In ch. 30, the Rebbe Rashab quoted our Sages statement,1 “Whoever studies the Torah generates peace among the hosts Above and peace among the hosts below.” In chapters 30 to 32, he explained that generating peace among the hosts Above refers to the establishment of unity and harmony between the Sefiros of Chochmah and Binah, identified with the letters yud and hei of G‑d’s name Havayah. Since they are fundamentally opposite tendencies, the way to establish synergy between them is by revealing a loftier light that is truly transcendent. That light is drawn down through Torah study, because when a Jew studies Torah on the material plane, he draws down the Torah as it is bound up with G‑d’s essence and is thus utterly transcendent.
וּמֵעַתָּה יֵשׁ לְהָבִין עִנְיַן שָׁלוֹם הַשֵּׁנִי
On the basis of the above concepts, it is now possible to understand the second concept of peace, mentioned in our Sages’ quote:
בְּפַמַּלְיָא שֶׁל מַטָּה
“Peace among the hosts below.”
שֶׁזֶּהוּ בְּיִחוּד דְּו"ה דְשֵׁם הוי' כוּ'.
i.e., the unity between the letters of vav and hei of G‑d’s name Havayah.
דְּהִנֵּה יָדוּעַ דְּהַוָּא"ו הוּא בְּחִינַת שִׁשָּׁה מִדּוֹת דִּקְדוּשָּׁה
As is well-known, the vav refers to the six emotive qualities of holiness, the six middos of Atzilus,
כְּמוֹ שֶׁכָּתוּב לְךָ הוי' הַגְּדוּלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ
as intimated by the verse,2 “The greatness,3 the might, the splendor, the victory, and the glory are all Yours, for everything in heaven and on earth is Yours.”
שֶׁהוּא בְּחִינַת יְסוֹד כַּיָּדוּעַ,
The phrase, “everything in heaven and on earth” refers to the attribute of Yesod, as is well-known.
דְּחָשִׁיב כַּאן ו' מִדּוֹת
Thus, the verse is listing the six emotive attributes.
וְאַחַר כָּךְ לְךָ ה' הַמַּמְלָכָה בְּחִינַת מַלְכוּת
Afterwards, the verse continues, “Kingship… derives from You,” referring to the attribute of sovereignty, Malchus,
שֶׁזֶּהוּ בְּחִינַת ה' אַחֲרוֹנָה דְשֵׁם הוי' כוּ'.
which is identified with the final hei of G‑d’s name Havayah.
וְיָדוּעַ דְּזֶה לְעוּמַּת זֶה עָשָׂה אֱלֹקִים
As is well known, “G‑d made one corresponding to the other.”4 In this context, the verse implies that the realm of impurity is a mirror of the realm of holiness.
וְיֵשׁ נֶגֶד ז' מִדּוֹת דִּקְדֻשָּׁה
Thus, corresponding to the seven emotive attributes of holiness,
ז' מִדּוֹת דִּלְעוּמַּת זֶה
there are seven emotive attributes of the forces of unholiness,5
דִּקְלִיפַּת נוֹגַהּ
that stem from kelipas nogah.
As explained in Tanya, ch. 6, kelipah is the kabbalistic term for the forces of unholiness. Within that general category, there are two levels: the three impure kelipos which do not possess good at all — i.e., the G‑dly spark that maintains their existence is in exile and is not accessible — and kelipas nogah, literally, “the shining kelipah,” i.e., the G‑dliness within them is accessible and can be refined and connected to its source in holiness.
שֶׁהֵן הַז' אוּמּוֹת הַכְּנַעֲנִי וְהַחִתִּי כוּ',
These seven attributes were embodied in the seven nations living in the land of Canaan, the Canaanites, the Chittites, etc.
וְשֹׁרֶשׁ יְנִיקָתָם לְמַעְלָה הוּא מִבְּחִינַת קַו הַשְּׂמֹאל
The source for their nurture in the spiritual realms originates in the left vector, stemming
מִבְּחִינַת פְּסוֹלֶת הַגְּבוּרוֹת
from the waste products of the attribute of Gevurah, might,
דְּשֵׁם בַּ"ן דְּמַלְכוּת דִּקְדוּשָּׁה
which in turn is sourced in the milui of G‑d’s name Havayah that is numerically equivalent to 52,6 which is identified with the Sefirah of Malchus, sovereignty, in the realm of holiness,
בַּאֲחוֹרַיִים וְחִיצוֹנִיּוּת הַכֵּלִים כוּ'.
as its influence is diverted via the hind dimension and the external aspect of the keilim.
וְנִקְרָאוֹת גְּבוּרוֹת קָשׁוֹת דְּנוֹגַהּ
They are referred to as the harsh attributes of Gevurah in the realm of kelipas nogah.
כְּעֵשָׂו שֶׁיָּצָא מִפְּסוֹלֶת הַגְּבוּרוֹת דְּיִצְחָק כוּ'
The descent of these attributes into the realm of kelipah resembles the manner in which Esav, yatzah mimenu, was discharged7 from the waste products of Gevurah represented by Yitzchak.
In Chassidus,8 it is explained that there are two manners in which qualities from a lofty spiritual realm descend to a lower realm and ultimately, to our material world: nefilah, “falling,” and hishtalshelus, “a chainlike descent.”9
When a spiritual quality descends through hishtalshelus, like links in a chain, the lower expression of the quality is connected to and reflects to a certain degree the loftier expression. Indeed, even if the chain has many links, the lowest link and the highest link share a connection and ultimately, reflect one another.
By contrast, when a quality descends via nefilah, “falling,” the manifestation of the quality on the lower level is not at all connected to its manifestation on the loftier rung. This reflects the relationship of kelipah to its source.
To explain: Yitzchak was identified with the quality of Gevurah, “might,” the ability to manifest self-control and master his inner desires. Esav, yatzah mimenu, was discharged from that quality. Hence, he also manifested Gevurah, but his Gevurah found expression in an undesirable manner.
וּכְתִיב בֵּיהּ עַל חַרְבְּךָ תִחְיֶה
Thus, concerning Esav, it is written,10 “You shall live by your sword,”
שֶׁהוּא עִנְיַן הַכַּעַס וּרְצִיחָה
alluding to anger and murder.
וְהוּא גַם כֵּן הַחֹם הַטִּבְעִי בְּתַאֲוָה
This quality is also identified with the natural warmth of desire
בְּרִשְׁפֵּי אֵשׁ זָרָה כוּ'.
that burns with flames of foreign fire.
וּכְמוֹ פְּסוֹלֶת הַחֶסֶד דְּאַבְרָהָם בְּאַהֲבָה רָעָה
Just like the waste product of the attribute of Chessed identified with Avraham whose Divine service was characterized by abundant love for G‑d is undesirable love
שֶׁנִּמְשָׁךְ בִּקְרִירוּת כַּמַּיִם כוּ'.
that is drawn down in a manner characterized by coldness, like water.
There is love that reflects burning desire, reflecting a connection with Gevurah. The love that is drawn down from Chessed is cold; the person is calm and is drawn to the object of his love naturally. He does not manifest the burning excitement that comes from the arousal of new feeling. Instead, his love is calm, steady, and enduring.
וְאִם הֱיוֹת דְּכָל מִדָּה דִלְעוּמַּת זֶה הִיא הַפְכִּית וּמְנַגֶּדֶת לְהַמִּדָּה שֶׁכְּנֶגְדָּהּ דִּקְדוּשָּׁה
True, every attribute of the realm of unholiness is the antithesis and the opponent of the corresponding attribute of holiness
וְיוֹנֶקֶת מִמֶּנָּה
and derives its nurture from it,
וּכְמוֹ אַבְרָהָם שֶׁיָּצָא מִמֶּנּוּ יִשְׁמָעֵאל
like Avraham from whom Yishmael was discharged
וְיִצְחָק יָצָא כוּ'.
and Yitzchak from whom Esav was discharged.
The Rebbe Rashab is emphasizing that from Avraham, who is identified with the love of holiness, came Yishmael, who was identified with the love of unholiness, and from Yitzchak, who was identified with Gevurah of holiness, came Esav, who was identified with the Gevurah of unholiness.
מִכָּל מָקוֹם שֹׁרֶשׁ כָּל הַמִּדּוֹת דִּקְלִיפַּת נוֹגַהּ כּוּלָּם
Nevertheless, in addition to this influence, the source of all the attributes of kelipas nogah
מְקַבְּלִים מִפְּסוֹלֶת הַגְּבוּרוֹת דְּקַו הַשְּׂמֹאל דִּקְדוּשָּׁה
is the nurture received from the attributes of Gevurah stemming from the left vector of holiness,
וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר בְּעִנְיַן פָּרָה אֲדוּמָּה
as written in the Zohar, regarding the Red Heifer.11
In that source, the Zohar explains that although the Red Heifer represented a unique holy source, since it was associated with the left vector, the forces of Gevurah that involve the concealment of G‑dliness, the realm of kelipah could derive nurture from it. In that vein, it explains that the spiritual source of the Red Heifer is the original spiritual source for
דְּפָרָה סוֹרֶרֶת שֶׁהִיא מַלְכוּת דְּנוֹגַהּ
“the rebellious cow” that refers to the Sefirah of Malchus in the realm of kelipas nogah
מְקַבֶּלֶת מִפְּנֵי שׁוֹר הָעֶלְיוֹן
is the nurture received from the attributes of Gevurah stemming from the left vector of holiness,
שֶׁמִּשְּׂמֹאל כוּ'
However, because it is positioned on the left vector, there is the possibility for nurture to be drawn down to the realm of kelipah.
(וְעַיֵּין מַה שֶּׁכָּתוּב בַּזֹּהַר פְּקוּדֵי דַּף רכ"ד עַמּוּד ב' וּבְרַמַ"ז שָׁם,
(Note what is stated in the Zohar, Vol. II, Parshas Pekudei, p. 224b, and the gloss of Ramaz to that source
As interpreted by Ramaz, the Zohar points to the difference between nurture drawn down from the left vector and nurture drawn down from the right vector. When nurture is drawn down from the right vector, its source in holiness prevails. By contrast, when it is drawn down on the left vector, there is the possibility for greater concealment and therefore, the forces of kelipah derive the potential to dominate.
וְשָׁם בְּרַמַ"ז בְּעִנְיַן אַבְרָהָם שֶׁהוֹלִיד אֶת יִשְׁמָעֵאל
On the Zohar’s statement there, Ramaz raises a question, noting that Avraham conceived Yishmael.
Now, Yishmael represented Chessed of the realm of kelipah. Since Avraham was identified with Chessed, which stems from the right vector, Yishmael’s connection to kelipah appears to contradict the above statement.
Ramaz explains that there is no contradiction because Yishmael was merely “discharged” from Avraham, i.e., the influence of kelipah did not arise with Avraham, but rather
שֶׁזֶּהוּ מִן הַגְּבוּרוֹת וְהַפְּסוֹלֶת שֶׁהָיָה בּוֹ מֵאֲבוֹתָיו וְנִפְרְדוּ מִמֶּנּוּ כוּ'
came from the attributes of Gevurah and the waste implanted in Avraham from his ancestors, and with the birth of Yishmael, it departed from him.
וְעַיֵּין מַה שֶּׁכָּתַב הָאַלְשִׁיךְ עַל פָּסוּק אֵלֶּה תּוֹלְדוֹת יִצְחָק כוּ')
Note the interpretation of Alshich on the verse,12 “These are the offspring of Yitzchak.”)
Alshich explains that Avraham’s ancestors, who were idolaters, imparted a certain measure of impurity in him. A major portion of that impurity was discharged with the birth of Yishmael. However, a diminutive dimension was imparted to Yitzchak and that was discharged through the birth of Esav.
דְּמִבְּחִינַת שְׂמָאלָא דַוְקָא
Thus, it is from the left vector specifically,
שֶׁהוּא בְּחִינַת הַגְּבוּרוֹת
which is identified with the attributes of Gevurah
נִמְשָׁךְ תּוֹסֶפֶת יְנִיקָה לְז' מִדּוֹת דִּקְלִיפַּת נוֹגַהּ
that additional nurture is drawn down to the seven emotive attributes of kelipas nogah,
שֶׁשָּׁרְשָׁם מִבְּחִינַת גְּבוּרוֹת דְּבַ"ן דְּז' מִדּוֹת דְּתֹהוּ כַּיָּדוּעַ כוּ'.
whose source is the attributes of Gevurah stemming from the milui of G‑d’s name Havayah that is equivalent to 52, that are sourced in the seven attributes of Tohu, as is well known.
וְהִנֵּה מְבוֹאָר לְמַעְלָה בְּשֹׁרֶשׁ עִנְיַן הַתּוֹרָה שֶׁהִיא בְּקַו הָאֶמְצָעִי
It was explained above that the Torah is sourced in the middle vector.
דְּהַיְנוּ לַעֲשׂוֹת בְּחִינַת הִתְכַּלְלוּת הַמִּדּוֹת בְּמִדָּה וּמְזִיגָה נְכוֹנָה,
As such, it possesses the potential to bring about interrelation between the emotive attributes — even those in opposition to each other — blending them in an appropriate measure,
וּכְמוֹ שֶׁעַל יְדֵי הַתּוֹרָה נַעֲשָׂה הַהִתְכַּלְלוּת בְּחָכְמָה וּבִינָה
in manner similar to that which the Torah brings about interrelation between Chochmah and Binah,
(שֶׁזֶּהוּ עִנְיַן הַדַּעַת כוּ')
(that interrelation being reflected in Daas.)
כְּמוֹ כֵן נַעֲשָׂה הַהִתְכַּלְלוּת בְּחֶסֶד וּגְבוּרָה
Similarly, the Torah brings about interrelation between Chessed and Gevurah,
שֶׁזֶּהוּ עִנְיַן הַתִּפְאֶרֶת (וְהַיְנוּ כְּמוֹ שֶׁהַתּוֹרָה הִיא בִּבְחִינַת הַמִּדּוֹת כוּ')
This interrelation is reflected in the attribute of Tifferes (and refers to the Torah as it exists on the level of middos, emotive attributes).
In Kabbalah and Chassidus,13 the above concept is explained via an analogy using color as an example. The color white is identified with the quality of Chessed, kindness, and the color red is identified with the quality of Gevurah, might. It is explained that beauty is created through mixing these colors attractively, in a measured manner.
That explanation requires clarification. Since neither white nor red is beautiful alone, how does the combination of the two produce beauty? Certainly, the intent is not that white is half-beautiful and red half-beautiful, and together, they produce consummate beauty.
Beauty is a quality that cannot be captured in words; it leaves one open-mouthed. A work of art can be described in terms of colors, contrasts, forms and the like, but the quality that gives a beautiful masterpiece its appeal cannot be described.
When a master paints, he imparts this quality of soul that stands above the picture’s colors, contrasts, and forms. It is not that the colors, contrasts, and forms produce the picture’s beauty, but that the artist has a beautiful picture in mind and his skill is to infuse that beauty into the form and color.
On this basis, we can appreciate the statement that beauty is not produced by the white or the red, but by the mixture. White and red — and their analogues, Chessed and Gevurah — are defined qualities. Now, how can these two opposites be combined? Only through a third quality that is above definition and which transcends them entirely. Beauty is that transcendent quality. It is the dimension that the master artist infuses through his creative mixture of the colors.
This is the implication of the kabbalistic statement that Tiferes, beauty, ascends to the inner dimension of Kesser.14 The inner dimension of Kesser is an expression of true infinity and that becomes manifest in the “beautiful” combination of opposites brought about by Tiferes.
Similarly, the Torah, which like Tiferes, is identified with the middle vector,
שֶׁמַּכְרִיעַ וְעוֹשֶׂה מִיצּוּעַ בֵּין חֶסֶד וּגְבוּרָה בִּמְזִיגָה נְכוֹנָה כוּ'.
brings about a concluding determination that finds a middle ground between Chessed and Gevurah in an appropriate measure.
אָמְנָם זֹאת יָדוּעַ
Nevertheless — this is well known —
דְּהִתְכַּלְלוּת חֶסֶד וּגְבוּרָה הוּא
the manner in which Chessed and Gevurah are included within each other
לְאַכְלָלָא שְׂמָאלָא בְּיַמִּינָא דַוְקָא כוּ'.
involves specifically the inclusion of the left vector — Gevurah — in the right vector — Chessed, i.e., the dominant quality should be Chessed.
The portion of the concluding manuscript that was published ends here.
We do not have the conclusion of this chapter – and perhaps, the Rebbe Rashab’s intent was that there be subsequent chapters to follow. However, as evident from the maamarim entitled Heichaltzu from the Alter Rebbe and the Mitteler Rebbe, his intent was to develop the theme, “Whoever studies the Torah generates peace among the hosts Above and peace among the hosts below.”
As explained in previous chapters, generating peace among the hosts Above refers to the establishment of unity and harmony between the Sefiros of Chochmah and Binah, identified with the letters yud and hei of G‑d’s name Havayah. “Peace among the hosts below” refers to the establishment of unity and harmony between the middos, G‑d’s emotive attributes that are characterized by two opposing motifs.
