325 —אבות, סמליות המזוזה, וי"ב גבולי אלכסון בחסידות

B"H, 28th of Teves, 5708.

To the honorable vavac"h iy"a nu"m etc. Mehoram"m Margolies

Shalom u'Vrachah!

In response to your letter regarding what is written (a) in Shemos Rabbah (end of ch. 1 and ch. 17:3): "To the lintel—Avraham is great among converts; just as the lintel is high, so was he the greatest of the Avos; and to the two doorposts—in merit of Yitzchak and Yaakov." You noted that this seems contrary to what is explained elsewhere that Avraham is the right line, Yitzchak is the left line, and Yaakov is the middle line connecting them.

I will quote what my revered ancestor, the tzt"z, writes in his discourse "Mezuzah MiYamin" (printed in Or HaTorah vol. Shemos p. 328a), which clarifies this matter. The tzt"z writes there: "And in Rabbos Ba Parshas Bo ch. 17 they said: To the lintel—in merit of Avraham; to the two doorposts—in merit of Yitzchak and Yaakov. And Ramaz (Emor p. 95a) explains: The lintel and two doorposts are Chabad within Malchus that extend from Netzach-Hod-Yesod of Ze'er Anpin... According to this it would be appropriate to say that the two doorposts are Avraham and Yitzchak—the two lines—and the lintel is the middle line—Tiferes—the aspect of Yaakov... One could say regarding Avraham being called 'the great man among giants,' i.e., Arich Anpin called Atik Sava; likewise Avraham is grandfather to Yaakov who is Ze'er Anpin. And Yitzchak his father is Abba—as it says regarding Yitzchak: 'For you are our father.' Also in another discourse on Vayeshev he explains 'the dwellings of his father' as Chochmah Ila'ah called 'his father.' Even though Yitzchak represents Gevurah, Chochmah is called Din relative to Keter. Therefore Avraham is called lintel—Keter—and Yitzchak and Yaakov—Abba and Ze'er Anpin—are the two doorposts." This applies to our topic.

It emerges that regarding the Avos—and also according to Ramaz about them—the lintel and two doorposts can be understood differently based on two aspects: A) In vertical order—the generations one above another—then the lintel, being higher than the doorposts, alludes to Avraham as higher than Yitzchak who is higher than Yaakov; i.e., Arich Anpin (Keter), Chochmah, Ze'er Anpin (Tiferes). (One may also say that even among doorposts—the right one corresponding here to Yitzchak—precedes in time over that of the left; as per our Sages regarding mezuzah—Yoma 11b—'the right foot steps first.') B) In horizontal order—the three lines—then the lintel refers to Yaakov as above.

Regarding what Magen Avos writes in his discourse "Mezuzah MiYamin," Rasag combines both aspects together; perhaps he abbreviated or some words were omitted. Based on three witnesses a matter stands: a) The above tzt"z discourse upon which Magen Avos bases itself; see there. b) In Sefer Shemos by tzt"z (in manuscript collection for my revered father-in-law) on Shemos 12:22 sec. 4: "When it came time for Exodus it says 'skipping over mountains'—these are Avos—the three lines... right and left—and lintel above them—that's root of middle line... central bar... In Midrash Parshas Bo... lintel is Avraham... greatest among Avos—that's their root in Chagas of Atik because Chesed of Atik Yomin enclothes itself in Galgalta of Arich Anpin—Keter within Keter—that's lintel... that's aspect of Avraham; Yitzchak is Gevurot of Atik Yomin enclothed in Moach S'tima'a; Yaakov Tiferes enclothed in Krum D'avira." c) What Maharid (grandson of tzt"z) writes in parsha one of Krias Shema on 'Uchesavtam': "And Rabbos Parshas Bo says: To lintel—in merit of Avraham... these are Chabad within Malchus extending from Netzach-Hod-Yesod of Ze'er Anpin; Avraham and Yitzchak are two lines—Chesed for Avraham, Fear for Yitzchak... Lintel is middle line Tiferes—the aspect of Yaakov. When Rambam reverses order saying 'and you shall reach up to lintel and two doorposts,' Midrash Parshas Shemos says: Lintel is Avraham—aspect Keter; Yitzchak Abba Chochmah—for Chochmah is Din relative to Keter—and Yaakov Ze'er Anpin Tiferes." This applies here. Similarly for Magen Avos.

(b) You ask about explaining "the twelve diagonal boundaries above," since their meaning in avodah within a person's soul was explained in Magen Avos vol. IV discourse "Yavo Zeh." However, you did not clarify what you mean by writing "the concept above." Apparently you refer back to what was discussed earlier about Chesed-Gevurah being when world conduct derives from only Chesed or only Gevurah; your question then: What are these twelve diagonals?

This can be understood based on what was explained about Shita Alfei Shnin DeHava Alma (the six thousand years corresponding to six days of Creation), each relating to a specific attribute: In first millennium Chesed shone (of Ze'er Anpin—a vessel for Chesed of Arich Anpin—as explained at length elsewhere); thus people were sustained by G-d's kindness even when provoking Him. Second millennium was Gevurah—hence came total destruction with Flood etc.; third millennium Tiferes—with Exodus from Egypt and Giving Torah ('triple light'). Fourth millennium Netzach—a branch from Chesed—with both Temples built despite opposition ('in My anger I sent them away'). Fifth millennium Hod—the end-point for left line—all day long 'anger,' decrees and persecutions (but here we say 'I thank You L-rd for having been angry with me,' unlike Flood which was utter destruction). Sixth millennium Yesod—connection and completion—for then will come redemption; were it not for our sins it would have already arrived—as our Sages say (Sanhedrin 97b).

All this applies when conduct comes from each attribute separately. But when conduct comes from twelve diagonal boundaries—that is, when an attribute blends with its opposite line—the conduct too becomes blended accordingly.

See also Sefer HaMitzvos by tzt"z on mitzvah prohibiting eating Gid HaNasheh for explanation about attributes above; also Or HaTorah discourse "Vayomer Lo Yehonasan" with its commentaries—which seems source for "Yavo Zeh," though Or HaTorah expands more fully there.

Summary

The Rebbe clarifies complex mystical symbolism connecting mezuzah structure with spiritual attributes embodied by our forefathers, showing how different perspectives coexist within Torah sources. He further explains how Divine conduct can reflect either distinct or blended attributes—a lesson relevant both cosmically and personally.