), as explained elsewhere, which is a simple will without any reason or comprehended intellect, which is drawn from the aspect of Keter Elyon that has already been refined.

This aspect exists only in holiness, the aspect of bitul to the light of the Ein Sof, and it is above the aspect of choice in daas. Therefore, it has the power to refine the good from the evil in the aspect of the Tree of Knowledge of Good and Evil, to transform all evil desires that come from the daas in the opposite side from bitterness to sweetness.

Therefore, it is not enough for a person to contemplate with his daas and intellect and to give birth to love according to daas alone, but he must arouse the bitul to Him, blessed be He, and cleave to Him with actual self-sacrifice, which is above reason and grasped intellect. If he does not have this aspect of bitul, then even if he contemplates the greatness of G‑d at length according to his ability, and gives birth to love and awe from this, it will not have true permanence, and he will fall from his level, G‑d forbid.

For the main refinement must be through Keter Elyon

(And Chochmah Ila'ah—which is also above comprehension, as explained in Tanya, chapter 18. And as explained elsewhere on the verse "Re'eh anochi noten..." The source of the refinements is through Moach Stima'a of Arich Anpin. As explained in Iggeres HaKodesh, discourse "Lamah nismecha parshas Miriam.")

which has already been refined. It is the will that is above grasped intellect, and this aspect does not exist in the opposite side.

3 This is the descent that is for the sake of ascent. For at first, before their descent, they were in the aspect of "machshava ila'ah" (supernal thought): "Yisrael alu b'machshava" (Israel arose in thought). As mentioned in the Zohar, there are many thoughts: Binah is called thought relative to Chochmah, which is a garment compared to Chochmah. So too, Chochmah relative to Keter. From this aspect of Chochmah and Binah is the root of the souls.

Through their descent into this world, where they refine the sparks, they draw down the aspect of Keter, which is above daas, transforming all their desires in this world to be only for G‑d alone, and fulfilling all 248 positive commandments and the warnings of the 365 prohibitions and rabbinic decrees—through this, they draw down the aspect of Keter Elyon, in which the light of the Ein Sof dwells, as above. This is the aspect of Malchus of Ein Sof into Malchus of Atzilus.

This is the ascent after the descent, reaching the aspect of His very essence, which is the aspect of Keter Elyon, in which the light of the Ein Sof dwells. In contrast, before their descent, they only rose in thought, which is Chochmah and Binah.

This is the meaning of the verse: "U'lichvodi berativ yitzartiv af asitiv" (For My honor I created it, I formed it, even I made it)—that everything was created for His honor, which is the aspect of Malchus of Atzilus, to draw into it the aspect of Keter, which is Malchus of Ein Sof. This is "af asitiv," which increases the fourth aspect.

This increase is specifically connected to "asitiv" (I made it), for it is known that even in the world of Atzilus itself, there are also four levels of ABY"A, and Malchus of Atzilus is the aspect of Asiyah within Atzilus, and specifically there is drawn the aspect of Keter Elyon, through the fulfillment of the king's commandments, the 248 positive commandments, the 365 prohibitions, and their rabbinic branches.

(The fourth aspect is the aspect of Keter Elyon, which is Atzilus within Atzilus. As explained in the beginning of the Idra Zuta from the Arizal, the first garment of the Ein Sof is called Atzilus, and from the place where the vessel begins to thicken, which is Abba and Imma, it is called Beriah. From the place where it thickens more, it is called Yetzirah, which is Zeir Anpin. From the place where it thickens even more, it is called Asiyah, which is Malchus.

In BY"A, there are three aspects of thought, speech, and action. Thought is called "yesh me'ayin" (something from nothing) relative to will, as explained above. This is the meaning of "v'haChochmah me'ayin timatze" (and wisdom is found from nothing). For Chochmah is called Beriah, thought, etc. And "Yisrael alu b'machshava" (Israel arose in thought). Through the descent of the soul into the body, it draws down the aspect of Keter, which is the aspect of the supreme Atzilus, as above.)

However, the word "af" itself is not good, for it is the aspect of the other side: three began with "af," etc. Nevertheless, it increases the highest fourth aspect.

This is by refining the aspect of "af" in Asiyah, which is the refinement of Noga through the fulfillment of Torah and mitzvos, and through this, they draw down the aspect of Keter Elyon into Asiyah within Atzilus, which is Malchus, as above.

(See Maareches HaElohut, entry "af," section 107. And in Mikdash Melech, Parshas Bechukosai 115b, on the verse: "V'af gam zot." And in the Midrash Eichah on the verse: "Let all their evil come... they were struck with 'af' and comforted with 'af,' etc." See also in Zohar I Vayeira (116a), Parshas Acharei (66a), beginning of Bechukosai (112a), Shemos (14a).

See in Midrash Rabbah Koheles on the verse: "Af chochmati..."—Shlomo said, the Torah that I learned with "af" was fulfilled in me. As explained in Rambam's commentary on the Mishnah, end of Avos, chapter 5. See also on the verse: "Ariti mori.")

This is because through the yoke that one toils, he refines the animal soul from Kelipas Noga. The root of the sparks that fell into Kelipas Noga is from the world of Tohu, etc.

It can also be said that the reason is as explained by the Ramaz in Parshas Emor (95b) regarding: "V'keterin tata'in sheNoga hi b'bechinas keter l'kelipot" (the lower crowns, that Noga is in the aspect of crown to the kelipot). For the crown is the intermediary between the higher and lower partzufim, and so too, Noga is between holiness and impurity. Therefore, through refining Noga to transform darkness to light, they arouse and draw down the revelation of Keter Elyon of holiness, etc.

Therefore, the increase of the revelation of Keter comes in the word "af asitiv," which is the matter of refining Noga. Therefore, it is said: "k'mareh haKeshet... kein mareh haNoga... va'ereh va'epol al panai" (like the appearance of the rainbow... so was the appearance of the Noga... and I saw and fell on my face).

It can be said that the appearance of Noga, when it is refined from darkness to light, rises in the aspect of Or Chozer (reflected light), like the appearance of the rainbow, and through this, the revelation of Keter Elyon is drawn. Therefore: "va'epol al panai," etc., as explained elsewhere.

See about the appearance of the rainbow in Berachos 59a, Chagigah 16a, Zohar I Bereishis (18a-b), Parshas Noach (71b), Vayechi (232a), Pekudei (247a), Pinchas (230a, 231a).

In Parshas Bereishis, the Mikdash Melech explains: "Mareh haNoga" is the supernal colors, Chesed, Gevurah, Tiferes of Atzilus.

(See the discourse on "Hinech yafa rayasi hinech yafa" and the discourse on "Ki tetzei" regarding "yefas toar.")

In Tikunei Zohar, introduction (6a), it is explained: "Mareh haNoga" is the aspect of Malchus. So too, in Pardes, entry "Noga." See Maareches HaElohut, entry Nun, section 11.

Nevertheless, in the book Eshkol Avraham, Parshas Bereishis, it is explained: "Mareh haNoga" refers to Kelipas Noga itself. This is derived from Tikunei Zohar, Tikkun 18 (32a-b).

The intention is as explained, that it is the appearance of the refinements that have been refined from Kelipas Noga and included in Malchus of Atzilus, which is also called Noga of holiness.

See the series on "Vaye'avek ish" regarding: "they raised dust up to the Throne of Glory." In Midrash Rabbah Bereishis, chapters 11 and 12, on the verse: "V'orach tzaddikim k'or Noga" (Mishlei 4), it is explained that it is the light created on the first day, which is a very high level. See Zohar III Naso (129a), Haazinu (288b).

It can be said that this light is drawn to the righteous by refining Kelipas Noga and transforming darkness to light. Therefore, the supernal light of Noga is revealed to them, which is the light created on the first day.

See Maareches HaElohut, entry Aleph (sections 122, 123), and Zohar III Behaaloscha (154a), Eikev (272b).

Therefore, the Keter Elyon is drawn to Asiyah specifically for several reasons:

The first is because it is impossible to fulfill all 248 positive commandments and 365 prohibitions except in action, such as the prohibitions of cheilev and blood, and many others like them.

Also, because the main revelation of the supreme will is specifically in action. For example, when one does not want to learn, but learns because the supreme will is that he should learn—then the supreme will is revealed in an open way. It is felt and sensed that he compels himself against his will and engages in Torah because this is the supreme will. This is the revelation of the supreme will in actual deed.

Similarly, the opposite: when one desires some forbidden pleasure, G‑d forbid, and refrains from doing it because he does not want to transgress the supreme will—then the supreme will is revealed in an open way.

Above action, this does not apply, and the supreme will is not revealed in an open way.

This is what is written in Sefer Yetzirah: "The beginning is wedged in the end." Specifically in action, the beginning is wedged—the revelation of the supreme will.

With this, we can understand what our Sages said on the verse: "VeHayah mispar Bnei Yisrael kechol hayam asher lo yisaper..."—here, when Israel do the will of the Omnipresent. The meaning is that when Israel do His will by fulfilling the mitzvos, they draw down the supreme will, which is the aspect of Keter Elyon, which is Malchus of Ein Sof, as above, into Malchus of Atzilus, which is called "Makom" (place). This is why it is called: "do the will of the Place."

For Malchus of Atzilus is the aspect of Asiyah within Atzilus, and therefore it is called "Makom." It is also the source of BY"A, which is the source of place and time. Therefore, by drawing down the Ein Sof into Malchus of Atzilus, the sand of BY"A is also in the aspect of Ein Sof, so that it cannot be counted due to its abundance. Even though the sand is within the realm of number, nevertheless, it will be without number. This is because they do the will of the Place and draw down Keter Elyon into Malchus of Atzilus, and through this radiance, the sand becomes "asher lo yisaper" (which cannot be counted).

In contrast, when they do not do and draw down the will of the Place, then the sand is truly limited and numbered.

(As in what our Sages said in Chagigah, according to one answer (13b), on the verse: "Elef alafim yeshamsheuni"—here, when the Temple does not exist. See there.)

This is the meaning of the verse: "Mi manah... u'mispar et rova Yisrael"—there are two explanations. The first is that there is a number to the fourth part of Israel, which is a matter in itself and is not connected to "Mi manah..." The second is that it refers to what follows: "Mi manah"—who has counted the dust, and who can count the fourth part of Israel, which has no number. When they do the will of the Place, then it is without number, as above.

(From this, we can understand further explanation of what was explained above in Parshas Chukas, on the verse: "Al ken yomru ha-moshelim bo'u cheshbon..."—that through the performance of mitzvos, the revelation of the light of the Ein Sof is drawn into Malchus, which is called "cheshbon.")

This is what our Sages said: "Even tzedakah, every coin adds up to a great account." This is the aspect of "u'legedulato ein cheker" (and His greatness is unsearchable), from which it is drawn to be: "VeHayah mispar... asher lo yisaper." Therefore, it is called a "great account," for even though it is within the realm of number and account, it is truly: "asher lo yisaper" (which cannot be counted), as above.

This aspect of "without number" is the drawing down of Keter Elyon into Malchus in the aspect of yichud tata'ah through the fulfillment of mitzvos. But regarding the drawing down in yichud ila'ah in Atzilus through Torah, it is said: "Mi manah afar Yaakov" (Who has counted the dust of Yaakov). For Torah is absolute unity, which is the inner intent of all the mitzvos. This is called "afar Yaakov," which is a single mass, without the concept of number at all, the aspect of Zeir Anpin of Atzilus.

This is as it is written in Sefer Yetzirah: "That the Master is unique and there is no second to Him, and before the One, what do you count?"—the meaning is that even the aspect of One is within the realm of number. Therefore, specifically before the One, "what do you count?" That is, the aspect of the unique Master, etc., He alone is not within the realm of number.

The idea is as mentioned in the Zohar: "Half a body is not called one." For "one" is called when many aspects are joined and united. In male and female, it is written: "And they shall be one flesh." And as it is written in Yechezkel (37:17): "And they shall become one in your hand." Similarly, in a person, just as the power of thought with the owner of the thought, which is the essence of the soul, is called one, for they are united in the ultimate unity. So too, the body of a person, which includes 248 limbs and 365 sinews, is called one person, for all the limbs are united together.

This is why "one" is still within the realm of number, for when many powers are joined together, it is called one. But the essence of the soul, which is above the extension of the soul's powers into the limbs, is not called one at all, but is called the aspect of "Yechidah" in the soul. For the aspect of Yechidah in the soul is above intellect, and it is the simple will, as explained above regarding the inner heart, and it has no aspect of number.

Similarly, above, the analogy applies, that "one" is called when many powers and parts are joined together in the ultimate unity, that is, in the vessels of Atzilus. But "Yachid" is the aspect of His very essence, blessed be He, that there is nothing else besides Him, which is absolute simplicity, and is not within the realm of number. Therefore, specifically before the One, "what do you count?"

(See Parshas Va'era, in the discourse on "Va'era el Avraham," regarding the meaning of "one" and "unique." And that through Torah study, the revelation of the light of the Ein Sof itself is drawn, the aspect of "Yachid." See Parshas Miketz, in the explanation on "Ki ata neri.")

This is the descent of the souls for the sake of ascent. Before their descent, they were in the aspect of "one," having arisen in thought. As in: "One was Avraham," for all the souls of Israel were included in him, and they were in the aspect of "one," having arisen in thought. The aspect of thought with the owner of the thought is called "one," being united in the ultimate unity.

But after their descent below, to refine through their involvement in Torah and mitzvos—Torah is "afar Yaakov," Zeir Anpin of Atzilus, and mitzvos are in Malchus, called the king's commandments, and through this, they draw the revelation of the light of the Ein Sof, called "Yachid," which is enclothed in Keter Elyon.

(That it should be drawn and revealed in Zeir Anpin and Nukva in Atzilus. Therefore, Zeir Anpin is then called "afar Yaakov," which is not within the realm of number at all, through the drawing down of the light of Keter that is drawn through Torah study. See Ramaz, Parshas Emor (96b), regarding "And for this, Yaakov the complete one was crowned with his crown," etc. Yaakov the complete one is the inner aspect of Zeir Anpin, and he was crowned with his crown—the drawing down of Atik, etc. See Maareches HaElohut, entry Ayin, section 24, where it is explained: "Afar" refers to Binah: "afarot zahav" (gold dust). See Midrash Rabbah Bereishis, chapters 12 and 16. And it is said regarding the future: "The light of the moon will be like... and the light of the sun..." which is the elevation of Zeir Anpin and Nukva above and above, as explained elsewhere. This is through the drawing downs that come through Torah and mitzvos.)

This is the ascent, from the aspect of "one" to the revelation of the aspect of "Yachid."

But why is the dust, which is the aspect of Torah of Atzilus, called after Yaakov, and the aspect of the number of the fourth part called after Yisrael? But the aspect of Yisrael is higher than Yaakov?

The idea is that the root of the aspect of Yaakov is higher than Zeir Anpin, which is called Yisrael, for it is drawn from the foundation of Abba itself, which is above Zeir Anpin, but it descended and extended below Zeir Anpin. This is the meaning of "Yud akev" (the Yud of the heel), that the Yud, the foundation of Abba, extends below in the aspect of the heel. In contrast, Yisrael, Zeir Anpin, is below the foundation of Abba.

Similarly, below in service, the aspect of Yaakov is "mavriach min hakatze," that through the arousal of great mercy, one reaches the aspect of "avodat matanah," the revelation of the inner heart, as explained above.

Therefore, it is written: "Mi manah afar Yaakov" specifically, for through the aspect of Yaakov, one reaches the revelation of the aspect of Torah.

This is "va'esa etchem al kanfei nesharim" (I carried you on eagles' wings), which is the attribute of Yaakov, and through this specifically, "va'avi etchem elai mamash" (I will bring you to Me, literally).

Regarding the explanation of "rova Yisrael," there are two explanations. The first is a fourth part, which is gemilus chasadim (acts of kindness). So too, all the practical mitzvos, which are in the aspect of Asiyah of Atzilus, which is the fourth part. The second is an expression of four. (As explained by the Ramaz in Parshas Emor (102b) regarding "ba'asor lachodesh," that "asor" means it includes all ten, see there.) This is also true, for even in Asiyah of Atzilus, which is Malchus of Atzilus itself, there are all four aspects mentioned above. This is the aspect of Keter that is drawn into Asiyah specifically, as explained above on "af asitiv," and consequently, the aspects of thought and speech, which are below Keter, are also drawn. Thus, all four aspects are present in Asiyah itself, which is the fourth part. Therefore, it is also an expression of four.

(See Likkutei Torah, Parshas Balak, 20, regarding "rova Yisrael," the four Yuds of the Name Ayin-Beis. This is explained in Shaar HaYichudim, chapter 8, that they are "neshamah l'neshamah" and Nefesh, Ruach, Neshamah, etc. From this, it is understood that the descent of the souls for the sake of ascent is that through this descent and the refinement of the animal soul, they are elevated and merit the revelation of the aspect of "neshamah l'neshamah," which is the fourth aspect, very high, above the three aspects of Nefesh, Ruach, Neshamah. This is also the ascent from the unity of "ihu v'garmeihu chad" (He and His vessels are one) to the higher unity of "ihu v'chayohi chad" (He and His lights are one). See Etz Chaim, Shaar MaH u'Ban, chapter 7. This is also as explained in the Zohar, Behaaloscha (152a), "neshamta l'neshamta," etc., see there.)

It can also be explained that "rova Yisrael" is as explained in Etz Chaim, brought in Ramaz, Parshas Vayetze (150a), on the verse: "V'hinei Hashem nitzav alav" (And behold, Hashem stood over him). The ultimate greatness of Zeir Anpin is when it has four, etc. As our Sages said: the ladder had four steps, etc., see there.

It is possible to say as well that these two aspects of "mi manah" and "mispar" mentioned above are drawn from the two aspects in Keter. That is, the aspect of number that cannot be counted comes through the revelation of the aspect of Arich Anpin, the root of the emanated beings. However, the aspect of "mi manah," which is not within the realm of number at all, comes through the drawing down from the aspect of Atik, which is above even the root of the emanated beings. This is "before the One, what do you count?"

Something close to this is explained elsewhere on the Zohar, Parshas Chayei Sarah (123a), on the verse: "Vayihyu chayei Sarah me'ah shanah..."

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Summary

This maamar explains how the Jewish people, like the sand of the sea, are both finite and infinite, reflecting the interplay between G‑d's infinite essence and the finite world. Through Torah and mitzvos, the soul draws down the highest levels of G‑dliness, transforming the world and elevating itself from unity to absolute oneness with the Divine.