007 —ביאור

Leva'er HaDevarim BeInyan VeYered HaGevul.

The concept of "Gevul" (boundary) refers to the four directions of Eretz Yisrael, which can be understood as the twelve diagonal boundaries (Yud-Beis Gevulei Alachson)^[1] mentioned in Sefer Yetzirah. The Pardes (Sha'ar 61, ch. 7) explains these as the eastern-roman boundary, northern-roman boundary, eastern-lower boundary, eastern-northern boundary, and so on.

Although in the physical boundaries of the land the term "Roman" does not apply, the root of these boundaries is drawn from the aforementioned twelve diagonal boundaries. Similarly, in Yechezkel (chapter 48^[2]), twelve boundaries are listed in dividing the land among the twelve tribes. It is known that the root of the twelve tribes also comes from the twelve diagonal boundaries.

The Zohar (Parshas Bamidbar, 118b) states: "Treisar Shvatin, Treisar Techumin... for the supernal holy tree is sealed with them." This is similar to what is written in Pardes (Sha'ar 61, ch. 6) in the name of Sefer HaBahir: "The Holy One, blessed be He, has one tree with twelve diagonal boundaries..." The terms "boundary" and "domain" are essentially the same.

The reason they are called boundaries and domains is that these twelve boundaries are the aspect of the inter-inclusion of the six middos (Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod) when they are included within each other, such as Chesed within Gevurah or Gevurah within Netzach, or the inclusion of the lines, since Chochmah, Chesed, Netzach^[3] is the right line, and Binah, Gevurah, Hod^[4] is the left line. Their inter-inclusion occurs through the diagonal boundaries.

This inter-inclusion does not occur in the essence of the light, for the light is simple, but rather through the enclothing of the lights in vessels. Through this, Chesed is enclothed in Gevurah or Netzach, according to the order of Divine conduct.

The vessels limit the light, so that the light is contained within the vessel. Whether because the light is simple and is contained in the vessel to animate and create the vessel of Chesed, in which case the vessel limits it, or because the light is infinite and the vessel limits it so that the influence is in a finite manner.

Since this inter-inclusion, resulting in twelve aspects, happens specifically through the enclothing of the lights in vessels (for the light itself is simple), they are called twelve boundaries or twelve domains, meaning the limitations through which the light is contained in vessels and inter-included into twelve boundaries, twelve domains. The Zohar's statement that "the supernal holy tree is sealed with them" can be explained further.

It can be said that there is a textual variant, and it should read: "etched in its domains," as explained above. (See also Pardes, entry "Gevul," and Ramaz on the Zohar there.)

These twelve aspects are also the twelve permutations of Havayah and the twelve permutations of Adnus. From this comes the twelve months, for in each month Knesses Yisrael receives from one of the twelve permutations of Havayah. From the inter-inclusion of the supernal middos, such as Chesed with Hod (which is the southern-lower boundary), there is drawn below to Knesses Yisrael in Divine service, to combine the aspect of love with gratitude. From the inclusion of Gevurah in Hod (the northern-lower boundary), there is drawn the inclusion of awe within gratitude, and so on with all the middos. See more on this in the discourse on "Eileh Masei..." This is the concept of the boundaries of Eretz Yisrael.

The root of the twelve diagonal boundaries^[6] is drawn from above and is transmitted down into Malchus and even further into Beriah, Yetzirah, and Asiyah. This is the meaning of "VeYered HaGevul... MiKedem LeAyin" (and the boundary descended... from the east to Ayin). The Zohar (end of Parshas Vayishlach, 175a) states: "Treisar D'Iskasiyan..." And in the Mikdash Melech^[7] there: their root is in Tiferes of Arich Anpin, which are the middos above Chochmah and Binah, until Abba and Imma clothe them, serving only as garments for these middos. There is the ultimate and true inter-inclusion. From there, it descends and is transmitted through the twelve diagonal boundaries of Zeir Anpin until it is drawn into Malchus. This is the meaning of "U'Macha Al Kasef Yam Kinneres"—to be the aspect of love in delights, sweet as a harp.

This concept is explained in Parshas Tetzaveh on the verse "Zachor Es Asher Asa Lecha Amalek," in the explanation of "Achalti Ya'ari Im Devashi"—that Krias Shema with the fulfillment of "Echad" and "VeAhavta" is love in delights. Therefore, this level is called sweet as a harp, the aspect of "Devashi." See also Iggeres HaKodesh on "Mah Yafis..."

This great love is drawn from above through Aharon, the escort of the Shechinah. As it is written on the verse "VeAsisa Bigdei Kodesh LeAharon..."—this love is drawn from the aspect of "VeRav Chesed," which is higher than "Chesed Olam."

It is stated here that this love is from a level higher than the world and precedes the world, for "world" refers to the six middos, "Chesed Olam." It is compared to a harp, as stated in the Tikunei Zohar at the end of Tikun 20 on the verse "HalleluHu BeNevel VeChinor"—"Chinor" is numerically 26, the value of Havayah^[8], as it says: "Hashem Ori VeYishi"—He illuminates with the lamp, which is the Shechinah. See also on the concept of "Ner" in Parshas Shelach on the verse "VeHayah Lachem LeTzitzis."

It is said about Aharon: "BeHa'aloscha Es HaNeros..." Through this illumination, the harp plays by itself, which is the elevation of Malchus, and all elevations happen through song. See Parshas Bereishis on the verse "V'Shem Achiv Yuval Hu Haya Avi Kol Tofes Chinor..." and on the verses "Anu LaHashem BeToda Zameru Leilokeinu BeChinor," and "Alei Asor VeAlei Nevel..."

The Zohar at the end of Parshas Shelach (175b) explains that the "Techeiles" in Tzitzis, which comes from the blood of the Chilazon, is like the waters of Kinneres. This is as explained on the verse "VeHayah Lachem LeTzitzis"—the Techeiles is from the intellect of Abba, drawing down self-nullification. See also Ramaz on the Zohar, Parshas Terumah (127a): "Yama DeGinosar" is the Sea of Kinneres, which is the secret of Malchus of Beriah that becomes Atik for Yetzirah, and there (149b). In Sifra D'Tzniusa^[9] from the Arizal, it is explained that there are "Chinor" and "Kinneres," which are the male and female aspects of Hod in Beriah, explained at length there.

The meaning of "U'Macha Al Kasef" is as explained elsewhere: that the love which comes from above, not through intellectual grasp, is like someone being pushed from behind without knowing where it came from. Every elevation of Malchus must begin with this state called "Achor BeAchor"^[10]—this is "U'Macha Al Kasef..." and afterwards, one comes to the state of "Panim BePanim."

It can also be explained that "U'Macha Al Kasef" is like the "tips of the hair" that strike, as explained above on the verse "Zachor..." See also Pri Etz Chaim, Sha'ar HaTefillin, ch. 8.^[11]

Regarding this level, our Sages said: "A harp hung above the bed of David, and when midnight arrived, a northern wind would blow upon it and it would play by itself. Immediately, he would arise and engage in Torah study." Also, regarding "VeYered HaGevul U'Macha Al Kasef Yam Kinneres," Rashi explains: the boundary goes from north to south, and the Sea of Kinneres is within the boundary to the west^[12]. This is exactly like the above concept of the northern wind blowing on David's harp, which according to the Pardes is the arousal of Gevurah, from the level of Imma Ila'ah, as explained in Likkutei HaShas of the Arizal on this teaching in Berachos.

See also Zohar Vayikra (23a) regarding "at the time the northern wind is aroused..." (and 25a), and in Mikdash Melech there, and at the beginning of Parshas Behar (107b): "at the time the northern wind is aroused," and Ramaz there. In Parshas Lech Lecha (92a): "the northern side is aroused..." See also Zohar Bamidbar (122a) regarding "the northern side, which is the hidden supernal." See also Zohar Terumah (154b) on the verse "VeHaShulchan Titen Al Tzela Tzafon," "Why? Because from there comes the flow of joy..." See also elsewhere in Parshas Tazria on the concept of "the northern wind does not circle..."

Yud-Beis Gevulei Alachson are also drawn into Malchus of Beriah, Yetzirah, and Asiyah. In Beriah, they are the twelve oxen, three facing south, etc., and the sea stands upon them from above^[13]. The sea is the aspect of Malchus of Atzilus, for Malchus is speech, and the combinations of the letters of speech are above Daas, and this is called "sea." The aspect of Malchus is their generality, which influences them, and therefore it is in the center to influence all of them.

This is the meaning of "Samti Chol Gevul LaYam"^[14]—the twelve oxen are called "chol" (sand), as explained in Parshas Balak on the verse "Mi Mana..." They are the boundaries for the sea, just as vessels limit the light. Similarly, with the boundaries of the land (Yechezkel 48^[15]), six boundaries on each side and the "Terumah" in the center^[16].

The twelve constellations in the sky were created through these twelve boundaries. This is the meaning of "Gavoha Me'al Gavoha Shomer..."^[17]—they receive their vitality and chain of transmission from one another until the twelve oxen in Beriah, which receive from Malchus: "Malchuscha Malchus Kol Olamim..."^[18] It is known that the animal soul, which is from the 150, also has its root in the twelve oxen, which are the faces of lion, ox, etc., except that it is from the unrefined aspect, whereas the Merkavah is after refinement.

Elsewhere it is explained regarding the two blessings before Shema, where the order of the angels, seraphim, and chayos is described at length, and how they are nullified to His light. Through this, the light of love also shines on the animal soul in man, which is taken from there, to arouse his heart to be drawn away from physical pleasures in which he is immersed, and to be drawn after its root to be nullified and included in the light of Hashem as it is above in the supernal Merkavah. All this is explained elsewhere at length on the verse "Ki Tetze LaMilchama Al Oyvecha..."

This is the meaning of "VeYered HaGevul HaYardenah"—the Jordan is the aspect of Kelipas Noga, as also explained in Likkutei HaShas of the Arizal. It takes from one and gives to another, meaning to elevate the 288 sparks from the shattering to be included in holiness. This is the refinement of the animal soul and all foods, and is called "Ahavas Olam." See also above on "Chaklili..."

In order for this refinement of the 150 to be included in holiness, it requires strength and assistance from above. Otherwise, G‑d forbid, the opposite could occur, that it would take from holiness and give elsewhere, as the Arizal explains there.

Therefore, it is said: "VeYered HaGevul HaYardenah"—that from the twelve diagonal boundaries of the supernal middos comes the power to refine the 288 sparks. It is known that the main refinement is through the six middos, which are the six days of creation, but since they are included within each other, each day has twelve hours, as does each night. This is the concept of the descent of the boundary to the Jordan.

Accordingly, it can also be understood that when the Jewish people left Egypt, there was the splitting of the Sea of Reeds and the Jordan. As explained above, "the sea stands upon them..."—this is the aspect of Malchus, called the Sea of Reeds, the end of all levels. The Jordan is the aspect of the 150. The splitting of the sea, which turned the sea into dry land, revealing the hidden world, is the revelation in the G‑dly soul itself, that the highest levels that were concealed are drawn into revelation. As explained above, the sea is above Daas. It is also known that the splitting of the sea is called the birth of souls, the revelation of the light of Atzilus in Beriah. This is similar to "VeYered HaGevul U'Macha Al Kasef Yam..." Therefore, the sea was split into twelve sections, to connect and reveal the twelve diagonal boundaries of Atzilus in the twelve tribes, the twelve diagonal boundaries of Beriah. This is "Sham Alu Shevatim..." This connection depends on Atik. This is "VeYered HaGevul... MiKedem LeAyin"—and through this, "U'Macha Al..." Similarly, the splitting of the sea was through an eastern wind.

After the revelation in the souls through the splitting of the sea, in order to draw down the power to refine the 150, which is the transformation of the animal soul, the waters of the Jordan were cut off, and Israel passed through it on dry land.

Another approach can be given to the meaning of "VeYered HaGevul"— as explained elsewhere on the verse "V'Chol Gevulecha LeAvnei Chefetz"—your boundaries are the thirty-two paths of wisdom, which is the Torah, the boundaries of His wisdom, which descended and became enclothed in physical matters, for all of Torah is measured and bounded. Through drawing down the thirty-two paths of wisdom into the middos, it becomes "Avnei Chefetz"—even the heart of stone will desire and yearn to cleave to Him, as explained there.

The reason the thirty-two paths of wisdom are also called "your boundaries" is that the thirty-two paths are the thirty-two times the Name Elokim appears in the account of creation, as explained in Pardes, Sha'ar HaNetivot. The Name Elokim is the aspect of tzimtzum and judgment, for there must be many contractions for the vitality to be drawn into the worlds. Even the creation of wisdom is through gevurot and contractions from the aspect of hair, and therefore the drawing down of the thirty-two paths is called a boundary, which is the aspect of contractions and boundaries of the thirty-two Elokim. The root of these boundaries is from the measuring line.

It is also explained elsewhere (Parshas Beshalach, on "LeSusati") regarding "Es HaShamayim VeEs HaAretz Ani Malei"—that is, His essence and being, which is the meaning of "Ani." But how can He be enclothed in the physical world? This is through "Melo Kol HaAretz Kevodo," and "Kevod" means Torah—Kevod is numerically thirty-two, the thirty-two paths of wisdom, which is the wisdom of Torah. Through this, "Es HaShamayim VeEs HaAretz Ani Malei" is literally fulfilled, through His enclothing in the letters of Torah, as explained there.

Thus, even though the thirty-two paths of wisdom are called boundaries, the boundaries of His wisdom that are enclothed in the measurements and limits of Torah, nevertheless, His essence is enclothed within them, the aspect of "Ani" itself. (See Parshas Shemos, in the discourse "Libcha Yehgeh Eimah..." and Parshas Miketz, in the explanation of mezuzah on the right.)

Accordingly, it can also be explained here in "VeYered HaGevul," and the language "descended" is appropriate, for the thirty-two paths of wisdom descended and were drawn down into physical matters—Pe'ah, Bikkurim, Terumos, and Ma'asros.

This also relates to the boundaries of Eretz Yisrael, for most mitzvos depend on the land. Therefore, Moshe prayed 515 prayers to enter the land in order to fulfill the mitzvos dependent on it.

Furthermore, the thirty-two paths extend from Chochmah Ila'ah to Malchus, which is the lower wisdom, and is also called thirty-two, as explained in Pardes, Sha'ar HaNetivot, ch. 1. This is the meaning of "Baruch Kevod Hashem"—which is Malchus, also called "Kevod": "Mimkomo"—which is Chochmah Ila'ah. Malchus is called Eretz Yisrael, so it is fitting that "VeYered HaGevul" applies to the boundaries of Eretz Yisrael.

This is "VeYered HaGevul... MiKedem LeAyin"—which is above the aspect of "Ayin." For "Ayin" is the externality of Chochmah alone, as explained elsewhere in the explanation of Ra'aya Mehemna, Parshas Ki Tisa, regarding the half-shekel. But the thirty-two paths are the essential drawing down of Chochmah Ila'ah. Regarding this, it is said: "Netiv Lo Yada Oyt V'Lo Shazafatu Ayin Ayah"^[20]. See Pardes, Sha'ar HaNetivot, ch. 283.

The meaning of "VeYered HaGevul... U'Macha Al Kasef Yam Kinneres" is that it is the aspect of love in delights, and this revelation of great love comes through Torah study. Regarding this, it is said: "Poteach Es Yadecha U'Masbia Lechol Chai Ratzon..." as explained elsewhere on "Chaklili Einayim," and on "Vayakhel Moshe," and on "Mi Mana Afar Yaakov."

Therefore, through drawing down the thirty-two paths of wisdom in Torah, about which it is said "VeYered HaGevul," it follows that "U'Macha... Yam Kinneres..."—one comes to the aspect of great love, sweet as a harp.

This is the meaning of "Hashem Ori"—He illuminates with a lamp. The soul is also called a lamp, as it says: "Ner Hashem Nishmas Adam." "Hashem Ori" is through Torah study, as it says: "VeTorah Or"—through this, He illuminates with a lamp, and the aspect of great love, sweet as a harp, is drawn down.

Afterwards: "VeYered HaGevul HaYardenah"—which is the aspect of the 150. Through Torah, the power to refine the animal soul is also drawn down, as explained above on "V'Chol Gevulecha LeAvnei Chefetz"—even the heart of stone will desire and yearn to cleave to Him.

See Parshas Yisro, in the discourse on "BaChodesh HaShlishi," regarding Torah being called "Oz VeTushiya," as it gives strength to the G‑dly soul and weakens the animal soul.

In truth, both approaches to "VeYered HaGevul" are one, for through Torah study, which is the thirty-two paths of wisdom, the supernal middos, which are the root of the twelve diagonal boundaries, are also drawn down and revealed.

(See also more about the Jordan in Zohar Shelach, 166a, where the Jordan is explained differently. This is also explained in the discourse on "Eileh Masei," in the explanation of "Yarden Yericho.")

Summary

This maamar teaches that the physical borders of Eretz Yisrael reflect deep spiritual structures—the twelve diagonal boundaries representing the inter-inclusion of Divine attributes. Through Torah and mitzvos, these supernal energies are drawn into the world, empowering the refinement of the soul and the elevation of all creation.