001 —וידבר משה אל ראשי המטות

Vayedaber Moshe El Roshei HaMatos VeGo' Ish Ki Yidor Neder VeGo'.

The Gemara says: a vow must be made with something already sanctified, such as saying, "This meat is upon me like an olah or shelamim offering," or "Konam this meat is forbidden to me," since 'konam' is a term of korban. The entire tractate Nedarim is based on this idea of 'davar hanadur.' To understand this, why must one attach the vow specifically to something already sanctified?

We must also understand why this section was addressed specifically to the heads of the tribes.

It is taught in Avos: vows are a fence for separation. Separation leads to holiness, holiness leads to humility, and humility leads to fear of sin. Why does fear of sin come after humility and holiness, when it says, "The beginning of wisdom is the fear of the L‑rd"?

[Although it is explained elsewhere on the verse "Vayedaber" regarding the Ten Commandments, about "If there is no wisdom, there is no fear; if there is no fear, there is no wisdom." There are two levels of fear. But this is not enough to answer why fear of sin specifically follows humility and holiness.]

The main point is: the essence of holiness is as we say, "Who has sanctified us with His commandments"—the mitzvos are the main thing and the goal. As it says, "The end of the matter, all is heard: Fear G‑d and keep His commandments, for this is the whole of man." Through mitzvos, we are sanctified.

To explain this: "Kadosh" means separated. What is the holiness of mitzvos? This is hinted at in the blessing: "Baruch Atah... Melech HaOlam"—meaning, "Your kingship is the kingship of all worlds," that the vitality and existence of all upper and lower worlds comes from the primordial thought, His will: "Ana Emloch" (I will rule). Before the world was created, there was only Him and His Name alone.

It is written, "Ani Hashem Lo Shaniti" (I, the L‑rd, have not changed)—even after the world was created, there is no change before Him, rather, "You are He before the world was created and You are He after."

As it says, "Ani Rishon VeAni Acharon U'Mibaladai Ein Elokim" (Yeshayahu 44:6)—I am first, before the world was created; I am last, after the days of Mashiach and the World to Come, when it will again be only Him and His Name as before creation.

And "Mibaladai"—meaning, in between what was and what will be, i.e., in the present, during the creation and existence of the world, from the six days of creation, the six thousand years, the days of Mashiach, and techiyas hameisim—all is before Him as if it is only Him and His Name, and there is no concealment.

As it says, "U'Mevaladecha Ein Lanu Melech Ela Atah"—there is no king but You. The king is the world, and the world is not separate from Him, G‑d forbid. "Malchuscha Malchus Kol Olamim"—Your kingship extends infinitely high and low, and in all four directions, and is only a ray and reflection from His attribute of Malchus, which extends and is enclothed in the upper and lower worlds to bring them into being and sustain them.

[See more about "Ani Rishon" in various sources, and what is meant by "truth" and "the L‑rd's truth is forever," and in the explanation of "Eileh Masei," and in the discourse on Tzitzis.]

This is the meaning of "Hashem Malach Ge'ut Lavesh"—He is only in the aspect of a garment. See more in the discourse "Yonasi BeChagvei." This is called the radiance of the Shechinah, meaning what dwells and is enclothed in the upper and lower worlds to be memalei kol almin, is only a ray and reflection. This radiance and light is drawn from His attribute of Malchus, from the thought of "Ana Emloch."*

But in His very essence, no thought can grasp Him at all—He is the most hidden of all hidden. As it says, "Yashet Choshech Sistro"—the worlds cannot receive radiance from His very essence, for He is holy and separate, and His holiness is incomparable.

[See more about this in Parshas Va'eira on "Lachen Emor," and in Beshalach on "Az Yashir Moshe," regarding "there is no comparison to His holiness."]

2) Nevertheless, "El Hashem VeYa'er Lanu"—a great and wondrous illumination from this supreme and hidden holiness is drawn to us through the mitzvos He gave us. Regarding Torah and mitzvos it says, "Lechu Lachmu Belachmi"^[1]. "Lachmi" means that Torah is food and sustenance for the soul, just as bread is for the body. But still, why "My bread"—does G‑d need food and drink?

The explanation is as our Sages said: "My beloved, My sustenance"—Israel sustains, etc. See more in the discourse "Yonasi."

The point is: food, which is from the vegetative, sustains man, who is on a higher level than food. How does food sustain him?

It is because it says, "Ki Al Kol Motza Pi Hashem Yichyeh HaAdam"—the utterance of G‑d is the vitality in the food. These are the ten utterances with which the world was created. With "Tadshe HaAretz" the vegetative was created, with "Totzei HaAretz Nefesh Chaya" the animals were created. The power and vitality of that utterance is always enclothed in it to sustain it, and that is what sustains man.

But man was also created with the utterance "Na'aseh Adam," so why does he need food to sustain him?

The answer: it is written, "Achor Vakedem Tzartani"—man is last in creation in time, and also in stature, regarding his body and animal soul. As it says, "A mosquito preceded you."

All things—vegetative, etc.—even though they descended very low in physicality, they are not as separate as man, who can become completely separate, G‑d forbid, and transgress G‑d's will. See Sefer Shnei Luchos HaBris, chapter 24.

But regarding the elevation of his soul, his G‑dly soul alone is higher than all creations. Even his body and vital soul have an advantage over vegetative things, in that they possess a speaking and intelligent soul.

The utterances are ordered from lowest to highest: first "Tadshe HaAretz" (vegetation), then "Yishretzu HaMayim" (fish), then "Totzei HaAretz Nefesh Chaya" (animals), then "Na'aseh Adam" (man).

All this is in the order of descent and creation from nothing to something. But in their source above the chain of creation, it is the opposite: the G‑dly soul in man is "achor" (behind) compared to the source and vitality of the body and animal soul, which come from very high levels but fell in the shattering of the vessels. There, the vitality of vegetative things is very high, but it descends and is contracted greatly, like the analogy of a wall that falls, where the top falls farthest.

Therefore, food from the vegetative sustains man and has an advantage, for man needs food to fill his lack, but food does not need man.

This is the meaning of "Ki Al Kol Motza Pi Hashem"—"motza" has two meanings: what has already come out from G‑d's mouth, the spread of vitality in the ten utterances; and "motza" as a source, like "motza mayim" (a spring), the source from which the utterances come. In their source, the vegetative is very lofty, and descends from high levels. Therefore, man is sustained by it.*

3) In the same way, as with the physical bread that sustains the physical body, so too it is written, "Ki Al Kol Motza Pi Hashem Yichyeh HaAdam"—the supernal man. As it says, "Ve'al Demut HaKisei Demut Kemareh Adam"—called "adam" from "adameh le'elyon" (I will resemble the Supreme).

Just as man below has 248 limbs through which vitality is distributed, so too above, the vitality is distributed among the many creations, angels, and souls in various levels. As it says, "Ainei Hashem," "Aznei Hashem"—there are angels and souls called by these names. The vitality for each is according to its level and nature, called "adam," which is memalei kol almin. Therefore, it says "kemareh adam" (like the appearance of man), not actual man.

[See more about this in Parshas Mishpatim and in the discourse on "Vayir'u... V'tachat Raglav."]

The vitality that is drawn to this level, to be memalei kol almin and enliven the lowly, comes from "motza pi Hashem," the supernal source, the level of sovev kol almin, called the supernal will.

For there is "ratzon" (will) and there is "ratzon." The supernal will is above all worlds and cannot be enclothed within them, being the most hidden. The lower will is what is enclothed within the worlds.

The supernal will is the source of Torah and mitzvos, and therefore it is called "lachmi," "my sustenance," and "my beloved, my sustenance"—through arousal from below, there is arousal from above, drawing vitality from the source of life from sovev kol almin to memalei kol almin.

This arousal from below is specifically through the physical performance of mitzvos. Also through the speech of Torah, since moving the lips is considered action. Thought alone is not like speech, and does not accomplish anything, because the power of action and speech comes from the power of eating, which strengthens one's ability to speak and act. The root of eating is higher than the soul's capacity, as explained above. Thus, through this, there can be an arousal from above from the highest level of sovev kol almin.

Similarly, the mitzvos themselves, such as the esrog and lulav, which are food or at least vegetation, have a special advantage, for through them is drawn an arousal from above from a very high level. So too, wool for tzitzis and money for tzedakah, etc.

But thought and contemplation are the aspect of "chashav mah," which is the person himself, and do not have the power to draw such high vitality.

This is the meaning of "Yafeh sha'ah achas b'teshuvah u'ma'aseh tov ba'olam hazeh mikol chayei ha'olam haba"—the World to Come is enjoying the radiance of the Shechinah, which is a great light and pleasure for the souls in the revealed aspect of memalei kol almin, called Shechinah, which dwells and is enclothed in the worlds.

The power and vitality drawn to memalei kol almin from sovev kol almin comes through teshuvah and good deeds. Therefore, their greatness exceeds all the life of the World to Come, for they are what draw the life of the World to Come.

Therefore, since Torah and mitzvos are the supernal will, they have the power to draw to the soul of man the supernal will, for in man's soul below there is also "ratzon" and "ratzon."

There is a level that arouses the natural, hidden love in his soul to reveal it from concealment, to cleave to G‑d through contemplation of His greatness, which is memalei kol almin, as much as his soul can bear—this is "uv'chol nafshecha."

But there is a will above this, as it says, "Mevakshei Hashem yavin kol"—sometimes the soul is inflamed with a great and powerful love, "uv'chol me'odecha," beyond the soul's capacity to grasp the light of G‑d, but rather from the nullification of its understanding: "no thought can grasp Him, the most hidden of all." This is "ratzon d'liba" (the heart's desire), which is above understanding. This is a great love above all worlds, which cannot be enclothed within them, as it says, "Mi li bashamayim v'imcha lo chafatzti ba'aretz." The love that comes from contemplation is called "ahavas olam."

This great love, "ratzon d'liba," comes from above through Torah and mitzvos, which are the supernal will and wisdom of G‑d.

[As explained above on the verses "Mi mana afar Yaakov" and "Ve'atah yigdal na."]

This is the bread and sustenance that comes to the soul through Torah and mitzvos—the "motza pi Hashem," the source of Torah and mitzvos, is what sustains and enlivens the soul with the source of life, which no thought can grasp. This "ratzon d'liba" does not come specifically from contemplation of how Torah gives life, but rather like food that sustains the body physically, even if one does not understand how digestion works—so too, this love comes automatically through fulfilling Torah and mitzvos.

This is "asher kidshanu b'mitzvosav"—through mitzvos, a supreme holiness is drawn from the level of "kadosh" and "muvdal" (separated), which cannot be enclothed within the worlds, the supernal will, to sanctify the person as well, so that this illumination is drawn into his soul, to be the love and supernal will in his soul, which is "ratzon d'liba" and the great love mentioned above.

This is "va'asitem es kol mitzvosai v'hiyisem kedoshim l'Elokeichem"—through mitzvos, the supreme holiness will rest upon you, so that this holiness will be equal to your G‑d.

[See more about the term "kedushah" in the discourse on the wood gatherer in Parshas Shelach.]

This is the meaning of the blessing: "Baruch"—a drawing down, "Hashem"—who brings all existence into being, the source of all being, to be "Elokeinu"—united with us in oneness, through "asher"—the supreme delight from which comes "kidshanu"—with His very holiness, through "mitzvosav"—from the supreme holiness above all worlds. From this comes "ratzon d'liba" to the soul. Then the soul itself is "achor" (behind) compared to the "ratzon d'liba" that is drawn to it, which is "kedem mikadmono shel olam" (the primordial source).

Kitzur. The meaning of "asher kidshanu b'mitzvosav" is that the vitality of all worlds is only from His attribute of Malchus, but in His very essence, no thought can grasp Him. This is the meaning of "kadosh"—separated. Through Torah and mitzvos, this holiness is drawn down. As it says, "Lechu lachmu belachmi," and "lachmi" means that just as man receives vitality from bread because its source is "motza pi Hashem"—"motza" meaning source—so too, the aspect of memalei kol almin, called "kemareh adam," receives vitality from the supernal will, sovev kol almin. This is through Torah and mitzvos performed in action, which draw down the supernal will. This is "ra'iti parnasi v'lachmi." From this drawing down, the soul also receives the supernal will, coming to "uv'chol me'odecha"—great love. This is "asher kidshanu v'hiyisem kedoshim."

4) This holiness brings to humility, which is the person's lowliness compared to his soul and neshamah, since his soul's vitality comes only through lowly, physical things—like the esrog, wool for tzitzis, parchment for tefillin, and all practical mitzvos, or through speech, such as Torah study.

This humility brings to fear of sin.

(In Reishis Chochmah, Shaar Ha'anavah, chapter 1, it says: humility is the Shechinah above. The meaning of Shechinah above is explained in the discourse on Shir HaShirim, as the nullification of the higher unity. Based on this, humility means considering oneself as nothing before G‑d, as all is as nothing before Him. See the discourse on "Katonti mikol hachasadim" and on "Eretz harim u'bka'ot" about the humility above love.)

Based on this, it is understood what is written in the books about humility—that it is nullification and submission to G‑d. Seemingly, why is it necessary to say that a lowly and dark creature should humble itself before the Creator?

But according to the above, it is understood. The humility relevant to man before G‑d is that he should not consider himself as anything at all, but as absolute nothingness.

Similarly, it is said about Moshe: "Veha'ish Moshe anav me'od"—for Moshe said, "V'anachnu mah." The Gemara (Chullin 89a) says that Moshe's nullification was higher than "I am dust and ashes," for he was truly "mah" (what). This is "anav me'od." See Parshas Shelach.

The Shechinah above is Binah. Therefore, humility brings to fear of sin, which is Chochmah, the higher fear.

Rabbi Yehoshua ben Levi (Avodah Zarah 20b) holds that humility is greater than all, as it says in Reishis Chochmah: humility is even found in Kesser, which is called "ayin" (nothingness), for it considers itself as nothing before the Emanator.

[See the explanation on "Mi mana" about "ocham hu kedem," and this is the meaning of "yashet choshech sistro." See more about humility in the discourse "Sos asis."]

For "zeh le'umas zeh asah Elokim"—just as in holiness, doing mitzvos elevates a person to draw down supernal life from the supernal will, so too, the opposite is true with sin: "venichresa hanefesh hahi milfanai, Ani Hashem."

Meaning: "Ani Hashem"—He brings all existence into being, giving life to all worlds and creations. "Milfanai"—above this level, there the blemish and punishment of sin reaches, where the soul is cut off from the root of all roots.

One must have fear of sin, meaning fear of the blemish and lack caused above. "Chet" means lack and blemish, even for neglecting positive commandments and rabbinic decrees, for there is still a lack and blemish. "Avon" is for negative commandments.

Fear of sin at this level comes after holiness and humility. That is, after one is sanctified with supreme holiness through mitzvos and comes to humility, recognizing his soul's lowliness, then he also recognizes and feels, in the opposite direction, how great the punishment and blemish of sin is above, and he will have great fear because of it.

[See more about fear of sin in the discourse on "Eileh Masei."]

But this holiness and humility only come after the step of separation, which is to separate the evil in the animal soul from kelipas nogah, and "sanctify yourself with what is permitted to you," which is the lower level of teshuvah.

As our Sages said: "Teshuvah and good deeds..."—without teshuvah first, good deeds do not shine, as in "et ha'or ki tov."

With all the above, we can understand what it says: "Vayedaber Moshe el roshei hamatos"—"matos" (staffs) as in "to incline toward kindness," meaning to turn and transform the soul's attributes toward kindness: "Ve'ahavta es Hashem," to cleave to Him. Those who turn and transform are the "heads," which are "ratzon d'liba," drawn from Moshe, which is the supernal daas and supreme holiness, above all worlds.

Moshe is the leader (as in "yadber amim tachteinu"—leadership), and draws down this level to be "ratzon d'liba."

[See more about "heads" in Parshas Pinchas on "S'u She'arim Rosheichem." Also, Moshe is "v'anachnu mah," very humble, and therefore "Vayedaber Moshe..." See the discourses on "Moshe Yedaber" and "Mareihem u'ma'aseihem."]

Kitzur. The idea is that holiness brings to humility, and humility brings to fear of sin. And the meaning of "Vayedaber Moshe el roshei hamatos."

5) "Leimor zeh hadavar..." Our Sages said: all prophets prophesied with "ko" (thus), but Moshe prophesied with "zeh" (this).

The idea: it is written, "Na'aseh Adam b'tzalmeinu kidmuseinu"—"kidmuseinu" is memalei kol almin, the "kaf hadimyon" (letter of comparison), but "b'tzalmeinu" is the revelation of His very essence.

[See more about this below in the discourse on "Eileh Masei" and "Ki Bayom Hazeh Yechaper."]

Through "ratzon d'liba," above the soul's power, there is an arousal from above, a revelation of His very essence, above all worlds, which cannot be enclothed within them. As it says, "V'asim Devarai B'ficha"—My very words.

This is "leimor zeh hadavar"—when one says any section of Torah, Prophets, Writings, halachos, or aggados, it is "zeh hadavar," the very thing spoken from the beginning.

As it says, "V'hayu hadvarim ha'eileh asher anochi metzavecha hayom... v'dibarta bam"—these very words that Moshe spoke that day should be for you, "v'dibarta bam," the very same, for through "ratzon d'liba," a level above all worlds is drawn, and there, time does not exist.

[See more in the discourse on "Kol Dodi Hinei Zeh Ba," and in "Vehigadeta L'vincha" about "ba'avur zeh," and "Bachodesh Hashlishi... bayom hazeh."]

This was the level of Moshe's prophecy, which was supreme holiness above all worlds. Therefore, our Sages said: he separated from his wife, unlike all other prophets.

[See more in Parshas Vayetzei, and in Parshas Bereishis, and in the commentary of the Ramaz on Va'eschanan, and in Parshas Balak.]

[From all this, we understand how his prophecy was above time, for time is only relevant to Malchus, the aspect of "kidmuseinu," the feminine world, when it becomes the source for Beriah, Yetzirah, and Asiyah.]

[See Parshas Vayechi, and the discourse on "Yonasi BeChagvei Hasela" on "Kumi Lach Rayasi." From there, one can further understand how through "ratzon d'liba" specifically, Torah study is in the aspect of "leimor zeh hadavar."]

"Ish ki yidor neder..."—until one vows with something already sanctified.

The idea is: vows are a fence for separation. Separation is "sanctify yourself with what is permitted to you." To truly establish this level in one's heart, one must devise strategies for his soul, as explained above regarding humility leading to fear of sin.

That is, one should humble himself, realizing that the thing he wants to abstain from, such as meat, is in its root higher than man, but through the shattering of the vessels, it fell lower than man into the vegetative and animal realms.

Still, it has an advantage, for it sustains man, and man needs it, but food does not need man. Therefore, one should not lower it so much into physicality, indulging in it for bodily pleasure, but only to broaden his mind for G‑d.

This is the way of those who vow for the sake of Heaven—they see their own descent from the thing they vow from, for that thing causes them to fall away from G‑d. When one lowers it into physicality, it drags the body down as well.

[See the discourse on "Beha'aloscha Es HaNeiros" about the unlearned being forbidden to eat meat. Even though here it refers to a Torah scholar, still, one should be concerned about descending from his level.]

But in truth, one should see its root, how it is very high, and therefore abstain from it.

Therefore, the one who vows must say, "This is like an olah or korban," which are holy, and something already sanctified and separated in its high root. As it says, "Ki yafli lindor"—"yafli" means wondrous and hidden, as if vowing by the life of the King, whose root is the supernal life from sovev kol almin.

[See more about vows in Zohar, Parshas Yisro, Mishpatim, Pinchas, Pardes, Ma'aseh Avraham, and other sources.]

From there, all the encompassing lights in the upper worlds are drawn down, and also below in man, in the breath and speech from the mouth, as is known. [See the discourse on "Ve'erastich Li."] This is "davar hanadur"—when one sanctifies a korban and says, "This is an olah or shelamim," he draws down supreme holiness from sovev kol almin, the source of all holiness. Even vows, which are "konamos," are sanctified, as the Gemara says.

[This is like what is explained in the discourse on "Koh Tevarachu" in Parshas Naso, about "Vayikra HaAdam Sheimos," to elevate and sanctify them in their source. Similarly, "konamos" are attached to something sanctified, and through this, holiness is drawn down until they become sanctified. This power in the human mouth is like "Vayikra HaAdam Sheimos."]

Additionally, this power is similar to "leimor zeh hadavar," mentioned above, which is drawn from "Vayedaber Moshe el roshei hamatos." This is the connection between "Vayedaber Moshe... leimor zeh hadavar" and the section on vows. Therefore, now that hearts are diminished, one must say "bli neder" (without a vow), as explained elsewhere.

Summary

This maamar teaches that mitzvos draw down supreme holiness from G‑d's essence, transforming the soul and leading to humility and awe. The power of speech, especially in vows, can elevate the mundane by connecting it to holiness. True spiritual growth comes through sanctifying even permitted things and recognizing their divine source.