008 —ביאור ענין מוצאיהם למסעיהם

Biur Od Le'Inyan Motza'eihen LeMasa'eihen U'Masa'eihen LeMotza'eihen.

Behold: Adam Kadmon (A"K) is called the Adam of Beriah. Akudim, Nekudim, or Atik Yomin and Arich Anpin^[1] are called the Adam of Yetzirah. The entirety of Atzilus is called the Adam of Asiyah. And the level of Atzilus is nothing but the level of Or Ein Sof, etc.

[That is, since in the general order of the worlds, even A"K, which is far above Atzilus, is called Beriah, what then is the level in the general worlds called Atzilus, which is above the general Beriah (which is A"K)? On this it is said that the level of Atzilus is the level of Or Ein Sof.]

The idea is that Atzilus comes from the term "Vayatzel"—meaning it is only a revelation from concealment, whereas Beriah is a true innovation, something from nothing. As explained elsewhere on the verse "Ve'eleh HaMishpatim." Therefore, the drawing down and revelation of the Kav from Or Ein Sof is Atzilus, from concealment to revelation. At first, the light was included within the luminary, as our Sages said: before the world was created, there was only Him and His Name alone, like the sun's ray when it is included within the body of the sun as an analogy. Afterwards, the ray is emanated and drawn forth to be revealed—this is the drawing from concealment to revelation, and therefore it is called Atzilus. See also what is explained about Atzilus in the discourse on "Venikdashti Besoch Bnei Yisrael" regarding "He contracted His Shechinah," etc.

Whereas A"K, which includes ten Sefiros, is called Beriah, something from nothing. See what is explained on the verse "Es Shabsosei Tishmoru."

The explanation is also known that in general, A"K and ABYA are one Name of Havayah, which is the level of ten Sefiros: the Yud is Chochmah, which is Atzilus; the first Hei is Binah, which is Beriah; the Vav is the six middos, Yetzirah; the final Hei is Malchus, which is Asiyah. The level of Kesser in general is A"K and is called the tip of the Yud, and it includes them all, as written in Shaarei Kedusha^[2] part 3, gate 1, and in Eitz Chaim, gate 41, chapter 4.

The meaning is that Or Ein Sof, blessed be He, as its name implies, has no beginning or end, and it could have brought about infinite Sefiros. Nevertheless, only ten Sefiros came into being. This is because so it arose in His will to have only ten Sefiros, and this supernal will of Ein Sof to bring about ten Sefiros is called A"K. As is known from the concept "For My thoughts are not your thoughts"—when it arose in His will to create and emanate ten Sefiros, they immediately came into being and are all included in this supernal will, as explained elsewhere on the verse "Yonasi."

And this is what is stated in Eitz Chaim and Shaarei Kedusha, that A"K, which is Kesser, includes all the worlds of ABYA, which are the ten Sefiros—Chochmah of Atzilus, etc., until Malchus of Asiyah, and A"K, which is Kesser, includes them all. This is because A"K, which is Kesser, is the supernal will, and since "For My thoughts are not your thoughts," when it arose in His will, they immediately came into being, so this is the idea that A"K, which is Kesser, includes all the ten Sefiros within it. Afterwards, the ten Sefiros came to be in actual revelation, and then influence could be drawn from them, whereas as long as they were included in A"K, in the supernal will, it was impossible for there to be any influence from them.

[For there they are in a state of nothingness and nullification, similar to what is explained in the discourse "Az Yashir Moshe" and Bnei Yisrael in Parshas Beshalach about the hidden world, where they are nullified in their source, and in the discourse "Vayar Yisrael" about the two Names of Havayah: one is the lower Name of Havayah, which brings about existence, and the other is the higher Name of Havayah, which is the supernal will that arose in thought to bring about the lower Name of Havayah to create the worlds. According to what is written there, the lower Name of Havayah is the ten Sefiros of ABYA—Yud is Chochmah of Atzilus, etc., until the final Hei, which is Malchus of Asiyah. The higher Name of Havayah is the supernal will, A"K, which includes within itself the ten Sefiros of ABYA, as above. See Eitz Chaim, gate 41, chapter 4, and see also what is explained there about the possibility of infinite Sefiros in the discourse on "Yavi'u Levush Malchus."]

Nevertheless, their existence and coming into being was actually in the supernal will. This is the meaning of "Yehi Or Vayehi Or"—"Let there be light" refers to the creation of the primordial light included in A"K, and afterwards, "Vayehi Or"—the drawing from A"K to bring about the light below.

[And this is what the Zohar says in Bereishis (16b): "Vayehi Or"—a light that already existed, meaning it was already included in A"K. This is the meaning of "Yehi Or." See Mikdash Melech there and Sefer HaMaamarim^[3] section 94 (46b) for a slightly different explanation.]

The level of A"K is called "Ratzon D'Kol Ratzoin" (the will of all wills). As explained on the verse "Lamnatzeach Al HaSheminis." Therefore, when writing the Yud, one first makes its upper tip and then the body of the Yud, not the other way around. This is because from the tip of the Yud, which is Kesser, that is, A"K, the will of all wills, from there is drawn the essence of the Yud, which is Chochmah and Atzilus. See the commentary of the Ramaz on the Zohar, beginning of Parshas Shelach (159a), on the statement "Three worlds."

Similarly, it was the custom of the holy Maggid to explain the verse "Korei HaDorot Meirosh"^[4]—that He calls the ten Sefiros from the beginning, which is the level of A"K, to be drawn and revealed below, like someone calling his friend who is seen from afar: "Reuven, come here."

[The reason A"K is called "Rosh" (head) can be explained according to Mishnas Chassidim^[5], tractate Klalut HaOlamot, beginning of chapter 2: A"K is the secret of Arich of the four worlds of ABYA, meaning it includes all of ABYA, just as Arich Anpin relates to Atzilus, as explained in Eitz Chaim and Shaarei Kedusha^[6] there. Arich is called the head and root of the emanated beings for this reason, as explained in Eitz Chaim, gate 41, chapter 3. Therefore, A"K is also called "head."]

As for why the ten Sefiros are called "Dorot" (generations), it can be said that it is from the term "Darei Darei"—meaning rows: Chabad is one row, Chagat is a second row, etc. Also, from the term "generation" itself, since Chochmah and Binah are called "father and mother," Chagat is called "children," and Nehiy is called "grandchildren," as explained elsewhere on the verse "Umeivi Goel Livnei Veneihem."

See Likkutei Torah, Parshas Vayeshev, on the explanation of "Dori Nasa Venigla"^[7], and see also about "Korei HaDorot Meirosh" in the Zohar, Parshas Lech Lecha (86a), and Parshas Vayechi (227b), that it refers to the souls of the righteous. According to this, the explanation fits: "Meirosh"—that is, A"K, as will be explained below regarding "Motza'eihen."

See Eitz Chaim, gate 8, chapter 5, which states: "And above the skull of A"K, there is a level similar to Atik of Atzilus." This is brought in Zohar HaRakia, Parshas Bereishis, regarding the explanation of the Zohar (15): "Beresh Hormanuta," by R. Meir Papirash Katz^[8]. There it is explained that just as Malchus of A"K becomes Atik for the world of Atzilus, so too, Malchus of Atzilus becomes Atik for Beriah. In general, in the worlds, A"K is called the Adam of Beriah, and Atik of the supernal Beriah is made from Malchus of Atzilus, meaning from the radiance of Or Ein Sof itself, which is called the general Atzilus, as above.

However, how can we say, in the supernal Atzilus, which is the level of Or Ein Sof, the term "Malchus of Atzilus," which refers to a Sefirah?

This is as explained in Eitz Chaim, gate 41, chapter 3: it is the lowest and most humble level of all the levels of Ein Sof, as if to say, by way of analogy, it is the Malchus within Malchus. Even though this is not literally so, for there is no form or Sefirah at all in Ein Sof, G‑d forbid—this is only said to make it understandable to the ear, as the text says.

See what is explained above in the discourse on "Shchorah Ani V'Navah." See also the explanation of the Idra from the Arizal, and what is brought in the discourse on "Es Shabsosei Tishmoru."^[9]

See also the discourse on "Va'achaltem Achol" about the new souls that will be revealed in the future, which are from the level of Or Ein Sof that surrounds all worlds, higher even than the Kav, etc.

It is possible to say that the level of the Kav, although it is a radiance of Or Ein Sof itself, which is called Atzilus, since it is drawn through a Tzimtzum and an empty space at first, this is similar to the concept of Atzilus becoming Atik for Beriah. Just as Malchus of Atzilus becomes Atik for Beriah of actual ABYA, meaning it pierces the barrier between Atzilus and Beriah and descends and enclothes itself in the GAR of Arich Anpin of Beriah, as explained in Eitz Chaim, gate Seder ABYA (47, chapter 1).

So too, above, for the creation of the ten Sefiros from Or Ein Sof, there had to be a Tzimtzum and an empty space, which is a much greater contraction than the barrier and curtain, as explained elsewhere. The Kav pierces the Tzimtzum and shines in A"K, etc. This is the meaning of "Az Yivka K'Shachar Orecha" (Then your light will burst forth like the dawn)^[10]. Nevertheless, it is only a line and a thread, a mere radiance.

See Amek HaMelech, gate 1, chapters 55 and 56^[11], which explains the concept of the thread of Ein Sof, which is the eleventh level not counted among the ten Sefiros, meaning even among the highest ten Sefiros, etc. On this they said: "Ten and not eleven, You are One and not in number." (See elsewhere in the discourse "Pasach Eliyahu" in Parshas Vayeira.)

However, the level of Sovev Kol Almin, which is the revelation of Or Ein Sof above the Kav, is the true supernal Atzilus, the revelation of the concealment above the Tzimtzum.

See what is explained in the discourse on "Ra'isi V'Hinei Menoras Zahav." It is possible that this is included in what the Arizal says: that in the future, there will be a revelation of the inner Atik, etc.]

Therefore, it is explained in Eitz Chaim that the feet of A"K end at the lowest point of Asiyah, because in the level of will, everything is included, even the creation of the lowest deed, etc., as explained in the discourse on "Yonasi" mentioned above.

Now the concept of the forty-two journeys will be understood, which had two aspects: traveling and encamping. As it is written: "And it was when the Ark traveled... and when it rested..."—these are elevation and drawing down. It is explained later on the verse "Motza'eihen LeMasa'eihen" that the drawing down is from A"K. Therefore, there were two aspects: traveling and encamping, because it is impossible for the drawing down from A"K into the worlds to be except in the manner of "Mati V'Lo Mati" (reaching and not reaching)—that is, as soon as it is drawn, it immediately ascends again.

This is because the drawing down is from a very lofty place, the level of A"K. Therefore, from there, the drawing down must be in the manner of "Mati V'Lo Mati." As explained in Eitz Chaim, gate of "Mati V'Lo Mati," it is impossible for this drawing down to be in the manner of "Mati" (reaching) to be enclothed in vessels in a complete revelation, but as soon as it is drawn in the manner of "Mati," it immediately departs and becomes "Lo Mati" (not reaching), for the vessel cannot contain it.

[This is what is stated in the Idra Zuta (288b) regarding Radla: "And on this it is called: 'Flee to your place.'"^[12] And the Chayos run and return^[13]—that is, even when it is drawn, it immediately departs to its place.]

[This is seemingly close to the concept of the "returning Makif"—at first it enters as an inner light, and because the vessel cannot contain it, it departs and becomes a Makif. However, it is not exactly the same, for there it departs completely from the vessel to become only a Makif, whereas in "Mati V'Lo Mati," even after "Lo Mati," it is again drawn in the manner of "Mati." The language of Eitz Chaim, gate mentioned above, chapter 1: "The vessel cannot bear the light except in the manner of 'Mati V'Lo Mati.'" Thus, at least through this, the vessel can bear the light.]

However, the main traveling was an elevation from below to above, and therefore the Levites carried the Mishkan, because elevation is through Gevuros. [And the three Levites—Gershon, Kehos, and Merari—are the three "Yadot"^[14] of the Name Mem-Beis^[15] through which the elevation occurs.]

The concept of these three "Yadot" in the soul, through which the soul is carried to G‑d, is explained elsewhere in the Purim discourse beginning "Chayav Inish..." on the verse "Ki Yad Al Kes Y-H." It is also understood from what is explained about the levels of the three Levites—Gershon, Kehos, and Merari—in the discourse beginning "Vayedaber..." in Bamidbar Sinai.

Therefore, the Levites also guarded the Temple in twenty-one places, the main guarding being from the kelipos: "And the stranger who approaches shall die," etc.

[As explained about "And the stranger who approaches" in Raaya Mehemna, Parshas Shoftim (274b), and in Parshas Tetzai (282b). See also in Zohar I, Bereishis (31a), II, Mishpatim (117b), Raaya Mehemna III, Tzav (33b). See also the commentary of the Ramaz on Zohar, Mishpatim (195b) regarding "to a strange man."]

But even this elevation can only be through a prior drawing down from above, and this is through the Kohanim. Therefore, the Levites did not begin their service except through the Kohanim, as it is written: "And each man shall be appointed to his service," etc. See also about this in the discourse beginning "Vayedaber" in Bamidbar Sinai mentioned above.

This is the concept of the sacrifices, where the Kohanim would offer two daily lambs. For from the GAR^[16] of A"K, it is impossible for any drawing down to occur, only from the ZAT^[17]. [See Eitz Chaim, gate of Circles and Lines, branch 5.]

This is through the lambs. For "V'Hakvasim Hifrid Yaakov"—Yaakov is the level of ZAT, as explained in Likkutei Torah, end of Parshas Vayetze. He drew down the level of the lambs below, meaning they are drawn from their source in the ZAT of Arich Anpin.

Also, the concept of "Se'ar Roshei Ka'amar Neka"—the supernal middos, whose source is in the ZAT of Atik, which enclothe themselves in Arich Anpin, and become the seven "Tikunim" of the head, as explained in Likkutei Torah there.

From there, Yaakov drew them down below, even into the world of separation, so that even below, in the world of separation, there should be bittul of existence, etc.

[It is explained elsewhere the concept of the waving of the two lambs on Shavuos, which is the elevation of the middos of Atzilus to their source in the ZAT of Arich Anpin, see there at length.]

Similarly, the concept of the forty-two journeys can be understood. They are the seven middos, each including six, all of which ascend to their original source, which is the level of A"K, as above, that the source of the drawing down and all the chain of worlds is from the ZAT of A"K, etc. Like the analogy of fire that rises upward as far as possible.

Why then is the counting of the Omer, which also corresponds to the seven middos, forty-nine days? It is because the counting of the Omer is a drawing down from above to below, so even the Malchuyos of the seven middos are counted, whereas in the Name Mem-Beis, which is elevation, in each middah there are only six aspects, not the seventh, which is the aspect of revelation below.

[This is the concept of "Bechol Me'odecha"—for in the first paragraph of Shema, where it says "Bechol Me'odecha," it is the level of the Name Mem-Beis. See what is explained about this in the discourse on "Mekosheish Etzim," etc.]

Moreover, this elevation is up to their original source in A"K, and when they are included in A"K, which is the supernal will, they are in a state of bittul, so that no influence or revelation is possible from them, as explained above regarding "Yehi Or," etc.

It is possible that this is the meaning of what the Zohar says in Terumah (132b): "Mem-Beis ascends and does not descend," etc. See elsewhere about the splitting of the sea as an analogy for "Aglidu Maya"—the wise man does not speak before one greater than himself, etc.

And now the concept that is stated about the journeys: "Vayichtov Moshe"—as explained above, this means the drawing down of the seal of the Holy One, blessed be He, which is Emes (truth). The idea is, by way of analogy, through writing, the intellect, which is spiritual, is drawn down and enclothed in physical action—this is the connection of spirituality with physicality.

Similarly, the concept of the seal of the Holy One, blessed be He, is Emes. For Chochmah is called Emes, because the essence of Chochmah is the knowledge of truth. Even a fool can say and speak things, but they will not be accurate and true, whereas the wise person, through his wisdom, grasps the truth. This is the concept of Chochmah, and therefore it is called Emes.

Similarly, above, Supernal Chochmah is the wisdom of truth, that there is nothing besides Him, as explained in Tanya, chapter 35, in the gloss, and therefore it is called Emes.

Nevertheless, it is known that Chochmah, relative to Or Ein Sof, is considered like physical action compared to wisdom, and even more so, there is no comparison, as explained in Tanya, part 2, chapter 9. For even the level of A"K, which is the supernal will, is above Chochmah, and relative to Or Ein Sof, even A"K is called the Adam of Beriah, as above.

Therefore, Chochmah, which is the level of Emes, is only the seal of the Holy One, blessed be He. And "Vayichtov Moshe"—since the drawing down from Or Ein Sof is into Chochmah, which is considered action relative to Or Ein Sof, it is like the analogy of writing and the seal, which is the connection and drawing down of spirituality into physicality, as above.

In detail, this is the concept of the Tikkun "VeEmes" in the Thirteen Attributes of Mercy, which is the illumination of the face, the two apples, where the revelation of Chochmah is, as it is written: "The wisdom of a person illuminates his face." This is the revelation of "Sheva'in Nehorin"—the level of Adam of Yetzirah, as it is written: "Who formed man with wisdom."

This level is called Emes, whereas the other Tikkunim are levels of middos: merciful, gracious, etc.—which are not comparable to the level of Ein Sof, to be affected by middos, for He is not at all among those middos, even though they are only sources for the middos, etc.

Moshe, the "Shushvina D'Malka," drew down Or Ein Sof to be enclothed in the Tikkun of "VeEmes," which is called the seal.

This is the concept of "Vayichtov Moshe," and from there the illumination of the face is drawn into Zeir Anpin. This is the concept of "Titen Emes L'Yaakov." Through this, they had the power to travel through the wilderness of idolatry to subdue the kelipos, for "with wisdom they are clarified."

[Moreover, it is the revelation of the level of "Chochmah Stima'ah," from which comes the power to purify even from the impurity of the kelipos below the 49 gates of impurity, as explained in Iggeres HaKodesh, discourse "Lamah Nismekha Parashas Parah," etc.]

[Also, as explained elsewhere regarding "A spring will go forth from the House of G‑d and water the valley of Shittim," etc.]

[Also, the root of this spring is Chochmah of A"K, which enclothes itself in Malchus of A"K, and through this, it enclothes itself in Atzilus, etc. This is the concept of the drawing down from "Motza'eihen," that is, from the level of A"K, etc.]

From there, the Torah was drawn down, and therefore it is called "Torat Emes." Therefore, the main journeys were with the Ark specifically, which contained the Tablets. Similarly, now, through Torah study, one draws down the level of "Titen Emes L'Yaakov," through which the souls of Israel can subdue the body, the "skin of the serpent," to be nullified and included in the light of G‑d.

Similarly, the blessing on mitzvos: "Baruch Atah..." is a drawing down from above to below, and through this, there is an elevation from below to above: "Asher Kidshanu B'Mitzvosav," and through this, there is then a drawing down from above to below: "V'Tzivanu"—an inner connection, etc.

And now the concept of "Motza'eihen LeMasa'eihen" will be understood, and "Masa'eihen LeMotza'eihen." The meaning: "Motza" is from the term "source," like "Motza Mayim" (source of water), and it is the level of A"K, which is the source of all souls, as mentioned above regarding "Korei HaDorot Meirosh"—that A"K includes all the chain of worlds and all souls. As is known, "Yisrael arose in thought."

From there, Moshe drew down the illumination below to souls in bodies, and through this drawing down, the power of bittul is also drawn below, for in the level of "Motza'eihen," they are included there in a state of nothingness and absolute bittul, as above. Therefore, through drawing down from the level of "Motza'eihen," bittul is also drawn below, and through this, one can also rule over the body, etc.

This is "Vayichtov Moshe Es Motza'eihen"—for this drawing down is through Torah: "Titen Emes L'Yaakov," etc., as explained elsewhere. For in Torah is enclothed the supernal will itself, which is the level of A"K, as above, and through this, even a person who studies it draws down and illuminates his soul with the light of the supernal will itself, etc.

And all this is in order to be "LeMasa'eihen Al Pi Hashem"—that is, through this, they have the power to ascend above the level of "Pi Hashem." For "Pi Hashem" is the three aspects of Ozen, Chotem, Peh^[18], the level of Malchus. But the level of A"K is called "Motza Pi Hashem"—the source of the level of mouth, etc.

This is what is written: "For not by bread alone does man live"—the supernal man, who receives from the level of bread, which is numerically equal to "Mazla," three Names of Havayah: "But by every word that comes from the mouth of G‑d does man live"—specifically "Motza." It is possible that this is the illumination of the face mentioned above, which is above the level of Mazla, which is the level of hair, etc.

Afterwards: "Ve'Eleh Masa'eihen LeMotza'eihen"—this is the ascent to their source, which is the level of A"K, as above with the analogy of fire that rises as high as possible.

[It can also be explained regarding "Vayichtov Moshe" according to what is explained elsewhere in the discourse "Im Bechukosai," that just as in Torah there are two aspects: engraved letters and written letters, and regarding the Tablets it is said: "Charut Al HaLuchos," etc., so too in every spark of Israel there are also these two aspects, etc.]

[The level of "Motza'eihen" and the root of the souls of Israel is from the aspect of engraved letters, and the descent of the soul below into the body is the aspect of written letters. Therefore, since the drawing down is from the level of "Motza'eihen," it is said: "Vayichtov Moshe Es Motza'eihen"—that is, he drew down from the aspect of engraved letters to be enclothed in written letters, etc. This is in order to be afterwards: "Ve'Eleh Masa'eihen LeMotza'eihen." As explained elsewhere on the verse "Im Bechukosai Telechu"—to be in a state of unlimited movement, etc. See the end of the discourse.]

[It is possible that the ascent to "Motza'eihen" is even higher than the initial drawing down from "Motza'eihen." For although "Motza'eihen" is the level of A"K, it is explained above that from the GAR of A"K, no drawing down is possible, only from the ZAT. Therefore, the initial drawing down from "Motza'eihen LeMasa'eihen" is from the ZAT of A"K. However, through the subsequent ascent—"Ve'Eleh Masa'eihen"—that is, through the arousal of the heart to be nullified and included in Or Ein Sof, this ascent to "Motza'eihen" touches the GAR of A"K.]

[For it is explained in the Zohar, Terumah (132b), that the Name Mem-Beis ascends, etc., until it is crowned in Ein Sof. And on this, it ascends and does not descend. Thus, it implies that the ascent through the Name Mem-Beis is in Ein Sof itself. See Pri Etz Chaim, gate of Krias Shema, chapter 25, that the Name Mem-Beis is in the GAR—Chochmah, Binah, Daas—of Zeir Anpin, etc. It is possible that this is the meaning of "ascends and does not descend"—that is, the ascent is to such a high place that no drawing down is possible from there, as above.]

[It is also possible to say that the drawing down from "Motza'eihen" is from the level of Arich of the general ABYA, but the ascent touches the level of Atik, which is the Atzilus of the general worlds. Similar to what is explained in the discourse on "Es Shabsosei Tishmoru" regarding the meaning of "Shabbos Ila'ah," which is the ascent from the level of "Asher Bara," that is, even A"K, which is called the Adam of Beriah, ascends even higher, etc.]

Summary

This maamar explains the mystical process of Divine energy descending from its source (A"K) into creation and the soul's journey of ascent and descent. Through Torah and mitzvos, one draws down supernal will and truth, enabling the soul to be elevated and to subdue the body, ultimately connecting to its highest source in G‑dliness.