006 —שיר המעלות ממעמקים

Shir HaMa'alos MiMa'amakim Kerasi'cha Hashem ("A Song of Ascents. Out of the depths I have called You, Hashem").^[1]

MiMa'amakim ("out of the depths") means from a place that creates depth; from there I have called You, Hashem. This verse is established to be recited during the Ten Days of Teshuvah.

[In the Gemara, this verse is mentioned in Berachos 11a, Taanis 23b, Vayikra Rabbah end of ch. 3, Shir HaShirim Rabbah on "Ani Chavatzelet HaSharon," Koheles Rabbah on "Shamor Raglecha Ka'asher," Zohar II, Beshalach 63b and there in the Mikdash Melech, end of Vayikra 126a, Acharei 69a and 74b, Va'eschanan 265b and the commentary of the Ramaz there, and Vayechi 221.]

Throughout the year, a person follows the desires of his heart, as it says: "for they have turned to Me the back." But during the Ten Days of Teshuvah, each and every day, every Jew draws closer to Hashem, ascending higher each day until Yom Kippur, when all Jewish souls unite with Hashem face to face. This is due to will—every person desires to draw close to Hashem in a manner of "face," etc.

[See also what is written on this in Parshas Acharei, in the maamar "Ki BaYom HaZeh Yechaper," and nearby in the maamar "Shuvah Yisrael Ad," and in the maamar explaining the concept of Yom Kippur.]

We must understand the concept of the souls of Israel. It is not as people commonly think—that the soul is merely the vitality and intellect within a person, by which he grasps Hashem, just as other intellects grasp other matters. Certainly, this is not what is called "the souls of Israel." For the soul is a "chelek Eloka miMa'al"—a part of G‑d above—which is beyond intellect.

[See what is written about the soul in the explanation of the verse "VeLo Tashbis Melach" in Parshas Vayikra.]

The soul, however, has two levels: Yaakov and Yisrael. To preface, let us understand the verse: "HaShamayim Kis'i VeHa'aretz Hadom Raglai"—what is "Hadom Raglai" (the footstool), which is the lowest level, and "HaShamayim Kis'i" (the heavens are My throne), which is the higher level.

The truth is that the supernal angels always stand in awe and fear, without any foreign thought^[2] at all, because they constantly perceive G‑dliness in a revealed way. But on earth, it is not so; G‑dliness is not revealed. This seems puzzling, for it says: "I, Hashem, have not changed."

The answer is that there are two levels: Sovev Kol Almin (the encompassing light) and Memale Kol Almin (the indwelling light). In the level of Sovev Kol Almin, there is no change before or after creation; in all higher and lower worlds equally, like a circle that surrounds even below. It is beyond intellect and time—past, present, and future are all at once, which intellect cannot grasp.

The change, however, is in the level of Memale Kol Almin. The world was created so that the utterances "Let there be light" and "Let there be a firmament" would be drawn down. The change is from the perspective of the recipients, for each world grasps according to its intellect.

This is the meaning of "HaShamayim Kis'i"—the higher worlds grasp more G‑dliness; "VeHa'aretz Hadom Raglai"—the lower level, which does not grasp as much.

(See at length in the maamar on "HaShamayim Kis'i." The meaning is that from the level of "shamayim," which is the supernal encompassing light, specifically from there comes the level of "kis'i" (throne), which is the source of Gan Eden HaElyon. See Etz Chaim, Shaar Kis'ei HaKavod.)

This level in the soul is the level of "Yechidah," which is above intellect: "Bechol Me'odecha"—the aspect of "ratzo" (yearning), which is called "shamayim." See the maamar on "Ki HaMitzvah HaZos" regarding "Lo BaShamayim Hi" (it is not in heaven). The level of "aretz" (earth) is the drawing down below, the aspect of "shuv" (return).

We can also say that these two levels of "kis'i" and "hadom raglai" correspond to the source of the two types of worlds: the hidden worlds and the revealed worlds.

From this, we can understand how these two levels of "shamayim" and "aretz" correspond to the two levels of Yisrael and Yaakov, as will be explained. For "shamayim," which is the level of "yechidah," is the level of Yisrael. Yaakov is the level of Nefesh, Ruach, Neshamah, which are invested in vessels; this is the level of "VeHa'aretz Hadom..." This is the meaning of "Vayeishev Yaakov Be'eretz Megurei Aviv..." As explained elsewhere, this verse refers to the drawing down in the aspect of "shuv."

Just as in the general vitality there are two levels—Sovev Kol Almin and Memale Kol Almin—so too in the soul of man there are these two levels. About this it says: "Vayivra es ha'adam b'tzalmo, b'tzelem Elokim"—this is the concept of the two levels: Yaakov and Yisrael.

(See on this, that in the soul there are two levels like Sovev Kol Almin and Memale Kol Almin, in the maamar "Tzion B'Mishpat Tipadeh." See also the maamar "Ki Seitzei," that this is the meaning of "b'tzalmo, b'tzelem Elokim." And see Zohar Vayishlach 174a, that the levels of Yisrael and Yaakov are like the levels of Havayah and Elokim; thus, this is the meaning of "b'tzalmo, b'tzelem Elokim," which is Sovev Kol Almin and Memale Kol Almin.)

The level of Yaakov—Yud Eikev—Yud is Chochmah (wisdom), meaning the intellect that grasps G‑dliness. What radiates and gives life to the body in its 248 limbs is only the "eikev" (heel) of the soul, the "feet" of the soul.

(See more on this in the maamar "S'molo Tachas L'Roshi." See also the maamar "Lo Hibit Aven B'Yaakov.")

The level of Yisrael—"Li Rosh" (to me, a head)—is the soul as it is above the body and above intellect. In this level, the soul is one, unique and unified with Hashem, with no separation whatsoever.

(See more on this in the maamar "U'LeHavin B'Tosefes Biur Inyan HaShofar." See also on the meaning of "Yisrael Li Rosh" at the end of Shelach in the maamar "Ani," on Parshas Tzitzis. See also the maamar "Yonasi." See also in the maamar on Va'eschanan, regarding "V'Atah Yisrael Shema," that the levels of Yisrael and Yaakov are like the sun and the moon; just as in the sun there are no changes—"Lo Shanisi"—so too in the level of Yisrael, etc. See also the Ramaz at the beginning of Parshas Shemini.)

This level exists in every Jew, even the most distant. When it says "kareis tikareis ha-nefesh" (the soul shall be cut off), this refers to the level of Yaakov, which can be severed from its source. But the level of Yisrael is never separated from Hashem in any way.

[See the maamar "Shechorah Ani" regarding "Bnei Imi Nichru Bi," and the maamar on "B'Yom HaShmini Atzeres," regarding "Ki Avi V'Imi Azavuni."]

It says: "Shuvah Yisrael ad Hashem Elokecha." Seemingly, what sin does Yisrael have? Is it not never separated, so why is teshuvah needed? But this is what Hoshea the prophet said: "Ki kashalta b'avonecha" (for you have stumbled in your sin).

For example, when a person stumbles with his foot on a small stone, his whole body falls and his head hits the ground hard, because the head is higher. So too, when a person stumbles in a minor sin—even neglecting Torah study when he could have learned, or neglecting a positive mitzvah like tzedakah when he could have given, and certainly when transgressing a prohibition—even if it seems minor, it is like moving his foot from its place and slipping a little. Here too, when he stumbles in such a sin, meaning in the "feet" of the Shechinah, the level of Yaakov, this causes the soul, the level of Yisrael, to fall to another side and not shine in the heel.

[It is like the moon, which when it moves away from the sun, its lower half is dark because it does not receive the sun's light. So too, the wicked are compared to darkness, and the soul within the body does not shine at all, meaning it does not receive from the level of Yisrael, which is like the sun, etc.]

Similarly, we can explain the verse: "Avon akevai yesubuni"—even though the sin is in the "heel" or foot of the soul, nevertheless, this causes that even the surrounding and encompassing level of the soul does not shine. This is the meaning of "Avonotai avru roshi" (my sins have passed over my head). (See Zohar Miketz 198a and 199a.)

Therefore, teshuvah is needed. This is also the meaning of "Shema Yisrael Hashem Elokeinu Hashem Echad." Why are there three Divine Names? The explanation is: "Shema"—means understand; "Yisrael"—the soul called Yisrael; each person must say to his soul: "Shema v'haven, ata Yisrael," the soul—"Hashem Elokeinu." "Hashem"—meaning past, present, and future as one, and therefore all is hinted in the letter Alef of "Hashem," which is above intellect—He is our strength and our life: "Hashem Echad"—He is all one. And this level of the soul called Yisrael unites with Hashem.

[That is, the two Names of Hashem in the Shema correspond to what is written in Zohar Acharei 73a: "Kudsha Brich Hu, hidden and revealed"—meaning Sovev Kol Almin and Memale Kol Almin. Similarly, Yisrael, hidden and revealed; the hidden aspect of the soul, the encompassing level, unites with the hidden Name of Hashem, Sovev Kol Almin.]

When one contemplates this, it arouses the attribute of love for Hashem. This is the meaning of "Ve'ahavta es Hashem Elokecha"—meaning, He is always your G‑d.

Not like a son who is taken from his father's mind and then separated, yet still has love for his son. But this is not equal for everyone: there is a son who can give his life for his father's love, and a son who cannot, and is not obligated by law, for "your own life comes first," and "his loss and his father's loss—his comes first," etc. This is because he has become a separate entity.

But the soul is not like this; it is all one, never separated from Hashem at all.

[See Zohar Terumah 136b, and in the Idra Rabba 291a. Similarly, this can be understood regarding the souls of Israel. See the maamar "Eileh Pekudei HaMishkan" regarding "Edus L'Yisrael." See also the maamar "V'chol Banayich" on the meaning of "Binah ben Yud-Heh," etc.]

Therefore, it must have love even "with all your heart and with all your soul"—with actual self-sacrifice.

This love, which is because "Hashem Elokecha," exists in every Jew, even the most distant, as it says: "Even though he has sinned, he is still Yisrael." But the love is hidden within him. (See the maamar "Shechorah Ani," etc.) Like the light of a candle hidden in a dark place, so one must do teshuvah to remove the darkness and reveal what is hidden. This is "Shuvah Yisrael."

2) The advice to reveal the hiddenness of one's heart, to remove the darkness, is as follows. There are two types of mercy: "Av HaRachaman" (the merciful father) and "Av HaRachamim" (the father of mercies).

"Av HaRachaman" is one who has mercy on a person as reason dictates. For example, a person has this trait of mercy and forgives his friend after he has hurt him once or twice, as reason dictates, but not more. This is also the level of "Av HaRachaman" with Hashem, so to speak.

But the attribute of "Av HaRachamim" is great mercy without limit, even when reason does not dictate forgiveness or mercy. That is, even after one has sinned many times, still, when we ask: "Forgive us, our Father"—three times a day—He forgives and pardons.

This is the meaning of "Chanun HaMarbeh Lisloach" (gracious, Who abundantly forgives). We must arouse great mercy, as in the phrase: "Mi Kel Kamocha Nosei Avon Ve'over Al Pesha"—He lifts the sin and passes over the transgression, for "Mi Kel Kamocha." This is "Ki Avi v'Imi Azavuni"—the level of "Av HaRachaman," yet "Hashem Ya'asfeini"—the level of "Av HaRachamim."

But how does one arouse great mercy? It is as it says: "Vehaya ki yavo'u alecha kol hadevarim ha'eileh vehasheivosa el levavecha" (when all these things come upon you, you will bring them to your heart). "Vehasheivosa"—that is, one should return to his heart. First, one must know his place and root—where he was originally and where he is now, so that he knows how to return to his original place. For one who does not know his home and is lost on the way does not know where to return. He must also recognize and understand his current place—where he is lost.

When he puts this to heart and finds that his heart has turned from the straight path to desires, and if someone tells him^[3] that "Hashem did this"^[4]—that He sent the soul below, and even the destruction of the Temple: "Mi zeh amar vayehi im Hashem lo tzivah"^[5]—the answer is: "Asher hidichacha Hashem Elokecha shamah"^[6]—Hashem's intent was only for a temporary exile.

When he contemplates that he is in a low place, in the body and animal soul, this arouses great mercy for the "chelek Eloka" (G‑dly part) within him, which was united with Hashem and has now fallen and become so distant from its source of life. This is "Veyashuv el Hashem veyirachamehu"^[7]—He will have mercy on Hashem, so to speak.

This is why we recite all the confessions: "Ashamnu, bagadnu," etc. Why do we need to say this—does not Hashem know the secrets of the heart? But we say all this to arouse great mercy. Therefore, before "Ashamnu" we say: "Elokeinu"—He is our strength and life, and "Elokei Avoseinu"—He is above all. (See more on this in the maamar "Eileh Toldos Yitzchak.") He is from the highest heights, etc. This arouses great mercy from above, and as a result, a person is also aroused with love for the Creator.

But it should not remain at the point where he does nothing, as some think that a little love is the ultimate perfection. The main thing is to draw G‑dliness down below, to make a dwelling for Him in the lower worlds. This is the true purpose of creation—to always remember and contemplate that "the whole earth is filled with His glory," and to elaborate on this. This is the supreme delight, and whoever prolongs "Echad," etc.

But how is this drawing down accomplished? Through Torah and mitzvos, which are the 248 limbs of the King, and all of Torah is the Names of Hashem. Anyone can do this—even a simple person, when he recites halacha or aggadah, or does any mitzvah, as long as he intends to draw G‑dliness into his life and his portion from above: "Ki chelek Hashem amo"—that his portion should unite and cleave with Hashem, and G‑dliness should be revealed to all. As it says: "Ki ayin b'ayin yiru v'niglah kevod Hashem" (for eye to eye they will see, and the glory of Hashem will be revealed). This is the simple meaning of "L'shem Yichud," that one desires nothing else, as it says: "Mi li bashamayim," etc.

It is impossible to draw G‑dliness down except into vessels, that is, Torah and mitzvos. All the letters of Torah are vessels, as it says: "V'kelim mikelim shonim v'yayin malchus rav"—meaning the indwelling of the Shechinah. When the Beis HaMikdash stood, the main indwelling of the Shechinah was in the Holy of Holies, and from there it spread to the whole world. Now, when the Beis HaMikdash is destroyed, Hashem has only the four cubits of halacha in His world; this is the main indwelling of the Shechinah, and from there it spreads to the whole world, just as the soul's main presence is in the brain and from there spreads to the whole body to give it life.

[The explanation is that there are two types of teshuvah: the first is from below to above, accomplished through prayer, which is like a ladder set on the earth, so that through this, the soul within the body connects and unites with its source, the "mazal" (supernal root), to be "Shuvah Yisrael"—specifically, that the service should be in the level of Yisrael, the encompassing aspect of the soul. See more on this type of service in the maamar "Ki Karov Eilecha HaDavar Me'od," etc. This is the idea of self-sacrifice in "Echad" in Shema.]

Afterwards, there must be teshuvah from above to below, to draw down the revelation of the Infinite Light from above into the illumination of the soul within the body, and this is through Torah and mitzvos. As explained elsewhere on the verse: "Kumi Lach Rayasi Yafasi," etc. This teshuvah from above to below is explained in Zohar Vayikra 16a. These two types of teshuvah are the meaning of "Yisovevenhu Yevonenehu," as will be explained.

This is also the meaning of "Yimtza'eihu b'eretz midbar"—He finds the G‑dly part in the place of the kelipos, when one is drawn after bodily desires that are fleeting and perishable. "U'vesahu yilel yesimon, yisovevenhu"—He arouses great mercy, which is Kesser, the encompassing level.

[Through this, the encompassing and surrounding aspect of the soul is also revealed, to be "Shuvah Yisrael"—specifically. This is the connection of the hidden aspect of the soul with the hidden aspect of Hashem, so to speak, meaning Sovev Kol Almin. This is the meaning of "Yisovevenhu." Afterwards, it is drawn to illuminate inwardly through Torah and mitzvos; this is "Yevonenehu"—as Targum translates: "He taught them the words of Torah." Also, from the word "binah" (understanding), as in "Vayiven Hashem Elokim," etc. See the maamar "V'chol Banayich Limudei" on "Al Tikrei Banayich Ela Bonayich." See also the maamar "Yonasi" and "Torah Tzivah."]

Also, "Yisovevenhu" means He surrounded them with clouds of glory. This is the concept of Sukkos, which follows Yom Kippur and the Ten Days of Teshuvah, through which the revelation of supernal encompassing lights from Sovev Kol Almin is drawn down, and afterwards, they are also revealed inwardly on Shemini Atzeres, etc., as explained elsewhere.]

"Yevonenehu" means He will cause him to understand that "the whole earth is filled with His glory"—to draw G‑dliness down to make a dwelling below through Torah and mitzvos, etc.^[8]

"KeNesher"—the eagle—represents mercy, great mercy. "Ya'ir Keno," etc.—and there will be a revelation of G‑dliness, and then: "Hashem badad yancheno," etc. [See more on this in the maamar "KeNesher Ya'ir," etc.]

And this is the meaning of "MiMa'amakim"—from the depths, meaning from that which brings to the depth of the heart. That is, when one contemplates that the soul is united with Him, and a part of the soul shines in the body, and yet it is very distant from its source due to darkness and cloud, this brings about the revelation of the depth of the heart, so that one desires only the revelation of G‑dliness, that "the whole earth is filled with His glory" through Torah and mitzvos, as explained above.

[Also, the root of the "depth of the heart" is drawn from the encompassing aspect of the soul, which, when it shines within the soul in the body, is revealed as the depth and hiddenness of the heart. See the maamar "S'molo Tachas L'Roshi" above, regarding "U'vechol Me'odecha," and the maamar on "Ki Seitzei," regarding "Lecha Amar Libi Bakshu Panai," etc.—that the inner heart is an illumination and drawing from Sovev Kol Almin. See the explanation on the verse "Ki HaMitzvah HaZos."]

Therefore, the encompassing aspect of the soul is called "mazal"—because it "drips" and draws down, etc. This is also the meaning of "MiMa'amakim"—it brings and draws the depth of the heart.

See Zohar Beshalach 63b: "MiMa'amakim"—the depth of all, which influences the depth of the pit, etc. Rabbi Chizkiyah said, etc., "fortunate is all, and all is crowned in this supernal depth." This is the revelation of Sovev Kol Almin, the hidden of all hidden, etc., as explained there.

Similarly, in the soul, the revelation of the hidden aspect, the encompassing level, is in the depth of the heart, as explained above.]

This is "Kerasi'cha Hashem"—like a person calling his friend to come to him, so too one calls to Hashem. (See more on this in the maamar "Shuvah Yisrael Ad.") That G‑dliness should be revealed in the lower world, so that "the glory of Hashem will be revealed and all flesh will see together," as in the higher world.

5) Hashem, hear my voice. "Hear" means understand—that one should contemplate: "my voice"—and not "to my voice." For "my voice" means what is within my voice, that is, the hidden love that every person has, even the most distant, to give his life for the sanctification of Hashem.

(See more on "Shema Bekoli" in the maamar "Tiku BaChodesh Shofar." See also the maamar "L'Susasi" regarding "Ki Amarti Olam Chesed Yibaneh"—speech is in the heart, etc.)

Let Your ears be attentive to the voice of my supplications. This is the lowest level, meaning one who prays for himself (and does not arouse mercy for the G‑dly part within him that has fallen from the highest heights, etc., and therefore it says: "to the voice of my supplications" and not "my voice"), and it has not soared upward on its own. Therefore it says: "Let Your ears"—these are the angels called "the ears of Hashem"—"be attentive to the voice of my supplications"—specifically, my personal plea, that they should bring the prayers up before Hashem, amen.

(This distinction between "Shema Bekoli" and "Lekol"—see something similar in Parshas Re'eh on the verse "Ki Tishma Bekol," etc. See also Zohar Vayishlach 169a.)]

Summary

This maamar teaches that the soul's essential connection to G‑d is never severed, even by sin. Through teshuvah and mitzvos, one reveals the soul's deepest yearning and brings G‑dliness into the world, transforming spiritual descent into a source of profound ascent and Divine revelation.