2. Now, there are two types of judgment. The first is impure judgment, the aspect of the Serpent polluting Chavah. The other is holy judgment, as it is written, “those whom God loves, He rebukes.”
Coming closer to God begins with rejection. As our Sages, of blessed memory, taught: Whoever betters himself in this world, is judged more strictly on high. This is constricted consciousness, as in “Avraham begot Yitzchak.” Avraham is lovingkindness. Yitzchak is strength, “the Dread of Yitzchak.” This lovingkindness is clothed in strength, as it is written, “with the saving strengths of His right arm.” It is likewise said, “For his lovingkindness toward us has grown strong.”
This is also the meaning of YiTZChaK being the aspect of Elohim, as it is written, “Elohim has brought me TZChoK (laughter).” He stems from the aspect of SaRah, the trait of malkhut (kingship), as Rashi explains: sheh’SaRah (since she ruled) over the entire world. And the judgment of the malkhut (government) is judgment. Malkhut is called tzedek (justice), as it is written: TZeDeK is MaLKhut of Holiness—”MaLKi-TZeDeK, MeLeKh (King) of Shalem.”
This is constricted consciousness. It is the aspect of “[Yitzchak’s] eyes grew dim and he could not see,” which corresponds to darkness, <to night, as in> “and the darkness He called night.” Thus it also corresponds to the soul, as is written, “My soul longs for You in the night.”
3. Each person must proceed from constricted to expanded consciousness. When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened”—and Rashi comments: This refers to wisdom. This is as Scripture states, “Then God saw that the light was good”—and “good” [in this verse] refers to nothing other than the Torah.
Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips. As we find in the holy Zohar: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words.
And Simchat Torah is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar: Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal….
This is as it is written, “a benevolent sun with healing in its wings.” “A sun” alludes to Yaakov, who is the aspect of both speech-with-wisdom and a tree with the power to heal. This is as the verse states: “God, the Lord, is sun and shield.” For Yitzchak and Yaakov are the aspects of judgment and compassion.
This is the meaning of “The light of the moon will be like the light of the sun.” The moon corresponds to Yitzchak, while the sun corresponds to Yaakov.
4. The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve cessation of prayer; as it is said, “Blessed is the Lord Who has not turned away my prayer or His lovingkindness from me.” Prayer corresponds to the face, as it is written, “Chizkiyahu turned his face <to the wall> and prayed.” This is as it is written, “You concealed Your face; I was terrified.”
5. And this is the meaning of Rashi’s comment: Because the scoffers of the generation were saying, “Sarah is pregnant by Avimelekh,” who is the element of impurity. The Holy One thus formed the features of Yitzchak’s face similar to [Avraham’s], so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; it was from the element of Avraham that Yitzchak <was born>.
This judgment, which is the soul, has two aspects: Yaakov, who is speech; and Esav, who corresponds to the impurities, which is “a soul that transgresses.” This is as Rashi comments on “These are the descendants of Yitzchak, Avraham’s son”: Yaakov and Esav. And when it [i.e., the soul] attains the aspect of YaAKoV—namely wisdom, as it is written, “YaAKVeiny these two times,” which Onkelos renders as “he outwitted me”—it is healed, as it is written, “a benevolent sun with healing in its wings.” This is as it is written, “The Torah of God is perfect, restoring the soul.”
Speech-without-wisdom is called tzedek, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” But when it [i.e., the soul] attains the aspect of Yaakov, namely wisdom, [tzedek] is called tzedakah. This is the explanation of the verse, “It is I, Who speaks with benevolence, [Who is] abundantly able to save.” In other words, the soul, which previously had been without wisdom, is saved by means of benevolence—i.e., speech-with-wisdom.
When one attains the aspect of wisdom, the soul is rectified and he elevates it to its root. This is because the drop of seed is drawn from the mind, and “the mind is wisdom.”
7. All the devotions with which man must serve the Creator are only in order to reveal His glory. And glory refers to wisdom, as it is written, “and if I am an av (father), where is My honor?” AV is wisdom, as it is written, “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”
Wisdom renews the worlds. For the Holy One, blessed be He, created the worlds with the Torah, and the Torah is called Wisdom; and Israel arose first in [God’s] thought. Thus when the soul attains wisdom, the world is renewed.
22
וְיַעֲקֹב הוּא בְּחִינַת שָׁמַיִם:
Yaakov is the aspect of the heavens.
23
וְזֶה פֵּרוּשׁ הַפָּסוּק:
8. This is the explanation of the [opening] verse: {“You are Exalted, Elohim (O Lord), above the heavens; Your glory is over all the earth.”}
You are exalted,Elohim,above the heavens—When a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom—then
9. {I did not hear this lesson directly from the Rebbe's holy mouth. As mentioned above, it is leshon hachaveirim. One who studies it will see that the language is very confused. Much is missing, and even that which has been recorded is lacking order. Therefore, I decided to explain this somewhat, according to what I was able to understand from the words recorded here. As follows:}
“Rumah Al Hashamayim Elohim (You are Exalted, O Lord, above the heavens;) Your glory is over all the earth.” (Psalms 57:6) Each person has to heal his soul; in other words, he must elevate it to its root. This is accomplished by laboring in the study of Torah until one succeeds in knowing and understanding it.
10. There are two types of judgments: impure judgment, the aspect of the Serpent polluting Chavah (Shabbat 146a) ; and holy judgment, the aspect of “those whom God loves, He rebukes” (Proverbs 3:12) .
This is the aspect of rejection that is the beginning of coming closer to God, as our Sages, of blessed memory, taught: Whoever betters himself in this world is judged more strictly on high (Taanit 8a). In other words, when a person wants to be righteous and come closer to God, they justify judgment against him—i.e., he is beset with judgments and afflictions.
These judgments and afflictions appear to be a rejection, as though they want to deter him from his devotions, God forbid. In truth, being turned away [like] this is the essence of coming closer, since these judgments and rejections are for his benefit. This is as in “those whom God loves, He rebukes,” so that they should withstand this test and intensify their efforts to draw even closer. {See elsewhere that the purpose of these obstacles is for the sake of desire. This is explained also in a number of other places.} Therefore, this judgment is holy judgment, nevertheless it is the aspect of constricted consciousness, which is where judgment’s hold is strongest, as is known.
11. This is the meaning of “Avraham begot Yitzchak” (Genesis 25:19). Avraham is lovingkindness. Yitzchak is strength, as in “the Dread of Yitzchak” (ibid. 31:42). In other words, holy judgment, which corresponds to Yitzchak, is born to and extends from Avraham, who is lovingkindness. For in truth, this judgment embodies great lovingkindness, because it is for his benefit, as in “those whom God loves, He rebukes,” as explained above.
And this is the meaning of “with the saving strengths of His right arm” (Psalms 20:7). Clothed within the strengths and judgments is “the saving of His right arm,” the aspect of lovingkindness. This is because this judgment extends from lovingkindness, as in “Avraham begot Yitzchak.” It is also the meaning of “For His lovingkindness toward us has grown strong” (ibid. 117:2). The strengths are, in fact, kindnesses—so that through them, he might come closer to God, as explained above.
12. Nevertheless, each individual must see to mitigate this judgment, because judgments are from the aspect of constricted consciousness. Every person must progress from constricted to expanded consciousness, and by doing so mitigate judgment, the aspect of Yitzchak. YiTZChaK corresponds to judgment, the aspect of [the Holy Name] Elohim, as it is written (Genesis 21:6), “Elohim has brought me TZChoK (laughter).” For Yitzchak was born to Sarah, who corresponds to Malkhut, as Rashi explains: She was named SaRah sheh’SaRah (since she ruled) over the entire world (Genesis 17:15, based on Berakhot 13a). And Malkhut is judgment, as in: The judgment of the malkhut is judgment (Gittin 10b) .
Judgment is strongest when it is in the aspect of constricted consciousness. It is then that the malkhut is called tzedek (justice), as is known. For TZeDeK is MaLKhut of Holiness (Tikkuney Zohar, Introduction, p.17b), the aspect of “MaLKi-TZeDeK, the MeLeKh (king) of Shalem” (Genesis 14:18). And when Malkhut corresponds to tzedek, constricted consciousness/judgment prevails. This is the source of the judgment associated with Yitzchak, the aspect of darkness, as in “[Yitzchak’s] eyes grew dim and he could not see” (ibid. 27:1), which is the aspect of night, as in “and the darkness He called night” (ibid. 1:5). Thus it also corresponds to the soul, as in “My soul longs for You in the night” (Isaiah 26:9) .
When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened” (Genesis 3:7)—and Rashi comments: This refers to wisdom. For [judgments] are mitigated primarily by means of wisdom, expanded consciousness: that is, knowledge of the Torah. Thus the Torah is called light, {as in “Torah is a light” (Proverbs 6:23)}. It is also written (Genesis 1:4), “Then God saw that the light was good”—and “good” is nothing other than the Torah (Berakhot 5a). In other words, the Torah corresponds to light, the opposite of darkness, which is the aspect of judgment. For knowledge of Torah mitigates the judgment, as explained above.
The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve a cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve a cessation of prayer; as it is said (Psalms 66:20), “Blessed is the Elohim Who has not turned away my prayer or His lovingkindness from me” (Berakhot 5a). This is as it is written (Psalms 30:8), “You concealed Your face; I was terrified.” “Face” alludes to prayer, as it is written (Isaiah 38:2), “Chizkiyahu turned his face [to the wall] and prayed.” In other words, when there is a concealment of the face, God forbid—i.e., a cessation of prayer, God forbid—the judgment is severe, God forbid, as in “You concealed Your face; I was terrified.”
14. We see from this that Yitzchak is holy judgment, which extends from the element of lovingkindness, as in “Avraham begot Yitzchak,” as explained above.
And this is the meaning of Rashi’s comment on this verse: because the scoffers of the generation were saying “Sarah is pregnant by Avimelekh”—i.e., the element of impurity. In other words, the judgment associated with Yitzchak, who was born to Sarah, extends from the element of impurity, God forbid, namely Avimelekh. Therefore, the Holy One formed the features of Yitzchak’s face similar to Avraham’s, so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; Yitzchak was born from the element of Avraham, the aspect of lovingkindness, as explained above.
15. Now, the judgment associated with Yitzchak is mitigated through wisdom, which is knowledge of the Torah, as explained above. This is the aspect of Yaakov, who was born to Yitzchak. For the aspect of judgment/Yitzchak, which corresponds to the soul, begets two aspects: Yaakov and Esav. Yaakov corresponds to wisdom, to speech-with-wisdom, which is the aspect of mitigating the judgment associated with Yitzchak. Esav corresponds to the impurities and utter waste that devolve and descend from the aspect of judgment; he is the aspect of “a soul that transgresses” (Leviticus 5:17). This is: “These are the descendants of Yitzchak the son of Avraham” (Genesis 25:19)—and Rashi comments: Yaakov and Esav, as explained above.
Thus the judgment associated with Yitzchak is mitigated through Yaakov, the aspect of speech-with-wisdom. For YaAKoV corresponds to wisdom, as it is written (Genesis 27:36), “YaAKVeiny,” which Onkelos renders as “he outwitted me.”
There is speech-without-wisdom and also speech-with-wisdom. These two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov.
Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips (Tanchuma, Emor 19). In the holy Zohar (III, 85b) it is found: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words. From this we see that “willows of the brook” are the aspect of speech-without-wisdom. This corresponds to Hoshana Rabba, which is the aspect of judgment, “the Dread of Yitzchak,” which extends from constricted consciousness. Thus the words are still without wisdom.
Simchat Torah, on the other hand, is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar (op. cit.): Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal.
This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above.
This is the meaning of “YHVH, Elohim (God, the Lord), is sun and shield” (Psalms 84:12). “YHVH, Elohim” are the aspects of compassion and judgment, Yaakov and Yitzchak, who are “sun and shield.” This is also the meaning of “The light of the moon will be like the light of the sun” (Isaiah 30:26). The moon corresponds to Yitzchak, while the sun corresponds to Yaakov. One has to mitigate the judgment associated with Yitzchak, which is the moon, by means of the sun, which is Yaakov, so that the light of the moon resembles the light of the sun.
16. And then tzedek becomes tzedakah, as in “a benevolent sun with healing.” When Malkhut corresponds to judgment, it is called tzedek. Once mitigated by the aspect of Yaakov, it then becomes the aspect of tzedakah, “a benevolent sun,” which corresponds to speech-with-wisdom, as in “It is I,” God, “Who speaks with benevolence, and [Who is] abundantly able to save” (Isaiah 63:1). The soul that previously had been in the aspect of judgment is the aspect of tzedek, constricted consciousness, speech-without-wisdom. Its ascent from tzedek to tzedakah is its mitigation and salvation, as in “speaks with benevolence, and [is] abundantly able to save.”
17. This is the meaning of “The Torah of God is perfect, restoring the soul” (Psalms 19:8). “The Torah of God is perfect” alludes to the wisdom of the Torah, speech-with-wisdom. This is the primary mitigation, which corresponds to the healing of the soul, the aspect of “restoring of the soul.” This is as in “It shall be a healing for your navel” (Proverbs 3:8), which was said in praise of the Torah.“Le’ShaRekha (for your navel)” alludes to Malkhut, as in “sheh’SaRah (since she ruled) over the entire world,” because the judgment associated with Yitzchak extends from there. And the Torah is the healing and mitigation of this judgment, as explained above.
When a person attains the wisdom of the Torah, the soul is rectified and he elevates it to its root. This is because the drop of seed that leads to the soul’s birth is drawn from the mind, and “the mind is wisdom” (Tikkuney Zohar #70, p.123a). Israel first arose in [God’s] thought (Bereishit Rabbah 1:5), and thought is Wisdom, which is the root of the Jewish soul and of all the worlds. For the wisdom of the Torah is the root of all things. The Holy One, blessed be He, created the worlds with the Torah, which is called Wisdom, as it is written (Proverbs 8:12), “I, wisdom….”
And the soul’s attaining the wisdom of the Torah corresponds to the renewal of the world. All the worlds are renewed by means of wisdom, which is the Torah, as explained above. And then, when it [i.e., the soul] attains wisdom, God’s glory is revealed. This is the primary goal of all of man’s devotions. For the ultimate purpose of all the devotions with which man must serve the Blessed Creator is only in order to reveal His glory, {as it is written (Isaiah 43:7), “for My glory have I created it…”}.
And glory is revealed through wisdom, as it is written (Malachi 1:6), “If I am an av (father), where is My honor?” AV alludes to wisdom, as it is written (Genesis 41:43), “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”
52
וְזֶה פֵּרוּשׁ הַפָּסוּק:
18. And this is the explanation of the [opening] verse:
53
רוּמָה עַל הַשָּׁמַיִם אֱלֹקִים.
“You are exalted, Elohim (O Lord), above the heavens; [Your glory is over all the earth].”
heavens—This alludes to Yaakov (as is brought elsewhere). This is when a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom. Then,
רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים עַל כָּל הָאָרֶץ כְּבוֹדֶךָ: (תהילים נ״ז:ו׳)
“Rumah Al Hashamayim Elohim (You are Exalted, O Lord, above the heavens); Your glory is over all the earth.”
הִנֵּה כָּל אָדָם צָרִיךְ לְרַפְּאוֹת נַפְשׁוֹ, דְּהַיְנוּ לְהַעֲלוֹתָהּ לִמְקוֹם שָׁרְשָׁהּ.
Behold, each person has to heal his soul; in other words, he must elevate it to its root.
וּבַמֶּה,
How <can he elevate it>?
דְּהִנֵּה יֵשׁ שְׁנֵי מִינֵי דִינִים. א' דִּינָא דִּמְסָאֳבָא, בְּחִינַת נָחָשׁ הִטִּיל זֻהֲמָא בְּחַוָּה (שבת קמו). וְיֵשׁ דִּינָא קַדִּישָׁא, כְּמוֹ שֶׁכָּתוּב (משלי ג): אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ.
2. Now, there are two types of judgment. The first is impure judgment, the aspect of the Serpent polluting Chavah. The other is holy judgment, as it is written, “those whom God loves, He rebukes.”
וְהַתְחָלַת הִתְקָרְבוּת הוּא הִתְרַחֲקוּת, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית ח): כָּל הַמַּצְדִּיק אֶת עַצְמוֹ מִלְּמַטָּה, מַצְדִּיקִים עָלָיו אֶת הַדִּין מִלְּמַעְלָה. וְהוּא בְּחִינַת מֹחִין דְּקַטְנוּת, וְהוּא בְּחִינַת (בראשית כ״ה:י״ט): אַבְרָהָם הוֹלִיד אֶת יִצְחָק. כִּי אַבְרָהָם הוּא חֶסֶד, וְיִצְחָק הוּא גְּבוּרָה, פַּחַד יִצְחָק (שם לא). וְחֶסֶד זֶה מְלֻבָּשׁ בִּגְבוּרָה, הַדָּא הוּא דִּכְתִיב (תהילים כ׳:ז׳): בִּגְבוּרוֹת יֵשַׁע יְמִינוֹ, וְזֶה שֶׁנֶּאֱמַר (שם קיז): כִּי גָּבַר עָלֵינוּ חַסְדּוֹ.
Coming closer to God begins with rejection. As our Sages, of blessed memory, taught: Whoever betters himself in this world, is judged more strictly on high. This is constricted consciousness, as in “Avraham begot Yitzchak.” Avraham is lovingkindness. Yitzchak is strength, “the Dread of Yitzchak.” This lovingkindness is clothed in strength, as it is written, “with the saving strengths of His right arm.” It is likewise said, “For his lovingkindness toward us has grown strong.”
וְזֶהוּ, כִּי יִצְחָק הוּא בְּחִינַת אֱלֹקִים, כְּמוֹ שֶׁכָּתוּב (בראשית כ״א:ו׳): צְחוֹק עָשָׂה לִי אֱלֹקִים. וְהוּא בָּא מִבְּחִינַת שָׂרָה, מִדַּת מַלְכוּת, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י (שם יז, והוא מגמרא ברכות יג): שֶׁשָּׂרָה עַל כָּל הָעוֹלָם, וְדִינָא דְּמַלְכוּתָא דִּינָא (גיטין י:). וְהַמַּלְכוּת נִקְרָא צֶדֶק, כְּמוֹ שֶׁכָּתוּב (תיקוני זוהר דף י"ז): צֶדֶק מַלְכוּתָא קַדִּישָׁא, וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם (בראשית י״ד:י״ז-י״ח).
This is also the meaning of YiTZChaK being the aspect of Elohim, as it is written, “Elohim has brought me TZChoK (laughter).” He stems from the aspect of SaRah, the trait of malkhut (kingship), as Rashi explains: sheh’SaRah (since she ruled) over the entire world. And the judgment of the malkhut (government) is judgment. Malkhut is called tzedek (justice), as it is written: TZeDeK is MaLKhut of Holiness—”MaLKi-TZeDeK, MeLeKh (King) of Shalem.”
וְזֶהוּ בְּחִינַת קַטְנוּת. וְהוּא בְּחִינַת: וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת (שם כז), וְהוּא בְּחִינַת חֹשֶׁךְ – וְלַחֹשֶׁךְ קָרָא לָיְלָה (שם א); וְהוּא בְּחִינַת נֶפֶשׁ, כְּמוֹ שֶׁכָּתוּב (ישעיהו כ״ו:ט׳): נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה.
This is constricted consciousness. It is the aspect of “[Yitzchak’s] eyes grew dim and he could not see,” which corresponds to darkness, <to night, as in> “and the darkness He called night.” Thus it also corresponds to the soul, as is written, “My soul longs for You in the night.”
וְצָרִיךְ כָּל אָדָם, לֵילֵךְ מִקַּטְנוּת לְגַדְלוּת. וּכְשֶׁבָּא לְגַדְלוּת, הוּא בְּחִינַת (בראשית ג׳:ז׳): וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל שֵׁם הַחָכְמָה נֶאֱמַר. וְזֶה מַה שֶּׁאָמַר הַכָּתוּב (שם א): וַיַּרְא אֱלֹקִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא תּוֹרָה (ברכות ח).
3. Each person must proceed from constricted to expanded consciousness. When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened”—and Rashi comments: This refers to wisdom. This is as Scripture states, “Then God saw that the light was good”—and “good” [in this verse] refers to nothing other than the Torah.
וּשְׁנֵי בְּחִינוֹת אֵלּוּ, הֵן בְּחִינוֹת הוֹשַׁעְנָא רַבָּא וְשִׂמְחַת־תּוֹרָה, שֶׁהֵן בְּחִינוֹת יִצְחָק וְיַעֲקֹב.
Now, these two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov.
כִּי הוֹשַׁעְנָא רַבָּא, הוּא בְּחִינַת דִּבּוּר בְּלֹא דֵּעָה. וְהוּא בְּחִינַת עֲרָבָה, כִּי עֲרָבָה דּוֹמָה לִשְׂפָתַיִם (תנחומא פ' אמור, זוהר צו דף לב, פנחס רנו), כִּדְאִיתָא בַּזֹּהַר הַקָּדוֹשׁ (קדושים דף פה:): אִית מָאן דְּלָעֵי בְּאוֹרַיְתָא וּמְגַמְגֵּם בָּהּ בְּגִמְגּוּמָא דְּלָא יָדַע, כָּל מִלָּה וּמִלָּה סָלְקָא לְעֵילָא, וְקֻדְשָׁא בְּרִיךְ הוּא חָדֵי בְּהַאי מִלָּה, וְקַבִּיל לַהּ וְנָטַע לַהּ סָחֳרָנִין דְּהַאי נַחֲלָא, וְאִתְעֲבִדוּ מֵאִנּוּן מִלִּין אִילָנִין רַבְרְבִין, וְאִקְרוּן עַרְבֵי נַחַל.
Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips. As we find in the holy Zohar: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words.
וְשִׂמְחַת תּוֹרָה, הוּא בְּחִינַת דִּבּוּר בְּדֵעָה, וְהוּא הַחִיּוּת שֶׁל הַנֶּפֶשׁ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר (שם): זַכָּאִין אִנּוּן דְּיָדְעִי אוֹרְחוֹי דְּאוֹרַיְתָא וּמִשְׁתַּדְּלִי בָּהּ בְּאֹרַח מִישׁוֹר, דְּאִנּוּן נָטְעִין אִילָנָא דְּחַיִּין לְעֵלָּא, דְּכֹלָּא אַסְוָתָא וְכוּ'.
And Simchat Torah is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar: Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal….
וְזֶה שֶׁכָּתוּב (מלאכי ג׳:כ׳): שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ; כִּי שֶׁמֶשׁ הוּא בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת דִּבּוּר בְּדֵעָה, וְהוּא בְּחִינַת אִילָנָא דְּאַסְוָתָא. וְזֶה מַאֲמַר הַכָּתוּב (תהלים פד): שֶׁמֶשׁ וּמָגֵן ה' אֱלֹקִים. כִּי בְּחִינוֹת יִצְחָק וְיַעֲקֹב, הֵם בְּחִינוֹת דִּין וְרַחֲמִים.
This is as it is written, “a benevolent sun with healing in its wings.” “A sun” alludes to Yaakov, who is the aspect of both speech-with-wisdom and a tree with the power to heal. This is as the verse states: “God, the Lord, is sun and shield.” For Yitzchak and Yaakov are the aspects of judgment and compassion.
וְזֶה פֵּרוּשׁ (ישעיהו ל׳:כ״ו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה; כִּי הַלְּבָנָה הוּא בְּחִינַת יִצְחָק. וְהַחַמָּה הוּא בְּחִינַת יַעֲקֹב.
This is the meaning of “The light of the moon will be like the light of the sun.” The moon corresponds to Yitzchak, while the sun corresponds to Yaakov.
וְסִימָן שֶׁיֵּדַע אָדָם אִם הוּא בִּבְחִינַת דִּינָא דִּמְסָאֳבָא, וְאִם הוּא בִּבְחִינַת דִּינָא קַדִּישָׁא, סִימָן לַדָּבָר – תְּפִלָּה, כְּשֶׁאֵין בּוֹ בִּטּוּל תְּפִלָּה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ה): אֵיזֶהוּ יִסּוּרִין שֶׁל אַהֲבָה, כֹּל שֶׁאֵין בּוֹ בִּטּוּל תְּפִלָּה, שֶׁנֶּאֱמַר: בָּרוּךְ ה' אֲשֶׁר לֹא הֵסִיר תְּפִלָּתִי וְחַסְדּוֹ מֵאִתִּי. וּתְפִלָּה הוּא בְּחִינַת פָּנִים, כְּמוֹ שֶׁכָּתוּב (ישעיהו ל״ח:ב׳): וַיַּסֵּב חִזְקִיָּה פָּנָיו וַיִּתְפַּלֵּל; וְזֶה שֶׁכָּתוּב (תהילים ל׳:ח׳): הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל.
4. The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve cessation of prayer; as it is said, “Blessed is the Lord Who has not turned away my prayer or His lovingkindness from me.” Prayer corresponds to the face, as it is written, “Chizkiyahu turned his face <to the wall> and prayed.” This is as it is written, “You concealed Your face; I was terrified.”
וְזֶה מַה שֶּׁפֵּרֵשׁ רַשִׁ"י: לְפִי שֶׁהָיוּ לֵיצָנֵי הַדּוֹר אוֹמְרִים: מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, בְּחִינַת סִטְרָא דִּמְסָאֳבָא, וְהַקָּדוֹשׁ־ בָּרוּךְ־הוּא צָר קְלַסְתֵּר פָּנִים שֶׁל יִצְחָק דּוֹמֶה לוֹ, וְהָיוּ הַכֹּל מוֹדִים שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק. פֵּרוּשׁ, שֶׁהַדִּין הוּא בְּחִינַת דִּינָא קַדִּישָׁא, וּמִסִּטְרָא דְּאַבְרָהָם, הוֹלִיד יִצְחָק.
5. And this is the meaning of Rashi’s comment: Because the scoffers of the generation were saying, “Sarah is pregnant by Avimelekh,” who is the element of impurity. The Holy One thus formed the features of Yitzchak’s face similar to [Avraham’s], so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; it was from the element of Avraham that Yitzchak <was born>.
וּבִבְחִינַת דִּין זֶה, שֶׁהוּא הַנֶּפֶשׁ, יֵשׁ שְׁתֵּי בְּחִינוֹת. יַעֲקֹב, הוּא הַדִּבּוּר, וּבְחִינַת עֵשָׂו, הוּא הַסִּיגִים, וְהוּא בְּחִינַת (ויקרא ה׳:י״ז): נֶפֶשׁ כִּי תֶחֱטָא. וְזֶה פֵּרֵשׁ רַשִׁ"י: אֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם – יַעֲקֹב וְעֵשָׂו. וּכְשֶׁבָּא אֶל בְּחִינַת יַעֲקֹב, הוּא הַחָכְמָה, כְּמוֹ שֶׁכָּתוּב (בראשית כ״ז:ל״ו): וַיַּעְקְבֵנִי זֶה פַעֲמַיִם, וְתִרְגֵּם אוּנְקְלוֹס: וְחַכְּמַנִי – אָז נִתְרַפֵּא בְּחִינַת הַנֶּפֶשׁ, כְּמוֹ שֶׁכָּתוּב: שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ. וְזֶה שֶׁכָּתוּב (תהילים י״ט:ח׳): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ.
This judgment, which is the soul, has two aspects: Yaakov, who is speech; and Esav, who corresponds to the impurities, which is “a soul that transgresses.” This is as Rashi comments on “These are the descendants of Yitzchak, Avraham’s son”: Yaakov and Esav. And when it [i.e., the soul] attains the aspect of YaAKoV—namely wisdom, as it is written, “YaAKVeiny these two times,” which Onkelos renders as “he outwitted me”—it is healed, as it is written, “a benevolent sun with healing in its wings.” This is as it is written, “The Torah of God is perfect, restoring the soul.”
וְהַדִּבּוּר בְּלֹא דֵּעָה נִקְרָא צֶדֶק, כְּמוֹ שֶׁכָּתוּב (תהילים נ״ח:ב׳): צֶדֶק תְּדַבֵּרוּן. וּכְשֶׁבָּא אֶל בְּחִינַת יַעֲקֹב, הִיא הַחָכְמָה, נִקְרָא צְדָקָה. וְזֶה פֵּרוּשׁ הַפָּסוּק (ישעיהו ס״ג:א׳): אֲנִי הַמְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ; דְּהַיְנוּ הַנֶּפֶשׁ שֶׁהָיָה מִקֹּדֶם בְּלֹא יְדִיעָה, וְנוֹשַׁע עַל־יְדֵי הַצְּדָקָה, שֶׁהוּא בְּחִינַת דִּבּוּר בִּידִיעָה.
Speech-without-wisdom is called tzedek, as it is written (Psalms 58:2), “you ought to be speaking tzedek (justice).” But when it [i.e., the soul] attains the aspect of Yaakov, namely wisdom, [tzedek] is called tzedakah. This is the explanation of the verse, “It is I, Who speaks with benevolence, [Who is] abundantly able to save.” In other words, the soul, which previously had been without wisdom, is saved by means of benevolence—i.e., speech-with-wisdom.
וְזֶה פֵּרוּשׁ הַפָּסוּק (משלי ג׳:ח׳): רִפְאוּת תְּהִי לְשָׁרֶיךָ; שֶׁהִיא מִדַּת מַלְכוּת.
6. This is also the explanation of the verse, “It shall be a healing for your navel,” which is the trait of malkhut .
וּכְשֶׁבָּא אֶל בְּחִינַת חָכְמָה, נִתַּקֵּן הַנֶּפֶשׁ, וּמַעֲלֵהוּ לְשָׁרְשׁוֹ. כִּי טִפַּת הַזֶּרַע נִמְשֶׁכֶת מֵהַמֹּחַ, וּמֹחָא חָכְמָה.
When one attains the aspect of wisdom, the soul is rectified and he elevates it to its root. This is because the drop of seed is drawn from the mind, and “the mind is wisdom.”
וְכָל הָעֲבוֹדוֹת שֶׁצָּרִיךְ הָאָדָם לַעֲבֹד הַבּוֹרֵא, הוּא רַק שֶׁיִּתְגַּלֶּה כְּבוֹדוֹ. וְהַחָכְמָה נִקְרָא כָּבוֹד, כְּמוֹ שֶׁכָּתוּב (מלאכי א׳:ו׳): וְאִם אָב אֲנִי אַיֵּה כְּבוֹדִי. וְאָב נִקְרָא חָכְמָה, כְּמוֹ שֶׁכָּתוּב (בראשית מא) אַבְרֵךְ, פֵּרֵשׁ רַשִׁ"י: אָב בְּחָכְמָה.
7. All the devotions with which man must serve the Creator are only in order to reveal His glory. And glory refers to wisdom, as it is written, “and if I am an av (father), where is My honor?” AV is wisdom, as it is written, “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”
וְעַל־יְדֵי חָכְמָה נִתְחַדְּשׁוּ הָעוֹלָמוֹת, כִּי קֻדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְתָא בְּרָא עָלְמִין, וְהַתּוֹרָה נִקְרָא חָכְמָה, וְיִשְׂרָאֵל עָלוּ בְּמַחֲשָׁבָה תְּחִלָּה (בראשית רבה פרשה א). וּכְשֶׁבָּא הַנֶּפֶשׁ אֶל הַחָכְמָה, אֲזַי נִתְחַדֵּשׁ הָעוֹלָם.
Wisdom renews the worlds. For the Holy One, blessed be He, created the worlds with the Torah, and the Torah is called Wisdom; and Israel arose first in [God’s] thought. Thus when the soul attains wisdom, the world is renewed.
וְיַעֲקֹב הוּא בְּחִינַת שָׁמַיִם:
Yaakov is the aspect of the heavens.
וְזֶה פֵּרוּשׁ הַפָּסוּק:
8. This is the explanation of the [opening] verse: {“You are Exalted, Elohim (O Lord), above the heavens; Your glory is over all the earth.”}
רוּמָה עַל הַשָּׁמַיִם אֱלֹקִים, כְּשֶׁהוּא מַעֲלֶה בְּחִינַת נֶפֶשׁ, שֶׁהִיא בְּחִינַת אֱלֹקִים, דִּינָא קַדִּישָׁא, לִבְחִינַת יַעֲקֹב, שֶׁהוּא שָׁמַיִם, בְּחִינַת חָכְמָה, אָז:
You are exalted, Elohim, above the heavens—When a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom—then
עַל כָּל הָאָרֶץ כְּבוֹדֶךָ, שֶׁנִּתְגַּלֶּה כְּבוֹדוֹ:
Your glory is over all the earth—His glory is revealed.
זֹאת הַתּוֹרָה שֶׁבְּסִימָן זֶה לֹא שָׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ, וְהוּא מִלְּשׁוֹן הַחֲבֵרִים כַּנַּ"ל. וְהַמְעַיֵּן יִרְאֶה בְּעֵינָיו שֶׁהַלָּשׁוֹן מְגֻמְגָּם מְאֹד, וְחָסֵר הַרְבֵּה, וְגַם מַה שֶּׁנִּכְתַּב הוּא שֶׁלֹּא כְּסֵדֶר. עַל כֵּן אָמַרְתִּי לְבָאֵר קְצָת כְּפִי מַה שֶּׁהֵבַנְתִּי מִדְּבָרִים אֵלּוּ הַנִּכְתָּבִים כָּאן. וְהוּא:
9. {I did not hear this lesson directly from the Rebbe's holy mouth. As mentioned above, it is leshon hachaveirim. One who studies it will see that the language is very confused. Much is missing, and even that which has been recorded is lacking order. Therefore, I decided to explain this somewhat, according to what I was able to understand from the words recorded here. As follows:}
כִּי צָרִיךְ כָּל אָדָם לְרַפְּאוֹת נַפְשׁוֹ, דְּהַיְנוּ לְהַעֲלוֹתָהּ לִמְקוֹם שָׁרְשָׁהּ. וְזֶה עַל־יְדֵי שֶׁמִּתְיַגֵּעַ בַּתּוֹרָה, עַד שֶׁזּוֹכֶה לֵידַע אוֹתָהּ וְלַהֲבִינָהּ.
“Rumah Al Hashamayim Elohim (You are Exalted, O Lord, above the heavens;) Your glory is over all the earth.” (Psalms 57:6) Each person has to heal his soul; in other words, he must elevate it to its root. This is accomplished by laboring in the study of Torah until one succeeds in knowing and understanding it.
כִּי יֵשׁ שְׁנֵי מִינֵי דִּינִים: כִּי יֵשׁ דִּינָא דִּמְסָאֳבָא, בְּחִינַת נָחָשׁ הִטִּיל זֻהֲמָא בְּחַוָּה. וְיֵשׁ דִּינָא קַדִּישָׁא, בְּחִינַת: אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ.
10. There are two types of judgments: impure judgment, the aspect of the Serpent polluting Chavah (Shabbat 146a) ; and holy judgment, the aspect of “those whom God loves, He rebukes” (Proverbs 3:12) .
וְזֶהוּ בְּחִינַת הִתְרַחֲקוּת, שֶׁהוּא הַתְחָלַת הַהִתְקָרְבוּת, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: כָּל הַמַּצְדִּיק אֶת עַצְמוֹ מִלְּמַטָּה, מַצְדִיקִים עָלָיו אֶת הַדִּין מִלְּמַעְלָה. דְּהַיְנוּ, כְּשֶׁאָדָם רוֹצֶה לְהַצְדִּיק אֶת עַצְמוֹ וּלְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, אֲזַי מַצְדִיקִים עָלָיו אֶת הַדִּין, דְּהַיְנוּ שֶׁנִּמְשָׁכִים עָלָיו דִּינִים וְיִסּוּרִים.
This is the aspect of rejection that is the beginning of coming closer to God, as our Sages, of blessed memory, taught: Whoever betters himself in this world is judged more strictly on high (Taanit 8a). In other words, when a person wants to be righteous and come closer to God, they justify judgment against him—i.e., he is beset with judgments and afflictions.
וְאֵלּוּ הַדִּינִים וְהַיִּסּוּרִים הֵם נִרְאִין כְּהִתְרַחֲקוּת, כְּאִלּוּ רוֹצִים לְהַרְחִיקוֹ מֵעֲבוֹדָתוֹ, חַס וְשָׁלוֹם. וּבֶאֱמֶת זֶה הַהִתְרַחֲקוּת הוּא עִקַּר הַהִתְקָרְבוּת, כִּי אֵלּוּ הַדִּינִים וְהַהִתְרַחֲקוּת הֵם לְטוֹבָתוֹ, בְּחִינַת: אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ; כְּדֵי שֶׁיַּעֲמֹד בַּנִּסָּיוֹן הַזֶּה, וְיִתְגַּבֵּר וְיִתְאַמֵּץ לְהִתְקָרֵב יוֹתֵר. (וְעַיֵּן בְּמָקוֹם אַחֵר שֶׁהַמְּנִיעוֹת הֵם בִּשְׁבִיל הַחֵשֶׁק, וְעוֹד מְבֹאָר מִזֶּה בְּכַמָּה מְקוֹמוֹת). וְעַל כֵּן, זֶה הַדִּין הוּא בְּחִינַת דִּינָא קַדִּישָׁא, רַק שֶׁהוּא בְּחִינַת מֹחִין דְּקַטְנוּת, שֶׁמִּשָּׁם עִקַּר אֲחִיזַת הַדִּין כַּיָּדוּעַ.
These judgments and afflictions appear to be a rejection, as though they want to deter him from his devotions, God forbid. In truth, being turned away [like] this is the essence of coming closer, since these judgments and rejections are for his benefit. This is as in “those whom God loves, He rebukes,” so that they should withstand this test and intensify their efforts to draw even closer. {See elsewhere that the purpose of these obstacles is for the sake of desire. This is explained also in a number of other places.} Therefore, this judgment is holy judgment, nevertheless it is the aspect of constricted consciousness, which is where judgment’s hold is strongest, as is known.
וְזֶהוּ בְּחִינַת: אַבְרָהָם הוֹלִיד אֶת יִצְחָק, כִּי אַבְרָהָם הוּא בְּחִינַת חֶסֶד, וְיִצְחָק הוּא בְּחִינַת גְּבוּרָה, בְּחִינַת פַּחַד יִצְחָק. הַיְנוּ, שֶׁזֶּה הַדִּין הַקָּדוֹשׁ, שֶׁהוּא בְּחִינַת יִצְחָק, הוּא נוֹלָד וְנִמְשָׁךְ מֵאַבְרָהָם, שֶׁהוּא בְּחִינַת חֶסֶד. כִּי בֶּאֱמֶת בְּזֶה הַדִּין מְלֻבָּשׁ חֶסֶד גָּדוֹל, כִּי הוּא לְטוֹבָתוֹ, בְּחִינַת: אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ כַּנַּ"ל.
11. This is the meaning of “Avraham begot Yitzchak” (Genesis 25:19). Avraham is lovingkindness. Yitzchak is strength, as in “the Dread of Yitzchak” (ibid. 31:42). In other words, holy judgment, which corresponds to Yitzchak, is born to and extends from Avraham, who is lovingkindness. For in truth, this judgment embodies great lovingkindness, because it is for his benefit, as in “those whom God loves, He rebukes,” as explained above.
וְזֶה בְּחִינַת: בִּגְבוּרוֹת יֵשַׁע יְמִינוֹ – שֶׁבְּתוֹךְ הַגְּבוּרוֹת וְהַדִּינִים מְלֻבָּשׁ בָּהֶם יֵשַׁע יְמִינוֹ, בְּחִינַת חֶסֶד. כִּי זֶה הַדִּין נִמְשָׁךְ מֵחֶסֶד, בְּחִינַת אַבְרָהָם הוֹלִיד אֶת יִצְחָק כַּנַּ"ל. וְזֶהוּ בְּחִינַת: כִּי גָבַר עָלֵינוּ חַסְדּוֹ – שֶׁהַגְּבוּרוֹת הֵם חֲסָדִים בֶּאֱמֶת כַּנַּ"ל, כְּדֵי שֶׁיִּתְקָרֵב עַל־יְדֵי־זֶה יוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל.
And this is the meaning of “with the saving strengths of His right arm” (Psalms 20:7). Clothed within the strengths and judgments is “the saving of His right arm,” the aspect of lovingkindness. This is because this judgment extends from lovingkindness, as in “Avraham begot Yitzchak.” It is also the meaning of “For His lovingkindness toward us has grown strong” (ibid. 117:2). The strengths are, in fact, kindnesses—so that through them, he might come closer to God, as explained above.
אֲבָל צָרִיךְ כָּל אֶחָד לִרְאוֹת לְהַמְתִּיק זֶה הַדִּין, כִּי הַדִּינִים הֵם מִבְּחִינַת מֹחִין דְּקַטְנוּת, וְצָרִיךְ כָּל אָדָם לֵילֵךְ מִקַּטְנוּת לְגַדְלוּת, וְעַל־יְדֵי־זֶה יַמְתִּיק אֶת הַדִּין, שֶׁהוּא בְּחִינַת יִצְחָק. כִּי יִצְחָק הוּא בְּחִינַת דִּין, בְּחִינַת אֱלֹקִים, כְּמוֹ שֶׁכָּתוּב: צְחוֹק עָשָׂה לִי אֱלֹקִים. כִּי יִצְחָק נוֹלָד מִשָּׂרָה, שֶׁהִיא בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י, שֶׁנִּקְרֵאת שָׂרָה עַל שֵׁם שֶׁשָּׂרָה עַל כָּל הָעוֹלָם כֻּלּוֹ. וּמַלְכוּת הוּא בְּחִינַת דִּין, בְּחִינַת דִּינָא דְּמַלְכוּתָא דִּינָא.
12. Nevertheless, each individual must see to mitigate this judgment, because judgments are from the aspect of constricted consciousness. Every person must progress from constricted to expanded consciousness, and by doing so mitigate judgment, the aspect of Yitzchak. YiTZChaK corresponds to judgment, the aspect of [the Holy Name] Elohim, as it is written (Genesis 21:6), “Elohim has brought me TZChoK (laughter).” For Yitzchak was born to Sarah, who corresponds to Malkhut, as Rashi explains: She was named SaRah sheh’SaRah (since she ruled) over the entire world (Genesis 17:15, based on Berakhot 13a). And Malkhut is judgment, as in: The judgment of the malkhut is judgment (Gittin 10b) .
וְעִקַּר הַדִּין הוּא, כְּשֶׁהוּא בִּבְחִינַת מֹחִין דְּקַטְנוּת, שֶׁאָז נִקְרֵאת הַמַּלְכוּת צֶדֶק כַּיָּדוּעַ, כִּי צֶדֶק מַלְכוּתָא קַדִּישָׁא, בְּחִינַת: וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם. וְאָז כְּשֶׁהַמַּלְכוּת הִיא בִּבְחִינַת צֶדֶק, אָז הוּא בְּחִינַת מֹחִין דְּקַטְנוּת, בְּחִינַת דִּינִים, שֶׁמִּשָּׁם נִמְשָׁךְ הַדִּין שֶׁל יִצְחָק. שֶׁהוּא בְּחִינַת חֹשֶׁךְ, בְּחִינַת: וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת, שֶׁהוּא בְּחִינַת לַיְלָה, בְּחִינַת: וְלַחֹשֶׁךְ קָרָא לָיְלָה. וְזֶהוּ בְּחִינַת נֶפֶשׁ, בְּחִינַת: נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה.
Judgment is strongest when it is in the aspect of constricted consciousness. It is then that the malkhut is called tzedek (justice), as is known. For TZeDeK is MaLKhut of Holiness (Tikkuney Zohar, Introduction, p.17b), the aspect of “MaLKi-TZeDeK, the MeLeKh (king) of Shalem” (Genesis 14:18). And when Malkhut corresponds to tzedek, constricted consciousness/judgment prevails. This is the source of the judgment associated with Yitzchak, the aspect of darkness, as in “[Yitzchak’s] eyes grew dim and he could not see” (ibid. 27:1), which is the aspect of night, as in “and the darkness He called night” (ibid. 1:5). Thus it also corresponds to the soul, as in “My soul longs for You in the night” (Isaiah 26:9) .
וְצָרִיךְ כָּל אָדָם לֵילֵךְ מִקַּטְנוּת לְגַדְלוּת, וּלְהַמְתִּיק הַדִּין שֶׁבָּא מִבְּחִינַת מֹחִין דְּקַטְנוּת.
13. Each person must proceed from constricted to expanded consciousness and mitigate the judgment that stems from constricted consciousness.
וּכְשֶׁבָּא לִבְחִינַת מֹחִין דְּגַדְלוּת, זֶהוּ בְּחִינַת: וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם, וּפֵרֵשׁ רַשִׁ"י: עַל שֵׁם הַחָכְמָה נֶאֱמַר. כִּי עִקַּר הַהַמְתָּקָה הוּא עַל־יְדֵי חָכְמָה, בְּחִינַת מֹחִין דְּגַדְלוּת, דְּהַיְנוּ עַל־יְדֵי יְדִיעַת הַתּוֹרָה. כִּי הַתּוֹרָה נִקְרֵאת אוֹר, [בְּחִינַת (משלי ו׳:כ״ג) וְתוֹרָה אוֹר], וּכְמוֹ שֶׁכָּתוּב: וַיַּרְא אֱלֹקִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא תּוֹרָה. הַיְנוּ, כִּי הַתּוֹרָה הִיא בְּחִינַת אוֹר, שֶׁהִיא הֶפֶךְ הַחֹשֶׁךְ, שֶׁהוּא בְּחִינַת דִּין כַּנַּ"ל. כִּי עַל־יְדֵי יְדִיעַת הַתּוֹרָה, נִמְתָּק הַדִּין. כַּנַּ"ל.
When one attains expanded consciousness, it is the aspect of “Then the eyes of both of them were opened” (Genesis 3:7)—and Rashi comments: This refers to wisdom. For [judgments] are mitigated primarily by means of wisdom, expanded consciousness: that is, knowledge of the Torah. Thus the Torah is called light, {as in “Torah is a light” (Proverbs 6:23)}. It is also written (Genesis 1:4), “Then God saw that the light was good”—and “good” is nothing other than the Torah (Berakhot 5a). In other words, the Torah corresponds to light, the opposite of darkness, which is the aspect of judgment. For knowledge of Torah mitigates the judgment, as explained above.
וְסִימָן שֶׁיֵּדַע הָאָדָם אִם הוּא בִּבְחִינַת דִּינָא דִּמְסָאֳבָא, וְאִם הוּא בִּבְחִינַת דִּינָא קַדִּישָׁא, סִימָן לַדָּבָר – תְּפִלָּה. כְּשֶׁאֵין בּוֹ בִּטּוּל תְּפִלָּה, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵיזֶה יִסּוּרִין שֶׁל אַהֲבָה, כָּל שֶׁאֵין בּוֹ בִּטּוּל תְּפִלָּה, שֶׁנֶּאֱמַר: בָּרוּךְ ה' אֲשֶׁר לֹא הֵסִיר תְּפִלָּתִי וְחַסְדּוֹ מֵאִתִּי. וְזֶה שֶׁכָּתוּב: הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל. פָּנִים זֶה בְּחִינַת תְּפִלָּה, כְּמוֹ שֶׁכָּתוּב: וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו וְכוּ' וַיִּתְפַּלֵּל. הַיְנוּ כְּשֶׁהוּא הַסְתָּרַת פָּנִים, חַס וְשָׁלוֹם, דְּהַיְנוּ בִּטּוּל תְּפִלָּה, חַס וְשָׁלוֹם, אָז הוּא דִּין קָשֶׁה, חַס וְשָׁלוֹם, בְּחִינַת: הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל כַּנַּ"ל:
The indicator by which a person knows whether his aspect of judgment is impure or holy <is> prayer. [Judgment is holy] when it does not involve a cessation of prayer. As our Sages, of blessed memory, taught: Which are the afflictions of love? Those [afflictions] that do not involve a cessation of prayer; as it is said (Psalms 66:20), “Blessed is the Elohim Who has not turned away my prayer or His lovingkindness from me” (Berakhot 5a). This is as it is written (Psalms 30:8), “You concealed Your face; I was terrified.” “Face” alludes to prayer, as it is written (Isaiah 38:2), “Chizkiyahu turned his face [to the wall] and prayed.” In other words, when there is a concealment of the face, God forbid—i.e., a cessation of prayer, God forbid—the judgment is severe, God forbid, as in “You concealed Your face; I was terrified.”
נִמְצָא, שֶׁיִּצְחָק הוּא בְּחִינַת דִּינָא קַדִּישָׁא, שֶׁנִּמְשָׁךְ מִצַּד הַחֶסֶד, בְּחִינַת: אַבְרָהָם הוֹלִיד אֶת יִצְחָק כַּנַּ"ל.
14. We see from this that Yitzchak is holy judgment, which extends from the element of lovingkindness, as in “Avraham begot Yitzchak,” as explained above.
וְזֶה מַה שֶּׁפֵּרֵשׁ רַשִׁ"י עַל פָּסוּק זֶה: לְפִי שֶׁהָיוּ לֵיצָנֵי הַדּוֹר אוֹמְרִים מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, הַיְנוּ בְּחִינַת סִטְרָא דִּמְסָאֳבָא, הַיְנוּ, שֶׁהַדִּין שֶׁל יִצְחָק שֶׁנּוֹלַד מִשָּׂרָה, נִמְשַׁךְ מִסִּטְרָא דִּמְסָאֳבָא, חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת אֲבִימֶלֶךְ. וְעַל כֵּן צָר הַקָּדוֹשׁ־בָּרוּךְ־הוּא קְלַסְתֵּר פָּנִים שֶׁל יִצְחָק דּוֹמֶה לְאַבְרָהָם, וְהָיוּ הַכֹּל מוֹדִים שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק. פֵּרוּשׁ, שֶׁהַדִּין הוּא בְּחִינַת דִּינָא קַדִּישָׁא, וּמִסִּטְרָא דְּאַבְרָהָם, בְּחִינַת חֶסֶד, נוֹלָד יִצְחָק כַּנַּ"ל:
And this is the meaning of Rashi’s comment on this verse: because the scoffers of the generation were saying “Sarah is pregnant by Avimelekh”—i.e., the element of impurity. In other words, the judgment associated with Yitzchak, who was born to Sarah, extends from the element of impurity, God forbid, namely Avimelekh. Therefore, the Holy One formed the features of Yitzchak’s face similar to Avraham’s, so that everyone admitted that “Avraham begot Yitzchak.” The explanation is: The judgment is holy judgment; Yitzchak was born from the element of Avraham, the aspect of lovingkindness, as explained above.
וְהַמְתָּקַת הַדִּין שֶׁל יִצְחָק – עַל־יְדֵי הַחָכְמָה, שֶׁהוּא יְדִיעַת הַתּוֹרָה כַּנַּ"ל, זֶה בְּחִינַת יַעֲקֹב שֶׁנּוֹלַד מִיִּצְחָק. כִּי מִבְּחִינַת הַדִּין הַזֶּה, בְּחִינַת יִצְחָק, שֶׁהוּא בְּחִינַת הַנֶּפֶשׁ כַּנַּ"ל, נוֹלָדִים שְׁתֵּי בְּחִינוֹת, שֶׁהֵם בְּחִינַת יַעֲקֹב וְעֵשָׂו. יַעֲקֹב, הוּא בְּחִינַת הַחָכְמָה, בְּחִינַת דִּבּוּר בִּידִיעָה, שֶׁהוּא בְּחִינַת הַמְתָּקַת הַדִּין שֶׁל יִצְחָק. וְעֵשָׂו, הוּא בְּחִינַת הַסִּיגִים וְהַפְּסֹלֶת גָּמוּר, שֶׁמִּשְׁתַּלְשְׁלִין וְיוֹרְדִין מִבְּחִינַת הַדִּין, וְהוּא בְּחִינַת: נֶפֶשׁ כִּי תֶחֱטָא. וְזֶהוּ: אֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם, וּפֵרֵשׁ רַשִׁ"י: יַעֲקֹב וְעֵשָׂו. הַיְנוּ כַּנַּ"ל.
15. Now, the judgment associated with Yitzchak is mitigated through wisdom, which is knowledge of the Torah, as explained above. This is the aspect of Yaakov, who was born to Yitzchak. For the aspect of judgment/Yitzchak, which corresponds to the soul, begets two aspects: Yaakov and Esav. Yaakov corresponds to wisdom, to speech-with-wisdom, which is the aspect of mitigating the judgment associated with Yitzchak. Esav corresponds to the impurities and utter waste that devolve and descend from the aspect of judgment; he is the aspect of “a soul that transgresses” (Leviticus 5:17). This is: “These are the descendants of Yitzchak the son of Avraham” (Genesis 25:19)—and Rashi comments: Yaakov and Esav, as explained above.
כִּי הַמְתָּקַת הַדִּין שֶׁל יִצְחָק, הוּא עַל־יְדֵי בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת דִּבּוּר בְּדֵעָה. כִּי יַעֲקֹב הוּא בְּחִינַת חָכְמָה, כְּמוֹ שֶׁכָּתוּב: וַיַּעְקְבֵנִי, וְתִרְגֵּם אוּנְקְלוֹס: וְחַכְּמַנִי.
Thus the judgment associated with Yitzchak is mitigated through Yaakov, the aspect of speech-with-wisdom. For YaAKoV corresponds to wisdom, as it is written (Genesis 27:36), “YaAKVeiny,” which Onkelos renders as “he outwitted me.”
כִּי יֵשׁ דִּבּוּר בְּלֹא דֵּעָה, וְיֵשׁ דִּבּוּר בְּדֵעָה. וּשְׁנֵי בְּחִינוֹת אֵלּוּ, הֵן בְּחִינַת הוֹשַׁעְנָא רַבָּא וְשִׂמְחַת תּוֹרָה, שֶׁהֵן בְּחִינַת יִצְחָק וְיַעֲקֹב.
There is speech-without-wisdom and also speech-with-wisdom. These two aspects correspond to Hoshana Rabba and Simchat Torah, which are Yitzchak and Yaakov.
כִּי הוֹשַׁעְנָא רַבָּא, הוּא בְּחִינַת דִּבּוּר בְּלֹא דֵּעָה, שֶׁהוּא בְּחִינַת עֲרָבָה, כִּי עֲרָבָה דּוֹמָה לִשְׂפָתַיִם, כִּי אִיתָא בַּזֹּהַר הַקָּדוֹשׁ: אִית מָאן דְּלָעֵי בְּאוֹרַיְתָא וּמְגַמְגֵּם בָּהּ בְּגִמְגּוּמָא דְּלָא יָדַע, כָּל מִלָּה וּמִלָּה סָלְקָא לְעֵלָּא, וְקֻדְשָׁא בְּרִיךְ הוּא חָדֵי בְּהַאי מִלָּה, וְנָטַע לַהּ סָחֳרָנִין דְּהַהוּא נַחֲלָא, וְאִתְעֲבִדוּ מֵאִנּוּן מִלִּין אִילָנִין רַבְרְבִין, וְאִקְרוּן עַרְבֵי נַחַל. נִמְצָא שֶׁעַרְבֵי נַחַל הֵם בְּחִינַת דִּבּוּר בְּלֹא דֵּעָה. וְזֶהוּ בְּחִינַת הוֹשַׁעְנָא רַבָּא, שֶׁהוּא בְּחִינַת דִּין, בְּחִינַת פַּחַד יִצְחָק, שֶׁנִּמְשָׁךְ מִמֹּחִין דְּקַטְנוּת, וְעַל כֵּן הַדִּבּוּר בְּלֹא דַּעַת עֲדַיִן.
Hoshana Rabba is the aspect of speech-without-wisdom. It corresponds to the willow, because the willow resembles the lips (Tanchuma, Emor 19). In the holy Zohar (III, 85b) it is found: There are individuals who study Torah, who lack knowledge and so stammer the words. Yet each word ascends on high and the Holy One, blessed be He, delights in it. He takes it and plants it on the banks of that brook, so that huge trees, known as “willows of the brook,” are created from these words. From this we see that “willows of the brook” are the aspect of speech-without-wisdom. This corresponds to Hoshana Rabba, which is the aspect of judgment, “the Dread of Yitzchak,” which extends from constricted consciousness. Thus the words are still without wisdom.
אֲבָל שִׂמְחַת־תּוֹרָה, הוּא בְּחִינַת דִּבּוּר בְּדֵעָה, וְהוּא הַחִיּוּת שֶׁל הַנֶּפֶשׁ. כִּדְאִיתָא בַּזֹּהַר: זַכָּאִין אִנּוּן דְּיָדְעִין אוֹרְחוֹי דְּאוֹרַיְתָא, וּמִשְׁתַּדְּלִי בָּהּ בְּאֹרַח מִישׁוֹר, דְּאִנּוּן נָטְעִין אִילָנָא דְּחַיֵּי לְעֵלָּא, דְּכֹלָּא אַסְוָתָא. וְזֶה בְּחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת חָכְמָה, בְּחִינַת מֹחִין דְּגַדְלוּת, שֶׁהוּא בְּחִינַת רְפוּאַת הַנֶּפֶשׁ, בְּחִינַת שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ.
Simchat Torah, on the other hand, is the aspect of speech-with-wisdom. It is the soul’s life-force, as it is written in the Zohar (op. cit.): Worthy are those who know the paths of the Torah, who endeavor [to fulfill] it in an upright manner. They plant a tree of life on high, which has the power to heal.
כִּי שֶׁמֶשׁ, הוּא בְּחִינַת יַעֲקֹב, [כְּמוֹ שֶׁכָּתוּב (בראשית ל״ב:ל״ב): וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ] שֶׁהוּא בְּחִינַת חָכְמָה, בְּחִינַת דִּבּוּר בְּדֵעָה, שֶׁהוּא בְּחִינַת הַתּוֹרָה, בְּחִינַת שִׂמְחַת תּוֹרָה, שֶׁהוּא בְּחִינַת אִילָנָא דְּאַסְוָתָא כַּנַּ"ל.
This is the aspect of Yaakov, who corresponds to wisdom and expanded consciousness. He is the aspect of a healing for the soul, as in “a benevolent sun with healing in its wings” (Malachi 3:20). “A sun” alludes to Yaakov {as it is written (Genesis 32:31), “The sun shone for him”}. He is the aspect of wisdom, of speech-with-wisdom, which corresponds to the Torah, to Simchat Torah—which is a tree with the power to heal, as explained above.
וְזֶה בְּחִינַת: שֶׁמֶשׁ וּמָגֵן ה' אֱלֹקִים. ה' אֱלֹקִים, זֶה בְּחִינַת רַחֲמִים וְדִין, בְּחִינַת יַעֲקֹב וְיִצְחָק, שֶׁהֵם בְּחִינַת שֶׁמֶשׁ וּמָגֵן. וְזֶה בְּחִינַת: וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה; כִּי הַלְּבָנָה הִיא בְּחִינַת יִצְחָק, וְהַחַמָּה הִיא בְּחִינַת יַעֲקֹב. וְצָרִיךְ לְהַמְתִּיק הַדִּין שֶׁל יִצְחָק, שֶׁהוּא בְּחִינַת לְבָנָה, עַל־יְדֵי בְּחִינַת שֶׁמֶשׁ, שֶׁהוּא בְּחִינַת יַעֲקֹב, עַד שֶׁיִּהְיֶה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה.
This is the meaning of “YHVH, Elohim (God, the Lord), is sun and shield” (Psalms 84:12). “YHVH, Elohim” are the aspects of compassion and judgment, Yaakov and Yitzchak, who are “sun and shield.” This is also the meaning of “The light of the moon will be like the light of the sun” (Isaiah 30:26). The moon corresponds to Yitzchak, while the sun corresponds to Yaakov. One has to mitigate the judgment associated with Yitzchak, which is the moon, by means of the sun, which is Yaakov, so that the light of the moon resembles the light of the sun.
וְאָז נַעֲשֶׂה מִצֶּדֶק צְדָקָה, בְּחִינַת: שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא. כִּי כְּשֶׁהַמַּלְכוּת בִּבְחִינַת דִּין, נִקְרֵאת צֶדֶק, וּכְשֶׁמַּמְתִּיקִין אוֹתָהּ, עַל־יְדֵי בְּחִינַת יַעֲקֹב, אֲזַי הִיא בִּבְחִינַת צְדָקָה, בְּחִינַת שֶׁמֶשׁ צְדָקָה, שֶׁהוּא בְּחִינַת דִּבּוּר בְּדֵעָה, בְּחִינַת: אֲנִי ה' הַמְדַבֵּר בִּצְדָקָה וְרַב לְהוֹשִׁיעַ. כִּי הַנֶּפֶשׁ שֶׁהָיָה מִקֹּדֶם בִּבְחִינַת דִּין, בִּבְחִינַת צֶדֶק, בִּבְחִינַת מֹחִין דְּקַטְנוּת, בְּחִינַת דִּבּוּר בְּלֹא דֵּעָה. כְּשֶׁעוֹלָה מִצֶּדֶק לִצְדָקָה, זֶהוּ הַמְתָּקָתָהּ וִישׁוּעָתָהּ, בְּחִינַת מְדַבֵּר בִּצְדָקָה וְרַב לְהוֹשִׁיעַ וְכַנַּ"ל.
16. And then tzedek becomes tzedakah, as in “a benevolent sun with healing.” When Malkhut corresponds to judgment, it is called tzedek. Once mitigated by the aspect of Yaakov, it then becomes the aspect of tzedakah, “a benevolent sun,” which corresponds to speech-with-wisdom, as in “It is I,” God, “Who speaks with benevolence, and [Who is] abundantly able to save” (Isaiah 63:1). The soul that previously had been in the aspect of judgment is the aspect of tzedek, constricted consciousness, speech-without-wisdom. Its ascent from tzedek to tzedakah is its mitigation and salvation, as in “speaks with benevolence, and [is] abundantly able to save.”
וְזֶהוּ בְּחִינַת: תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ. תּוֹרַת ה' תְּמִימָה, הַיְנוּ חָכְמַת הַתּוֹרָה, בְּחִינַת דִּבּוּר בְּדֵעָה. זֶהוּ עִקַּר הַהַמְתָּקָה, שֶׁהוּא בְּחִינַת רְפוּאַת הַנֶּפֶשׁ, בְּחִינַת מְשִׁיבַת נָפֶשׁ וְכַנַּ"ל. וְזֶהוּ בְּחִינַת: רִפְאוּת תְּהִי לְשָׁרֶיךָ, שֶׁנֶּאֱמַר בְּשֶׁבַח הַתּוֹרָה. לְשָׁרֶיךָ זֶה בְּחִינַת מַלְכוּת, בְּחִינַת: שֶׁשָּׂרָה עַל כָּל הָעוֹלָם, שֶׁמִּשָּׁם נִמְשָׁךְ הַדִּין שֶׁל יִצְחָק. וְהַתּוֹרָה הִיא הָרְפוּאָה וְהַהַמְתָּקָה שֶׁל הַדִּין הַזֶּה כַּנַּ"ל,
17. This is the meaning of “The Torah of God is perfect, restoring the soul” (Psalms 19:8). “The Torah of God is perfect” alludes to the wisdom of the Torah, speech-with-wisdom. This is the primary mitigation, which corresponds to the healing of the soul, the aspect of “restoring of the soul.” This is as in “It shall be a healing for your navel” (Proverbs 3:8), which was said in praise of the Torah.“Le’ShaRekha (for your navel)” alludes to Malkhut, as in “sheh’SaRah (since she ruled) over the entire world,” because the judgment associated with Yitzchak extends from there. And the Torah is the healing and mitigation of this judgment, as explained above.
כִּי כְּשֶׁבָּא לְחָכְמַת הַתּוֹרָה, נִתְתַּקֵּן הַנֶּפֶשׁ, וּמַעֲלֵהוּ לְשָׁרְשׁוֹ. כִּי טִפַּת הַזֶּרַע שֶׁל הוֹלָדַת הַנֶּפֶשׁ נִמְשֶׁכֶת מֵהַמֹּחַ, וּמֹחָא, חָכְמָה. כִּי יִשְׂרָאֵל עָלוּ בְּמַחֲשָׁבָה תְּחִלָּה, וְהַמַּחֲשָׁבָה הִיא חָכְמָה, שֶׁהִיא שֹׁרֶשׁ נַפְשׁוֹת יִשְׂרָאֵל, וְשֹׁרֶשׁ כָּל הָעוֹלָמוֹת, כִּי שֹׁרֶשׁ כֻּלָּם הוּא חָכְמַת הַתּוֹרָה, כִּי בְּאוֹרַיְתָא קֻדְשָׁא בְּרִיךְ הוּא בְּרָא עָלְמִין. וְהַתּוֹרָה נִקְרֵאת חָכְמָה, כְּמוֹ שֶׁכָּתוּב (משלי ח׳:י״ב): אֲנִי חָכְמָה וְכוּ'.
When a person attains the wisdom of the Torah, the soul is rectified and he elevates it to its root. This is because the drop of seed that leads to the soul’s birth is drawn from the mind, and “the mind is wisdom” (Tikkuney Zohar #70, p.123a). Israel first arose in [God’s] thought (Bereishit Rabbah 1:5), and thought is Wisdom, which is the root of the Jewish soul and of all the worlds. For the wisdom of the Torah is the root of all things. The Holy One, blessed be He, created the worlds with the Torah, which is called Wisdom, as it is written (Proverbs 8:12), “I, wisdom….”
וּכְשֶׁזּוֹכֶה הַנֶּפֶשׁ לְחָכְמַת הַתּוֹרָה, זֶהוּ בְּחִינַת חִדּוּשׁ הָעוֹלָם, כִּי חִדּוּשׁ כָּל הָעוֹלָמוֹת הָיָה עַל־יְדֵי חָכְמָה, שֶׁהוּא הַתּוֹרָה כַּנַּ"ל. וַאֲזַי כְּשֶׁזּוֹכֶה לַחָכְמָה, אֲזַי נִתְגַּלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, שֶׁזֶּהוּ עִקַּר הַתַּכְלִית שֶׁל כָּל עֲבוֹדוֹת הָאָדָם, כִּי תַּכְלִית כָּל הָעֲבוֹדוֹת שֶׁצָּרִיךְ הָאָדָם לַעֲבֹד אֶת הַבּוֹרֵא יִתְבָּרַךְ, הוּא רַק כְּדֵי שֶׁיִּתְגַּלֶּה כְּבוֹדוֹ. [כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ג:ז׳): לִכְבוֹדִי בְּרָאתִיו וְכוּ'].
And the soul’s attaining the wisdom of the Torah corresponds to the renewal of the world. All the worlds are renewed by means of wisdom, which is the Torah, as explained above. And then, when it [i.e., the soul] attains wisdom, God’s glory is revealed. This is the primary goal of all of man’s devotions. For the ultimate purpose of all the devotions with which man must serve the Blessed Creator is only in order to reveal His glory, {as it is written (Isaiah 43:7), “for My glory have I created it…”}.
וְהַכָּבוֹד נִתְגַּלֶּה עַל־יְדֵי הַחָכְמָה, כְּמוֹ שֶׁכָּתוּב: וְאִם אָב אֲנִי אַיֵּה כְּבוֹדִי. וְאָב הוּא בְּחִינַת חָכְמָה, כְּמוֹ שֶׁכָּתוּב: אַבְרֵךְ, וּפֵרֵשׁ רַשִׁ"י: אָב בְּחָכְמָה:
And glory is revealed through wisdom, as it is written (Malachi 1:6), “If I am an av (father), where is My honor?” AV alludes to wisdom, as it is written (Genesis 41:43), “AVreikh (viceroy),” which Rashi explains as “av in wisdom.”
וְזֶה פֵּרוּשׁ הַפָּסוּק:
18. And this is the explanation of the [opening] verse:
רוּמָה עַל הַשָּׁמַיִם אֱלֹקִים.
“You are exalted, Elohim (O Lord), above the heavens; [Your glory is over all the earth].”
שָׁמַיִם זֶה בְּחִינַת יַעֲקֹב (כַּמּוּבָא בְּמָקוֹם אַחֵר). כְּשֶׁהוּא מַעֲלֶה בְּחִינַת נֶפֶשׁ, שֶׁהוּא בְּחִינַת אֱלֹקִים, דִּינָא קַדִּישָׁא, לִבְחִינַת יַעֲקֹב, שֶׁהוּא בְּחִינַת שָׁמַיִם, בְּחִינַת חָכְמָה, אֲזַי:
heavens—This alludes to Yaakov (as is brought elsewhere). This is when a person elevates the soul—namely, the aspect of Elohim, holy judgment—to the aspect of Yaakov—namely, the heavens, the aspect of wisdom. Then,
עַל כָּל הָאָרֶץ כְּבוֹדֶךָ – אֲזַי נִתְגַּלֶּה כְּבוֹדוֹ כַּנַּ"ל:
Your glory is over all the earth—His glory is thus revealed, as explained above.