009 —ענין נחלת יעקב

Inyan Nachalas Yaakov.

See Zohar, Volume 2, Parshas Yisro (page 83a), that this refers to the dew that emerges from Atikah to Ze'er Anpin. As it is written: "VeYiten Lecha MiTal HaShamayim" ("And may He give you from the dew of the heavens"). And there (page 88b), this is the idea of the Minchah of Shabbos and the third meal, as explained elsewhere. Also see what is written about "Ehyeh KaTal" ("I will be as dew"), in the discourse beginning "Haazinu HaShamayim."

And behold, Nachalas Yaakov is called an inheritance without boundaries. See more about this in Pardes, entry "Nachalah." This is because Tiferes rises up to Kesser, which is above the level of limitations and boundaries. See also the explanation on the verse "KeNesher Ya'ir." And see the discourse on "Mizmor Shir Chanukas HaBayis" regarding "Nachalah Zu Yerushalayim"—that is, the Beis HaMikdash. It is explained there that this is a very lofty makif (encompassing light), meaning from Atik, which is Malchus of Ein Sof, etc.

Similarly, in souls there are two makifim: a makif, and a makif to the makif, as explained elsewhere on the verse "Ki Seitzei" regarding the thirty mems. See also the explanation on the verse "Eileh Pekudei" about "VeTavo'i Ba'adi Adiyim."

Another understanding of Nachalas Yaakov is as explained elsewhere regarding "VeTzedakah KeNachal Eisan"—that the meaning of Nachal Eisan is a flow from the level of Eisan, which is a very high level, as explained in the discourse on "Re'eh Anochi." See Zohar, Volume 3, Parshas Chukas (page 181a) on the verse "HaMeshale'ach Ma'ayanim Benachal" ("Who sends springs into the streams"), and (page 182a) on the verse "Tovah Chochmah Im Nachalah" ("Wisdom is good with an inheritance"), and the commentary of the Ramaz there.

And these above-mentioned makifim have their source in a level that is above time. For the order of time flows from Malchus of Atzilus, the source of Beriah, Yetzirah, and Asiyah, etc. And this is the meaning of "LeShe'eiris Nachalaso" ("to the remnant of His inheritance"), to one who makes himself like leftovers. This is like the idea that "Teshuvah preceded the world"—to despise the life of time, and to be nullified to the level of makifim that are attached to the infinite light of the Blessed Ein Sof, which is exalted and elevated above the level of the days of the world, etc.

Through this, one causes and draws down the flow from there, so that the supernal kindness will illuminate his soul. As in "VeHa'achalticha Nachalas Yaakov Avicha" ("And I will feed you the inheritance of Yaakov your father"). See the discourse beginning "Mi Manah Afar Yaakov." And see Zohar, Parshas Noach (page 69b) on the verse "BaShov Galav Atah Tesabchem, Man DeKasif" ("When His waves return, You will praise them; one who yearns, etc."). Similarly, this can be said regarding the meaning of making oneself like leftovers. See the discourse on "Vayehi Miketz" about "Zakai Keshot," etc. And see the discourse on "Koh Sevarachu," that in the place where a person's will is, etc.

And this is what is written: "VeAt Uvaneich Tichyi BaNotar" ("And you and your sons will live with the remainder"), and our Sages said: until the dead are revived—the meaning of "BaNotar" is as translated: from what remains, and this refers to the above-mentioned makifim that remain above as makif. In the future it is written: "Az Tis'aneg Al Hashem... VeHa'achalticha Nachalas Yaakov" ("Then you will delight in Hashem... and I will feed you the inheritance of Yaakov"), that these makifim will be revealed. For techiyas hameisim (the resurrection of the dead) will be through the dew that drips from Atikah, and this is "Tichyi BaNotar." And this is what is written: "VeHayah She'eiris Yaakov... KeTal" ("And the remnant of Yaakov... like dew").

And also, the meaning of making oneself like leftovers is literal—that it is a state of bittul (self-nullification). And specifically through this, one draws down from the Yud-Gimel Middos^[1] of Atik Yomin^[2], which are the Yud-Gimel Middos of the verses "Mi Kel Kamochah," etc. And this is as written in Zohar, Parshas Shelach (page 158b) on the verse "HaYesh Hashem Bekirbeinu Im Ayin" ("Is Hashem among us or not"), that the level of Atikah Kadisha, which is above the level of the name Havayah, is called "Ayin" (nothingness) because it is not grasped, and is called "Setima D'Kol Setimin" (the most hidden of all hidden). And to draw down from this level is specifically through making oneself like leftovers, which is the bittul of somethingness to nothingness, and through this one draws upon himself from the level of Ayin. As explained in the discourse on "Es Shabsoisai Tishmoru."

Summary

This maamar teaches that the inheritance of Yaakov represents a boundless spiritual flow from the highest Divine source, accessible through humility and self-nullification. By making oneself like "leftovers," one draws down transcendent Divine kindness, connecting to the infinite light beyond all limitations.