Chapter I

מעין גנים באר מים חיים ונוזלים מן לבנון

"Garden springs; a well of living waters and streams flowing from Levanon."1

The Midrash2 says in the name of R. Yochanan that the phrase "a well of living waters" alludes to Torah, which mentions the word "well" or "wells" 48 times, corresponding to the 48 personal qualities which facilitate the acquisition of Torah knowledge, as enumerated in the last chapter of Tractate Avos.3

The verse mentions three kinds of flowing water: a spring, a well and streams. At first glance they seem to be distinct entities, but upon closer reflection we realize that they are one thing [water], divided into three parts or manifestations.

G‑d created different types of liquids, each possessing its own characteristics and particular merits. There are liquids which are greatly treasured, such as pure oil or aged wines, which have excellent taste and strengthen one's health. Conversely, there are plainer liquids that possess qualities which the more expensive liquids lack. Water is a prime example. Though a common substance, it possesses qualities that the costliest oils and the dearest wines cannot match.

G‑d imbued water with the ability to nurture and refresh all created beings, whether inanimate, vegetative, animal or man. All living beings, from the smallest to the largest, must have water if they are to grow and remain viable. Water is even more necessary than bread, and thirst can be even more painful than hunger pangs.

Water also satiates, which is why one should drink following a meal, as our sages4 say regarding the verse:5 "And you shall eat and be satiated." "And you shall eat," say our sages, refers to food, while "and be satiated," refers to drink. G‑d, the provider and sustainer of all life, therefore made water readily available in all places where people commonly live.6

This then is the meaning of: "Garden springs; a well of living waters and streams flowing from Levanon." The three separate manifestations "garden springs," "well" and "flowing streams" and the significance of each, all point to the wonderful and divine qualities with which G‑d imbued water.

In summary: "Spring," "well" and "streams" are all forms of flowing water. Every liquid, be it the most superior wine or the plainest liquid such as water, has its own inherent quality and unique purpose in serving the needs of created beings. G‑d imbued water with the ability to refresh and nurture.

Chapter II

To understand the matter of "garden springs; a well of living waters and streams flowing from Levanon ," in the context of man's spiritual service:7 "Garden springs [in Hebrew ganim, the singular of which is gan]" alludes to Gan Eden [The Garden of Eden], where one is rewarded for the performance of mitzvos and demonstration of good character traits while in this world. Though there are a multitude of levels in Gan Eden, all are included within the two general categories, Lower and Higher Gan Eden. The word ganim thus alludes to the Higher and Lower levels of Gan Eden.

"Spring" refers to the soul, for it is the wellspring of life for the body. "Garden springs" thus refers to the wellspring of the soul in the heavenly gardens of Higher and Lower Gan Eden. A great emanation of light descends from the soul's wellspring in Gan Eden and illuminates the nefesh the level of the soul that vests itself in the body.

Each soul is comprised of five levels, each of which has a distinct content and specific effect. The five levels are: nefesh, ruach, neshamah, chayah and yechidah.8 The first four affect the person physically and spiritually. Nefesh, the lowest of the five levels, was endowed by G‑d with the ability to animate the physical body. Ruach is the G‑dly spiritual power that vivifies a person's emotional faculties. Neshamah9 is the G‑dly power which gives life to a person's intellectual faculties, as the verse says:10 "The divine neshamah makes them understand." Chayah is that part of the soul which gives life to the soul powers of delight and will.

Yechidah, the highest part of the soul, is bound up with the blessed Creator. Yechidah is the part of the soul that provides spiritual sustenance and thereby strengthens the four lower levels, enabling each to fulfill its spiritual purpose with exactitude and vigor. An individual may thereby reach the loftiest heights of spiritual achievement in the areas of good conduct and proper character traits as desired by the Torah; performance of mitzvos with an inner vitality,11 and lofty spiritual achievement in Torah study.

All this can be achieved only through extreme effort and diligence. The spiritual emanations which flow from the wellsprings of the soul enable a person to achieve a spiritual "well of living waters" through his spiritual efforts and fear of heaven.

In summary: The phrase "Garden springs; a well of Divine waters," is explained in terms of man's spiritual service. "Gardens" refers to Higher and Lower Gan Eden. Within the soul are found five levels. Of the lower four, nefesh enlivens the body, while ruach, neshamah and chayah animate the emotional and intellectual faculties, as well as the powers of will and delight. Yechidah is the level that binds the soul to G‑d and sustains [and strengthens] the lower four levels. Through the spiritual service of making a "well [of living waters]," man attains spiritual perfection.

Chapter III

Our patriarch Yitzchok exemplified "a well of living waters." When he merited great wealth through the mitzvah of ma'aser ,12 he was envied by the people of Plishtim.13 [In a spiritual context,] Plishtim14 is a kelipah or force of evil that opposes yiras shomayim, fear and reverence of G‑d. In physical terms, a street that has a locked gate at its entrance is protected from robbers and thieves. Should it be lacking a gate,15 all manner of misfortune such as theft and murder may occur. The same is true in a spiritual sense. Yiras shomayim is the best "lock" [form of protection] against succumbing [to the blandishments of the evil inclination].

Yiras shomayim, fear of heaven, is the spiritual level of our patriarch Yitzchok, who symbolized divine service in a manner of gevurah, or severity and fear. [The level of gevurah is also indicative of] an overwhelming degree of spiritual vivification within the service of Torah, mitzvos and good character traits. The inhabitants of Plishtim wanted to receive nurture from [Yitzchok's] superior level of holiness, so he left Grar.

"The actions of our patriarchs are a lesson for their children."16 Not only were all the deeds of the patriarchs expressions of their spiritual service, but these deeds serve their progeny as examples of proper conduct in similar situations. For example, Avraham's service consisted of making the existence of G‑d known to all. He also explained that G‑d's providence was the source of each created being's life, and that He was the true unity.

The verse states:17 "And Kush fathered Nimrod." Nimrod was known by that name because he made the world revolt against G‑d. [The name Nimrod stems from the Hebrew word merehd, which means to rebel.]

Targum Yerushalmi18 relates how Nimrod would speak to people, [trying to convince them] to distance themselves from G‑d's commands and follow his own. Our patriarch Avraham did not quarrel with Nimrod, nor did he wage war against him. Rather, Avraham simply went ahead with his work, ignoring Nimrod's efforts. Avraham was unfazed by the fact that Nimrod was a mighty king. Even when Nimrod directed his might against Avraham and incarcerated him for ten years in the worst prisons of Kuteh and Karduh,19 Avraham still went on with his work of making G‑dliness known to all. Ultimately Nimrod thought he would best Avraham by incinerating him,20 [but Avraham emerged from a fiery oven unscathed, and blithely continued with his sacred work].

Avraham's conduct teaches us that we should have no truck with people who revolt against G‑d and Torah; we should not even argue with them, but simply ignore them, even when they are mighty and powerful. Even if, G‑d forbid, a person suffers terribly as a result of his holy work, he should not abandon it. We learn from Yitzchok that kelipah, or evil, has a strong desire to attach itself to people, and we must distance ourselves from it.

Yitzchok21 left Grar and settled nearby in Nachal Grar, where he dug a well. The shepherds of Grar argued with Yitzchok's shepherds, claiming the water as theirs, so Yitzchok named the well Eisek, which means argument, and instructed his servants to dig another well. When a dispute arose over that one as well, Yitzchok named it Sitnah, which means enmity, and moved to another place, where he dug yet another well. This time no one contested his ownership, and he called it Rechovos.

In summary: Plishtim is a kelipah that opposes yiras shomayim, which is the level of Yitzchok. The people of Plishtim hated Yitzchok, but when he became wealthy they desired to be nurtured from him. Avraham thought of Nimrod as a nonentity, and did not cease his work even while in jail. Yitzchok's behavior teaches us to distance ourselves from someone evil.

Chapter IV

The Ramban22 notes that the three wells dug by Yitzchok hint at the three Temples the two that have been destroyed, and the third, which will be built when our righteous Moshiach comes, may it be speedily in our days.

"A well of living waters" alludes to the Temples, for they are called "living waters." When G‑d first commanded that the Tabernacle be built, He said:23 "And you shall make for Me a Temple ([a holy place], and I shall dwell among them." Our sages24 observe that it would seem more appropriate for the verse to have said, "And I shall dwell in it." Why then does the verse say "I shall dwell among them"?

It means to teach us, say our sages, that G‑d dwells within each and every Jew, that every Jewish mind and heart is a Temple to G‑d.

There are two ways of serving G‑d: drawing down from above, and elevating that which is below.

The Temple is termed a "well," because, like a well, the main services there involved elevating that which was below.

The service of Torah study is an example of drawing down that which is above. When a person conducts himself in accordance with the Torah, its light illuminates all his physical affairs. Torah is wholly "above," for it is G‑d's wisdom and will.25 It illuminates what is "below," as it is written: "and Torah is illumination."26 All that is necessary [for the illumination to permeate this world] is for a person to conduct himself in accordance with the Torah.

The second kind of spiritual service is elevation from below, a prime example of which is prayer. Prayer elevates all that is below by purifying and refining it. This is like a well, drawing up from below, as it is written:27 "Well, arise!" Though the service of prayer, similar to a well, is from below to above, nevertheless it is to be permeated with the spirit of Torah, just as the study of Torah must be in accordance with the humility that permeates prayer, as our sages have said:28 "One should begin praying only after attaining a state of serious [and humble] demeanor."

Contemplating G‑d's greatness during prayer helps one realize the true quality of Torah that it is G‑d's divine wisdom and will, and therefore must be studied with humility. The verse29 states it thus: "My tongue shall but repeat Your sayings," like one who repeats exactly what he has heard. When one studies Torah, one should feel as if he were repeating [after G‑d] the divine words which are Torah.

All this results from one's service of prayer. Similarly, one's prayer should be in accordance with Torah. This then is the meaning of "Garden springs; a well of living waters..." The spiritual service that resembles "a well of living waters" reveals the "garden springs" of the soul.

In summary: The three wells hint at the three Temples. The first and second Temples were destroyed because of our sins. This is the meaning of Eisek and Sitnah, argument and enmity [sins of baseless hatred that caused the destruction of the Temple]. Rechovos, "broad spaces" refers to the third Temple, which shall be eternal. The service of Torah is to draw down, and the service of prayer is to elevate.