007 —קיצור מד"ה כי כארץ תוציא צמחה

Ki KaAretz Totzi Tzemachah U'KeGanah Zerueha Tatzmiach Ken Ado-nai Havayah Yatzmiach Tzedakah U'Tehillah ("As the earth brings forth its growth and as a garden causes what is sown in it to spring up, so will the L‑rd G‑d cause righteousness and praise to spring up").

The main reward for mitzvos is described as: "No eye has seen it." See what is written about this in the discourse beginning with "Menoras Zahav," which refers to the revelation of the innermost aspect of Atik Yomin. An illumination from this level shines on Rosh Hashanah and Yom Kippur. This is the meaning of "HaMelech HaKadosh" that we say during the Ten Days of Repentance.

It is necessary to preface with the concept that the descent of souls is for the sake of ascent. Souls "arose in thought"—they are higher than angels, which were drawn forth from speech. See what is written about this in the discourse beginning with "Ani Yesheinah" and in the discourse beginning with "Menoras Zahav."

However, there are three times "Kadosh"—the vav represents drawing down, namely in thought, emotions, and speech, which correspond to Nefesh, Ruach, and Neshamah. See what is written in the discourse on "V'Nikdashti" in Parshas Emor.

And through fulfilling the mitzvos, one is elevated to the level of "Kadosh"—as in "Asher Kidshanu B'Mitzvosav." See what is written about this in the discourse on "B'Yom HaShemini Atzeres."

2) How is it that through physical action one is elevated to the level of "Kadosh"? This is as it says: "Ki KaAretz etc. U'KeGanah Zerueha etc."—and this is through the statement: "Let the earth sprout vegetation."

(And similarly: "Ohr Zaru'a LaTzaddik"—the Midrash Rabbah Terumah 35 explains: this refers to the light created on the first day, which was hidden in Gan Eden. The Zohar Terumah (166b) explains: it was sown in Gan Eden, meaning in Torah and mitzvos, as it says: "to work it and to guard it"—"to work it" refers to the 248 positive mitzvos, "to guard it" to the 365 prohibitions. Likewise in Midrash Rabbah, end of Parshas Shelach. Thus, through fulfilling Torah and mitzvos, one draws down additional light in Gan Eden.)

The growth from the above-mentioned sowing is as it says: "And the light of the sun will be sevenfold, like the light of the seven days." Therefore, in Midrash Rabbah Naso 13 regarding the offering of Netanel, it says: there are 613 letters from "Anochi" to "Lo Sachmod" and seven extra, corresponding to the seven days of creation. This is the level of the light of the seven days, which is sown through the 613 mitzvos.

This is what the Zohar Vayikra (112a) explains: the statement "Let the earth sprout vegetation" corresponds to the commandment "Remember the Sabbath day to sanctify it." For the concept of vegetation and grass is related to "Yotzer Mesharsim" and "Asher Meshartav"; the level of "fruit trees" refers to souls, and the main growth and revelation is on Shabbos. Likewise, the sprouting of the light sown by mitzvah deeds is on Shabbos, as explained in the discourse "Re'u Ki Hashem Nasan Lachem HaShabbos."

3) "U'KeGanah Zerueha Tatzmiach"—through the action of mitzvos from the level of "Ohr Zaru'a LaTzaddik," so too "Ken Ado-nai Havayah Yatzmiach"—this refers to the revelation of light on Rosh Hashanah and Yom Kippur through teshuvah, which is the revelation of the Thirteen Attributes of Mercy.

For the concept of "HaMelech HaKadosh" refers to the source of the level of Malchus, what arose in the primordial thought to be King, called "Malchus d'Ein Sof"—which is higher than Kesser, where the root of the 613 mitzvos is. This is the meaning of "My holiness is higher than your holiness." From there are drawn the Thirteen Attributes of Mercy, to bear iniquity and fill all deficiencies.

4) "Ken Ado-nai Havayah Yatzmiach Tzedakah"—the name "Ado-nai" is revealed on Rosh Hashanah. See in the Siddur on the verse "Ado-nai Sefasai Tiftach," and what is written on "Ve'atah Yigdal Na Koach Ado-nai," and on "Ado-nai Havayah Atah Hachilosa." "Tzedakah" is like "the sun of righteousness and healing"—healing comes through teshuvah. See about "the sun of righteousness" in Midrash Rabbah Bo 15 (131d).

"Havayah" with the vowels of "Elokim"—this is the revelation on Yom Kippur that causes praise to sprout.

(Similar to: "U'Tehillasi Echtom Lach"—which is the aspect of fragrance, also achieved through teshuvah, called "the scent of its traitors," as explained in the discourse "Re'eh Re'ach Beni" in Torah Ohr, Parshas Toldos. In Midrash Rabbah Bamidbar 5, "Echtom" is explained as "set me as a seal." This is also the aspect of the seal at Ne'ilah of Yom Kippur.)

According to the above, we can explain what is written in Sifra D'Tzniusa^[1] 2: "And Elokim said, 'Let the earth sprout…'"—this is related to "And you shall afflict your souls on the ninth…" Commentaries have already discussed the connection, as written in Or Yisrael, laws of Yom Kippur. See also in Zohar HaRakia^[2] quoting the Arizal: there are thirteen times the name "Elokim" from the beginning of Bereishis until "And Elokim said, 'Let the earth sprout.'" This alludes to the revelation of the Thirteen Attributes of Mercy on Yom Kippur. But what is the connection to "Let the earth sprout"?

According to the above, it fits: for on Rosh Hashanah and Yom Kippur, "Ken Ado-nai Havayah Yatzmiach Tzedakah U'Tehillah" occurs through an awakening from Above, and this is the concept of "Let the earth sprout… a fruit tree bearing fruit…"—and this is through "And you shall afflict your souls," similar to the World to Come, which has no eating or drinking.

This is achieved when the body, not through male and female, but rather "And your bones will flourish"—this is "a fruit tree" whose taste of its wood and fruit are equal, for man is "the tree of the field." The taste of the wood (the body) will be like the fruit (the soul), and therefore there is no need for eating or drinking. Thus, "And you shall afflict your souls"—through teshuvah, this level is revealed.

This growth can be said to be higher than the growth through "Ohr Zaru'a LaTzaddik," for "in the place where baalei teshuvah stand, even the perfectly righteous cannot stand." As is known from "Shalom, shalom, to the distant and to the near." For "Ohr Zaru'a LaTzaddik"—the foundation of the world is the unification of Vav and Hei, while baalei teshuvah draw down the unification of Yud and Hei. See the explanation on "V'Nikdashti Besoch Bnei Yisrael."

Also, in Gemara Pesachim (68a), it is explained that there is a level higher than "the light of the sun will be sevenfold like the light of the seven days," which is the radiance and glow of the Shechinah. This is as it says: "You will no longer have the sun for light by day; rather, Hashem will be for you an everlasting light." As explained in Midrash Rabbah Naso 11 on the verse: "May Hashem shine His face upon you"—He will give you from the radiance of the Shechinah, and it says: "In Your light, we see light."

Therefore, the revelation of this level is higher than the growth that comes through "Ohr Zaru'a LaTzaddik" by means of Torah and mitzvos, whose growth is the level of "sevenfold like the light of the seven days," which is the seven lower sefirot as they are enclothed in Arich Anpin. Higher than this is "Ya'er Hashem Panav…"—the revelation of the innermost Atik that will be in the future. As explained in Torah Ohr in the discourse "Yavi'u Levush Malchus" regarding "Haster Astir Panai BaYom HaHu…"—even at the level of "And he will say on that day, 'Behold, this is our G‑d,'" nevertheless, the above level is still hidden, for it is higher than the level of "on that day."

This is the meaning of "Ken Ado-nai Havayah Yatzmiach Tzedakah…" and this is the concept of "No eye has seen…" See also about "U'KeGanah Zerueha Tatzmiach" in Tikkunei Zohar (Tikkun 19, 37d), and what is written elsewhere on the verse: "For as the new heavens… so shall your seed endure." "Your seed" refers to "Ohr Zaru'a LaTzaddik," and "the new heavens" is the concept of "Ken Ado-nai Havayah Yatzmiach Tzedakah…"

Summary

This maamar teaches that mitzvos and teshuvah cause spiritual growth, drawing down ever-higher Divine light. On Rosh Hashanah and Yom Kippur, unique revelations are accessed, culminating in a future revelation of G‑dliness beyond anything previously experienced.