נר מצוה ותורה אור; שער היחוד 37

ומעתה יש להבין בענין יחוד דישראל ויעקב בלאה ורחל.

We now must understand the matter of the unifications of Yisroel and Yaakov with Leah and Rachel.

וביאור ענין לאה ורחל ידוע, שזהו ענין מחשבה ודבור

As known, the explanation of the matter of Leah and Rachel is that they are the matter of thought and speech.¹Etz Chayim (Shaar Ozen Chotem Peh) Shaar 4, Ch. 1; Siddur Im Divrei Elokim Chayim, Shacharit 60c and 69a; Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 103; Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 1, pg. 227; Shaar HaEmunah pg. 95b.

והיינו ענין ב' ההי''ן דשם יהו״ה כמו שכתוב בזהר, תרין נוקבין פריש שלמה כו' אתי מלבנון כלה כו'

This is the matter of the two Heh’s (ה) of the Name HaShem-יהו״ה.²Zohar III (Ra’aya Mehemna) 244b; Also see Ma’amarei Admor HaEmtza’ee, Bereishit, pg. 222. This is in accordance with what Zohar states³Zohar III (Idra Zuta) 290b; Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 428. that [in the Song of Songs], “Solomon explains [regarding] two females,” as in the verse,⁴Song of Songs 4:8 “Come with me from Lebanon [my] bride etc.”

ה' ראשונה שם הגדולה לאה, וה' אחרונה שם הקטנה רחל כו'

In other words, the first Heh-ה of the Name HaShem-יהו״ה corresponds to,⁵Genesis 29:16 “The name of the big one was Leah,” whereas the second Heh-ה [corresponds to,] “the name of the little one was Rachel.”⁶Also see Torat Chayim, VaYeitze, pg. 168c.

ותחילה יש להקדים בענין הקול קול יעקב, שיש קלה פנימאה דלא משתמע כו'

However, we must first explain the matter of,⁷Genesis 27:22 “The voice is the voice of Yaakov,” for there is an inner unheard voice [and an outer heard voice].⁸Zohar I 50b; Also See Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 308 (citing Zohar); See Siddur Im Divrei Elokim Chayim, Shaar HaLulav 264d; Biurei Zohar, Balak 107c; Sefer HaMaamarim 5668, Vol. 1, pg. 253; Pirush HaMilot, Ch. 30; Sidur Im Divrei Elokim Chayim, Shacharit L’Shabbat 181b; Torah Ohr, Bereishit 6d; Likkutei Torah, Netzavim 47b, and Shir HaShirim 12b and elsewhere.

להיות ידוע בענין יום ליום יביע אמר, שזהו אש מים רוח חג''ת

Since, as known regarding the verse,⁹Psalms 19:3; Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 2, pg. 472. “Day to day speech streams forth – יום ליום יביע אמר”; that the [word for “speech-Omer-אמר”] is [an acrostic for] “Fire-Aish-אש,” “Water-Mayim-מים,” and “Air-Ruach-רוח,” that is, Chessed, Gevurah and Tiferet (Kindness, Sternness and Compassion).

כמו הקול שהוא מורכב מאש מים רוח הגשמיים, כך הבל הלב עצמו כלול מאש מים רוח רוחניים

[This is to say,] that just as the [physical] voice is composed of the physical qualities of fire, water, and air, so too, the breath of the heart itself includes the spiritual qualities of fire, water and air.¹⁰Zohar II (Ra’aya Mehemna) 43b; 184b; Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 2, pg. 651; Also see Torat Chayim, Bereishit 39d, and footnote 26 there.

שהוא בחינת חסד וגבורה והממוצע שהוא הרוח

These are the aspects of Chessed, Gevurah, and the intermediate quality [of Tiferet] which is the air (or vapor).

דהיינו בחינת כיווץ והתפשטות שבהבל הרוחני דלב

In other words, [this corresponds to] the aspects of the constriction or spreading forth of the spiritual breath of the heart.

כמו כאשר האדם שמח בלבו, אז יש בחינת אור ההתפשטות בלב, והוא הבל דחסדים

For example, when a person is happy, there then is an aspect of the spreading forth of light [and vitality] in his heart. This is the breath of the Kindnesses (Chassadim).

וכשהוא בעוצב, הוא בבחינת הכיווץ וצמצום, והוא בחינת הבל דגבורות

In contrast, when he is depressed, there is an aspect of constriction and withdrawal. This is the aspect of the breath of Judgments (Gevurot).

והממוצע מחסד וגבורה הוא הבל רוחני, ממוצע ממוזג מאמצעות חסד וגבורה

The intermediary between Chessed and Gevurah, is the spiritual breath that is an intermediary composed of both Chessed and Gevurah.

כרוח הממוצע מאש ומים בגשם ההבל

This is like the air [or vapor] (Ruach) of the physical breath, which is an intermediary composed of both fire and water.

כידוע שהצמאון מיסוד האש

As known, thirst results from the element of fire (Aish).¹¹See Tanya Ch. 3

וכן ניחר גרוני כו' בקול הגשמי, בא מתגבורת יסוד אש שבהבל הלב

Similarly, regarding the physical voice it states,¹²Psalms 69:4 “My throat was raspy,” which comes about from an intensity of the element of fire in the breath of the heart.

ולהיפך צלילת קול הבל הלב מיסוד המים כו'

The opposite is a clear [resonating] voice from the element of water (Mayim) of the breath of the heart.

והממוצע שהוא רוח ממוזג כו'

The intermediary, which is the vapor (Ruach), is an admixture [of the two].

וכך הוא בקול הממוצע וממוזג מחדוה ומרירות ועוצב, שנקרא קול ערב לנפש, שזה תלוי במזיגה הרוחנית שבהבל הלב דוקא כו'

This is likewise true of [the emotions conveyed in] the intermediate voice, which contains an admixture of both joy and bitterness or sadness. It is called, “A delightful voice to the soul”; which specifically depends on the proportions of the spiritual admixture in the breath of the heart.¹³See Torat Chayim Bereishit, 39d.

וגם ברוח החיים שבחלל הימיני וחלל השמאלי, הרי הוא בבחינת רצוא ושוב בדפיקו דלבא, כידוע שזהו גם כן בבחינת כיווץ והתפשטות

Similarly, the spirit of life [and vitality] in the right and left ventricles [of the heart] is in a constant state of “running and returning” (Ratzo V’Shoov) with the heartbeat, as known that this too is in an aspect of constriction and spreading forth.

(אלא שהוא בהיפך, כאשר רוח החיים נכנס מן המוח בלב מתקווץ לקבל וכשיוצא מתפשט כו'(

(However, here the opposite of the above takes place. For, when the spirit of life enters the heart from [the nervous system that extends from] the brain, the heart contracts to receive it. On the other hand, when it withdraws, the heart spreads forth.

לפי שהחיות דוקא רצוא ושוב כו' וכמבואר בספרי הרפואה)

This is because the vitality is specifically in a manner of “running and returning etc.,”¹⁴This is also in accordance with the verse (Ezekiel 1:14), “The Chayot [angels] were running and returning.” Although in this verse the word “Chayot-חיות” refers to the Angels who are called “Chayot HaKodesh,” nonetheless, the word “Chayot-חיות” can also be translated as “life force” or “vitality” (Chayoot-חיות). as explained in medical books.)

וכל זה נקרא קלא דמשתמע בדבור, שזהו בחינת רוח הבל הדבור

Now, all the above is called “The voice that is heard” in speech, this being the aspect of the vapor and breath of the speech.

והיינו בחינת קול ודבור הנזכר בזהר בכמה דוכתי

This is the aspect of the “voice – Kol” and “speech – Diboor” which is mentioned in many places in Zohar.¹⁵See Zohar I 36a, 50b; 74a; 98a; 142a, and elsewhere.

והוא בחינת יחוד יעקב ורחל

This is the aspect of the unification of Yaakov and Rachel.

דהיינו בחינת ההמשכה של המדות שבלב הבא בבחינת רוח הבל הלב, מורכב מאש מים רוח רוחניים, עד בחינת קול הדבור

In other words, it is the aspect of the drawing forth of the emotions of the heart that come into an aspect of the vapor and breath of the heart, which is composed of the spiritual qualities of fire, water and air, until it reaches the aspect of the voice of speech.

ובחינת כח הדבור נמשך מנקב החזה דלב כו' ונקרא רוח ממללא

Now, the aspect of the power of speech is drawn from the cavity of the lungs in the cardiovascular system, and is called¹⁶See Targum Onkelos to Genesis 2:7. “the speaking spirit” (Ruach Memalela).

(והיינו מה שכתוב בעץ חיים דכתר דנוקבא דזעיר אנפין דבוק בחזה דזעיר אנפין

(This then, is the meaning of the statement in Etz Chayim that Keter of Nukvah of Zeir Anpin¹⁷In other words, Keter of Malchut of the world of Atzilut. adheres to the chest of Zeir Anpin.¹⁸Keter of Malchut, which represents the desire to speak, is rooted in the emotions, in other words “the chest of Zeir Anpin.” See Etz Chayim (Shaar Mochin D’Tzelem) Shaar 26, Ch. 3.

וזה שכתוב לעולם יהו״ה דברך נצב בשמים כו'

This is also the meaning of the verse,¹⁹Psalms 119:89 “Forever, HaShem-יהו״ה, your word stands in the heavens.”²⁰The words, “your word-Dvarcha-דברך” in this verse refers to Malchut, which represents the faculty of speech, and the words, “the heavens” refers to Zeir Anpin, which represents the emotions of the heart, which is in the chest. As explained before, the word Shamayim-שמים (The Heavens) is a composite of two words, fire-Aish-אש and water-Mayim-מים, which refer to the two primary emotions of Zeir Anpin, sternness- Gevurah and kindness-Chesed, as they are composed in Tiferet.

וכמו שכתוב במקום אחר בענין ממצוא חפצך ודבר דבר, מקור כח הדבור שנמשך מהבל הלב דזעיר אנפין

It is also in accordance with what is explained elsewhere regarding the verse,²¹Isaiah 58:13 “Mimtzo Chaftzecha V’Daber Davar,” that the source of the power of speech is drawn from the breath of the heart of Zeir Anpin.²²The whole of the verse is, “V’Cheebadto MeAsot drachecha, Mimtzo Chaftzecha V’Daber Davar - Honor Shabbat by desisting from doing your mundane activities, from seeking your mundane needs and speaking mundane words.” However, the word “Chaftzecha – Your mundane needs” shares the same root as the word “Chafetz” which means desire. Thus, the second half of the verse, “Mimtzo Chaftzecha V’Daber Davar” can be understood to refer to the “desire to speak.” As evidenced from the continuation above (in the chapter), the desire to express oneself in speech is dependent upon the emotions of the heart. When one is depressed, his speech is minimal, and the opposite is true when one is in a state of joy. This, then, is the meaning of the aforementioned statement of Etz Chayim that Keter (the desire) of Nukvah (Malchut or speech) adheres to the chest of Zeir Anpin.

וכנראה בחוש, שאם הלב עצב בכיווץ ימעיט בדבור, וכשהוא בהתפשטות ירחיב הדבור

It is clearly observable that if [a person’s] heart is depressed and withdrawn [into itself], his speech will be minimal, whereas when [his heart] spreads forth [with joy], his speech will be expansive.

לפי שכח של הדבור תלוי בהבל הקול שבלב עצמו כו')

This is because the power of speech is dependent on the breath of the voice in the heart itself.²³See Ma’amarei Admor HaEmtza’ee, Vayikrah, Vol. 2 pg. 652.)

וכאשר לא נמשך מהבל הלב בדבור, על דרך שאמר לבא לפומא לא גליא, לא נעשה דבר מלך עדיין מאין ליש כלל

Now, as long as it has not been drawn forth from the breath of the heart into speech, as in,²⁴See Midrash Tehillim 89:1; Kohelet Rabba 12:10 “The heart did not reveal to the mouth,” then the word of the King has not yet been actualized and brought out from “nothing” to “something,” whatsoever.²⁵See Zohar Hashmatot 253a

וכמו ואילו צדיק ורשע לא קאמר

This is similar to [the statement],²⁶See Talmud Bavli, Niddah 16b “However, HaShem did not declare who will be righteous and who will be wicked.”

כי בדבור כבר נעשה, כי הוא אמר ויהי, וכן ודברי אשר יצא מפי לא ישוב ריקם כו'

This is because speech is already an actualization, as stated,²⁷Psalms 33:9 “For He spoke, and it was; [He commanded, and it stood fast.]” Similarly, it states,²⁸Isaiah 55:11 “The word that issued from My mouth shall not return unfulfilled, [but it shall accomplish that which I please] etc.”

אבל בלב דזעיר אנפין עדיין יכול להתהפך מדין לחסד, כמו וינחם יהו״ה כו' וכן ויאמר אל לבו לא אוסיף עוד כו'

However, while [it is still] in the “heart” of Zeir Anpin it can still be overturned from Judgment (Din) to Kindness (Chessed), as in the verse,²⁹Genesis 6:6 “And HaShem-יהו״ה repented [that he had made man on the earth, and it grieved him in his heart] etc.” It then states,³⁰Genesis 8:21 “And HaShem-יהו״ה said in his heart, I will not again [curse the ground because of man] etc.”

וזהו בחינת חג''ת דהבל הלב דזעיר אנפין שבא ומתייחד בדבור, עלמא דאתגליא כו' כידוע ודי למבין.

This is the aspect of ChaGa”T³¹Chessed, Gevurah and Tiferet. of the breath of the heart of Zeir Anpin that comes forth and unites with speech, which is called the revealed world, as known. This will suffice those of understanding.

ויש בחינת קלא פנימאה דלא משתמע בדבור כלל, והוא בחינת המוחין שבמדות חסד וגבורה

Now, there is an aspect of an inner voice that is altogether not heard in speech. This is the aspect of the intellect within the emotions of Chessed and Gevurah.

כמו אהבה ויראה שלמעלה מבחינת רוח החיים שבלב, כמו עצם חדוה של אהבה וחסד או עצם רוגז ודין של יראה ופחד

For example, this is like the Love (Ahavah) and Fear (Yirah) that transcends the aspect of the spirit of life (Ruach HaChayim) that is in the heart, like the essential joy and love of kindness or the essential anger and judgment of fear and trepidation.

שהמה רוחניים הרבה גם מהרכבת הרוחניות דאש מים רוח הנזכר לעיל, הבא במורכב בלב הגשמי

These are much more spiritual, even more than the spiritual compositions of fire, water and vapor mentioned above, which come to be composed in the physical heart.

וגם שיש בזה הרכבה מאש מים רוח, שהוא בחינת חסד גבורה ותפארת, אבל הוא בבחינת הפנימית שבלב

Now, although this itself has a composition of [the aspects of] fire, water and air – which are the aspects of Chessed, Gevurah and Tiferet, nevertheless it is within the inner aspect of the heart.

שהוא במדות חג''ת, שיש בהן הארת המוחין הנקרא קלא פנימאה דבינה שבזעיר אנפין, הבא ונמשך מן המוח ללב

That is, [it refers to] the aspects of ChaGa”T, within which there is a radiance of the intellect. [This radiance of the intellect] is called the inner voice of Binah within Zeir Anpin, which comes and is drawn from the brain to the heart.

וכאשר הוא בא בהתפעלות רוחניות שעל ידי הדעת, בחינת ישראל הנזכר לעיל, ונמשך מיד באותיות המחשבה שנקרא לאה, נקרא יחוד ישראל ולאה

Thus, when [this intellect] is drawn forth by way of the aspect of Da’at - which is the aspect of Yisroel, as previously explained – [and causes a spiritual arousal of the emotions] that is drawn immediately into the letters of thought, which is called Leah, this is called the unification of Yisroel and Leah.

פנימיות המדות שבלב מיד מהרהר במחשבה

This is to say that the inner emotions of the heart are immediately thought in his mind.

אם מתפעל בשכל וטעם לאהבה וחסד, הרי מיד יבוא מדה זו עם המוחין שבה במחשבה

[For example,] should he become aroused by an intellect and reasoning for love and kindness, this emotion and the intellect within it, will immediately come into [the letters of] his thoughts.

וכידוע שהמחשבה מלבשת המדות דישראל בפרטיהם

[This is so] since, as known, the thoughts enclothe the emotions of Yisroel with their particulars.

ונקרא לאה, כמו נלאה להכיל המדות כו', ושרש לאה למעלה בבינה

[These thoughts] are called Leah (לאה), as in,³²See Likkutei Torah of the Arizal, End of Parshat Toldot; Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 105. being weary (Nil’ah-נלאה) of containing the emotions.³³The reason why the level of “thought” is called Leah, which is a term that denotes weariness, in that thoughts constantly go through a person’s mind without cessation. (See Torat Chayim, Parashat MiKeitz, pg. 169a-170a.) The source of Leah is above in Binah.³⁴See Torat Chayim, VaYeitze, pg. 170a; Also see Likkutei Torah of the Arizal, Parshat Vayeitze, section entitled “The mystery of Yaakov and his two wives.”

היינו לאה ילדה ששה בנים, בחינת ו׳ קצוות דמדות דזעיר אנפין

The verse therefore states about Leah,³⁵Genesis 30:20; Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 188. “I have born him six sons,” referring to the aspect of the six directions of the emotions of Zeir Anpin.

אך יחוד ישראל ולאה, היינו מוחין דאבא ואמא שבזעיר אנפין, הוא מתייחד בלאה התחתונה, דמחשבה שמקבלת מבחינת מלכות דתבונה, שרש המחשבה כו' ודי למבין.

However, the unification of Yisroel and Leah refers to the intellect of Abba and Imma as it is within Zeir Anpin, which unites with the lower Leah, that is, with the [letters of] thought that receives from the aspect of Malchut of Tvunah, which is the source of thought etc.³⁶See Torat Chayim, Parashat YaYeitze, pg. 170a -171a. The aspect of Malchut of Tevunah will be discussed later. This will suffice for the understanding.

ויש יחוד ישראל ורחל, כאשר בא הארת בחינת פנימיות המוחין שבמדות בדבור

Now, there is also a unification of Yisroel and Rachel, which is when the radiance of the innerness of the intellect, as it is in the emotions, comes into speech.

וכן יש יחוד יעקב ולאה, שנקרא הרהורי לבא, דהיינו מה שבבחינת חיצוניות המדות עולה בהרהור במוח

Likewise, there is a unification of Yaakov and Leah, which is called “the fleeting thoughts of the heart” (Hirhurei Liba). In other words, this is when the aspect of the externality of the emotions rise up as fleeting thoughts in the brain.

וכן יש יחוד יעקב ורחל שהוא המשכת חיצוניות המדות שבלב בדבור כנזכר לעיל

So also, there is a unification of Yaakov and Rachel, which is the drawing forth of the externality of the emotions of the heart into speech, as mentioned above.

וסדר ההמשכה לפעמים כך הוא, שבחינת המדות שבלב עולה ומתייחד במחשבה ומן המחשבה בא אל הלב, בחיצוניות הבל הלב, ומהבל הלב נכנס להבל הדבור שנקרא קול ודבור

Now, the order of the drawing forth is sometimes as follows; The aspect of the emotions of the heart rise and unify with thought, and from thought they come [down] to the externality of the heart – which is the breath of the heart – and from the breath of the heart it enters into the breath of speech, which is called the voice and speech.

ולפעמים מן המחשבה נכנס אל הדבור, וכמו שמדבר מה שחושב

At other times, thought enters speech, like a person who says what he is thinking (in his intellect).

שעקבי לאה נכנסין תוך ראש רחל כו'

This is referred to as,³⁷See Etz Chayim (Shaar Leah V’Rachel) Shaar 38, Ch. 3; Also see Ma’amarei Admor HaEmtza’ee, Hanachot 5577, pg. 35. “The heels of Leah entering into the head of Rachel.”

ובשעה זו שמדבר מה שחושב, הרי יוצא מקול הבל הלב בדבור בה' מוצאות

At the time that he speaks what he is thinking, it comes out from the voice of the breath of the heart into speech, through the five sources [of the letters in mouth].³⁸The five sources of the letters in the mouth are the throat, palate, tongue, teeth and lips. These divide the voice into specific letters of speech, as will be explained in later chapters.

ובודאי מה שבלבו עולה במחשבה, שאין מחשבה בלא מדות שבלב כו'

Now, certainly, what is in his heart arises in his thoughts, for there can be no thought without the emotions of the heart.

ונמצא בחינת יעקב, שהוא רוח הבל קול הלב, משמש במחשבה ודבור שנקרא ב' אחיות, לאה ורחל

We therefore find that the aspect of Yaakov – which is the vapor and breath of the voice of the heart – functions both in thought and speech, which are called the two sisters, Leah and Rachel.

עלמא דאתכסיא ועלמא דאתגליא, מאמר סתום ומאמר פתוח כידוע ודי למבין

As known, [these two aspects are sometimes referred to as],³⁹Zohar I (Sitrei Torah) 152a; Zohar II 29b; Etz Chayim (Shaar HaMochin D’Tzelem) Shaar 23, Ch. 4. “The concealed world – Alma D’Itkasia,” and “The revealed world – Alma D’Itgalia,”⁴⁰See Torat Chayim, Bereishit, pg. 168b. [and are also referred to as,⁴¹Talmud Bavli, Shabbat 104a; Also see Ma’amarei Admor HaEmtza’ee, Shemot Vol. 1, pg. 213; Shaarei Teshuvah 91b.] “The closed utterance – Maamar Satoom” and “The open utterance – Maamar Patuach.” This will suffice for the understanding.

(ועל דרך זה יש יחוד ישראל ולאה ויחוד ישראל ורחל בפנימיות המדות, בבחינת קלא פנימאה הנזכר לעיל

(In this manner there is a unification of Yisroel and Leah and a unification of Yisroel and Rachel, in the innerness of the emotions, in the aspect of the aforementioned “inner voice.”

וזה שכתוב יביע אמ״ר, ואחר כך, אין אומר, במחשבה, ואין דברים

This is the meaning of the verse,⁴²Psalms 19:3; Also see Siddur Im Divrei Elokim Chayim, Shacharit L’Shabbat 181a and on; Ma’amarei Admor HaZaken, Hanachot HaRav Pinchas, pg. 3. “Day to day speech streams forth,” and then afterwards [in the following verse, which refers to thought,] “There is no speech,” that is, in thought “there are no words; [their voice is unheard.]”

והיינו בשבת שהיחוד בפנימיות דזעיר אנפין ונוקבא כו' כידוע ומבואר הכל במקום אחר ודי למבין):

This [latter unification refers to the unification] during Shabbat, [at which time] the unification is in the innerness of Zeir Anpin and Nukvah, as known, and as explained elsewhere.⁴³See Pirush HaMeelot pp. 37b-40a. This will suffice for the understanding.)