004 —ביאור

Biur HaDevarim Al Pi VeYadata HaYom etc. U'Le'eil Minei Kasuv: Atah Her'eisa Lada'as VeIm Kein Mah Hu Od VeYadata etc.

There are ten Sefiros of holiness, and corresponding to them are the ten crowns of impurity; they are "zeh le'umas zeh" (one opposite the other). Avraham is Chesed of holiness, and Yishmael is Chesed of the opposite side.

The meaning is: Avraham, from whom Yishmael emerged—he left and separated from him, like the separation of dross from silver etc.

Yitzchak is Gevurah of holiness, and opposite him is Gevurah of the klipah. But Yishmael is not opposite Yitzchak, for not every attribute of the opposite side can oppose more than the corresponding attribute in holiness. The foreign love is what opposes the love of holiness.

This is "zeh le'umas zeh," for both are equal attributes; only that Chesed of holiness is love for Elokus, and its opposite is foreign love, Chesed of klipah.

But it does not oppose the aspect of Gevurah of holiness, which is the attribute of awe and fear. That is, regarding the aspect of love of holiness, sometimes the foreign love can overpower, as in "U'Le'om MiLe'om Ye'ematz" (one nation will overpower the other).

However, when the attribute of awe of holiness is also joined, then regarding this aspect, the foreign love has no power to stand at all.

This is because it is not at all the opposite of awe, so that even occasionally the matter of "U'Le'om MiLe'om Ye'ematz" could apply.

This is the idea that the wells Avraham dug were stopped up by the Philistines after Avraham's death. For the Philistines, who were jesters, represent frivolity and joy of klipah. Therefore, after Avraham's passing—meaning the withdrawal of the love of holiness—the external forces draw from the wells, which is the aspect of love drawn like water from Avraham. This is because they are the opposite of this aspect of holiness.

But through Yitzchak's digging, who re-dug those wells of Avraham, their flow did not cease. The frivolity and joy of klipah have no ability to stand against the attribute of awe and fear of holiness, for they are not at all the opposite of awe etc.

See what is written on the verse "Eileh Toldos Yitzchak" and in the discourse "Vayehi Beshalach Paroh etc. V'lo Nacham Elokim Derech Eretz Plishtim" there.

See also Parshas Chukas on the verse "Be'er Chafaruha Sarim." And see Zohar Parshas Tzav (32a) and the commentary of the Ramaz there.

Even the aspect of Yitzchak, which is the attribute of awe and fear of holiness, when it stands alone, also has an opponent from the Gevurah of klipah, such as negative fear or anger etc.

For although generally every attribute of holiness has the power and strength to nullify the opposing attribute of klipah, for holiness has an advantage over klipah as light over darkness, nevertheless, sometimes it is said, "U'Le'om MiLe'om Ye'ematz" as above.

This is only against one attribute of holiness, but when there is a combination and inclusion of the second attribute of holiness—when there is a fusion of love and awe—then the opposers from the other side cannot touch them.

On this it is said: "V'ne'esfu shama kol ha'adarim v'galelu es ha'even me'al pi ha'be'er etc." (all the flocks gathered there and rolled the stone from the mouth of the well)—specifically all the flocks, meaning the inclusion of the attributes, and then "v'galelu es lev ha'even hametameit halev etc." (they rolled away the heart of stone that blocks the heart).

However, all this is in the attributes of Chesed and Gevurah, but the aspect of Yaakov is the "middle bar," and his attribute is truth, which is a radiance from Kesser. This is because Tiferes unites Chesed and Gevurah.

This is the meaning of "Yoshev Ohalim" (dweller of tents), as stated in the Zohar at the end of Parshas Terumah (175b), Vayikra (12b), Vayishlach (167b). See also Bereishis Rabbah, Toldos, section 63: "Yoshev Ohalim"—two tents: the tent of Shem and the tent of Ever, which also alludes to the two higher dwellings: Torah Shebichsav and Torah Shebe'al Peh. Perhaps Torah Shebichsav is called the tent of Shem, for the entire Torah is the names of the Holy One, blessed be He.

(See also Zohar I, Bereishis 54b, and more about "Yoshev Ohalim" in Bereishis Rabbah, Vayishlach, section 89, Bechukosai, end of section 36, Bamidbar, section 3, 214a, Naso, section 13 regarding "Bayom HaSheini Hikriv Nesanel," and in Parshas Devarim.)

And since this is so, that he includes Chesed and Gevurah, therefore the external forces cannot draw from him. As it is written: "Ki lo yachol lo" (for he could not overcome him), and "Ki sarita etc." (for you have struggled etc.), and therefore he alone rolled the stone from the mouth of the well etc.

Therefore, this attribute is called truth, as it is written: "Sfas emes tikon la'ad" (the lip of truth is established forever), for this attribute is never interrupted by the opposite side etc.

Whereas in the attributes of Chesed and Gevurah, each is only a single line etc., and therefore there can be changes and interruptions, and this is not complete truth, unlike the aspect of Yaakov. This is "Titein emes l'Yaakov" (give truth to Yaakov), and see Iggeres HaKodesh, discourse "Zore'a Tzedakah Sechar Emes."

In the service of Hashem, the aspect of Tiferes is when one contemplates the splendor and preciousness of G‑d's greatness, which has no end or limit. (See what is written on the verse "U'vashanah Harevi'is Yihyeh Kol Piryo Kodesh"—and all the chain of worlds is only like a single drop etc.—from this, one arouses great mercy on one's soul that has descended into the depths.)

See the discourse on "Bamidbar Sinai" about the aspect of mercy, and in the discourse "K'nesher Ya'ir."

So too, in the conduct of the higher attributes, Tiferes, which is the middle line, unites Chesed and Gevurah, and also extends from the highest end to the lowest end.

See Mikdash Melech, Parshas Vayishlach 167, explaining that it is the vav of the Name Havayah, which draws from the yud-hei to the final hei.

It is explained elsewhere regarding "Hallelu Kah," that by drawing from the yud-hei, which is the infinite light clothed in Chochmah and Binah, it is specifically through this that there is no nourishment for the negative attributes. As it is written: "Yamusu v'lo b'chochmah etc." (they die, but not with wisdom), and therefore the attribute of Yaakov is called truth.

See Zohar III, beginning of Vayikra, on "V'natatem li os emes," and Pardes, Shaar HaKavanos, entry "Emes."

Therefore, the Name of the Holy One, blessed be He, as the Sages called Him, is in His enclothing in the attribute of Tiferes of Atzilus.

And as is explained elsewhere on the Zohar, Parshas Chayei Sarah (123a), regarding "Kudsha Brich Hu d'Iskalil Me'atar Ila'ah etc."

Kitzur. The concept that the attribute of Yaakov, Tiferes, is called truth—whether because the aspect of Yaakov has greater endurance in avodah, or because it is the middle line, the "middle bar."

2) This radiance that shines in Tiferes is the aspect of Daas. So it is in Pardes, Shaar Shlishi, chapter 8. And according to the Kabbalah of the Arizal, it is so. For when Kesser is not counted among the ten Sefiros, we count Daas in its place. See Eitz Chaim, Shaar 22, chapter 1, letters 2 and 4.

Daas is the sustenance and vitality of the attributes. As is written in Eitz Chaim there, it is the soul of Ze'er Anpin, just as Atik Yomin is the soul of all Atzilus.

The idea is: as we see below, the attributes are according to one's Daas. For a child has very small attributes, desiring very small things, like playing with nuts and the like.

When he grows and his intellect and Daas strengthen, that play becomes insignificant to him, and he desires nice shoes or fine clothes and the like. Later, when he grows more, even that becomes disgraceful to him, and he desires money, and later, honor. All this is due to the growth of his Daas; according to the measure of Daas, so are the attributes. Until, when Daas becomes strong, the attributes are drawn to Elokus.

See this in Rambam's commentary on the Mishnah (Sanhedrin, Perek Chelek).

A child has no Daas, as the Gemara says (Gittin 22b, Yevamos 104b): "they are not people of understanding." Thus, due to the smallness of Daas, the attributes are very small, for Daas is the sustenance and vitality of the attributes.

See this in Iggeres HaKodesh, discourse "LeHavin Mashal U'Melitzah" regarding the Sefiros, and in Tanya, part 1, chapter 3.

Therefore, Daas is called truth, for it is the very essence and being of the thing. Whereas Malchus is called Emunah, as one believes in the truth of the thing, but Daas is the truth of the thing itself. As explained above, Daas is an expression of recognition and feeling, as if one sees etc. As is written on the verse "V'Eileh HaMishpatim" regarding "there is no comparison between hearing and seeing." Daas draws from Kesser and Chochmah, and it is known that Chochmah is the aspect of sight. This is why it is called Emes—meaning, as if one sees the very truth of the thing.

This is what the Sages said: "Moshe Emes v'Toraso Emes"—for Moshe is the inner aspect and Yaakov is the outer. That is, Yaakov is Tiferes, and Moshe is Daas. As is explained on the verse "Es HaKeves HaEchad Ta'aseh Baboker etc." Therefore, Moshe is called Emes. Also, because the higher Daas of Ze'er Anpin has its root in the attribute of Emes among the 13 attributes of mercy of Arich Anpin, as explained elsewhere. Also, Emes is the aspect of "Lo Shanisi" (I have not changed).

So too, in the service of Hashem in a person, through Daas, the attributes of love and awe are sustained, so that the attributes are not changed by the physicality of the world: "like a spring whose waters do not fail etc." As is explained elsewhere in the gloss on "V'Eileh HaMishpatim," and on "Mayim Rabim," and regarding the lulav and its species. This is the aspect of Emes, the opposite of falsehood.

But the aspect of Emunah is when one does not grasp as if one sees etc., yet still believes and accepts the truth. Similarly, Malchus of Atzilus is called Emunah.

As is written in Zohar, Parshas Balak (198b): "Emunah, when it is joined with Emes, then it is called Emunah."

This is because Daas is the aspect of Yichuda Ila'ah (higher unity), where everything before Him is considered as nothing, and Malchus is Yichuda Tata'ah (lower unity), the source of Beriah, Yetzirah, and Asiyah, where there is something from nothing below etc.: for there is no king without a people. Nevertheless, there is a drawing from Yichuda Ila'ah into Yichuda Tata'ah.

This is the idea of drawing Emes into Emunah, so that there is also a revelation of Daas of Yichuda Ila'ah in Yichuda Tata'ah, and this is in the aspect of Emunah, as one believes in the truth of the thing etc.

This is also "Ihi b'Hod" (she is in Hod). As is explained elsewhere in the discourse on Birkas HaMazon regarding bread from heaven and bread from earth etc.

It is written regarding Yehoshua: "V'nasata me'hodecha alav" (and you shall give of your majesty upon him)—for Moshe is Daas and is called the sun—Yichuda Ila'ah, and Yehoshua is the face of the moon, the aspect of Yichuda Tata'ah, but he receives from Yichuda Ila'ah specifically through Hod.

It is known the difference between blessing and thanksgiving: thanksgiving is when one admits that the truth is as it is before Him, yet it is not fully revealed. This is: "Ihi Emunah hi b'Hod etc."

Kitzur. The concept that Moshe is the inner and Yaakov is the outer—Moshe is Daas, the inner aspect of Yaakov. The concept of Emes and Emunah.

3) Malchus is called "Atarah" (crown)—which is the aspect of Kesser in one way. As is explained elsewhere on the verse "Menoras Zahav Kula," and on the verse "Har'eini es Mar'ayich."

This is like the analogy of the sun: when it shines below, there are three atmospheres, and the lowest is as warm as the highest, but the middle is cold—because when it shines on the earth, it strikes with force and there is a reflected light.

Similarly, above, since Malchus is the end of all levels and is called earth, and in it is the end of the radiance of the kav from the infinite light clothed in Atik Yomin, Abba v'Imma, and Ze'er Anpin and Nukva of Atzilus, it is like the sun whose end of shining on the earth strikes with greater force, and there is a reflected light, so that the lowest atmosphere is as warm as the highest etc.

So too, the radiance of the kav shines with a reflected light from Malchus of Atzilus, and Malchus of Atzilus is the aspect of Kesser from below upward. This is the idea of "Na'utz Techilasan b'Sofan" (their beginning is wedged in their end)—specifically in their end. As explained in Iggeres HaKodesh, discourse "Ihu v'Chayohi." This is the concept of "Kesser Malchus," and that it is higher than Daas.

"Ateres Tiferes l'Ammusei Beten" (a crown of glory for those who are heavy with child)—in its root, which is from the name Sag, higher than Mah etc. For it is a crown for Tiferes. As is written in Zohar, beginning of Tazria (42b), that this is the meaning of "Ateres Tiferes."

It was explained above that the inner aspect of Tiferes is Daas. See Zohar, end of Mishpatim (123a): "Ela Daas etc." Therefore, Malchus, which is a crown for Tiferes, is also a crown for Daas. This is because it is the aspect of Kesser from below upward, and Kesser is above Daas.

"Ammusei Beten" are the seven lower attributes of Imma—the attributes within intellect etc. See Zohar, Bereishis (13a), on the explanation of "ha'ammusim mini beten" (Yeshayahu 46:3).

But the Daas that spreads into the attributes primarily receives from Binah, for if there is no Binah, there is no Daas. However, in Binah is the garment of the radiance of Kesser, as explained elsewhere on the verse "Lech Lecha."

This can also be understood below, as explained above in the main text. For in a person, Daas and feeling are in the aspect of "memale kol almin" (filling all worlds), but in the aspect of "sovev kol almin" (encompassing all worlds), there is no Daas or feeling; rather, this is the aspect of Emunah—to believe in Hashem, that He is not within the realm of worlds etc. See what is written in Parshas Beshalach on the verse "Vayar Yisrael etc." regarding "Vaya'aminu b'Hashem" there.

From this it is understood that the aspect of "sovev kol almin" shines and is revealed specifically in the aspect of Emunah more than in Daas, for in Daas the revelation is only from "memale kol almin."

Similarly, above, it can be understood how in Malchus shines the aspect of Kesser more than in Daas and Tiferes etc. As is also written in Pardes, entry "Atarah," and in Shaar HaMetzius, chapter 4, regarding "Eretz" (earth), which is Malchus, "preceded the heavens," which is Tiferes, in its root.

This is "B'chochmah yisad eretz" (with wisdom He founded the earth)—and this is Emunah, which is called earth, whose root is in supernal Chochmah, which is above Binah and Daas. "V'konen shamayim," which is Tiferes, "b'sevunah"—if there is no Binah, there is no Daas etc.

And even though it was explained above that Daas and Tiferes are called Emes, and Malchus is called Emunah, which receives from Emes, nevertheless, it is certainly so that it receives from Ze'er Anpin, but still, it also shines in it from Kesser, which is the source and root of the Emes of Ze'er Anpin, as is known. Also, the aspect of Emes has its root from the radiance of Atik, as is written in Zohar III (Naso 133b), that this radiance also shines more in Malchus. On this it is said in Shir HaShirim: "Hinech yafah rayasi" (you are beautiful, my beloved).

This is the idea that the Matriarchs were praised for their beauty of form and appearance. Seemingly, why is this written in the Torah?

Rather, the explanation is that they had the radiance of Kesser, which shines in Malchus of Atzilus in the aspect of "Na'utz Techilasan b'Sofan" etc. See what is written regarding Pesach, discourse "Kol Dodi" about "mekapeitz al ha'geva'os" etc.

This is the meaning of "Vaye'ehav Yaakov es Rachel"—that is, Malchus, the aspect of Emunah. And Yaakov is Tiferes, which receives from Daas, which is the radiance of Kesser. Through "Vaye'ehav Yaakov es Rachel," which is Emunah, the aspect of Kesser itself, "sovev kol almin," shines in her, for "Na'utz Techilasan b'Sofan" as above.

This is also the meaning of Rachel's statement to Yaakov: "Havah li banim" (give me children)—for the children are love and awe, and their main birth is from Daas. Whereas from Emunah alone, without the drawing of Daas, it is only a crown and a surrounding aspect, and from this there is no birth of the attributes of love and awe. This is due to the distractions of this world and the concealment of the body and animal soul, through which she is "like Rachel before her shearers is silent," and therefore "Rachel was barren" etc.

But through the arousal of great mercy by Daas contemplating G‑d's greatness, then the birth comes from Rachel, which is Emunah, and then the love and awe that are drawn from "sovev kol almin," the highest forms of love and awe, are born. This is the aspect of Yosef, who is the "Tzaddik Elyon," love in delights etc.

Kitzur. The concept that Emunah is called a crown. "Ateres Tiferes," "Na'utz Techilasan b'Sofan."

4) However, now she receives from Ze'er Anpin, but in the future, "Ki male'ah ha'aretz de'ah" (for the earth will be filled with knowledge)—they will be equal in stature, and she will receive Daas, and she will grow to the aspect of Kesser, and both will be in one crown.

In the Zohar, this verse is interpreted: "Ki male'ah ha'aretz de'ah," in the additions to part 1, end of section 25, regarding the water libation on the festival, as it is written at the end of the verse: "kamaim layam mechasim" (as the waters cover the sea). This is because through this, supernal Chochmah is drawn into Malchus etc., and also: "kamaim layam mechasim"—this is the hidden world, which is "sovev kol almin," the higher Name Havayah, which in the future will be drawn in revelation into the earth, which is the revealed world. That is, what is now "sovev kol almin" will be drawn in revelation to be "memale kol almin."

In Zohar II (38a), it is explained that this is the meaning of "Vayeda Adam od es ishto" (and Adam knew his wife again)—which is said above.

It is also mentioned in Zohar, Parshas Chayei Sarah (125a). See the commentary of the Ramaz there, that the root of this drawing is the revelation of Daas of Atik.

(See there in Zohar 130a and 140a, and in Zohar, Parshas Vayikra 123a, Yisro 68a.)

See elsewhere regarding the seven days of inauguration, to fill the deficiency of the moon, which is the drawing and revelation of "sovev kol almin" in "memale kol almin." Similarly, "U'kavod Hashem malei" (and the glory of Hashem filled [the Mishkan]) etc. In this way, too, one can explain "Ki male'ah ha'aretz de'ah" etc.

On Shabbos Mincha, there is an elevation of Malchus. So too, at Ne'ilah on Yom Kippur. But afterwards there is a descent—because today, in the aspect of "memale kol almin," there are ascents and descents. At the time of the giving of the Torah, there was face-to-face etc., and afterwards, with the sin of the golden calf etc., and then in the time of the First Temple, all were changing times in every generation.

(See Chesed L'Avraham at the beginning, where he enumerates the changing times.)

This is because the drawing is from "memale kol almin." Like the analogy of the human form below, head and feet, and there is a belly and intestines with waste, and yet there is a little life force etc.

According to this, it can also be understood why, at the time of the destruction of the First Temple, there were false prophets, and at the time of the destruction of the Second Temple, baseless hatred.

This is because the strengthening of the klipah is "zeh le'umas zeh." In the time of the First Temple, when the Shechinah was between the poles of the Ark and there was a revelation of G‑dliness etc., the klipah's opposition was in false beliefs against G‑dliness.

Therefore, there were women who wept for Tammuz (Yechezkel ch. 8, Yirmiyahu ch. 44), who said: "Since we stopped burning incense to the queen of heaven etc., we have lacked everything"—their faith was the opposite of the truth.

(They lacked everything because they did not serve Hashem out of abundance, but they believed the opposite: "Hashem has abandoned the land, under the control of the constellations" etc.)

Similarly, the false prophets were not miracle workers at all. As it is written in Yechezkel (ch. 13): "with handfuls of barley and pieces of bread to kill souls that should not die etc. by your lies." See Rashi there: "with pieces of bread"—that you take as your payment. "To kill souls that should not die"—meaning, to say about souls that should not die that they will die, and to say about those that should not live that they will live, for your sorcery is false and My people accept your lies."

The true prophets were certainly miracle workers, like Yirmiyahu and Yechezkel, even though not as much as Eliyahu etc.—and yet, they believed the falsehood instead.

In the Second Temple, when these ceased and five things were missing—because the first hei of the Name Havayah was not revealed below. See what is written in the discourse on Rosh Hashanah. Therefore, there was not as much opposition in false beliefs against faith in Hashem.

Rather, it was in the faith of gossipers in worldly matters, which is the idea of baseless hatred, which is against nature, for a person should only hate another if he has done him harm. But through gossipers, who falsely accuse their fellow, seeking his harm, he becomes his enemy. This is baseless hatred, for in truth his fellow has done nothing wrong.

All ascents and descents are in the aspect of "memale kol almin," where there is still a place for evil to rule, just as there is a belly and waste, and yet a little life force passes through. Similarly, hair receives a very limited life force.

But in "sovev kol almin," it is written: "And the spirit of impurity I will remove"—then there will be a revelation of "sovev kol almin."

This future revelation comes through "HaYom La'asosam"—through Torah and mitzvos: "V'zos ha'mitzvah etc. la'asos ba'aretz"—that Torah and mitzvos must be drawn into the aspect of Emunah, to be "V'ra'eh Emunah" (feed with faith). This is the drawing of "sovev kol almin."

This is "VeYadata HaYom V'Hasheivosa"—to draw Daas into Emunah in the aspect of "sovev kol almin."

See the explanation on "Mayim Rabim" regarding the two aspects of Daas: lower Daas and higher Daas. Lower Daas is drawn from Binah, as it is said: "If there is no Binah, there is no Daas." This is Daas in the aspect of "memale kol almin."

But higher Daas is drawn from the aspect of Kesser itself, which is "sovev kol almin" etc., as explained there.

This is the concept of the two aspects of Daas in the verses: "Atah Her'eisa Lada'as" and "VeYadata HaYom" as above.

This is "VeYadata HaYom"—specifically today, in this world. For the World to Come, meaning Gan Eden, is a world of judgment from the aspect of "memale kol almin," which is very distant from "sovev kol almin."

But in this world, although it is concealed, nevertheless, it is drawn through Torah and mitzvos etc.

See what is written in Parshas Pinchas on the verse "Tzav es Bnei Yisrael v'Amarta Aleihem es Korbani etc."

Therefore, today, specifically in this world, one can draw the aspect of "sovev kol almin," to be "V'ra'eh Emunah."

This is "Ki Havayah Hu HaElokim." As explained in Zohar III (143a): Havayah—Atik Yomin is "sovev kol almin"—He is Elokim, and all is one etc.

Kitzur. The concept of "U'male'ah ha'aretz de'ah." This is through "VeYadata HaYom V'Hasheivosa," and "V'ra'eh Emunah."

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Summary

This maamar teaches that the Divine attributes of Chesed, Gevurah, and Tiferes each have their spiritual opposites, but true unity and endurance are found in Tiferes (truth) and Daas (knowledge). By combining knowledge and faith, one draws down the highest G‑dly light, especially in this world through Torah and mitzvos.