— 1 —
Sefer HaChinuch, (Mitzvah 386): To make tzitzis at the corners of one’s garments.
(שפ"ו) לַעֲשׂוֹת צִיצִית עַל כַּנְפֵי כְסוּתוֹ.
To understand the source of this mitzvah according to the underlying spiritual meaning revealed by the AriZal in Pri Etz Chayim:
הִנֵּה לְהָבִין שֹׁרֶשׁ עִנְיַן מִצְוָה זוֹ, עַל פִּי מַה שֶּׁכָּתוּב בְּכַוָּנוֹת הָאֲרִיזַ"ל בִּפְרִי עֵץ חַיִּים
The tallis represents the great encompassing light above Z’eir Anpin
שֶׁהַטַּלִּית הוּא אוֹר מַקִּיף הַגָּדוֹל לְזָ"א (זְעֵיר אַנְפִּין)
that surrounds Z’eir Anpin from head to foot.
שֶׁמַּקִּיפוֹ מֵרֹאשׁוֹ עַד רַגְלוֹ,
Therefore, it is called a טלית, tallis, a term whose numerical equivalent is 450,1 ten times that of מ"ה,
וּלְפִיכָךְ נִקְרָא טַלִּית שֶׁהוּא מִסְפָּר עֶשֶׂר פְּעָמִים מַ"ה
Mah, מ"ה, equivalent to 45, is the numerical equivalent of one of the miluiim of G‑d’s name Havayah. To explain: Milui refers to a concept in gematria where every letter is spelled out and the equivalents of these spellings are also included in the reckoning. To illustrate: Havayah is spelled י-ה-ו-ה. The first letter Yud is spelled Yud Vav Dalet. Thus the numerical value of Yud together with its milui is 20.
Now the letters of the name Havayah – Yud-Hei-Vav-Hei – can be spelled in several ways. Forty-five is the milui of Havayah when these letters are spelled יוד הא ואו הא.
Within each of the emotive qualities of Z’eir Anpin are included all ten Sefiros. Hence 45 is multiplied by ten.
Selections from Derech Mitzvosecha (SIE)
Derech Mitzvotecha dives into reasons behind mitzvot such as tzitzit, tefillin, prayer, belief in G-d, loving a fellow Jew, starting a family and many others. Five generations later, the author`s grandson and successor, the Rebbe, Rabbi Menachem M. Schneerson, has often advised those seeking to begin study of Chasidic philosophy to study this fundamental work.
referring to the Ten Sefiros of Z’eir Anpin.
שֶׁבִּבְחִינַת עֶשֶׂר סְפִירוֹת דְּזָ"א,
The tzitzis refer to the encompassing light that rebounds (chozeir),
וְהַצִּיצִית הֵם בְּחִינַת מַקִּיף הַחוֹזֵר
i.e., the light from the intellectual qualities of Abba and Imma, the Sublime Father and Mother, the Sefiros of Chochmah and Binah,enclothed in Z’eir Anpin to serve as intellectual qualities for it,
רוֹצֶה לוֹמַר מִמּוֹחִין דְּאַבָּא וְאִמָּא הַמִּתְלַבְּשִׁים בְּזָ"א לִהְיוֹת לוֹ מוֹחִין
In the human sphere, our emotions are motivated by intellect. When we appreciate the positive qualities a person or an entity possesses, our feelings of love are aroused. Similarly, in the Sefiros above, the intellectual attributes serve as the motivating energy for the emotive attributes,
i.e., they function as the inward light in its three “heads,” i.e., the three intellectual qualities within the emotions.
בִּבְחִינַת אוֹר פְּנִימִי בְּג' רֵישִׁין שֶׁבּוֹ
Afterwards, an effect is produced by the ends of the hairs of Arich Anpin that extend to the head of Z’eir Anpin striking the nape of its neck opposite its forehead.
וְאַחַר כָּךְ עַל יְדֵי הַכָּאַת קוֹצֵי דְּשַׂעֲרֵי דַּאֲרִיךְ אַנְפִּין הַתְּלוּיִין עַד רֵישָׁא דְזָ"א בְּעָרְפּוֹ נֶגֶד הַמֶּצַח שֶׁלּוֹ
Arich Anpin represents the external dimension of Kesser. Using the analogy of the powers within our soul, it is identified with the power of will.
This encompassing light strikes the intellectual elements of Z’eir Anpin and brings their radiance outward.
שֶׁהוּא מַכֶּה בְּמוֹחִין דְּזָ"א וּמוֹצִיא הֶאָרָתָם לַחוּץ
Thus it is called the encompassing light that rebounds.
וְנִקְרָא מַקִּיף הַחוֹזֵר
The qualities produced when the encompassing light strikes the intellectual elements of Z’eir Anpin can be described with analogy of hairs that extend to the head, i.e., the intellectual elements, of Nukva, the feminine dimension, referring to Malchus,
הֵם בְּחִינַת שַׂעֲרוֹת וְנִמְשָׁכִים עַד רֵישָׁא דְנוּקְבָא
that begin from the chest, i.e., the emotive elements, of Z’eir Anpin and reach lower.
שֶׁהַתְחָלָתָהּ מִן הֶחָזֶה דְזָ"א וּלְמַטָּה
At these levels, the tzitzis become distinct.
וְשָׁם הֵם נִכָּרִים הַצִּיצִית
In the higher realms, by contrast, the spiritual powers identified with the tzitzis are engulfed in the great encompassing light,
מַה שֶּׁאֵין כֵּן לְמַעְלָה הֵם נִבְלָעִים בַּמַּקִּיף הַגָּדוֹל
which is identified with the tallis.
שֶׁהוּא הַטַּלִּית
They are revealed from the chest and lower,
וּמִן הֶחָזֶה וּלְמַטָּה הֵם נִכָּרִים
for this is also a place where the Attributes of Kindness are revealed.
כִּי שָׁם הוּא גַם כֵּן מְקוֹם גִּלּוּי הַחֲסָדִים
Through them, the tzitzis strands become white and illuminate toward Nukva of Z’eir Anpin.
וְעַל יְדֵיהֶם נַעֲשׂוּ לְבָנִים וּמְאִירִים אֶל הַנּוּקְבָא דְזָ"א
Therefore, the tzitzis are called articles associated with a mitzvah, as explained at length in Pri Etz Chayim;consult that text.
וְלָכֵן נִקְרָאִים תַּשְׁמִישֵׁי מִצְוָה; יְעֻיַּן שָׁם
Note also the contrast explained therebetween the mystical energies embodied in the strands that are techeiles and those which are white,
וְעוֹד שָׁם עִנְיַן תְּכֵלֶת וְלָבָן
and the connection between the tzitz and tzitzis,
וְצִיץ וְצִיצִית כוּ'
The term tzitz refers to the forehead plate worn by the Kohen Gadol.
as will be explained in the continuation of this maamar with G‑d’s help.
וּכְמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַשֵּׁם יִתְבָּרֵךְ:
To explain the above and to enable one to understand the parables and metaphors employed by the Sages in their allegories,4
וּבֵאוּר זֶה לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידוֹתָם,
it is necessary to begin by prefacing with an explanation of our Sages’ statement regarding the superlative quality of the mitzvah of tzitzis.
יֵשׁ לְהַקְדִּים מַאֲמַר רַזַ"ל הַמַּפְלִיגִים בְּעִנְיַן מִצְוַת צִיצִית
In the fourth chapter of Menachos (43b), on the verse (Bamidbar 15:39): “And you shall see it, i.e., the tzitzis, and remember all of the mitzvos of G‑d,” our Sages comment:
וְהוּא אָמְרָם זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק ד' דִּמְנָחוֹת (דַּף מ"ג ב') עַל פָּסוּק וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה' (בַּמִּדְבָּר ט"ו ל"ט)
This mitzvah – tzitzis – is equivalent to all the other mitzvos.
שְׁקוּלָה מִצְוָה זוֹ כְּנֶגֶד כָּל הַמִּצְוֹת כֻּלָּן
Rashi explains: “This is alluded to by the Torah’s words ‘all of the mitzvos.’
וּפֵרֵשׁ רַשִׁ"י מִדִּכְתִיב אֶת כָּל מִצְוֹת
Also, the word tzitzis (ציצית) is numerically equivalent to 600. Together with the five knots and eight strands, a total of 613 is reached.”
וְעוֹד דְּצִיצִית בְּגִימַטְרִיָּא ת"ר וַחֲמִשָּׁה קְשָׁרִים וְח' חוּטִין הֲרֵי תַּרְיַ"ג,
Another Sage cites the above-mentioned verse and comments: “ ‘And you shall see it and remember’ – Seeing leads to remembering.”
וְתַנְיָא אִידָךְ וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם כוּ' רְאִיָּה מְבִיאָה לִידֵי זְכִירָה כוּ'
To understand why this mitzvah was chosen to be the medium through which all of the mitzvos are remembered
וּלְהָבִין זֶה לָמָּה בָּחַר בְּמִצְוָה זוֹ לִהְיוֹת עַל יָדָהּ דַּוְקָא זִכְרוֹן כָּל הַמִּצְוֹת
and why it is equivalent to them all,
וֶהֱיוֹתָהּ שְׁקוּלָה כְּנֶגֶד כֻּלָּן,
it is necessary to begin by prefacing with three concepts.
צָרִיךְ לְהַקְדִּים תְּחִלָּה ג' הַקְדָּמוֹת.
The first is the unique positive quality possessed by the Torah and its mitzvos.
הָא' הוּא בֵּאוּר עִנְיַן מַעֲלַת הַתּוֹרָה וְהַמִּצְוֹת
For the sake of their observance, a soul descends from its elevated plane in the spiritual realms
אֲשֶׁר בִּשְׁבִילָם יָרְדָה הַנְּשָׁמָה מִמְּקוֹם מַעֲלָתָהּ
where it was luxuriating in G‑d’s presence and delighting in its grasp of the radiance of His glory
בְּעוֹדָהּ עוֹמֶדֶת לִפְנֵי ה' וּמִתְעַנֶּגֶת בְּהַשָּׂגָתָהּ מִזִּיו כְּבוֹדוֹ
like one of the transcendent intellectual entities.
כְּאֶחָד מִן הַשִּׂכְלִיִּים הַנִּבְדָּלִים
The term sichliim nivdalim, translated as “transcendent intellectual entities,” is used to refer to the angels, i.e., spiritual beings that comprehend G‑dliness abstractly, without the constrictions generated by a physical body.
From this exalted plane, it descends into a physical body that is filled with material desires,
וַתֵּרֶד בְּגוּף חֻמְרִי מָלֵא תַּאֲווֹת גַּשְׁמִיִּים
to observe mitzvos on the plane of action
לְקַיֵּם מִצְוֹת מַעֲשִׂיּוֹת
and study the Torah as it focuses on material entities,
וְלִלְמוֹד תּוֹרַת ה' הַמְדַבֶּרֶת מֵעִנְיְנֵי גַשְׁמִיִּים
e.g., agricultural laws like peah, terumah, and tithes, and mitzvos like tzitzis from wool.
כְּפֵאָה וּתְרוּמָה וּמַעַשְׂרוֹת וְצִיצִית מִצֶּמֶר כוּ'
On the surface, the magnitude of this descent is amazing.
שֶׁלִּכְאוֹרָה הוּא פִּלְאִי,
We have already spoken about this in our explanation of mitzvah 1.5
וּכְבָר דִּבַּרְנוּ מִזֶּה בְּמִצְוָה א'
Here we will add further elaboration,
וְכַאן נוֹסִיף לְךָ בֵּאוּר קְצָת
for “the words of Torah are meager in one place and ample in another.”6
וְדִבְרֵי תוֹרָה עֲנִיִּים בְּמָקוֹם אֶחָד וַעֲשִׁירִים בְּמָקוֹם אַחֵר.
The second is to understand and conceptualize the concept of reward:
הַב' לְהָבִין וּלְהַשְׂכִיל בְּעִנְיַן הַשָּׂכָר
the benefits that will accrue to a person for the observance of the mitzvos which were commanded to us by Moshe our teacher.
וְהוּא הַטּוֹבָה שֶׁתַּגִּיעַ לָאָדָם בַּעֲשִׂיַּת הַמִּצְוֹת שֶׁצִּוָּנוּ בָּהֶם עַל יְדֵי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם
In general, these rewards are of two types:
וְהֵם ב' מִינִים
a) the revelations of Gan Eden, the non-corporeal realm of the souls, and
א' הוּא הַגַּן עֵדֶן
b) the revelations of the Resurrection, may it come speedily in our days.
ב' תְּחִיַּת הַמֵּתִים בִּמְהֵרָה בְיָמֵינוּ אָמֵן,
In his Commentary to the Mishnah, in his interpretation of the mishnah:7 “All Israel have a portion in the World to Come,” Rambam gives an elaborate explanation of the concept of the World to Come,
הִנֵּה הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה בְּפֵרוּשׁ הַמִּשְׁנַיוֹת בְּמִשְׁנַת כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא הֶאֱרִיךְ בְּבֵאוּר עִנְיַן עוֹלָם הַבָּא
which he interprets as Gan Eden, stating:
שֶׁלְּדַעְתּוֹ זֶהוּ הַגַּן עֵדֶן
Just as a blind person cannot appreciate the hue of colors,
כִּי כְּמוֹ שֶׁלֹּא יַשִּׂיג הַסּוּמָא עֵין הַצְּבָעִים
nor a deaf person the tone of sounds,
וְלֹא הַחֵרֵשׁ שֵׁמַע הַקּוֹלוֹת
so, too, humans whose souls are enclothed in bodies are unable to appreciate the pleasures of the soul
כֵּן לֹא יַשִּׂיגוּ הַגּוּפוֹת הַתַּעֲנוּגִים הַנַּפְשִׁיּוֹת
which are continuous, eternal and never-ending.
שֶׁהֵם תְּמִידִים וְעוֹמְדִים לָעַד וְאֵינָן נִפְסָקִים
There is no comparison or relation at all between them and physical pleasures.
וְאֵין בֵּינֵיהֶם וּבֵין הַתַּעֲנוּגִים גַּשְׁמִיִּים יַחַס וְקֻרְבָה בְּשׁוּם פָּנִים,
The source for this pleasure is the comprehension of the truth of the Creator,
וְעִנְיָנוֹ הוּא מַה שֶּׁמַּשִּׂיגִים בַּאֲמִתַּת הַבּוֹרֵא יִתְבָּרֵךְ
and from this the souls derive continuous and never-ending satisfaction….
וּבָזֶה הֵם בְּתַעֲנוּג תְּמִידִי שֶׁאֵינוֹ נִפְסָק כוּ'
This is the World to Come where our souls conceive the knowledge of G‑d.
וְהוּא הָעוֹלָם הַבָּא שֶׁנַּפְשׁוֹתֵינוּ מַשְׂכִּילוֹת שָׁם מִידִיעַת הַבּוֹרֵא יִתְבָּרֵךְ
This pleasure cannot be apportioned in units,
וְאוֹתוֹ תַּעֲנוּג לֹא יֵחָלֵק לַחֲלָקִים
nor can it be explained, nor do we have any way of describing it through allegory,
וְלֹא יְסֻפַּר וְלֹא יִמָּצֵא מָשָׁל לִמְשׁוֹל בּוֹ אוֹתוֹ הַתַּעֲנוּג
rather as the Prophet exclaimed when he was overcome by wonder at the awesomeness of this good and its positive quality:
אֶלָּא כְּמוֹ שֶׁאָמַר הַנָּבִיא עָלָיו הַשָּׁלוֹם כְּשֶׁנִּפְלְאוּ בְּעֵינָיו גְּדֻלַּת הַטּוֹב הַהוּא וּמַעֲלָתוֹ אָמַר
“How great is Your goodness that You have hidden for those that fear You!” (Tehillim 31:20).
מָה רַב טוּבְךָ כוּ' (תִּלִּים ל"א כ')
This is the ultimate goodness and purpose
וְהוּא הַטּוֹבָה וְהַתַּכְלִית הָאַחֲרוֹן
– to abide in the midst of this glory and goodness forever.
וְלִהְיוֹת בַּכָּבוֹד הַזֶּה וּבַמַּעֲלָה הַנִּזְכֶּרֶת עַד אֵין סוֹף כוּ'.
The Resurrection of the Dead is one of the fundamental principles of faith conveyed by Moshe our teacher.
וּתְחִיַּת הַמֵּתִים הוּא יְסוֹד מִיסוֹדֵי מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם כוּ'
Know that, of necessity, man must die
וְדַע כִּי הָאָדָם יֵשׁ לוֹ לָמוּת בְּהֶכְרֵחַ
and his body will separate into the elements from which his body was integrated.8
וְיִתְפָּרֵד וְיָשׁוּב לְמַה שֶּׁהֻרְכַּב מִמֶּנּוּ עַד כַּאן לְשׁוֹנוֹ,
The fundamental elements that comprise all matter: fire, air, earth and water. Rambam is saying that after the Resurrection, all those resurrected will die again and their bodies will decompose.
Implied is that the Resurrection of the Dead will be temporary.
וְרוֹצֶה לוֹמַר כִּי תְּחִיַּת הַמֵּתִים הוּא לְפִי שָׁעָה
Afterwards, the souls will return to Gan Eden, which is the ultimate purpose and the true good,
וְאַחַר כָּךְ יָשׁוּב לְגַן עֵדֶן שֶׁהוּא הַתַּכְלִית הָאַחֲרוֹן וְהַטּוֹבָה הָאֲמִתִּיִּית
and which is called the World to Come.
הַנִּקְרָא עוֹלָם הַבָּא
Rambam elaborates further on this concept in his Iggeres Techiyas HaMeisim; see his comments there.
וּבֵאֵר זֶה גַם כֵּן יוֹתֵר בְּאִגֶּרֶת הַתְּחִיָּה אֲשֶׁר לוֹ יְעֻיַּן שָׁם.
Ramban,9 however, differs with him, presenting clear arguments to support his position,
אֲבָל הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה נֶחְלַק עָלָיו בִּרְאָיוֹת בְּרוּרוֹת
such as the statement of our Sages (Sanhedrin 92a):
דְּהָא אָמְרוּ רַזַ"ל (סַנְהֶדְרִין צ"ב א')
“After the Resurrection, the righteous will not return to dust.”
צַדִּיקִים אֵינָן חוֹזְרִין לַעֲפָרָן
He therefore interprets the Resurrection of the Dead as the ultimate purpose
וּפֵרֵשׁ דִּתְחִיַּת הַמֵּתִים הוּא הַתַּכְלִית הָאַחֲרוֹן
and the great good that is referred to with the term “the World to Come.”
וְהוּא הַטּוֹבָה הַגְּדוֹלָה הַנִּקְרָא עוֹלָם הַבָּא,
As for Gan Eden, which is the delight of the souls and the transcendent intellectual entities,10
וְהַגַּן עֵדֶן שֶׁהוּא תַּעֲנוּג הַנְּפָשׁוֹת וְשִׂכְלִיִּים נִבְדָּלִים
although is truly an extremely glorious rung,
אִם אָמְנָם אֱמֶת שֶׁמַּעֲלָתוֹ נִכְבֶּדֶת עַד מְאֹד
as Rambam writes – and indeed, even more than he writes, for it is very, very exalted –
וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה וְגַם יוֹתֵר מִמַּה שֶּׁכָּתַב גָּבוֹהַּ מֵעַל גָּבוֹהַּ מְאֹד נַעֲלָה,
nevertheless, it is still merely a temporary abode for the soul between the time of its separation from the body as it exists in its present state
עִם כָּל זֶה אֵינוֹ רַק מָקוֹם לְפִי שָׁעָה לְהַנֶּפֶשׁ מֵעֵת פְּרִידָתָהּ מִן הַגּוּף דְּעַתָּה
and the dawning of the era of Resurrection, i.e., the World to Come.
עַד זְמַן הַתְּחִיָּה שֶׁהוּא הָעוֹלָם הַבָּא
The goodness to be granted in the World to Come, i.e., the era of Resurrection, and the pleasure due to the revelation of G‑dliness will incomparably surpass that experienced in Gan Eden.
שֶׁטּוֹבַת הָעוֹלָם הַבָּא שֶׁהוּא הַתְּחִיָּה עוֹדֶפֶת עָלָיו לְאֵין קֵץ וְתַכְלִית בְּעִנְיַן הַתַּעֲנוּג בְּגִלּוּי אֱלֹקוּתוֹ יִתְבָּרֵךְ,
According to Kabbalah, Ramban’s is the true approach.
וְכֵן הוּא הָאֱמֶת עַל פִּי הַקַּבָּלָה.
On the surface, Ramban’s view is difficult to understand:
וְלִכְאוֹרָה אֵינוֹ מוּבָן
How is it possible for the pleasure experienced by the soul while enclothed in a body after the Resurrection of the Dead
אֵיךְ יִהְיֶה הַתַּעֲנוּג לַנְּשָׁמָה כְּשֶׁהִיא בַּגּוּף
to exceed the pleasure experienced by the soul in a noncorporeal state, without any material restrictions, as is true in Gan Eden?
יוֹתֵר מְעֻלֶּה וְנִכְבָּד מִן הַתַּעֲנוּג לְנֶפֶשׁ הַמֻּפְשֶׁטֶת מִן הַחֹמֶר
For it is well known that spiritual existence represents a higher level of perfection than material existence.
שֶׁהֲרֵי מַעֲלַת הָרוּחָנִיּוּת יוֹתֵר שָׁלֵם מֵהַגַּשְׁמִיּוּת כַּנּוֹדָע,
These two prefaces will be elucidated through the third preface which I mentioned above.
וּשְׁנֵי הַקְדָּמוֹת אֵלּוּ יִתְבָּאֲרוּ בְּהַקְדִּים הַקְדָּמָה שְׁלִישִׁית שֶׁיִּעַדְתִּי לְךָ תְּחִלָּה,
It concerns the renewal of the world and its coming into existence from nothing
וְהוּא בְּעִנְיַן חִדּוּשׁ הָעוֹלָם וְהִתְהַוּוּתוֹ מֵאַיִן
(both during the Six Days of Creation and continually afterwards,
(הֵן בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית וְהֵן בִּתְמִידִיּוּת
as it is said:11 “He renews each day, continuously, the work of Creation,” as is well known in connection to the mystical secret of Shabbos)
כַּמַּאֲמָר מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית כַּנּוֹדָע בְּסוֹד הַשַּׁבָּת)
The implication is that the six days of Creation and Shabbos represent a complete cycle of time that renews itself each week.
through the power of the Creator Who brings about new existence from absolute nothingness.
בְּכֹחַ הַבּוֹרֵא יִתְבָּרֵךְ הַמְחַדֵּשׁ מֵאַיִן לְיֵשׁ,
This is achieved through drawing down two types of life-energy to the world.
שֶׁזֶּהוּ עַל יְדֵי ב' מִינֵי הַמְשָׁכַת הַחַיּוּת מִמֶּנּוּ יִתְבָּרֵךְ לְהָעוֹלָם
The first refers to the life-energy that is drawn down within the inner dimensions of the created beings,
א' הַחַיּוּת הַנִּשְׁפָּע בְּתוֹכִיּוּת וּפְנִימִיּוּת הַנִּמְצָאִים
i.e., life-energy that they can grasp within their vessels, which are in turn prepared to receive it.
רְצוֹנִי לוֹמַר שֶׁהֵם מַשִּׂיגִים אוֹתוֹ בְּכֵלִים שֶׁלָּהֶם הַמּוּכָנִים לְקַבֵּל אוֹתוֹ
For example, the intellect is lodged in a man’s brain
כְּמוֹ הַשֵּׂכֶל שֶׁהוּא נִתְפָּס בְּמוֹחַ הָאָדָם
and the power of activity is lodged in his limbs that move.
וְכֹחַ הַתְּנוּעָה שֶׁנִּתְפָּס בָּאֵבָרִים הַמִּתְנַעַנְעִים
Similarly, the Divine life-energy is invested in each of the sublime beings, i.e., the angels, the souls, and other entities in the spiritual realms, each one according to its particular rung.
וְעַל דֶּרֶךְ זֶה בַּנִּמְצָאִים הָעֶלְיוֹנִים כָּל אֶחָד וְאֶחָד לְפִי מַעֲלָתוֹ,
This light and life-energy that is enclothed in the inner dimension of the recipients
וְהִנֵּה אוֹר וְחַיּוּת זֶה הַמִּתְלַבֵּשׁ בִּפְנִימִיּוּת הַמְקַבְּלִים
is not sufficient to bring them into being from nothingness.
אֵינוֹ מַסְפִּיק לְהַוּוֹתָם מֵאַיִן לְיֵשׁ
The life-energy enclothed within the created beings defines their character and identity. However, it cannot bring them into being from nothingness, since it is limited in nature.
For the creation and renewal of existence from non-being is a radical change that is possible only through an unlimited power.
כִּי בְּרִיאַת וְחִדּוּשׁ הַיֵּשׁ מֵאַיִן אֵינוֹ אֶלָּא עַל יְדֵי כֹּחַ הַבִּלְתִּי בַּעַל גְּבוּל
Since the life-energy enclothes itself within the vessel of the recipient and that vessel is limited, the life-energy must itself be limited. For no unlimited power could vest itself in a limited entity in an internalized manner.
וּמֵאַחַר שֶׁחַיּוּת זֶה מִתְלַבֵּשׁ בִּכְלִי הַמְקַבֵּל אֲשֶׁר הוּא מֻגְבָּל
For how could a limited entity contain unlimited power?
אֵיךְ יִהְיֶה בּוֹ כֹּחַ זֶה,
Instead, fundamentally, an entity is brought into being and maintained by the second type of influence which is drawn down from G‑d’s infinite light,
אֶלָּא עִקַּר הַהִתְהַוּוּת וְקִיּוּם הַנִּמְצָאִים הוּא עַל יְדֵי הַהַמְשָׁכָה הַשֵּׁנִית שֶׁמִּמֶּנּוּ יִתְבָּרֵךְ
one that does not enclothe itself within the inner dimensions of the created beings,
אֲשֶׁר אֵינוֹ מִתְלַבֵּשׁ בִּפְנִימִיּוּת הַנִּמְצָאִים
i.e., neither in their wisdom, understanding, knowledge, nor in their other soul powers.
רוֹצֶה לוֹמַר בְּחָכְמָתָם וּבִינָתָם וְדַעְתָּם וּשְׁאָרֵי כֹּחוֹת נַפְשִׁיּוֹת
For these creations do not comprehend the nature of this influence or its existence
שֶׁאֵינָן מַשִּׂיגִים מַהוּתוֹ וּמְצִיאוּתוֹ
in the same way as the mind comprehends thought.
כְּהַשָּׂגַת הַמּוֹחַ אֶת הַשֵּׂכֶל,
For this is an unlimited power, truly Ein Sof (infinite),
כִּי הוּא כֹּחַ וְחַיּוּת בִּלְתִּי מֻגְבָּל אֶלָּא הוּא אֵין סוֹף
because it is light and life-energy from the radiance of His glory,
כִּי הוּא אוֹר וְחַיּוּת הַמֵּאִיר מִזִּיו כְּבוֹדוֹ יִתְבָּרֵךְ
and limited entities are not on the level where they can appreciate or comprehend it.
וְאֵין בְּעֶרֶךְ בַּעֲלֵי גְבוּל לְתוֹפְסוֹ וּלְהַשִּׂיגוֹ
This second type of influence grants the limited entities life and brings them into being from absolute nothingness into their present existence
וְהוּא הַמְחַיֶּה אוֹתָם וּמוֹצִיאָם מִן הָאַיִן הַמֻּחְלָט אֶל הַיֵּשׁ שֶׁהֵם בּוֹ
and maintains them at every hour and moment.
וּמַעֲמִידָם בְּכָל שָׁעָה וְרֶגַע,
Although this life-energy is not comprehended by them inwardly,
וְאַף עַל פִּי שֶׁאֵינוֹ מֻשָּׂג בִּפְנִימִיּוּתָם
it exists within them and grants them life.
נִמְצָא הוּא בָּהֶם וּמְחַיֶּה אוֹתָם,
This quality is described as makkif, “encompassing,” in the texts of Kabbalah.
וּבְחִינָה זוֹ הוּא הַנִּקְרָא מַקִּיף בְּסִפְרֵי הַקַּבָּלָה
This term is used, because this influence does not enclothe itself within the vessels of the recipient,
רוֹצֶה לוֹמַר שֶׁאֵינוֹ מִתְלַבֵּשׁ בִּכְלֵי הַמְקַבֵּל
but instead remains above it,
כִּי אִם מִמַּעַל לוֹ
The meaning is not that this life-energy is physically above the recipient, but rather that it is transcendent in nature; too high to be perceived. To cite a parallel, when confronted with a difficult concept, a person will frequently say: “It went over my head.”
and yet endows it with life.
וְאַף עַל פִּי כֵן מְחַיֵּהוּ
Indeed, it is the primary source of life-energy.
וְהוּא הָעִקָּר
The life-energy which enclothes itself in the inner dimension of the recipient is called or pnimi, “the inward light.”
וּבְחִינַת הַחַיּוּת הַמִּתְלַבֶּשֶׁת בִּפְנִימִיּוּת נִקְרָא אוֹר פְּנִימִי
These two expressions of vitality are referred to by the Zohar and the Raaya Mehemna with the terms sovev (“encompassing”) and memale (“filling”).
וּבִלְשׁוֹן הַזֹּהַר וְרַעְיָא מְהֵימְנָא נִקְרָאִים סוֹבֵב וּמְמַלֵּא,
Lest a discerning reader be confounded by the question: “How can an entity derive life-energy from something that does not enclothe itself within it?”
וּכְדֵי שֶׁלֹּא יִפָּלֵא הַמַּשְׂכִּיל אֵיךְ יִחְיֶה דָבָר מִדָּבָר שֶׁאֵינוֹ מִתְלַבֵּשׁ בּוֹ,
I will explain by analogy:12
אַמְשִׁיל לְךָ מָשָׁל,
Thought is revealed exclusively within the brain and not in any other organ or limb,
הִנֵּה הַמַּחֲשָׁבָה גִּלּוּיָהּ בַּמּוֹחַ דַּוְקָא וְלֹא בִּשְׁאָר הָאֵבָרִים
because the makeup of the vessels of the brain are representative of and similar to intellect.
לְפִי שֶׁכְּלֵי הַמּוֹחַ הַרְכָּבָתָהּ מֵעֵין וְדֻגְמַת הַשֵּׂכֶל
The makeup of the foot, by contrast, is not at all fit to serve as a receptacle for thought.
מַה שֶּׁאֵין כֵּן הַרְכָּבַת מֶזֶג הָרֶגֶל לֹא תְקַבֵּל אֶת הַמַּחֲשָׁבָה בְּתוֹכָהּ,
Accordingly, if a person receives a blow to his head, the power of thought vested within his mind will be disturbed.
וּלְכָךְ אִם יַכֵּהוּ בְּרֹאשׁוֹ תִּתְבַּלְבֵּל הַמַּחֲשָׁבָה שֶׁהִיא בּוֹ
If, by contrast, he receives a blow to his foot, his thought process will not be disturbed.
וְאִם יַכֵּהוּ בָּרֶגֶל לֹא תִתְבַּלְבֵּל
For thought shares only a minimal connection with the foot.
כִּי אֵין לָהּ שַׁיָּכוּת כָּל כָּךְ עִם הָרֶגֶל,
However, it’s true that we see the opposite of this, i.e., that thought is manifest in the foot as well.
וְאָמְנָם אָנוּ רוֹאִים בְּהִפּוּךְ מִזֶּה שֶׁיֵּשׁ הַמַּחֲשָׁבָה בָּרֶגֶל גַּם כֵּן
Evidence of this is reflected in the fact
וְהַמּוֹפֵת לְזֶה
that immediately when it arises in one’s mind to stretch out his leg,
שֶׁמִּיָּד שֶׁעוֹלֶה בְּמַחֲשַׁבְתּוֹ שֶׁיִּפְשׁוֹט רַגְלוֹ
the leg stretches out without any delay and hindrance at all,
הִנֵּה תֵּכֶף תִּתְפַּשֵּׁט הָרֶגֶל בְּלִי אִחוּר וְעִכּוּב כְּלָל וּכְלָל,
but rather, immediately, at that moment.
בּוֹ בְרֶגַע מַמָּשׁ,
If some degree of thought was not manifest in the leg,
וְאִם לֹא הָיָה מֵעֵין הַמַּחֲשָׁבָה בָּרֶגֶל
it would require a certain duration of time for the thought to proceed and extend into the vessels of the leg.
אִם כֵּן הָיָה צָרִיךְ שָׁהוּת וּזְמַן מָה עַד שֶׁתֵּלֵךְ הַמַּחֲשָׁבָה וְתִתְפַּשֵּׁט בִּכְלֵי הָרֶגֶל,
Since this is not so, it thus appears that the essential quality of thought actually exists in the leg,
אֶלָּא נִרְאֶה שֶׁיֵּשׁ מִמַּהוּת הַמַּחֲשָׁבָה מַמָּשׁ בָּרֶגֶל
and for that reason no time is necessary for the command to be executed,
עַל כֵּן אֵינוֹ צָרִיךְ שָׁהוּת
in contrast to what was stated immediately above.
הִפּוּךְ הַנִּזְכָּר לְעֵיל,
Were thought not to exist in the foot, the foot’s response to the mind’s command would require a process of communication and interface as one frame of reference relates to another. For example, when two people communicate, even though one is willing to do what the other says without any question, a communication process – which takes time – is necessary for the one to express his will and the other to understand it. With regard to the limbs of one’s own body, such a process of communication is not necessary. The fact that the body responds instantaneously indicates that thought exists inherently – albeit in a hidden manner, as the maamar continues to explain – in all of the body’s limbs.13
The explanation is that both concepts are true.
וְהָעִנְיָן הוּא דִּשְׁנֵיהֶם אֱמֶת
On a revealed level, thought does not exist within the leg at all, only within the brain.
דִּבְגִלּוּי אֵין מֵהַמַּחֲשָׁבָה כְּלָל בָּרֶגֶל אֶלָּא בַּמּוֹחַ
In a hidden way, however, it also exists within the leg in exactly the same manner as within the brain.
אֲבָל בְּהֶעְלֵם יֶשְׁנָהּ בָּרֶגֶל כְּמוֹ בַּמּוֹחַ מַמָּשׁ בְּשָׁוֶה,
Although it is not revealed,
וַהֲרֵי אַף עַל פִּי שֶׁאֵינָהּ בְּגִלּוּי
it nevertheless has an effect within the leg.
אַף עַל פִּי כֵן פּוֹעֶלֶת בָּרֶגֶל
Thus we see that an entity can be affected by a power that is not enclothed within it in an inward revealed manner.
הֲרֵי שֶׁהַדָּבָר מִתְפָּעֵל גַּם מִדָּבָר שֶׁאֵינוֹ מִתְלַבֵּשׁ בּוֹ בִּפְנִימִיּוּתוֹ
This – as the Tzemach Tzedek proceeds to explain – is the fundamental point of the analogy. The parallel in the analogue is the manner in which the light which is encompassing (sovev) brings into being and maintains the existence of the worlds, even though it does not enclothe itself within them.
On the contrary, the existence of thought in the leg in a hidden manner stems from the level of yechidah within the soul
וְאַדְּרַבָּה הֶעְלֵם הַמַּחֲשָׁבָה שֶׁבָּרֶגֶל הוּא מִבְּחִינַת יְחִידָה שֶׁבַּנֶּפֶשׁ
The term yechidah refers to the essential spark of the soul. It is called “encompassing” because it transcends the person’s conscious powers.
which encompasses all of the powers in the vessel of the body equally,
הַמַּקֶּפֶת כָּל כֹּחוֹתֶיהָ שֶׁבִּכְלֵי הַגּוּף לְכֻלָּם בְּשָׁוֶה
without giving precedence to one over the other,
מִבְּלִי קְדִימָה לְאֶחָד עַל חֲבֵרוֹ
for it is exalted above all of them.
כִּי הִיא נַעֲלֵית מִכֻּלָּם
Since the ray that emanates from the level of yechidah is expressed in an encompassing manner,
וְלִהְיוֹת שֶׁהֶאָרָתָהּ בִּבְחִינַת מַקִּיף
it shines within the foot and all the other limbs and organs of the body and has an effect on them as above.
לְכָךְ מְאִירָה גַּם בָּרֶגֶל וּפוֹעֶלֶת בּוֹ כַּנִּזְכָּר לְעֵיל,
Similar concepts apply in the spiritual realms.
כְּמוֹ כֵן יוּבַן לְמַעְלָה
The gleam of the radiance of His unlimited glory grants life to all the worlds and brings them into being from nothingness,
שֶׁהֶאָרַת זִיו כְּבוֹדוֹ יִתְבָּרֵךְ הַבִּלְתִּי בַּעַל גְּבוּל מְחַיֶּה אֶת כָּל הָעוֹלָמוֹת מֵאַיִן
even though it is not comprehended within them.
אַף עַל פִּי שֶׁאֵינוֹ מֻשָּׂג בְּתוֹכִיּוּתָם,
It surpasses incomparably the life-energy that enclothes itself within them.
וְהוּא גָּדוֹל יוֹתֵר לְאֵין קֵץ וְתַכְלִית מִן הַחַיּוּת הַמְלֻבָּשׁ בִּפְנִימִיּוּת,
For the inward light referred to as memale
כִּי בְּחִינַת הָאוֹר פְּנִימִי הַנִּקְרָא מְמַלֵּא
contracts itself according to the nature of the vessels of the recipients,
מִתְצַמְצֵם לְפִי מֶזֶג כְּלֵי הַמְקַבֵּל
as explained above with regard to the analogy of the powers of the soul that enclothe themselves within the limbs of the body.
כַּנִּזְכָּר לְעֵיל בִּמְשַׁל כֹּחוֹת הַנֶּפֶשׁ בְּאֵבְרֵי הַגּוּף
The term “enclothe” implies that the two are adapted to fit each other as clothes are tailored to fit the form of the person who wears them.
On this level the power to walk is revealed in the leg,
שֶׁבָּרֶגֶל יִהְיֶה הַהִלּוּךְ בְּגִלּוּי
but not the power of intellect,
לֹא הַשֵּׂכֶל
for the leg is not at all prepared to receive the form of intellect.
לְפִי שֶׁאֵינוֹ מוּכָן לְקַבֵּל צוּרַת הַשֵּׂכֶל,
Similarly, the life-energy in our material world is severely contracted.
וְעַל דֶּרֶךְ זֶה הִנֵּה הַחַיּוּת שֶׁבָּעוֹלָם הַזֶּה בִּכְלָלוֹ מְצֻמְצָם מְאֹד
It enclothes itself in the four forms of existence: inanimate matter, plants, animals, and humans.
דְּהַיְנוּ בְּחִינוֹת דּוֹמֵם־ צוֹמֵחַ־חַי־מְדַבֵּר,
In the Lower Gan Eden, which is the spiritual dimension of the world of Asiyah,
וּבְגַן עֵדֶן הַתַּחְתּוֹן שֶׁהוּא רוּחָנִיּוּת הָעוֹלַם הָעֲשִׂיָּה
the Divine life-energy is revealed to a greater extent.
הַחַיּוּת בְּגִלּוּי יוֹתֵר
Thus for us, who carry out our Divine service in this lowly world,
כִּי אֲנַחְנוּ שֶׁעֲבוֹדָתֵנוּ בָּעוֹלָם הַזֶּה הַשָּׁפָל
the Lower Gan Eden is the reward for our Divine service,
הִנֵּה גַּן עֵדֶן הַתַּחְתּוֹן הוּא שְׂכַר עֲבוֹדָתֵנוּ
for there is a far greater revelation of the Divine Presence there than in our lowly world.
כִּי שָׁם גִּלּוּי הַשְּׁכִינָה יוֹתֵר מִבָּעוֹלָם הַזֶּה הַשָּׁפָל
The nature of this revelation can be understood from Rambam’s explanation of the pleasure experienced by the angels and the transcendent intellectual entities14 resulting from their comprehension of G‑dliness.
וְעַל דֶּרֶךְ שֶׁבֵּאֵר הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה עִנְיַן תַּעֲנוּג הַמַּלְאָכִים וְשִׂכְלִיִּים נִבְדָּלִים בְּמַה שֶּׁמַּשִּׂיגִים כוּ'
Concerning Adam the first man, it is written (Bereishis 2:15): “And He placed him in Gan Eden to till it.”
וְהִנֵּה אָדָם הָרִאשׁוֹן כְּתִיב בּוֹ וַיַּנִּיחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ (בְּרֵאשִׁית ב' ט"ו)
For before the Sin of the Tree of Knowledge,
כִּי קֹדֶם שֶׁחָטָא
this material world was on a higher spiritual level, and this Gan Eden, i.e., the lower Gan Eden,was the final and concluding level of the downward progression of spiritual rungs; it was the lowest world.
הָיָה גַּן עֵדֶן זֶה תַּכְלִית וְסוֹף כָּל הַהִשְׁתַּלְשְׁלוּת הָעוֹלָמוֹת בְּמַדְרֵגַת עוֹלָם הַשָּׁפָל
(As a result of that sin, the spiritual cosmos underwent a descent, and this physical world became the place where Divine service is performed.)
(אֲשֶׁר תְּמוּרַת זֶה עַתָּה הָעוֹלָם הַזֶּה מֵחֲמַת הַחֵטְא שֶׁיָּרְדוּ הָעוֹלָמוֹת)
Before the sin, Adam would serve G‑d in the lower Gan Eden
וְהָיָה עוֹבֵד ה' בְּגַן עֵדֶן זֶה
the way we serve Him in this world: to receive a reward.
כְּדֶרֶךְ שֶׁאֲנַחְנוּ עוֹבְדִים בָּעוֹלָם הַזֶּה כְּדֵי לְקַבֵּל שָׂכָר,
At that time, the reward for his service was the Upper Gan Eden, a higher spiritual level,
וְהָיָה אִם כֵּן שְׂכַר עֲבוֹדָתוֹ בְּגַן עֵדֶן הָעֶלְיוֹן
where the radiance of the Divine Presence shines in greater revelation.
שֶׁשָּׁם זִיו הַשְּׁכִינָה בְּגִלּוּי יוֹתֵר
Thus after the sin, when the worlds descended,
וְאִם כֵּן נִמְצָא שֶׁלְּאַחַר הַחֵטְא שֶׁיָּרְדוּ הָעוֹלָמוֹת
the level of Asiyah in which Adam had been located, i.e, the Lower Gan Eden, became
נַעֲשָׂה בְּחִינַת עֲשִׂיָּה דְּאָדָם הָרִאשׁוֹן
the reward for our Divine service, and its revelations generate great pleasure for us.
שָׂכָר וְעֹנֶג אֵלֵינוּ
Similarly, the reward and pleasure of the Upper Gan Eden is comparable to action and service when compared to the lights of Atzilus,
וּכְמוֹ כֵן עַל דֶּרֶךְ זֶה שָׂכָר וְעֹנֶג דְּגַן עֵדֶן הָעֶלְיוֹן הוּא בְּחִינַת מַעֲשֶׂה וַעֲבוֹדָה בִּלְבָד לְגַבֵּי אוֹרוֹת הָאֲצִילוּת
Action represents the lowest of our potentials and is detached from our inner spiritual world. Similarly, Gan Eden is considered lower and detached when compared to the realm of Atzilus itself.
where there is a greater revelation of G‑dliness,
כִּי שָׁם גִּלּוּי הָאֱלֹקוּת יוֹתֵר
for on that level: “He is one with His keilim.”15
דְּאִיהוּ וְגַרְמוֹהִי חַד
G‑d is one with the Sefiros. They are not separate entities with their own identities, but expressions of G‑dliness.
Similarly, this motif, in which a lower level is considered the place of service and the higher level is considered the reward, continues until the highest levels.
וְכֵן עַד רוּם הַמַּעֲלוֹת,
In this vein, we can understand the concept of 50,000 Jubilees.16
וּבָזֶה יוּבַן עִנְיַן נ' אֲלָפִים יוֹבְלוֹת
For the seventh year, i.e., the seventh millennium, is “a Sabbath unto G‑d,”
שְׁנַת הַשְּׁבִיעִית שַׁבָּת לַה'
an ascent of the worlds to a higher spiritual plane.
עֲלִיּוֹת הָעוֹלָמוֹת
The beginning of the second Sabbatical cycle will be like the end of the first, on that same elevated spiritual level,
תְּחִלַּת הַשְּׁמִטָּה הַשְּׁנִיָּה כְּסוֹף הָרִאשׁוֹנָה
and the Sabbatical year of that cycle, i.e., its seventh millennium, will be on an even higher level.
וּשְׁנַת הַשְּׁבִיעִית שֶׁהוּא אֶלֶף הַז' שֶׁלָּהּ בְּעִלּוּי יוֹתֵר
This pattern will continue for 50,000 Jubilee cycles, ascending rung after rung,
וְעַל דֶּרֶךְ זֶה עַד נ' אֲלָפִים יוֹבְלוֹת עִלּוּי אַחַר עִלּוּי
the distinction between one rung and the next being comparable to the difference between our world and Gan Eden described above,
כְּמוֹ מֵעוֹלָם הַזֶּה לְגַן עֵדֶן עַל דֶּרֶךְ הַנִּזְכָּר לְעֵיל
For there is no limit to the number of ascents there could be in the elevation of comprehension of G‑dliness.
כִּי אֵין שִׁעוּר לְרִבּוּי הָעֲלִיּוֹת שֶׁיּוּכַל לִהְיוֹת בְּאֹפֶן עִלּוּי הַהַשָּׂגָה בֵּאלֹקוּתוֹ יִתְבָּרֵךְ,
All of this applies with regard to the ray of G‑dliness that enclothes itself inwardly within the worlds,i.e., the G‑dly light that is memale kol almin,
וְכָל זֶה בִּבְחִינַת הֶאָרַת הָאֱלֹקוּת הַמִּתְלַבֶּשֶׁת בִּפְנִימִיּוּת
that proceeds and contracts according to the descent of the worlds.
שֶׁהוֹלֶכֶת וּמִתְצַמְצֶמֶת כְּפִי יְרִידַת הָעוֹלָמוֹת
All the ascents from below upwards are within this set.
וּבָהּ יִהְיוּ הָעֲלִיּוֹת מִמַּטָּה לְמַעְלָה,
In kabbalistic terminology, the revelation of Divine light that enclothes itself within the worlds is referred to as the kav or chut which shines after the tzimtzum,
וּבִלְשׁוֹן הַקַּבָּלָה נִקְרָא גִּלּוּי זֶה בְּשֵׁם קַו וְחוּט
and is drawn down from the Ein Sof into Adam Kadmon and Atzilus.
הַנִּמְשָׁךְ מֵאֵין סוֹף בָּרוּךְ הוּא בְּאָדָם קַדְמוֹן וּבַאֲצִילוּת וְכוּ'.
The life-energy that, by contrast, does not enclothe itself within existence in an inward manner, but instead encompasses all existence,
אֲבָל בְּחִינַת הַחַיּוּת שֶׁאֵינוֹ מִתְלַבֵּשׁ בִּפְנִימִיּוּת הַנִּמְצָאִים וּמַקִּיפָם
is found within all of the worlds, from the highest of levels to the lowest, in an equal manner and obliterates any distinction between them.
הִנֵּה הוּא שָׁוֶה וּמַשְׁוֶה אֶת כֻּלָּם מֵרֵישׁ כָּל דַּרְגִין עַד סוֹף כָּל דַּרְגִין
It is referred to as sovev kol almin. In this it differs from the kav, the vector of Divine light which shines after the tzimtzum, and which is manifest in the higher levels of existence to a greater degree than in the lower levels.
For the light that is sovev kol almin surpasses even the highest entities to the same degree as the lowest and therefore is hidden, i.e., not revealed within them.
כִּי הֲרֵי הוּא נֶעְלָם מִמִּבְחַר הַנִּמְצָאִים כְּמוֹ מִפָּחוּת הַנִּמְצָאִים
For this light is Ein Sof, unlimited,
לִהְיוֹתוֹ בְּחִינַת אֵין סוֹף
and all existence is of absolutely no importance before it.
דְּקַמֵּיהּ כּוּלָּא כְּלָא חֲשִׁיבֵי
This concept can be illustrated in mathematical terms: When divided or multiplied by infinity, all numbers produce the same sum.
It endows all existence with life in an encompassing manner as described above.
אֶלָּא הוּא מְחַיֶּה אוֹתָם בִּבְחִינַת מַקִּיף כְּמוֹ שֶׁנִּתְבָּאֵר פֵּרוּשׁ זֶה לְמַעְלָה,
Accordingly, because it is Ein Sof, it can shine forth and in an encompassing manner reach inanimate matter in the realm of Asiyah, for it makes no distinction between the spiritual and the physical,
וּבִבְחִינַת מַקִּיף יָכוֹל לְהָאִיר גַּם עַל דּוֹמֵם דַּעֲשִׂיָּה מַמָּשׁ
as illustrated above through the analogy of thought existing within the foot.
וְכַנִּזְכָּר לְעֵיל מִמְּשַׁל הַמַּחֲשָׁבָה בָּרֶגֶל כוּ':
This is the purpose of the descent of the soul into the body:
וְלָזֶה הָיָה יְרִידַת הַנֶּפֶשׁ בַּגּוּף
to observe the Torah and its mitzvos
לְקַיֵּם תּוֹרָה וּמִצְוֹת
and in this manner draw down the revelation of G‑dliness through these two modes: sovev and memale mentioned above.
שֶׁעַל יְדֵי זֶה נִמְשָׁךְ גִּלּוּי אֱלֹקוּתוֹ יִתְבָּרֵךְ מִב' בְּחִינוֹת הַנִּזְכָּרוֹת לְעֵיל דְּסוֹבֵב וּמְמַלֵּא
For although the level of sovev is encompassing and hidden, and thus, seemingly, a level above that which man can draw down,
כִּי גַם הַסּוֹבֵב אַף עַל פִּי שֶׁהוּא מַקִּיף וְנֶעְלָם
it can be drawn down through the mitzvos,
עִם כָּל זֶה עַל יְדֵי הַמִּצְוֹת יָכוֹל לִהְיוֹת נִמְשָׁךְ
Chochmah is the source for the inward light mentioned above. Hence, this light is drawn down through Torah study.
הוּא בְּחִינַת הָאוֹר פְּנִימִי הַנִּזְכָּר לְעֵיל
The mitzvos, by contrast, represent the Sublime Will, i.e., the level of sovev, as explained in another source.
וְהַמִּצְוֹת הֵם רָצוֹן הָעֶלְיוֹן בְּחִינַת סוֹבֵב כַּנִּזְכָּר אֶצְלֵנוּ בְּמָקוֹם אַחֵר
For the life-energy that encompasses all the worlds is His simple will, as explained there at length.
שֶׁעִנְיַן חַיּוּת זֶה הַמַּקִּיף אֶת כָּל הָעוֹלָמוֹת הוּא רְצוֹנוֹ הַפָּשׁוּט יִתְבָּרֵךְ יְעֻיַּן שָׁם בְּאֹרֶךְ,
The term “simple” refers to a transcendent level of light above all definition. Through the observance of the mitzvos, this infinite light is drawn down within the worlds.
The revelation of the inward light through the Torah is the mystic secret of Gan Eden.
וְהַגִּלּוּי שֶׁמֵּהָאוֹר פְּנִימִי עַל יְדֵי הַתּוֹרָה הוּא סוֹד הַגַּן עֵדֶן
The Torah is identified with the spiritual revelations that characterize Gan Eden, as indicated by the fact that the “sustenance” of the souls in Gan Eden is the Torah that they studied in this world. Both the Torah and Gan Eden are identified with “the revelation of G‑dliness through comprehension.”
The encompassing light mentioned above, by contrast, will only be revealed in the Ultimate Future,
אֲבָל גִּלּוּי הָאוֹר מַקִּיף הַנִּזְכָּר לְעֵיל הוּא לֶעָתִיד לָבֹא בִּלְבָד
at the time of the Resurrection, for it is too lofty to be revealed in Gan Eden.
כְּשֶׁיִּחְיוּ הַמֵּתִים
Then, in the Ultimate Future, our eyes will behold the revelation of His unlimited G‑dliness and this encompassing light mentioned above,
שֶׁאָז יִרְאוּ עֵינֵינוּ גִּלּוּי אֱלֹקוּתוֹ הַבִּלְתִּי בַּעַל גְּבוּל הַמַּקִּיף הַנִּזְכָּר לְעֵיל
as it is written (Yeshayahu 30:20): “Your Master will no longer veil Himself.”
וּכְמוֹ שֶׁכָּתוּב וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְגוֹ' (יְשַׁעְיָה ל' כ'),
To explain: As is known, the fundamental activity in Gan Eden is Torah study,
וּבֵאוּר זֶה הִנֵּה נוֹדָע שֶׁעִקַּר הָעֵסֶק בְּגַן עֵדֶן הוּא לִמּוּד הַתּוֹרָה
as our Sages comment: “There was a difference of opinion in the Heavenly Academy
כְּמוֹ שֶׁאָמְרוּ רַזַ"ל קָמִיפַּלְגֵי בִּמְתִיבְתָּא דְרָקִיעַ
The Tzemach Tzedek is citing this passage to demonstrate that this is the occupation of the souls in the spiritual realms.
concerning the ruling when there is a doubt as to whether a white blotch of skin preceded white hair or appeared afterwards, i.e., there was a difference of opinion whether a person with such a condition was considered impure due to tzaraas or not.
סָפֵק אִם בַּהֶרֶת קֹדֶם לְשֵׂעָר לָבָן
The HeavenlyAcademy asked, Who will decide?
מַאן נוֹכַח
and replied, Rabbah bar Nachmani” (Bava Metzia 86a).
רַבָּה בַּר נַחְמָנִי (בָּבָא מְצִיעָא פ"ו א')
Certainly, the intent is not that the Heavenly Academy studied the simple meaning of the Torah as it exists on the worldly plane.
וְעִם שֶׁבְּוַדַּאי אֵין הַכַּוָּנָה עַל לִמּוּד פְּשָׁטֵי הַתּוֹרָה כְּמוֹ שֶׁהִיא לְפָנֵינוּ
For in that realm, there do not exist four physical Sabbath domains,
שֶׁהֲרֵי אֵין שָׁם גַּשְׁמִיּוּת ד' רְשֻׁיּוֹת לְשַׁבָּת
another halachic issue on the earthly plane that is discussed in the Heavenly Academy.
nor white blotches of skin and white hair as there are on the earthly plane.
אוֹ בַּהֶרֶת וְשֵׂעֶר לָבָן,
Instead, the intent is the study of pnimiyus haTorah,
אֶלָּא הַכַּוָּנָה עַל לִמּוּד פְּנִימִיּוּת הַתּוֹרָה
i.e., comprehending the mystical parallel to a white blotch of skin. On the spiritual plane, the blotches refer to impediments that hinder the flow of influence.
רוֹצֶה לוֹמַר סוֹד הַבַּהֶרֶת בְּרוּחָנִיּוּת שֶׁעִנְיָנָהּ מְנִיעַת הַשֶּׁפַע
And the white hair refers to the source from which the extraneous forces derive nurture, as explained in the relevant sources.
וְשֵׂעָר לָבָן הַיְנִיקָה לַחִיצוֹנִים כִּמְבֹאָר בִּמְקוֹמוֹ,
Similarly, the Likkutei HaShas of the AriZal18explains the spiritual dimensions of the four Sabbath domains.
וְעַל דֶּרֶךְ זֶה עִנְיַן ד' רְשֻׁיּוֹת כְּמוֹ שֶׁכָּתוּב בְּלִקּוּטֵי הַשַּׁ"ס לְהָאֲרִיזַ"ל,
Nevertheless, the fundamental dimension of this study is the wisdom and conceptualization of spiritual concepts.
וְאַף עַל פִּי כֵן עִקַּר מְצִיאַת עִנְיַן לִמּוּד זֶה הוּא הַחָכְמָה וְהַהַשְׂכָּלָה בְּרוּחָנִיּוּת,
Although the framework of reference differs – on the earthly plane, the Torah speaks of material things, and in the realms above it speaks of spiritual entities – on both planes, the Torah involves study, i.e., the assimilation of intellectual ideas. Thus, the motif remains the same.
The term “encompassing light,” or makkif, refers to a light that reveals G‑dly light as it exists for itself without adjusting and limiting its revelation so that it will be able to be internalized within its recipients as is the pattern with regard to an or p’nimi, an inner light. Since its revelation is not modified according to the limits of the recipients, it is said to encompass them from above, as it were. This term is explained in greater detail in the continuation of the maamar.
The term Z’eir Anpin refers to the six middos, emotive attributes, of Atzilus. Each of these emotive attributes includes, however, all ten Sefiros. Hence within each of these emotive qualities are also three intellectual dimensions, six emotive dimensions, and Malchus.