012 —ביאור

Biur Al Pi Ani LeDodi.

The explanation of the saying of our Sages^[1]—which is greater, Torah study or action? They concluded: Torah study is greater because it leads to action. The performance of mitzvos involves refining the realm of nogah, which is a mixture of good and evil. For example, eating can be for self-indulgence or for a mitzvah, such as eating sacrificial offerings or the Shabbos meal. Mitzvos serve to refine the physical, bringing it to a state of bittul (self-nullification). The shattering (shevirah) occurred in the name Sag: "Kulo Sag Yachdav etc." and became Ban, which fell in the shattering to become a separate entity, leading to the physical world. The refinement is through the name Mah, representing bittul.

In Beriah, Yetzirah, and Asiyah (BY"A), this is before the rectification, whereas Atzilus is after the rectification, already in a state of bittul: "He and His life-forces are one." As is known regarding prayer, until Baruch She'amar is the world of Asiyah. Prayer is also a refinement, as the movement of the lips is considered action, and BY"A require rectification. Therefore, the soul does not need rectification for itself—it is from Atzilus, which is after the rectification. Even a soul from BY"A is really Atzilus within BY"A, for the thirty vessels of Atzilus are enclothed in BY"A. Thus, it is said: "Action is greater," for after the refinement, the name Ban will be greater than Mah—"Eishes Chayil Atar". Yet, in another aspect, Torah study is greater, as it is Mah, the refiner. Torah study explains how to perform the mitzvah, such as the details of sukkah and esrog: "With wisdom they are clarified."

Also, according to Kabbalah, action is greater, as it is from the level of Kesser (Crown), from the word keteret (crown), which is will, higher than wisdom, which is Torah, and is a makif (encompassing light), while wisdom is internal. Nevertheless, in one aspect, wisdom is superior, for from Kesser only the external aspect descends, but wisdom is internal. This is explained at length elsewhere on the verse "Tze'enah U'Re'enah."

Afterward, they concluded: "Torah study is greater because it leads to action." Although wisdom is or chozer (returning light)^[2] and Kesser is above wisdom, nevertheless, the actualization of mitzvos as Kesser and makif comes through Torah. Torah draws the infinite light of the Blessed Ein Sof into action, so that mitzvah actions are in the aspect of Kesser.

[See what is written in the explanation of the verse "V'Nikdashti B'Soch Bnei Yisrael" at the end of that discourse, and in the explanation of the verse "Mi Mana...Rovah Yisrael" there.]

This resolves the apparent contradiction between two verses. One says: "The heavens and the earth I fill," implying I Myself, My essence and being, like a person saying about himself, "I..."^[3] Another verse says: "The whole earth is full of His glory," which the Targum translates as "the radiance of His glory," not His essence. The distinction is as follows: "I fill" refers to mitzvos, which are in the aspect of sovev kol almin (encompassing all worlds), Kesser and makif, where heaven and earth are equal. [See Parshas Eikev, the discourse beginning "V'Achalta V'Savata U'Veirachta".] The verse "Melo Kol HaAretz Kevodo" refers to Torah, wisdom: "The Torah comes from wisdom."

There are two types of makifim: makif chozer, which is a particular makif, and makif yashar, a general makif that encompasses from head to toe. Makif chozer relates to mitzvos—it is the light that is drawn and spreads into the vessel, but since the vessel cannot contain it, the light returns and becomes a makif over the vessel. This is like hair, which is the surplus of the intellect, and hair is a garment, which are the mitzvos. Mitzvos are garments, as is known.

The general makif is so great that it cannot enter the vessel at all. This is the joy of a mitzvah, which is a makif, encompassing equally from head to toe, not divided into particulars as with garments that fit each level. The general makif is not like this.

[See what is written about the joy of a mitzvah on the verse "Asrei LaGefen" and in the explanation of "Tze'enah U'Re'enah" mentioned above.]

Therefore, it is said: "HaYom La'asosam" (today to do them)—specifically in this world is the dwelling of the makif, which is concealed. [As is written on the verse "Tzav Es Bnei Yisrael..." regarding the offerings.] Through mitzvah actions, one draws from the aspect of Kesser, the makif. In the World to Come, it is a revelation, and one must ascend from level to level, first descending to Gehinom, etc. This is the purpose of the soul's descent into this world—a descent for the sake of ascent, to refine and bring everything to bittul through internal and makif draws. All the days of our lives, seventy years, are given for this purpose. The soul itself does not need rectification, nor does it need to draw down or even to pray at all. The righteous before the Shechinah are like a candle before a torch, consumed on its own. "A son is a limb of his father." The main descent of the soul is to transform the intellectual soul within the animal soul, through the Torah and mitzvos, which are internal and makif, as explained above.

[See what is written on the verse "Ki Seitzei...V'Nasano Hashem Elokecha B'Yadecha," that it is through Torah and mitzvos that the refinement of the animal soul is completed. See also on the verse "Moshe Yedaber" regarding "Ki Hashem Elokecha Eish Ochlah Hu".]

2) However, one who sinned and caused a blemish must do teshuvah, drawing down from above to complete what is lacking. As it says: "MiMa'amakim Kerasi'cha Hashem" (From the depths I called You, Hashem). "Hashem" is the entirety of Atzilus: Yud—Chochmah, etc. "Kerasi'cha"—drawing down another Hashem anew, lights into vessels. For the lights that were already drawn into vessels have been blemished, as is known, and new lights must be drawn.

This drawing is from the depths, from the ten depths of the Ten Days of Teshuvah. The depth of darkness: "He made darkness His hiding place."

This is: "Hashiveinu Elecha" (Return us to You), the root of everything. As is known, from the infinite Ein Sof, there was a tzimtzum (contraction) and a vacant space, and then a line and thread was drawn, from which all circles and makifim are drawn, as explained in Etz Chaim in the Gate of Circles and Yosher. The beginning of this line is Malchus of Adam Kadmon, which is the depth of everything, and from there the thirteen attributes of mercy are drawn. This is the aspect of teshuvah: "In the place where ba'alei teshuvah stand...they draw with greater strength"—to You, literally.

But for this power in the soul to be with greater strength, it is through the thirteen attributes of mercy from Rosh Chodesh Elul. Of them it is said: "And I stood on the mountain as the first days," which are the days of old.

As is known, there are "days of the world" and "days of old." "Years of the world" are the ancient years. "Days of old" are from the depth of darkness—Malchus of Adam Kadmon. [See about "days of old" in Idra D'Nashah, 134a and 138b, and what is written in the explanation of the verse "V'Lo Avah" in Parshas Ki Seitzei, and in Parshas Vayikra, in the explanation of the verse "Vayikra El Moshe," about "He made darkness His hiding place."] From there come the makifim. About this it is said: "Ani LeDodi VeAlai Teshukaso" (I am for my Beloved and His desire is upon me)—not "to me" but "upon me," meaning from above, in the aspect of makif.

[See the explanation of the verse "Ki VaYom HaZeh Yechaper," regarding the white garments of the Kohen Gadol on Yom Kippur. Also see about "VeAlai Teshukaso" in Idra D'Nashah (132b): Who caused "Ani LeDodi"? Because of "VeAlai Teshukaso." And in the Zohar, Parshas Lech Lecha (88b): "Ani LeDodi" comes first, then "VeAlai Teshukaso." So it appears in Idra Zuta (288a). These are the two aspects of the thirteen attributes of mercy of Elul and Yom Kippur. Regarding the thirteen attributes of Elul, which are drawn to arouse from below, it is said: Who caused "Ani LeDodi"? Because of "VeAlai Teshukaso." The thirteen attributes of the Ten Days of Teshuvah and Yom Kippur, which are forgiveness and atonement through teshuvah, it is said: Through "Ani LeDodi" first, then "VeAlai Teshukaso." See about the two aspects of the thirteen attributes of Elul and Yom Kippur in the discourse "V'Samti Kadkod" and elsewhere.]

This is: "HaRo'eh BaShoshanim" (Who grazes among the roses), the thirteen petals surrounding the rose, which are the thirteen attributes mentioned by Micha, which are in Atik. They are higher than the thirteen mentioned by Moshe, as explained elsewhere. Moshe drew them down below into Zeir Anpin, as explained in Idra (138a). The thirteen attributes of Moshe are for the life of this world, which Moshe needed, for Hashem said to Moshe: "Now let Me be..." About Moshe it is said: "He bowed to the ground and prostrated," which is a drawing down below.

But the thirteen attributes mentioned by Micha are the thirteen of Arich Anpin, which are for the life of souls, which is Divine life. As is written in the Zohar there (133b): There is an inner chesed and an outer chesed. Chesed called "Chesed Olam" is of Zeir Anpin, as it is written: "I said, the world is built with chesed." The chesed of Atik is not said regarding physical life but regarding the life of the soul.

(See Zohar, Behaaloscha, 152a.)

This is "HaRo'eh BaShoshanim"—He grazes, nourishes, and sustains. All year, He grazes Israel as grass, as it is written: "I will give grass in your field for your cattle." Grass is for the service of man. That is, Israel receives love and awe through the angels in the blessing of Yotzer Or: "All are beloved...the Ofanim..."

(See Zohar, Bereishis, 18b: Grass refers to the Ofanim and Chayos, etc.)

Through this, there is also an arousal of love and awe or a rectification of holiness above, corresponding to the soul's acceptance below. This refers to the animal soul, for the Divine soul does not need rectification. The soul in each world is higher than the angels of that world, for the soul is from the inner aspect of the world, while angels are from the external. The animal soul, however, is drawn from the inner aspect of the Ofanim. [From the dregs of the Ofanim comes external influence.] The animal soul must also agree, and this is accomplished by drawing from the Ofanim and Chayos, which are its root. Judgments are sweetened only at their source. See on the verse "Ki Seitzei" mentioned above.

Therefore, the Men of the Great Assembly instituted that we say daily: "The Ofanim and Chayos..." in the blessing of Yotzer Or before Shema Yisrael. "Yisrael" is the Divine soul, about which it is said: "With all your heart, with both your inclinations, and with all your soul," even the animal soul. This is through: "I will give grass in your field," the field is the orchard of holy apples, for your cattle. Then: "You will eat and be satisfied" refers to: "I have eaten my honeycomb with my honey," etc. This is all year.

But on Rosh Chodesh Elul, it is "HaRo'eh BaShoshanim," the thirteen petals surrounding the rose.

[This is close to what is taught in Parshas Eikev, on the verse "You will eat and be satisfied and bless," regarding "Man does not live by bread alone," which is bread from the earth. Similarly, grass is the nourishment of the animal soul. "But by everything that comes from the mouth of Hashem does man live"—this is bread from heaven, drawn from the dew, the dew of crystal, from the source of the thirteen attributes of mercy. As explained in the discourse "He fed you the manna..." Similarly, this is the difference between "I will give" and "HaRo'eh BaShoshanim." In Zohar, Parshas Yisro (81b): What is "everything that comes from the mouth of Hashem"? That is the sound of the shofar, for everything depends on the sound of the shofar. Through the shofar, the thirteen attributes of mercy are revealed, and through it, the building of Malchus, which is the mouth of Hashem, is drawn. Therefore, the shofar is called the source and origin of the mouth of Hashem.]

From Rosh Chodesh Elul until Yom Kippur are forty days. On Yom Kippur, the second tablets were given, which include all 613 mitzvos, and they complete all deficiencies and blemishes through a new drawing of internal and makif lights.

In Zohar, Parshas Shemos (20b), it says: Another explanation of "BaShoshanim"—those who study Torah. Through Torah, the general makif yashar is drawn, which encompasses equally. This is the joy of Torah, the joy of the entire year in Torah and mitzvos, all included in one day, which is the sum of the year.

This makif is drawn through Torah, even though Torah is internal. This is the meaning of: "Great is Torah study, for it leads to action." As is known, from the infinite Ein Sof itself, nothing is drawn at all, for there is a tzimtzum and a vacant space. Only the line and thread are drawn after the tzimtzum, which is internal. From it, all makifim are drawn. As is known, makifim cannot become internal, only the internal of the higher level becomes the makif of the lower. Thus, from the internal of the higher, which is the line and thread, all makifim are made.

[See the discourse "Vayakhel Moshe," and the discourse "Sarai Isht'cha." Also see about Torah in the discourse "Vayedaber" on the Ten Commandments, and on "BaYom HaShemini Atzeres," about "Great is Torah study, for it leads to action." See about mentioning Torah in the blessing of the land, how through it dew and manna are drawn in the blessing of the land, etc.]

Summary

This maamar teaches that Torah study is superior because it leads to action, and both Torah and mitzvos draw down unique Divine energies—internal and encompassing. It explains the mystical dynamics of refinement, teshuvah, and the special spiritual opportunities of Elul and Yom Kippur.