The Rebbe Rashab began ch. 27 by explaining that to understand the possibility of the synergistic relationship between the two opposite potentials of Chochmah and Binah — identified with concealment and revelation — it is necessary to first explain the possibility of unifying concealment and revelation as they exist in their very source.
He devoted that chapter and ch. 28 to that purpose, explaining the revelation of the light that existed before the tzimtzum, the concealment brought about by the tzimtzum, and the revelation of the light of the kav that followed the tzimtzum. In ch. 29, he explained how the synergistic relationship between revelation and concealment is made possible by G‑d’s infinite light that transcends them both.
Having explained these concepts, he returned to the ideas explained in chapters 21 to 26 — the interrelation of the Sefiros of Chochmah and Binah identified with the letters yud and hei of G‑d’s name yud-hei-vav-hei — explaining that the same motif applies: The yud and the hei are united through drawing down G‑d’s essential light.
In this and the following chapters, he explains how that essential light is drawn down, highlighting how the Torah — specifically, studying Torah with the proper motivation — serves as the medium for drawing down that light.
וְהִנֵּה הַמְשָׁכַת אוֹר הָעַצְמִי דְאֵין סוֹף
The means through which the essential light of G‑d as He is Ein Sof is drawn down
לַעֲשׂוֹת הַיִּחוּד וְהַהִתְכַּלְלוּת דְּב' אוֹתִיּוֹת י"ה
so that it brings about unity and synergy between the two letters yud and hei — which represent the motifs of concealment and revelation and which are associated with the Sefiros of Chochmah and Binah —
הוּא עַל יְדֵי הַתּוֹרָה
is Torah study.
וּכְמוֹ שֶׁאָמְרוּ רַזַ"ל עַל פָּסוּק אוֹ יַחֲזִיק בְּמָעוּזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִּי
Thus, regarding the prophecy,1 “If he holds on to My strength, he will bring Me peace; he will bring Me peace,” our Sages2 note the repetition and comment,
כָּל הָעוֹסֵק בַּתּוֹרָה מֵשִׂים שָׁלוֹם בְּפַמַּלְיָא שֶׁל מַעְלָה וְשָׁלוֹם בְּפַמַּלְיָא שֶׁל מַטָּה.
“Whoever studies the Torah (‘My strength’) generates peace among the hosts Above and peace among the hosts below.”
שָׁלוֹם בְּפַמַּלְיָא שֶׁל מַעְלָה הוּא בְּב' אוֹתִיּוֹת י"ה
“Peace among the hosts Above” refers to bringing about unity between the two letters yud and hei.
וּפַמַּלְיָא שֶׁל מַטָּה הוּא אוֹתִיּוֹת ו"ה כוּ'.
“Peace among the hosts below” refers to bringing about unity between the two letters vav and hei.3
(וְהַטַּעַם דְּי"ה נִקְרָא פַּמַּלְיָא שֶׁל מַעְלָה וְו"ה פַּמַּלְיָא שֶׁל מַטָּה הוּא
(The reason that the letters yud and hei are called “the hosts Above” and the letters vav and hei, “the hosts below,” is
כְּמוֹ שֶׁכָּתוּב הַנִּסְתָּרוֹת לַהוי' אֱלֹקֵינוּ וְהַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ
alluded to in the verse,4 “the hidden matters belong to Havayah our G‑d, and those that are revealed (וְהַנִּגְלוֹת) [belong] to us and our children.”
דְּאוֹתִיּוֹת ו"ה הֵם נִגְלוֹת לָנוּ וּלְבָנֵינוּ,
The intent is that the word וְהַנִּגְלוֹת can be divided as ו-ה נִגְלוֹת, i.e., the letters vav and hei (ו"ה) refer to the matters which are “revealed” (נִגְלוֹת) “to us and to our children.”5
The phrase “Those that are revealed” refers to the Sefiros of Zaer Anpin6 and Malchus (“sovereignty”), which serve as the direct source for existence in the worlds of Beriah, Yetzirah, and Asiyah. In an anthropomorphic sense, Zaer Anpin refer to the Divine emotive attributes and Malchus is described with the analogy of speech.7 Both emotions and speech are means through which a person reveals his qualities to others.
אֲבָל י"ה הֵם נִסְתָּרוֹת לַהוי' אֱלֹקֵינוּ
By contrast, the yud and hei are “hidden matters that belong to Havayah our G‑d.”
חָכְמָה וּבִינָה כוּ',
They refer to Chochmah and Binah, which are lofty levels that do not relate directly to our framework of existence. Therefore, they are referred to as “hidden.”
Just as in a personal sense, one can remain alone and conceive of intellectual ideas without sharing them with others, so too, Chochmah and Binah, G‑d’s intellectual attributes, are by nature hidden, above direct connection with our level of existence.
וְלָכֵן י"ה נִקְרָא פַּמַּלְיָא שֶׁל מַעְלָה
Accordingly, yud and hei are called the hosts Above,
שֶׁזֶּהוּ הַנִּסְתָּרוֹת לַהוי' אֱלֹקֵינוּ,
which are “the hidden matters belonging to Havayah our G‑d,”
וְו"ה שֶׁהֵן נִגְלוֹת לָנוּ כוּ'
and the vav and hei, which are “revealed to us,”
נִקְרָא פַּמַּלְיָא שֶׁל מַטָּה כוּ')
are “the hosts below.”)
שֶׁהַתּוֹרָה עוֹשָׂה שָׁלוֹם וְהִתְחַבְּרוּת בְּהָאוֹתִיּוֹת דְּי"ה וְו"ה כוּ'.
Thus, the Torah brings about peace and bonding between the levels of G‑dliness represented by the letters yud and hei, and vav and hei.
(וְיֵשׁ לוֹמַר דְּזֶהוּ עִנְיַן קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכֵּל בְּאוֹרַיְיתָא וּבָרָא עַלְמָא
(It might be said that this concept corresponds to the teaching,8 “The Holy One, blessed be He, gazed into the Torah and created the world,” i.e., G‑d looking into — i.e., investing himself in — the Torah brought about bonding and synergy between these different levels, thereby enabling the creation of the world.
דְּכִבְרִיָּיתוֹ שֶׁל עוֹלָם בְּרֵישָׁא חֲשׁוֹכָא וַהֲדַר נְהוֹרָא
The pattern,9 “As in the creation of the world, in the beginning there was darkness and then light,”
שֶׁזֶּהוּ עִנְיַן הַיִּחוּד וְחִיבּוּר דִּבְחִינַת הֶעְלֵם וְגִילּוּי כוּ'
which represents the union and interrelation between concealment and revelation,
כְּנִזְכָּר לְעֵיל
as explained above,6
זֶהוּ עַל יְדֵי הַתּוֹרָה כוּ'.
is brought about through the Torah.
וּפֵירוּשׁ קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכֵּל בְּאוֹרַיְיתָא
The meaning of the statement, “The Holy One, blessed be He, gazed into the Torah”
הַיְנוּ
is that it refers to
בְּחִינַת שַׁעֲשׁוּעִים הָעַצְמִים שֶׁנִּתְלַבֵּשׁ בַּתּוֹרָה כוּ'
G‑d’s essential delight which is enclothed in Torah,
כְּמוֹ שֶׁיִּתְבָּאֵר,)
as will be explained in the following chapters.)
וְהָעִנְיָן הוּא דְּהִנֵּה הַתּוֹרָה נִקְרֵאת אֱמֶת
To explain this concept: The Torah is called “truth,”
כְּמוֹ שֶׁכָּתוּב תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ כוּ'.
as it is written,10 “The Torah of truth was in his mouth,”
וּכְתִיב אֱמֶת קְנֵה וְאַל תִּמְכּוֹר
and similarly, it is written,11 “Acquire truth and do not sell it,”
דְּקָאֵי עַל הַתּוֹרָה
which refers to Torah,
שֶׁעַל זֶה אוֹמֵר אֱמֶת קְנֵה
regarding which — to refer to the above-cited verse — it is said, “Acquire truth.”
שֶׁהוּא עִנְיַן קְנֵה חָכְמָה קְנֵה בִינָה כוּ'.
Torah study allows the possibility for one to12 “Acquire Chochmah, acquire Binah.”
In the previous chapters, the Rebbe Rashab explained that Chochmah and Binah were identified with revelation (which relates to Chessed, “kindness”) and concealment (which relates to Gevurah, “might”)13 respectively.
The truth of the Torah allows for the acquisition and interrelation of these two qualities.
וּמִדַּת הָאֱמֶת הִיא מִדָּה הַמְּמוּצָּע בֵּין חֶסֶד וּגְבוּרָה
The attribute of truth is the quality that mediates between Chessed and Gevurah
עַד שֶׁאֵין לוֹ מְנַגֵּד כְּלָל,
to the point that it has no opposing force.
כִּי לְמִדַּת הַחֶסֶד יֵשׁ מְנַגֵּד
To explain: The attribute of Chessed has an opposing force —
שֶׁהוּא מִדַּת הַגְּבוּרָה שֶׁמְּנַגֵּד לְחֶסֶד.
the attribute of Gevurah which conflicts with Chessed.
וְכֵן מִדַּת הַגְּבוּרָה יֵשׁ לָהּ מְנַגֵּד
Similarly, the attribute of Gevurah has an opposing force —
מִדַּת הַחֶסֶד שֶׁמְּנַגֵּד לִגְבוּרָה,
the attribute of Chessed which conflicts with Gevurah.14
אֲבָל הַכְרָעָה הַכְּלוּלָה בִּמְזִיגָה נְכוֹנָה מֵחֶסֶד וְדִין יַחַד
However, a resolution is reached through reconciling the opposing views by adjusting and blending kindness and judgment15 together in appropriate proportions.
אֵין לוֹ מְנַגֵּד כוּ'.
Therefore, it has no opposition.
וְזֶהוּ מִדַּת הָאֱמֶת
This is the attribute of truth;
דַּאֲמִתָּתוֹ הוּא דַוְקָא כְּשֶׁיֵּשׁ בּוֹ כָּל הַהֲפָכִים וְנוֹשֵׂא אֶת כּוּלָּם
its truth, i.e. “the truth of truth,” is not rigid and narrow in scope, but rather is expressed specifically when it encompasses all opposing perspectives, and yet bears them all as one.
(וְכֵן בְּכָל דָּבָר הָאֱמֶת שֶׁבּוֹ הוּא הַנְקֻדָּה הָאֶמְצָעִית שֶׁבּוֹ
(Similarly, in every matter, its “truth” is its central point;
וְהוּא מַה שֶּׁיּוּכַל לְהִתְחַבֵּר עִם הַדָּבָר הַהַפְכִּי כוּ'.)
it is the quality that enables any component to join with its antithesis.)
וְעַל כֵּן הוּא מִתְקַיֵּים וּכְמוֹ שֶׁכָּתוּב שְׂפַת אֱמֶת תִּכּוֹן לָעַד כוּ'.
Therefore, truth endures, as it is written:16 “The language of truth shall be established forever.”
וּכְאוֹתִיּוֹת שֶׁל אֱמֶת א' מֵ"ם ת' רֹאשׁ תּוֹךְ סוֹף
The letters of the word for truth,אֱמֶת, are alef, mem, sav — the first, middle, and last letters of the alef-beis, the Hebrew alphabet,17
שֶׁמִּתְקַיֵּים בְּרֹאשׁ כְּמוֹ בְּסוֹף
implying that truth endures from the beginning to the end without change,
וּכְמוֹ שֶׁכָּתוּב רֹאשׁ דְּבָרְךָ אֱמֶת,
as it is written,18 “The beginning of Your word is truth,”
וְכֵן חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת,
and similarly, our Sages say,15 “The seal of G‑d is truth.” “The seal” refers to the closing point.
By quoting the verse and our Sages’ comment, the Rebbe Rashab is supporting the concept that truth endures from the beginning to the end.
The implication is that the definition of truth is always the same, found in all places, at the beginning, the middle, and the end, with absolute equivalence at every level, with no change at all.
וְהַיְנוּ תּוֹרָה דִּכְתִיב חַתוֹם תּוֹרָה בְּלִמּוּדָי
This seal of G‑d refers to Torah, as it is written,19 “Seal the Torah among My disciples.”
שֶׁזֶּהוּ תּוֹרָה שֶׁבְּעַל פֶּה
Specifically this is an allusion to the Oral Torah,
שֶׁהוּא סוֹף דָּבָר וַהֲלָכָה לְמַעֲשֶׂה בְּגִילּוּי רָצוֹן הָעֶלְיוֹן
which is the final conclusion of Torah Law as it is to be carried out, revealing G‑d’s supernal will
שֶׁמַּתְאִים לִפְנִימִיּוּת הַכַּוָּונָה דְּתוֹרָה שֶׁבִּכְתָב כוּ'
in a manner that reflects the inner intention of the Written Torah,
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
as explained elsewhere.20
As Rambam explains in his introduction to the Mishneh Torah, it is the Oral Law that explains and clarifies how the mitzvos are to be performed. The mitzvos are the expression of G‑d’s will, His inner intent. Thus, through the Oral Law that intent is revealed.
וְלָכֵן אֵין הָעוֹלָם מִתְקַיֵּים אֶלָא בֶּאֱמֶת
Accordingly, the world endures only because of truth.
וּכְמַאֲמַר הַמִּשְׁנָה עַל ג' דְבָרִים הָעוֹלָם קַיָּים עַל הַדִּין וְעַל הָאֱמֶת כוּ',
As the Mishnah states:21 “The world endures by virtue of three things — justice, truth, and peace.”
וְהַיְנוּ אֱמֶת דְּתוֹרָה
Truth refers to the truth of Torah,
שֶׁעַל יְדֵי זֶה דַוְקָא מִתְקַיֵּים הָעוֹלָם
for only through Torah does the world endure.
לְפִי שֶׁעוֹשֶׂה שָׁלוֹם וְהִתְחַבְּרוּת דְּרִיבּוּי הַהֲפָכִים כוּ'.
Since the Torah’s truth generates peace and unity among a multiplicity of opposing potentials, it is the medium that endows the world with stability and enables it to endure.
וְזֶהוּ קָרוֹב הוי' לְכָל קוֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאוּהוּ בֶאֱמֶת
This is the meaning of the verse,22 “G‑d is close to all who call upon Him, to all who call upon Him in truth.”
הַיְנוּ בֶּאֱמֶת דְּתוֹרָה
This refers to the truth of Torah,
וּכְנִזְכָּר לְעֵיל.
as explained above.
וּפֵירוּשׁ יִקְרָאוּהוּ בֶאֱמֶת
The meaning of “calling upon Him in truth”23 is
שֶׁיִּקְרְאוּ וְיַמְשִׁיכוּ לְמַהוּת וְעַצְמוּת אוֹר אֵין סוֹף בָּרוּךְ הוּא בֶּאֱמֶת דְּתוֹרָה
to call upon and to draw down the very nature and essence of G‑d’s infinite light, through the truth of Torah,
See Tanya, ch. 37, which explains that studying (קוֹרֵא, literally, “calling”) the Torah is calling upon G‑d like a person calls for a friend to come and visit him or a child calls for his father to be together with him.
שֶׁהוּא בְּחִינַת הַחָכְמָה דְתוֹרָה כוּ',
which is the Chochmah of Torah.
וְהַיְנוּ עִנְיַן עֵסֶק הַתּוֹרָה לִשְׁמָהּ דַּוְקָא,
This is achieved specifically when one studies Torah lishmah,24 i.e., with pure motivation,
דְּהַיְנוּ לְשֵׁם תּוֹרָה עַצְמָהּ
studying for the sake of Torah itself.
וְאָז הוּא מֵשִׂים שָׁלוֹם בְּפַמַּלְיָא שֶׁל מַעְלָה כוּ'.
One then generates peace among the “hosts Above and the hosts below.”
קִצּוּר.
Summary:
הַמְשָׁכַת אוֹר הָעַצְמִי לְיַחֵד י"ה הוּא עַל יְדֵי הַתּוֹרָה,
The essential light that brings about unity between the letters yud and hei, i.e., the conflicting motifs of concealment and revelation, is drawn down through Torah,
אֱמֶת שֶׁנּוֹשֵׂא הַהֲפָכִים וּמְחַבְּרָם.
for for the Torah is identified with truth and truth encompasses and unifies opposites.
