i. See the concept of “You are standing” as it is explained in [Shmos] Rabbah, Parshas Bo, sec. 15: “With regard to the angels, it is written (Yeshayahu 6:2): ‘The seraphim are standing above Him,’ while with regard to souls,* it is written: ‘You are standing today.’” See the explanation of the concept “The seraphim are standing above Him” in the explanation of the maamar entitled Venikdashti Betoch Bnei Yisrael [Likkutei Torah, Vayikra, p. 32b].Similar concepts can be understood with regard to the concept implied by “You are standing today before G‑d.”
See also the concept “You are standing today” as explained in Eichah Rabbah on the verse (Eichah 3:1): “I am the man” and on the verse (ibid. 3:10): “He is like a lurking bear,” in Koheles Rabbah on the verse (Koheles 1:12): “ I, Koheles…,” and in the Zohar, [Vol. II,] Parshas Yisro, p. 82a.
* “Souls” is the interpretation of the Tzemach Tzedek. The Midrash itself states “with regard to Yisrael,” i.e., the Jewish people.
ii. See Zohar, [Vol. II, Parshas] Shmos, p. 16b.
iii. Note the explanation of this concept in connection with the verse (Yechezkel 1:25): “And there was a voice above the heavens”; [see Maamarei Admur HaZakein, Neviim, p. 236].
iv. Similar concepts are explained regarding the charge (Devarim 6:4): Shema Yisrael. For the command Shema can also be interpreted to mean “gather,” as in the verse (I Shmuel 15:4): “And Shaul gathered the people,” as explained in other sources [see Likkutei Torah, Devarim, p. 11b]. See Pri Etz Chayim, Shaar Rosh HaShanah, ch. 3.
v. See the concepts stated in [Likkutei Torah, Devarim,] Parshas Reeh, [p. 19d,] in the maamar entitled Acharei Havayah Elokeichem Teileichu and in the maamar entitled Ki Tishma BeKol, [ibid., p. 22d ff.,] with regard to the external keys and the inner keys.
vi. See Zohar, [Vol. II, Parshas] Terumah, p. 132b.
vii. See Pardes, Erechei HaKinuiim, regarding the interpretation of the phrase “the sublime G‑d,” which refers to the level of Kesser which is above all [the Sefiros of] Atzilus. See the interpretation of the concepts of “the image of man” and [the name adam, “man,” coming from the phrase (cf. Yeshayahu 14:14)]: “I resemble the One Above,” as explained in [Likkutei Torah,] Shir HaShirim, [p. 11c,] in the maamar entitled Lesusti. When speaking about the term Elyon, “the Sublime One,” in the ultimate sense, it refers to the level alluded to by the phrase (I Shmuel 15:29): “He is not a man,” [i.e., G‑dliness as it exists above the aspect of being enclothed in the sefiros which reflect “the image of man”]. Consult that source.
viii. See the maamar entitled Sos Asis, [Likkutei Torah, Devarim, p. 48b, which speaks] of [how] “‘My soul will delight in my G‑d’… that there will be a revelation of the glory of the splendor of His Kingship, the Kingship of the Ein Sof.” From that level, influence is drawn down to Malchus of Atzilus, for [the potential for the existence of] Kesser of Malchus is drawn down from the Malchus of Kesser, as explained in the maamar entitled Yom Tov Shel Rosh HaShanah Shechal Lihiyos BeShabbos,[Likkutei Torah, Devarim, p. 56c]. Consult that source.
ix. Note the explanations of the maamar entitled Ki HaMitzvah HaZos, [Likkutei Torah, Devarim, p. 456a,] with regard to the phrase (Devarim 30:11): “It is not distant.” See Zohar, [Vol. III, Parshas] Vayikra, p. 20b, and [Parshas] Tzav, p. 35b.
x. The interpretation of “in His holiness” can also be understood in terms of the concept explained in the maamar entitled Ki KaEretz Totzi Tzimchah, [Likkutei Torah, Devarim, p. 50b ff.,] with regard to the explanation of the phrase “the holy King,” Whose “holiness transcends your holiness” (cf. Vayikra Rabbah 24:9). This is the implication of the term “in His holiness.”
xi. See the explanation of the maamar entitled Shema Yisrael, [Likkutei Torah, Devarim, p. 11b,]with regard to the phrases (Bereishis 1:6-7): “Let there be a firmament.... And G‑d made the firmament.” See further in the Zohar, [Vol. I, Parshas] Bereishis, p. 32b, and Parshas Vayigash 211a.
xii. The term רוב [in the phrase כרוב גדלו, “according to His abundant greatness,”] implies that there is an abundance of divisions in the greatness of the diffusion of the life-energy in the various types of worlds, as explained in the maamar entitled Inyan Kerias Shema, [Likkutei Torah,] Parshas Va’eschanan, [Devarim, p. 12b].
xiii. See the relevant concepts in the maamar entitled Tik’u BaChodesh Shofar,[Likkutei Torah, Devarim, p. 54b]. It is possible to explain that these two levels of calling out parallel our Sages’ statement, [Bamidbar Rabbah 12:8, et al.]: “He was not deterred from the expression of his love for her until he called her ‘My daughter,’... until he called her ‘My mother.’”
The level of “my daughter” relates to “The father is the foundation of the daughter”; i.e., an outcry that comes from the level of logic and understanding. The outcry from the inner dimension of the heart is called “my mother,” which is above the level of knowledge that is drawn down to the emotions. See Zohar, [Vol. II, Parshas] Shmos (p. 20a), and Pardes, erech tzaakah.
xiv. See the statements in the maamar entitled Shuvah Yisrael, [Likkutei Torah, Devarim, p. 67a,] with regard to the verse “the ultimate intent is ‘that You be feared’ (Tehillim 130:4).” Consult that source.
xv. See the relevant concepts in the explanation of the maamar entitled Ki KaEretz Totzi Tzimchah, [Likkutei Torah, Devarim, p. 53c]. Consult that source.
See also the interpretation of the phrase [Shir HaShirim 1:1]: “of Shlomo” in the maamar entitled Shir HaShirim [Likkutei Torah, Shir HaShirim, p. 1c,] and the interpretation of the phrase [Shir HaShirim 3:11]: “upon the King, Shlomo” in [Torah Or,]the end of Parshas Bereishis, [p. 8b,] in the maamar entitled Tzena U’Re’ena.
xvi. As explained in another source, [see the maamar entitled Torah Tzivah in Maamarei Admur HaZakein 5566], the level of Yeshurun represents a very high rung. See also Zohar, [Vol. II, Parshas] Shmos (p. 16b) and Parshas Acharei (p. 61b).
Yeshurun (ישורון) also relates to the term שיר (that also has the meaning of “a circular chain”), because it relates to the level of iggulim that are drawn down from [the G‑dly light that is] sovev kol almin (“encompassing all the worlds”). It is possible that it refers to the aspect of the souls that “arose in [G‑d’s] thought” [Bereishis Rabbah 1:4].
xvii. As explained in another source, [see the maamar entitled Pikuda Litein Machtzis HaShekel (Maamarei Admor HaZakein Hanachos HaRav Pinchas, p. 32)], this reflects the concept of the half-shekel. See [also] the interpretation of [the phrase (Yeshayahu 66:1): “the earth is My footstool” in the maamar entitled HaShamayim Kisi’i, [Torah Or, p. 1b]. See [also] the interpretation of [the phrase (Vayikra 19:36)]: “Just scales” in the maamar entitled Rani VeSimchi,[Torah Or, p. 37a].
xviii. The Zohar, [Vol. II,] the end of Parshas Terumah, [p. 175b,] mentions the concept [implied by] “weigh[ing] the mountains with a scale.” Meorei Or, as cited in Erchei HaKinuiim, interprets a scale as referring to Binah.
The statements here can be connected with the statements in the Pardes (Shaar 8, ch. 1)that “Binah is referred to as teshuvah. For forgiveness and atonement are dependent on the power of Kesser that flows toward it.” See Zohar, [Vol. III, Parshas] Vayikra (p. 16a). See also the maamar entitled Tzav Es Bnei Yisrael [Likkutei Torah, Bamidbar,] Parshas Pinchas, [p. 75d,] with regard to the concept of teshuvah. [There it is stated:] “With the power of teshuvah which is a ray of [the G‑dly light that is] sovev kol almin (“encompassing all the worlds”). Consult that source.
Drawing down [these positive influences] comes through bitterness at one’s distance [from G‑d]. See the maamar entitled Ki HaMitzvah HaZos, [Likkutei Torah, Devarim, p. 45d,]which states: “This is the implication of the phrase (Yeshayahu 51:12): ‘I, yea, I, am [your Comforter]....’ This power that exists in teshuvah....” Consult that source.
From all the above, we can understand the concept of a balance scale; i.e., the bitterness at one’s distance [from G‑d] is “the end rooted in the beginning” [Sefer Yetzirah 1:7]. Through it, one draws down the great, sublime love.*
* I.e., just as tipping one side of a balance scale causes the other side to ascend, so, too, feelings of bitterness at one’s distance from G‑d will arouse love.
xix. See the statements in the maamar entitled BeYom HaShemini Atzeres [Likkutei Torah, Devarim, p. 83b-c,] with regard to the interpretation of the verse [Michah 7:20]: “Which You swore to our forefathers from aforetime.”
