007 —ביאור

Inyan Heichaltzu Mikem.

The matter of "Heichaltzu mikem"—shouldn't it have said "yeichaltzu"? For "mikem" implies not all of you, while "heichaltzu" implies all of you. For it is written: "And Moshe spoke to the people, saying: Heichaltzu."

But the idea is as follows: To understand the matter of Midian, we must first preface the concept of the seven nations—the Canaanite, the Hittite, etc.—about whom it is said: "For all the abominations of the nations of the land they did."^[2] These are the remnants of the waste of Tohu^[3]—that is, the dregs and refuse left after the process of refinement. For example, Avraham, from whom something emerged—what was refined and separated from Avraham became dregs and kelipah. Below, it became dregs, but not above.

(That is, when the soul of Avraham, which is from the supernal Chesed, descended below into a body, then something emerged from him—because the body is taken from the kelipah nogah, where remnants from the fall of the vessels remain. But as for Avraham's soul as it is above in Atzilus, see what is written in the explanation of "Shechorah Ani VeNavah KeAhalei Kedar, etc.")

At first, Atzilus was refined, meaning the choicest of the sparks and vessels of Tohu were included in the holiness of Atzilus, and what could not be included in Atzilus became Beriah. All of this is on the side of holiness, in a state of bittul (nullification). Only in Atzilus is there complete bittul, while in Beriah there is an existence that is nullified.

For example: "And the host of heaven bow to You." And it is written: "The heavens are not pure in His eyes." And it is written: "And in His angels He places fault" (Iyov ch. 4). And as it says, they took out Metatron and struck him with sixty fiery lashes.^[4]

(This is because their bittul is not as it should be, as explained elsewhere. See also in the discourse on "Tzav Es Bnei Yisrael... Es Korbani Lachmi" regarding the song of the angels.)

From this, we understand how, through the many stages of descent, actual dregs can come into being. This is what is meant by "He set His eyes on the First Temple"^[5], and yet elsewhere it is said that Satan and Peninah acted for the sake of Heaven?

Both are true, for the root of the beginning of the dregs and kelipos is not absolute evil, and there it is a matter of acting for the sake of Heaven. However, as it descends lower and lower, it becomes harsher dregs and actual accusers. And it is said: "Is it for nothing that Iyov fears G‑d?"^[6] See also the discourse on "Vaya'as Moshe Nachash Nechoshes." Similarly, the seven nations—the Canaanite, the Hittite, etc.—originate from the seven middos of Tohu.

But the matter of Midian is as stated in Sifra D'Tzniusa (Zohar Parshas Terumah 176b): "Before there was a connection, they did not look face to face," meaning they were in a state of back-to-back^[7]. This is the aspect of Tohu: one beneath the other, a public domain.

(The explanation from a student of the Arizal there: In the world of Tohu, the six directions were arranged one above the other, so the Kesser did not look face to face^[8] with Tiferes, because Chesed and Gevurah separated them. Even Chesed and Gevurah themselves were not face to face, etc. This is not the case in the world of Tikkun.)

The meaning is that in Tikkun, Chesed and Gevurah are in a state of face to face, and also Kesser with Tiferes—that is, Atikah with Ze'er Anpin—are face to face, as explained by the Arizal. See also Zohar HaRakia, Parshas Bereishis, p. 2b, regarding the letter Tzadi, etc., "the faces of the Yud turn backward," etc.

The explanation is that there was no connection between Chesed and Gevurah. Chesed was pure Chesed and Gevurah was pure Gevurah. Since one is simple Chesed and the other is simple Gevurah, they are opposites like water and fire, unable to unite and join together. This is "they did not look face to face."

The rectification is to be in a state of inclusion, and this is through Mah. For the shattering is in the aspect of Ban, the world of Nekudim, and the inclusion is through the drawing down of intellect into the middos, which is from Chochmah—Koach Mah.

For example: "MiBesari Echzeh"^[9]—the middos in a person, when not guided by intellect, each middah has no connection or bond with the other. For example, when one is angry, he has no compassion or kindness at that moment for the one he is angry with, and vice versa. Thus, the middos of Chesed and Gevurah are separated from each other, and therefore, from the excess of judgment, a very harsh judgment can result.

But through the intellect clothing itself in the middos, the middos are guided according to the dictates of wisdom, and one can subdue his anger so that there is also a mixture of kindness and compassion, etc. On this, our Sages said: "A person should always be soft like a reed and not hard like a cedar"^[10]—that is, the mind should rule over the heart.

Now, the matter of Tikkun is twofold: First, the inclusion of Chesed in Gevurah and Gevurah in Chesed, meaning that Chesed should not be only one aspect—simple Chesed called Chesed sheb'Chesed. Similarly, Gevurah should not be only one aspect—simple Gevurah called Gevurah sheb'Gevurah. This is the meaning of the world of Nekudim—each sefirah was only a single point, a single essence, Chesed or Gevurah. But in Tikkun, Chesed itself is also composed of six middos—Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod—and so too Gevurah is composed of all six, or each is composed of seven middos.

(See later in the explanation of "Eileh Masei" that sometimes the inclusion is from six, sometimes from seven, and sometimes each is composed of ten sefiros.)

Therefore, through this, they can be "looking face to face," for Chesed sheb'Gevurah and Gevurah sheb'Chesed are close to being equal, and through this, Chesed and Gevurah can unite and join together. (See the discourse on "VeIshah Ki Sazria, etc.") This is the rectification in the vessels, which is through drawing down intellect, as above, in the analogy that through the revelation and drawing down of wisdom into the middos, the inclusion of the middos—the vessels—is achieved.

The second aspect is in the lights: through the increase of vessels, the light is held more. The shattering occurred because of the lack of vessels, which could not contain the light. But through the increase of vessels, as above, through inclusion—where initially the vessel was only a single point, and in Tikkun it grew and multiplied to be composed of ten aspects—thus, the light is held more. (See what is explained in the discourse on "V'Kibel HaYehudim" regarding the meaning of "they preceded 'we will do' to 'we will hear.'")

The main rectification is through the lights, for the lights are what unite and include through their abundant illumination. Moreover, the light of Chesed can be in the vessel of Gevurah, etc.

(That is, the very fact that the vessels are truly included is through drawing down the light of bittul from the aspect of Shem Mah, as in "Oseh Shalom Bimromav," etc. See Parshas Yisro, in the discourse on "LeHavin Inyan HaAvos Hein Hein HaMerkavah," that for the inclusion and joining of the three lines, etc., there must be a radiance and drawing down from a higher level where these two opposites are nullified, etc. This is the aspect of Shem Mah, as explained there.)

As explained in Parshas Emor, in the explanation of the verse "VeHeinif HaKohen Osam," there are two types of inclusion: one, through drawing down intellect into the middos; and two, through the subsequent revelation of light from the aspect of "Shleimus HaKolah," etc. This is the main rectification through the lights, meaning that through this, the rectification and inclusion are achieved with greater strength, as explained above.

It is also possible to say that these two aspects are themselves the meaning of "looking face to face," which also includes two ideas: first, that the middos themselves become face to face—Chesed with Gevurah—which is the rectification in the vessels, where Chesed is included in Gevurah and Gevurah in Chesed, and through this, Chesed and Gevurah unite face to face.

The second meaning in "looking face to face"—as explained by the Arizal—is that the main aspect of face-to-face is Atikah with Ze'er Anpin, as will be explained later with G‑d's help. This is the rectification in the lights, where the supervision of Atikah over Ze'er Anpin is the drawing down of supernal lights, for Kesser is the intermediary that connects and draws down the radiance of the Ein Sof into the emanated beings, etc.

Similarly, in the soul, there are these two aspects: rectification and inclusion of the vessels, and afterward, through this, an increase of light. This is as explained in the discourse on "Im Lo Teida'i Lach HaYafah," the explanation of "VeRachel Haytah Yefas Toar VeYefas Mareh," and Rachel is Knesses Yisrael.

The concept of "Yefas Toar" is, by way of analogy, the rectification of the form of the soul's limbs, as it says: "Let us make man in our image"—that all the middos should be formed in their completeness and beauty as they are above in the world of Tikkun, meaning the inclusion of the middos of love and awe, etc. As explained later in the discourse on "Eileh Masei" regarding the inclusion of the middos in the service of G‑d. All of this is the rectification of the vessels, called "Yefas Toar."

Through this, one comes afterward to the aspect of "Yefas Mareh"—the will of the heart, which is a radiance from the inner light of the Ein Sof, the light that dwells in the aforementioned vessels.

All of this is through Daas. As will be explained later regarding "Ya'aseh Shalom Li, etc." Similarly, in the soul, to draw down the will of the heart, it is through supernal Daas, as explained above on "Vayedaber Moshe El Roshei HaMatos, etc." (See also the discourse on "Vayakhel Moshe.")

Also, Daas is the drawing down of the inner aspect, which is the light. Therefore, it is said, "Moshe, Moshe—there is no separation in the cantillation," for the aspect of light is Divinity even in Beriah, Yetzirah, and Asiyah, just as in Atzilus, as explained elsewhere in the discourse on "VeEileh HaMishpatim." Also, in Pri Etz Chaim, Shaar HaLulav ch. 3, Daas is only a vessel to receive these lights, etc.

This is the meaning of "Yemincha Hashem Ne'edar BaKoach"—the left is included in the right. "Yemincha Hashem Tira'etz Oyvev" is the opposite. (See the commentary of the Ramaz on the Zohar, Beshalach 52b.)

Now, Midian is rooted in Tohu, before Tikkun, when there was no face-to-face connection. Therefore, Yisro, the priest of Midian, came before the giving of the Torah, as it says in the Zohar, Parshas Yisro (67b): "The Torah was not given until after Yisro came and acknowledged." This is because the Torah is the rectification, as it says: "Hashem will bless His people with peace"—and there must be the nullification of the aspect of Midian.

2) Now, the root of rectification is the revelation of the Divine Name Havayah. The Yud is Chochmah, the aspect of lightning, for "He made darkness His hiding place"—this is Kesser. This is the meaning of "the doe that leaps to the dark mountains," see Zohar Parshas Pinchas (249), which is the aspect of Malchus included in Kesser. For "He reveals deep things out of darkness"—the ten sefiros that are revealed are also above in concealment. All the inclusion—Chesed sheb'Chesed, etc.—was first in concealment, called the dark mountains. In Nekudim, it is revelation, but the revelation is only a point, and the rest is concealed. From the darkness of Kesser comes the revelation of Chochmah like lightning.

(Therefore, points are in Chochmah. As explained in Pardes, Shaar HaNekudos: the revelation of Chochmah from the concealment of Kesser is like the analogy of the revelation of a single point, like lightning flashing from darkness. See what is written about this in the explanation of "Vayedaber Elokim Es Kol HaDevarim HaEileh, etc.")

It is called in the Zohar: "a point in the palace." The palace is Bina, for Imma nests in the throne, and is called "Elokim Chayim U'Melech Olam," and it has extension in length and width.

But Chochmah is only a point. That is, for example, when a person contemplates his learning, a new idea falls into his mind, and that idea is only a point. It is a flash of lightning within the breadth and width of his Bina, the palace.

What connects the point in the palace is Daas, for Daas rises up to the "membrane of the air," and the air before the membrane that covers the hidden wisdom, which is from the essence of the Infinite Light. Like the analogy of intellect flowing from above intellect, and through this, Chochmah and Bina are joined as two friends, etc.

(Meaning, for example, when a person grasps and innovates a new concept, this is a flow from the source of intellect called "maskil," but sometimes no intellect falls from above intellect. Therefore, we must say there is something above the source of intellect, the maskil, which connects and joins it to be revealed in intellect, sometimes this way, sometimes that way.)

Now, the source of intellect called "maskil" is called Chiss. The aspect above this is the "air" above the membrane that covers the hidden wisdom, which connects and joins Chiss to be revealed, etc.

What is called "air" can be understood from what is written in Parshas Miketz, in the discourse on "Ner Chanukah, etc., Mezuzah on the right, etc.," regarding the matter of light and air.

Now, in the air is the illumination of the aspect of Daas of Atik Yomin. Therefore, it is said that the root of Daas is there, and so too, the Daas of Atzilus can join Chochmah and Bina, which is the point in the palace, for its root is very high, as explained above.

See also about Daas in Zohar HaRakia (end of Parshas Terumah, p. 165), and what is written in the explanation of "Ani Hashem Elokeichem"—Parshas Tzitzis, and on "Levavtani Achosi Kallah."

This is the matter of engaging in Torah for its own sake, for the sake of Torah, that Torah should be in the aspect of Chochmah: "VeHavayah BeChochmah, etc." As it says in the Zohar: "David binds the supernal Torah with the Holy One, blessed be He"—the supernal Torah is Chochmah Ila'ah, and it is bound with the Holy One, blessed be He, so that the Infinite Light rests within it. This is the meaning of "He reveals deep things out of darkness," as explained above.

This is: "O Yachzik B'Mauzi Ya'aseh Shalom Li, Shalom Ya'aseh Li"—meaning, "Ya'aseh Shalom Li" is peace in the upper retinue^[11]—the joining of Chochmah and Bina, which are Yud and Hei, through Torah, which is the aspect of supernal Daas that makes the supernal peace, as explained above. This is through drawing down the Infinite Light from above Chochmah to be drawn into Chochmah and Bina. See elsewhere regarding "Kiryos Shelomo."

Now, from the supernal peace comes also the lower peace, as it is written: "For G‑d of knowledges is Havayah"^[13]—two knowledges: supernal Daas, which joins Chochmah and Bina, and lower Daas, which joins the middos, so that Chesed is included in Gevurah and Gevurah in Chesed.

This is the inclusion explained above, so that the middos are not like separated branches, but in a state of inclusion, to include the left in the right. This is through drawing down intellect into them.

This explanation is above. That is, there is Gevurah without Chesed, like the generation of the flood, who were punished for their sin and not for their rectification—for they have no portion in the World to Come. So too, the people of Sodom—a flood of fire—and they have no portion in the World to Come. (As explained elsewhere, the flood's root was from the world of Tohu. In Tohu, there was no inclusion of the middos, so Gevurah was as it is, etc.) So too, Egypt.

Nevertheless, it is said: "When the wicked perish, there is joy"^[14]—from this comes rectification for the world, for the world benefits, etc., but regarding themselves, it is called Gevurah without Chesed.

But "For whom the L‑rd loves, He rebukes"^[15]—these are afflictions of love, like washing a child for his own good and not because of the sin, for the sin is forgiven anyway, only that rectification is needed, etc. This rectification is from the inclusion of Gevurah in Chesed.

This is through intellect, for the Netzach, Hod, and Yesod of Imma are intellect for Ze'er Anpin, and through Torah, additional intellect is brought. That is, first: "Ya'aseh Shalom Li"—the joining of Abba and Imma, and afterward: "Shalom Ya'aseh Li"—from Abba and Imma, intellect is given to Ze'er Anpin, so that the six directions are included. This drawing down is also through Torah, through which and by which intellect is drawn from Abba and Imma into Ze'er Anpin, as explained in the discourse on "HaShamayim Kis'i" and in the discourse on "Basi LeGani."

This is what Rashbi said: "I could exempt the whole world from judgment," as is found (Sukkah 45b, and similarly in Bereishis Rabbah, Noach 35). This is because of the abundance of intellect of greatness that he drew down, and because his Torah was his occupation. And from the root of his soul's greatness, which raised feminine waters to a very high level. Through drawing down the intellect of greatness from the essence of supernal Chochmah, which is above Chochmah as it is clothed in the middos, all judgments are nullified, etc. This is "Yisgadal VeYiskadash Shemei Rabba," and "Now, let the power of the L‑rd be great," as explained elsewhere.

See also regarding "Ya'aseh Shalom Li, etc." in Parshas Bamidbar 118a, and in the commentary of the Ramaz there, and in Parshas Vayikra 14b. See also in the explanation of "Koh Tevarechu Es Bnei Yisrael" regarding "Veyasem Lecha Shalom," and on "BaYom HaShemini Atzeres."

It might seem that these two types of peace are the two aspects of rectification mentioned above: the inclusion of the vessels, and through this, the holding of abundant light. Therefore, this is through supernal Daas and lower Daas.

This fits with what is explained elsewhere in the discourse on "Mayim Rabim"—that lower Daas is Daas that spreads into the middos to draw into them the illumination of Chochmah and Bina. As explained above, when the middos are guided by intellect, Chochmah and Bina, the inclusion of the middos is achieved, which is the rectification and inclusion of the vessels. This is the meaning of "peace in the lower retinue."

Supernal Daas is what is drawn from Kesser and draws from Kesser into Chochmah and Bina, Chesed and Gevurah, etc., as explained. This is the drawing down of new additional lights, which is "peace in the upper retinue."

Also, it is explained in Eitz Chaim, Shaar Ma, ch. 7, that Chochmah is called "Chiyuyei" (life), and the middos and even Bina are called "Garmohi" (bodies). "Chiyuyei" is light, and "Garmohi" is vessels, etc. As explained elsewhere, in Chochmah, even the vessel is in a state of complete bittul, Koach Mah, etc., as explained in Tanya, ch. 35, in the gloss.

However, it is not fully resolved according to the wording of the verse, which implies that first there is supernal peace and then lower peace.

Rather, the main point is as explained above: first, the light is drawn into the aspect of Yud and Hei, and afterward, it is also drawn into the middos, Vav and Hei. See the explanation on "VeNikdashti Besoch Bnei Yisrael."

It can also be said that through mitzvos, the vessels are rectified, and through Torah, the light is drawn down. As it says: "For a mitzvah is a lamp and Torah is light." See the discourse on "Ra'isi VeHinei Menoras Zahav Kula, etc."

3) Now, just as the rectification above is through inclusion, so too in the soul, the inclusion of Chochmah and Bina is the aspect of mind and heart, which are essentially opposites. As we see, when the heart is aflame, the mind is diminished—that is, comprehension and depth of contemplation—and when the mind is active, the fire of the heart is diminished. There must be inclusion, so that the mind rules over the heart—that is, the heart is subservient to the mind and is guided according to the mind, etc.—to be "Uvechol Nafshecha: Eilecha Hashem Nafshi Esa."

This is through engaging in Torah: "And I have placed My words in your mouth and covered you in the shadow of My hand," and through this, one draws from the mind to the heart, through Torah study for its own sake, the revelation of the Infinite Light in Chochmah. This is the matter of peace and the joining of Chochmah and Bina.

The inclusion in the middos is because the middos are from the Tree of Knowledge of Good and Evil—for at the chest of Ze'er Anpin ends the foundation of Imma, and there begins the aspect of the Tree of Knowledge of Good and Evil. The inclusion of the middos to be included in good is through Torah, which distinguishes between pure and impure, etc., and it clarifies, etc. The clarification of the middos is through intellect, for through additional intellect, inclusion is achieved, and intellect is drawn from Abba.

Therefore, it is written: "Avenge the vengeance of the children of Israel from the Midianites; afterward, you shall be gathered"—this war could only be in the days of Moshe. Therefore, even though it was decreed upon him: "Go up to Mount Avarim, etc.," they waited for him until he avenged. This is because Moshe is the foundation of Abba, and therefore he is called "Mechokek," which Targum translates as "Sifra Rabba"—"And he saw the beginning for himself." But he merited Bina, and the rectification had to be through him specifically.

[This is the meaning of "Mechokek"—engraving and rectifying the vessels to increase the vessels, and through this, there is an increase of light, etc. See the discourse on "BeMechokek B'Mishanotam." And on "Im Bechukosai," as explained in Eitz Chaim.]

For the Midianites are from the aspect of separation before rectification, when there was no face-to-face connection. Therefore, the length of the exile of the Temple's destruction is because of baseless hatred. For the destruction of the First Temple was due to the seven nations, which are the dregs of the seven vessels of Tohu, which remained as dregs after the rectification and clarification of all that was refined and included in the worlds of holiness. They remained as dregs; therefore, according to the vessel, so was the limit—the years of our lives in them are seventy years.

(That is, just as there is a set time and enough for the clarification of the animal soul in a person, through seventy years in which a person can clarify the sparks in his animal soul, which is taken from the dregs of the seven middos of Tohu. This is "the years of our lives in them are seventy years." As explained in "Im Bechukosai" in the discourse from Eitz Chaim mentioned above—so too, there was enough time for the rectification of the sins for which the First Temple was destroyed—also seventy years, for the clarification of the dregs that remained from the vessels after rectification has a limit of seventy years, for the seven middos, etc.)

But the root of rectification, to go from the world of Tohu to the world of Tikkun, requires a long time, etc. It must be through the aspect of Moshe, the foundation of Abba, the source of Torah, for all Torah is the Torah of Moshe. Before the giving of the Torah, Yisro came to humble himself, for "Hashem will bless His people with peace"—an awakening from above before an awakening from below, etc. (See about Yisro, the priest of Midian, in the commentary of the Ramaz on the Zohar, Parshas Yisro 68a, on "the father-in-law of Yosef," etc., as cited from Likkutei Torah.) This is the vengeance of Havayah, for before rectification in the world of Tohu, there were no names of Ehyeh and Havayah, only foreign names, as explained in the Zohar. The matter of "for all the tribes of Israel and heichaltzu—all of you"—everyone needed to be involved in this war, to be in a state of inclusion. Therefore, it was in the days of Moshe, for in the days of Moshe and Yehoshua, the wars were with all of Israel together, unlike later, when "Yehudah shall go up," etc., not together. For the inclusion of all of Israel, which are the six directions of Ze'er Anpin—Machaneh Yehudah to the east, etc., and "U'V'Shem Elokeinu Nidgol" is through the intellect of Abba, from which comes inclusion: "Ya'aseh Shalom Li, Shalom Ya'aseh Li."

Summary

This maamar teaches that true spiritual rectification comes from the integration of opposites—Chesed and Gevurah, mind and heart—achieved through Torah and mitzvos. The Alter Rebbe explains that only by drawing down higher Divine light and uniting all aspects of the soul can one overcome separation and achieve lasting peace and harmony.