003 —ביאור

Acharei Havayah Elokeichem Teleichu.

1) The meaning of "Acharei Havayah Elokeichem Teleichu" is that all of the chain of creation derives only from the attribute of His Kingship, which is called "Acharei Havayah," the aspect of achorayim (hindside), a mere ray, etc.

(As explained in Parshas Tetzaveh in the maamar "Zachor Es," regarding the verse "Vayeishev Hashem Melech LeOlam." See also Zohar Vayikra (p. 20b) and what is written on the Zohar Kedoshim (p. 86a) on the verse "VaAcharei Lo Yihyeh.")

This is so even up to the highest levels, for even the kav (line) is drawn through tzimtzum and an empty space, only from the aspect of Malchus of Ein Sof.

(This is the meaning of "Al Tikri Shemos Ela Sheimos"^[1] as explained elsewhere on the verse "U'Vevo'ah Lifnei HaMelech," and as written on the verse "Es Shabsosei Tishmoru" regarding "Borei Kedoshim Yishtabach Shimcha," etc.)

With this, we can understand the matter of the threefold "Kadosh," as the Arizal explains below.

The meaning of "Kadosh" is "separate." It is not like the soul, which is affected by the body because it is truly invested in it, whereas with Him, He is holy and separate, etc. We must understand: what is the meaning of the triple repetition of "Kadosh"?

The explanation: It is explained elsewhere in the maamar "V'Kibel HaYehudim," and on the verse "Kol Dodi," the meaning of "Yehalelu Es Shem Havayah Ki Hu Tzivah V'Nivra'u"—"Ki Hu" refers to His very essence, "Tzivah V'Nivra'u." It is not appropriate to use the term "bara" (created) in the direct form regarding Him, as that would imply the power of the creator is present in the creation. This only applies to His names, as it says, "Bereishis bara Elokim."

This is "Yehalelu Es Shem," the aspect of "name" alone, which is not comparable to His essence. But "Ki Hu," His essence, is only as if "Tzivah V'Nivra'u"—it happens automatically, etc.

Even the term "bara" in the direct form indicates creation ex nihilo. As the Ramban writes at the beginning of Bereishis, if "bara" in the direct form means the power of the creator is present in the creation, how is it called creation ex nihilo?

The explanation is as written in Iggeres HaKodesh on "Ihu V'Chayohi V'Garmohi Chad"—that the vessels of the ten sefiros of Atzilus, called "garmohi," are G‑dly to create something from nothing like the Ein Sof, not just through the chain of cause and effect. For through the chain alone, even many contractions would not suffice to bring about physicality from spirituality. Therefore, it is called creation ex nihilo. See there.

Similarly, the philosophers wrote that the creation of physicality from spirituality is the greatest form of creation ex nihilo, for even countless descents and chains would not suffice to bring about physicality from spirituality.

This is only through His power and ability alone, for He is omnipotent. This power in the vessels of Atzilus is because they are invested with the ray of the kav from the Ein Sof light, and the light is of the same kind as the luminary, and it unites with them in the aspect of "Ihu V'Garmohi Chad," and through this, He creates through them something from nothing.

In truth, even the creation of spiritual beings in Beriah, Yetzirah, and Asiyah from the vessels of Atzilus is also creation ex nihilo and not through the chain, as explained in the above Iggeres HaKodesh.

Because of the ray of the kav invested in the vessels of Atzilus, it is appropriate to use the direct form "bara," for there is a ray from the vessels, and even a ray of a ray from the kav is truly invested in the creations to enliven them. As explained in the Iggeres HaKodesh there, and as explained in Tanya, part II, ch. 1, in the name of the Arizal: even in actual inanimate matter, the letters of speech from the ten utterances are invested. This is the aspect of the power of the creator truly invested in the creation, as explained in ch. 3.

Nevertheless, the creation of the created thing, like a stone, from the power of the creator invested in it, which are the combinations of the letters of Hashem's speech invested in it—this is truly creation ex nihilo. For the letters are G‑dly powers, and for a physical stone to be created from this, this is truly from nothing and naught. For through the chain alone, it is impossible for the spiritual and abstract power to bring about a physical stone.

This is the meaning of "Kadosh," meaning "separate." For although the power of the creator is truly in the creation, nevertheless, this power is only a mere ray, not touching the ray of the kav invested in the ten sefiros of Atzilus. It is only like the sunlight from the sun. And as explained in Iggeres HaKodesh, it is only a ray of a ray, and a ray of a ray of a ray, etc.

Furthermore, even the power of the creator from the ten utterances and the vessels of Atzilus truly invested in the creations of Beriah, Yetzirah, and Asiyah is not at all like the soul invested in the body. For the source of the body's creation and essence is not from its soul, whereas the power of the creator and the Divine breath in the creation brings the creation into being from nothing to something. Therefore, the creation is truly nullified to the power of the creator within it, unlike the body to the soul. As explained in Tanya, part II, ch. 3 and ch. 26.

See also in Iggeres HaKodesh near the end on "LeHavin Ma SheKasuv BePeirush HaAriZal BePri Etz Chaim." This is the most external aspect of the vessels, which is completely concealed in the spirit of Asiyah, like the concealment and hiding of the Creator from the creation.

2) It is known that there are two types of drawing down from the Ein Sof light: Memaleh Kol Almin and Sovev Kol Almin, called internal and encompassing. All the above concerns the investment of the kav's ray in the ten sefiros of Atzilus, through which Beriah, Yetzirah, and Asiyah are created ex nihilo—this is the aspect of Memaleh Kol Almin, which is drawn in an invested way, the power of the creator in the creation. But Sovev Kol Almin is that which does not invest at all, even in the ten sefiros of Atzilus, but creates and enlivens only through the aspect of makif alone.

That is, as it says, "Kol Asher Chafetz Hashem Asah"—because when it arose in His will that the world should be created, the world was created. Even though the will is not invested at all in the creation, for it is the Ein Sof. Even in the ten sefiros of Atzilus, it is not invested, etc. This is "Ki Lo Machshevosai Machshevoseichem"—when it arose in thought, it was created, etc. This is explained in the maamar on "Yavi'u Levush Malchus."

It turns out that every creation in particular and all worlds in general have two types of vitality: one that is drawn and invested internally, from Memaleh Kol Almin, whose source is the ray of the kav in the ten sefiros of Atzilus, and about this it says "bara" in the direct form as above.

The second is the aspect of makif, from Sovev Kol Almin, as in the saying: "Neshama SheNata Bi... V'Ata Mishamra Bekirbi"—and just as it is with the soul, so it is with all of creation, etc.

About this it says: "Ki Hu Tzivah V'Nivra'u," for from this aspect of Sovev Kol Almin, there is no investment of the power of the creator in the creation at all. For it is not invested at all, only that when it arose in His will that there be creation, it was created. Therefore, it only says "Ki Hu Tzivah" and through this "V'Nivra'u," etc.

See what is written about Memaleh Kol Almin and Sovev Kol Almin in the maamar "Eileh Masei" regarding the blessing on mitzvos, which uses both the direct form "Baruch Atah" and the indirect form "Asher Kidshanu," etc.

It is known that the main creation and vitality is from Sovev Kol Almin, which is the actual Ein Sof, as explained on the verse "Yavi'u Levush Malchus" and in Tanya ch. 22.

The supernal will is the source of life that brings all worlds into being, etc. This is creation ex nihilo, meaning there is no investment at all in the creation from the power of the creator in Sovev Kol Almin.

(Even from Memaleh Kol Almin, although the power of the creator is drawn and invested in the creation, it is still truly called creation ex nihilo as above.)

This is the second "Kadosh," meaning Sovev Kol Almin, which is holy and separate from the worlds, even more than the third "Kadosh," which is Memaleh Kol Almin. That is, even the ray and glory do not extend from it to be invested in the worlds internally, but only as an encompassing light.

Similarly, it is explained elsewhere on the verse "Ata Kadosh U'Shimcha Kadosh"—"Shimcha Kadosh" is Memaleh Kol Almin, as it says "Ki Nisgav Shemo Levado," only His glory and radiance extend and are invested in the worlds. As our Sages say: "Ziv HaShechinah"—specifically the radiance. But "Ata Kadosh" means that even the radiance and glory could not be received by the worlds internally, but He enlivens and brings them into being through the aspect of makif as above.

See what is written on this in Parshas Va'eira on the verse "Lachen Emor LeVnei Yisrael," and on the verse "Asri LaGefen" in the explanation of Vayechi.

3) In Sovev Kol Almin itself, there are also two aspects. For "Kesser" (crown) means "koteres" (encirclement), which surrounds and encompasses. The kesser is the intermediary between the Emanator and the emanated, and it has two aspects: Atik and Arich Anpin. Atik is the final aspect of the Emanator, and Arich Anpin is the root of the emanated.

The root of the emanated has some connection to the worlds, for from it comes the emanation of the worlds in the aspect of Sovev Kol Almin, which is called "on account of the worlds," but it surrounds and encompasses from the outside and does not enter internally, etc.

But the final aspect of the Emanator has no relation or connection at all to the creation of the worlds, for it is "HaMisnaseh MiYemos Olam"—it is the makif of makif. As explained elsewhere on the verse "Mizmor Shir Chanukas HaBayis," regarding the three aspects: food, garment, and house.

The makif of makif is what connects the makif with the internal, i.e., that there should be a connection between Sovev and Memaleh, peace in the upper retinue, etc.

This is what our Sages said: one who engages in Torah makes peace in the upper and lower retinues. For Torah is called "Mashal HaKadmoni," the aspect of the Primal One of the world; therefore, it draws peace in the upper retinue, the general aspect of Sovev and Memaleh, and also in the lower retinue. For in every creation there are both aspects, as in the saying: "V'Ata Nafachta Bi V'Ata Mishamra Bekirbi," as above.

This is the first "Kadosh," which is the drawing down of the aspect of Atik, a great and lofty drawing from the Ein Sof, which is still separate and exalted from the worlds, etc., but the Arich Anpin that is drawn from it is the aspect of Sovev Kol Almin, etc.

It is known regarding "Ki Kel De'os," that from below to above, the higher something is, the more it is called "ayin" (nothing), for it is not grasped. Therefore, even though the creation of beings from Malchus of Atzilus, Memaleh Kol Almin, is called creation ex nihilo, the main aspect of "ayin" is Sovev Kol Almin, for it is even less grasped, not invested at all. As explained elsewhere on the verse "HaYesh Havayah Bekirbeinu Im Ayin."

But from above to below, the lower something is, the more it is called "ayin," for it is considered as nothing. Therefore, on the contrary, Memaleh Kol Almin is called "ayin."

This is "Ki Imcha Mekor Chaim," which is the aspect of Malchus of Atzilus, the source of Memaleh Kol Almin, called "Imcha," which is secondary and nullified and considered as nothing. It is called "Acharei Havayah," the aspect of achorayim, etc.

Even the aspect of Sovev is called "ayin" relative to the aspect that is not at all in the realm of worlds. As in the saying: "Kisra Ila'ah, even though it is a pure light, is considered dark compared to the Cause of Causes," etc. As explained elsewhere on the verse "Shechorah Ani," etc.

This is why creation is called "yesh me'ayin"—the source of the creation of the worlds is from an aspect called "ayin" even from above to below, etc.

See what is written on the verse "VaEheyeh Etzlo Amon" regarding "Achor V'Kedem Tzartani" in relation to Torah. And on the verse "Shuvah Yisrael" regarding "U'Re'isa Es Achorai," etc.

In Pri Etz Chaim, Shaar Chazaras HaAmidah, ch. 4, in the holy manuscript of the Arizal: "The three Kedushos correspond to the three heads of Adam Kadmon: one for that which is not known at all, the second for the supernal Kesser, the third for Moach Stima'ah, the primordial Chochmah."

This means that Radla (Reisha D'Lo Ityada) is Atik, the lowest aspect of the Emanator. Kesser Ila'ah is Kesser of Arich Anpin, Sovev Kol Almin. These are the two aspects of Sovev Kol Almin mentioned above.

But what he writes about the third being Moach Stima'ah, even though Moach Stima'ah is Chochmah of Kesser, the aspect of Sovev Kol Almin? It is because he spoke about the root of Memaleh Kol Almin in the world of Atzilus.

Just as in Beriah, Yetzirah, and Asiyah, their creation is ex nihilo from Malchus of Atzilus, which is the source of Memaleh Kol Almin in BY"A, so too in Atzilus there is also BY"A, i.e., Abba and Imma are Beriah of Atzilus. As it says, "V'HaChochmah MeAyin Timatze," which is called Beriah, creation ex nihilo. This is the meaning of "Borei Kedoshim Yishtabach Shimcha" as explained elsewhere. Also, "K'neh Chochmah K'neh Binah," twice "k'neh" is the gematria of "yesh."

The "ayin" from which Chochmah is found is the aspect of Kesser. This is also through the two draw-downs of Memaleh and Sovev, internal and encompassing. Chochmah Stima'ah is the source for the internal aspect. As explained in Eitz Chaim, Shaar Arich Anpin, ch. 4. Also, Abba and Imma draw from the two "mazalos"—"Notzer" and "Nakeh," whose root is from Moach Stima'ah. As the Zohar says (III, 289), Chochmah Stima'ah is the head of all heads for the other Chochmos.

This is the third "Kadosh," for the draw-down is only from the aspect of the "hairs," and Chochmah Stima'ah itself is holy and separate.

Kisra Ila'ah is the aspect of makif and Sovev. Kesser means "koteres," etc.

Atik is the makif of the makif.

This is the meaning of the threefold "Kadosh"—they are three draw-downs, being the root of the three aspects: house, garment, and food of all the worlds.

House refers to the aspect of makif of makif, etc.

Garment is the aspect of makif and Sovev Kol Almin. As explained elsewhere on the verse "Yavi'u Levush Malchus."

Food is the aspect of Memaleh Kol Almin.

In detail: from Malchus of Atzilus to BY"A, these three aspects are also drawn. For Malchus becomes Atik and Kesser for Beriah, which is called makif, etc., just as Malchus of Adam Kadmon becomes Atik and Kesser for Atzilus, and also invests internally.

(See what is written on the verse "Mi Mana" regarding "V'HaYam Alehem Milma'alah," and on the verse "Vayakhel Moshe," and on the verse "Kechu Me'Itchem Terumah," and in the explanation of "VeAtah Yigdal Na," and on the verse "Ki Atah Neri," etc. Nevertheless, the main explanation of the verse "Acharei Havayah" refers to Malchus of Atzilus, as explained in Zohar Vayikra (p. 20b) and as below regarding "V'Oso Tira'u," etc.)

This is "Acharei... Teleichu"—that when one contemplates and understands that the entire chain of worlds is only from a ray and illumination, called "Acharei Hashem," as in "U'Re'isa Es Achorai." See also in the maamar "Shuvah Yisrael" about the meaning of "achorayim" and "panim." From this, the aspect of "teleichu" is drawn, which is a wondrous love and yearning to Him alone, the source and root of all.

But this is only when one contemplates and delves into this with his intellect and deep understanding, for if there is no binah, there is no daas, and if there is no daas, there is no binah.

The explanation of "Ki Menaseh... Ladaas..." is that the aspect of tests is concealment of the face, and in the concealment itself there is Divinity. "V'Anochi Haster Astir," and it is written, "Hashem said to him, curse." Therefore, the power of Hashem in the test is what brings about daas and revelation of Divinity when one passes the test and stands firm.

In every test, there is the power of Hashem that enlivens that thing which brings the test upon him. This is "Hashem said to him, curse," and where did He say to Shimi? Rather, this thought that fell into Shimi's heart and mind descended from Hashem, and the Divine breath that enlivens all their hosts enlivened Shimi's spirit at the moment he spoke these words to David. For if the Divine breath had departed from Shimi's spirit, he could not have spoken at all.

This is "Hashem said to him"—literally at that time to curse David, etc. (See Eitz Chaim, Shaar 48, ch. 2)

The reason that tests bring about revelation of Divinity is that the tests and concealment of the face come from the world of Tohu, before the King reigned, which descended and was invested in the klipos, and the klipah is what conceals.

(See Zohar Vayeira, 119b)

When the klipah is broken by standing firm in the test, the fruit is found inside—it is the power of Hashem that is hidden and invested there, "Hashem said to him, curse," which comes to revelation. For the power of Hashem invested there is from a very high place, as is known from the analogy of the falling wall, that the higher stone falls lower. As it says, "VaAvarti B'Eretz Mitzrayim"—I and not an angel. For in order for it to descend and be drawn even to the place of the klipos, it must be from a very lofty place, so that there will be revelation of Divinity even in the place of the klipos.

Therefore, that power brings about daas, for it is from the 288 sparks from the world of Tohu, Akudim, Nekudim, etc., and Sag is higher than Mah, etc. See what is written on the verse "V'Yadata Hayom V'Hasheivosa."

But if there is no binah, there is no daas, for all birth is from binah. The waste is separated in the blood of niddah, and the child grows for nine months. At first, it was just a drop, and then the limbs are formed in the shape of a person. In his mother's womb, he eats what his mother eats, and then he emerges and becomes independent.

All this is an analogy in Chassidus for awe and love, for at first, the love is hidden as a single point, and then it grows into a great flame of love with enthusiasm, etc., and so too with awe.

This is why Leah, the mother of the children, bore six sons, which are the aspect of love, and the daughter is the attribute of Malchus, and her name is Dinah—"dina d'malchusa dina."

(As explained on the verse "Amar Im HaSefer," that the clarification is in thought, which is the aspect of binah through the investment of chochmah there, etc., and it is like "Kulam BeChochmah Asisa BeBinah," and as explained elsewhere on the verse "Baruch Oseh Bereishis.")

4) "Teleichu" is the aspect of ratzo (yearning), and afterwards "V'Oso Tira'u" is the aspect of shov (return).

The idea is that it is known that the name Havayah is "dechilu u'rechimu, rechimu u'dechilu"—love and awe, awe and love. The "heh" is the aspect of love and awe, Zeir Anpin is lesser love (and therefore called "za'ir"), and awe is Malchus, external awe from the extension of His Kingship, as explained in the note to Tikkun Chatzos. In this awe, awe precedes love, from below to above. This awe is not written in the Torah here.

(For the verse begins with "teleichu," which is love. And even though the beginning should be specifically with awe, for "zeh hasha'ar..."—awe is the gate to enter, but as explained in Zohar Parshas Bo (38b), in a place where male and female are found, praise is only for the male. So too, since it says "teleichu," which is love, called male, "zachar chasdo," there is no need to mention awe, which is female: "Isha Yiras Hashem"—for awe must be included in love, to include the left in the right, etc. Additionally, awe is hinted here in the word "Acharei Havayah," which is the aspect of Malchus.)

Afterwards, great love is binah, and chochmah is inner awe, which is "Yir'u Es Hashem," whereas external awe is "Yir'u MeHashem," but "Yir'u Es Hashem" is to be nullified to the aspect of "es," which is secondary, the aspect of bitul, which is Atzilus, chochmah of all the worlds. For generally, Atzilus is chochmah, for Abba is the root of Atzilus, and Imma nests in the throne, as explained in Eitz Chaim, Shaar 47, ch. 3.

(It can be said that this is "V'Oso Tira'u," the aspect of "Yir'u Es"—nullified to the aspect of "V'Oso," etc. See Zohar I, 94a on the verse "Oso V'Es Noveihu," etc.)

Also, the meaning of "V'Oso" is "os" (sign) and impression. As it says, "Os Hi Beini U'Vein Bnei Yisrael." The explanation is that when the first tzimtzum occurred to make an empty space, a "reshimu" (impression) remained from the light that departed, and then the kav was drawn, etc. On this it says, "V'Oso"—the "os" and impression mentioned above—"tira'u," for "os hi beini u'vein," etc.

(The connection of the above inner awe to the aspect of "os" and impression can be explained as in Zohar III, 128b, regarding Chochmah Stima'ah: "We have learned about the impressions of the letters, the tav is impressed as a sign for Atik Yomin." See the explanation of the Idra from the Arizal, and in Pri Etz Chaim, and in Mishnas Chassidim regarding the kavanos of Tashrak^[2] mentioned in Musaf of Shabbos, which is the secret of the illumination of the 22 letters in the supernal mind, etc. Thus, the aspect of "os" and "reshimu" mentioned above shines in Chochmah Stima'ah, and Chochmah Stima'ah is the root of inner awe, as explained elsewhere. Therefore, it is appropriate to say: "V'Oso"—specifically—"tira'u," for the awe of shame whose root is in Chochmah Stima'ah is drawn from the aspect of "V'Oso.")

See more about "dechilu u'rechimu, rechimu u'dechilu" in the explanation on the verse "Ki Atah Neri" in Parshas Miketz, and about "U'Vemora Gadol"—this is revelation of the Shechinah, on the verse "Sheshet Yamim Tochal Matzos" regarding Pesach, and on "Kol Dodi" in Shir HaShirim. There it is explained that "mora gadol" is drawn through the revelation of the King of kings—Malchus of Ein Sof, etc. This is exactly the matter of the "reshimu" in Moach Stima'ah, for the "reshimu" is from Malchus of Ein Sof, as explained in the Idra from the Arizal, and therefore from this comes the aspect of "mora gadol," which is Chochmah Stima'ah, etc. "Mora gadol" is masculine, whereas lower awe is feminine, as above. According to this, "Acharei Havayah V'Oso" is the aspect of Malchus of Atzilus and Malchus of Ein Sof, etc. See elsewhere about "If there is no awe, there is no wisdom; if there is no wisdom, there is no awe," regarding Shavuos on the verse "Vayedaber Elokim," and in the maamar "V'Yadata Hayom," etc.

5) "V'Es Mitzvosav Tishmeru"—the guarding is through the makif, as is known regarding "V'Ata Mishamra Bekirbi," which is the aspect of Chayah and Yechidah, which do not invest in vessels but are makifim, and they guard the Nefesh, Ruach, and Neshamah that are invested in vessels, the Neshamah in the mind, etc. For the makif shines on half the vessel from the outside, and the makif also blinds the eyes of the external forces—so through the makif, the externals cannot approach, etc.

The guarding is needed for the internal when it is invested in vessels, for then guarding is needed, because through a blemish in the vessel, there is also a drawing to the external forces from the light invested in it, like when one cuts his hand, blood comes out, as explained elsewhere. But when the lights are still included in their source, and so too the makif lights, there is no blemish or drawing, etc.

The mitzvos are called the 248 limbs of the King—they are the drawing of lights into vessels. (See in Iggeres HaKodesh at the end on "LeHavin Ma SheKasuv BePri Etz Chaim"—that all the mitzvos are to rectify the 248 limbs of Zeir Anpin by drawing the Ein Sof light into them, etc.)

This is "Ki Ner Mitzvah"^[3]—for in the language of Torah, "ner" is the vessel in which the burning candle is, as it says, "Neros HaMa'aracha"^[4]. Also, the burning candles in the vessel are called "neros," as it says, "BeHa'aloscha Es HaNeros"^[5]. Thus, in mitzvos there are two aspects: they are vessels, and through them, lights are drawn that are invested in the vessels, and therefore they need guarding.

This is "V'Es Mitzvosav Tishmeru"—and this is through "U'V'Kolo Tishma'u"—which is Torah, called "V'Torah Or"—the source of the light drawn into the candles. (See Zohar at the beginning of BeHa'aloscha, and the Ramaz there.) That is, it is the aspect of makif light that is above the vessels and limbs, etc. For although "Oraysa MeChochmah Nafkat"—"nafkat" specifically, but its root is higher than chochmah, etc. That is, it is from the makifim of Lamed and Mem, etc.^[6] See the explanation on the verse "Ki Seitzei," etc.

This is also the meaning of "V'Torah Or"—for the mitzvos, which are lights invested in vessels, are divided into 613, the 248 positive mitzvos, etc., i.e., for each vessel, a separate light, etc. But Torah, which is makif, is a single light—meaning above division, etc. See in Parshas Va'eira at the end of the first discourse: "Va'eira El..."—that Torah is the drawing of the aspect of Yachid—"Anochi Mi SheAnochi," etc. See there.

(As it says in Idra D'Naso, 129a: "One path that shines... to the 613 paths of Torah that are divided in Zeir Anpin, as it says, 'Kol Archos...'"^[7] And it is explained in Sefer Ruach David and in the explanation of the Idra from the Arizal: in Zeir Anpin, the 613 mitzvos themselves are revealed, etc. As it says, "Kol Archos..." In Arich Anpin it says, "V'Orch Tzaddikim K'Or Nogah Holech Va'Or..."^[8]—"orch" and "or" in the singular, for there they are hidden, and in Zeir Anpin they are revealed and become the 613 mitzvos. End quote.)

But Torah is drawn from Moach Stima'ah of Arich Anpin, and this is "V'Torah Or"—in the singular. This is what is explained elsewhere: that Torah is the "ratzon d'chol ratzoin," which draws the supernal will into the will that spreads into the mitzvos. See the maamar "B'Sha'ah SheHikdimu Yisrael Na'aseh L'Nishma," explained at length.

This is why the mitzvah is called "ner," and Torah is the light that illuminates the candle, the aspect of "ratzon d'chol ratzoin," the source of the will in the mitzvos, etc. See on the verse "Vayakhel Moshe"—that the Kesser of Zeir Anpin, called "ratzon," is the vessel for the supernal will, Kesser of Arich Anpin, which is the light, etc. See also that Torah is called "Mashal HaKadmoni"—the aspect of the Primal One of the world, etc.

The main guarding is for the illumination that comes from the mitzvah to the soul of the person, etc. The meaning of this illumination that comes from the mitzvah to the soul can be understood from the saying of our Sages: at the giving of the Torah, Hashem held the mountain over them like a barrel, and from here is a great warning regarding Torah. The explanation and meaning of "He held the mountain" is the aspect of "V'Yemino Techabkeini"—the revelation of supernal love to Israel, as it says, "Ahavti Eschem Amar Hashem." Through this, love is also aroused in the souls of Israel, as "Kamaim HaPanim El Panim Ken Lev HaAdam..."—until they came to expire their souls.

This is the great warning—that their arousal from below was not by choice and will, but through the revelation from above, it was automatically drawn into their hearts, etc. Similarly, this can be understood regarding the fulfillment of mitzvos, which are the drawing of the supernal will and the five kindnesses, and "V'Yemino Techabkeini," the revelation of supernal love, etc.—therefore, through this, the person's will is also aroused to Him, as "Kamaim HaPanim..."

This is "Pakadta HaAretz V'Teshokekeha..."^[9] This is "Asher Anochi Metzavecha Hayom Al Levavecha," etc. On this, they said: a sin extinguishes a mitzvah—for through a sin, which is against the supernal will, the illumination drawn from the supernal will to his soul is extinguished. But in the mitzvah itself, which is the 248 limbs of the King, extinguishing does not apply at all.

But a sin does not extinguish Torah, for Torah is from the aspect of "ratzon d'chol ratzoin," from which comes the aspect of "nosei avon." For it is known that for forgiveness and pardon through teshuvah, which is the return of the will that departed through the sin, it is through drawing from the supernal will higher than the will in the mitzvos, which is "ratzon d'chol ratzoin"—there, opposition does not apply, and from there is the root of Torah. As explained on the verse "Va'eschanan"—that Torah is drawn from the aspect where arousal from below does not reach, for it is from the highest makifim, about which it says, "Lo Hibit Aven B'Yaakov," etc.

This is what our Sages said: whoever studies and reviews, Hashem studies and reviews opposite him—"opposite him" specifically. As in "Hashem Tzilcha"^[11]—He is a shadow and makif, which cannot be invested in vessels, etc. See on the verse "Bayom HaShemini Atzeres" regarding "V'Asim Devarai B'Ficha U'V'Tzel Yadi Kisiticha."

Nevertheless, one who says, "I have only Torah," even Torah he does not have, as explained elsewhere, etc. For Torah that is not with purity of heart is only "the gate to the house," etc. Also, "B'Tzedakah Tikonani"^[12]—for blessing does not rest except, etc.^[13] Therefore, it is impossible to draw the highest makifim through Torah speech unless there is a vessel and internal aspect through the mitzvos, the 248 limbs of the King, etc. See similarly in the maamar "V'Asisa Bigdei Kodesh," regarding the blessing on mitzvos, etc. See at the beginning of Vayikra on the verse "Vayikra El Moshe," etc.

Summary

(a) The contemplation that creation is ex nihilo. This is "Acharei Havayah"—the matter of the threefold "Kadosh," until afterwards comes "Havayah Tzevaos," which brings about the hosts. As explained in the maamar "Zos Chanukas HaMizbeach." The idea is as it says, "Ki Hu Tzivah V'Nivra'u," and it says, "bara" in the direct form, which is the power of the creator in the creation, as explained in Tanya, part II, ch. 1 and 3. See also in the maamar "Ani Hashem Elokeichem" in Parshas Tzitzis, and in Shir HaShirim in the maamar "Mi Yitencha Ka'ach Li." Nevertheless, it is truly called creation ex nihilo, for the creation of physicality from the utterance and spiritual letters invested in it is a new creation from nothing and naught, not just a chain from concealment to revelation. See also in the maamar "Va'eschanan" on "HaMechadesh B'Tuvo." The source for this drawing and creation is from the ray of the kav invested in the ten sefiros of Atzilus. On this, our Sages said: the world was created with ten things—with wisdom, understanding, and knowledge, etc. (Chagigah 12a). On this, it says, "bara" in the direct form. This is the third "Kadosh," the vav of "Kadosh," which is the drawing from the aspect of "Kadosh," the ray of the kav, to be the source for Memaleh Kol Almin. Nevertheless, it is holy and separate, for only a mere ray is drawn to be invested in the vessels of the ten sefiros of BY"A. See about the vav of "Kadosh" in the maamar "Tze'enah U'Re'enah."

(b) All this is called Memaleh Kol Almin, but the aspect of Sovev Kol Almin is that which does not invest at all, even in the ten sefiros of Atzilus, but creates and enlivens through makif alone, as in "Kol Asher Chafetz Hashem Asah." As in "Ki Lo Machshevosai Machshevoseichem," explained on the verse "Yonasi BeChagvei." On this, it says, "Ki Hu Tzivah V'Nivra'u." This is the matter that creation is truly ex nihilo, for from this aspect, there is no investment of the power of the creator in the creation, and this is the second "Kadosh," which precedes the third "Kadosh."

(c) In Sovev Kol Almin, there are also two aspects. This is "Ga'eh Ga'ah"—the two aspects in the supernal Kesser, called in the Gemara "two crowns"—one for "na'aseh" and one for "nishma." The first aspect cannot even be called Sovev Kol Almin, for it is not in the realm of worlds at all. See also in the maamar "VeHayah Bayom HaHu Yitaka B'Shofar Gadol"—it is only the connector of Sovev Kol Almin and Memaleh Kol Almin. Even this aspect is only a drawing from the Ein Sof. This is the first "Kadosh." From above to below, Sovev Kol Almin is called "ayin" relative to this aspect, for it is only a ray, and all the more so Memaleh Kol Almin. This is the matter that creation is ex nihilo. This is "Acharei Havayah Elokeichem Teleichu," and the matter of "Borei Kedoshim Yishtabach Shimcha," and "Al Tikri Shemos Ela Sheimos." But this is through "Ki Menaseh... Ladaas..." as in "Ki Hashem Amar Lo Kallel"—that by standing in the test and breaking the klipah, the fruit is revealed. It is explained elsewhere how the klipah precedes the fruit, for the light and vitality invested within them in concealment fell there from very high levels. Therefore, only by breaking the klipah is the aspect of daas revealed. This is "Mi Yiten Tahor MiTamei." See in the maamar "Beshalach Paroh Es HaAm."

(d) "Teleichu" is the two aspects of love. See in the maamar "LeHavin Kishur V'Chibur Hazkaras Bris V'Torah B'Birchas HaAretz." Afterwards, "V'Oso Tira'u"—inner awe, "Yir'u Es Hashem." See in the maamar "B'Sha'ah SheHikdimu Yisrael Na'aseh." Also, "V'Oso" means "os" and impression. See in the maamar "V'Ata MeRivavos Kodesh" on the saying of our Sages: "os hu b'tzava shelo."

(e) "V'Es Mitzvosav Tishmeru"—the mitzvos are called the 248 limbs, which are the drawing of lights into vessels. See in the maamar "Eileh Pekudei HaMishkan." From there, through a blemish, there is a drawing to the externals, as in "Shofech Dam HaAdam BaAdam." See in the explanation on the maamar "B'Sha'ah SheHikdimu" mentioned above. This is the aspect of Nefesh, Ruach, and Neshamah invested in vessels. Therefore, it says, "V'Es Mitzvosav Tishmeru"—and this is through the makifim, Chayah and Yechidah. This is through "U'V'Kolo Tishma'u"—which is Torah, for one who studies the Torah of the burnt offering is as if he brought a burnt offering even nowadays, for it is above the lights in vessels. (See in the maamar "V'Zos HaMitzvah... Lishmor Es Kol Chukosav... U'Shmarta La'asos," etc.) The main guarding is for the illumination that comes from the mitzvah to the Nefesh, Ruach, and Neshamah of the person. See Zohar III, Naso (129b) on "Shomer Yisrael," and in Parshas Ha'azinu (p. 229a).

6) It can also be explained regarding "V'Oso Ta'avodu"—as in "V'Shavtem U'Re'isem Bein Tzaddik L'Rasha Bein Oved Elokim L'Asher Lo Avado" (Malachi 3:18). Our Sages said (Chagigah 9b): "Oved" and "Asher Lo Avado" are both complete tzaddikim, but there is no comparison between one who reviews his chapter 100 times and one who reviews it 101 times. See Tanya ch. 15. In any case, the aspect of "Oved Elokim" is higher than a complete tzaddik. This is after the four levels: "teleichu, tira'u, tishmeru, tishma'u"—which is certainly the level of a complete tzaddik. Afterwards, it says, "V'Oso Ta'avodu"—which is a higher level. This is by transforming one's nature, as in "orot avudim" (worked hides). See in the explanation on the verse "Mayim Rabim" in Parshas Toldos, where Rabbi Chanina ben Teradyon asked, "What is my portion in the World to Come?"—he was unsure whether his nature caused his diligence in Torah even with self-sacrifice, and if so, he was still unsure if he had truly changed his nature to be an "Oved Elokim," for perhaps he was still "Asher Lo Avado," even though he was a complete tzaddik.

"Elokim" is the gematria of "hateva" (nature)—for "Shemesh U'Magen Havayah Elokim," the name Elokim is a shield and cover that conceals the revelation of the name Havayah, and from this comes the world's natural order, which is called nature. But in truth, it is all from the name Havayah: "HaMechadesh B'Tuvo Bechol Yom Tamid Ma'aseh Bereishis"—but it is drawn through a shield and cover that conceals and hides it. See about nature in Shu"t Chavos Yair, siman 18, near the end. Therefore, when a person serves Hashem beyond his nature and changes his nature, he is called "Oved Elokim"—that the concealment is removed, and through this, he merits "U'Zarchah Lachem Yirei Shemi Shemesh Tzedakah U'Marpei"^[14]—which is what our Sages said: Hashem will take the sun out of its sheath (Avodah Zarah 3b). See in Midrash Rabbah Vayeitzei, Pri Etz Chaim, and Parshas Bo, ch. 15, Mishpatim ch. 31 (p. 149a), and in Zohar I, Miketz (223b), and in Parshas Emor (88a). This is the idea of "there is no comparison between one who reviews his chapter 100 times..." and as explained in Tanya, that through the extra one above 100, he transforms his nature and habit, etc.

See in Maharsha, Chullin there, who explains that the number 100 reaches Nefesh, Ruach, and Neshamah, which are in the secret of unity, wealth, and hundreds, and this is the idea of 100 blessings. But the one who reviews one more time is a "chelek Eloka mi'ma'al," etc. See there.

In Shnei Luchos HaBris, Maseches Shevuos (282a): "Ki HaChochmah MeAyin Timatze"—"ayin" is the number 101, etc. The meaning of "ayin" is known to be above chochmah. This is drawn down by one who is an "Oved Elokim" and changes his nature, which is bitul of "yesh" and changes from "yesh" to "ayin," and through this, he draws from "ayin timatze."

Our Sages said (Kiddushin 30b) on the verse "V'Samtem"—"sam tam"—the Torah is compared to a potion of life. See Zohar III, beginning of Chukas (219b) about "sam dechai." This is the aspect of healing, as it says, "U'L'Chol Besaro Marpei." In Zohar II, Terumah (127b), "samech mem" is the secret of 100 blessings, etc. In Makom Kadosh and Ramaz there, the aspect of mem is tevunah, and samech is supernal binah, which receives from the first six sefiros of chochmah, etc., and these are the two aspects of the world of souls, i.e., Gan Eden and the world of resurrection. Perhaps this is the meaning of mem and samech, which stood miraculously in the luchos. This is the potion of life, the above aspect of 100 blessings, which are samech and mem, etc.

It is explained elsewhere on the Zohar I, Chayei Sarah (123a) on "Chayei Sarah Me'ah Shanah"—that the root of 100 blessings is drawn from Arich Anpin, i.e., Sovev Kol Almin. But by being an "Oved Elokim" and changing his nature to review his chapter 101 times, he draws from above Sovev Kol Almin, which is the aspect of "Chad V'Lo BeChushban," as above regarding the first "Kadosh." See on the verse "V'Ata MeRivavos Kodesh." Perhaps this is the meaning of potion of life.

This is "V'Oso Ta'avodu"—"V'Oso" as in "os hi b'rivava shelo," which is the aspect of "Chad V'Lo BeChushban." This is through "Ta'avodu"—being an "Oved Elokim." See in Parshas Vayeitzei in the maamar "V'Shavti B'Shalom... V'Haya Havayah Li L'Elokim."

According to this, this is the difference between "V'Oso Ta'avodu" and the previous four levels. For the four levels of "teleichu, tira'u, tishmeru, tishma'u" correspond to the four letters of Havayah. For "teleichu, tira'u" is ratzo and shov, which is yud-heh, love and awe. Afterwards, "tishmeru, tishma'u"—Torah and mitzvos—this is vav-heh, as explained on "V'Chol Banecha Limudei Hashem." This is the level of "V'Shavtem U'Re'isem Bein Tzaddik L'Rasha," about which it says, "U'Zarchah Lachem Yirei Shemi Shemesh Tzedakah," the revelation of the sun of Havayah, so that the shield and cover will not conceal, etc.

But the aspect of "V'Oso Ta'avodu"—which is above the level of tzaddik, as above—is like "Ad Ya'avor Amcha Havayah"—above the level of the name Havayah. Perhaps this alludes to the tip of the yud of the name Havayah. See in the maamar "V'Lo Avah" in Parshas Ki Seitzei, and in the maamar "Kadosh Yisrael" regarding the four hands and the fifth, etc. This is the fifth level: "V'Oso Ta'avodu."

Through this: "U'Vo Sidbakun"—this is the inner aspect of Kesser, as explained in Zohar III, Acharei (66b) on "Bi Nishbati," and in Parshas Naso (130a).

See in Eitz Chaim, Shaar 41, ch. 3, that there are five levels: Nefesh, Ruach, Neshamah, Chayah, Yechidah, and within the fifth level, which is Yechidah, is invested the lowest aspect of the Ein Sof light, etc. This is the matter of the two crowns, etc., as above. Through this: "V'Haya Havayah Li L'Elokim"—that what is now the name Havayah will become Elokim relative to this revelation. This is through being an "eved," an "Oved Elokim"—that his service is that "V'Haya Havayah Li L'Elokim," etc.

Perhaps this is the meaning of the Midrash Tehillim brought by the Bechayei in Parshas Beshalach on the verse "Ozi V'Zimras Yah"—but in the World to Come, with six letters, as it says, "Ki B'Yah Havayah Tzur Olamim," etc. (See Zohar II, Terumah 165b.) This is through the six levels detailed here: "teleichu, tira'u, tishmeru, tishma'u, ta'avodu, tidbakun." The Shach here explains that the six things in this verse, from "teleichu" to "tidbakun," correspond to the six words in the verse "Shema Yisrael."

See in Pri Etz Chaim, Shaar Krias Shema, ch. 49, beginning of ch. 11, regarding "romach," and it is possible to intend the six words of "Shema" with these six aspects. For "Shema" is the name Ayin, as explained in Parshas Va'eschanan in the maamar "Shema Yisrael." If so, this is the level and degree of "Acharei Hashem Elokeichem Teleichu," and the word "Yisrael" is the aspect of "V'Oso Tira'u," as it says in Midrash Rabbah, Parshas Vayechi, 98^[15]: "Listen, O Israel, your Father in Heaven." Also, in Pirkei D'Rabbi Eliezer, Hashem is called Yisrael. This is the aspect of "Ki Sarisa Im Elokim," who rules over the name Elokim. Afterwards, the words "Havayah Elokeinu" are the drawing down through Torah and mitzvos. This is "tishmeru, tishma'u." See regarding "Tzion B'Mishpat Tipadeh" about "Shabchi Yerushalayim Es Hashem Halleli Elokayich Tzion" in the maamar in Midrash Rabbah, Parshas Eikev. Afterwards, "Havayah Echad"—this is "V'Oso Ta'avodu," etc.

For it is explained in the maamar on "Chukas HaTorah" regarding the two names Havayah in the verse "Echad"—the first name is in Atzilus, yud is chochmah, heh is binah, etc., and the second name is above Atzilus. Similarly, here, "Havayah Elokeinu" is the drawing of the Ein Sof light invested in the ten sefiros, for the 248 mitzvos are the 248 limbs of the King, and afterwards, "Havayah Echad"—the level above Atzilus: "Ant Hu Chad V'Lo BeChushban," etc.

This is through "V'Oso Ta'avodu U'Vo Sidbakun"—to change one's nature. This is the idea of mesirus nefesh in "Echad." In Midrash Rabbah, Parshas Va'eschanan, they said that the verse "Shema Yisrael" is the acceptance of the first two commandments, "Anochi" and "Lo Yihiyeh Lecha," which they heard from Hashem Himself. For "Havayah Elokeinu" is the acceptance of "Anochi Hashem Elokecha," and "Havayah Echad" is the acceptance of "Lo Yihiyeh Lecha." Similarly, in Shnei Luchos HaBris, Maseches Tamid (252b), in the name of the Ramban brought in Rada, regarding Krias Shema.

The commandment "Anochi" includes all 248 positive mitzvos, and "Lo Yihiyeh Lecha" includes all 365 prohibitions. It is explained elsewhere that the prohibitions are the aspect of subjugation and nullification even more than the positive mitzvos. Therefore, through the prohibitions, a higher level is drawn. See in the maamar "V'Lo Avah Hashem Elokecha Lishmoa El Bilam." Therefore, similarly, the above is explained.

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Summary

This maamar explains the verse "Acharei Havayah Elokeichem Teleichu," exploring the three levels of holiness, the difference between Memaleh and Sovev Kol Almin, and how mitzvos and Torah draw down Divine light. The Rebbe teaches that true service of Hashem requires transcending one's nature and connecting to the highest levels of G‑dliness.