005 —ביאור

Biur Al Zeh.

The Torah says regarding the journeys: "Vayehi Binsoa HaAron Vayomer Moshe Kuma Hashem Veyafutzu Oyvecha..." ("And it was, when the Ark set out, Moshe said: 'Arise, Hashem, and let Your enemies be scattered...'"). We must understand the concept of the journeys that took place before Matan Torah, when the Ark was not yet present.

The explanation is that the initial journeys were in the desert close to civilization, so Moshe Rabbeinu and the Jewish people themselves were able to subdue the forces there, even though the Ark was not yet with them. However, the later journeys, deeper into the desert, required the presence of the Ark to subdue those forces. This is the meaning of "Vayehi Binsoa HaAron..."

Similarly, above in the spiritual realms, Noga is the intermediary between holiness and the impure kelipos, as it contains both good and evil. This is what Yechezkel describes in his vision: "Ruach Se'arah Ve'anan Gadol Ve'esh Mitlakachat Venoga Lo Saviv" ("A stormy wind, a great cloud, a flaming fire, and a brightness around it")—after Noga begins the chain of the three impure kelipos, which draw their sustenance from holiness through Noga. Therefore, not all are equal: the closer to Noga, the less intense the evil, compared to those further away.

(This is why it says about Amalek: "V'acharitoh Adei Oved" ("His end is to be destroyed"). As explained elsewhere regarding the statement: "A person is obligated to become intoxicated on Purim," and that sometimes it is said that Satan and Penina had good intentions, while elsewhere it is said that he set his eyes on the First Temple, etc.)

Therefore, those journeys in the desert near civilization—the beginning of the chain of impure kelipos, which are still close to Noga—could be subdued by the Jewish people, Moshe, and Aharon even before Matan Torah, through the seven mitzvos they were commanded at Marah: Shabbos observance and honoring parents. As it says in the later Ten Commandments: "As Hashem your G‑d commanded you," which Rashi explains refers to Marah.

But the journeys deeper into the desert, where the kelipos are further from Noga and the evil is stronger, required the Ark to subdue them, as in "Vayehi Binsoa HaAron Vayomer Moshe..."

The entire purpose of the journeys in the desert was to subdue it, since it is the source of the kelipos, in contrast to the level of Yerushalayim in holiness. (See Zohar Terumah 157a, Tetzaveh 184a-b, and Eitz Chaim Shaar HaAras HaMochin ZON p. 5.) This serves as a sign for all generations: through this, every Jew can serve Hashem and subdue his body through iskafya or is'hapcha, which is the main avodah.

The forty-two journeys correspond to the Shem Mem-Beis^[1] words of "Ana BeKoach Gedulat..." which are the seven supernal middos—Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod, and Malchus—each consisting of six aspects (Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod) alone. Therefore, there are seven verses, each with only six words, as the seventh aspect of each middah is not counted in the Shem Mem-Beis. The question arises: why are there forty-nine days in Sefiras HaOmer, i.e., each of the seven supernal middos is comprised of seven, so we also count the Malchus within each middah?

The explanation is that Malchus is the intermediary; Malchus of Atzilus becomes Atik for Beriah, Malchus of Beriah becomes Atik for Yetzirah, and so on, and Malchus of Ein Sof becomes Atik for Atzilus. The aspect of Malchus alone in the higher level descends to become the source for the lower level.

The Shem Mem-Beis represents ascents from below to above, which is why in Parshas Shema there are forty-two words from "Ve'ahavta" until "U'vesha'arecha." Seemingly, this is difficult, since Shema is Chesed—"Ve'ahavta"—while Shem Mem-Beis is Gevurah?

However, the love in Shema is "Bechol Me'odecha"—without limit—which is an elevation, and this is achieved through Shem Mem-Beis.

In contrast, in "Vehaya Im Shamoa," where it does not say "Bechol Me'odecha," it is a drawing down, which is Shem Ayin-Beis, as explained elsewhere.

Therefore, the seven middos of Shem Mem-Beis each contain only six aspects, which are the essential aspects of each middah and are elevated. The seventh aspect in each middah is the revelation of the middah.

This is because the ascent is in the light of Ein Sof, which is "Setimo D'Kol Setimin" (the most hidden of all hidden), so the seven middos are nullified in Him, as it says: "Lecha Hashem HaGedulah..." ("Yours, Hashem, is the greatness...")—the opposite of the revelation of the middah, which is a sense of being.

(Perhaps this is why Shem Mem-Beis is also found in the Havayos of Ayin-Beis, Samech-Gimel, and Mem-Heh, but not in Shem Ben, as explained in Eitz Chaim Shaar Kaddishim p. 1, that Shem Mem-Beis is the aspect of ascents, the opposite of Shem Ben, which is Malchus, the aspect of revelation. See also Eitz Chaim Shaar Kaddishim p. 4 regarding "Rosho Ketem Paz," Mem-Heh, Mem-Beis, etc. See also Mikdash Melech Parshas Shemos (p. 8) regarding "Ateres Paz." And see what is written regarding Krias Yam Suf in the discourse "HaYam Ra'ah Vayanos HaHarim Rakedu..." etc.)

But Sefiras HaOmer is the aspect of drawing down—"Hayom Yom Echad..." ("Today is one day...")—"Yom" meaning illumination and revelation, which is drawn from Atzilus to Beriah, from Beriah to Yetzirah, and from Yetzirah to Asiyah, until it is drawn into the soul of man. Therefore, in each middah, we count seven aspects, since the main thing here is revelation and drawing down below, which is the seventh aspect in each middah—the revelation of the middah (and the Omer of barley is Shem Ben).

And from when do we begin counting? From the first day of Pesach, which itself is not part of the count, as it is the source from which the lights are drawn, which is the idea of counting the days—"Hayom Yom..." For on the first day of Pesach it says, "U'Vnei Yisrael Yotzim B'Yad Ramah" ("The Children of Israel went out with an upraised hand"), meaning an elevation above wisdom.

This is "U'Sfartem Lachem MiMacharat HaShabbat" ("And you shall count for yourselves from the day after the Sabbath"), meaning from a level higher than Shabbos, as Shabbos is the intellect of Abba, and "Yad Ramah" is a level above that. From this level, you count forty-nine days, so that in each middah there are specifically seven aspects.

(See above in the discourse explaining the journeys, where it is explained that the Shem Mem-Beis of the journeys is six middos, each comprised of seven, and it is not as written elsewhere that they are seven middos, each comprised of six. One can say, based on Eitz Chaim Shaar Kaddishim p. 2: "The Shem Mem-Beis of the Kaddish intention is not the known Shem Mem-Beis of Ana BeKoach, but the Shem Mem-Beis of Havayos..."^[2] And there it says that the Mem-Beis of Havayos is three "Yadot"—Yad HaGedolah, Yad HaChazakah, Yad HaRamah—each "Yad" is two times seven. Thus, the Mem-Beis of Havayos is six aspects, each comprised of seven. This is what is explained there regarding the Shem Mem-Beis. The concept of the three "Yadot" is explained elsewhere in the Purim discourse regarding "Ki Yad Al Kes..." See also the explanation on the verse "Naso Es..." And what is explained here regarding the Shem Mem-Beis is Ana BeKoach, etc. See also Eitz Chaim regarding the intention of the first paragraph of Krias Shema, where it is explained that Shem Mem-Beis is at the head of Zeir Anpin in Chochmah, Binah, and Kesser, etc. See Zohar Parshas Terumah (132b): "Shem Mem-Beis Osios Raza Dilei Avhan Deka Mitatran B'Alma Ila'a..." until it is crowned in Ein Sof. See Pardes Shaar Shloshim p. 7. See also Zohar Parshas Acharei (78a), and Ra'aya Mehemna Parshas Behar (108b), and Ramaz at the beginning of Parshas Tetzaveh and Parshas Bereishis (4a).)

The journeys each included a stop afterward, which is the drawing down of light below to subdue the kelipos. But in order for the drawing down to come from a very high place, so that the kelipos are subdued, there must first be an ascent. Similarly, in Shem Mem-Beis, there are six wings, etc. ("U'Veshtayim Ya'ofef..."—with two he flies, and with two specifically, ascent and descent. This is also the concept of Leviim and Kohanim. In the discourse explaining the journeys, it is explained regarding "Kuma Hashem Veyafutzu Oyvecha..." that even through the ascent, the kelipos are subdued, etc.)

2) It is explained above that the concept of "Motza'ehem L'Masa'ehem" and "Masa'ehem L'Motza'ehem" ("their departures for their journeys" and "their journeys for their departures") can be understood through the concept of the blessing on mitzvos. Just as in the journeys there was travel and encampment, so too in the performance of a mitzvah there is ascent and descent. The drawing down of the light of Ein Sof that comes through the mitzvah—such as the tallis and tzitzis drawing down the makif (encompassing light) and the thirty-two paths of wisdom, and tefillin drawing down intellect—this drawing down is accomplished through the refinement of the 288 sparks. The parchment of tefillin and the wool of tzitzis are taken from the 288 sparks, and by fulfilling the mitzvah, the sparks are refined and elevated to their source.

In order for this refinement and elevation to occur, there must first be a drawing down from above: "If not for His help..."—an awakening from above to arouse an awakening from below. This is the concept of the blessing on mitzvos, which is the drawing down of the makif, the illumination of Sovev Kol Almin, which lifts and elevates, etc. (See elsewhere in Parshas Miketz, in the discourse "HaMagbihi Lashevet..." that every aspect of makif is what elevates upward.)

Therefore, the blessings on mitzvos are rabbinic, as they draw down makifim. Regarding this, the Sages said: "The words of the Sages are pleasing to me"—"to me" specifically, which is the aspect of makif, etc. (See elsewhere in Parshas Shemos.)

This is also the meaning of the Sages' statement: "One blesses on mitzvos 'over la'asiyasan'"—seemingly, it should have said simply "before" performing them. Why use the term "over" and then need to prove that "over" means beforehand?

The explanation is that "over la'asiyasan" means the makif aspect of the mitzvah, which elevates the action.

(As in the verse: "Nachala avar al nafshenu" ("A heritage passed over our soul"). See the discourse on the verse "Mi El Kamocha." Also, the concept of "over la'socher" in Eruvin 128b, and see Sefer Kol Berama regarding the term "socher socher," etc. Also, "Vaya'avor Hashem al panav..." ("And Hashem passed before him..."). See Zohar Parshas Lech Lecha 79b.)

This is also the difference between the initial drawing down to arouse the feminine waters (mayin nukvin) and the subsequent drawing down of masculine waters (mayin duchrin) that comes after the elevation of the feminine waters. The latter illumination is internal, while the initial drawing down is only makif and external. Like "V'yemino techabkeini" ("His right hand embraces me"), which is an external embrace. Through this, the woman emits seed and elevates the feminine waters, which then draws down the masculine waters internally, resulting in offspring. Also, when the woman emits seed first, she bears a male, since the masculine waters and the awakening from above that comes through the prior awakening from below is from a higher level than the initial awakening from above.

All this is explained regarding the blessing on mitzvos, which uses the direct form: "Baruch Atah..." ("Blessed are You...")—this is the drawing down to arouse the feminine waters. Then, the hidden form: "Asher kidshanu b'mitzvosav" ("Who sanctified us with His commandments")—the hidden form indicates a higher level, as in "He made us." This is the elevation of the feminine waters through the act of the mitzvah, which rises ever higher. As it says regarding "Ali Be'er..." ("Rise up, well..."). Afterwards, "V'tzivanu" ("and commanded us") is the drawing down of masculine waters that comes after the elevation of the feminine waters. "V'tzivanu" means connection and joining, drawing down the masculine waters internally, etc. (See Likkutei Torah Parshas Bereishis at the end of the introduction to the reasons for mitzvos, that through mitzvos there is a unification of Zeir Anpin and Nukva.)

Similarly, with korbanos, which are the elevation of feminine waters from the animal soul in Noga, etc., and through this, masculine waters are drawn down. (See Iggeres HaKodesh, discourse "Lamah Nismacha.") However, in order for the elevation of feminine waters to occur, it is through the Kohen who offers the sacrifice, which is the supernal Chesed that is drawn down to elevate the feminine waters, etc.

The difference between Torah and mitzvos, as the Sages said: "The Holy One, blessed be He, overlooked... but did not overlook the neglect of Torah study"—Torah is the inner organs, where the main vitality depends, and their puncture is significant. The mitzvos are the 248 limbs of the King, which are the external organs.

The concept is that above there are lights and vessels. Torah, which is wisdom and intellect, is from the aspect of lights. Mitzvos, which are action, are from the aspect of vessels.

(See Eitz Chaim Shaar Ma 7 regarding the unification of the Infinite Light in Chochmah, called "Ihu V'chiyohi Chad" ("He and His life are one"), and it is known that "chiyohi" means lights, and "garmohi" means vessels.)

However, since the root of the vessels is higher than the lights, sometimes it is said that mitzvos are higher than Torah: "One who learns not in order to do, it would have been better if his placenta had turned over..." For mitzvos, which are vessels, are compared to Torah, which is lights, like the placenta that surrounds the fetus, which is formed first from the drop.

(See Iggeres HaKodesh, discourse "Ihu V'chiyohi..." This is also the meaning of "Like the creation of the world: first darkness"—the root of the vessels, then light—the aspect of lights. See more on this in the discourse on "V'kibel HaYehudim...")

The concept is that Torah is the inner aspect, and mitzvos are the outer aspect. However, it is the supernal externality, which is why only the externality can be revealed, as in "Shtok, kach ala b'machshava" ("Be silent, so it arose in thought"), which is the aspect of the skull.

Therefore, since they are the supernal externality, in this respect they are higher than Torah. (See Parshas Miketz regarding "Shmonah Nesichei Adam.") Just as the skull surrounds the brain, which is Chochmah. (See Eitz Chaim Shaar 22 p. 5 in the Shklov edition.)

Nevertheless, since Torah is from the intellect, the aspect of Chochmah, which is the inner aspect, it is said that Torah is higher than mitzvos. (See Parshas Acharei on "Ki BaYom HaZeh Yechaper..." and regarding Shavuos on "Vayedaber Elokim...") Therefore, Torah is nourishment for the soul, revealed in Gan Eden as inner pleasure and intellect, while mitzvos become garments, which can only illuminate as a garment, which is the external aspect.

3) Returning to our topic of the journeys, which involved travel and encampment—elevation and drawing down. Just as in mitzvos there must first be a drawing down to enable the elevation, which is the blessing on mitzvos "over la'asiyasan," so too with the journeys. This is the meaning of "Vayichtov Moshe Es Motza'ehem L'Masa'ehem" ("Moshe wrote their departures for their journeys"), which is a drawing down from above, from the aspect of their source (motza'ehem) in the souls of Israel, to their journeys, giving strength and power for the elevation.

The meaning of "Vayichtov Moshe" is the signature of the Holy One, blessed be He, is truth. (See Midrash Rabbah Shemos, Parshas 5, on "Chesed V'Emes Nifgashu"—"Emes" is Moshe. See Ramaz Parshas Va'eschanan (261a): "Moshe Emes..." etc.)

Also, "Vayichtov" is like the scribe's writing in the Mishnah at the end of Gittin. The Gemara explains: "The scribe's signature." Similarly, in the verse regarding a bill of divorce, according to Rabbi Meir in the Gemara, it means his signature, etc.

This can be understood by first explaining that there are two levels of Chochmah. As stated in the Idra Rabba (128b): Chochmah of Atzilus spreads out into thirty-two paths, as it says: "A river flows from Eden." But Chochmah Stima'ah is the concealed level, above intellect and comprehension.

This is the meaning of "Shtok, kach ala b'machshava" (Menachos 29b)—not that it arose without reason, G‑d forbid, but that the reason is extremely hidden and not accessible to comprehension, so it appears below as if there is no reason in the will. This is the level of Chochmah Stima'ah (called "machshava" in Zohar Parshas Noach 65b). See more on this in the discourse on "Im Bechukosai," and in the discourse on Krias Shema.

Therefore, even Moshe, who received the Torah, and the Torah emerges from Chochmah, is from the level of Chochmah of Atzilus, but cannot comprehend at all the reason in the supernal thought, which is the level of Ein Sof, to which all the worlds of ABYA are incomparable. (This is the meaning of "Me'od Amku Machshevotecha"—"Your thoughts are very deep," as will be explained.)

The thirteen attributes of mercy, which are the thirteen "Tikunai Dikna" (beard attributes), are drawn from Chochmah Stima'ah. (Therefore, even below in man, the growth of the beard comes after intellectual maturity. As explained in Shulchan Aruch Orach Chaim 53:8, the years when a beard is expected to fill in are after twenty years. Eitz Chaim at the end of Shaar 24 explains the reason for selling a father's property only after age twenty, as then his mind is settled, as the Gemara says (Bava Basra 156b) and the Rambam. This is because then two makifim of Abba, Lamed and Mem, are drawn into him, and after these makifim enter, his beard fills in, as explained in Eitz Chaim Shaar 10 p. 6, which is why we say the thirteen attributes after Shemoneh Esrei, etc.) However, the drawing down from Chochmah Stima'ah is only through the hairs. This is because, although they are very lofty attributes, their emergence from the Infinite Light, which is not at all of the nature of attributes, is only through great contractions, for attributes like mercy and compassion only make sense if there are creations to receive them. As Otzros Chaim explains at the beginning: if there is no one in the world to receive mercy, how can He be called merciful?

This is the meaning of "Z'chor Rachamecha Hashem V'Chasadecha Ki Me'olam Heimah" ("Remember Your mercies, Hashem, and Your kindnesses, for they are from the world")—these attributes are within the realm of worlds. As explained elsewhere, even the aspect of Sovev Kol Almin is within the realm of worlds. Therefore, regarding His essence, which is not at all within the realm of worlds, even now, after the worlds have been created, everything is as nothing before Him, as explained at length in Tanya, part 2, chapter 3, and part 1, chapter 20. Thus, before Him, as He is alone, these attributes do not apply at all, even though they are the loftiest attributes, for they are still "from the world."

In contrast, Chochmah Stima'ah is "Chakim V'lo B'Chochmah Yediah" ("Wise, but not with a knowable wisdom")—He is as He is, even if He had not created the worlds at all. (See the discourse "V'Eileh Shemos.")

This is the meaning of "Kadosh—Milah B'Garmeyah" ("Holy—a word unto itself"), explained in Zohar Emor (94a)—a level that does not relate to the worlds at all, "Milah B'Garmeyah." Not like the attributes, which are descriptions of actions toward others, as explained in the gloss at the beginning of Otzros Chaim in the name of the commentators.

Therefore, the drawing down of the thirteen attributes from Chochmah Stima'ah is only through the thirteen "Tikunai Dikna" (beard attributes), just as hairs have no comparison or connection to the brain in the head, and the main vitality of the brain does not extend into them at all. If a person cuts his hair, the brain feels no pain, as only a limited radiance extends into them, just enough for them to have sustenance and connection to the brain.

So too, the radiance drawn from Chochmah Stima'ah to bring about the thirteen attributes, which are the source for the worlds of ABYA, and to bring about the existence of something from nothing, is only a mere radiance through great contractions. (See Tanya, part 2, chapter 9, in the gloss.)

This is "Z'chor Rachamecha..."—remembrance only applies to something distant in place or level. This is "Mah Gadlu Ma'asecha Hashem, Me'od Amku Machshevotecha" ("How great are Your works, Hashem, Your thoughts are very deep"). The creation of all the upper and lower worlds, which is "Mah Gadlu Ma'asecha," comes from the highest attributes, which are sources for the worlds, and compared to His thought, they are like a person's hair compared to his brain. From this, we can contemplate the greatness and depth of His thought, infinitely above the vitality of all the worlds. See more on this in the end of Iggeres HaKodesh, discourse "David Z'miros Karis Lehu."

The seventh "Tikun" of the thirteen is "V'Emes" ("and truth"), which is the seventh attribute of the thirteen that Moshe said. We must understand, as the Zohar asks at the beginning of Vayikra: "Aren't the other letters also truth?"

The explanation is that in the seventh "Tikun," the light of Chochmah Stima'ah is drawn and revealed, not through the contraction of hairs. As the Idra says (131a, 133b): "Tikunah Shevi'ah Pasik Sa'ara V'Ischazin Trein Tapuchin..."—"the seventh 'Tikun' is where the hair stops, and two apples are revealed..." as it says: "B'Or P'nei Melech Chayim" ("In the light of the king's face is life").

The meaning of "Pasik Sa'ara" is that, just as on the face there is no hair growth, so this level is called "V'Emes"—the revelation of truth as He alone is, and there is nothing else. This is the level of Chochmah called "Milah B'Garmeyah." As explained in Tanya, part 1, chapter 35, in the gloss: "I heard from my teacher..." etc.

This level is drawn and revealed in the seventh "Tikun," since in it the light of Chochmah Stima'ah shines without the contraction of hairs. In contrast, the other "Tikunim," which are attributes, even though they are the loftiest—"V'Rav Chesed..."—since they relate to the worlds, they do not reveal the essence of Chochmah Stima'ah, which is as He alone is, the one truth, and nothing else. This is because the drawing down is only through hairs, as explained above.

(The Rambam writes similarly in his explanation of "Emes": "As the prophet says: 'Hashem Elokim Emes'—meaning there is no true existence except for Him; all existents depend on Him, but He, blessed be He, does not depend on them or any of them. Therefore, His truth is not like theirs." End quote.)

(See Midrash Rabbah Vayishlach, section 81, regarding the signature of the Holy One, blessed be He, is truth. And Shir HaShirim Rabbah on "L'Susati B'Rechevei..." regarding "Ani Rishon V'Ani Acharon..." See the discourse "Rashei HaMatos.")

4) The meaning of the illumination in the seventh "Tikun," called "B'Or P'nei Melech," can be understood by analogy to the statement: "The face of Rabbi Abahu shone when he discovered a new Tosefta." (Similarly, in Nedarim 49b regarding Rabbi Yehuda: "Chochmat Adam Tair Panav"—"A person's wisdom makes his face shine"—therefore, his face shone.) Thus, the light of wisdom and intellect literally illuminates his face.

Although the illumination of the face is not as spiritual as the intellect in the brain, but rather a physical radiance, it is still far superior to the sustenance the brain gives to the hair, which is only the brain's leftovers. Hair is only plant-like, incomparable to the essence of the human, which is the speaking being. In contrast, the illumination that wisdom brings to the face comes directly from the essence of wisdom. Because he discovered a new Tosefta, his face shone. Also, the illumination is in the face, which is the main place of revealed vitality.

By analogy, above, "B'Or P'nei Melech Chayim" is the revelation of a supernal illumination from Chochmah Stima'ah, far above the level of hairs. This is "Ki B'Or Panecha Natata Lanu Torat Chayim" ("For in the light of Your face You have given us the Torah of life").

(Therefore, even though the third "Tikun" of the thirteen is also free of hairs, as the Zohar says (131a), the seventh "Tikun" is different, as in it the light of Chochmah Stima'ah is revealed, just as "Chochmat Adam Tair Panav"—"his face" specifically, so it is called "V'Emes." Similarly, in the Torah it says: "Torat Emes Hayta B'Fihu" ("The Torah of truth was in his mouth"), "Emes Kaneh..." Ramaz at the beginning of Vayikra writes that the knowledge of Atik, which shines in the head of Arich, shines in the seventh "Tikun"—knowledge testifies in the face, etc. See Mevo She'arim, section 3, part 2, chapter 2: "In Atik there is no hair..." etc.)

This is the meaning of "K'Tapuach B'Atzei HaYa'ar"^[3] ("Like an apple tree among the trees of the forest"), as explained by Rav Chaim Vital in Sefer Nishmat David on Shir HaShirim: "Atzei HaYa'ar" are the hairs of the beard, and the apple is the seventh "Tikun," in which the illumination of all seven "Tikunim" of the skull is revealed. "Ken Dodi"—Zeir Anpin, etc. For the illumination of the face of Arich Anpin shines in the face of Zeir Anpin, as will be explained.

The reason they are compared to trees of the forest is that, just as hairs are only plant-like in the human, incomparable to the essence of the human, which is the speaking being, so too the seventh "Tikun" is called "Tapuach"—an apple, which has good taste, appearance, and fragrance. Similarly, the illumination of the face, where wisdom truly illuminates the face. "LeHatzhil Panim MiShemen" ("To brighten the face with oil")—this is the anointing oil of holiness, which is Chochmah Stima'ah.

This is "Tiferes Seivah" (Mishlei 16:31)^[4]—the splendor of the face. See elsewhere in Parshas Vayeshev, discourse "B'Chaf Hei B'Kislev." There, "Ateres Tiferes Seivah" ("the crown of splendor of old age") is explained as "Kova Yeshuah"—to draw down the splendor of the face.

All this is "B'Derech Tzedakah Timatzei" ("In the path of righteousness it is found"), through which the crown of splendor is drawn down. (See Zohar 3:42b, 36a.) See Iggeres HaKodesh, discourse "V'Yilbash Tzedakah K'Shiryon." See the explanation on the verse "Sos Asis..." regarding "He has clothed me with garments of salvation.")

In the explanation of the Idra from the students of the Arizal in Sefer Kol Berama, the concept of "V'Emes" is explained as being unchanging. It is known that all truth depends on Atik. As it says: "Ani Hashem Lo Shaniti" ("I, Hashem, have not changed")—there is no change. Also, "Motza Mayim Asher Lo Yechazvu Meimav" ("A source of water whose waters do not fail")—the truth is that its flow never ceases, unlike rivers that dry up, as in Parah 8:10.

This is what the Shunamite woman said to Elisha: "Al Techazev B'Shifchatecha" ("Do not deceive your maidservant"). She did not mean she did not believe his words, but that she wanted the soul to be drawn from a place of permanence and continuity. See Zohar Beshalach (144b) on this.

This is "Kol Emes Talya B'Atika"—below, in Zeir Anpin, there is right and left, so sometimes the attribute of judgment withholds and prevents the flow, G‑d forbid. But in Atik, where there is no left side, there is no interruption or prevention of the flow. This is "Makor Mayim Chayim" ("a source of living waters")—always flowing.

Regarding this, the Sages said: "Wherever it says 'li' (to Me), it is never interrupted." See elsewhere regarding "V'Eirashtich Li L'Olam..." ("I will betroth you to Me forever..."). This is "Ahavat Olam Ahavtanu..." ("With an everlasting love You have loved us..."). See Parshas Yisro, discourse "Hinei Lehavin Shoresh Inyan Matan Torah" regarding "Ki Lo Adam Hu LeHinachem." Therefore, this level is called "Emes."

From this, we can further explain what was explained above: that Chochmah Stima'ah itself is not at all of the nature of attributes, and this is the level of "Emes"—not, G‑d forbid, that from the level of "Emes" no actions or goodness come from the attributes of mercy and compassion, for everything exists only from the truth of His existence. As explained above, "Emes" means that His goodness and flow never cease, and His waters never fail, G‑d forbid. This is also explained at length in the Zohar (133b): "All His goodness never ceases..." as it says: "B'Or P'nei Melech Chayim."

The point is that the flow and light are drawn down not in the manner of the flow that comes from the attributes, where the worlds have a place and the attributes apply, but all the goodness and light come without the arousal of attributes at all. This is "B'Or P'nei Melech Chayim." This is the level of "Emes"—"Lo Shaniti" ("I have not changed")—no change or arousal, etc. It is the source of goodness, and all His goodness never ceases.

Although even the attributes of Atzilus are not at all comparable to the attributes of Beriah, Yetzirah, and Asiyah, and the attribute is not an arousal or change, as explained in Iggeres HaKodesh, discourse "LeHavin Mashal U'Melitzah" in the name of the Maggid, on Avraham's statement: "Va'anochi Afar Va'efer..." See more on this in Parshas Yisro, first discourse on "Zachor Es Yom HaShabbat..." See elsewhere in the discourse "Pasach Eliyahu" in Parshas Vayeira, that the chain of the attributes of BYA from the attributes of Atzilus is like the Sages' statement: "There is no blade of grass..." etc. All the more so, the attributes above Atzilus are far above the attributes of Atzilus. As explained elsewhere on the verse "Hashem Yechatu Merivav."

Nevertheless, compared to the true Infinite Light itself, even the attributes above Atzilus are not at all of the same nature, as explained above. The drawing down of the thirteen attributes is through hairs, as explained above.

This is "HaTov Ki Lo Chalu Rachamecha" ("The good, for Your mercies have not ended")—the aspect of "U'V'Tovo" is still above the attributes called "Ki Lo Chalu Rachamecha," which are the thirteen attributes. But from "U'V'Tovo," the thirteen attributes are drawn down to be "Ki Lo Chalu Rachamecha."

The meaning of "Ki Lo Chalu" is as explained in the Idra (133b): the chesed of Atik is "Chesed D'Kshut"—true chesed, which never ends, as explained by the students of the Arizal.

It is also possible to say that the seventh "Tikun," "V'Emes," although it is above the attributes, its illumination also shines in all the attributes. As it says: "Chesed V'Emes Nifgashu" ("Kindness and truth have met"). This is the concept of "K'Tapuach B'Atzei HaYa'ar" as explained above. Therefore, the chesed is called "Chesed D'Kshut"—true chesed.

This is the concept of the signature of the Holy One, blessed be He, being truth. The main aspect of truth is when wisdom is grasped and known to be so; when it is still hidden and unseen, the truth is not yet known. Therefore, Chochmah Stima'ah itself, as it is hidden and not revealed, cannot yet be called "Emes" until an illumination and revelation comes from it in the two apples, which is the light of the king's face.

Therefore, it is called a signature—like a person's signature, which is only action. Similarly, the illumination in the face is like action compared to the essence of wisdom in the brain, from which the face is illuminated. Nevertheless, the signature is the confirmation of everything, and everything follows the signature.

So too above, the illumination of the face is drawn from the essence of Chochmah Stima'ah, as explained above. Therefore, although it is considered action compared to the essence of Chochmah Stima'ah, it is nevertheless the confirmation of everything. This is the meaning of "V'Chatmeinu B'Sefer HaChayim, V'Chatmeinu B'Sefer Parnasa... Ki B'Or P'nei Melech Chayim."

5) It is written: "Titen Emes L'Yaakov" ("Give truth to Yaakov")—Yaakov is Zeir Anpin, and in him is the main aspect of truth. The thirteen attributes—"Kel Rachum... V'Emes..."—that Moshe said, he drew from Atik to Zeir Anpin, so that he too would have the thirteen attributes. (As explained in Idra D'Naso 131b, 138a.) Then it is called "V'Emes."

Although the truth is above, in Atik, and there is the source of truth, as explained above, it is not yet revealed. But when it is drawn into Zeir Anpin, it is revealed, and then it can be called "V'Emes"—the truth is then known.

This is the concept of Zeir Anpin gazing at the face of Arich Anpin, and through this, he receives 150 and 220 lights, etc. (See there in Parshas Naso 131a: from the two apples, the face of Zeir Anpin shines, and so on in 133b, 136b: his face shines, etc. See 135b: and they are lengthened, etc., because he gazes, etc. That is, Zeir Anpin receives 150 from the 370 lights in the face of Arich Anpin, and therefore he is called "small" because the rest of the 370 lights remain above. Sometimes, Arich Anpin gives him all the 370 lights. See Eitz Chaim at the end of Shaar Arich Anpin. See Idra Zuta 288b.)

There is more to this. From Zeir Anpin, the illumination of the face is also drawn to Malchus, which is the source of BYA, and this illumination comes from Arich Anpin.

This is "Einecha Yonim" ("Your eyes are doves")—like a pair of doves that always gaze at each other and delight, so too Malchus receives the illumination of the face of Zeir Anpin, which shines in him from the face of Arich Anpin.

(This is the meaning of "Ya'er Hashem Panav Eilecha"—as explained in Idra Parshas Naso 133b, and Zohar Va'eschanan 261a, regarding "Panim B'Panim Diber..." as explained by Ramaz: the face of Arich Anpin is clothed in the face of Zeir Anpin, and he spoke with you. In Mikdash Melech: Zeir Anpin is clothed in Malchus, and this is the illumination of the face of Arich Anpin that is drawn to Israel through Zeir Anpin and Malchus.)

In Malchus is the main signature. This is why in Ne'ilah on Yom Kippur we say: "V'Chatmeinu B'Sefer HaChayim..."—for Malchus of Atzilus is the source of the creations, and its ascent in Ne'ilah is to the highest level, to the beard of Arich Anpin, and from the illumination of the face, the signature of the Holy One, blessed be He, is drawn into it. This is "Titen Emes L'Yaakov..."

(According to this, it is clear why it is called a signature, which is action—for Malchus is the action of Atzilus compared to Kesser, which is Atzilus of Atzilus. See Eitz Chaim Shaar Tefilas Rosh Hashanah p. 4, regarding the intention of "Melech Ozer U'Moshia U'Magen"—that now it has all the 370 lights of the face of Arich Anpin, etc. See Eitz Chaim Shaar Yom Kippur p. 5.)

This is the meaning of "Vayichtov Moshe Es Motza'ehem L'Masa'ehem"—Moshe is the "Shushvina D'Malka" (the escort of the king) who leads the drawing down of the Infinite Light, drawing from their source (motza'ehem), which is the source of the souls of Israel, as in "motza mayim" (a source of water).

The essence of the souls ascended in thought, but their source is in the essence of the Infinite Light, the owner of thought and will.

This drawing down from their source is for their journeys, so that they can ascend from below to above in the aspect of "Bechol Me'odecha"—the intensification of the love of the G‑dly soul, so that even the evil inclination is transformed to love of Hashem, which is "tov me'od" (very good). For this elevation, there must first be a drawing down of strength from above, as it says: "V'anochi Tirgalti L'Efraim Kacham Al Zero'otav" ("I taught Ephraim to walk, I took them on My arms")—when a father wants to lift his small child to him, he lowers himself to the child and then lifts him up. See the discourse on "Kedosh Yisrael" in Parshas Pinchas.

(The concept that the power for elevation comes through the drawing down from the signature of the Holy One, blessed be He, is understood from what was explained above: the level of "Emes" is as He alone is, and there is nothing else. Therefore, supernal Chochmah is called "Emes"—because this is the level of Chochmah, which is true nullification. As explained in Tanya, part 1, chapter 35, in the gloss. Therefore, from the level of "Emes" comes the drawing down of nullification below, to nullify the sense of being. Therefore, the power for elevation and nullification comes through "Vayichtov Moshe"—drawing down even below from the level of "Emes." As it says: "V'Emes Hashem L'Olam" ("The truth of Hashem is forever"). See elsewhere regarding drawing down nullification from supernal Chochmah below, so that there is the power to nullify the sense of being. This is based on "V'Haya Lachem L'Tzitzis..." etc.)

But to understand how the source and root of the souls of Israel is from the level of "Emes," as explained above, their source and root is in the essence of the Infinite Light, the owner of will, which is "motza mayim asher lo yechazvu meimav"—the level of "Emes." As it says: "Osi Azvu Mekor Mayim Chayim" ("They have forsaken Me, the source of living waters"). Also, the power of the unification of Zeir Anpin and Nukva, from which the souls themselves are drawn, comes through gazing at Arich Anpin.

(See Zohar Shelach 163b: "Emes" includes Zeir Anpin and Nukva as one, etc. See Zohar 2:57b, Yisro 89a, 90a, regarding "Emes L'Yaakov." Zohar 1:96a, 3:12b, Acharei 73b. Naso 131b, 134a. Va'eschanan 267a, Ha'azinu 297a.)

See the discourse on "V'Eileh HaMishpatim"—how Moshe draws down knowledge to the souls of Israel, and this drawing down is the concept of "Ki Tikneh Eved Ivri"—from the level of "Be'ever HaNahar Yashvu Avoteichem..." etc. This is the concept of "motza'ehem" from the level of "Be'ever HaNahar..." and the drawing down of knowledge is directly from the "V'Emes" "Tikun," as explained by Ramaz at the beginning of Vayikra.

The drawing down of this awakening from above, "Vayichtov Moshe Es Motza'ehem," is through Torah study. As the Sages said: "The light in it brings them back to good." Therefore, it is called "Torat Emes"—"Ki B'Or Panecha Natata Lanu Torat Chayim" ("For in the light of Your face You have given us the Torah of life").

This is "K'tavam Al Luchot Libecha" ("Write them on the tablet of your heart"), as explained regarding "Vayichtov Moshe," which is the drawing down of the signature of the Holy One, blessed be He. See Parshas Bereishis, discourse on the blessings, regarding "Chatom Torah B'Lomdei..." This is the concept of the signature in "Baruch..." etc. (See Zohar at the end of Parshas Tzav 35a, and see in Parshas Miketz, discourse "Rani V'Simchi Bat..." on "Titen Emes L'Yaakov..." from days of old.)

It can also be understood how this drawing down is through Torah study, as explained elsewhere in the discourse on "Vayedaber Bamidbar Sinai," and in the discourse on the Ten Commandments: through Torah study, the mazal and source of the soul is drawn into the soul as it is in the body, etc. This is precisely the concept of drawing down from their source to their journeys, etc.

Afterwards, it says: "V'Eileh Masa'ehem L'Motza'ehem"—this is the elevation from below to above. (See the discourse on "Yonati B'Chagvei..." regarding "V'Lchi Lach...")

Summary

This maamar explains the mystical significance of the journeys of Bnei Yisrael, relating them to the process of spiritual ascent and descent, the Shem Mem-Beis, and the interplay of Torah and mitzvos. The Rebbe teaches that through these journeys and mitzvos, we refine the world and draw down G‑dliness, revealing the ultimate truth and unity of Hashem.