בְּתּוֹרָה אוֹר דִּבּוּר הַמַּתְחִיל פָּתַח אֵלִיָּהוּ (פָּרָשַׁת וַיֵּרָא) בִּסְעִיף הַמַּתְחִיל וְהִנֵּה הַצִּמְצוּם: "שֶׁבְּחִינַת עֵינַיִם הִיא מְקוֹר בְּחִינַת כֵּלִים", צָרִיךְ לִהְיוֹת "שֶׁהֵם בְּחִינַת עֵינַיִם וּמְקוֹר בְּחִינַת כֵּלִים". שָׁם דִּבּוּר הַמַּתְחִיל אֵרְדָה נָא, בַּסְּעִיף הַמַּתְחִיל וְהִנֵּה בְּזֹהַר: “דְּפֵרוּשׁ מְשׁוֹטְטִים" צָרִיךְ לִהְיוֹת "דְּפֵרוּשׁ מְשׁוֹטְטוֹת".

[In the above note, the Rebbe makes emendations to the Hebrew text of Torah Or1 that have since been incorporated in all of its editions.]

לְדִּבּוּר הַמַּתְחִיל פָּתַח אֵלִיָהוּ יֶשְׁנָם הַגָּהוֹת מֵאַאַמוּ"ר שֶׁהִתְחִיל לְכָתְבָם בְּחוֹרֶף רנ"ב.

There are notes by my father, [the Rebbe Rashab,] on the discourse entitled Pasach Eliyahu,2 which he began writing in the winter of 5652 (1901).3

To Fill In the Background

This discourse articulates some of the most pivotal concepts in the Kabbalah. Among them: the essential unknowability of G‑d (“No thought can grasp You at all,”4 and “You are wise, but not with a knowable attribute of wisdom”); the anthropomorphic correspondence of each of the Sefiros to a particular Divine attribute; G‑d’s relationship to the worlds and to mankind via the Sefiros in which He clothes Himself; the existence of worlds, both revealed and unrevealed, the higher worlds being knowable by means of the lower; and many others.