Initially, a question was raised concerning the Midrash which states that there were people who chose intermediaries: Why does a person have to be “clever” to choose the king? Seemingly anyone — even a young child — realizes that the king is greater. In resolution, it was explained in sec. 3 that those who chose the intermediaries did so because they believed that the intermediaries possess free choice and could independently decide to convey sustenance or withhold it. It requires cleverness to realize that the intermediaries are merely an axe in the hand of the Chopper and everything comes from Above.
In sec. 4, a deeper resolution was offered: that the sustenance granted by the intermediaries has its source in the sitra achra, which derives nurture from the or makkif, G‑d’s encompassing light. As a result: a) it is possible to receive that light even when one is unworthy; and b) the sustenance they grant is abundant. Nevertheless, the unique positive quality of the Jewish people is that they “choose the King.” They desire to receive sustenance from G‑d directly, even though Divine service is required and as such, the sustenance will be meted out in a measured manner.
At this point, there are implied questions in the conceptual flow of the maamar: Certainly, the desire to receive sustenance from G‑d directly reflects a higher level of spiritual refinement. Why, however, does the analogy in the Midrash associate such a choice with “cleverness”? What role does wisdom play in the process? In this and the subsequent sections, the maamar resolves these questions.
The rationale the Midrash gives as to why the “clever person” chooses the king and not one of his officersוְהִנֵּה הַטַּעַם שֶׁל הַפִּקֵּחַ (לָזֶה שֶׁבּוֹחֵר בְּהַמֶּלֶךְ וְלֹא בְּהַשָּׂרִים)
is that “the others are all subject to replacement, while the king is not subject to replacement.”הוּא מִפְּנֵי דְּכֻלְּהוּ מִתְחַלְּפִין וּמַלְכָּא לֹא מִתְחַלֵּף.
As mentioned above, this rationale requires explanation, for one would think that the choice of the king should be obvious.
On the surface, it can be explained that the intent is:וְלִכְאוֹרָה הָיָה אֶפְשָׁר לוֹמַר הַכַּוָּנָה בָּזֶה,
the sustenance that comes from the sitra achraשֶׁהַהַשְׁפָּעָה הַבָּאָה מִלְּעֻמַת זֶה
lit., “the other side,” one of the kabbalistic terms for evil –
(even though it is more abundant than the sustenance that comes from holiness) –(עִם הֱיוֹתָהּ בְּרִבּוּי יוֹתֵר מֵהַהַשְׁפָּעָה הַבָּאָה מֵהַקְּדֻשָּׁה)
Since, as explained in the previous section: a) the sustenance received from the nether side has its source in G‑d’s encompassing light which reflects His infinity; and b) it is given freely, without being measured by the scales of judgment, it is more abundant than the blessings that derive from the realm of holiness. Nevertheless, it
is merely temporary, something that will not endure.הוּא דָּבָר הַמִּתְחַלֵּף שֶׁאֵין לוֹ קִיּוּם.
For after the task of refinement is completed and the sparks of G‑dliness that fell into kelipahכִּי לְאַחֲרֵי הַבֵּרוּר, כְּשֶׁיִּתְבָּרְרוּ הַנִּיצוֹצוֹת שֶׁנָּפְלוּ בַּקְּלִפּוֹת
Our Sages relate1 that G‑d “would build worlds and destroy them.” It is explained that this refers to the world of Tohu. This was a very elevated framework of existence in which the lights were very powerful while the keilim (vessels) were insubstantial. For this reason, not only were the vessels unable to contain the light, they were shattered by it. After they shattered, their sparks fell and were filtered through the lower levels of the Spiritual Cosmos and dominated by the powers of kelipah, because the higher an entity’s spiritual potential, the lower it falls in its descent.
(and from which kelipah derives its vitality) are refined and elevated,(שֶׁמִּזֶּה הוּא הַחַיּוּת שֶׁלָּהֶם)
These sparks which stem from lofty levels of G‑dliness are the source for the energy present in kelipah. (Indeed, their loftiness explains why the energy of kelipah is so great.)
kelipah will be nullified entirely.2יִתְבַּטְּלוּ לְגַמְרֵי.
Chassidus3 explains concepts similar to the above when interpreting the verses:4 “Do not place your trust in generous men…. Nevertheless, when his spirit departs… his plans perish.” The term “generous men” refers to kelipah, because largesse from kelipah is given “freely,” without the necessity to refine oneself. Nevertheless, “when his spirit departs” — when the spirit of holiness that stems from the 288 sparks of G‑dliness from the realm of Tohu that fell into kelipah are elevated — “his plans perish,” the existence of kelipah will cease.
To explain: “the spirit,” i.e., the vitality of kelipah, is from holiness. In the present framework of existence, that G‑dly spark is “swallowed up” and in exile,5 i.e., controlled by kelipah, as stated later in the maamar. After the task of refinement is completed, the sparks will be elevated and the existence of kelipah will cease. Since, in essence, kelipah is not desired by G‑d, its existence will ultimately cease, as it is written:6 “I will cause the spirit of impurity to pass from the earth.” This is the meaning of the Midrash’s statement that the other officers are “subject to replacement.” For ultimately, kelipah has no lasting power.
[Certainly, this, i.e., the fleeting nature of the benefits received from kelipah,[וּמִכָּל שֶׁכֵּן
applies to the Jewish people,בְּנוֹגֵעַ לְיִשְׂרָאֵל,
for even in the present era, a Jew can only receive vitality from the nether side temporarily.]שֶׁגַּם עַכְשָׁו, זֶה שֶׁיִּשְׂרָאֵל יְכוֹלִים לְקַבֵּל חִיּוּת מֵהַלְּעֻמַּת זֶה, הוּא רַק לְפִי שָׁעָה].
Since a Jew is essentially G‑dly – the very opposite of kelipah – he can only derive nurture from kelipah for a limited time.
The converse is also true.וְכֵן הוּא לְאִידָךְ גִּיסָא,
The fact that sustenance from holiness is measured and limited is only true in the present era,דְּזֶה שֶׁהַהַשְׁפָּעָה הַבָּאָה מֵהַקְּדֻשָּׁה הִיא בִּמְדִידָה וְהַגְבָּלָה, הוּא רַק עַכְשָׁו,
before the world has reached its perfected state when G‑d’s true intent for existence will be revealed.
Ultimately, after the source of the inward beneficence is revealedאֲבָל לְאַחֲרֵי שֶׁיִּתְגַּלֶּה הַשֹּׁרֶשׁ דִּבְחִינַת הַפְּנִימִיּוּת,
– its source being the inner dimension of the encompassing light –שֶׁשָּׁרְשׁוֹ הוּא מִפְּנִימִיּוּת הַמַּקִּיף,
The external dimensions of an entity refer to its functional qualities, the way it expresses itself. Its internal dimension refers to its true intent. Obviously, there is far greater power in an entity’s true intent than in its functional qualities.
the beneficence granted to the side of holinessהַהַשְׁפָּעָה מֵהַקְּדֻשָּׁה תִּהְיֶה
which derives from the internal dimension of G‑dliness,
will be far greater than the abundance that stems from the external dimension of the encompassing lightבְּרִבּוּי גָּדוֹל יוֹתֵר מֵהַרִבּוּי שֶׁנִּשְׁפָּע מֵחִיצוֹנִיּוּת הַמַּקִּיף
In the present era, since the material substance of the world has not yet been refined, only the external dimensions of the encompassing light can be drawn down. In the Ultimate Future, however, the world will be refined and made fit to accept even the inner dimensions of that light.
(from which the kelipos can also derive nurture), as explained in sec. 4.(הַשַּׁיָּךְ גַּם לְהַשְׁפִּיעַ בַּקְּלִפּוֹת),
In this vein, our Sages state:7 “If this is what those who transgress G‑d’s will receive, certainly, those who fulfill His will, will receive even greater benefit.”כְּמַאֲמַר רַזַ"ל: אִם לְעוֹבְרֵי רְצוֹנוֹ כָּךְ, לְעוֹשֵׂי רְצוֹנוֹ עַל אַחַת כַּמָּה וְכַמָּה.
The Talmud relates that Rabbi Akiva and other Sages were traveling to Rome on a mission on behalf of the Jewish people. While still far away from the city, they heard the noise of its revelers. The other Sages wept in mourning at seeing the great joy of the idolaters. Rabbi Akiva laughed and explained his conduct with the quote above.
The rationale is that ultimately, when the world is refined and it will be possible for the inner dimension of the encompassing light to be revealed, the Jews will receive infinitely greater benefit.
This explanation, however, is not sufficient.אֲבָל, בֵּאוּר זֶה אֵינוֹ מַסְפִּיק,
For from it, it logically follows that the “clever person’s” choice of the king would also have been made in expectation of the sustenance he would receive.דִּלְפִי זֶה, גַּם בְּחִירָתוֹ שֶׁל הַפִּקֵּחַ בְּהַמֶּלֶךְ הוּא בִּשְׁבִיל הַהַשְׁפָּעָה שֶׁתִּהְיֶה לוֹ עַל יְדֵי זֶה,
He realizes that ultimately, “those who fulfill His will, will receive even greater benefit.”
The difference between him and those who choose the other officers (the duke and the like) isוְהַחִלּוּק בֵּינוֹ וּבֵין אֵלּוּ שֶׁבָּחֲרוּ בְּהַשָּׂרִים (דֻּכָּסִין וְכוּ') הוּא
that they merely look at the present situation,שֶׁהֵם חוֹשְׁבִים רַק בְּמַצָּב הַהֹוֶה,
while “the clever person” thinks about the future,וְהַפִּקֵּחַ חוֹשֵׁב מַה שֶּׁיִּהְיֶה בֶּעָתִיד,
as our Sages say:8 “Who is a wise man? One who sees what will be.”עַל דֶּרֶךְ מַאֲמַר רַזַ"ל אֵיזֶהוּ חָכָם הָרוֹאֶה אֶת הַנּוֹלָד.
Thus, according to this explanation, there is no fundamental difference between the two. Both are concerned with their self-benefit. The others make their choice in order to receive immediate, short-term benefit, and “the clever person” has the wisdom to view the larger picture and see the long-term consequences. Nevertheless, according to this explanation, they share the same objective: what is good for themselves.
However, the fact that the Midrash states that Jews “solely serve the Holy One, blessed be He,” because “‘G‑d is my portion,’ says my soul,”אֲבָל מִזֶּה שֶׁאוֹמֵר בַּמִּדְרָשׁ, דְּזֶה שֶׁיִּשְׂרָאֵל אֵין עוֹבְדִין אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא מִפְּנֵי כִּי "חֶלְקִי הֲוָיָ׳ אָמְרָה נַפְשִׁי",
indicates that the “clever person’s” choice of the king is not because of the benefit that he will derive,מוּכָח, דְּזֶה שֶׁהַפִּקֵּחַ בּוֹחֵר בְּהַמֶּלֶךְ הוּא לֹא מִפְּנֵי הַתּוֹעֶלֶת שֶׁיִּהְיֶה לוֹ מִזֶּה,
but solely because of the king, i.e., because of the bond with the king created by serving him and not because he realizes that he will ultimately receive greater benefit as a result of his service.אֶלָּא מִצַּד הַמֶּלֶךְ.
The reason the Jews choose G‑dוְהַיְינוּ דְּזֶה שֶׁיִּשְׂרָאֵל בּוֹחֲרִים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא,
even though at present, abundant sustenance is granted to those who violate His willאַף שֶׁעַכְשָׁו רִבּוּי הַהַשְׁפָּעָה הִיא לְעוֹבְרֵי רְצוֹנוֹ
is (not because of the calculation that afterwards, an even greater measure of prosperity will be received by those who fulfill His will.הוּא (לֹא מִפְּנֵי שֶׁאַחַר כָּךְ תִּהְיֶה הַהַשְׁפָּעָה לְעוֹשֵׂי רְצוֹנוֹ גְּדוֹלָה יוֹתֵר,
Rather,) their choice is motivated by the fact that the sustenance granted to those who fulfill His will is given from the inner dimensions of His will; it is His true desire.אֶלָּא) מִפְּנֵי שֶׁהַהַשְׁפָּעָה לְעוֹשֵׂי רְצוֹנוֹ הִיא מִפְּנִימִיּוּת רְצוֹנוֹ יִתְבָּרֵךְ וְחֶפְצוֹ הָאֲמִתִּי,
The sustenance given to those who violate His will, by contrast, is given as one who throws something over his shoulder to his enemy, against his will.וְהַהַשְׁפָּעָה לְעוֹבְרֵי רְצוֹנוֹ הִיא כְּמַאן דְּשָׁדֵי בָּתַר כַּתְפוֹי לְשׂוֹנְאוֹ, שֶׁלֹּא בִּרְצוֹנוֹ,
In Chassidus,9 it is explained that there are situations when a person is required to give something to an enemy. Nevertheless, the fact that he is required to give to him does not indicate his love for him. Indeed, the opposite is true; he is upset at having to give to his enemy. Hence, even when giving to him, he cannot bear to look at him and therefore throws the article over his shoulder.
Similarly in the analogue, G‑d does not desire to give beneficence to the forces of kelipah. Nevertheless, according to the prevailing gestalt of the world, a certain degree of beneficence must be given to them to allow for free choice. Even while bestowing that influence, however, G‑d loathes them and does not give to them willingly.
Therefore the Jews desire the sustenance that is given to those who fulfill His will, becauseוְלָכֵן רוֹצִים הֵם דַּוְקָא בְּהַהַשְׁפָּעָה לְעוֹשֵׂי רְצוֹנוֹ,
– even though it is lesser than that which they would receive from kelipah – it emanates from His inner will and desire.עִם הֱיוֹתָהּ הַשְׁפָּעָה מְצֻמְצֶמֶת, לִהְיוֹתָהּ נִמְשֶׁכֶת מִפְּנִימִיּוּת רְצוֹנוֹ יִתְבָּרֵךְ.
To use an analogy, it is like a father giving to a son, or a teacher to a favored student, in which instance they give from the depths of their heart, doing so happily, with a beaming countenance.
One might ask: If the clever person’s choice of the king is due to his desire to bond with him, why does the Midrash offer the rationale
that all the others are subject to replacement?וּמַה שֶּׁאוֹמֵר דְּכֻלְּהוּ מִתְחַלְּפִין כוּ',
According to the above explanation, even if they were not subject to replacement but would endure endlessly, the clever person would in any event choose the king because of his desire to bond with him.
In resolution, the intent of the statement is thatהַכַּוָּנָה בָּזֶה הִיא,
the fact that they are all subject to replacement indicates that even at present, while they are in power, they do not represent true existence.דְּמִזֶּה שֶׁהֵם מִתְחַלְּפִין אַחַר כָּךְ מוּכָח שֶׁגַּם עַכְשָׁו אֵינָם מְצִיאוּת אֲמִתִּית.
To illustrate with an example from halachah:10 The water used for the sprinkling of the ashes of the Red Heifer must be “living water,” taken from a spring or river that flows from the depths of the earth and is not dependent on rain water. If a spring dries up once in seven years, it is termed “deceptive water” and is not acceptable for this purpose. Although the river exists, since it will run dry at some point, its existence is not halachically significant. Similarly, in the present instance, although the forces of kelipah exist, their existence is not significant, even at present, since ultimately they will be nullified.
In the analogue, the fact that the stars and the constellations possess vitality that enables them to convey life-energy to the animals and to the nations of the worldוְזֶה שֶׁיֵּשׁ בָּהֶם חַיּוּת לְהַשְׁפִּיעַ חַיּוּת לְבַעֲלֵי חַיִּים וּלְאֻמּוֹת הָעוֹלָם,
is not because of their own inherent power, Heaven forbid,הוּא לֹא מִצַּד עַצְמָם חַס וְשָׁלוֹם
but rather because they derive vitality from the realm of holiness.11אֶלָּא מִפְּנֵי שֶׁהֵם יוֹנְקִים מֵהַקְּדֻשָּׁה,
Now, since the vitality that comes from the holiness within them does not become one with themוּמִכֵּיוָן שֶׁהַחַיּוּת דִּקְדֻשָּׁה שֶׁבָּהֶם אֵינוֹ מִתְאַחֵד עִמָּהֶם
Since kelipah is not characterized by bittul, such oneness is impossible.
– (on the contrary, it is in exile within them) –(וְאַדְּרַבָּא הוּא בִּבְחִינַת גָּלוּת בְּתוֹכָם),
the inherent state of these intermediaries is one of death.12הֲרֵי מִצַּד מַהוּתָם הֵם בְּחִינַת מָוֶת.
[The same applies to those who receive their vitality from them.[וְעַל דֶּרֶךְ זֶה הוּא גַּם אֵלּוּ שֶׁמְּקַבְּלִים הַשְׁפָּעַת הַחַיּוּת מֵהֶם,
As explained in Tanya,13 the wicked are referred to as “dead”14כַּמְּבֹאָר בַּתַּנְיָא, דְּזֶה שֶׁרְשָׁעִים בְּחַיֵּיהֶם קְרוּיִים מֵתִים
because their vitality stems from a place of death and impurity.]הוּא מִפְּנֵי שֶׁחַיֵּיהֶם נִמְשָׁכִים מִמְּקוֹם הַמָּוֶת וְהַטֻּמְאָה].
Their vitality derives from the realm of kelipah, which has no inherent vitality.
On this basis, we can understand the “clever person’s” statement: “I will choose the king, because all the others are subject to replacement.”וְזֶהוּ אֲנָא נָסֵיב מַלְכָּא מִשּׁוּם דְּכֻלְּהוּ מִתְחַלְּפִין,
He does not desire the prosperity that is drawn down from the place of death and impurity even though it is abundant.שֶׁאֵינוֹ רוֹצֶה בְּהַשְׁפָּעָה שֶׁנִּמְשֶׁכֶת מִמְּקוֹם הַמָּוֶת וְהַטֻּמְאָה עִם הֱיוֹתָהּ הַשְׁפָּעָה בְּרִבּוּי,
Instead, he desires sustenance from the realm of holiness even though it is limited in nature, for he desires to receive from the King Himself.וְרוֹצֶה דַּוְקָא בְּהַהַשְׁפָּעָה שֶׁמִּצַּד הַקְּדֻשָּׁה עִם הֱיוֹתָהּ הַשְׁפָּעָה מְצֻמְצֶמֶת.
At the beginning of this section, it was stated that the “clever person’s” choice of the king could have been motivated by his desire for his own benefit. Unlike the others who were shortsighted, however, he looked at the larger picture and realized that ultimately, it would be more beneficial to receive from the king directly than from the intermediaries.
That explanation was rejected because it does not fit the analogue. The Jews’ choice of G‑d is because “‘G‑d is my portion,’ says my soul,” i.e., they share a bond with the King. In resolution, it was explained that their choice of G‑d stems from the realization that He is the truth of existence and the intermediaries are merely temporary. To highlight the difference: the first explanation was dependent on the benefit the person received. The second explanation is dependent on the realization of the truth: that G‑dliness is genuine existence and the intermediaries are not.

Summary

Section 5 concluded by stating that for the sake of serving G‑d, the Jews are willing to forego the abundant material prosperity that could be received from serving the intermediaries. It is necessary to understand the connection between this concept and the rationale given by the Midrash why the “clever person” chooses the king and not one of his officers: because “the others are all subject to replacement, while the king is not subject to replacement.” Also, as mentioned above, this rationale requires explanation, for one would think that the choice of the king should be obvious.
It can be explained that the intent of the Midrash is that the sustenance that stems from the officers comes from the sitra achra, “the other side.” Hence, even though it is more abundant than the sustenance that comes from holiness, it is merely temporary, something that will not endure. For after the task of refinement is completed and the sparks of G‑dliness that fell into kelipah are refined and elevated, kelipah will be nullified entirely. This is especially true for the Jewish people, for even in the present era, a Jew can only receive vitality from the nether side temporarily.
The converse is also true. The fact that sustenance from holiness is measured and limited is only true in the present era, before the world has reached its perfected state when G‑d’s true intent for existence will be revealed. Ultimately, the true source of the beneficence granted by G‑d in an inward manner will be revealed and it will be manifest that this beneficence is rooted in the inner dimension of the encompassing light. In that future time, the beneficence granted to the side of holiness will be far greater than the abundance that stems from the external dimension of the encompassing light. As our Sages state: “If this is what those who transgress G‑d’s will receive, then certainly, those who fulfill His will, will receive even greater benefit.”
This explanation, however, is not sufficient. For from it, it follows that the “clever person’s” choice of the king would also be in expectation of the sustenance he will receive. He realizes that ultimately, “those who fulfill His will, will receive even greater benefit.” The difference between him and those who choose the other officers is that they merely look at the present situation, while he, “the clever person,” thinks about the future. However, the fact that the Midrash states that Jews “solely serve the Holy One, blessed be He,” because “‘G‑d is my portion,’ says my soul,” indicates that the “clever person’s” choice of the king is not because of the benefit that he will ultimately derive, but solely because of his desire to bond with the king.
One might ask: If the clever person’s choice of the king is due to his desire to bond with him, why does the Midrash offer the rationale that all the others are subject to replacement?
In resolution: An entity that is “subject to replacement” is not true or genuine. Even while it exists, its existence is not true. By saying, “I will choose the king because all the others are subject to replacement,” the clever man is stating that he does not desire the prosperity that is drawn down from the place of death and impurity even though it is abundant. Instead, he desires sustenance from the realm of holiness even though it is limited in nature, for it is true and genuine, coming from the King’s inner desire.