008 —וכל בניך

V'Chol Bonecha Lemudei Havayah V'Rav Shalom Bonecha etc.^[1]

The Sages said: Torah scholars increase peace in the world, as it is written: V'Chol Bonecha etc. V'Rav Shalom Bonecha. Do not read 'Bonecha' (your children) but 'Bonayich' (your builders).

(As stated in the Gemara at the end of Berachos and Yevamos. See also on this verse in Midrash Rabbah at the end of Parshas Vayigash, Beshalach at the beginning of chapter 21, Tetzaveh ch. 38, and there. Naso near the end of ch. 11, regarding 'V'Yasem Lecha Shalom,' at the end of Ki Seitzei, and at the end of Midrash Esther. Zohar II Terumah 169b, III Emor 91b, Acharei 62a, 64b, 96b.)

We need to understand why it was necessary to prove this from the phrase 'Do not read Bonecha but Bonayich,' for even from the written phrase 'Bonecha Lemudei Havayah' one could prove this, since it refers to Torah scholars, who are the ones who learn from Havayah and increase peace.

We must first introduce what the Sages said in Bava Metzia 85b on the verse: 'Why was the land lost? ... Because they abandoned My Torah' (Yirmiyahu 9). That is, because they did not bless over the Torah first.

The explanation is that 'they did not bless over the Torah' does not mean they did not recite the blessing over the Torah, G‑d forbid—for certainly that cannot be said. Rather, 'bless' here means to draw down blessing, i.e., to draw down the flow of blessing and abundance into the Torah.

(See what is written in the discourse 'LeHavin Inyan HaBerachos' about beginning and ending with 'Baruch,' and in the discourse on 'Ner Chanukah' and Mezuzah, and in the discourse 'Zos Chukas HaTorah.')

This is accomplished through prayer before Torah study, as explained elsewhere on the verse 'Yonasi BeChagvei HaSela' regarding 'Let my prayer be close to my bed,' and as it says in the Shema: 'And you shall love' first, and then 'And you shall speak of them.'

The explanation is as follows: The meaning of 'Lemudei Havayah' is that they receive and are taught from the Name Havayah, as it says: 'And My words which I have placed in your mouth.' As the Maggid said to the Beis Yosef: 'I am the Mishnah that speaks in your mouth.'

The idea is that the four letters of the Name Havayah: the Yud is the level of Chochmah (wisdom), the first Hei is Binah (understanding), etc. The Zohar says: 'The hidden things belong to Havayah our G‑d'—these are Yud and Hei, called 'the hidden,' and the revealed are Vav and Hei, etc. And so it says in the tenth Tikkun: Chochmah and Binah are hidden in the mind and heart with love and awe, and Vav and Hei are the revealed Torah and mitzvos, etc. See more in the discourse 'HeChaltzu MeItchem.'

Thus, the level of Yud and Hei pertains to prayer, whose essence is love and awe that are drawn from Yud and Hei. The main aspect of prayer is contemplation, especially in the two blessings before the Shema, to contemplate how the Seraphim say 'Kadosh' and the Ofanim with great noise.

The meaning of 'Kadosh' is separation in relation to the world. That is, G‑d's enlivening of the world is not like the soul's enlivening of the body, where the soul is affected and changed by the body's circumstances, since it is truly clothed within the body. But the Holy One, blessed be He, even though it says 'I fill the heavens and the earth,' is nevertheless holy and separate from them. For the worlds were created from Him not in a cause-and-effect manner (yesh mi-yesh), where the cause is grasped and enclothed in the effect, but rather they were created as something from nothing (yesh me-ayin). As it says: 'And wisdom comes from nothing.' Even the highest wisdom is created as something from nothing.

Therefore, wisdom is called the Yud of the Name Havayah, because it comes into being through a contraction that is only like a Yud, etc.

This is the meaning of 'Ki BeYud-Heh Havayah Tzur Olamim'—for to have the extension of vitality and the creation of any illumination, there must first be the level of Yud, which is contraction. From the Infinite One Himself, the worlds could not receive at all, and there could not be creation ex nihilo except through contraction, which is the Yud.

Afterward comes the Hei, which is the extension of this contracted illumination to become Sovev Kol Almin and Memale Kol Almin, etc.

This is what the Seraphim say: 'Kadosh ... Havayah Tzevaos ...'—He is holy and separate, and for there to be the creation of the hosts of Tzevaos, it is ex nihilo through the Yud, contraction, etc., as above.

To explain further: It is written, 'Great is Havayah and greatly praised in the city of our G‑d.' The Sages said: 'When is Havayah great? When He is in the city of our G‑d.' The meaning of 'city of our G‑d' is the combinations of letters, as it says in Sefer Yetzirah: 'Two stones build two houses,' etc. Through the many combinations, there is a great division of creations. This is the idea of 'city of our G‑d,' and then greatness applies.

This is the meaning of 'Halleluhu KeRov Gudlo'—'Rov' (abundance) is the multitude of divisions of His light and radiance to each one according to its measure. These are His many gevurot (strengths) and contractions, to divide so much until there are myriads of angels and souls.

The source of speech is from Supernal Chochmah. And relative to the Infinite Light, even Supernal Chochmah itself is like physical action. It is drawn through the Yud, which is the great contraction mentioned above. (See more in the discourse 'BeSha'ah Shehikdimu Yisrael Na'aseh.')

Nevertheless, Chochmah and Binah are still called 'the hidden,' the world of concealment, Sovev Kol Almin. The revealed, i.e., Vav and Hei, is the extension into speech: 'When is He great? When He is in the city of our G‑d,' as above.

Similarly, in a person, Chochmah and Binah are hidden in the mind and heart. This is the contemplation of the greatness of the Infinite One, which a person contemplates in the Shema and its blessings. This is the level of Yud and Hei in the soul. The Hei is Binah, called 'Rechovot HaNahar' (broad rivers), meaning like the shape of the Hei, which extends in length and width, so too this comprehension and contemplation—how He creates something from nothing without limit, and that He is holy and separate—are called 'Rechovot,' coming in length and width in the mind's comprehension.

From this comes the arousal of love in the mode of 'Ratzoh' (yearning). For 'Binah is the heart'—from contemplation is born a thirst with fiery passion in the mode of Ratzoh. This is the Hei of the Name Havayah.

The Yud is Chochmah—Koach Mah (the power of what), which is the 'Shuv' (return) after Ratzoh. As Sefer Yetzirah says: 'If your heart runs, return to One.' The meaning of Shuv is total self-nullification, beyond the arousal of love in fiery passion.

For the arousal of love is called 'yesh' (something), for there is someone who is aroused. But the level of self-nullification is called 'ayin' (nothingness), which is Chochmah, Koach Mah. This is the higher awe, awe of shame, as it says: 'Behold, the awe of Havayah is wisdom.'

Furthermore, this self-nullification comes from the essence of the Infinite Light, which is beyond the radiance and light that is enclothed in the worlds—no thought can grasp Him at all, and He is found below as above, as it says: 'Behold, I fill the heavens and the earth.' Therefore, from this comes awe and self-nullification, to be in the mode of Shuv, etc.

By contrast, the mode of Ratzoh, which is love in fiery passion, is to leave the limitations of the body and be absorbed above in the supernal worlds. This ascent is to enjoy the radiance and light that is enclothed in the worlds, etc.

The general principle is that Ratzoh comes from Memale Kol Almin, for from Memale there is above and below, so Ratzoh and ascent from below to above are possible. But Shuv comes from Sovev Kol Almin, before which above and below are equal, etc., as explained in the discourse 'V'Yadata HaYom.'

This is the level of Yud and Hei in the soul. That is, in the Shema and prayer, there must be the inclusion of these two levels of Ratzoh and Shuv: to go out in Ratzoh and give one's soul in 'Echad,' and then in Shuv, etc. And afterward, after Shuv, Ratzoh, and after Ratzoh, Shuv, etc.

This is the meaning of 'V'Chol Bonecha'—for 'Bonecha' is the remembrance of His kindness, the attribute of love that comes from contemplation. This is Binah, Ben Yud-Hei, that the son and this love are born and drawn from Yud-Hei.

(See more in Ra'aya Mehemna Parshas Naso 122a, and the commentary of the Ramaz there, and in Idra Rabba 290a and 291a. This is also the meaning of 'Edus L'Yisrael,' as explained elsewhere regarding the Mishkan HaEdus.)

Even though Yud-Hei are Chochmah and Binah, nevertheless, the aspect of the son is hinted at in Binah, for love and Ratzoh mainly come from Binah. As it says: 'He established the heavens with understanding,' and it is known that 'heavens' refers to the supernal attributes, etc.

Just as in the physical analogy, although the son's mind comes from the father's mind, nevertheless, his main growth is through the nine months of gestation in the mother's womb. See more in the discourse 'B'Yom HaShemini Atzeres.'

This is the meaning of 'V'Chol Bonecha Lemudei Havayah,' that the love called 'son,' and also the awe included in it, as explained in the discourse 'V'Yadata HaYom,' comes through the Yud and Hei in the soul, as above. There is also the aspect of Vav and Hei, which is the voice and speech in the Shema and prayer. But the main aspect of Vav and Hei is through Torah and mitzvos, as will be explained. See also the discourse on 'HaKol Kol Yaakov.'

(See Pardes, Shaar HaKavanos, entry 'Binah,' and entry 'Ben Chorin,' 'Ben Shemen.' See also elsewhere in the discourse 'Inyan HaAvos Hein Hein HaMerkavah,' about 'Yafeh Koach HaBen,' etc. See also in Idra Rabba there about 'Terin Atarin,' etc. This is the meaning of 'Edus L'Yisrael,' as explained elsewhere about the Mishkan HaEdus.)

Kitzur. The concept of Yud-Hei: the Yud is contraction until it becomes Sovev Kol Almin, and then Vav-Hei are the revealed extension in speech. 'When is He great, etc.' In the soul: Yud-Hei is mind and heart, contemplation of G‑d's greatness, from which comes Ratzoh and Shuv. This is 'V'Chol Bonecha Lemudei, etc.'

2) All this is the aspect of 'Bonecha,' which is Yud-Hei, for 'Bonecha' is the hinted aspect in Binah, Ben Yud-Hei, as above, and this is the level and mode of prayer in Ratzoh and Shuv. After prayer, there must be the aspect of Vav, which is the voice of Torah, called Vav, as it says: 'HaKol Kol Yaakov.' As explained in the Siddur on this verse. This is the aspect of the revealed, for it is the voice that is heard. See Zohar I 54b and 141b.

The Vav indicates the six attributes, for kosher and unfit, pure and impure, come from the attributes. This is the meaning of the six orders of Mishnah. But the drawing down of Chochmah that is enclothed in these attributes is the Yud at the head of the Vav. For the shape of the Vav is that its head is a Yud, and from the Yud extends the Vav, etc.

This is what the Sages said: 'Because they did not bless over the Torah'—for to bless over the Torah means to draw down the Infinite Light that is enclothed in Chochmah, so that it will be drawn and enclothed in the six supernal attributes, from which Torah is drawn, and through this, the Infinite Light is revealed below as above. For there is no change at all before His Essence, and spirituality and physicality are equal before Him, for all is considered as nothing before Him.

Even though the Torah speaks of physical matters, such as tithes and the like, nevertheless, when one draws from the Yud of Chochmah, the Infinite Light is revealed in them as above, for the reason mentioned.

This blessing and drawing down in the Torah is through the Ratzoh and Shuv in prayer, which are Yud-Hei, for 'spirit brings spirit,' etc.

This is why it says in the Shema first: 'And you shall love,' and then: 'And you shall speak of them.' 'And you shall speak' means conduct and drawing down, i.e., to draw down the Infinite Light into the Torah. See the discourse 'HaShamayim Kisai,' etc.

With this, we can understand what is written: 'Because they abandoned My Torah ... and did not listen to My voice'—specifically 'My voice.' As explained in the discourse 'Ki Tishma B'Kol.' 'Kol' is drawing down, but 'B'Kol' is the inner aspect of the voice, i.e., the Infinite Light enclothed in the Torah, and this is because they did not bless.

See also about 'B'Kol' in the discourse 'Tiku BaChodesh.' See also the discourse 'V'Eheyeh Etzlo Amun' regarding the meaning of 'I was His delight, I delighted in Your Torah,' etc.

All this is the aspect of the three letters of the Name, i.e., Yud, Hei, and Vav. However, the final Hei of the Name Havayah is the lower awe, called 'the king's commandment,' which is the acceptance of the yoke of Heaven in the mode of yoke specifically. As it says of David: 'The saying of the man who was raised up,' the yoke of Torah.

This is like what the Sages said on the verse: 'And you shall return and see the difference between one who serves G‑d and one who does not serve Him'—it is not the same to review one's lesson one hundred times as one hundred and one times, for that one extra time changes one's nature and habit, as explained in Tanya. Then he is called a servant.

There is an advantage in this that is not in the aspect of son, as explained in Tanya ch. 41, that a person must be included in both the aspect of son and servant. The aspect of son is 'V'Chol Bonecha' mentioned above.

But the aspect of servant, 'one who serves G‑d,' is the yoke of Torah. This is the aspect of 'Bonayich,' as will be explained.

This is the meaning of the section 'V'Hayah Im Shamoa,' where it says: 'And to serve Him,' as explained in the discourse 'V'Atah Yigdal Na,' regarding the aspect of servant, which is the nullification of will beyond intellect. There it is explained that this is the aspect of mitzvos, that the fulfillment of mitzvos must be in this mode, and through this, the supernal will is drawn down, which is above Chochmah. This is the meaning of 'the power of G‑d,' etc.

Similarly, there is this aspect of servant in Torah study, which is the yoke of Torah. As explained in Tanya ch. 41, there is a son who is also a servant. That is, after the aspect of 'V'Chol Bonecha,' there will be the aspect of 'Bonayich'—through the yoke of Torah, which is the aspect of this second servant.

See also about the two aspects of servant in the explanation of the verse 'Lo Hibit Aven B'Yaakov.' This level was rooted in the aspect of David, who was a chariot for Malchus, because he was in the aspect of servant: 'David My servant.'

This is the meaning of 'The saying of David the son of Yishai and the saying of the man who was raised up'—first he is the son of Yishai, like the aspect of 'V'Chol Bonecha Lemudei Havayah,' for 'son of Yishai' is like 'Ben Yud-Hei,' for Yishai is Yud with the 310 worlds in Binah. See more in Zohar at the end of Terumah 175b and in the commentary there. Then, 'the saying of the man who was raised up'—this is the aspect of 'Bonayich.' See Zohar at the beginning of Chukas 180b about 'was raised up.'

This is also the meaning of 'Benaiah ben Yehoyada ben Ish Chay Rav Pe'alim' (Shmuel II 23)—'Benaiah' is Ben Yud-Hei, and the Vav that follows is Torah study. This is the aspect of 'Rav Pe'alim,' i.e., the yoke of Torah.

As stated in the Gemara at the beginning of Berachos 18b, and in Zohar I 6a, 132a, 136a, 207b. Therefore: 'And David placed him in his guard,' through him and by him the building of Jerusalem was accomplished, the aspect of 'Bonayich'—for Jerusalem is 'complete awe.' Through the yoke of Heaven, the building of complete awe is accomplished, to be the completeness of awe, etc.

By contrast, the destruction of Jerusalem is the fall of the building of Malchus, as it says: 'The fallen sukkah of David.' This is the yoke of worldly matters and seeking excess pleasures of this world beyond what is necessary, which is what distracts from the yoke of Torah, for 'G‑d made one opposite the other,' etc.

However, the reason that the building of complete awe is specifically through the yoke of Torah is as it says: 'With wisdom a house is built,' and this is the Torah that comes from Chochmah, from which the root of complete awe is drawn, as is known, for Chochmah is the higher awe, which is the root of the lower awe, etc. Therefore, through Torah study in the mode of accepting the yoke of Torah, one draws from Supernal Chochmah, which is the higher awe, into the lower awe, and therefore it is called 'Bonayich' specifically.

Even though the aspect of 'Bonecha' is also Ben Yud-Hei, which also receives from Chochmah, nevertheless, its main reception is from Binah, as above. By contrast, 'Bonayich' is mainly from Chochmah itself.

This is like the difference between 'Mikra Kodesh' of Yom Tov compared to the true holiness of Shabbos.

See also the discourse 'Va'era El Avraham' regarding 'U'Shemi Havayah Lo Nodati Lahem.'

This is the meaning of 'HaKol Kol Yaakov,' like the voice that connects thought to bring it into speech in revelation, so too in the voice of Torah one draws from the light of Chochmah into speech, which is the building of Jerusalem, complete awe. This is as explained above regarding 'When is Havayah great? When He is in the city of our G‑d.'

Through Torah study, one draws into this mode, praise and increase in the strength of light and revelation. For otherwise, speech receives from the attributes, which are gevurot and contractions, as it says: 'The glory of Your kingdom they will speak, and Your might they will tell.' But through Torah study, one draws into speech from Supernal Chochmah itself, and even from above Chochmah, to be 'from the beginning poured out.' See also the discourse 'V'Atah Yigdal Na Koach Hashem,' which is also the meaning of 'one who answers Amen Yehei Shmei Rabbah with all his strength.'

This is what it says: 'To make known ... and the glory of the splendor of His kingdom.' This is 'Aromimcha Elokai HaMelech.' See also the discourse 'Ki Atah Neri' and 'Basi L'Gani.'

This is 'Do not read Bonecha but Bonayich,' for the main thing is to draw down light and revelation into the attribute of His kingship. See also elsewhere in the discourse 'Shuvah Yisrael,' until the matter of 'Ki Imcha HaSlicha L'maan Tivareh.'

Similarly, we can interpret the verse: 'Therefore a man shall leave his father and mother and cling to his wife'—what is this teaching us?

But in allusion, the meaning is: 'His father and mother' are contemplation, which includes Chochmah and Binah, and this is Binah, Ben Yud-Hei. That is, the love that comes from contemplation, as above, and this is prayer in love and awe. Torah study, which is called 'clinging to his wife,' for she is 'the inheritance of the congregation of Yaakov'—do not read 'morashah' (inheritance) but 'me'urasah' (betrothed).

The Oral Torah speaks entirely of physical matters. It seems lower compared to contemplation in prayer with love and awe. But in truth, this is the main thing—to make a dwelling below. See more in the discourse on Parshas Nesachim. This is through 'he shall leave.' Like 'Do not read Bonecha ...' and 'cling to his wife'—the aspect of Bonayich. See also the discourse 'Kedosh Yisrael' on 'See life with the woman you love,' which also refers to the Oral Torah.

Nevertheless, one cannot reach this level unless he first has the aspect of 'V'Chol Bonecha.' For 'whoever says I have only Torah, even Torah he does not have.'

This is also what the Sages said at the beginning of Berachos about one who brings joy to a groom merits Torah—why does he need others to make him happy, why can't he rejoice himself?

Because at first he is in the aspect of Ben Yud-Hei, and he must leave his father and mother, therefore others must make him happy. See more in the discourse 'Zos Chanukas HaMizbeach.'

Similarly, this can be understood above, for the Torah is also called a groom: 'On the day of his wedding'—this is Matan Torah, which is the Written Torah. This is also the aspect of 'Therefore a man shall leave his father and mother'—the two thousand years that Torah preceded the world, which is 'I will teach you wisdom, I will teach you understanding,' and from there it descended into the world, which is a descent. Therefore, it is said: 'The droppings of the wisdom above are Torah.' 'Cling to his wife'—this is the Oral Torah or Knesses Yisrael, which is also called a bride.

(See more in the discourse 'Torah Tzivah,' about how sometimes Knesses Yisrael is called a bride and sometimes a groom, as above.)

Therefore, it must be: 'Whoever brings joy to the groom,' as it says: 'I delighted in Your Torah.' This is because the power for this descent comes from above Supernal Chochmah itself, as explained elsewhere in the discourse 'Lech Lecha MeArtzecha,' etc. See Zohar III 140a, 262a, and the drawing down from the hidden Supernal Mind, from which comes the crown of Gevurah, the source of the Oral Torah, etc.

The main thing is that this descent is for the sake of ascent, i.e., there is an advantage to wisdom from foolishness, i.e., through the transformation and clarification of the animal soul, there is an advantage of light. As explained in the discourse 'Zachor Es Yom HaShabbos' on 'Chochmos BaChutz Tarona.' See also the discourse 'V'Shavti B'Shalom' about 'Shalom L'Rachok' becoming close. As will be explained below regarding 'V'Rav Shalom.' See also the discourse 'HaMagbihi LaSheves' about the oil that comes from the clarification of the 288 sparks, from which comes the main advantage of light.

Kitzur. 'Bonecha' is the love in prayer, and also awe is included in it. Afterward, Torah study is the aspect of Vav—'the revealed to us.' Hei is the aspect of 'was raised up'—Bonayich. 'Benaiah ... Rav Pe'alim.' This is 'therefore he shall leave ... whoever brings joy.' 'Chochmos BaChutz.'

3) According to this, we can also understand what the Sages said regarding 'V'Rav Shalom Bonecha': Do not read 'Bonecha' but 'Bonayich'—for to reach the level of 'V'Rav Shalom' is specifically through the aspect of 'Bonayich,' which is Torah study with acceptance of the yoke. This is after first having the aspect of 'Bonecha,' which is prayer, and then through Torah in the aspect of 'Bonayich,' there is 'V'Rav Shalom,' etc.

'V'Rav' refers to Esav, as it says: 'V'Rav Ya'avod Tza'ir.' And as Esav said: 'I have much (rav).' See Midrash Rabbah Devarim on 'Rav Lachem.' The idea is that he is in the aspect of separation, which is multiplicity, as it says: 'Souls of Esav'—in the plural. This is called 'public domain' and 'mountains of separation,' as is known. But regarding the seventy souls of Yaakov, it says: 'Soul'—in the singular, for they are in the aspect of unity, called 'private domain.' This is 'V'Rav Shalom,' that from the multiplicity and separation of Esav, it will be included and unified in the Divine unity.

(See what is written in Torah Or, Parshas Vayeshev, in the discourse 'Ko Amar Havayah Tzevaos' on 'V'Rav Ya'avod,' where it is explained that this inclusion is like the inclusion of the powers of the animal soul in the G‑dly soul, etc.)

This is called 'Shalom' (peace), for peace is the joining of two opposites, as is known. Thus, it unites the sparks from the 'mountains of separation' into the Divine holiness. This is 'V'Rav Shalom.' This is also the meaning of 'V'Rav L'Hoshia,' etc.

To understand how specifically through Torah study there is 'V'Rav Shalom,' as it says: 'Or he will grasp My stronghold, he will make peace for Me'—in the Shemoneh Esrei. 'Peace he will make for Me'—in the Shemoneh Esrei, and not through prayer alone. As it says: Do not read 'Bonecha,' which is the love in prayer called 'son,' but 'Bonayich' specifically, in the aspect of the yoke of Torah after prayer, and then there is 'V'Rav Shalom,' etc.

This can be understood by first introducing what the Sages said: In the future, the pig will become pure. (See Midrash Tehillim 146 on 'Matir Asurim,' and the book Maor Or, letter chet, section 6. See also Midrash Rabbah at the end of Shemini.)

It is written: 'The wild boar from the forest will gnaw it'—and the Ayin in 'MiYa'ar' is a suspended Ayin. It is known that the root of the seventy ministers' nurture is from the seven supernal attributes, which are included in ten, making seventy. In holiness, these are the seventy souls of Yaakov. This is 'He set the boundaries of the nations according to the number,' etc. When they receive from the seven supernal attributes included in ten, which are seventy, then the Ayin is suspended, for from afar the Divine light shines upon them, not enclothed within them but shining upon them as a makif (encompassing light), exalted and uplifted above them, as it says: 'Exalted above all,' etc. See more in the discourse 'Re'eh Re'ach Beni.'

This forest is the world of angels, as it says: 'I have eaten my forest,' which is the aspect of 'Yotzer Or' (He forms light), from which the Tree of Knowledge of Good and Evil begins, and from there the seventy ministers receive. However, they receive from afar, as above. When they receive Divine light and abundance, they later become separated. This is 'The wild boar from the forest will gnaw it.' See Midrash Rabbah Toldos at the beginning of ch. 65 and at the end of Terumah, and in Parshas Shemini ch. 13, and in Shir HaShirim on 'Kimat She'avarti,' etc.

But in the future, it is written: 'Then I will turn to the nations a pure language,' i.e., even idolaters will be refined. For in the future, it is written: 'And I will remove the spirit of impurity from the earth.' And it is written: 'And the glory of Havayah will be revealed, and all flesh will see,' etc., and they will go into caves from fear of Havayah, etc.—for all evil will be clarified and darkness transformed to light, and bitterness to sweetness, until all flesh will kneel and fall, etc.

(See more on this in Parshas Vayishlach on the verse 'And he took from what came to his hand as a gift,' etc.)

This is the meaning of 'In the future, the pig will become pure,' for now, 'it does not chew the cud'—it does not return the sparks that fell into it during the shattering of the vessels from the aspect of the suspended Ayin mentioned above. But in the future, it will return all the sparks, and then from the aspect of the forest mentioned above, it will become the word 'city.' This is the aspect of 'city of our G‑d'—the building of complete awe, to be 'Great is Havayah in the city of our G‑d,' etc. This is the idea of 'V'Rav Shalom,' etc. This is like what is explained in the discourse 'V'Shavti B'Shalom' mentioned above: two types of peace, etc.

This clarification is accomplished specifically through Torah study. For the reason it is called Torah is from the word 'hora'ah' (instruction), to distinguish between pure and impure, etc. There is instruction that permits and purifies even what seems forbidden and impure, or the opposite, that forbids what seems permitted, etc. This is precisely the idea of clarifications, to transform darkness to light.

This is 'Shema Yisrael'—the name Ayin (seventy). That is, to elevate the sparks that fell from the aspect of the seventy mentioned above to their supernal source in holiness, etc.

This is 'I have eaten my forest with my honey'—'my forest' is 'Yotzer Or.' Through contemplation of how the angels stand in awe, etc., one corrects that there should not be nurture of the external forces from the forest mentioned above. 'My honey' is the Shema: 'Like an apple tree among the trees of the forest,' etc.

This is 'Shema'—the name Ayin, and afterward in the Shemoneh Esrei, 'Sandalfon'^[2]—which is numerically equivalent to 'Ya'ar'^[3]—ties crowns for his Maker from their prayers, etc.

But the main clarification is through Torah. This is 'V'Rav Shalom'—that they increase peace, because they make from the aspect of separation of the seventy ministers the aspect of unity through the clarifications accomplished by Torah, for in Chochmah specifically they are clarified.

(See more in the discourse 'BaChodesh HaShlishi' regarding Torah being called 'strength and counsel,' etc., and peace in the Shemoneh Esrei, etc., that there should be no hindrance from the body and animal soul. See also the discourse 'Mizmor L'Todah Hari'u LaHavayah Kol HaAretz' about chametz in the thanksgiving offering. The acronym of 'Hari'u,' etc.^[4] is 'halachah,' for in Chochmah they are clarified, as above.)

This is why Torah scholars are called 'learned from Chochmah,' Koach Mah. See Midrash Rabbah Tetzaveh ch. 38.

This is the continuation of the verse: 'V'Chol Bonecha Lemudei Havayah'—'Bonecha' are those who learn from Havayah, who receive from Yud-Hei, to be in the mode of Ratzoh and Shuv—this is prayer. Afterward, they become 'Bonayich'—in Torah study, in the mode of the yoke of Torah, and through this, there is 'V'Rav Shalom,' etc.

This is also the meaning of 'And the mother sits ... do not take the mother with the children, but first be in the aspect of 'V'Chol Bonecha.' However, afterward, it says: 'You shall surely send ...'—as explained above on 'Therefore a man shall leave ...' 'And the children you shall take for yourself'—this is the aspect of 'Bonecha'^[5]. Afterward: 'That it may be good for you and you will have length of days,' which is the aspect of 'B'Tzedakah Tikonani,' as will be explained.

From all this, we can understand the idea of 'Bonayich'—which is the building of Jerusalem. In Midrash Rabbah Vayeira ch. 56, it says: 'Complete awe,' etc., and Malki Tzedek king of Shalem, etc.

'Shalem' has two meanings: one is completeness. The completeness of lower awe is when higher awe is drawn into it, and this is through Torah. As is known, 'If there is no wisdom, there is no awe.'

Also, 'Melech Shalem' means when the aspect of Memale Kol Almin, called 'king,' is drawn from Sovev Kol Almin, and then he is a complete king. As it says in Zohar I 87a: 'When ... on Yom Kippur,' etc., and then there is also complete awe. As explained elsewhere regarding 'V'Tagel Nafshi,' and 'Gilu B'Re'adah,' etc.—because the glory of the splendor of His kingship, the kingship of the Infinite, is revealed, and therefore the angels tremble from the power of the throne, etc. As also explained in the discourse 'V'Hayah BaYom HaHu Yitaka' regarding 'And they will bow to Havayah on the holy mountain in Jerusalem'—complete awe.

But we can also interpret 'Shalem' as peace. As Targum Yonasan says on 'Shuvi Shuvi HaShulamis'—that is, Jerusalem. So too, Ibn Ezra and Radak at the end of the root 'Shalem' say that 'HaShulamis' refers to Jerusalem, called 'Shalem.' In Midrash Shir HaShirim, 'HaShulamis' is interpreted as peace.

Even without this, completeness is related to peace. As Rashi explains in Parshas Vayishlach on the verse: 'They are at peace with us,' meaning in peace and with a complete heart. In Parshas Vayikra on the verse: 'If his offering is a peace offering,' Rashi explains that they bring peace to the world. In Zohar III Vayikra 12b, 'Shalem' is interpreted as completeness and peace. See Zohar I 172b on 'Vayehi B'Shalem Suko.' As the saying goes: 'Spread over us the sukkah of Your peace.'

The idea is that through 'Bonayich,' there is 'V'Rav Shalom'—that from the 'mountains of separation,' the sparks are included in Malchus of Atzilus. This is 'Shalom L'Rachok' becoming close. As the Ramaz writes in Parshas Naso 122b: 'Shalom L'Rachok'—these are the sparks that fell, etc.

This is the idea of 'V'Rav Shalom' from below to above, meaning that from 'Rav' comes 'Shalom' through 'Bonayich,' as above. Similarly, through this, there is drawn from above the aspect of 'V'Rav Shalom,' i.e., an abundance of peace.

This is what is written at the end of Midrash Esther: 'Good in abundance, kindness in abundance,' etc., until 'peace in abundance.' See also on 'Kerivivim Alai Esev.' And on 'V'Atah Merivivos Kodesh.'

This is the meaning of 'My kindness will not depart from you, and My covenant of peace will not be removed.' See also on 'K'Yeri'os Shlomo.'

Even in the aspect of complete awe, the term 'peace' applies, which is the inclusion of love and awe together, as in 'All hearts will fear You, and all innards and kidneys will sing to Your Name.' As explained in the discourse 'V'Yadata HaYom'—that this inclusion is called peace, and then it is also complete awe, meaning completeness, for it is drawn from 'the awesome G‑d on high,' etc., as explained there.

4) 'B'Tzedakah Tikonani'—for with the aspect of 'Bonayich,' there must be 'Tikonani,' which is the establishment and preservation of the building so it will not be ruined. As in 'The lip of truth will be established forever'—that is, it will last forever. And 'You established the world so it will not be moved.' And 'You will build and establish the city of Sihon.' See more in the discourse 'Al Kein Yomru HaMoshelim.'

This establishment is through charity and kindness, as it says: 'And the throne will be established with kindness' (Yeshayahu 16:5).

The idea is that the building is through the yoke of Torah and acceptance of the yoke of Heaven. But for the building to have eternal existence, it is through charity.

Therefore, the Sages said: 'Whoever says I have only Torah,' i.e., without acts of kindness, even Torah he does not have. The reason is as follows. Regarding one who averts his eyes from charity and kindness, it says: 'He will call to Havayah, and it will be a sin for you' (Devarim 15:9). At first glance, what is the connection to averting one's eyes from charity and kindness specifically? See Gemara Kesubos 68a, where they were very strict about this sin. See also Midrash Rabbah on Ruth on 'And her mother-in-law said to her.'

The idea is that it says: 'For there is no righteous person on earth who does good and does not sin' (Koheles 7:20). See more in Midrash Rabbah Koheles there, and in Gemara Sanhedrin 46b, 101a. As the Sages said in Bava Basra 164b: 'There are three sins from which a person is not saved every day: thoughts of sin,' etc. But charity removes the stain of that sin, as it says: 'And your sin will be redeemed with charity.' See more in Sotah 20b, Bava Basra 4a. Midrash Rabbah Mishpatim at the end, and at the beginning of Acharei.

This is because charity is to give life to the spirit of the lowly from one's money, so one gives life and has mercy on the lowly who has nothing of his own. Through this arousal from below, there is an arousal from above, and the Infinite One gives life to the spirit of the lowly, both the creations in Beriah, Yetzirah, and Asiyah, and also to give life to the spirit of the sinner who has sinful thoughts, etc. This is the drawing down of the thirteen attributes of mercy to cleanse him from sin.

Therefore, regarding one who averts his eyes from charity, it says: 'It will be a sin for you.' The sin that already exists remains, even in every person, for 'there is no righteous person on earth who does not sin,' and the soul is damaged because of it, since there is no drawing down of supernal mercy to cleanse the sin mentioned above.

Therefore, it says: 'B'Tzedakah Tikonani'—that for the building of Jerusalem to be preserved and not be ruined by the nurture of the external forces, and not to damage the building, it is through charity, which draws down supernal mercy and encompassing lights, from which comes the aspect of protection.

This is what is written: 'If Havayah does not guard the city, the guard watches in vain'—for after the building of Jerusalem, of 'Bonecha' and 'Bonayich,' which is through Ratzoh and Shuv in prayer and the yoke of Torah, there must be the drawing down of protection and supernal encompassing lights. This is through charity and kindness, etc., through which 'Tikonani,' as above.

This is 'And from terror it will not approach you.'^[6] See Zohar III Balak 188b, which explains that there will be no sin, etc. See also the discourse 'V'Hayah Ma'aseh HaTzedakah Shalom' about 'And the work of charity will be peace and security.' See also the discourse 'Tzion B'Mishpat Tipadeh' about 'And her captives with charity.' See Zohar III at the beginning of Emor on 'And the sun of charity will shine for you.' Miketz 243b. Midrash Rabbah Vayishlach ch. 78. Bo ch. 15. Mishpatim ch. 31. See also above in the discourse 'V'Samti Kadkod.' See also the discourse 'Ki Tishma B'Kol' about 'to guard all His commandments,' that through mitzvos there is protection, etc.

(With all this, we can understand what is written in Midrash Rabbah in several places, in Lech Lecha ch. 42, at the beginning of Shemini, at the beginning of Ruth, at the beginning of Esther: that every place it says 'V'Hayah' indicates joy: 'And it will be on that day that living waters will go out.' 'And it will be on that day that a great shofar will be blown,' etc.

For in the word 'V'Hayah' is the combination of the Name Havayah, except that the letters Vav-Hei come before Yud-Hei. This is because Yud-Hei is the aspect of 'Bonecha,' as above, which is prayer in Ratzoh and Shuv. This is 'Kol HaNeshama Tehalel Yud-Hei,' as explained elsewhere in the discourse 'Rani V'Simchi Bat.' But the aspect of Vav-Hei hints at 'Bonayich,' which is making a dwelling below, which is the ultimate purpose, to be 'V'Rav Shalom'—from below to above and from above to below, as above.

We can also say that it hints at the two aspects of 'Bonayich' and 'B'Tzedakah Tikonani.' For the Vav is Torah study, and the Hei is charity, which is action. As explained in the discourse 'V'Lo Avah' in Parshas Ki Seitzei. As explained on 'And David made a name.' Therefore, from this comes joy, as it says: 'Havayah will rejoice in His works'—that is, through the clarification of the world of Asiyah. As explained elsewhere in the discourse 'Havayah Li B'Ozri.'

This is 'V'Shavti B'Shalom El Beis Avi V'Hayah Havayah Li L'Elokim.' 'B'Shalom'—through the two types of peace mentioned above, one comes to 'Beis Avi'—which is Yitzchak, the aspect of laughter and joy, the revelation of the inner delight above.

Then: 'V'Hayah Havayah Li L'Elokim,' that what is now the aspect of the Name Havayah will then be only Elokim, relative to the revelation of the inner delight above, which is above the Name Havayah. As it says: 'Then you will delight in Havayah'—specifically 'in.'

This revelation comes specifically through 'V'Hayah,' the aspect of 'Bonayich,' from which comes 'V'Rav Shalom,' to be 'V'Shavti B'Shalom,' as above. And through charity, as it says: 'And the work of charity will be peace.'

This is 'V'Hayah Havayah Li L'Elokim'—specifically 'V'Hayah.' As it says in Midrash Rabbah Vayeitzei ch. 70: The Holy One took the conversation of the Patriarchs, etc., as explained there.

This can also be understood from what is written elsewhere in the discourse 'Rani V'Simchi Bat,' about the three levels: 'He never stops loving her,' etc., and that in the future, the aspect of 'daughter' will be elevated even more. It is known that 'daughter' is the lower Hei.

From this, we can understand the idea of 'V'Hayah'—that the letters Vav-Hei come first, which hints at the aspect of 'Ki Hineni Ba,' etc. See Zohar III Shelach 271a on 'And it will be on that day that living waters will go out from Jerusalem.'

As it says in Midrash Eichah on the verse 'Her adversaries have become the head': I did not say 'woe' but 've' (Vav-Hei), for the letters Vav-Hei indicated joy for them.

But for this level to be revealed in the future, it is through the work now, to be 'Lemudei Havayah' in the aspects of 'Bonecha,' 'Bonayich,' and 'B'Tzedakah Tikonani.'

See what is written elsewhere in the discourse 'Shuvah Yisrael' about what Yaakov said: 'If Elokim will be with me ... and it will be,' etc., as explained there.

Summary

This maamar explains the verse 'V'Chol Bonecha Lemudei Havayah,' teaching that prayer (Bonecha) and Torah study (Bonayich) represent two spiritual modes—love/awe and acceptance of the yoke. Their integration brings true peace and completeness, culminating in the perfection of awe and love of G‑d.