004 —קדש ישראל לה

Kodesh Yisrael LaShem Reishis Tevuasah. Kol Ochlav Ye'ashmu.

Reishis Tevuasah is written with a hei^[2], implying that Israel is the first of G‑d’s produce. We must understand: what is this produce that grows, for which Israel is called the first?

This is as it says: "Borei Kedoshim, Yotzer Mesharsim, VeAsher Meshartav" (He creates holy ones, forms servants, and those who serve Him). "VeAsher Meshartav" means they have always served Him. "Yotzer Mesharsim" refers to the angels that are created each day to sing before Him, as the Midrash Eichah says on the verse: Chadeshim Labekarim (new every morning). When they sing, they are completely nullified, meaning the power of their creation returns to its source, becoming potential rather than actual.

This is what the verse says: "Tadshei HaAretz Deshe" (Let the earth sprout grass). "HaAretz" with a hei refers to the supernal earth.

(See what is written on the verse Lo Tihyeh Meshakelah VeAkarah BeArtzecha.)

Just as the physical earth reveals the power of growth within it every day to bring forth plants, so too the supernal earth reveals the power of creation within it, to create and bring into being something from nothing. Thus, new angels are created every day to sing and then become nullified to their source; these are called deshe (grass).

(As is written in Zohar Parshas Bereishis 19a, and in Mikdash Melech there; and in Parshas Terumah 171a; and see Parshas Pinchas 217a on the verse Matzmiach Chatzi... and see elsewhere on the verse Kesairim Alai Deshe.)

Therefore, every Erev Shabbos we say: "Havu LaShem Bnei Eilim." "Bnei Elohim" are the angels created during the six days of creation, but "Bnei Eilim" are the angels created daily from the lower hei, Chochmah Tata'ah, Malchus of Atzilus.

"Eilim" means strength, as in "Ve'et Eilei HaAretz" (the mighty ones of the land). Bnei Eilim are angels of Asiyah, as explained in Pri Etz Chaim. Through these angels of Asiyah, all influence flows to this physical world: "There is no blade of grass that does not have a mazal..." Thus, they are the power and vitality of the world.

When food is elevated—when a person eats in purity and prays with that energy from the depth of his heart—the angel that provides the power and vitality to that food is also elevated and included in its source.

The reason they are called Bnei Eilim, missing the hei, is as the Sages say in Gittin (56b) on the verse: Mi Kamochah BaEilim—Mi Kamochah BaIlmim (Who is like You among the mute).

Ilmim (mute) means, as it says: "Like a sheep before its shearers is silent." The word of G‑d does not shine openly in Beriah, Yetzirah, and Asiyah, since Asiyah is incomparable to Atzilus. This is the aspect of ilm (mute) from the name Elokim, where speech is not revealed, only breath. In breath, the wisdom is not revealed at all, unlike speech, which contains and reveals wisdom and intellect.

This is the difference between angels called Bnei Elohim, who are drawn from the speech of the Holy One, where speech contains the revelation of Chochmah and Binah—this is the yud and hei of Elokim. But in the aspect of ilm of Elokim, the yud and hei do not extend and are not revealed in the breath. This is "Ne'elamti Dumiyah—Dom Yud Hei" (I was silent, silence—silent yud hei).

(See elsewhere on the maamar Velo Yikarei Od Shimcha Avram regarding milah, which is the aspect of mil yud hei, mil meaning revelation, etc. This is through speech: leRuach Memalela, by which Chochmah and Binah are drawn in revelation, for the mouth of G‑d has spoken. The opposite is when Knesses Yisrael is in the state of Ne'elamti Dumiyah Hechasheisi—Chash of Chashmal, due to the concealment of the kelipah nogah of Asiyah. See elsewhere on the maamar VeHayah Or HaLevanah, and on the maamar BaChodesh HaShlishi regarding the meaning of Maaseh Yadecha, the power of action, which is the external power, etc. This is the aspect of breath below speech. See more on this in the explanation of the verse U'Sefartem Lachem.)

Therefore, these angels cannot ascend and be included in the supernal Chochmah except through Israel, who are drawn from the inner aspect of supernal Chochmah. As is written in Parshas Mishpatim (121a). See also the explanation on the verse Yonasi regarding Kumi Lach Rayasi.

Therefore, we request: Havu LaShem Bnei Eilim. Havu means invitation—invite yourselves to ascend and be included in the source of the name Havayah.

This is the meaning of: "Sheshet Yamim Ta'avod"—the aspect of avodah is the creation of something from nothing; "U'Vayom HaShevi'i Tishbot"—this is the return of the worlds to their source with added light, and all are included in the essence of the name Havayah.

As it says: "Vayechal Elokim Bayom HaShevi'i." It is explained elsewhere in the maamar Bati LeGani that this means the level and degree of Elokim is finished, and the revelation of the name Havayah is drawn down.

Therefore, we say to the angels who are drawn from the name Elokim: Havu LaHavayah Bnei Eilim—invite yourselves to ascend and be included in the name Havayah, which is revealed on Shabbos.

This is: "Hishtachavu LaShem BeHadrat Kodesh" (Bow to G‑d in holy splendor), which is the aspect of Atzilus in general, as Beriah, Yetzirah, and Asiyah are elevated into Atzilus. This is also the meaning of the seven voices mentioned in this psalm: Kol Hashem Al HaMayim, etc.—all are the drawing and revelation of the name Havayah. See elsewhere on the maamar Zot Chanukat HaMizbeach.

Similarly, this is the meaning of: "L'chu N'ranenah LaHavayah... Shiru LaHavayah..." that we say in Kabbalas Shabbos. "Ki Gadol Havayah... Nora Hu Al Kol Elohim"—meaning over all 120 permutations of Elokim, as explained elsewhere.

This elevation is through Israel, who are the inner aspect of the worlds. All creations were only brought into being as a passageway so that the aspect of Israel would be revealed in this physical world.

So too, every day, the purpose of avodah is prayer, to nullify and include oneself and all the worlds in the name Havayah, Who brings them from nothing into being, and to draw that into this physical world through Torah and mitzvos—Yichuda Ila'ah and Yichuda Tata'ah—above without end and below without limit, all by the power of the name Havayah.

(See elsewhere in the maamar Bati LeGani. This is Yonasi BeChagvei HaSela... Hashmi'ini Et Kolech—when she is in the clefts of the rock, in a hidden level, she is in the state of Ne'elamti Dumiyah and called Yonat Ilm. But through Torah and mitzvos: Hashmi'ini Et Kolech, we draw down the yud hei of Havayah and of Elokim, so that the aspect of ilm is not present, as explained in Sefer Amek HaMelech (103a). This is the meaning of Kol Dodi Dofek. See the commentary of the Ramaz in Zohar Parshas Va'era (26a) on Ne'elamti Dumiyah, etc., and in Pri Etz Chaim Shaar HaKedoshim ch. 2 and 286.)

2) To explain well the matter of this elevation and revelation through Torah and prayer, we must explain the saying of our Sages: Torah study is equal to all, even compared to deep prayer. Yet, before prayer it is forbidden to eat, but before learning it is permitted.

This is because man is a microcosm. Just as the world has day and night—by day light shines, and in the absence of light it is night physically—so too in man spiritually. As it says: "Gam Ki Eishev BaChoshech Hashem Or Li" (Even when I sit in darkness, G‑d is my light)—even in this physical world, G‑d shines in Israel. When the power of his soul spreads and shines within him, it is called day; when the light of his soul departs, it is called night.

(See more on this in the maamar Vatosif Esther, and on the verse VeYadata HaYom VeHasheivota, and in the maamar Tachat Asher Lo Avadta.)

Therefore, at night he is in a state of complete sleep, due to the departure of the soul’s light. In the morning, upon rising, the soul’s power is only in his nostrils, for it has no revelation due to the material coarseness of the body, to shine and spread within him.

So that he does not revert to nothingness, the Holy One, blessed be He, restores his soul every morning. As it says: "Chadeshim Labekarim Rabba Emunatecha" (New every morning, great is Your faithfulness).

See Parshas Vayakhel (213b) on the verse: "HaMechadesh Bechol Yom Tamid Maaseh Bereishis"—for the word Bereishis is an acronym for "Bara Yesh" (created something). That is, from the fact that He renews every day, He brings something from nothing. But because the vitality of the body is very materialized, he cannot receive the light of his soul within him except a tiny bit, in his nostrils. That is, the G‑dly soul has no revelation in his heart and body due to the coarseness of the body, since he has not yet prayed. Through prayer, when he nullifies his will to the supernal will,

—And the will is the source of all attributes, their vitality and existence. This is the idea of mesirus nefesh, surrendering one’s will, and the blood is the soul, which is the will—

Therefore, through this, the soul, which is from the name Havayah, spreads throughout the body. Before prayer, it is only in his nostrils, meaning only in his mind and intellect does he acknowledge G‑d, but it has not yet spread into his heart.

So too, the Ramaz explains in Parshas Tetzaveh (182a) according to the Arizal on the verse: "Asher Neshamah BeApo." See also Zohar there on this verse in a different context. See elsewhere on the verse: "VeNikdashti Betoch Bnei Yisrael"—"betoch" means that His holiness is grasped specifically in the heart of man. See elsewhere on the maamar Lehavin Inyan Mi SheAmru Chazal Yafeh Sha'ah Achat... regarding bowing so that one’s heart is aligned.

This is the meaning of: "Chidlu Lachem Min HaAdam Asher Neshamah BeApo Ki BaMeh Nechshav Hu"—do not associate with a person whose soul is only in his nostrils, who cannot spread it throughout his body, for "BaMeh Nechshav" (he is considered as nothing). Just as a platform is visible and reveals its own existence, so too in him, the materiality dominates so that he is not nullified at all to the light of G‑d, which is the light of his soul in his nostrils.

(See elsewhere on the verse Baalei Bamot Arnon.)

Therefore, it is forbidden to eat before prayer. As our Sages say: "Lo Tochlu Al HaDam"—do not eat before you pray for your blood, so that the side of the evil blood does not dominate, and then the soul’s power cannot shine in him at all.

Therefore, the Sages instituted the morning blessings, such as Malbish Arumim, Matir Asurim, HaMeichin Mitzadei Gaver, because for man, who is "adamah le'elyon" (earthly but resembling the supernal), all his powers, even putting on clothes and shoes, are all the power of the name Havayah, and there is nothing outside of Him.

(See above on the verse Ma Yafu Pa'ameich BaNe'alim.)

Although the blessings are rabbinic, they precede Shema, which is biblical, because they are a preparation for Shema, which is the revelation of the true name of G‑d, that there is truly nothing besides Him, above without end and below without limit.

Through prior contemplation in the blessings, one can reach this in Shema, when saying at the start: Baruch Atah Hashem Elokeinu. "Baruch Hu"—like a pool of water, meaning drawing down, that we draw the infinite light, which is hidden and concealed, to be revealed in Israel and in the source of Knesses Yisrael.

Therefore, we request: Baruch Atah—that Havayah be drawn into the aspect of "Atah" (You), meaning revealed, so that everything is truly nullified before Him. As it says: "Ani Hashem Lo Shaniti" (I, G‑d, have not changed); only to us does physicality seem to be something, but to Him, all physicality is considered nothing and void.

"Hashem is our Elokeinu," as in "Eilei HaAretz"—He is truly our strength, for even all the powers of the body, which seem natural to us, for Israel they are all the power of Havayah.

For Pharaoh said: "Lo Yadati Et Havayah"—he only knew the name Elokim, and said: "Azav Hashem Et HaAretz"—for everyone knows and admits there is a G‑d, but they consider their own strength and the vitality of the world as something separate, as if they are outside of G‑dliness, calling Him "the G‑d of gods," since all their influence is only through the seventy ministers.

Although it is written: "Mi Lo Yira'acha..." and in all their kingdoms there is none like You—even idolaters say there is none like You—still, it is written: "Ram Al Kol..." meaning He is exalted above idolaters and only influences them through the seventy ministers, who receive from Bnei Eilim, the angels of Asiyah, from whom the power and vitality of this world flows, as explained above. Therefore, they have power and vitality only as something separate.

But not so with Israel: "Ki Chelek Havayah Amo"—the souls of Israel are from the essence of Havayah, so for us, He is our Elokeinu, our strength and life with no intermediary at all.

(See more in the commentary of the Ramaz at the beginning of Haazinu on Ki Chelek Havayah Amo, and see Parshas Mishpatim 96a.)

Therefore, it is certainly proper to nullify our will completely before His will, as our Sages say: "Nullify your will..." As it says: "Mi Li BaShamayim VeImcha Lo Chafatzti BaAretz"—when I am with You, that Hashem is our Elokeinu, then I have no desire for earthliness, for it has no desire or longing at all.

This is the meaning of: "Shema Yisrael"—Shema means understanding: "Hashem Elokeinu Hashem Echad." That is, when one truly understands that Havayah is our Elokeinu—all our vitality and powers are the power of Havayah—then: He is One. That is, there is nothing besides Him, for all powers are nullified to their source completely.

(See elsewhere on the verse Velo Avah Hashem Elokecha—that in every soul there is an aspect and radiance from the name Havayah itself. And in Tanya, Igeres HaTeshuvah ch. 4. This is the meaning that the name Havayah is our strength and life, etc. But the worlds, even the angels, receive their vitality from the name Elokim, and are therefore called Bnei Elohim or Bnei Eilim. See there in Igeres HaTeshuvah, and see the maamar Mah Tovu and the maamar in Parshas Nesachim.)

(This is: "Ashrecha Yisrael Mi Kamochah Am Noshah BaHavayah"—Parshas Emor (94a). That is, Mi Kamochah BaEilim Havayah, meaning that the name Havayah is above all other names—El and Elokim, etc.—which are external compared to Havayah. See more on this in the maamar Im Baheres Kadmah, etc.)

Our Sages say: Whoever prolongs "Echad"—meaning he contemplates how Havayah is our Elokeinu so that he sees He is truly One—then his days are prolonged, etc.

This is the meaning of: "Karov Hashem Lechol Kor'av"—we call to Him, so that He is not distant, G‑d forbid, but revealed as our Elokeinu, as is truly the case—then He is very close, and one can come to love Hashem with all one’s heart, since all desires have been nullified and only G‑d’s will remains, and then one can pray. As it says: "Retzon Yera'av Ya'aseh..." (He fulfills the will of those who fear Him...)

3) But it is written: "Lechol Asher Yikra'uhu BeEmes" (to all who call Him in truth), and truth is only Torah. For in truth, it is: "Hodu Al Eretz VeShamayim" (His glory is on earth and heaven)—heaven and earth are only His glory and radiance, but souls are the inner aspect of the worlds, the inner aspect of Chochmah.

Now, Malchus—speech—is called Torah Sheba'al Peh, for Malchus has nothing of its own; it only reveals the inner will. Torah and mitzvos are His inner will. Therefore, after nullifying all coarse desires, the ultimate purpose of creation is to be included in His inner will, to make a dwelling for Him below, so that in physical action His inner will, the source of all life, is revealed.

This is: "Re'eh Chaim Im Isha Asher Ahavta" (see life with the woman you love)—meaning you have already loved.

(That is, as explained elsewhere on the verse Haggidah Li She'ahavah Nafshi—already, when the soul was in the state of ibur above. And "isha" means esh Hashem (the fire of G‑d), as explained elsewhere. See Midrash Rabbah on Shir HaShirim at the end of Simani KaChotam. Therefore, even when this supernal love is drawn into the soul as it is clothed in the body, this is the meaning of haggidah—drawing down, that it is drawn from supernal love, etc. See elsewhere on the maamar VaYedaber Elokim... VaEira El Avraham, etc.)

Nevertheless, after all the loves, see life with her. See more on this in Parshas Miketz (195b), Parshas Korach (177b), and in Reishis Chochmah Shaar HaAhavah ch. 29. And "life" is only Torah, as it says: "Ki Hu Chelkecha BaChaim" (for it is your portion in life). And it is written: "Ki Hu Chayecha VeOrech Yamecha" (for it is your life and the length of your days)—referring to Torah. This is: "Ki Hu Chelkecha BaChaim"—the word "hu" (it) implies essence. This is as it says: "Etz Chaim Hi" (it is a tree of life), as the Zohar explains (Zohar 39b), and "it" refers to the six orders of Mishnah and Baraita.

Although all matters of Torah and mitzvos deal with physical things, nevertheless, they are His inner will. As it says: "VeAnochi Tirgalti LeEfraim Kacham Al Zero'otav" (I trained Ephraim, I took them on My arms)—"tirgalti" from the word "raglayim" (legs). (See also Midrash Rabbah on Eichah on the verse Eichah Ya'iv, and Yalkut on Hoshea there, Arkavotav, etc.)

For His inner will descended to the level of legs, to a very low level in physical action, in the aspect of "Kacham Al Zero'otav" (I took them on My arms), meaning to raise them up on arms above the head.

For example, a great person bends down to a small child to take him on his arms and lift him above his head, out of great desire and longing for him. So too, G‑d’s inner will descended into physical matters, so that Israel could be included in His inner will, which is far above even supernal Chochmah.

(See the explanation on the verse Lachen Emor LeBnei Yisrael on the meaning of Asher Nasati Et Yadi, etc.)

Therefore, one cannot begin prayer except by first performing mitzvos, such as donning tallis and tefillin, which are the king’s adornments and garments, as it says: "Oteh Or KaSalmah" (He wraps Himself in light as a garment).

The explanation is that Torah Sheba'al Peh, which is Malchus, is also called "raglai" (My legs). As it says: "VeHaAretz Hadom Raglai" (the earth is My footstool), and "aretz" refers to Torah Sheba'al Peh, as explained elsewhere. The main revelation of the supernal will to know the halachah and mitzvah in its fullness is in Torah Sheba'al Peh, whereas in Torah Shebichtav there is no revelation of the will.

See more on this in the maamar Lachen Emor LeBnei Yisrael on the verse VeHeiveisi Etchem El HaAretz, and in Parshas Pinchas on the verse Tzav Et Bnei Yisrael regarding "tishmeru."

This is: "VeAnochi Tirgalti"—Anochi (I) refers to the inner supernal will. "VeAnochi Tirgalti"—I lowered the aspect of Anochi to the level of legs, which is Torah Sheba'al Peh, for the beginning is wedged in the end.

All this is for Ephraim—that is, this descent and lowering is for the souls, so that in their souls there will be a revelation of the aspect of Anochi. For this reason, the supernal will descended and clothed itself in the simple halachah, which deals with matters of the world of Asiyah: "HaMachlif Parah BeChamor," etc.—by connecting the intellect of Israel to the wisdom and intellect of Torah Sheba'al Peh, they are truly connected to the Father’s mind, that is, to His wisdom and will, which descended into this halachah.

This is the parable of the father bending his head to his feet to lift up his small son, etc. Similarly: "VeAnochi Tirgalti LeEfraim."

See elsewhere on the verse Kol Dodi Medaleg... Mekapetz..., where it is also explained that the revelation and drawing down of the infinite light through Torah is like someone leaping with his feet, etc.

This level is a greater elevation than the soul’s root itself, even though "Chelek Havayah Amo" (His people are a portion of Havayah), as explained above. It is known that "Anochi Mi SheAnochi" is far above the name Havayah, for it is not grasped by any name or letter at all.

However, even though "VeAnochi Tirgalti" is through Torah Sheba'al Peh, there must also be: "Kacham Al Zero'otav" (I took them on My arms). For just as, in the parable, even though the father bends his head and stature to the child, it is not enough to lift and raise the child above the ground to the father’s head, as when he raises his stature.

For this, the father must lower his arms to the very bottom of his feet and take him on his arms, thereby lifting and raising him up to himself. So too, even though in Torah Sheba'al Peh the supernal will, which is above wisdom, is drawn and clothed, nevertheless, Torah without awe and love does not ascend above. Also, since Torah Sheba'al Peh deals with physical matters, it is to clarify the sparks of kelipah nogah through kosher and non-kosher, etc.

To elevate the sparks, it must be specifically through prayer with awe and love. See Parshas Behar on the verse Ki Tavo'u El HaAretz regarding "Ba LeKan VeTalmudo BeYado," and Parshas Bechukosai on the verse Ve'afu Eser Nashim, etc. Therefore, awe and love are called wings.

But there are two types of awe and love: those that a person arouses in his soul, which are only a preparation for the awe and love that come from above. This is the meaning of: "Kacham Al Zero'otav."

It is known that the right and left of the Holy One are opposite those of man. The attributes of awe and love in man are an elevation from below to above, but the attributes of the Holy One are a drawing down and revelation from above to below, so that the revelation below is as above. See more on this in the maamar BeHa'alotcha Et HaNerot regarding descending according to His attributes, etc.

Therefore, to draw down the right and left of the Holy One, so that His attributes are revealed in the soul, it must also be through the lowering of His attributes in practical mitzvos, so that the soul can connect to His attributes through the mitzvos, which are His attributes.

As our Sages say: "Cleave to His attributes—just as He is merciful, etc." Through this, the supernal attributes can be revealed in the soul. This is the meaning of the act of tzedakah, which is the aspect of His attributes. Therefore, it says: "Tzedakah Teromem Goy" (charity exalts a nation), for through this it is "Kacham Al Zero'otav," etc.

See elsewhere in the maamar Mi KaHashem Elokeinu HaMagbihi LaShevet, etc., on this topic.

In detail, the right and left of the Holy One are Torah and tzedakah. Torah is on the right, as it says: "MiYemino Esh Dat Lamo" (from His right, a fiery law to them). The table, which is the source of sustenance that G‑d provides to the world, is in the north. Rain, which is livelihood, descends through gevurah, for to draw down influence in the inner aspect is through gevurot. (See the explanation on the verse Kol Dodi regarding "S'molo Tachat L'roshi U'Yemino Techabkeini.")

Although above it was explained that Torah Sheba'al Peh is called "raglai" (My legs), and here we say it is the right hand—this refers to Torah Shebichtav. This is: "HaShamayim Kisi" (the heavens are My throne), which refers to Torah Shebichtav, and the hands are on the throne. But Torah Sheba'al Peh is: "VeHaAretz Hadom Raglai" (the earth is My footstool), which descended below the throne, but the end is wedged in the beginning, as explained above. Also, "shamayim" is "esh" and "mayim" (fire and water), which is the aspect of right and left, etc.

4) Returning to our topic: therefore, it is written: "Lechol Asher Yikra'uhu BeEmes"—and truth is only Torah. Therefore, our Sages said: Torah study is equal to all. Even one who is a businessman must set times for Torah. He should also conduct his business faithfully, without excitement of the heart, but in the aspect of achorayim (backside). As it says elsewhere on the verse: "Yadcha BeOref Oyvecha"—then he can also include his business in the inner will of G‑d.

One who cannot learn, through giving tzedakah, all his actions are elevated and included. As it says: "Tzedakah Teromem Goy." See elsewhere on the maamar VeErashtich Li. This is: "Bechol Nafshecha"—with all your will, in Torah and tzedakah.

This is: "Yemina U'Smola U'Veineihen Kalah"—through Torah and tzedakah, the source of Knesses Yisrael is also included in His inner will. See Zohar Terumah (166b).

This is the meaning of: "Kodesh... LaShem"—one who is in the aspect of Israel, as in "Ki Sarita Im Elokim"—who overcomes the battle with the animal soul, which is drawn according to the order of the 120 permutations of Elokim—is "Kodesh LaShem"—he is elevated and included in the inner will of the Infinite One.

(See more on Kodesh... in Kiddushin 53a, where "Reishis Tevuasah" refers to terumah. So too, Targum Yonasan there. This is also in Midrash Rabbah Parshas Bo ch. 15, near the beginning of Mishpatim ch. 31, Vayakhel ch. 49. See also in Midrash Rabbah Vayishlach ch. 1, Beshalach end of ch. 24, Bechukosai ch. 36, Bamidbar ch. 2, beginning of ch. 4, ch. 10, and in Shir HaShirim Rabbah on El Ganat Egoz. See Sefer HaGilgulim ch. 15 on the saying of our Sages that Adam HaRishon was the challah and terumah of the world, as in Midrash Rabbah Bereishis ch. 14, Mishpatim ch. 30. This is similar to what is explained in Midrash Rabbah Bamidbar on the verse: "Vayarem Keren LeAmo"—which is "S'u... LeGulgelotam." See elsewhere on the maamar Ki Ata Neri on the meaning of Aromemcha, and elsewhere on Salsela VeTeromemcha, and on Tzedakah Teromem Goy. See also on the verse VeAta Harim Et Matecha, etc.)

(See also on the verse Kodesh Yisrael in Parshas Emor 91a, 94a, 100b, Mishpatim 122a, 101b, 108b, 120b, 121. Bo 42a, Shemini 42a, Beshalach 59a, regarding Na'adar BaKodesh.)

"Reishis Tevuas Hashem"—this is renewal. Through lower Chochmah: "Mechadesh Bechol Yom Tamid Maaseh Bereishis"—He brings into being and enlivens from nothing to something from the beginning of creation to the end of Asiyah. For this renewal, Israel is in the aspect of "reishis lo" (the first for Him), for when they are elevated through renewed intellect in His inner will, then the source of Knesses Yisrael and all the angels are also elevated and included in the inner will of the Infinite One.

(See more on Tevuas Hashem in Parshas Vayechi (226b), Parshas Haazinu (297a). When this supernal Chochmah shines, the Chochmah of Shlomo shines, etc. See what is written elsewhere on the maamar Parshas Korach (176b) on Kodesh Tata'ah, etc. See Parshas Pekudei (225b) on the meaning of Kodesh, etc. And in the commentary of the Ramaz there.)

This can be understood as explained in Parshas Vayechi on the maamar Asri LaGefen regarding what we say on Shabbos: "Veyanuach Bo Yisrael Mekadshei Shemecha"—meaning that we draw from the aspect of "Ata Kadosh" to "Shimcha Kadosh," etc. See more on this topic of Israel being Mekadshei Shemecha in the explanation on the verse Tze'enah U'Re'enah. This is also the intent here in the meaning of "Reishis Tevuasah."

See more on this, that the souls have their root in the aspect of Kodesh, and the descent into the body is for the sake of ascent, as explained on the verse Ki KaAretz Totzi Tzemachah, and on Beshalach Paroh, where the matter of sowing and sprouting from the aspect of Reishis Tevuasah is explained.

But, G‑d forbid, the opposite: "Kol Ochlav Ye'ashmu"—one who eats the aspect of his Israel, meaning the renewed light of his soul each day, he pushes it away, G‑d forbid, so that it cannot shine within him.

This can be due to anger. As our Sages say: "Whoever gets angry, his soul departs from him." (See Parshas Tetzaveh (182a) on this being the meaning of Toref Nafsho BeApo, and Parshas Mishpatim (121b) on VeAnshei Kodesh Tihyun Li U'Basar BaSadeh Tereifah Lo Sochelu.) Or due to desires, as it says: "Lo Yegurcha Ra" (evil will not dwell with You). Or due to arrogance. In all these, one can eat the aspect of his Israel. As it says: "Nivla Yisrael" (Hoshea 8:8)—his Israel is swallowed up in the seven evil traits, which are from the powers of Egypt and Canaan.

Therefore, it is written: "Kol Ochlav Ye'ashmu"—he must bring an asham (guilt offering), as one who misappropriates holy things brings a ram and offers its fat, and also the blood, which is the heat, on the altar—so too, he must do so.

Not only self-affliction, but also bitterness, to make his heart broken within him, so that "Lev Nishbar VeNidkeh Elokim Lo Tivzeh" (a broken and contrite heart, G‑d will not despise). As it says: "Shamanta Avita Kasita"—with your fatness and materiality you have covered the light of your soul so that it cannot shine and rule over you.

But the word "Kasita" is written with a shin—three lines. There is still the merit of the three forefathers. See Midrash Rabbah Bechukosai end of ch. 36, Rabbi Acha. See elsewhere on the verse Shenayich KeEder HaRechalim.

Based on this, we can further explain "Ye'ashmu." For regarding one who misappropriates holy things, it is written: "Ve'et Asher Chata Min HaKodesh Yeshalem VeEt Chamishito Yosef Alav"—the fifth is one-fourth of the principal, so that together they are five, as explained in Bava Metzia, Perek HaZahav, and in Rambam Hilchos Me'ilah.

The idea is as explained elsewhere on the verse: "U'Mispar Et Rova Yisrael"—in the aspect of Israel there are four levels, as it says: "U'LeKvodi Berativ Yetzartiv Af Asitiv"—three levels: thought, speech, and action, and "af asitiv" adds a fourth. This is the supernal will, which is far above thought, speech, and action, and is drawn and revealed in the soul through the performance of mitzvos.

These four levels correspond to the four letters of the name Havayah. This is: "Kodesh Yisrael LaHavayah." When one misappropriates holy things and eats the aspect of his Israel, he must do teshuvah—teshuv hei. This is the depth of the heart: "MiMa'amakim Keraticha" (from the depths I call You), which is the fifth level, above the four levels mentioned, which are the level of the righteous.

As explained elsewhere, the supernal will has two aspects: one, clothed in Chochmah, which is drawn through Torah and mitzvos, which are His will clothed in the wisdom of Torah, for Torah comes from Chochmah. This is the yud of the name Havayah, in which the supernal will is clothed, which is the tip of the yud.

But the second aspect is the supernal will that is far above the order of creation, not clothed in Chochmah at all. It is called "Rava D'Kol R'avin" (the will of all wills), and is revealed in baalei teshuvah, through the depth of the heart, beyond what the soul can bear.

This is: "Lifnei Havayah Tit'haru" (before G‑d you shall be purified). This is the idea of Yom Kippur, about which it is said: "VeKiper Al HaKodesh"—when the Kohen Gadol enters the Holy of Holies, which is above the level of Kodesh, from which it is drawn to atone for the Kodesh, as explained elsewhere. Therefore, Yom Kippur is the day with five prayers.

(See Etz Chaim 31:7 on the verse VeArba HaYadot Yihyeh Lachem VeHaChamishit LeParoh, and see more on this in the explanation of the verse Tze'enah U'Re'enah at the end. See Zohar I Vayigash 210a on VeHaKol Nishma Beit Paroh.)

Summary

This maamar teaches that Israel is the "first fruits" of G‑d, possessing a unique soul-root that enables them to elevate all of creation through Torah, mitzvos, and prayer. By aligning with G‑d’s inner will, Jews draw down G‑dliness into the world, transforming physicality into holiness and revealing the Divine unity.