002 —ביאור

Hinei Inyan: Ba"K She'BeBaruch She'amar, SheHu Inyan U'VeTovo Mechadesh etc.

For the Name Havayah is in Atzilus. From Chochmah and onward is the realm of hishtalshelus (progressive evolution), whereas Chochmah itself is "me'ayin timatze" (found from nothing), not in the order of hishtalshelus. For there is a parsa (divider) that separates between Chochmah and Kesser.

(See Zohar, Parshas Noach (65a). Also see the explanation on the verse "Ki BaYom HaZeh Yechaper" in Parshas Acharei: all this is after the tzimtzum and the empty space, etc. Also see Tanya, part II, ch. 9, in the gloss.)

Through this, the flow changes to a different essence, not in the order of ilah v'alul (cause and effect) as it is from Chochmah and below.

Therefore, Chochmah is called, relative to Kesser, "yesh me'ayin" (something from nothing).

This is the meaning of "U'VeTovo Mechadesh"—truly something from nothing. And this is through the Yud of the Name Havayah, which is the aspect of the parsa, etc.

(See Mikdash Melech there, which explains that the parsa is "Mocha Stima'a" (the concealed mind). It can be said that this is the "Krumah D'Atchafya" (the membrane that covers) over Mocha Stima'a, and therefore the membrane is called parsa.)

Also, there is another explanation there about a parsa that is even higher than Mocha Stima'a. In Pardes, Shaar HaTzachtzachos, ch. 6, it explains that the parsa is the Kesser itself, etc. This is why the Yud of the Name Havayah is the aspect of the parsa, for the Yud and its tip are Chochmah and Kesser.

This is the meaning of "Zera Berech Havayah"—that we draw down the revelation of the Name Havayah below, i.e., from above hishtalshelus. This is accomplished through isarusa d'letata (arousal from below), the birur of the 288 sparks in prayer, which is the elevation of mayin nukvin (feminine waters): "Vayitzaku el Hashem etc." Likewise, the action of mitzvos, such as the parchment of tefillin, etc., are also birur of the 288 sparks. Through this, mayin d'churin (masculine waters) are drawn from their source in Mocha Stima'a.

The concept of the blessing over mitzvos is the drawing down of isarusa d'le'eila (arousal from above) before isarusa d'letata. Therefore, it is recited before performing the mitzvah. This drawing down originates from a level where isarusa d'letata does not reach.

This is why the sages, who are called "the eyes of the congregation," instituted the blessings. As it says, "Einecha Yonim" (your eyes are doves). This is similar to what is written in Eitz Chaim (Shaar Arich Anpin, ch. 14): through the gazing of Abba and Imma or Zeir Anpin and Nukva at Arich Anpin, or the gazing of Arich Anpin at them, the power of zivug (union) is drawn to them.

The idea is that the union of mayin nukvin and mayin d'churin occurs only in Atzilus, but above Atzilus, the unification is through gazing alone, because from such a high place, revelation can only be through the aspect of seeing. (As explained at the end of the explanation of "Chaklili Einayim.")

This aspect of gazing, where the illumination is drawn from the forehead of Atikah to Zeir Anpin and Nukva, causes the union of mayin nukvin and mayin d'churin of Zeir Anpin and Nukva, for the union happens through first drawing down mochin (intellectual faculties).

Just as, for example, below, a child cannot give birth because he lacks daas (mature intellect), and his mochin are in a state of katnus (immaturity) and not complete. When he matures and his mochin grow, then he has the power of procreation.

So too, the supernal union is through drawing down higher mochin to Abba and Imma and Zeir Anpin and Nukva. This is drawn into them through the gazing of Arich Anpin, which brings them great illumination, as explained in Eitz Chaim and in Maseches Zivug Abba v'Imma. Therefore, through this, the power for union is drawn into them.

Therefore, similarly, the sages, who are called "the eyes of the congregation," instituted the blessing over mitzvos, which is the drawing down of the power to bring about isarusa d'letata and isarusa d'le'eila through the act of mitzvos, which are the mayin nukvin and mayin d'churin present in the act of the mitzvah.

This drawing down through the blessing is specifically from the aspect of "the eyes of the congregation," who have the power to draw down the aspect of gazing from Atikah into Zeir Anpin and Nukva, which is the power for the union of mayin nukvin and mayin d'churin. For the aspect of gazing is above the mayin nukvin and mayin d'churin themselves, which are from the realms of Tohu and Tikkun. The shattering occurred in the world of Nekudim, and the birur of the sparks from Sheviras HaKelim is the aspect of mayin nukvin, and through this, mayin d'churin is drawn from the world of Tikkun. This is the idea of isarusa d'letata and isarusa d'le'eila that comes through isarusa d'letata.

But the level of Akudim is above both the shattering and the rectification. From there comes the isarusa d'le'eila that is above isarusa d'letata. (See what is written on the verse "Achluhu HaYom" regarding the manna.)

This is the concept of gazing, from which the root of the blessing over mitzvos derives.

(See what is written elsewhere in the discourse beginning "LeHavin MaAmar Razal" on the verse "Ki Tovim Dodecha MiYayin"—the words of the sages are more pleasing to me than the wine of Torah, which refers to the blessing over mitzvos, etc. Also see what is written about this on the verse "U'Sha'avtem Mayim B'Sason.")

This is the request of Moshe: "Ebrah Na V'Ereh Es HaAretz" (Let me please cross and see the land). For Moshe is Yesod Abba, and Chochmah is the aspect of seeing. As it says about Moshe: "Vayar Reishis Lo" (He saw the beginning for him), and this is true at every level in all the worlds.

The aspect of Malchus was in a state of back-to-back^[1] throughout the generation of the desert (see Eitz Chaim, Shaar 31 and 37, ch. 16), and Moshe wanted to bring about the return to face-to-face^[2], which is the idea of entering the land specifically through him, by "V'Ereh Es HaAretz"—drawing into it the aspect of seeing and gazing mentioned above, which is the isarusa d'le'eila above isarusa d'letata.

(See about the aspect of seeing in Eitz Chaim, Shaar Ach"p^[3], ch. 1 and 3. Also see what is written on the verse "HaShamayim Kis'i... V'El Zeh Abit" etc.)

One can somewhat understand the concept of spiritual seeing from what is written in Pri Etz Chaim, Shaar 16, ch. 1: Once, Rabbi Avraham HaLevi entered to see the Arizal and found him sleeping. When he awoke, he said he had heard in the heavenly academy secrets and supernal mysteries on Parshas Balak and Bilam, which, if he were to expound on them, would take eighty years of continuous day and night study and still not finish. How is it possible to grasp in two hours what would take eighty years or more to say?

The idea is that this comprehension and revelation is called the aspect of seeing, which is above the aspect of understanding and actual grasp.

(Similarly, there are these two aspects in the supernal comprehension in Gan Eden as well: what is drawn as actual comprehension, and what is above comprehension. It is called "V'Hashem Alehem Yireh V'Yeitzei K'Vrak Chetzo"—like a flash that shines over one's comprehension. As it says on the verse "Az Yashir Yisrael... Ali Be'er" etc. Also, in Eitz Chaim, Shaar Ach"p, ch. 3, seeing is the aspect of makif, etc.)

In this way, we can understand the Arizal's comprehension mentioned above, which is in the aspect of seeing, etc.

This is the meaning of "Vayar Reishis Lo." Moshe wanted to draw this aspect into Knesses Yisrael. This is the meaning of "V'Ereh Es HaAretz" etc.

See what is written about this in the explanation of Kriyas Yam Suf, where it is explained that this is the aspect of Eden, which will be revealed in the future through Moshiach.

As it says in Zohar, Va'eschanan (272a): the conclusion of the King Moshiach is this, etc.

As it says about Moshe: "V'Atah Yisrael Shema" etc.—for he did not effect the drawing down of the aspect of seeing into Knesses Yisrael, only the aspect of hearing. However, in the future, this aspect will be revealed, as explained above.

2) This is the meaning of "Va'eschanan el Hashem"—which is the concept of a free gift. The Maggid of Mezritch explained on the verse (Bamidbar 11:5) "Zacharnu es hadagah asher nochal b'Mitzrayim chinam" (We remember the fish we ate in Egypt for free), that Rashi explains: "chinam"—free from mitzvos. That is, the flow comes from a place so high that the elevation of mayin nukvin through mitzvos does not reach there.

(See Zohar, Parshas Behar 118a. Also see the discourse on "V'Eileh HaMishpatim" and on the seventh year, "Yeitzei Lachofshi Chinam.")

It is written: "Chanun v'Rachum Hashem," and it is also written: "Hashem Rachum v'Chanun."

The idea is that there is an aspect of the attribute of mercy that is drawn from the Name Havayah, as it says: "Hashem Rachum v'Chanun" etc.

However, there is an aspect of mercy that is above the Name Havayah, which is called great mercy. About this it says: "Chanun v'Rachum Hashem"—that the aspect of "Chanun v'Rachum" precedes the Name Havayah. (See elsewhere on the verse "Ashira LaHashem.")

This is the meaning of "Va'eschanan el Hashem," and not as it is written by Shlomo: "Asher Hischananti Lifnei Hashem," because the aspect of "chanun" mentioned by Shlomo is below the Name Havayah, as in "Hashem Rachum v'Chanun."

But "Va'eschanan el Hashem" means that Moshe drew from the Thirteen Attributes of Mercy, the source of Atzilus, into the aspect of Havayah.

This is "el Havayah ba'eis hahi" (to Havayah at that time), which is the aspect of Zeir Anpin and Nukva—through this drawing down, the unification of Zeir Anpin and Nukva is accomplished, as explained above.

(Based on this, we can also understand what is written in Sifra D'Tzniusa (Terumah 177a) on this time: "Ad-nai Hashem^[4] Atah Hichalota" etc.—that this refers to the revelation of the Thirteen Attributes of Mercy in the month of Tishrei, as explained there.)

At first glance, it is not understood how this revelation is alluded to here.

According to what was explained above, it is understood, for this is the meaning of "Atah Hichalota"—that You are the one who initiates on Your own, for it is the aspect of isarusa d'le'eila above isarusa d'letata. This is the concept of the Thirteen Attributes of Mercy. This is also the meaning of "Va'eschanan," as explained above.

The meaning of the two Names: "Ad-nai Hashem Atah Hichalota" is explained elsewhere on the verse "Ki Eretz Totzi Tzemacha... Ken Ad-nai Hashem Yatzmiach Tzedakah U'Tehillah"—that these two Names, Ad-nai is what shines on Rosh Hashanah, and Havayah with the vowels of Elokim shines on Yom Kippur, and they are what bring forth and draw down the light and revelation of the Thirteen Attributes of Mercy, etc., as explained there.

It can also be said that by Avraham at the Covenant Between the Parts, when he was told "to give you this land," he also mentioned these two Names: "Ad-nai Hashem bameh eidah ki irashenah."

These two Names are the root of the Land of the Living, called "Eretz HaChaim"—two lands: Malchus and Binah, as explained in Pardes, Shaar HaKavanos, entry "Eretz." As explained on the verse "V'Lavan shtei banos." These are the two Names mentioned above, as is known. See about "Eretz HaChaim" in Zohar, end of Parshas Terumah (218b).

Therefore, Moshe, who requested to enter the land, specifically mentioned these two Names.

See also about "Atah Hichalota" in Parshas Shemos (13a) and Parshas Shelach (174a). And about "Va'eschanan" in Parshas Pinchas (226a and 272a).

The meaning of "Ebrah Na" can also be explained as drawing down the Thirteen Attributes of Mercy, similar to what is explained in Parshas Lech Lecha (179b) on the verse "Vaya'avor Avram ba'aretz"—here it says "vaya'avor," and there it says "Vaya'avor Hashem al panav vayikra" etc. See the commentary of the Ramaz.

So too, the meaning here in "Ebrah Na" is to draw down from the aspect of "Vaya'avor" etc. to the land, and this is through "V'Ereh" etc., as explained above.

With this, we can understand why in most of Mishneh Torah it says "Hashem Elokecha," but in the verse "Shema Yisrael" it says "Hashem Elokeinu."

The idea is that "Hashem Elokecha" refers to the enclothing of the Infinite Light in the mochin of Zeir Anpin and Nukva, from which all the souls of Israel and those who enter the land receive.

But Moshe, who merited Binah, is called "Ish HaElokim," who was above the aspect of Malchus of Atzilus, which is the aspect of speech. He was "heavy of mouth," unable to lower himself to the aspect of speech, except that the Shechinah spoke from his throat.

Therefore, he said about the mochin of Zeir Anpin and Nukva: "Hashem Elokecha" specifically, for Moshe himself merited Binah, which receives from Abba and Imma, where the revelation of the Infinite Light is greater, etc.

(See Eitz Chaim, Shaar Rachel v'Leah, end of ch. 6. Also see Sefer HaMaamarim^[6], section 156, p. 86b.)

However, in the first verse of Shema: "Shema Yisrael," which is the unification of Abba and Imma, it says: "Hashem Elokeinu" etc.

This is why it says about Moshe: "Vayar Reishis Lo"—this is the aspect of Chochmah Ila'ah. Therefore, Moshe wanted "V'Ereh Es HaAretz," the aspect of "Eretz Cheifetz" (the desirable land), which is Knesses Yisrael, to draw into it this aspect specifically.

But he did not accomplish this, that he should cross into the land, for then he would have influenced it with the aspect of "Or Pnimi" (inner light); rather, he saw it from afar, and through this distant seeing, an "Or Makif" (encompassing light) was drawn to it, not an inner light.

This is the concept of the blessing over mitzvos, which is isarusa d'le'eila in the aspect of makif: "over la'asiyasan" (before performing them), similar to "over la'socher" (passing before the merchant), etc.

Whereas the revelation of isarusa d'le'eila in the aspect of true inwardness comes only through isarusa d'letata first. This is drawn down through the fulfillment of mitzvos. See the explanation on the verse "Eileh Masei" etc.

(See what is written in the explanation on the verse "Tze'enah U'Re'enah.")

Although "Torah tzivah lanu Moshe morasha" (Moshe commanded us the Torah as an inheritance), and the Torah is isarusa d'le'eila above isarusa d'letata, why then was this request not fulfilled now? And the Torah was already given before Moshe requested "Va'eschanan" etc.?

The answer is that our sages said: "Whoever says, 'I have only Torah,' does not even have Torah." For even this drawing down through Torah must be preceded by prayer from the depths of one's heart.

As explained elsewhere, this is the meaning of "Kumi Lach Rayasi" etc.—"Kumi Lach" refers to prayer, and through this, afterwards, "Rayasi"—the aspect of "Lechu Lachmu" (come, eat bread), which is Torah study. As explained on the verse "Yonasi BeChagvei HaSela" etc.

Although Torah is truly a drawing down from a place above isarusa d'letata, it is as explained on the verse "Pitchi Li Achosi Rayasi"—our sages said: "Open for Me an opening the size of a needle, and I will open for you like the entrance to the hall." Although the entrance to the hall had no doors and was always open, which alludes to the drawing down of isarusa d'le'eila that is not dependent on the actions of those below, nevertheless, it does not rest and reveal itself except when there is completion below. For one cannot reach the entrance to the hall until one first opens the doors that were before the hall. This is the idea of isarusa d'le'eila^[7]: "Pitchi Li" etc.

So too, to reach this illumination that comes through Torah, which is isarusa d'le'eila from a very high level, it is through "Pitchi Li" first, which is prayer, etc.

Even though through Torah alone, even without the preface of prayer, a lofty drawing down from isarusa d'le'eila is also accomplished, nevertheless, it is known that there are endless levels and degrees in this drawing down. Therefore, Torah study before prayer is not comparable to Torah study after prayer. As explained elsewhere, this is the meaning of the statement of Abba Binyamin: "On my prayer, that it should be adjacent to my bed" etc. See the discourse beginning "Adam Ki Yakriv Mikem."

But the main request of Moshe was to draw down the aspect of seeing in Torah study, as David HaMelech said: "Gal Einai V'Abita Niflaos MiTorasecha" (Open my eyes, that I may behold wonders from Your Torah).

Summary

This maamar explains how the act of creation is a continual process of "yesh me'ayin" (something from nothing), rooted in the highest Divine levels. It teaches that prayer and mitzvos draw down unique Divine energies, and Moshe's request to enter the Land reflects a desire to bring the highest revelation into the world.