i. As stated in the Zohar, Vol. III (Parshas Tzav, p. 30b), the inner altar is referred to as “the still, slight voice,” [cf. I Melachim 19:12], which is an inner voice. It is also called the Golden Altar, representing the great love [whose advantage over the ordinary levels of love parallels] the advantage of gold over silver, [see Tanya, ch. 50]. See also Zohar, Vol. III (Parshas Behaalos’cha, p. 151b) and Pardes, Archei HaKinnuim, Erech Mizbeiach.

The concept of these two levels is discussed further in the maamar entitled Shir HaShirim,[Likkutei Torah, Shir HaShirim, p.1a,] with regard to the two levels of kallah. Consult that source. This also reflects the two types of altars mentioned previously.

ii. See [Zohar, loc. cit.], Parshas Tzav, pp. 32b-33a, on the verse (Vayikra 10:2): “And a fire emerged...”: “This refers to Uriel,” see the interpretation of Ramaz. On p. 27 the Ramaz says, Uriel is numerically equivalent to Avraham. As is known, the natural love of the G‑dly soul is an inheritance from the quality of the kindness of Avraham [Michah 7:20]. Similarly, here it is explained that the arousal of this natural love reflects the fire from Above.

See the Zohar, [Vol. I,] Parshas Bereishis (p. 6b), as interpreted by Ramaz, that ארי-ה (“lion”) is numerically equivalent to 216. This is “the spirit invested in it.” Consult that source.

On this basis, it is possible to understand the connection of this quality to the inherent, natural love [possessed by every Jew]. See the relevant concepts in the maamar entitled VaYelakeit Yosef, [Torah Or,] Parshas VaYigash, [p. 44c,] with regard to the aftergrowth. This parallels the concept of “the spirit invested in it.” See also the explanations of the natural love in the maamar entitled LeHavin Inyan Yom HaKippurim, [Likkutei Torah, Devarim, p. 68c-d]. See also the explanations of the concept of a lion in the maamar entitled VeAryeh Kebakar, [Likkutei Torah, Bamidbar, p. 11a].

iii. See relevant concepts in the maamar entitled Ko Sivarchu in [Likkutei Torah, Bamidbar,] Parshas Naso, [p. 26c].

iv. See the interpretation of this verse in [Torah Or,] Parshas Ki Sisa, [p. 85c].

v. See the elaboration of this concept in the explanation of the maamar entitled Simani KaChosem, [Likkutei Torah, Shir HaShirim, p. 45c,]with regard to [the straps of the tefillin which must] hang over the heart.

vi. See the relevant comments in the maamar entitled Chayav Inish LeBsumei, [Torah Or, Megillas Esther, p. 95c].

vii. See the relevant concepts at the end of the maamar entitled Haazinu HaShamayim, [Likkutei Torah, Devarim, p. 76a ff.]. In general, this period of plowing begins on Rosh HaShanah, as indicated by the shevarim, [the shofar blasts that represent broken sobbing]. The flourishing [of the positive energy invested in this initiative] takes place on the holiday of Sukkos. Consult that source.

viii. See the relevant concepts in the maamar entitled V’Ehiyeh Etzlo Amon, [Likkutei Torah, Bamidbar, p. 18c ff.]with regard to the verse (Koheles 3:5): “a time to embrace and a time to refrain from embracing.” See also [the explanation of the implications of the phrase]: “He drew back His right hand” in the Zohar,[Vol. I, p. 163b; Vol. II, p. 57a, 143b,] and [the gloss] Mikdash Melech.

The concept that the right hand becomes enclothed in the hind dimensions [can be explained as follows]: On the earthly plane, [this refers to] a person who lowers his love and [invests it] in material entities, becoming drawn after the desires of the body and the animal soul. He [errs and] calls the left — [i.e., those matters where G‑dly light is reduced and veiled (the sublime left vector) and hence, should be avoided (the left vector in our Divine service)] — the right. [He mistakenly sees “the left” as the area where G‑dly energy is revealed, and hence should become the focus of his love.] This causes, Heaven forbid, [G‑dly] influence to be drawn down to the external forces. See the discussion of relevant concepts in [Torah Or,] the beginning of Parshas Beshalach, [p. 61a,] with regard to [our Sages’ statement (Avos 5:2): “How much patience (ארך אפים) He showed....”

The concept that “He drew back His right hand” is analogous to the concept explained in another source, [see Likkutei Torah, Shir HaShirim, the conclusion of the maamar entitled Mi Yitencha, p. 45a,] based on the statement of the Zohar,[Vol. III, p. 20b]: that “During the exile, the Holy One, blessed be He, has ascended to the heights,” [i.e., G‑d’s right hand is withdrawn, as it were]. This also appears to be the intent of the Zohar, [Vol. II, p. 57a]. The Zohar also discusses the phrase “He drew back His right hand” in Parshas Balak, [Vol. III,] p. 201a, Parshas Pinchas, [ibid.,] p. 337a, Parshas Vaykhel, [Vol. II,] p. 203a, and Parshas Acharei, [ibid.,] p. 74a.

The concept “Your hand be delivered for You,” parallels the concept [explained regarding] the verse (Tehillim 60:7)]: “Save Your right hand and answer me,”* as explained in the maamar entitled Haazinu HaShamayim, [Likkutei Torah, loc. cit., p. 76b ff.,]with regard to the concept [implied by the verse (Yeshayahu 4:6):] “And the sukkah will serve as a shade... during the day.” “The day” refers to “the kindness of Avraham,” [cf. Michah 7:20] identified with the right vector. “A shade during the day” refers to the sublime encompassing light that is drawn down above the attribute of kindness. This flow of influence comes from the attribute of “abounding kindness,” (רב חסד) and from the attribute [reflected by the phrase (ibid.:18)]: “He desires kindness.”

See the relevant concepts explained with regard to the verse (I Shmuel 2:10): “G‑d: May those who contend with Him be shattered,” [Likkutei Torah, Bamidbar, p.25c,] that through the revelation of the quality of sublime kindness, the attributes of severe judgment are “sweetened.” See the relevant concepts, [Likkutei Torah, Bamidbar,] Parshas Shelach, [p. 49b,] in the explanation of the verse, [Bamidbar 15:41]: “I am [G‑d...]” in the passage concerning tzitzis with regard to the concept of G‑d’s kindnesses, i.e., two dimensions of kindness. Consult that source. This is the concept of “Save Your right hand”: to draw down the sublime encompassing light to the attribute of Chessed, [G‑d’s] right hand, [as it were]. This influence comes from very high place, from the level [of which it is said (Zohar, Vol. III, p. 129a)]: “There is no left vector in this level of Atik.” This leads to “Answer me,” [i.e., influence flowing from Above, causing] “His right hand to embrace me.”

This is the concept of a sukkah, as explained in Pri Etz Chayim, Shaar Chag HaSukkos, ch. 4, which explains [that the law] requiring a sukkah to have at least three walls: two that are complete according to law and one that is even [as small] as a handbreadth, can be interpreted as an analogy. [The walls of the sukkah] parallel the three portions of the right arm and thus convey the concept of “His right hand will embrace me.” The s’chach parallels “shade... during the day,” which represents the right vector. Consult that source.

The explanation of the concept of revealing the right hand of the Holy One, blessed be He, within a person’s soul can be clarified based on the statements in the maamar entitled Tzena U’R’ena, [Likkutei Torah, Shir HaShirim, p. 21b ff.,] with regard to the concept [implied by the verse (Tehillim 134:2)]: “Raise up your hands in holiness.” Consult that source. In [Midrash] Rabbah, the phrase “Save Your right hand” is mentioned in Midrash Eichah on the verse [Eichah 2:3]: “You cut off with fierce fury,” and it is mentioned in the Zohar, Vol. I, Parshas VaYeitzei, p. 163b, and [Vol. II,] Parshas Pekudei, p. 235a; [Vol. III,] Parshas Shemini, p. 37a, Parshas Chukas, p. 181b; and in [Vol. II,] Parshas Terumah, p. 169a, b, with regard to the verses [in Tehillim]: “I will raise up the cup of salvation...” (116.13) and “Save Your right hand” (60:7).

This also relates to the statements of the Zohar, [Vol. II,] Parshas [Ki] Sisa, p. 189b, as interpreted by Ramaz there, and in [Vol. I,] Parshas Noach, p. 62b, with regard to “the end of days,” [Daniel 12:13]; see also Zohar, [Vol. I,] Parshas Chayei Sarah, p. 123a-b, with regard to the concept [implied by the verse (Tehillim 98:1)]: “Save His right hand for Him,” and in [Vol. II,] Parshas Beshalach, p. 58a, that [the verse (Shmos 15:6)]: “Your right hand, O G‑d, is glorified with strength,” refers to the Torah.

It is possible to say, as will be explained later in the maamar entitled BaYom HaShemini Atzeres, [Likkutei Torah, Devarim, p. 84b,] with regard to [the concept implied by the verse (Yeshayahu 51:16)]: “I placed My words in your mouth and I covered you with the shadow of My hand,” that Torah study [draws down an encompassing light that] becomes [the spiritual source of] the sukkah, the quality of a shadow. Thus this parallels the “shade during the day,” the quality [identified with] deliver[ing] Your right hand.

[The parallel to] this quality [within a person’s] soul can be understood [as follows]: The Torah empowers and strengthens [the person’s] right vector and love for G‑d. See the explanations in the maamar entitled BaChodesh HaShelishi, [Torah Or,] Parshas Yisro, [p. 67a ff., also translated in Vol. II of this series,] with regard to the idea that the Torah is referred to, [see Midrash Tehillim 8:3,] as strength. Consult that source.

This also [provides an understanding of the verse (Shmos 15:6): “Your right hand, O G‑d, shatters the enemy,” [the latter term referring to] all of the desires of the yetzer hara and the animal soul. תרעץ, “shatters,” shares the same letters as the word Atzeres (עצרת), because Shemini Atzeres is identified with [Torah knowledge, as reflected by its connection with the verse (I Melachim 8:60)]: “So that all the nations of the world will know,” [as explained] in the maamar entitled Havayah Li BeOzroi, [Likkutei Torah, Devarim, p. 88c ff.].

* Here also we have translated the phrase according to the context of the maamar. Within the context of the verse, it would be rendered “Save [with] Your hand....”

ix. See further explanation of the concept: “It is a mitzvah to bring ordinary fire,” in the maamar entitled Inyan Chanukah, [Torah Or,] Parshas Mikeitz, [p. 32b-c]. There the concept is explained slightly differently; i.e., that it refers to the love derived from a person’s [contemplation of the G‑dliness invested in] the worlds, i.e., the level of G‑d’s Malchus [Kingship].Consult that source and also the maamar entitled Leva’eir Inyan Yom HaKippurim, [Likkutei Torah, Devarim, p. 68c].

According to that conception, the concept explained here, to be a “master of accounts” and [to contemplate] how one is distant [from G‑d], can be compared to the removal of the ashes from the altar which is a preparatory step for the revelation of the fire. See also the relevant concepts at the end of the maamar entitled Vayehi BeShalach, Pharaoh, [Torah Or, p. 61d].

x. [Note the relevant] statements in another source, [Likkutei Torah, Bamidbar, p. 90a-b,] with regard to [G‑d’s] hidden kindnesses. See also the maamar entitled Veyadaata HaYom, [Likkutei Torah, Devarim, p. 8b ff.],with regard to the phrase (Shabbos and festival liturgy): “All the inner organs and kidneys will sing” and the relevant comments in the maamar entitled VeHayah BaYom Hahu Yitaka, [Likkutei Torah, Devarim, p. 60b,] with regard to the phrase [Yeshayahu 27:13]: “the holy mountain.”

xi. See Zohar, [Vol. II,] Parshas Terumah, p. 137a; [Vol. I,] Parshas Bereishis, p. 50b; [Vol. III,] Parshas Shemini, p. 39a.

xii. See the Hashmatos of the Zohar, Vol. I, the conclusion of sec. 25. There it is explained that this concept is analogous to [the spiritual state implied by the verse (Yeshayahu 11:9)]: “The earth will be filled with the knowledge of G‑d as the waters cover the ocean bed.” See also the relevant concepts explained in the explanation of the maamar entitled Veyadaata HaYom, [Likkutei Torah, Devarim,] Parshas Va’eschanan, [p. 5d].

xiii. Note the relevant comments in the [Zohar, Vol. II,] Raya Mehemna, the end of Parshas Bo, (p. 42b). See also a further explanation of [the verse]: “They abandoned Me, the source of living water,” in the Zohar, [Vol. III,] (the end of Parshas Va’eschanan, p. 266a), and [the glosses of] the Mikdash Melech and Ramaz to that passage, and [the Zohar, Vol. III,] Parshas VaYeilech, (p. 286a,) [which speaks of] “sanctifying the name of the Holy One, blessed be He, through [the recitation of] “Amen.”See further discussion of Amen in [the Zohar, Vol. III,] Raya Mehemna, Parshas Ekev, (p. 271a) and the gloss of Ramaz there. And see the Zohar, [Vol. III, Parshas] Vayikra, p. 12a.

xiv. See also the relevant concepts explained regarding [the phrase (Devarim 32:2)]: “Like raindrops on grass,” in the maamar entitled Haazinu HaShamayim, [Likkutei Torah, Devarim, p. 76d ff.].

xv. To explain the two dimensions of earth which are the source for the two wellsprings described above: [The Hebrew term afar can be translated as both “earth” and “dust.”] The aspect that corresponds to “Let my soul be like earth to all” relates to the statement of the Zohar, ([Vol. I,] Parshas VaYishlach, p. 170a): “What is the difference between earth and dust?... Earth — all fruitfulness emerges from it,” [in contrast to dust which is forever barren]. See the relevant concepts in the maamar entitled Vayaiavaik Ish Imo, [Torah Or, p. 26c-d,] and the maamar entitled VaYigash Eilav Yehudah, [ibid., p. 43c],regarding the concept that in [G‑d’s] thought, the earth takes precedence [over the heavens; see Chagigah 12a, et al.]. Therefore, [through this humility,] he can draw down the “well of living waters”: the love that [flows like] water, which is characterized by bittul.

As explained in the biur to the maamar entitled Mi Manah Afar Yaakov, [Likkutei Torah, Bamidbar, p. 70a-b,]the second dimension of earth refers to involvement in Torah study which is referred to [with the analogy of dust, because] it is a quality that is immeasurable. [As evident from Bereishis 13:15, et al.,the analogy of dust is sometimes used with such an intent,] alluding to the level “before one, what can be counted” (Sefer Yetzirah 1:7). Consult that source. See also the relevant concepts in the maamar entitled Lech Lecha, [Torah Or, p. 11a,] with regard to [Avraham’s original name, Avram, that is divided as] av ram [“the exalted father,” and thus alludes to] the revelation of a flow of sublime wisdom — [identified with Chochmah that is described with the analogy of a father (av)] — from its [exalted] source.

Consult also [the AriZal’s] Likkutei Torah on that subject and the Pardes, Erchei HaKinuim, entry Eretz Elyonah,[which identifies “the sublime land” with] Binah. Similar statements are made in entry Afar and in Meorei Or, entry Afar, which relates this to “gold dust,” [Iyov 28:6]. This also [can be connected to the verse (Koheles 3:20)]: “Everything was from dust,” even the orbit of the sun, as related in Koheles Rabbah.

See also what is stated concerning this in the Zohar, [Vol. III,] (Parshas Tzav, p. 34b) and also consult the maamar entitled VaYeishev Yaakov,[Torah Or, p. 27b].And consult the explanation of the maamar entitled HaBo’im Yashreish, [Torah Or, p. 54b],with regard to the concept, [Malachi 3:12]: “a cherished land.”

[This elevated level] is called afar, “earth,” in a manner that parallels the use of [the phrase (Tehillim 18:12)]: “He made darkness His concealment,” [which is interpreted as referring to a level of darkness that surpasses light (see Torah Or, p. 6d, et al.]. For even the level of Kesser, the source of the sublime wisdom, is drawn down from the lower dimension of the Source of Emanation, the Malchus of Ein Sof. [Thus the ultimate source is above revelation entirely and, hence, considered as “darkness.”] With regard to the study of Torah as it relates to this level, the verse [Bamidbar 23:10] “Who has counted the earth of Yaakov?” can be [applied].

These two levels, Chochmah at the crest and Chochmah at the base, are drawn down from the two levels of earth mentioned above. This is alluded to by the phrase “May my soul be like earth to all. Open my heart to Your Torah.” One, [i.e., studying Torah as it relates to this level,] is dependent on the other, [i.e., the approach of humility,] for “the end is implanted in the beginning,” [Sefer Yetzirah 1:7]. The Zohar, [Vol. III,] the conclusion of Parshas Balak, [p. 212b, states]: “‘From the wellsprings of salvation’ — this refers to ‘the father’ (Chochmah) and ‘the mother’ (Binah).” Implied is that the two wellsprings are the levels of female waters and male waters whose sources are the Yesod of Chochmah and the Yesod of Binah. They receiveinfluence from the two mazalos: notzer and venakeh [which are from the Thirteen Attributes of Mercy]. See Mishnas Chassidim, p. 21a-b.