008 —למען תירא את ה' אלקיך

Lema'an Tira Es Hashem Elokecha.

To understand the concept of mitzvos, which are called the commandments of the King—whose source is in the level of Malchus, and yet they are also garments and makifim (encompassing lights)—we must first introduce the concept of the chain-like progression from cause to effect, and the idea of creation ex nihilo (yesh me'ayin).

Gan Eden is the level of Malchus: the lower Gan Eden is in Malchus of Yetzirah, and the higher Gan Eden is in Malchus of Beriah, as the Arizal writes that it is in the level of Binah within Malchus.

(See Eitz Chaim, Shaar 43, Shaar Tziur Olamot ABYA, ch. 1; also Bereishis 26a: "Gan da Shechinta Tata'a" etc.; Terumah 166b; Vayakhel Drush Yud Alef 72b; and Pinchas Drush Mem 72b.)

The concept of Gan Eden is the attainment of G‑dliness: "they sit and delight in the radiance of the Shechinah"—and this is specifically from the level of Binah. However, not Binah as it is in Atzilus, but after it passes through Malchus. The reason is that created beings are finite and newly created from absolute nothingness, and they cannot contain the light of comprehension as it is in Atzilus, since there is no comparison between them at all.

(As explained elsewhere, this is why Yesod is called "orphaned from its mother." That is what is said about Yosef: "handsome in form and appearance," the acronym of "orphan"—for Yesod is the source of influence in BYA, and it is impossible for this influence to reveal the level of Binah as it is in Atzilus, as explained on the verse in Ra'aya Mehemna, Parshas Ki Sisa, regarding "the poor shall not diminish" etc.)

Unless the illumination passes through the level of Malchus, which causes a change in the influence from one essence to another, until it becomes a truly new creation.

It is known that the difference between the chain-like progression of the worlds within Atzilus itself is only in the manner of cause and effect, concealment and revelation. For the middos (emotions), although they are generated from the intellect and born from it, as is clearly seen in the change of a person's emotions—when he is young, he desires small and insignificant things, and when he is older, he does not desire them at all, which is due to the illumination of mature intellect, as above.

(See Rambam's commentary on the Mishnah, Sanhedrin, on "All Israel have a share," where he writes: "Pay attention, for a young child…")

We see that their drawing from the intellect is only in the manner of cause and effect, i.e., a revelation from concealment. Even before they emerge in revelation from concealment to become actual love and desire or awe and fear, they are truly included and found within the intellect that gives birth to them. Thus, it is yesh mi-yesh (something from something), where the recipient is close in value to the influencer.

But the manner of the creation of BYA (Beriah, Yetzirah, Asiyah) from Malchus of Atzilus is with much greater distance, so that the created beings are not at all from the essence of Atzilus. This is called "from absolute nothingness to something," for the level of Malchus is called "nothing"—it is not grasped by them, as above. Like the example of the extension of a human king's authority over his subjects, which is with great distance, for they accept the yoke of kingship even though they do not see his face at all. (See what is written in the discourse "Mi Mana Afar Yaakov" on the verse "and the sea over them from above.")

This is the reason Gan Eden is specifically in the level of Malchus, i.e., the contraction of the light until it becomes a truly new essence, a light of offspring, and is called yesh me'ayin (something from nothing), so that it can be grasped by the souls and angels of BYA.

This is also why we draw all the lights into BYA specifically through the level of Malchus. As we say: "Baruch Atah Hashem Elokeinu Melech HaOlam."

This is what is written: "And this is the commandment… to do in the land"—for "land" is the level of Malchus of Atzilus, and all the drawing into BYA is specifically through Malchus. Therefore, it says "to do in the land" specifically. The reason is as above: it is impossible for the illumination of the Infinite Light to be revealed in BYA except through the intermediary of Malchus, so that it can be grasped by created beings through the contraction via the screen.

Whereas from Abba and Imma to Zeir Anpin, and from Zeir Anpin, it would not be grasped by created beings at all, since they are the level of Atzilus, which is above comprehension. Even in the middos, although they are a descent in level compared to Chochmah and Binah, nevertheless, they are of one essence, and Netzach is therefore called a branch of Chochmah, as above, and as is known.

However, this power in Malchus to conceal the light and create yesh me'ayin comes from the illumination of Kesser that shines in it, which is from the essence of the Infinite Light, and is therefore called Kesser, from the term "crown," i.e., makif (encompassing), and it brings all the worlds into being from nothing to something. For even Atzilus is incomparable to it and also receives a very contracted illumination, in the manner of yesh me'ayin, as it is written: "And Chochmah is found from nothing."

Since the beginning is wedged in the end, the illumination of Kesser shines in Malchus more than in all the ten sefiros, and it gives it the power and strength to enliven from nothing to something in BYA, as above. See the discourse "Ihu veChayohi," and see what is written in the discourse "Ki Ka'asher HaShamayim HaChadashim" regarding "the heavens are My throne."

This is the concept of mitzvos, which are in the level of Malchus, the commandments of the King, i.e., 248 kinds of drawing from Malchus into BYA, and yet their source is in Kesser: the 613 pathways of the skull, i.e., as above, that the illumination of Kesser is specifically in Malchus. (See more on this in the explanation of the verse "Vehaya Lachem LeTzitzis" and on the Ten Commandments.)

This is what is said: the 613 mitzvos of the Torah and the seven rabbinic mitzvos are in the level of 620 pillars of light, like a pillar that connects the roof with the floor, which is the concept of the end being wedged in the beginning, as above.

Before all mitzvos, one must say: "For the sake of the unification of the Holy One, blessed be He, and His Shechinah." The idea is that the drawing of this light from Kesser is only through the unifications: the unification of Abba and Imma, and the unification of Zeir Anpin and Nukva.

The concept is that the unification comes from an increase of illumination in the influencer, so that he can bring down illumination below, as above. As our Sages said: "Less than nine years old, his union is not considered a union"—because he has not yet completed the intellect of maturity. Even though he has some power and vitality and also has intellect, it is only enough for his own needs, but when there is an added illumination, he can influence below and bring forth a truly new essence.

This is also understood from the praise of Rabbi Meir, who would say 300 parables, and about Shlomo it is written: "He spoke 3,000 parables." This seems puzzling—what is so great about parables, which are only about physical matters of this world? Is it not a greater praise to know supernal secrets? But the point is that the ability to find a parable for the concept, i.e., to bring down his wisdom into physical garments, comes specifically from the depth of wisdom that is above the wisdom in the concept itself. Therefore, we see many wise people who, even though they know a concept, cannot explain it, especially through parables, and if they do, the parables are superficial. This is because it requires depth of wisdom. (See more on this in the discourse "Hinei Avram" and "VeHavdilah HaParoches," and in the explanation of the verse "Yonasi" regarding the garments made from the performance of mitzvos.)^[3]

This is also the above concept, that to influence, there must be an increase of light in the influencer. (See the explanation of "Mezuzah on the right" regarding the source of the revelation of letters, but their root, and the analogy of the power of procreation, etc.) Similarly, here, the drawing of Kesser into Malchus through mitzvah requires it to be drawn through Abba and Imma and Zeir Anpin, only through an added illumination in Atzilus, and then the influence comes below, which is called the level of unifications.

(See the explanation of "Ve'asisa Bigdei Kodesh" regarding the blessing of mitzvos, and the ultimate purpose of the blessing is to reveal His kingship.)

2) Now we can understand what is written: "And now, Israel, what does Hashem your G‑d ask of you except to fear Hashem your G‑d"—and our Sages said: do not read "mah" (what) but "me'ah" (one hundred), etc. The meaning is that the concept of mitzvos is the drawing of Kesser into Malchus, and this is "what does Hashem your G‑d ask of you except to fear and to draw the light of Kesser into Malchus, which is called Hashem your G‑d"—for the light of Kesser as it is above cannot be received. At Matan Torah, when there was a revelation of the light of Kesser, "Anochi," their souls flew out. But what is asked of you is to draw the light of Kesser into Malchus, which is called "mah," as it is written: "Mah rav tuvcha" (How great is Your goodness). (See Zohar I, introduction, and beginning of Parshas Terumah.) And this is "me'ah"—through one hundred blessings, we draw from the light of Kesser, as explained in Parshas Chayei Sarah (123a).

The holy Maggid would always have this verse on his lips: "And now, what does Hashem ask of you…"—and he would give a reason with added explanation and precision of the wording: "except to fear Hashem your G‑d"—specifically. That is, it is not necessary to explain that to fear Hashem your G‑d means to draw the Infinite Light into Malchus, which is called Elokim, but rather it is to be understood simply, that each person draws the light of Kesser into the G‑dliness that dwells within him, i.e., the spark of the illumination of Malchus in his soul, and through the mitzvah, whose root is in the light of Kesser, he draws illumination from there. This is "Elokecha"—specifically.

And this is what is written: "And you shall love Hashem your G‑d with all your might"—which is the level of "ratzon d'liba" (the will of the heart), i.e., the inner heart that is above the limitation of the heart's vessels, and this is: "Zeir Anpin is bound and dependent on Atik"—through this, the supernal Kesser, the source of makifim, is aroused to be drawn and dwell below. This is the entire main point of mitzvos, etc.

The mitzvos are called garments and makifim, but Torah is nourishment: "Lechu lachmu b'lachmi" (Come, eat of my bread)^[4]. The idea is that Torah is Chochmah and Binah, which is the Written Torah, called "Sefer"—Torah emerges from Chochmah. The Oral Torah is the level of Binah.

The Torah also has its source in Kesser, but it is in the Chochmah of Kesser. As it is written: "He established a testimony in Yaakov and set a Torah in Israel"—which is the middle line^[5] that extends from the highest end of Kesser to the lowest end at the end of Atzilus, and it unites Abba and Imma to draw the drop of Abba, etc. This is the level of Torah, and it is through the illumination of Kesser, as is known.

And this is what is written: "Chochmah gives life to its owner"—meaning that below, Chochmah actually gives life to the mitzvos. For mitzvos are in the level of Malchus, and their source is from Abba and Imma and Zeir Anpin. For from the Malchus in Chochmah is made the Chochmah in Malchus, and so too from the Malchus in Chesed, etc. And just as Torah is the clarification of mitzvos, i.e., the reason and intellect of the mitzvah, this is the actual vitality of the mitzvah (see more on this in the discourse "Ra'isi v'hinei Menoras Zahav").

Nevertheless, in their root, the source of mitzvos is higher even than the Chochmah of Torah, for the root of mitzvos is in Kesser of Kesser, which is above the Chochmah of Kesser. (See more on this in the explanation of the verse "Tze'enah uRe'enah" and "Yavi'u Levush Malchus.") Therefore, mitzvos are called "owners of Chochmah."

Still, "Chochmah gives life to its owner"—and it is known that this is why Torah is called nourishment for the soul, as it is written: "Lechu lachmu b'lachmi"—for it gives actual life. But mitzvos are called garments, i.e., because their source is in the light of Kesser, which is makif. (See more on this in the explanation of the verse "Ani l'Dodi" etc.)

But even among makifim themselves, there are two levels, and corresponding to this, mitzvos are called "garment" and Torah is called "house": "Do not read 'banayich' (your children) but 'bonayich' (your builders)"—and Malchus is also called garment and house. As Rabbi Yossi said: "I never called my wife 'my wife,' but 'my house.'" And it is written: "And Hashem built the rib"—the language of building.

The difference between a garment and a house is that although both protect and guard a person, there is a great difference: a garment is very close to the wearer and is tailored exactly to his measure, whereas a house is much more distant, being broad and expansive, and therefore not tailored to the measure of the one who dwells in it.

Similarly, above, there are two types of makifim:

The first is the makif in the chain-like progression, where the inner aspect of the higher level becomes the makif for the lower level, and it is tailored only according to the measure of the vessel, so that relative to the vessel's capacity, it is makif, but if the vessel were broader, it would enter as an inner light, just as it is an inner light in the higher level. This is called the level of garment.

The second is the makif of all makifim, i.e., the first circular light that encompasses all the worlds equally, not as a particular makif, for it is from the essence of the Infinite Light, which is equal and unifying, encompassing them all as one. This is called "house."

As is written in Eitz Chaim, the source of the palaces is from the remnants of the makif lights. (See more on nourishment, garment, and house in the discourse "Mizmor Shir Chanukas HaBayis"; and on the two types of makifim in Shir HaShirim on the verse "K'ahalei Kedar K'Yeri'os Shlomo," and in the explanation of the verse "HaBa'im Yashrish" etc., and in the explanation of "Ki Seitzei" regarding the letters lamed and mem of "tzelem.")

Both types of makifim are revealed in Malchus. (Therefore, David said: "Mizmor Shir Chanukas HaBayis"—even though Shlomo built the house. This is because David was the chariot for the general level of Malchus of Atzilus, as explained elsewhere.) Thus, inasmuch as it is the commandment of the King, it is the level of garment, and its root is in the light of Kesser, as above. But inasmuch as it is the level of the Oral Torah, it is called "house," like a house that protects a person from cold and rain or from heat. Similarly: "Shamor zu Mishnah, shamor l'nukva"^[6]—it is the level of protection from evil and clarifies it, as it is written: "She gives food to her household, with wisdom a house is built, the wisdom of women builds her house." See Midrash Rabbah, beginning of Parshas Shemini, for it is specifically through wisdom that clarification is accomplished.

Nevertheless, it is through the power of the supernal makif, the level of house, and this aspect in Torah is the breath of speech when reciting Mishnah, which is makif. As it is written: "And I have placed My words in your mouth and covered you in the shadow of My hand." As explained elsewhere on the verse "BaYom HaShemini Atzeres"^[7] regarding "Great is study, for it leads to action." Similarly, in Tanya, chapter 5, in the name of Pri Etz Chaim. See also the explanation of speech in Torah in the discourse "Es Chukas HaTorah" regarding "ushni tola'as."

But to understand what is said: "Shamor zu Mishnah"^[8] specifically, i.e., the Oral Torah. The idea is that Torah is to distinguish between the impure and the pure. Our Sages said in Toras Kohanim at the end of Parshas Shemini: "It must be between a cow and a donkey"—but this is already explicit. So why does it say: "to distinguish between the impure and the pure"—between what is impure for you and what is pure for you, between when most of the windpipe is slaughtered and when half is slaughtered, and how much is between most and half—a barley's width, etc. The point is that what is explained in the Written Torah as forbidden or permitted does not need further explanation and is not called instruction at all—as in the first chapter of Horayos (4a) regarding the ruling of the court, because it is obvious. True instruction is only about something not so clear and is in doubt. Therefore, the main instruction is through the Oral Torah, which clarifies even doubtful matters, what is forbidden and what is permitted, and the instruction is the clarification. This is "Shamor zu Mishnah."

In the physical sense, separation is simply not to eat what is forbidden. But the spiritual separation is that every forbidden thing has its source above in the kelipos. Therefore, our Sages said: "One who transgresses a sin acquires an accuser." By declaring something forbidden or invalid, he nullifies and lowers it from its greatness. For in truth, evil by itself is as if it never existed, only in the manner of chutzpah: "If you soar like an eagle…" By breaking it, all workers of iniquity fall and are scattered.

This aspect is the level of Malchus—"Mishna Malka" (the Mishnah is queen), which decrees thus and so. Therefore, the Oral Torah in this aspect, called "house," is the protection for the garments made from the performance of mitzvos.

The idea is that the mitzvos themselves, even though their root is in Kesser, which is the will within the mitzvah, the actual object with which the mitzvah is performed is from nogah (the intermediate realm), like tzitzis from wool, etc., and it contains good and evil and requires clarification. This is through Malchus: "She gives food to her household," and also requires protection, which is the aspect of techeiles, the blue dye that covered the Mishkan, which is the level of house.

See the discourse "Mah Tovu Ohalecha Yaakov"—"ohel" (tent) is a temporary dwelling, like businessmen who set times for Torah, one chapter in the morning and one in the evening. "Mishkenosecha" (your dwellings) is a permanent dwelling, when one is always engaged in Torah. In any case, Torah is called a dwelling and a house, which protects the garments. See more on the makif of techeiles in the discourse "Vayikach Korach." This is "Lema'an Tira."

For at first it says: "And this is the commandment… to do in the land." But it must also say: "Lema'an Tira… to guard." The meaning is: "to do"—this is the drawing of Kesser through mitzvos, which is called garment, as above. Then: "to guard"—this is the level of "Shamor zu Mishnah." But: "If Hashem does not build…"—and it must be: "Lema'an Tira Es Hashem."

The meaning is: "If Hashem does not build a house"—for the letters of Torah are called house. As is written in the discourse "Achas Sha'alti Me'es Hashem, Shivti B'veis Hashem." And it must be: "the house of Hashem"—specifically. That is, as it is written: "And My words that I have placed in your mouth." As is written in the discourse "Rashei HaMatos" regarding "to say, this is the thing," etc. This is "Ta'an Leshoni Imrasecha." As is also written in the discourse "Shishim Heimah Malchus" regarding "in every place where I cause My name to be mentioned," etc.

And to achieve this is through: "Lema'an Tira Es Hashem," and "do not desecrate"—so that there is no sense of self or separation, etc. Whereas Torah without awe is not called "the house of Hashem," only "the gate to the house." (See Shabbos 31b.) For Torah without awe and love does not ascend above, and the clarification and separation in declaring something kosher or invalid is not accomplished at all. Therefore, it says: "Lema'an Tira… to guard."

Also, as explained elsewhere on the verse: "The heavens are My throne… what house will you build for Me"—that the supernal makif of house is accomplished through bowing and prostration in Shemoneh Esrei, which is the aspect of bittul (self-nullification), etc. This is "Lema'an Tira… to guard." See Parshas Noach (74a) on the verse "VeHaBayis BeHibanosso," and Parshas Vayishlach (172), and see the discourse "Vechol Banayich" regarding "do not read 'banayich' but 'bonayich.'"

Summary

This maamar teaches that mitzvos draw down the light of Kesser into Malchus, serving as spiritual garments and makifim, while Torah is nourishment and a house that protects and clarifies. True yirah (awe) is essential for mitzvos and Torah to achieve their full spiritual effect.