006 —ושמתי כדכד

VeSamti Kadkod Shimosayich U'She'areich LeAvnei Ekdach etc. (BeYeshayahu Siman Nun-Daled)^[1]

And in the Gemara (fifth chapter of Bava Basra), Rabbi Shmuel bar Nachmani said: Two angels in heaven argue about this, Gavriel and Micha'el (and in Yalkut on Yeshayahu it says: Micha'el and Gavriel). One says: Shoham. And one says: Yashfeh. The Holy One, blessed be He, said: Let it be like this and like that.

"Shimosayich"—meaning, the illumination of the sun. (As Rashi explains there in Yeshayahu and in Sanhedrin 100a: windows through which the sun shines, etc. See also Midrash Rabbah, Parshas Bo, chapter 15.)

And it is written: "Ki Shemesh U'Magen Hashem Elokim" (Tehillim 84), that the Name Havayah is called "sun." And it is written: "U'Zarcha Lachem Yirei Shemi Shemesh Tzedakah U'Marpeh B'Knafeyha" (Malachi 3:20). So, also the aspect of tzedakah is called "sun." This is the meaning of "Shimosayich"—the two aspects of sun.

To understand this, we must first understand what is explained in the seforim: that in Elul, the 13 Attributes of Mercy shine until Rosh Hashanah, and then during the Ten Days of Teshuvah, the 13 Attributes are revealed again. (As stated in Zohar II, end of Parshas Terumah, 176a.) Therefore, we say "Vaya'avor Hashem" etc. until Yom Kippur.

We need to understand: what is the difference between the revelation in Elul and that which comes afterward in the Ten Days of Teshuvah?

This will be understood by first explaining the concept of teshuvah. It is not only about sins—for our Sages said: one should be in a state of teshuvah all his days. Rather, it is the return of the soul—returning and lifting one's soul to Him, blessed be He. For descent is for the sake of ascent.

To understand this: Seemingly, is it not already so that "the souls of Israel arose in thought"? That is, they are not like the angels, the hosts above and below, whose source is from the Divine speech, as it is written: "U'VeRuach Piv Kol Tzeva'am" (By the breath of His mouth all their hosts). But the souls are taken from the letters of His thought, which are the 600,000 letters of the Torah, corresponding to the 600,000 souls, from which all souls are included in the treasury, as branches and sparks that spread from them, as is known. If so, their source and root is exceedingly high—so what is the ascent after that?

(See what is written in Parshas Shelach on "Ani Hashem Elokeichem" etc., and on "Mi Mana Afar Yaakov," and on "Es Shabtosai Tishmoru" etc.)

However, it is known that just as in the soul there are many faculties above thought, for thought is only a garment for the intellect which is clothed in it and divided into letters, but the essence of the intellect is a different and hidden essence from it. For example, in the additional speech and in the Rosh, the intellect itself is not of the type of letters at all, and is higher than them, for it is a spiritual concept and a single point, only that it is grasped and clothed in words and combinations of these letters and divided among them, etc.

Therefore, the same intellect in the additional speech is in these words and letters, and in the Rosh and Ran, this same intellect is in other words and letters. Thus, the words and letters in relation to the intellect are like a garment only, "like a garment you change them."

There is also an aspect above intellect, for intellects are constantly flowing and being renewed, and there must be some faculties of the soul that bring them into being. This is called the "maskil"—the one who brings forth intellect. This is what is written: "Maskil LeAsaf," "Maskil LeEisan HaEzrachi," "Lamnatzeach Maskil" etc. Therefore, the soul is called "the intellectual soul," as explained elsewhere.

So too above, the ascent of souls after their descent from their source in supernal thought to be clothed in a physical body—the ascent is to a level far above thought. This is the concept of teshuvah, "teshuv hei"—the return of the upper hei to the yud, etc.

(For supernal thought is the upper hei of the Name Havayah, and the return of the upper hei to the yud means above the level of thought. The yud itself is the level of supernal chochmah, called "maskil leEisan" etc., and the tip of the yud is the level of "ayin" from which chochmah is found. See what the Ramaz writes in Parshas Shelach (159a) about the yud of the Name, that it is actually tied to the world of Ein Sof, in the secret of the tip of the yud, etc., until the yud and its tip, Ein Sof and Atzilus. The hei is the world of Beriah, which includes Yetzirah and Asiyah, etc. There is a dividing curtain, etc. See Reishis Chochmah, chapter 2, Shaar HaTeshuvah, and what is further explained in the Zohar that teshuvah rises to Kesser, etc.)

2) For the light of Ein Sof, blessed be He, is exalted and elevated countless levels above thought, and even above the level of supernal chochmah, etc., as is known. In one thought He encompasses and fills all worlds. As it is said: He sees and gazes to the end of all generations—past, present, and future, Gan Eden, Olam HaBa, and techiyas hameisim all included in one glance.

This is what is written at the beginning of Eitz Chaim: When it arose in His will, etc. In this will and thought, all the worlds were emanated, both those mentioned and explained in the books of truth and those that are not revealed and known, from the beginning of all levels to the end of all levels—all were created in one thought.

For example, in the soul of a person, when he thinks a single thought, it is considered as nothing compared to the totality of thought, for he can think endless and unlimited thoughts. How much more so compared to the essence and being of the soul itself, etc.

(See also in the maamar "Eleh Masei.")

So too, the illumination of vitality that is drawn from Him, blessed be He, to all the worlds is considered as nothing before Him, and there is no comparison to Him.

Therefore, "no thought can grasp Him." That is why the flow is called the light of Ein Sof, for the light does not cause any change in the essence of the luminary, as is known.

And because of this, the ultimate purpose of man is to yearn and long for his soul to be included in His very essence, the Infinite, and to cleave to Him. He should not even desire to receive reward in Gan Eden, for that is only a ray and illumination, and through many contractions. As our Sages said: With a yud the World to Come was created, etc.

This is what is written: "To be absorbed in the body of the King," specifically in the body of the King.

(See also the maamar "Acharei Hashem Elokeichem Teleichu," and later in the maamar "Ki Seitzei," and in the maamar "Shuvah Yisrael," and in the maamar "Haazinu HaShamayim.")

This is the concept of teshuvah, the return of the soul, meaning to return above the source of the soul, above thought as mentioned. This is the ascent after the descent.

See also the maamar on "Ve'Eleh Maseihem LeMotza'ehem."

The opportune time for this is during Krias Shema, when saying "Echad" and "VeAhavta" etc. As explained in the seforim, one must give over his soul in "Echad." This does not only mean picturing the Divine Name with one's mouth, but also spiritually. It is the nullification of the soul to be included in the light of Hashem, the One. This is the level of "Yechidah."

About this, King David, peace be upon him, said (Tehillim 35): "MiKefirim Yechidasi, Odecha B'Kahal Rav."

For there are NaranChai: Chayah is the level of chochmah, as it is written: "V'HaChochmah Techayeh." Neshamah is the level of binah, which is comprehension, etc. But Yechidah is the simple will above chochmah. Yechidah is a feminine term, receiving from the Yachid (the Only One). For her only desire is for the Only One of the world, to be included in His very essence. As it is written: "Mi Li BaShamayim V'Imcha Lo Chafatzti BaAretz"—heaven and earth, upper and lower Gan Eden, in all of them I have no desire, only You alone.

See also the maamar on "Achas Hi Yonasi."

This level exists even in those of lesser stature, for every Jew has naturally the aspect of mesirus nefesh and this will above intellect. As explained in the seforim, even one who only has nefesh or nefesh d'nefesh, nevertheless, the level of yechidah is included within it.

(See Shaar HaKavanos of the Arizal, third section, Shaar 2.)

And behold, "zeh le'umas zeh asah Elokim"—also in the side of impurity there is this level of yechidah, which is will above intellect and reason. Therefore, a person can have a strong will even for mundane matters, similar to this will in holiness that is above reason, if he draws upon himself the yoke of derech eretz, etc.

(As mentioned in Parshas Beshalach, in the maamar "LeSusasi B'Rechevei Paroh." When the connection to the world becomes so strong that it is without intellect at all, etc.)

The source of this level is called "kefirim" (young lions), for their strength is great and powerful, and they have an abundance of vitality, etc.

About this, King David, peace be upon him, requested: "MiKefirim Yechidasi"—that the level of yechidah should be only in holiness, to the Only One of the world.

This is the level and aspect of "Bechol Me'odecha" in love. For "bechol nafshecha" includes the four levels of NaranChai, and "bechol me'odecha" is the level of yechidah, for "me'od" is without limit, etc.

And our Sages said: "Bechol me'odecha—bechol memoncha" (with all your money). Seemingly, it is wondrous—what is the connection between money and the level of "me'od," which is the highest level of the soul, yechidah?

The explanation is as it is written: "Tzedakah Teromem Goy V'Chesed LeUmim Chatas" (Mishlei 14:34). The sin of Israel causes chesed to the nations, for there is no righteous person on earth who does only good and does not sin, etc. Through every sin, a blemish is made in the soul and its source, for it becomes clothed in the animal soul, which brings it down and draws it into the depths of the klipos and the external chambers, etc.

But "tzedakah teromem goy"—this refers to Israel, as it is written: "U'Mi K'Amcha" etc. This refers to the animal soul. Through the tzedakah a person gives, the animal soul is separated and distinguished from the evil, and it too is elevated so that all its attributes and garments are for Hashem alone.

This is the level and aspect of a baal teshuvah, about whom our Sages spoke highly, saying: "In the place where baalei teshuvah stand, etc." For all the attributes of the animal soul, in their very being, are stronger and more intense than the holy attributes of the Divine soul. Just as in the physical, animals and beasts are naturally stronger and more powerful than humans. The reason is because their root is from a very high place, the "strong hand." They are the kings who reigned before a king reigned for the children of Israel, higher than the source of the holy souls of Israel, etc., only that they descended and fell very low.

But when there is "iskafya" and "is'hapcha"—subduing and transforming darkness to light—this strength is included in holiness. This is the advantage of a baal teshuvah, who serves with greater strength, as explained elsewhere.

This is what David requested: to be saved from "kefirim yechidasi." For there is a level of yechidah, which is the strength and overpowering of will above reason, also in the side of impurity, called "kefirim." As it is written: "The young lions roar for prey," which is the overpowering of vitality, strong as a lion, etc., as above.

Therefore, David said: "MiKefirim Yechidasi"—that my yechidah should be bound with a strong and mighty bond to Hashem alone, and not, G‑d forbid, fall into the hands of the external forces, the "kefirim."

This is "teromem goy"—that the attributes of the animal soul are transformed to cleave to Him, blessed be He. This is specifically through tzedakah, for "with the measure that a person measures, so is measured to him." Just as he has mercy on the poor to revive his soul from death by hunger, so too, from above, abundant mercy is aroused from the source of mercy upon his soul to elevate it from its lowliness and impurity. As it is written: "He revives the dead," etc.

(See the maamar "Tzion B'Mishpat Tipadeh" regarding "V'Shaveha B'Tzedakah.")

3) This is the concept of the revelation of the 13 Attributes of Mercy in Elul, which precedes the Ten Days of Teshuvah.

For in the Ten Days of Teshuvah, abundant mercy is revealed after the prior teshuvah, for only through an arousal from below is there an arousal from above. As explained in the Zohar on the verse: "Im Yasim Eilav Libo" etc.—spirit brings spirit and draws spirit.

When one brings spirit from below to above, when his heart's desire is for Hashem in the aspect of "me'od," with extra strength, then he draws a corresponding spirit from above to below, the supernal "me'od" without limit. These are the 13 Attributes of Mercy in the verse: "Mi El Kamocha Nosei Avon" etc.

But even for this arousal from below, to return to Hashem with all one's soul and might, there must also be an arousal from above, until from on high the spirit of Hashem is poured upon His people Israel to awaken their hearts to cry out to Hashem from the depth of their hearts.

This is the concept of the revelation of the 13 Attributes of Mercy in Elul, that through these mercies, one's soul rises from its fall and also stands and ascends to Hashem with a generous spirit, in the aspect of "me'od," with extra strength, etc.

Therefore, our Sages taught that one should increase in tzedakah from Rosh Chodesh Elul. This is for the above reason: "For tzedakah elevates and lifts," etc.

Therefore, the Men of the Great Assembly instituted before Krias Shema, requests for the arousal of mercy upon us in the two blessings before it. This is what we say: "Avinu Av HaRachaman Rachem Aleinu V'Sein B'Libenu Binah L'Havin" etc., and also: "B'Rachamecha HaRabim Rachem Aleinu"—specifically "b'rachamecha harabim." See more on this in the maamar "VeHinei Menoras Zahav."

For we, who have already descended into the lowly world, very far from the light of the King of Life, do not perceive or recognize the mercy upon us. But He, blessed be He, knows, for all before Him is considered as nothing—He knows the great mercy upon the souls that have descended from a lofty height to the lowest level in this world and in a physical body, and have become very distant from His G‑dliness.

Through abundant mercy, He will give us understanding to comprehend, meaning to understand one thing from another. That is, from the illumination of the light of Ein Sof that fills all worlds, whose greatness is unfathomable, to enliven countless worlds, and yet it is as nothing and naught compared to His essence, as in the analogy of the nullification of a single word, etc. From this, one will understand how His essence is exalted and alone. (See the maamar "HaShamayim Kisai.")

Then, because of this, every living soul will yearn for Him in the aspect of "me'odecha," truly without limit, to give over one's soul in the true One. "Against your will, you live," etc. We have nothing to request except the closeness of Elokim to us.

This is the concept of Shemoneh Esrei after Krias Shema, which is the explanation and interpretation of the mesirus nefesh in Krias Shema. The request is to be: "Baruch Atah Hashem Elokeinu" etc. "Baruch" means pool and drawing down, that His G‑dliness should be revealed below until it is in the aspect of "You," directly, and "Elokeinu," truly ours.

However, the king is not seen when he is naked. Therefore, it is necessary to make garments and vessels of various kinds in which His G‑dliness is revealed.

This is what is written: "V'Dibarta Bam, B'Divrei Torah"—for Torah is the garment in which the light of Ein Sof is clothed. As it is written: "Oteh Or KaSalmah" (He wraps Himself in light as a garment). Tzedakah is also called a garment, as our Sages said: "His garment is tzedakah."

The analogy is: a human king has inner garments that he wears when sitting in his palace, and outer garments that he wears when going outside.

So too above, Torah is the inner garment in which the light of Ein Sof dwells, as it is revealed above in Atzilus.

Tzedakah is the outer garment, meaning when it is drawn down below in the separated worlds of Beriah, Yetzirah, and Asiyah. "Sviv Resha'im Yis'haleichun"—these are the chambers and abodes of the external forces, seeking prey and nurture, etc. Then: "His garment is tzedakah." As it is written: "He wore tzedakah as a coat of mail," and a coat of mail is a garment. As explained elsewhere.

This is the concept of the two aspects of sun: the sun of Hashem and the sun of tzedakah, which shine through "kadkod"—a thin partition. The garment of Torah—the 24 books of the Torah. And the garment of tzedakah.

For sins are called darkness and cloud, as it is written: "I have wiped away your transgressions like a thick cloud and your sins like a cloud," for they conceal the light of Hashem. Through tzedakah, illumination and radiance shine in one's soul, causing it to be nullified and included in the light of Ein Sof from below to above.

This is: "U'Zarcha Lachem Yirei Shemi Shemesh Tzedakah U'Marpeh B'Knafeyha."

This is as our Sages said in Yoma 86a: Great is teshuvah, for it brings healing to the world. For sins are called wounds and injuries, as the prophet says: "From the sole of the foot to the head there is no soundness," etc.

This is because through every sin, a blemish is made in the soul, and it gives power and vitality to the klipos. Through teshuvah, healing is brought, so that the soul leaves its impurity and illness and ascends to holiness, to be included in the light of Hashem, the One, as above.

This is: "U'Marpeh B'Knafeyha"—for the wings are what cause the bird to fly and ascend. So too, love and awe are wings, and through them and by them is the ascent. Through an arousal from below, there is an arousal from above, and the 13 Attributes of Mercy are drawn from above, which are the supernal "me'od" without limit. This is the second sun, called the sun of Hashem, etc.

(This is the difference between the revelation of the 13 Attributes in the month of Elul. As explained later in the maamar "Ani L'Dodi," it is like the king who is outside in the field before coming to his palace, and there people go out to greet him, and he is dressed in the outer garment. This is the aspect of "He wore tzedakah," etc., and "a helmet of salvation on his head." This is the sun of tzedakah. As it is written: "A crown of glory will be found in the path of tzedakah."

But the revelation of the 13 Attributes during the Ten Days of Teshuvah, especially on Yom Kippur, is like one who merits to greet the king in his palace, where he is dressed in the inner garments. This is the sun of Hashem. This is also the aspect of Torah, which is called sun, as it is written: "For the sun He made a tent for them, and it is like a groom," etc. Torah is called a groom. See also Zohar, beginning of Behaaloscha. This is the sun of Hashem, as it is written: "Torat Hashem Temimah." See also the maamar on "Va'eschanan"—"You have begun," etc. As explained in Zohar, Terumah 177a, that this revelation of "You have begun" is during the Ten Days of Teshuvah, and also the second tablets were given on Yom Kippur.)

(Alternatively, it can be explained differently: the sun of tzedakah is a higher level. For the sun of Hashem is the sun in a shield, the sun in its sheath, but the sun of tzedakah, our Sages said in Avodah Zarah 3b, is what in the future the Holy One, blessed be He, will remove the sun from its sheath. See also the maamar "Tiku BaChodesh." Also, in Midrash Rabbah, Parshas Bo, chapter 15, it implies that the sun of tzedakah is what is written: "The light of the sun will be sevenfold, like the light of seven days." See Parshas Mishpatim, chapter 31, and Zohar I, Miketz 243b, that the sun of tzedakah is the light that the Holy One, blessed be He, hid away. So too in the beginning of Emor 88a. See also Parshas Pekudei 224b. If so, it is higher than the sun of Hashem.

This is as explained elsewhere, in the maamar "Ashira L'Hashem," regarding "U'Shamru Derech Hashem La'asos Tzedakah"—that through arousal from below in tzedakah, there is arousal from above, to make a path for Hashem, meaning a path and entrance for the Name Havayah. About this it is said: "Gracious and merciful is Hashem," that He precedes the aspect of graciousness and mercy to the Name Havayah, which are the 13 chambers of mercy, the source of Atzilus, etc. These are the 13 Attributes revealed on Yom Kippur, which is the aspect of "Lifnei Hashem Titharu"—above the Name Havayah.

See the maamar "V'Chol Banayich" regarding "B'Tzedakah Tikonani." See also elsewhere regarding "Zorei'a Tzedakos Matzmiach Yeshuos," the revelation of 370 lights. See also the maamar "V'Hayah Midei Chodesh" regarding the sun on Shabbos, tzedakah for the poor. According to this, the sun of Hashem is what is written: "Hashem, merciful and gracious." See also the maamar "Va'eschanan El Hashem."

This is the meaning of "VeSamti Kadkod Shimosayich"—that is, the two aspects of sun: one from above to below, which shines in the month of Elul, and the second from below to above, which is the ascent on Rosh Hashanah and Yom Kippur. This is the sun of Hashem and the sun of tzedakah, as above.

(As it says in the Yerushalmi, Rav said: "When you see the sun at the top of the palm tree, give me the garment for the prayer of Ne'ilah." For at Ne'ilah, there is the ascent of Ze'er Anpin, called the sun, in the beard of Arich Anpin.

This is: "At the top of the palm tree," as in: "A righteous person will flourish like a date palm, like a cedar in Lebanon," etc. (Zohar Vayikra 16a). The righteous person is the one who gives tzedakah, the aspect of the sun of tzedakah. As it is written: "I will ascend in the date palm." See Zohar III, 283a. This is a reflection of "the light of the sun will be sevenfold," etc.

This ascent is from below to above, the ascent of the vessels toward the supernal lights. This is the concept of Shabbos and Yom Kippur, as explained at the end of Igeres HaKodesh.

Now, the two aspects of sun, although even now these illuminations exist, nevertheless, they are only in the inner worlds. But in the future, they will be seen eye to eye. And in the future, both aspects of sun will be at infinitely higher levels.)

4) This is the meaning of: one said Shoham and one said Yashfeh, and both are the words of the living G‑d.

It is written: "And you shall engrave upon them the names of the children of Israel." And it is written: "And Aharon shall bear the names of the children of Israel... for a remembrance before Hashem." The twelve stones of the choshen had the names of the tribes engraved on them in the order of their birth: odem for Reuven, etc. Aharon, the escort of the bride, would elevate them before Hashem, above the level of the Name Havayah, as explained elsewhere.

The fact that the names of the tribes were engraved on precious stones is analogous to the physical world, for the reason that kings and precious vessels are made of precious stones is because it is a wonder that a stone, which is inanimate, should be clear and bright to shine like fire.

So too, the transformation of the animal soul of Israel from darkness to light, and its ascent to be included in the light of Hashem, to be absorbed in the body of the King, etc.

This was the function of the choshen, which Aharon would elevate before Hashem. This is a wondrous thing, and it is compared to a precious stone.

Also, precious stones grow and are drawn from the stars. It is written about Israel: "And you are today as the stars of the heavens" (Devarim). See Midrash Rabbah there.

According to the order of the tribes and the stones of the choshen, Yosef and Binyamin, who were born last, are engraved on the last two stones of the fourth row, which are Shoham and Yashfeh. As explained in the Rambam, Hilchos Klei HaMikdash 9, and in Midrash Rabbah, end of Parshas Tetzaveh and Parshas Bamidbar, section 2.

Yosef HaTzaddik is the aspect of drawing down and influence from above to below, for Yosef is from the word "to add," an increase of light from above. As it is written: "Yosef is the provider... and Yosef sustained his father," etc. See the maamar on "Vayigash Eilav Yehudah." All the drawing down and revelation of G‑dliness in created beings is through the soul of Yosef.

Binyamin HaTzaddik is the ascent from below to above. The elevation of all created beings to be included under the wings of the Shechinah is through the soul of Binyamin, the son of the right, the son of Avraham, the man of kindness, the right hand that draws close. As it is written: "And his throne was established with kindness."

Therefore, both are called tzaddikim, for a tzaddik is the aspect of connection between the influencer and the recipient. But Yosef is the supernal tzaddik, connecting the influencer to the recipient and drawing down influence from above to below. Binyamin is the lower tzaddik, connecting the recipient to the influencer and elevating from below to above. About them it is said: "Tzaddikim will inherit the land forever," the two tzaddikim, etc.

(See more about Yosef and Binyamin in the explanation of "Ki Tishma B'Kol" regarding "Einei Hashem El Tzaddikim." See also in Parshas Terumah, in the explanation of "Mi Yitencha Ka'ach Li.")

This is the disagreement of the two angels in heaven: one said Shoham, etc. The disagreement is about the manner and order of the revelation of G‑dliness that will be in the future, as it is written: "Eye to eye they will see."

For there are two types of revelation: either the worlds ascend, or there is a great revelation of G‑dliness within them from above to below.

For example, two people, one standing on a high mountain and the other in a valley, there are two ways to bring them together: either the lower one ascends or the higher one descends.

Micha'el, whose attribute is kindness, chose Shoham, which is the level of Yosef HaTzaddik, meaning that the revelation of G‑dliness will be from above to below. Even though the worlds will not change so much in relation to the revelation of the light, nevertheless, there will be a great and awesome revelation among them. This is what is written about the future: "And the glory of Hashem will be revealed, and all flesh will see," etc.

Gavriel, whose attribute is severity, chose Yashfeh, the aspect of Binyamin HaTzaddik, meaning that the worlds will ascend and be refined greatly until they become vessels fit to receive that awesome revelation. Like the analogy of entering the king's palace.

This is like Moshe on the mountain, as it is written: "And Moshe ascended," etc., and then he did not eat bread, etc. Even the manna, called "the bread of the mighty," which the ministering angels eat, he did not eat, etc. But when he was below, he ate. Even though his level and eating was very high, for even when he was below and ate, his body was so pure and refined that he was always ready for great prophecy and revelation of the light of Hashem from the level of Atzilus without any preparation, etc. Nevertheless, when he ascended the mountain, he did not eat, etc. Similarly, Eliyahu ascended in a storm to heaven.

So too, the ascent of the worlds, as they ascend and the vessels and body are refined. As explained in Eitz Chaim, Asiyah is included in Yetzirah, and Yetzirah in Beriah, etc. Similarly, there are endless ascents, etc.

This is the aspect of Yashfeh—"yesh peh" (there is a mouth). The Holy One, blessed be He, said: Let it be like this and like that, that both aspects will exist, and that there will be two levels, from above to below and from below to above. As explained elsewhere on the verse: "And I will walk among you," two types of walking, etc.

This is the meaning of 24, 24—twice 24 letters of "Baruch Shem Kevod Malchuso L'Olam Va'ed" in Krias Shema of Shacharis and Maariv. For Shacharis is the aspect of drawing down from above to below in the attribute of His kingship, for it is from the aspect of kindness, as our Sages said: Avraham instituted the morning prayer, as it is written: "And Avraham arose early in the morning," etc. Maariv is the aspect of the ascent of malchus from below to above. Both are equally good, etc.

(See what is written in the maamar "V'Yadata HaYom," that the day is with the night, etc., first darkness and then light, etc. See also the maamar "Rani V'Simchi" regarding "Ranana B'Ramsha V'Simcha B'Tzafra." See Zohar I, Chayei Sarah 133a, regarding the evening prayer. See also the maamar "V'Hayah Mispar Bnei Yisrael" regarding "Ki Gadol Yom.")

5) "U'She'areich LeAvnei Ekdach"—these are the 50 gates of binah, etc.

Meaning, just as a gate serves as an entrance and exit, so too there are 50 gates of binah, through which the flow is drawn and poured into them from chochmah, that is, from the aspect of "ayin" above comprehension, into comprehension, etc. Also, from them comes the flow from binah, which is comprehension and contemplation in the middos, so that the middos are affected by the comprehension of the intellect. As it is written in the Zohar on the verse: "Noda BaShe'arim Ba'alah"—each one according to his measure, according to what he estimates in his heart, etc.

See more about the 50 gates of binah in the maamar "Einei Kol," and in the maamar "U'Sfartem Lachem."

Now, in exile, because the heart is blocked, the mind does not rule over it so much to affect it through comprehension, for sin blocks a person's heart, etc. It is called a heart of stone. But in the future, when G‑dliness is revealed and our hearts are purified, it will be said: "U'She'areich LeAvnei Ekdach."

"Ekdach" is from the root "ki eish kadchah" in Parshas Haazinu. "K'Kedoch Eish HaMasis" (Yeshayahu 64). Through the gates of binah that flow into the middos, even the heart of stone will be ignited and inflamed. For even if it is a stone, it will melt through contemplation, for then there will be no obstacle or concealment at all.

This is the aspect of love with great intensity, so that "many waters cannot extinguish the love."

Therefore, it is compared to "Avnei Ekdach," whose illumination is stronger than the illumination of fire. For water extinguishes fire, but the illumination of a precious stone—many waters cannot extinguish it, etc.

Now, "Ekdach" is a term of the future, for this level will be only in the future. But now, in exile, it is a heart of stone literally.

This is the avodah—to exert oneself to open his heart, through arousing mercy on the spark of G‑dliness in his soul, etc. See Parshas Chukas on the verse: "Be'er Chafaruha Sarim," etc.

"V'Chol Gvuleich LeAvnei Chefetz"—these are the 32 paths of chochmah.

The reason that the flows from binah are called "gates" and those from chochmah are called "paths" is because gates serve as entrances and exits for the many and do not go far. So too, from binah, the flow is drawn into the middos in great revelation, and binah extends only to hod.

But a path is narrow and goes far, to fields and deserts. So too, the flow from chochmah is drawn in a hidden and concealed way, and also to distant places.

This is Torah, which is the greatness of His wisdom, and it is clothed in physical matters: pe'ah, bikkurim, terumos, ma'asros, korbanos, etc.

This is also the meaning of "gvuleich," for all of Torah is also in measures and boundaries: this is kosher, this is invalid, like a sukkah higher than twenty cubits is invalid, and so on with nullification in sixty, orlah in two hundred, etc.

In the future, it is written: "V'Chol Gvuleich Yihyu LeAvnei Chefetz"—that through the paths of chochmah drawn into the middos, even the heart of stone will desire and yearn to cleave to Him, blessed be He.

This is the inner love, which is higher than the love of fiery coals, called "Avnei Ekdach," born from the gates of binah, which is the revealed love, visible to all.

But "chefetz" is inner love. Even though it is hidden and not revealed to the eye (see the maamar "V'Yadata HaYom" regarding "V'Chol HaLevavos Yira'ucha V'Chol Kerev V'Cholayos Yazameru"), it is so deep that one's soul can expire from it entirely if it does not attain its desire. Like the story of the man who developed a hidden passion, etc. (Sanhedrin 75a).

For this is the meaning of "chefetz"—an intense inner longing, so that one's soul is actually bound to that which it desires. As it is said about Shechem: "For he desired the daughter of Yaakov," etc.

This level of love, with longing and desire, is drawn from the paths of chochmah specifically, which is hidden, and from it is born the love in the hidden recesses of the heart.

But from binah, which is revealed comprehension, is born the love of fiery coals, from the overpowering of the Divine fire in the soul, called "Avnei Ekdach," as above. (See what is written about this in Parshas Re'eh, on the verse "Anokhi Noten," etc.)

The end of the verse is: "V'Chol Banayich Limudei Hashem V'Rav Shalom Banayich." Our Sages said: "Many" is not less than three.

The idea is that there are three aspects of peace, which is the connection of the influencer with the recipient. These are the three times we say "Shalom Aleichem" during Kiddush Levanah.

The first is the aspect of Yosef, the supernal tzaddik, who makes peace by connecting the influencer to the recipient from above to below.

The second is the aspect of Binyamin, the lower tzaddik, who also makes peace by connecting the recipient to the influencer and elevating from below to above.

The connection and unification of both is the third aspect of peace.

This is as our Sages said: peace in the upper realm and peace in the lower realm. The connection and unification of the upper and lower realms is through the third aspect.

(It can be said that this is as mentioned regarding "to do what is right," in the maamar "Ki Tishma.")

This is what is written: "And he fell on the neck of Binyamin his brother and wept, and Binyamin wept on his necks," and afterwards it is written: "And he wept on them," etc.

The idea of weeping is that it is impossible to connect and unite the lower level with the higher, whether by the ascent of the lower or the descent of the higher, except through the arousal of great mercy. This is through weeping, as above. As it is written about the future: "With weeping they will come," etc.

(See more about this in Parshas Vayishlach, in the maamar "Vayikach Min HaBa B'Yado Minchah." And on "V'Kibel HaYehudim.")

First it is written: "V'Chol Banayich Limudei Hashem," for when will there be great peace? When they are students of Hashem. As it is written: "And My words that I have placed in your mouth... I am the one who speaks," as explained elsewhere, and this is sufficient for the understanding.

Summary

This maamar explains the dual illumination of "Shamesh Hashem" and "Shamesh Tzedakah" and their connection to teshuvah and the elevation of the soul. Through Torah and tzedakah, one draws down and elevates Divine light, transforming the animal soul and achieving ultimate unity with G‑dliness, especially in the future redemption.