001 —צו את בני ישראל ואמרת אליהם את קרבני לחמי לאשי כו' ואמרת

Tzav Es Bnei Yisrael VeAmarta Aleihem Es Korbani Lachmi LeIshei, VeAmarta Lahem Zeh Ha'ishah.

To understand: Why does it say 'VeAmarta' (and you shall say) twice?

Behold, every mitzvah must be fulfilled by a person in thought, speech, and action. The same applies to korbanos. Thought refers to tefillah, the service of the heart that corresponds to korbanos. Speech is Torah study about korbanos, as in 'whoever occupies himself with the laws of the olah offering...'

The actual service of korbanos—'kevasim bnei shanah' (lambs of the first year)—is the action.

'VeAmarta Lahem Zeh Ha'ishah' refers to the act of the korban itself, while the first verse, 'Tzav Es Bnei Yisrael, VeAmarta Aleihem,' refers to the aspects of thought and speech.

To explain this: We must understand the meaning of 'Reiach Nichoach' (a pleasing aroma) said about korbanos. Chazal explain: 'It is a satisfaction before Me that I said and My will was done.' This applies to all mitzvos, so why is it said specifically about korbanos?

Also, why is the service of korbanos dependent specifically on the Beis HaMikdash, unlike other mitzvos and Torah study, which are equal to all? Even the thought and speech of korbanos—tefillah and Torah study about korbanos—can be fulfilled even when the Beis HaMikdash does not exist.

All this will be understood by first explaining what is written: 'HaYom La'asosam' (today to do them)—not tomorrow to do them. This world is specifically the world of action, and here the choice is given to a person to choose good. Moreover, even if one has already sinned, he can repent and return to serving Hashem.

In contrast, in the World to Come, free choice is not in a person's hands; rather, as one acted in this world, so it remains in the next. Even though there is a greater revelation of G‑dliness there, and the creations are nullified as it says, 'VeTzeva HaShamayim Lecha Mishtachavim' (the hosts of heaven bow to You), even the kelipos and sitra achra are nullified there, calling Him 'Elaha d'Elahin' (the G‑d of gods).

Nevertheless, one cannot control his soul to free it from the prison and bondage of the body and the animal soul's powers, which he followed in this world.

This is the concept of 'Kaf HaKela'—where one is flung and cast about in the thoughts he pursued in this world, in the vanities of the world. They mock him and show him as if he is still in this world, thinking, speaking, and acting as he did.

For thought, speech, and action—the three garments, as is known, in which the soul was clothed in this world—become for him garments of sackcloth and filthy clothes in the World to Come, enveloping the soul from head to toe.

As our Sages said: 'They envelop him...' and 'A prisoner cannot free himself...' Only as it says, 'Remove the filthy garments...'—specifically, remove them.

[See more about Kaf HaKela in Zohar II, Beshalach 59a; Mishpatim 99b; Terumah 142b; Vayechi 217b; Vayeira 126b; Vayikra 24b, 25a, and at the beginning of Balak 156a. Also in Zohar HaRakia, Vayechi 225a.]

The reason for the difference between this world and the World to Come is that in the World to Come, everything has its place; each level is distinct from the other. Angels and souls of holiness are each separate, and evil has no connection to good at all. Therefore, where evil is drawn, good is not present at all.

In contrast, in this world, good is drawn even where there is evil. Therefore, even if one sinned, he can do a mitzvah and change his state from evil to good.

The idea is that in the World to Come, there is a revelation of the Or Ein Sof (Infinite Light) of Hashem. Gan Eden is the delight of souls who take pleasure in Hashem through their comprehension and understanding of the Or Ein Sof revealed to them. This revelation and comprehension create endless divisions of levels, from world to world, among angels and souls.

Even though all receive from the Or Ein Sof, it is like the soul spreading throughout the body: while the soul itself is undivided, the eye receives the power of sight, and each limb receives its unique power, so that no two functions are alike.

Similarly, throughout the entire order of Hishtalshelus: the camp of Michael is specifically love, the camp of Gavriel is awe, and each tzaddik has his own dwelling. Just as it is impossible to change the function of the limbs, making a foot into a head, so too one cannot change the order of revelation in the World to Come.

This revelation is called 'Memalei Kol Almin' (filling all worlds), each world according to its level. Therefore, if a person drew upon himself the garments of this world and filthy clothes, he cannot draw upon himself the revelation of the Or Ein Sof in the World to Come.

But the drawing down of the Or Ein Sof in this world is through Torah and mitzvos, which a person does in action, speech, and thought. This drawing is from the level of 'Sovev Kol Almin' (encompassing all worlds). Through fulfilling Torah and mitzvos, in which the Or Ein Sof itself is invested, which no thought can grasp, one draws the Or Ein Sof itself, the Sovev Kol Almin, upon his soul—far higher than the revelation and comprehension in Gan Eden.

As explained in Tanya, chapter 48: Sovev Kol Almin is concealed and hidden, while Memalei Kol Almin is revealed, but through many contractions and limitations. Sovev Kol Almin is infinite.

The revelation in Gan Eden is only a ray from one's Torah and avodah. As it says, 'to work it and to guard it'—a person draws down Gan Eden, i.e., the revelation of G‑dliness and the delight of souls, as explained elsewhere.

The Or Ein Sof itself, the Sovev Kol Almin, is equal for small and great; before Him, darkness is like light. The angels ask, 'Where is the place of His glory?' and say, 'The whole earth is full of His glory.' Therefore, even if one has descended very low, he can rise very high. The end is bound up with the beginning.

The analogy above, that one cannot make a foot into a head, applies in the World to Come, which is a clarified world where everything is in its place: the head is a head, the foot is a foot, and so on; therefore, change is impossible.

But in this world, which is before clarification, the world of action and clarification, it is like a fetus before its formation is complete: the head and foot are included together in the drop in the mother's womb, and its formation can change in many ways,

(As it says in Gemara Berachos 60a and in Orach Chaim 230: within forty days of conception, prayer can affect whether the child will be male, etc.)

 

2) This is the power of teshuvah: to return the vitality that descended very low back to its source and root, so that the end is bound up with the beginning. The descent is in the aspect of Memalei Kol Almin, which comes from the attribute of His kingship: 'Malchuscha Malchus Kol Olamim' (Your kingship is the kingship of all worlds), and 'His kingship rules over all,' from which the chain of levels descends from world to world. The lower the descent, the more the revelation of the Or Ein Sof diminishes, for revelation is only where there is bittul (nullification), since the Or Ein Sof only rests and is revealed where there is nullification.

In the world of Atzilus, the revelation is great and intense, to the point of complete nullification and unity, and from there it descends to the world of Beriah, where the revelation and nullification are not comparable to Atzilus, and so on.

The ultimate descent of the levels of holiness into the lowest levels of Asiyah is the concept of bowing in Modim. About this, our Sages said: one who does not bow in Modim has not even reached this level of nullification; he becomes a snake of kelipah and sitra achra. The Zohar says he will not rise at the resurrection of the dead.

'Her feet go down to death'—she descends in secret to give life and clothe herself in the kelipah of nogah and below the 288 sparks, from which material influences and the power of evil are drawn.

Through the power of teshuvah, which is a radiance from the level of Sovev Kol Almin, the vitality returns to its source and root, and the end is bound up with the beginning, meaning darkness is transformed to light.

(See Pardes at the end of Shaar Archei HaKinuyim, entry 'Teshuvah': Teshuvah is when the Kesser of Atzilus is revealed and descends and penetrates until Malchus, then it returns to its place, etc. See also Parshas Vayikra 15b, 16a, and the commentaries there. From this, we also understand the elevation of Malchus on Yom Kippur, the day of teshuvah. See Parshas Emor 100b, and what is written on 'Ki BaYom HaZeh Yechaper...')

First, there must be iskafya (subjugation). That is, the love for foreign things in actual practice should be in a state of iskafya: 'Do not stray after your hearts and after your eyes, after which you go astray.' A 'zonah' (strayer) is one whose heart lusts after foreign things. Even matters of the body that are necessary should not be with passion and burning desire, but with coolness, as if forced. The remaining desire in the heart should be turned to Hashem alone. 'To your husband will be your desire'—therefore she is called 'ishah' (woman), 'Eish Hashem' (the fire of Hashem), for from 'ish' (man) she was taken—'Eish Yud.' This is because the end is bound up with the beginning.

This is the meaning of 'One hour of teshuvah and good deeds in this world is better than all the life of the World to Come.' The life of the World to Come is the revelation of Memalei Kol Almin, which comes from His attribute of kingship. 'Yachid Chai HaOlamim Melech Meshubach U'Mefoar Adei Ad Shemo HaGadol'—'Yachid' means He alone. 'Chai HaOlamim Melech'—all the life of the worlds is only the aspect of king. What is praised and glorified even forever is only 'His great name'—just a name. But teshuvah and good deeds are from the level of Sovev Kol Almin, as above.

This is 'Shuvah Yisrael Ad Hashem Elokecha'—return so much that Hashem, the Or Ein Sof of Sovev Kol Almin, will be your Elokim in a revealed way.

Similarly, it says, 'VeAhavta Es Hashem Elokecha.' It refers to the 'Echad' above it: 'Echad VeAhavta,' meaning the level of 'Yachid,' which is Sovev Kol Almin, should be revealed in 'Chai HaOlamim Melech.' This is the unification of Yichuda Ila'ah and Yichuda Tata'ah: to connect and unify the higher and lower unities.

 

3) But how does one draw the actual Or Ein Sof, the Sovev Kol Almin, upon his soul, which no thought can grasp and is not of any attribute? This is through the service of korbanos, about which it says: 'Lachmi LeIshei' (My bread for My fire).

The korban, which is from the animal, is from the element of fire. The four categories—Domem, Tzomeach, Chai, Medaber—correspond to the four elements. Earth is inanimate, water is vegetative (since water causes growth), as it says, 'Sow upon all waters.' Fire is the animal: 'His servants are flaming fire,' the faces of the lion and ox in the chariot. It says, 'Their appearance was like burning coals of fire, like the appearance of torches.' From them are drawn the souls of all animals, as known from the Zohar. Ruach (spirit) is man, as it says, 'And man became a living soul,' which Targum translates as 'a speaking spirit.'

The element of fire below in the korban rises and is included in the fire above, which descends from above onto the altar to consume and burn the korban.

Similarly, tefillah in place of korban: in 'Yotzer Or,' we mention how the angels are inflamed and sanctify and say with awe, to arouse and ignite the animal soul, the aspect of the animal from the element of fire below, which has passion and desire in this world, to subjugate and transform it so that the desire is 'to your husband will be your desire.'

This is through 'LeIshei'—Eish Yud, the fire of Yud, which is the fire that descends from above, from the level of Sovev Kol Almin, to elevate the element of fire in the animal soul, the aspect of 'ishah'—Eish Hei.

As it says, 'His left hand is under my head'—the left side and fiery flames above lift and raise from below to above.

(See more about Eish Yud and Eish Hei in Parshas Shelach, maamar 'VeHayah Lachem LeTzitzis.' See also 'Ki BaYom HaZeh Yechaper,' regarding 'in the cleft of the rock,' and in Parshas Naso regarding 'Vayiten Oz LeMalcho.')

But this drawing down of the fire from above is through 'Lachmi' (My bread). Just as Israel sustains their Father in Heaven, like bread by which a person lives, which restores the soul to be present and spread in the body—without food, the soul would depart, but through bread, it returns to its strength and enlivens the body.

Similarly, all the worlds are called, by way of analogy, a body. As it says in Tikkunei Zohar: 'How many bodies You have made...' For the soul, the Sovev Kol Almin, to dwell and spread, it is through bread. Through an arousal from below, there is an arousal from above, to be 'LeIshei'—Eish Yud.

This is 'Reiach Nichoachi'—'reiach' (aroma) is elevation from below to above. 'Nichoachi' is from the word 'descending,' lowering from above to below, and also from the word 'rest.' As our Sages explain: 'It is a satisfaction before Me that I said and My will was done.' It is all one: this descent and lowering is the descent of the fire from above, Eish Yud, from Sovev Kol Almin, the supernal will above wisdom. For wisdom is the beginning of the chain of creation, in the ten utterances by which the world was created. 'Bereishis' is also an utterance.

'Chochmah MeAyin Timatzei'—wisdom comes from 'ayin,' which is the supernal will, the supreme crown. This will is drawn down into action. This is 'and My will was done.'

It is known that the Or Ein Sof itself, so to speak, does not have will at all to have a dwelling below, for all is as nothing before Him. 'There is none like You.' 'If you are righteous, what do you give Him?' etc.

But so it arose in His will, that through an arousal from below in Torah and mitzvos, there is an arousal from above to draw down the supernal will below. 'I said' refers to Torah. Through fulfilling Torah, there is for Him a will to dwell below, which is revelation.

Corresponding to these two aspects—elevation and drawing down—two obligatory prayers were instituted: Shacharis and Mincha.

Shacharis is from below to above until 'Baruch She'amar'—the aspect of action. From 'Baruch She'amar' onward, Pesukei DeZimra and Shema are all elevation from below to above.

Mincha—meaning rest—is the aspect of drawing down from above to below, in the Shemoneh Esrei of Mincha, which contains only Shemoneh Esrei. In contrast, in Shacharis, 'Baruch She'amar,' Pesukei DeZimra, and Shema are all from below to above. The Shemoneh Esrei, which is drawing down from above to below in the eighteen blessings—each blessing is a drawing down—is the aspect of the binding of Yitzchak, where Yitzchak is included in Avraham.

 

4) But this inclusion of the fire from above in the fire from below is through 'Es Korbani'—'Es' refers to the letters from Alef to Tav, which are 'Korbani,' meaning close to Me and bring Me close.

(See 'VeAtah Tetzaveh' on the explanation of 'Chukas Olam LeDoroseichem Me'es Bnei Yisrael'—'Me'es' refers to the letters of Torah, which are the cause, etc.)

This is as it says, 'And My words which I have placed in your mouth.' The Mishnah says, 'The Mishnah is queen'—it acts like a king who commands that this mitzvah be done in this way, etc. Whoever reads Torah, Hashem reads and studies opposite him. Through engaging in speech in Torah study, there is nullification and unity of speech with speech and thought with thought, etc.

This nullification is the level and degree of Moshe Rabbeinu, as is known. Therefore, it says, 'Tzav Es Bnei Yisrael VeAmarta Aleihem'—when you are 'Tzav' (joined together) with Bnei Yisrael, meaning when Moshe is drawn to them, they have the power of speech: 'VeAmarta Lahem Es Korbani,' so there will be connection and nullification of speech with speech, etc.

(See 'Rashei HaMatos' on 'Leimor Zeh HaDavar,' and 'Moshe Yedaber.' Also 'VeAtah Tetzaveh' above. See also on 'Chukas HaTorah' about 'Tola'as Yaakov,' 'Olas Tamid'—the letters of 'Tola,' etc. From there, the matter of 'Es Korbani Lachmi' is further explained. See Parshas Yisro, 'BaChodesh HaShlishi,' about Torah being called 'Oz VeTushiyah.')

In Torah, there are two aspects: Torah Shebichsav and Torah Shebe'al Peh. Torah Shebichsav—Tanach—is called 'Mikra,' reading, from the word 'calling,' like a person calling his friend by name. All of Torah is the names of Hashem. About Tanach, it is said that the combinations of its letters are holy names. But Torah Shebe'al Peh is called 'Tishmeru'—guard, for 'guard' refers to Mishnah, which is feminine, the aspect of receiving.

Thus, Torah Shebe'al Peh is the aspect of receiving, through which the level of 'LeIshei,' Eish Yud, is preserved in the heart of a person, so that he does not lose what is given to him.

'Mah'—the aspect of bittul (self-nullification), as it says, 'V'Nachnu Mah' (and we, what are we?). As explained elsewhere on 'Mah Ra'u Al Kachah,' etc. The aspect of 'Mah' is given to every person from above, as explained on 'Mi Mana Afar Yaakov.' One must not lose, G‑d forbid, the aspect of 'Mah' that is given to him. This is through 'guard,' which is Mishnah.

(See on 'V'Zos HaMitzvah' about 'Lishmor,' and 'U'Shmarta.' See about 'Shamor' in Parshas Bereishis 48b, Yisro 70b, 92a, and at the beginning of Noach 59b. The secret is that Noach needed the teivah (ark), etc. As explained elsewhere, 'teivah' means the letters of speech in Torah and tefillah, etc.)

The main aspect of Torah Shebe'al Peh is to grasp the supernal will, to know the halachah and the mitzvah in its completeness. Torah Shebichsav does not reveal the will. For when the verse says, 'You shall bind them as a sign,' I do not know what it is, until Chazal explained: four compartments in tefillin, their sewing, their shape, and four passages, etc. Likewise, a sukkah higher than twenty, etc.

This is because the aspect of Torah Shebe'al Peh is to be a limited vessel, to limit the supernal will from the Or Ein Sof, how its presence will rest and in what manner. If it is done as commanded, the will from the Or Ein Sof rests; if not, it does not rest. Therefore, it also becomes a vessel for the aspect of Eish Yud, which rests and is revealed in the soul, to limit it so that the passion and desire for Hashem, the fiery flames, are preserved and fixed in the heart forever.

But Torah Shebichsav—its main aspect is the form of the letters, that they be in their shape and image, as written and spoken, because it is the aspect of names. But Torah Shebe'al Peh—the writing and language are not essential. In whatever script and language it is spoken, it is called Torah Shebe'al Peh.

Torah Shebichsav is the aspect of calling, to be 'Es Korbani.' [See Parshas Va'era, 'Lachen Emor LeBnei Yisrael.'] Torah Shebe'al Peh is the aspect of guarding, as above.

All this is the aspect of speech, which is Torah study, about which it says, 'Es Korbani Tishmeru,' as above.

The aspect of thought is tefillah. About this it says, 'Lehakriv Li Bemo'ado'—'Bemo'ado' refers to Yom Tov, the three festivals.

It is known that the weekday prayers are drawn from Shabbos, about which it says, 'Kodesh Hi Lachem'—the supernal holiness, which is separate and exalted. To draw from it some influence, as it says, 'And they shall guard the way of Hashem to do righteousness...'—the way of Hashem is a drawing down, like a path from city to city. This path is through the festivals, which are 'Mikraei Kodesh,' in which holiness is called and drawn.

[As explained elsewhere on 'Matzah Zo.' See the beginning of Parshas Korach 176b about 'all the times...' and when is it? At the time the festival is prepared in the world, and the commentary there.]

Through them and by them, the drawing down in the weekday prayers is also accomplished.

Pesach is the aspect of Avraham, corresponding to Shacharis, from below to above. Shavuos is the aspect of Yitzchak, for the shofar is the ram of Yitzchak, corresponding to Mincha. Sukkos is the aspect of Yaakov: 'Yaakov traveled to Sukkos,' corresponding to Ma'ariv.

All these aspects must be fulfilled by a person in all mitzvos. But in all mitzvos, the revelation is in the soul. In korbanos, the revelation was in actual reality, in the korban from the element of fire, where fire from above descended in open revelation.

Such a revelation is only possible in the Beis HaMikdash. Therefore, korbanos depend specifically on the Beis HaMikdash. Other mitzvos, even the thought and speech of korbanos, can be done even in exile, since the revelation is in the soul and can be at any time.

[For the revelation to be drawn into the world in actual reality, its root must be from the highest place, as in 'He Who sits on high looks down...' For the world and its externality receive vitality from a very high place, above the order of Hishtalshelus. As explained in 'Lamnatzeiach Al HaShminis,' all the elevations of Shabbos are only in the inner dimension, etc. Therefore, for the revelation to be drawn into actual externality, its root must be from the highest place, as in the splitting of the sea, where the hidden world was revealed in the revealed world. Therefore, the root of this drawing is from a great and lofty radiance from above, from which comes the ability to change the order of Hishtalshelus.]

[Similarly, the fire from above that descended on the altar was a drawing from the hidden world, from Sovev Kol Almin, to the revealed world. As explained elsewhere on 'Az Yashir...' For this drawing to be in the world and in externality, it depends specifically on the Beis HaMikdash, for the aspect of the house is a very high encompassing level, higher than the encompassing level of the hidden world.]

(As explained elsewhere on 'Mizmor Shir Chanukas HaBayis...' and on 'Vayikra El Moshe' about 'for the cloud rested upon it.')

[From there specifically comes this power, that the fire from above, from Sovev Kol Almin, descends and is drawn in actual revelation.]

[Further, as explained elsewhere on the maamar at the beginning of Vayikra about 'Ask for a sign... raise it above, the letter Yud,' etc.]

---

Summary

This maamar teaches that mitzvos, especially korbanos, engage thought, speech, and action, each drawing down a unique aspect of Divine light. While the World to Come offers only a limited revelation, in this world, through Torah, mitzvos, and teshuvah, one can access the highest levels of G‑dliness, especially through the Beis HaMikdash.