005 —ביאור

Biur HaDvarim.

It is known the concept of Yichuda Ila'ah (higher unity) and Yichuda Tata'ah (lower unity). Yichuda Tata'ah is associated with the Name Elokim, which separates to create the state of yesh (somethingness), so that the yesh can be nullified.

For there are two types of bittul (nullification): The first is the bittul of Yichuda Ila'ah: "Atah Hu Havayah Levadecha etc."—that everything before Him is as nothing. The second is the bittul of Yichuda Tata'ah: "Atah Asita Es HaShamayim Shemei HaShamayim VeTzeva HaShamayim Lecha Mishtachavim"—a bittul, etc. This is the idea of "Modim Anachnu Lach," and one who does not bow during Modim, etc., which is the bittul of the yesh, etc. (See further in the explanation on the verse "Shuvah Yisrael" in the maamar beginning "Ita BeMach.")

And these two levels have two types of Divine providence from Above. (See what is written in the explanation of "Levavtani BeAchas MeEinecha.")

This is the meaning of "MiShamayim Hibit Hashem"—that He watches in a manner from Above to below, that everything before Him is as nothing. Sometimes He watches with the attribute of chesed and sometimes with the attribute of gevurah, etc., for "midah" means garment, as in "Mido Bad," etc. And just as it is with the attributes, so it is in the chain of worlds—chesed and gevurah of Ze'er Anpin are called "MiShamayim Hibit." There is also chesed and gevurah of Malchus.

Sometimes He watches as it is in Beriah, Yetzirah, and Asiyah (Biya), which are truly external compared to Atzilus. In Atzilus: "Ihu VeChayohi Chad"—there the bittul is higher, unlike the bittul in Biya.

(And in Midrash Rabbah on the verse "Vayeira" it says: it is only appropriate to say "habit" (look) from Above to below. That is: "MiShamayim Hibit"—which is the providence as it is from Above to below, as explained. See also in Parshas Vayeira on the verse "Erdah Na VeEreh," regarding the two types of providence mentioned above.)

And regarding this it is said: "Einei Hashem El Tzaddikim"—"eyes" to indicate the connection and unity between the two types of providence, for "Kel De'os Hashem"—two perspectives are included: "Ayin BeAyin Yiru" etc.

(See more on this in Parshas Yisro on the verse "Moshe Yedaber" and in the maamar beginning "Levavtani.")

This means: "El Tzaddikim"—two tzaddikim: Yosef and Binyamin. Yosef is the groom of the King, from Above to below, and Binyamin is the groom of the Queen, from below to Above.

And similar to the elevations of Shabbos: "VeHisdaken LeMeshrei Aleha Malka Kadisha Ila'ah, LeMeshrei Aleha, Raza DeEchad, Yichuda Ila'ah." However, "Kudsha Brich Hu Echad Lo Sharya Ad DeIhi Itavdit BeRaza DeEchad"—Yichuda Tata'ah, to be "Echad BeEchad." That is, when there is Yichuda Tata'ah, then Yichuda Ila'ah dwells and is revealed below as it is Above.

And on Shabbos this is only in the inner worlds, but in the future, the day that is entirely Shabbos, at the time of the resurrection, even the bodies will be a chariot: there will be no eating, etc. The one who unites is the single pillar and his name is Tzaddik, for "everything in heaven and earth."

(He unites heaven and earth, connecting the level of Yichuda Ila'ah—"MiShamayim Hibit"—with Yichuda Tata'ah. This is "Ben Porat Yosef"—the letters of "tofer" (sewing together). As explained in the maamar beginning "Vayikach Korach." Therefore: "Einei Hashem El Tzaddikim," the connection and unity of the two providences.)

But: "El Yera'av"—the keys of the external: "Ayin Hashem El Yera'av"—one eye, either Yichuda Ila'ah or Yichuda Tata'ah, but not in a state of inclusion, etc.

(And it must be that inclusion is preferable even to the providence of the eye of Yichuda Ila'ah. As our Sages said regarding the mitzvah of re'iyah: "to see with both eyes of the Omnipresent"—specifically with both eyes, that is, the unity of the two providences, that it should be in Yichuda Tata'ah as in Yichuda Ila'ah, and this is the purpose of creation.)

Furthermore, that even in Yichuda Tata'ah the revelation should be as in Yichuda Ila'ah, is through a drawing from Above both levels.

And it can be said that the advantage here is that when it is "Ayin Hashem El Yera'av," even from Yichuda Ila'ah, afterwards the providence can be through the eye of Yichuda Tata'ah. But in "Einei Hashem El Tzaddikim"—the inclusion of both levels—there cannot be a change afterwards.

Similarly, it is explained elsewhere: "One who prays should direct his eyes downward"—this is the level of Yichuda Tata'ah; "and his heart upward"—to the level of Yichuda Ila'ah. This is so that there will be an inclusion of both levels, so that the yesh will not conceal afterwards, etc.

This is so below in the soul. And so too Above, it is the concept of Yichuda Ila'ah and Yichuda Tata'ah, which is the connection and unity of Ze'er Anpin and Nukva.

However, this concept can be understood on an even higher level. The meaning of "Einei Hashem"—the connection and unity of the two providences—is the concept of the "gaze of Adam Kadmon" (Primordial Man) into Ze'er Anpin, for Ze'er Anpin has 150 lights, and it is drawn to him: "Ya'er Hashem Panav" (May Hashem shine His face), and it becomes 370 lights. For Ze'er Anpin, which is in Atzilus, is still called the external keys.

See Zohar I, Toldos (141b) on the verse "Chochmos BaChutz"—from there and onward it is outside. And in Parshas Acharei (Etz Chaim I) on the verse "O Moledet Chutz."

And Adam Kadmon is the inner aspect of the Infinite One, blessed be He, Himself, which is above Atzilus. As is known from what is written: "VeHayah Havayah Li LeElokim" regarding Yaakov—after he said: "VeShavti BeShalom El Beis Avi," he said: "VeHayah Havayah Li"—to the level of Elokim. For compared to Adam Kadmon, Havayah and Ze'er Anpin are like Elokim, a level of contraction (just as Yichuda Tata'ah is called Elokim compared to Yichuda Ila'ah, as above).

And as is written in the Ne'ilah prayer of Yom Kippur: "Havayah Hu HaElokim," the elevation of Ze'er Anpin relative to Adam Kadmon. (And as explained in the maamar on "Shuvah Yisrael" mentioned above.) And this connection, that it should be drawn from Above, from Adam Kadmon and Arich Anpin, which are the infinite worlds, to the level of Atzilus, is through Torah. As it is written in the Idra (131b, 140a) on the verse "Chochmos BaChutz" etc. (and see also 262a).

This is "Ben Porat Yosef Ben Porat"—twice "Ben Porat," referring to the two connections mentioned above.

This is "Alei Ayin"—higher than the level of "Ayin Hashem El Yera'av," but rather the level of "Einei Hashem El Tzaddikim."

This is "La'asos HaYashar BeEinav"—"yashar" as in "Yashar Yechezu Panimav"—that Yichuda Ila'ah and Yichuda Tata'ah should be equal. The Torah is the 613 pathways of Arich Anpin, and it is what makes the "yashar," the middle line, etc.

[Meaning that even in Ze'er Anpin and Nukva there will be the light and revelation from Adam Kadmon itself. See what is written in Parshas Tzav on the verse: "VeHayah Or HaLevanah KeOr HaChamah" etc., "KeOr Shiv'as HaYamim" etc. This is the level of "yashar," that below will be as Above.]

This is the meaning of "Yashar Yechezu Panimav." "Panimav" means the face of Adam Kadmon and Ze'er Anpin, that when they behold each other, which is the gaze of Adam Kadmon into Ze'er Anpin, this is the level of "yashar." As explained in Zohar Vayikra (15a).

See also in the commentary of the Ramaz there, that this is the meaning of "Kamaim HaPanim LePanim"—and it is known that Torah is called "mayim" (water), as it says: "Kol Tzame Lechu LaMayim" (Everyone who is thirsty, go to the water). That is, through Torah, the level of "face to face" is achieved, to be "Yechezu Panimav." The Torah is the middle line that connects.

And so it says in the Idra Rabba (129a) regarding the division of the gates, etc. ["And afterwards the aforementioned light goes out through the navel of Arich, and shines in the division of the gates of the head of Ze'er Anpin, that is, from the forehead to the crown, that is, through the middle of the head, where the hairs are divided, half to the right and half to the left" (Emek HaMelech, Shaar 16, ch. 24)]. And in the explanation of the Arizal there—that the written Torah is the middle pillar, etc. See what is written in Parshas Mattos in the explanation of the verse "Hechalzu" in the maamar on "O Yachzik BeMauzi Ya'aseh Shalom Li" etc.

This can also be understood according to what is written on the verse: "Shechorah Ani" etc., "KeYeri'os Shlomo" etc. [Shir HaShirim 1:5]—that through the negative commandments associated with the hairs of Ze'er Anpin, one draws from a higher level than the positive commandments associated with the hairs of Arich Anpin. Therefore, through Torah, peace and connection are made from the level of "Yeri'os Shlomo"—that even in Ze'er Anpin and Nukva there will be the revelation of Adam Kadmon itself.

See further on the word "yashar," in what is written on the Zohar Vayishlach (175b) on the verse: "Ki Yesharim Darchei Hashem." See also in Zohar Emor (107) and in Parshas Terumah (150a) and in Sefer HaEmek HaMelech (28a).

Kitzur MiDevarim HaMaamar "Ki Tishma Bekol"

(1) Yirah (awe) is called the external keys compared to Torah, which is called the internal keys. (See Shabbos 31b.)

The 248 positive commandments are the 248 limbs that draw the life of the World to Come to the tzaddikim, the radiance of the Shechinah. This is the radiance of the mitzvos themselves. See the maamarim on "Menoras Zahav" and "Ani" in Parshas Tzitzis. See also in Ma'amar Adam on the letter zayin, section 18, regarding the concept of radiance.

And in this world, in avodah, the drawing of the radiance is through contemplation in prayer, which only touches the level of radiance and illumination. This is called "shem" (name), as it says: "Yehalelu Es Shem." As explained in the maamar on "Acharei Hashem Elokeichem Telechu." Therefore, the awe derived from this is called the external keys.

But the main thing is the internal keys, the key to open and reveal the inner aspect, the revelation of the infinite light of the Blessed One Himself. This is through Torah.

And in Zohar II, Terumah (174a), it implies that Yesod of Abba is called a key. See Zohar I (13b) regarding "Peter Kol Rechem." See also the maamar beginning "Mah Tovu Ohalecha." See in Ma'amar Adam, letter beis, section 57, that Abba and Imma are called "inner houses" and Ze'er Anpin and Nukva are called "outer houses." See Zohar III, Naso (133b) regarding "chesed within" and "chesed without."

(2) VeZeh Hu Ki Tishma Bekol. See the maamar beginning "BeSha'ah Shehikdimu Yisrael Na'aseh" on the meaning of "Lishmoa Bekol Devaro." However, it must be in order: first the external keys, then the internal keys. As in: "If there is no awe, there is no wisdom."

3) This also means that the foundation of Torah is based on positive and negative commandments: "Ki Lo Yegurcha Ra." See what is explained on this in the maamar on "Bamidbar Sinai BeOhel Moed." Torah that is not in this state is called only "a gate to the courtyard" compared to awe.

This is "Lishmor Es Kol Mitzvosav"—that through the mitzvos there will be protection for the inner drawing that comes through Torah.

And so it says: "Ki Im BeZos Yithallel" etc., "Oseh Chesed U'Mishpat" etc.

See what is written in the maamar on "Vayedaber" regarding "Kideshanu BeMitzvosav VeTen Chelkeinu BeTorasecha."

(4) VeTachlis HaMechuvan La'asos HaYashar BeEinei Hashem. For: "Ayin Hashem El Yera'av," since awe is still the external keys, therefore it says: "Ayin Hashem"—He looks at them with one eye. But to tzaddikim He looks with both eyes, meaning that it is equal from below to Above as from Above to below, because the tzaddik connects the worlds.

See Zohar II, Beshalach (60b) on the verse: "VeHayashar BeEinav Ta'aseh"—this is the tzaddik. This is the meaning of "Yashar Yechezu Panimav."

5) And in the sefer Panim Yafos it explains: "La'asos HaYashar"—that it should be like the level of Adam HaRishon before the sin of the Tree of Knowledge, about whom it is said: "Asher Asa HaElokim Es HaAdam Yashar" (Koheles 7:29). As it says in the Midrash there. See also in Zohar I, Vayechi (221), Emor (107a). And in Bereishis Rabbah, ch. 21. This also aligns with what was explained.

And in Bereishis Rabbah, Lech Lecha, beginning of ch. 40, it explains: "Hinei Ayin Hashem El Yera'av"—this is Avraham, as it says: "Now I know that you are a G‑d-fearing man." According to this, it cannot be said that this is lower than the level of "Einei Hashem El Tzaddikim," for there is no one who fulfills the will of the Omnipresent more than Avraham, especially through the Akeidah, which was the tenth test.

However, the matter is that in any case, one must understand what the Gemara says: that awe is called the external keys compared to Torah—yet there it also says that Torah compared to awe is called "a gate to the courtyard"? See what is written above in section 3 for a forced resolution.

However, the matter can be explained based on what is written elsewhere in the maamar on "Vayedaber Elokim... Anochi Havayah"—the meaning of the statement: "If there is no awe, there is no wisdom; if there is no wisdom, there is no awe"—that there are two types of awe. The first is lower awe, about which it is said: "His fear of sin precedes his wisdom," for it is the external keys, and about this it is said: "If there is no awe, there is no wisdom." The second is higher awe, which cannot be attained except through wisdom, which is Torah. And Torah is called relative to it "a gate to the courtyard." As explained in Tanya, end of ch. 23, that this higher awe has its root in the concealed world, above the wisdom of Atzilus, for Torah comes from wisdom. Therefore, about this awe it is said: "Now I know that you are a G‑d-fearing man."

See also about "Ki Yarei Elokim Atah" in Gemara Sotah, end of ch. 5 (31a), and in Shnei Luchos HaBris, section "BaAsarah Ma'amaros" regarding "VeAta Ava'er HaYirah," which is "before and within," in the maamar beginning "Nachzor LaInyan." And in Parshas Vayeira in the maamar "HaDerech HaShlishi." See also in Bereishis Rabbah, beginning of Parshas Mattos, and in Parshas Beha'aloscha, and in Parshas Vayeira, ch. 49, and in Parshas Chayei Sarah, ch. 59. This is a more inner level than wisdom. (See also in the maamar on "Shuvah Yisrael" regarding "VeRa'isa Es Achorei" etc.)

Therefore, it is understood that the Midrashim do not contradict each other. What is said in Shir HaShirim Rabbah, that "El Yera'av" is when they do not fulfill the will of the Holy One, blessed be He—that is, when they are only at the level of lower awe, then they are below the level of tzaddikim, and then it means He looks at them with one eye, which is the level of Malchus. As it says in Zohar III, Pinchas (255b). Therefore, in the level of "Einei Hashem El Tzaddikim," He looks at them with both eyes, which are Ze'er Anpin and Nukva, higher than this level, for this is the connection of the two providences of Yichuda Ila'ah and Yichuda Tata'ah together.

See also about "Einei Hashem El Tzaddikim" in Zohar I, Vayetze (164a), Beshalach (60b), Pekudei (225a), and in the commentary of the Ramaz there, Vayakhel (202b), end of Parshas Shelach (175b).

And what is written in Zohar III, Naso (130a), that on the contrary, the level and degree of "Ayin Hashem El Yera'av" is very lofty—this is for those who are at the level of higher awe, as mentioned in Bereishis Rabbah, Lech Lecha, beginning of ch. 40, as above, and then it is drawn to them from the level of Sovev Kol Almin, the level of "Ki Lo Adam Hu," which is above the level of "Kemar'eh Adam." For in the level of "Kemar'eh Adam" there are two eyes, i.e., two types of providence, right and left, but they unite to be equal, etc. But in the level of Sovev Kol Almin, there is no division of levels at all, and there is no left, etc.; therefore, it says: "Hinei Ayin Hashem El Yera'av" in the singular.

See also in the maamar on "VeYadata HaYom" regarding "MiMa'al LeEtzim," which are the Tree of Life and the Tree of Knowledge, etc.

Summary

This maamar explains the mystical difference between Yichuda Ila'ah and Yichuda Tata'ah, the two levels of Divine unity, and how Torah and mitzvos unite them. The Alter Rebbe teaches that true connection to G‑d comes through integrating awe and wisdom, revealing G‑dliness both above and below.