004 —ביאור

Lo Hibit Aven BeYaakov.

Behold, Yaakov is drawn from Yesod Abba [which is enclothed in Ze'er Anpin, and breaks through and emerges outside of Ze'er Anpin, and from this comes the aspect of Yaakov], and it descends into Beriah, Yetzirah, and Asiyah to refine the sparks of Noga during all six days of the week. This is the meaning of Yaakov—Yud Eikev—that the Yud, which is the aspect of Yesod Abba, extends to the Eikev (heel), meaning into Beriah, Yetzirah, and Asiyah, to refine the sparks of Noga there.

[For "with wisdom they were refined." See Parshas Vayishlach on the verse: "Vaye'avek ish"—regarding: "for he could not overcome him"—because Yaakov is the radiance of Yesod Abba, etc. Also, it is explained elsewhere on the verse: "Vayevarech Yaakov"—that Yaakov did not die, meaning he was not in a state of shattering at all. From there, this power descends to elevate the sparks, etc. This matter is as explained in Etz Chaim and Otzrot Chaim: that Yaakov was rectified from the back of Abba, which did not fall into Beriah, and therefore death is not mentioned regarding him, etc. In this lies his advantage even over Ze'er Anpin, which is the general Vav Ketzavot of Atzilus, in which there was the shattering of the vessels. Now it is understood that the refinement is through Yaakov, etc.]

And behold: "Zeh le'umas zeh asah Elokim" (G‑d made one opposite the other). Just as there is wisdom in holiness, which is the aspect of Abba and Imma, from which Yaakov is taken, so too, in the side of impurity, there is also wisdom of the kelipah, as in the magicians of Egypt or as it says: "They are wise to do evil."

And when this one rises, the other falls—that is, through the revelation of the wisdom of holiness, which is the aspect of Yud Eikev, then automatically the external wisdom of the side of impurity is nullified.

This is the meaning of: "Lo hibit aven beYaakov"—"Aven" refers to the wisdom of kelipah, as in "ve'ish aven machshevotav"—evil thoughts that come from the aforementioned wisdom. It cannot gaze at the aspect of Yaakov, which is the revelation of the wisdom of holiness, where light pushes away darkness, etc.

So too, below, in the service of G‑d during the weekdays, one must be in the aspect of Yaakov, refining sparks through prayer, which draws down the revelation of the Yud, the aspect of wisdom and knowledge, into the heels, through "turn from evil and do good." [See above on "Vayeshev Yaakov".] Then: "Lo hibit aven beYaakov" as above.

However, on Shabbos it is written: "Velo ra'ah amal beYisrael"—for in the aspect of Yaakov there is "amal" (toil): "Man is born for toil"—which is the labor and effort to refine the sparks of Noga, descending from his place into the heels to refine there.

This is the matter of: "Six days you shall labor." Just as, for example, the processing of hides is called "avodah" (work)—it requires effort and toil until they change from their original state to another, to be fit for making shoes, and so on.

Similarly, the refinement of Noga is to transform darkness into light, by eating and praying with the strength from eating—this is work to change their essence, to make something from nothing, which changes the order of the chain of creation. Therefore, this is the aspect of work and toil.

Therefore, it is said about Shabbos: "For on it He rested"—implying that during the six weekdays there is toil. This is found and applies specifically to the aspect of Yaakov. But in Yisrael, there is no aspect of toil.

The explanation is, as brought in Pri Etz Chaim, that during the week there is the union of Yaakov and Rachel, and then there is the work of refinement, descending into Beriah, Yetzirah, and Asiyah to refine, and afterward, they ascend to Atzilus during prayer, etc. But on Shabbos, it is the union of Yisrael and Rachel—Yisrael being Ze'er Anpin. On Shabbos, the vessels of Atzilus do not descend to refine in Beriah, Yetzirah, and Asiyah, which is the aspect of Yaakov, Yud Eikev. Rather, on the contrary, the sparks refined during the week ascend to be included in Atzilus, for Shabbos is the elevation of the worlds.

This is the aspect of Yisrael—"Shir El" (song to G‑d). It is the aspect of song and elevation. All elevations are through song. This is the elevation of the aspect of "El" that comes from Ohr Chozer^[1] of the refinements, and through this, one draws down Mayin Dechurin from a higher place, which is the revelation of supreme delight, to delight in G‑d.

[And it is possible to say that "Shir El" means, as explained on the verse: "Shiru laHashem shir chadash"—when the feminine waters (Mayin Nukvin) of Beriah, Yetzirah, and Asiyah are refined and ascend to be included in the masculine waters (Mayin Dechurin) of Tikkun, then it is called a "new song"—"shirah" in the feminine. For Beriah, Yetzirah, and Asiyah are generally called the feminine world relative to Atzilus. It is called a new song because it is something new, that something which fell in the shattering in Noga is elevated to the supreme holiness of Atzilus. Similarly, the elevation of Malchus when it rises from Beriah, Yetzirah, and Asiyah to Atzilus is called "shirah" in the feminine.]

But "shir" in the masculine is the elevation of the masculine itself, that is, the elevation of Ze'er Anpin, which receives the vessels of Ze'er Anpin from the lights of Abba itself, that is, the Infinite Light that rests in Chochmah. This is an elevation not through refinement at all, but rather an elevation and increase of the light of holiness itself.

And so it will be in the future, when the refinement is complete: "And the spirit of impurity I will remove," and there will be no evil at all. Nevertheless, there will be elevations within holiness itself. And as a sample and example of this even now on Shabbos, the elevation of Shabbos is not through refinement as on weekdays—for on Shabbos, refinement is forbidden. However, the elevation of Shabbos is through the refinements of the weekdays. As the saying goes: "Whoever toiled on Erev Shabbos..." But in the future, on the day that is entirely Shabbos, the elevation will be not through refinement at all. This elevation is called "shir" in the masculine, the aspect of the masculine, etc.

Based on this, we can say that the elevation of Shabbos is "Shir El"—an elevation of holiness itself, not through refinement as on weekdays, etc. As explained in Etz Chaim at the end of Shaar Lamed: Ze'er Anpin is called "El," etc., see there.

However, it can also be said that "Shir El" refers to the elevation of Malchus. See Zohar Parshas Bereishis [(19a) and in the Mikdash Melech there].

This is why, in the aspect of Yisrael, it is said: "Ki sarita im Elokim" (for you have struggled with G‑d). The idea is that it is known there are 120 combinations of Elokim in the worlds of Beriah, Yetzirah, and Asiyah, as in: "G‑d rules over the nations."

[That is, from Ze'er Anpin of Beriah to the end of Malchus of Asiyah, there are 120 combinations of Elokim, as explained at the end of Sefer Mevo Sha'arim, and see Etz Chaim Shaar HaShemot.]

They are drawn from the aspect of Malchus of Atzilus, which is called the name Elokim—this is the aspect of the lower unity that conceals, making the world appear as something separate.

But the aspect of Yisrael, which is Ze'er Anpin of Atzilus, rules and dominates over the name Elokim so that it does not conceal the Infinite Light, blessed be He. [See elsewhere in the explanation of: mezuzah on the right and Chanukah candle on the left, in the explanation of: "For I know that Hashem is great, and our L‑rd is above all gods," etc.]

And through the chain of 120 combinations of Elokim, there is also nourishment for the external forces and the seventy ministers. This is the meaning of: "And a man wrestled with him," that is, with the aspect of Yaakov, who descends into Beriah, Yetzirah, and Asiyah to refine, etc., and this is the aspect of war. Nevertheless, he could not overcome him.

But all this applies only to the aspect of Yaakov, but in the aspect of Yisrael, there is no aspect of war, for in Ze'er Anpin of Atzilus, there is no nourishment for the seventy ministers and the external forces, etc. This is: "Velo ra'ah amal beYisrael."

[So too, in a person, the revelation of this aspect on Shabbos, which is the aspect of "Shir El"—love in delights, which is the aspect of Knesses Yisrael receiving from the supernal Yisrael, etc. As explained elsewhere on the verse: "Remember what Amalek did to you"—then automatically all negative traits are erased, for they have no nourishment, etc.]

Hashem Elokav Imo—the meaning is that Hashem Elokav is the aspect of Abba and Imma of Atzilus, they are with him, with Ze'er Anpin itself, enclothed within it in an internal way. Whereas during the week, they are upon him as a surrounding light. The idea is that from the surrounding lights of the weekdays, on Shabbos they become internal, and even higher surrounding lights are drawn down. (See Pri Etz Chaim, Shaar HaShabbos, chapter 7. However, there are further elevations of Ze'er Anpin and Nukva on Shabbos until they ascend to the place of Abba and Imma itself, and more, for this is the ultimate elevation of the worlds, that the surrounding lights become internal and even higher surrounding lights are drawn down. [See this in the explanation of the verse: "Yaakov will take root, Yisrael will blossom and flower," above at the end of Parshas Shemos.] And it is known that during the week, the unity is Hashem and Elokim, while on Shabbos, it is the unity of Hashem and Ehyeh, which is the aspect of Kesser. See Pri Etz Chaim, Shaar 19, chapter 4.)

U'Teru'as Melech Bo—the meaning is: "You shall break them with a rod"—this is the sweetening of judgments, and "re'us" means friendship and affection. As it says: "In the light of the king's face is life"—this is when 375 lights are drawn into Malchus, which is the light of the king's face, the aspect of the radiance of the face, etc.

However, it must be explained, as mentioned above, that although Yaakov is lower than Yisrael, which is Ze'er Anpin, nevertheless, he also has a unique advantage, as mentioned above in the explanation of "Who can count the dust of Yaakov," etc. If so, how can this be reconciled with what is said here, that during the week it is the aspect of Yaakov and on Shabbos it is the aspect of Yisrael? For it is unthinkable to say that there is something during the week that is not present on Shabbos, G‑d forbid.

But in truth, there is no contradiction, for aside from the fact that Ze'er Anpin is generally higher than Yaakov, see Likkutei Torah on Tehillim 78 on the verse: "He established a testimony in Yaakov," etc. And also, it is said that the root of Ze'er Anpin is even higher than Abba and Imma, as is known from the concept that Ze'er Anpin is bound and dependent on Atik, etc.

But furthermore, the advantage of Yaakov being from Yesod Abba—this very aspect is also present on Shabbos in Ze'er Anpin, even more so. For on Shabbos, Ze'er Anpin ascends and clothes itself with the essence of the lights of Abba itself, until Ze'er Anpin is then at the level of Abba itself. As explained in Pri Etz Chaim regarding the Musaf of Shabbos, in the explanation of "a remembrance of the act of creation." Thus, on Shabbos, there are both advantages, that is, Ze'er Anpin clothing itself with the essence of Abba itself.

The explanation of these aspects in the service of G‑d: It is known that there are two levels, the aspect of servant and the aspect of son, and although generally the aspect of son is higher, as he serves out of love, nevertheless, in one respect, there is a unique advantage in the aspect of servant, which is the self-nullification beyond reason and understanding. [See on the verse: "For with You" in Maamar Ki Amcha, and in Parshas Shelach on the verse: "And now, let it be great," etc.]

It is also known from the concept: "With wisdom, He founded the earth"—that lower fear has its root in Chochmah Ila'ah, and therefore: "With this shall Aharon come," etc. This is the advantage of the aspect of Yaakov, called "My servant," over the aspect of Yisrael, called "son." Therefore, both aspects are necessary.

But it is stated in Zohar Parshas Balak (195b) that there are two aspects of servant: the first in Pesukei DeZimra, the second in Shemoneh Esrei, and in between is the Shema, etc.

The idea is as explained elsewhere regarding the four letters of Hashem's name: the Yud is awe, the first Hei is love, etc. It is stated in the writings of the Arizal that during Pesukei DeZimra, one must fulfill the mitzvah of fear of Hashem. This is the aspect of lower fear, which is the final Hei of Hashem's name. This is the first aspect of servant in the Zohar. This is the aspect of "Yaakov Avdi."

Afterward, in the blessings of the Shema and in the Shema itself, "Ve'ahavta"—this is the two aspects of love. This is the aspect of son, as explained in Tanya chapter 44 in the name of the Raya Mehemna, like a son who loves his parents more than himself. This is the idea of self-sacrifice in "Echad."

[See the Maamar "Shir HaShirim MiMa'amakim," that even though a son below is not obligated to self-sacrifice for his father, in the analogy above, etc., see there.]

Afterward, Shemoneh Esrei is the aspect of higher fear, which is above even the aspect of great love of the son, for Binah is the aspect of great love and is called "ben Yud-Hei," but this higher fear is the aspect of Chochmah Ila'ah. It is the Yud of Hashem's name, in which awe dwells. This is the second aspect of servant.

This is: "Moshe Avdi." And Yaakov, Yud Eikev, is the radiance of this Yud that extends to the Eikev, as in: "With wisdom, He founded the earth." But the essence of this Yud is the aspect of "Moshe Avdi," etc. See elsewhere on the verse: "And abundant peace to your children"—do not read "banayich" (your children), which is the aspect of son, but "bonayich" (your builders), which is the aspect of the second servant—who are Torah scholars who receive from Chochmah. This is the occupation with Torah in the aspect of self-nullification, etc.

With this, we can understand the concept of Shabbos, which is the aspect of Yisrael, called son, but which is also in the aspect of servant, that is, the aspect and level of "Moshe Avdi."

This is what we say in the Shacharis of Shabbos: "Moshe will rejoice in the gift of his portion, for a faithful servant You have called him." That is, the aspect of son is elevated to also be in the aspect and level of the second servant. This is the aspect of "faithful servant," etc. This is the idea that Ze'er Anpin is called "ben Yud-Hei," clothing itself with the essence of the lights of Abba, which is higher fear.

This higher fear is also included with joy. As it says: "All hearts will fear You," and nevertheless: "All inward parts will sing to Your Name," etc. This is: "Moshe will rejoice... for a faithful servant," etc. See the Maamar "Veyadata Hayom." And see what is written in the Maamar "Ve'eleh Shemos Bnei Yisrael," etc.

Summary

This maamar explains the difference between Yaakov and Yisrael in Divine service: Yaakov represents refinement and toil during the week, while Yisrael represents elevation and delight on Shabbos. Both aspects are essential, and on Shabbos, their advantages are united in a higher state of connection to G‑d.