002 —ביאור

Vayedaber Moshe El Roshei HaMatos.

To understand the concept of "Achor Vekedem Tzartani" (You formed me back and front), back referring to Ma'aseh Bereishis (the act of Creation), etc., we must first consider that the world was created with ten utterances. These ten utterances correspond to the ten sefiros of Tikkun: for example, "Yehi Or" (Let there be light) corresponds to Chochmah.

[See Pardes Sha'ar Beis, ch. 5; Zohar Parshas Vayikra 11b and the commentaries there; and Parshas Bereishis 16b, 22a-b.]

The ten sefiros of Atzilus are Divinity. How then did they become the source for Beriah, Yetzirah, and Asiyah (BY"A), which are limited and separate entities from Divinity?

[That is, how do they become enclothed as the spirit and soul of BY"A? See what is written on the verse "Shishim Heima Malchos" regarding: "Miflagech Le'ilai DeHormiz, Miflagech Letatai," etc. (Sanhedrin 39a).]

This is possible only through the shattering of the vessels of Tohu. When the vessels shattered and the lights departed from them, the broken shards fell below into Nogah, and thus the state of "yesh" (somethingness) was created.

The meaning of the shattering of the vessels is the shattering of the letters, for the letters are vessels. For example, below, when letters are joined—two or three together—they form a word, which is a vessel and container for some concept. But when the letters are separated, each letter on its own does not contain any of the intellect that was present in the word. This is the idea of the light departing from the vessel.

Nevertheless, some impression and spark of the light remains in each letter, since they were previously joined together in one combination. Still, it is only a spark and an impression, while the essence of the light has departed from the vessel.

Similarly, with physical vessels: the vessel is nullified and secondary to the wine inside it. Therefore, the Mishnah (Perek HaMatznia) states: if one carries out less than the minimum amount of food in a vessel, he is exempt even for the vessel, because the vessel is secondary to the food. But when the vessel is broken, it becomes an independent shard.

So too above: when the light is enclothed within the vessel, the vessel is truly nullified to the light. This is the idea of the ten sefiros of Tikkun: "Ihu veGarmohi Chad" (He and His vessels are one)—even the vessels are truly Divinity, for they are completely nullified to the infinite light within them.

But in Tohu, where the vessels shattered and the lights departed, it is like the vessel below that, when broken, becomes an independent shard and is no longer nullified to the wine. So, through the shattering of the vessels—the letters that became separated—they became "yesh" (somethingness), and from them comes the existence of separateness in BY"A.

Whereas from the vessels of the ten sefiros of Tikkun, which are united with the lights, there could not have been a chain of descent and the creation of "yesh" and separateness, because the vessels of Tikkun are nullified to the light, as above.

Although it was explained that the ten utterances are from the ten sefiros of Tikkun, they are enclothed in the ten sefiros of Ban, for the utterances are in the aspect of Malchus of Atzilus, the world of speech.

[See Pardes, Sha'ar HaKav, entry "Architect." See what is written on Parshas Bereishis, the discourse beginning "Tze'ena Ure'ena," quoting the Midrash: a king built a palace through an architect, etc.]

Malchus of Atzilus is the name Ban, into which fell from the name Sag, etc. Through the letters of the name Ban, which are the root of the letters from the shattering of the vessels, the state of "yesh" and separateness is created.

Therefore, in BY"A there are also both aspects of Mah and Ban. This is the inner and outer dimension. In every created being, especially in the holiness of BY"A, the inner aspect and soul is in a state of nullification, as it says: "VeTzeva HaShamayim Lecha Mishtachavim" (the host of heaven bows to You)—this is drawn from Mah. The outer aspect, meaning the vessel and body, is drawn from Ban.

[Perhaps this is what the Ramaz writes in Parshas Emor (104a) regarding "Kol HaNikra Bishmi," quoting Sefer HaLikutim, that every person has two names, etc. This is as explained below, that a person is composed of both Tohu and Tikkun.]

In general, the inner aspect of BY"A is the souls and angels, which possess nullification, since they are derived from Tikkun, where Ban has already been rectified by Mah. The outer aspect is the Heichalos of Nogah, which are "yesh," drawn from the 288 sparks and the broken vessels that have not yet been rectified.

See what is written about the letters of Mah and Ban on the verse "VeTachas Raglav Kema'aseh Livnas HaSapir," and in the explanation on "Mi Mana Afar Yaakov."

2) And so, man is composed of both aspects of Tohu and Tikkun. His G‑dly soul is drawn from the name Mah of Tikkun, and therefore is essentially in a state of nullification. The animal soul and the body are drawn from the broken vessels of Tohu.

In fact, the body and animal soul are on a lower level than even the inanimate, plant, and animal realms. There are many levels in nullification and separation: the host of heaven bows to You, so they possess nullification. Similarly, animals are not completely separate, for they do not transgress.

But man, in terms of his body and animal soul, is even more separate, for he can transgress.

This is the meaning of "back" to Ma'aseh Bereishis—he is the lowest of all levels, being a separate entity. As explained in Tanya, ch. 24: one who transgresses even a minor sin is in ultimate separation from His unity, even more than the Sitra Achra and all the klipos, etc. And from his G‑dly soul, he is utterly nullified, which is "front" to Ma'aseh Bereishis. (See also what is written about the body and soul of man on Parshas Bereishis, on the verse "Vayitzer.")

But in detail, even regarding the G‑dly soul itself, which is from the world of Tikkun, it is said: "Achor Vekedem Tzartani." For Tikkun comes after the world of Tohu, which preceded it in level and rank, but fell in the shattering of the vessels. For Sag is higher than Mah, but fell into Ban as "yesh."

The rectification is the union of Mah and Ban, meaning that even Ban, which is "yesh," becomes Mah through the transformation of darkness to light. This is the process of refining BY"A during the six weekdays.

(See the discourse beginning "VeHinei Anachnu Me'almin Alumim." Also see on the verse "Shema Yisrael," and in the explanation on "Az Yashir Yisrael," "Ali Be'er.")

Thus, Tikkun also comes from the world of Tohu and the 288 sparks. As it says: "VeRuach Elokim Merachefet"—"met" (died) 288. This is the aspect of death and shattering, from which Tikkun in BY"A is made. Afterwards it says: "Vayomer Elokim Yehi Or, Chochmah." As explained in Etz Chaim: Atik of Tikkun of Atzilus took the first five of the Kesser of Ban, etc. Therefore, even the G‑dly soul, in terms of Tikkun, is considered "back" relative to the world of Tohu, from the 288 sparks whose root is from Sag, which is higher than Mah, as above.

And even regarding the intellectual animal soul in man, it is appropriate to say: "Achor Vekedem Tzartani" relative to the inanimate, plant, and animal realms.

For in the order of the utterances, the inanimate, plant, and animal realms precede man. This is because Tikkun is from below to above—Domem, Tzomeach, Chai, Medaber (inanimate, plant, animal, speaker)—and man, the speaker, is the highest of all. But in Tohu, the inanimate is higher than the plant, the plant higher than the animal, etc.

Therefore, it is written regarding the offerings: "Bris Melach Olam" (an eternal covenant of salt), even though salt is inanimate. See Likkutei Torah from the Arizal, Parshas Vayikra. But in its root, it is very high. Salt is the Gevuros of Abba, etc. (See Zohar Vayechi 241b about salt, and what is written in the discourse "Velo Tashbis Melach.")

Therefore, even the intellectual soul, though it is higher than the inanimate, plant, and animal realms, and its root is from the aspect of "Pnei Adam" (the face of man), as it says: "U'Dmus Peneihem Penei Adam" (their faces were the face of a man), and is called "front"—this is in terms of its emergence and creation through the ten utterances, which are from the ten sefiros of Tikkun. But in its root in Tohu, the inanimate, plant, and animal realms are higher. Therefore, it is called "back" to Ma'aseh Bereishis.

3) Based on this, we can understand the concept of "Lechu Lachmu Belachmi" (Come, partake of My bread). "My bread" refers to what is written: "Ki Al Kol Motza Pi Hashem Yichyeh HaAdam"—"man" with the definite article, meaning the supernal man, Malchus of Atzilus, which is also called Adam. As the Zohar says: "Ad Delo Itbarei Partzufah," etc. This is also explained in the discourse on "Eileh Masei," which begins to explain the journeys. This is the aspect of "Memale Kol Almin" (filling all worlds), the drawing down of vitality in a differentiated manner, as it says: "Einei Hashem" (the eyes of G‑d), and "Tehiyena Oznecha Kashuvot" (may Your ears be attentive), etc.

Now, "Motza Pi Hashem" has two explanations. The first is literal—that which has already come out from the mouth of G‑d, the extension of vitality from His breath in the ten utterances with which the world was created. This is from the ten sefiros in Malchus of Atzilus, the name Ban.

The second is that "motza" means source, as in "motza mayim" (source of water). The source of the ten sefiros of Ban is the aspect of the name Sag, which is the root of the world of Tohu, the world of Nekudim, whose source is from the mouth of Adam Kadmon (A"K). The eyes of A"K, through their gaze, made vessels for the lights of the mouth of A"K, which is the concept of the world of Nekudim, etc. Therefore, the supernal man is enlivened through this.

For A"K is called Adam of Beriah, and the world of Tohu is the aspect of Yetzirah—Yetzirah being the revelation of the concealed. The lights are drawn from A"K through the breaths of Ach"P (ears, nose, mouth). Atzilus, the world of Tikkun, is called Adam of Asiyah, for it is the aspect of lights in vessels. Its root is only a radiance through the forehead of A"K. Therefore, the Adam of Tikkun is enlivened through the refinements from "Motza Pi Hashem," which are from the aspect of Yetzirah, higher than Asiyah.

This is the meaning of Torah and mitzvos being called "My bread." All practical mitzvos are the refinement of Nogah, whose root is from the world of Tohu. Through this, the supernal will is drawn down, which is the aspect of the supernal Kesser, which also includes the Kesser of Tohu, as explained above. This drawing down is in the aspect of Malchus of Atzilus.

[As explained elsewhere on the verse "Umispar Es Rova Yisrael." This is the meaning of "Shokav Amudei Shesh" (His legs are pillars of marble), explained in Midrash Rabbah (Parshas Kedoshim, ch. 25): this world, created in the six days of Creation. The legs refer to those who occupy themselves with mitzvos, called supporters, and the actions of mitzvos are with things created in the six days of Creation. That is, they precede the creation of man, who is last in Ma'aseh Bereishis, as above. See also about the legs in Parshas Metzora (53b), Parshas Naso (143a), and Parshas Pinchas (236a).]

Through this, the supernal man, Malchus of Atzilus, is enlivened, as above.

This is the concept of adding lights in Atzilus. In Atzilus, the light is limited by vessels, and to add, it must come from a higher place. From this, additional lights are also drawn into Gan Eden. This is the meaning of "the reward of a mitzvah is the mitzvah itself"—the reward is drawn from the mitzvah. The reward is in the upper Gan Eden in Beriah: "they delight in the radiance," and there is no delight and comprehension except in the light that breaks through the vessels. When the vessel covers it, it cannot be perceived.

That is, in Atzilus, the light is enclothed in the vessel, which conceals the light. Therefore, what is drawn through the vessels into Gan Eden is only a limited radiance. However, by adding lights in the vessels of Atzilus, which are lights of Tohu, the lights break through the vessels, and additional light is drawn into Gan Eden.

(See more on this in Parshas Shelach, on the verse "Tovah HaAretz," regarding the meaning of "a land flowing with milk and honey.")

This is the meaning of "Asher Kidshanu Bemitzvosav Vetzivanu." Through this, the supernal will is also drawn down into man: "Bechol Me'odecha" (with all your might). For "Bechol Nafshecha" (with all your soul) is the aspect of "Memale Kol Almin," and "Bechol Me'odecha" is the aspect of "Sovev" (encompassing), which is not limited within the vessel, but rather "Kalah She'ari VeLibavi"—to go beyond the vessels.

This is accomplished by drawing down the supernal will, which is higher than Atzilus, through Torah and mitzvos. Therefore, this will is also drawn into the soul. This is the meaning of "Lechu Lachmu Belachmi."

The drawing down of this supernal will into the soul is the meaning of "Vayedaber Moshe El Roshei HaMatos LeBnei Yisrael."

For the matos (tribes) are the shevatim, the four camps. Yehudah is the face of the lion to the right, etc. They are from the aspect of Tikkun: "Uveshem Elokeinu Nidgol." They are the middos that come from Binah and Daas: the twelve boundaries of the diagonal, etc. The heads of the matos are the will that is higher than Binah and Daas.

(Called "head," like the concept of the skull that covers the brain, etc., as explained elsewhere.)

This is drawn from the aspect of Moshe, the supernal Daas, which is the foundation of Abba, and he draws down the "Ratzon D'liba" (will of the heart). For Abba draws from the eighth mazal, and forms the letters of will. This is the supernal will that precedes Atzilus, for "BeChochmah Yibaneh Bayis" (with wisdom the house is built), which is the root of Atzilus, etc.

(See what is written about "Notzer Chesed," the letters of "Tzinor" and "Ratzon," which is the aspect of Moshe, in Parshas Yisro, in the discourse "Marehem U'ma'asehem." See also on Parshas Beshalach, regarding "La'osei Retzono," etc. See Zohar Parshas Yisro 88b, 89a, and the commentaries there in the name of the Arizal. See also the explanation on "Ve'asisa Tzitz.")

It can also be said regarding "Vayedaber Moshe El Roshei HaMatos" that, as stated in Bereishis Rabbah (end of Lech Lecha, ch. 47), regarding "Kol Eleh Shivtei Yisrael," etc., but these are matos (meaning strong like a staff), as it says: "Shevuos Matos Omer Selah" (Chavakuk 3:9), and in Shir HaShirim Rabbah on the verse "Hinei Mitato Shel Shlomo," his staffs and rods, as it says: "Shevuos Matos."

The concept of strength is as explained elsewhere in the discourse "Re'eh Anochi Noten," regarding "Maskil LeEisan"—Eisan meaning strength, as in "Eisan Moshavecha," etc. Also, as explained in the discourse on "Tzav," regarding "Et Korbani Lachmi," about the bones and sinews, that bones are the aspect of Daas fixed with strength.

This is the meaning of "Shevuos Matos." As explained in Bamidbar Rabbah, end of ch. 13: just as G‑d swore to the forefathers, so too He swore to the tribes.

The meaning of "Asher Nishbata LeAvoseinu MiYemei Kedem" (which You swore to our fathers from days of old) is explained elsewhere in the discourse on "Bayom HaShemini Atzeres," that it is a drawing from the level of "Yemei Kedem," which is higher than Chochmah, etc. This drawing is also to the tribes. As explained in Parshas Naso (134b), from here the twelve boundaries are drawn to the twelve tribes of the fathers, as it says: "Asher Nishbata LeAvoseinu."

(See Parshas Vayishlach 176a, and the commentaries there. See also the discourse on "Vayered HaGvul.")

This drawing is the concept of "Vayedaber Moshe El Roshei HaMatos," which is the drawing of "Shevuos Matos," the aspect of "Asher Nishbata LeAvoseinu MiYemei Kedem."

(See the discourse on "Vayashkem Lavan," regarding "Vayenashak LeVanav," etc.)

From this comes that they are strong like this staff, the aspect of Eisan, etc. This is the meaning of "Omer Selah"—wherever it says "netzach, selah, va'ed," it means without interruption. See about "selah" in Parshas Vayikra (20a).

The matos can also be understood as a drawing from the aspect of the Tree of Life. See what is written elsewhere on the verse "Ve'atah Harem Es Matecha," etc. See Bereishis Rabbah, Parshas Vayeshev, ch. 85, regarding "Umatecha," etc. See also the explanation of "Shevatim Shivtei Kah Edus LeYisrael," section 5, in the discourse on "Eileh Pekudei HaMishkan." See Zohar I (Vayetze 162a) on the verse "Vayikach Lo Yaakov Makel Lavan." And Bereishis Rabbah, Parshas Vayishlach, ch. 86, on "Ki B'makli Avarti Es HaYarden." See also the explanation on "B'mechokek B'mishanotam" and the discourse on "B'shivri Lachem" regarding "Mateh Lechem."

Also, "mateh" means rulership and authority, as in "Mateh Uzecha" (the staff of your strength). This is the aspect of "Ki Sarita Im Elokim" (for you have struggled with G‑d).

From this, we can understand the concept of "Vayedaber Moshe El Roshei HaMatos," that Moshe draws down this aspect into them.

Through this, it is drawn: "Leimor Zeh HaDavar" (saying: this is the matter). This is like what is written: "Vehayu HaDevarim HaEileh Asher Anochi Metzavecha Hayom Vedibarta Bam" (these words which I command you today, you shall speak of them), meaning that what Moshe himself spoke three thousand years ago, you shall speak. This is "Vedibarta Bam"—specifically "bam."

All this is through "Ratzon D'liba," which is above place and time: "Vedivrei Mamash Asher Samti B'ficha" (My actual words which I have placed in your mouth). In contrast, all other prophets prophesied with "Ko" (thus), which is an aspect of "Kedemutenu," etc.

4) "Ish Ki Yidor Neder" (if a man makes a vow), he must vow with something that is already sanctified. Something sanctified, like a korban, is made so by consecrating it with the mouth, and then the korban elevates it. As it says: "Tamim Yihyeh Leratzon" (it shall be perfect for acceptance), and "Olosayhem Uzivcheihem Leratzon Al Mizbechi" (their burnt offerings and sacrifices for acceptance on My altar).

The reason it must first be consecrated with the mouth is that, although the korban's root is higher—meaning its root is from the source of the mouth of G‑d, from the world of Tohu—since it fell below in the shattering of the vessels, it cannot be elevated to its source except by a person who has a G‑dly soul from Mah, the one who refines, consecrating it first. Through this, he gives it a surrounding light via the mouth. Through human speech, a surrounding light is created.

(As explained elsewhere regarding "Va'asim Devarai B'ficha Uv'tzeil Yadi Kisiticha," and as explained in Tanya, part 1, end of ch. 5. See also Parshas Shemos, on the verse "Mi Sam Peh La'adam"—the surrounding light elevates and raises. See also the discourse "Hamagbihi Lashevet" in Parshas Miketz. Therefore, through this, the animal is given the power to be elevated from Nogah and included in its source from the world of Tohu, from the mouth of G‑d, etc.)

This concept, that through human speech a surrounding light is drawn, is like what is written in Etz Chaim: from the kav (line) and thread that extended after the tzimtzum, the circles and surrounding lights are drawn, and these circles and surrounding lights also surround the end of the kav at the bottom of the straight line.

Similarly, man, who is from the aspect of yosher (straightness), has the power to draw the circles and surrounding lights that extend from the kav, which is the root of yosher, etc.

This is the idea that, by consecrating the korban with the mouth, one draws a surrounding light into it. Still, only a surrounding light is given, but its inner aspect cannot be reached, because the inner aspect and vitality of the korban is higher than man.

(This is like what is explained in Pri Etz Chaim, Sha'ar Sefiras HaOmer, ch. 3, that through Sefiras HaOmer and the blessing, we draw a surrounding light, but an inner light cannot be drawn now; that was only possible when the Beis HaMikdash stood, through the barley offering, which was brought then, etc. Barley is animal food, as explained elsewhere.)

However, the inner aspect is revealed and drawn through the korban itself, as will be explained.

Similarly, with a vow: vows are a safeguard for abstinence. Because a person senses that he will not be able to elevate the food to its source from the mouth of G‑d through his eating, since he is attached to physicality (see the discourse on "Koh Tevarchu" in Parshas Naso), he therefore abstains from it. He elevates the food by vowing and associating it with something sanctified, saying, "This is upon me as a korban," thereby drawing a surrounding light from its lofty source, from the mouth of G‑d.

This is what our Sages said: "Anyone who vows is as if he vows by the life of the King." That is, all surrounding lights are drawn from Binah, and Binah is the life of the King. [See Ra'aya Mehemna, end of Parshas Yisro, 91b.]

This is the concept that abstinence leads to holiness.

This is what our Sages said: until one vows with something sanctified specifically. Just as something sanctified, like a korban, is elevated through the sanctification of the mouth, when a person consecrates it, he draws a surrounding light upon it. This is the meaning of "mekadesh" (sanctifying), like kiddushin (betrothal), which is the drawing of a surrounding light, and through this, specifically, comes union and intimacy, which is the aspect of inner light, etc. [See more on this in the discourse on "Vayedaber" of the Ten Commandments.] Similarly, one who consecrates a korban with the mouth draws a surrounding light upon it, and afterwards, when it is offered and becomes a korban to G‑d, an inner light is drawn into it, and then it elevates the person, as explained above.

So too with a vow: through speech, when one associates it with something sanctified, he draws a surrounding light into it and is elevated through this. This is the concept of those who vow for the sake of Heaven, about whom it is said: vows are a safeguard for abstinence.

Nevertheless, nowadays, one must say "bli neder" (without a vow).

Summary

This maamar explains how the process of creation and the soul's journey reflect the interplay of Tohu and Tikkun, shattering and rectification. Through mitzvos and sanctified speech, we draw down higher Divine will, refine the world, and elevate ourselves and all creation toward unity with G‑d.