009 —ביאור

Be'inyan: At Banayich – SheHu Bechinas Ahavah Shenikra Ben, Bechinas Ze'eir Anpin Rubo MeHaChasadim; Ela Bonayich – Binyan HaNukva Hu MeHaGevuros. Ki Malchus Yoredes BeBiya UMechayeh Gam Kuf Nun VeShelamata Mata MiNoga.

In holiness, there is a state of bitul (self-nullification), whereas in the opposite side, there is a sense of yesh (selfhood). Nevertheless, since the flow is received from Malchus of holiness, it is called "Eloka d'Elokaya" (the G‑d of gods).

From the perspective of the Essence of the Infinite, there is no reason to restrict the flow only to those who are nullified, for "all before Him is as nothing," and "if you are righteous, what do you give Him." Therefore, "one who kills with his hands will be seized." As explained in the discourses on "Vaye'avek Ish" and "Vayehi Beshalach Paroh."

However, through the aspect of gevurah in Malchus, there is the idea of "the left pushes away"—the flow is not drawn to the external forces except in a limited way, because even so, they call Him "Eloka d'Elokaya." The main flow is drawn to those who are nullified, meaning in holiness: angels and souls, etc.

Therefore, the building of Malchus must specifically be from gevurah, since it descends into Beriah, Yetzirah, and Asiyah, where there are kelipos (husks). But in Atzilus: "No evil dwells with You," etc.

(See what is written in the discourse "LeHavin Inyan HaBerachos" regarding the final blessing corresponding to Chavah, which is Malchus, sealed with "Baruch" for this reason, unlike the first blessing corresponding to Adam, which is Ze'eir Anpin and does not require a seal, as above. This is "VeHiskin Lo Mimenu Binyan," etc., "Bonayich," etc.)

This illumination in Malchus comes from Chochmah, which is the aspect of bitul; therefore, from there comes this quality, that the Infinite Light is only drawn to those who are nullified, etc. As is written in the Raya Mehemna, Parshas Ki Sisa: "A stone to weigh with, that is Yud," etc. This is why Chochmah is called "din" (judgment), as the tailor says, for this is the aspect of gevurah. This is the aspect of the measuring line, which is the supernal gevurah of Atik Yomin, which is enclothed in the concealed Chochmah, from which comes the root of this measure: that the revelation of the Infinite Light is only according to the level of bitul, etc. This is "Chochmas Nashim Bansa Beisah," "BeChochmah Yibaneh Bayis" (with wisdom a house is built).

This drawing down and building is through Torah study and the aspect of awe. The Raya Mehemna says there are four levels: love and awe in Malchus and Ze'eir Anpin, and then love and awe in Binah and Chochmah. Thus, Ze'eir Anpin, called "banayich" (your children), the aspect of son/love, is rooted in Binah, which is also love. This is "small love" whose root is in "great love."

However, lower awe (yirah tata'ah) from Malchus is rooted in higher awe (yirah ila'ah), the aspect of Chochmah, which is a higher bitul than love. Therefore, the aspect of "bonayich" (your builders) of Malchus are called Torah scholars—because only with Chochmah is the house built. This is "BeChochmah Yisad Eretz" (with wisdom He founded the earth), but "Konan Shamayim" (He established the heavens)—which is "banayich"—is with Tevunah.

This is also explained in the Zohar, Parshas Emor (daf 100) on "VeGam Emunah," and in Parshas Vayeira. See also the discourse "LeHavin HaTa'am Shenishtanah Yetziras HaAdam," etc.

Elsewhere it is explained on the verse "Boneh Yerushalayim Hashem"—that this is the building of the ten sefirot of Malchus from the malchuyos of the ten sefirot of Ze'eir Anpin, etc. But the power for this building comes specifically from a higher place. See the discourse on "Yom Tov Shel Rosh Hashanah Shechal Lihyot BeShabbos." (See also Zohar I, 28a on "Vayiven," 134a, 139a; and III, Pinchas, 221a, and the commentary of the Ramaz there.)

There is also a "Yerushalayim Shel Maalah" (heavenly Jerusalem), Malchus of Ein Sof, higher awe, etc. In Pardes, Shaar Mehus VeHanhaga, ch. 13: the heavenly Jerusalem is Binah. Therefore, "Boneh Yerushalayim" can mean drawing additional light from the heavenly Jerusalem (Malchus of Ein Sof) into the earthly Jerusalem (Malchus of Atzilus), so that it becomes "like a city joined together"—the connection of the heavenly and earthly Jerusalems, etc.

The idea is that, as explained above, there is the aspect of the measuring line through which all flow is drawn, and this flow is according to the level of bitul. Therefore, in Chochmah of Atzilus, the Infinite Light rests, because it is in a state of bitul. Similarly, in all of Atzilus, the aspect of Chochmah shines.

But in Beriah, Yetzirah, and Asiyah, the bitul is not as in Chochmah of Atzilus, which is true bitul, but rather a bitul of yesh (selfhood). Therefore, the revelation of the Infinite Light is diminished there, etc. Thus, when Malchus is enclothed in Beriah, Yetzirah, and Asiyah, the revelation of the Infinite Light is not as in Atzilus.

However, even though the measuring line determines the revelation in each world according to its level, as above—this was at the beginning of the chain of creation. But afterwards, through the actions of those below, there are changes in the measuring line: sometimes there is an increase of revelation throughout the chain of worlds, through increased teshuvah, good deeds, Torah, prayer, and charity. As explained in the discourse "Re'eh Re'ach Beni."

Sometimes there is a greater deficiency when the generation is not worthy. As is written in Pri Etz Chaim, in the intention of Shabbos, that through Adam's sin the worlds descended greatly, etc. Afterwards, through his repentance and Shabbos, it was rectified, etc. Similarly, at the time of the destruction of Jerusalem, the light departed from Ze'eir Anpin and Nukva, as is written, "the Holy One ascended higher and higher," etc. Thus, "Tzur" (Tyre) was not filled except, etc.

This is the meaning of "bonayich"—the building of Jerusalem, to draw additional light into the aspect of Malchus, the source of Beriah, Yetzirah, and Asiyah, so that even below there will be a revelation of the Infinite Light itself. As is written regarding the future: "They will go into the caves of the rocks from the fear of Hashem," etc. And this building is through Torah study. See also the discourse on "Ariti Mori Im Besami."

This is also the idea of complete awe that is drawn through Torah. See the discourse on "Simeni KaChotam," regarding the seal that is sunken and awe, which draws from a higher level than the drawing down through a protruding seal, which is from below, love. This is "At Banayich"—the aspect of love; rather, "Bonayich"—the aspect of complete awe through Torah study.

2) Through the aspect of "bonayich," the aspect of "verav shalom" (and abundant peace) is drawn, for from "verav" comes peace. The cantillation on the word "verav" is "tipcha," which separates and clarifies that "verav" is a distinct concept, as is known regarding the reason for the "tipcha" cantillation, which separates and concludes a matter. If there were no "tipcha," the meaning would be that "verav" refers to the peace itself, i.e., "shalom rav" (great peace). But now the meaning is that "verav" is a separate concept: the aspect of "mountains of separation," the public domain, but from this "verav" comes peace, as it is clarified and included in unity. This is "rav lehoshia" (mighty to save).

The idea of "the pig will become pure in the future"—as it is written, "the pig from the forest will consume it," and the letter ayin is suspended, representing the seven lower sefirot of Imma (Binah), where the shattering of the vessels occurred, i.e., in the name Sag in Binah, the seven kings of Tohu. In Chochmah, however, there was no shattering, as is written, "they die, but not in wisdom," etc.

This is also the idea of the large ayin in "Shema Yisrael"—for in Binah, the letters are large, and this is when the rectification occurs. This is the meaning of the name Ban and the 288 sparks that are included in the seven lower sefirot of Imma, the large ayin, etc. Also, the ayin in "ya'ar" (forest) is suspended because the external forces receive from a distance, through the aspect of the encompassing light of levonah (frankincense). Therefore, there are eleven ingredients in the incense, and in holiness, ten and not nine. Also, "ya'ar" refers to the world of angels or the world of Asiyah.

In the future, at the end of days, when "I will remove the spirit of impurity," etc., as it is written, "then I will turn to the peoples," this is the meaning that from "verav" comes peace, so that even the encompassing light mentioned above will be included in Yaakov. See also the discourse on "Asrei LaGefen Irah," etc.

According to this, we can understand what is written in the Midrash on "rav lachem panuh lachem tzafonah," and "tzafonah" refers to words of Torah. For "from the north comes gold," the aspect of awe, "the beginning of wisdom is the awe of Hashem," and this is the aspect of Torah, which is described as "more desirable than gold." As is written in Bereishis Rabbah ch. 16: if there is no wisdom, there is no awe. The main aspect of gold is the Oral Torah, which is superior to silver. As is explained elsewhere regarding "binah yeseirah nitnah be'ishah," and the idea of "the words of the Sages are pleasing," in the discourse on "Shchorah Ani VeNavah." The scribe is the aspect of Chochmah, and in Chochmah is the clarification; therefore, from this comes the aspect of "rav lachem." Similarly, as mentioned above, the Torah is called strength and resourcefulness, etc.

(See also Zohar II, Terumah 148a on "Tapuchei Zahav BeMaskiyos Kesef," and in Bereishis Rabbah, Parshas Vayigash, and Rashi on Mishlei 25:11, and in Shnei Luchos HaBris at the beginning, 4:3a.)

The explanation is that this is the idea of the hidden and revealed Torah, and they are one, for the Oral Torah is called "a land flowing with milk and honey," as explained above in the discourse on "HaYom HaZeh" in Parshas Ki Savo.

This is what is written about David: "Admoni Im Yafeh Einayim"—for the building of Malchus is from gevurah, "admoni" (ruddy), but still, "im yafeh einayim" (with beautiful eyes)—for this gevurah is true chesed. Similarly, the measuring line is the gevurah of Atik Yomin, which is enclothed in the concealed mind, the dew of bedolach, like the color of bedolach, which is white, but red hues are seen in it, etc. (See Zohar III, Tazria 51a, 56a, 84a, 262b.)

But in order to have "bonayich," there must first be "banayich," which is Binah, the running and returning in prayer, etc., the blessing in Torah—"Baruch Yesod Abba," so that the six middos of Ze'eir Anpin are drawn into Torah, etc.

3) Afterwards: "BeTzedakah Tikonani"—for all this is the building of Malchus in an inner way, but for there to be protection: "Yishmor Ir" (He will guard the city), this is the drawing down of encompassing lights, which are drawn through tzedakah and mercy, etc., and the encompassing light pushes away the nurture of the external forces.

(See the discourse on "Im Hashem Lo Yivneh," "Yishmor Ir" in Yoma 19b, and in Bereishis Rabbah at the beginning of Eichah, Zohar II, Parshas Bo 39a, Terumah 164a, Pekudei 226a, I, Vayeitzei 151b.)

This is "Ani Medaber BeTzedakah Rav Lehoshia" (Yeshayahu 63)—"Ani Medaber" refers to Torah, as in "My words that I have placed in your mouth" (Yeshayahu 59:21), and to reach this level is through "Vechol Banayich Limudei Hashem." Afterwards: "BeTzedakah Tikonani," and then: "Rav Lehoshia," and this is through the aspect of "verav shalom" as above. This is "Zorea Tzedakos Umatzmiach Yeshuos." See also the discourse on "HaMagbihi Lashevet," and Zohar III, Emor 89a.

This is what is written: "LeDavid Hashem Ori VeYishi Mimi Ira," etc.—for David and Jerusalem are one, as is written, "I did not choose a city, etc., but I chose David" (I Kings 8), and "I chose Jerusalem, etc., and I chose David" (II Chronicles 6).

"Hashem Ori"—what is drawn as light and actual revelation is the inner light, and "Yishi" is the drawing down of the encompassing light, and through this, "verav lehoshia." (See also Zohar III, Bamidbar 119a, and Bereishis Rabbah, Emor 21.)

On Rosh Hashanah, the world of speech is built. See Bereishis Rabbah, Ki Sisa 46, and at the end of Eikev on "Ve'es K'nos Avanim." This is the aspect of "bonayich": "BeChochmah Yibaneh Bayis," "Vayiven Es HaTzela."

Also, since "complete awe" and "peace"—awe is the aspect of Rosh Hashanah. See Zohar III, Terumah 135a on "Vezos HaTerumah," "gold in the secret of the day of Rosh Hashanah," etc., "from the north comes gold," etc. This is the aspect of awe as above.

Peace is the aspect of Yom Kippur, when all blemishes are filled through the supernal drawing from the source of all, "You are the completion of all." Also, "peace to the distant who becomes close"—this is the aspect of teshuvah. Similarly, from above to below, as our Sages said on "call Him when He is near"—these are the Ten Days of Repentance.

Also, from this comes the aspect of Sukkos, which is called "Sukkas Shlomecha" (your shelter of peace). Therefore, on Sukkos, seventy bulls are offered, which is like the aspect of "verav shalom." See the commentary of the Ramaz at the end of Pinchas regarding bowing to Hashem on Sukkos. Also, charity is increased then. See the discourse on "Vesamti Kadkod," and the discourse on "Tzion... BeTzedakah," and this is in order to be "BeTzedakah Tikonani."

These three general aspects: "banayich," "bonayich," "beTzedakah tikonani"—are the three aspects of Chochmah, Binah, and Kesser, in order from below to above: "banayich"—Binah, "ben Yud-Heh," which is the service of prayer; "bonayich"—Chochmah, the service of Torah, and these are the inner lights. Afterwards: "beTzedakah tikonani"—Kesser, for the 613 mitzvos of the Torah with the seven rabbinic mitzvos are 620 pillars of light from Kesser. This is the encompassing light, from the word "koteret" (crown). It is known that all mitzvos are called tzedakah. See the discourse on "Koh Tevarachu" regarding the three blessings: "Yevarechecha, Ya'er, Yisa," which are also like these three aspects.

See also the commentary of the Ramaz, Parshas Shelach (159a) on "Vayivra Elokim Es HaAdam BeTzalmo"—the Holy One has three worlds that are hidden within Him, which are also the three aspects above, corresponding to which it is said, "Kadosh, Kadosh, Kadosh," etc.

According to this, we can understand the parable mentioned in Bereishis Rabbah on Shir HaShirim, at the end of "Nagilah VeNismecha Bach": to the matron, etc.—they said to her, "Your sons have come," she said, "What does it matter to me? Let my daughters-in-law rejoice," etc.^[8]

The explanation is that it is written, "As a rose among thorns, so is My beloved among the daughters." The souls are called "daughters of Jerusalem" or "daughters of Zion." As is written in the discourse on "Shchorah Ani VeNavah Bnos Yerushalayim," and the discourse on "Tze'enah URe'enah Bnos Tzion." But "My beloved" is Knesses Yisrael, the source of the souls. See the discourse on "Achas Hi," etc.

The explanation is that there are three loves: "with all your heart, with all your soul, and with all your might." Their explanation is given in the discourse on "S'molo Tachas L'Roshi," "Ki Tisa Es Rosh Bnei Yisrael," and "HaShamayim Kis'i."

The aspect of "with all your heart" is "kalah she'eri u'levavi," "my soul longs, even faints, for the courts of Hashem." This is called "kalasi" (my bride), as in "kalsah nafshi" (my soul faints). See the discourse on "VeErashtich Li."

The level of "with all your soul" is "Eilecha Hashem Nafshi Esa" (to You, Hashem, I lift my soul), and also the connection of the soul's faculties—intellect, emotions, and the unifying force—in Torah and mitzvos and in the contemplation of prayer, which is the connection to His wisdom and will. This is a higher level than "for the courts of Hashem."

For Torah is the supernal chamber of the Holy One, the aspect of the royal house—the king dwells there permanently, i.e., the indwelling of the Infinite Light in supernal Chochmah, which is higher than the courts of Hashem, where the king enters only occasionally. Like "riding on a swift cherub and flying on the wings of the wind through eighteen thousand worlds."

But the aspect of "with all your might" is the level of mesirus nefesh (self-sacrifice) and the will of the heart that is above intellect, about which it is said, "one can acquire his world in one moment." See the discourse on "HaYom HaZeh... Metzavecha."

On this it is said, "So is My beloved among the daughters"^[9]—"Yafeh At Kirtzah"^[10] is the aspect of the supernal will above Chochmah. On this they said, "He did not cease to cherish her until He called her 'Mother'": "with the crown that his mother crowned him," the supernal Shechinah.

This is the meaning of the parable of the matron, her daughters-in-law, and her daughters. They said, "Your sons have come"—this is the descent and drawing down of souls from Atzilus, "Vechol Banayich Limudei Hashem," whose root is in Binah of Atzilus. "Let my daughters-in-law rejoice"—this is the souls of Beriah, Yetzirah, and Asiyah, whose love is "my soul faints for the courts of Hashem," so let them rejoice and be satisfied by this revelation from "Vechol Banayich," for Binah is called "the inner courtyard facing east."

Afterwards, they said to her, "Your sons-in-law have come"—seemingly, her sons are greater, so what does this add? Rather, "sons-in-law" are masters of Torah, the aspect of "bonayich," like "on the day of his wedding," which is the giving of the Torah, and this is the drawing down from supernal Chochmah. This is Atzilus in general and above Binah, which is the source of Beriah. Also, Chochmah is the supernal chamber of the Holy One, above even the inner courtyard, as above.

Nevertheless, she replied, "Let my daughters rejoice"—this is the soul of Atzilus, as mentioned in the discourse on "Ki Seitzei" regarding "they gave him the king's daughter." On this they said, "He did not cease to cherish her until He called her 'Daughter.'" "Aba Yasad Brata" (the father founded the daughter), and therefore let them rejoice in this revelation from Chochmah that is drawn through Torah.

But the aspect of Tzion itself is the supernal Shechinah: "He did not cease to cherish her until He called her 'Mother,'" "Achas Hi Yonasi"—the will of the heart "with all your might," the level of Yechidah receiving from the Yachid, which is above "banayich" and "bonayich." As mentioned elsewhere regarding the early chassidim who would spend nine hours a day in prayer, etc. (See Zohar II, beginning of Mishpatim 94b, 122a.)

Therefore, her thirst is not satisfied by this revelation of the souls from Chochmah, as explained elsewhere in the discourse on "Mayim Rabim." On this it is said, "If a man would give all the wealth of his house for love," which is supernal Chochmah called "the wealth of his house"—they would scorn him. This is "great love" in "with all your might" for His very essence, for even Chochmah itself is considered as action compared to the Infinite Light itself.

Even though "on the day of his wedding" is the giving of the Torah, our Sages said, "the droppings of the supernal Chochmah are Torah." Only through "behold, your king comes to you, righteous and saved," which is "am I not better to you than ten sons," is the drawing down from "Anochi Mi SheAnochi," i.e., the drawing from the Infinite Light itself, which is infinitely higher than Atzilus, to make a dwelling in the lower realms, which is infinitely higher than the souls. For this is the revelation of the Infinite Light itself, to which the souls have no comparison at all, and this is through the supernal crown, Malchus of Ein Sof, which connects the revelation of the Infinite Light itself to the emanated beings.

On this it is said, "Am I not better to you than ten sons" (I Samuel 1)—"Anochi Mi SheAnochi," the concealed of all concealed, so this drawing is better for you than the drawing from Chochmah and Binah through "banayich" and "bonayich."

As is written in Pesikta on "Am I not better to you": it does not say "I," but "Anochi," etc., as in "Anochi Hashem Elokecha," etc. So it is in Shocher Tov (on Shmuel, and in Yalkut), and see the discourse on "Tov Lachasos BaHashem MiVetoach BaAdam."

Regarding this revelation, she replied, "This is complete joy," that there will be a dwelling in the lower realms. This is "Sos Asis BaHashem, Tagel Nafshi," etc.

This is through "beTzedakah tikonani"—through this is drawn the aspect of "tzaddik venoshah" (righteous and saved). See the discourse on "Mayim Rabim" above, and the discourse on "VeHinei Menoras Zahav" regarding how the mitzvos in their source are above Torah. See also the discourse on "VeHashem Holech Lifneihem Yomam"—on this it is said, "Nismecha Bo" (let us rejoice in Him) literally.

See about "tzaddik venoshah" in Bereishis Rabbah, Mishpatim, end of the chapter. See the discourse on "BeChaf Hei BeKislev" regarding "Vayilbash Tzedakah KaShiryon VeKova Yeshuah Berosho." And the discourse on "Vayilbash Tzedakah."

This is "KeTapuach BeAtzei HaYa'ar Ken Dodi Bein HaBanim"—like "Achalti Ya'ari Im Devashi"—"ya'ari" is the aspect of "Yotzer Or" (He forms light), which discusses the angels, all standing at the height of the world. "Devashi" is the Shema: "Shema Yisrael." For the love and awe of the Jewish people is called "devashi," which is from the inner aspect and has sweetness. See the discourse on "Basi LeGani" and the discourse on "Ani Yesheina" regarding "Ra'ayasi." See the discourse on "KeNesher Ya'ir Kino" regarding the ascent of the angels through the Jewish people to be absorbed in the body of the King.

This is the meaning of "KeTapuach BeAtzei HaYa'ar." Also, the apple has three colors, which are the three attributes of love, awe, and mercy from the three Patriarchs. Also, the three lines: Torah, service, and acts of kindness. "BeAtzei HaYa'ar" means that through this, the aspect of the forest mentioned above is also rectified, as explained above regarding "Shema Sham Ayin."

Just as the apple is higher than the trees of the forest and is distinct among them. For it is said, "Tapuach" (apple) has the same gematria as "Tzevaos" (hosts). This is the idea that the angels say, "Kadosh, Kadosh, Kadosh Hashem Tzevaos"—He is a sign in His army. This is the drawing and revelation of the light of Atzilus in Beriah, Yetzirah, and Asiyah, which is very powerful for all the hosts of Beriah, Yetzirah, and Asiyah. This is "KeTapuach BeAtzei HaYa'ar."

So too, and even more so, is the aspect of "Dodi Bein HaBanim"—the "banim" (children) are "banayich" and "bonayich," the drawing from Chochmah and Binah of Atzilus. But "Dodi" is the drawing from infinitely higher than the order of the chain of creation.

As is written, "Kol Dodi Hinei Zeh Ba Medaleg Al HeHarim Mekapetz," etc.—the skipping from infinitely higher than the order of the chain of creation. As explained in Shir HaShirim on "Kol Dodi," regarding skipping and leaping, etc. This is the drawing of the light of the Emanator, the Infinite, when it is drawn into Atzilus, for just as there is no comparison between Beriah, Yetzirah, and Asiyah and Atzilus, so too, infinitely more so, there is no comparison between Atzilus and the Infinite. Therefore, when this light is revealed, it is very powerful for all of Atzilus.

See the discourse on "VeAtah MeRivavos" regarding "a sign in His myriad." See also Zohar III, Haazinu (286b) on "KeTapuach," etc., "a sign in all the hosts above."

Nevertheless, it is written, "Ken Dodi Bein HaBanim"—it must first be "Vechol Banayich Limudei Hashem" as above. Afterwards, "At Banayich Ela Bonayich," and then, "BeTzedakah Tikonani," so that "Kol Dodi... Medaleg," etc., as above.

Summary

This maamar teaches that the spiritual building of Malchus (sovereignty) is rooted in gevurah (severity) and bitul (self-nullification), and that Torah, awe, and charity each draw down unique Divine lights. The ultimate revelation comes through selfless service, connecting all levels to the Infinite.