Lessons in. Likutay Torah ל ק ו טי א מר ים, מ א מר ים י קר ים, מ עו ר ר ים ה ל בבו ת ל ע בו ד ת ה ' מ פ י ר ב י ש ניאו ר ז ל מן

Transcription

1 Lessons in Likutay Torah ל ק ו ט י תו ר ה ו הו א ל ק ו טי א מר ים, מ א מר ים י קר ים, מ עו ר ר ים ה ל בבו ת ל ע בו ד ת ה ' ע ל ס ד רי פ רש י ו ת ה ת ו רה, ו ע ל ש ל ש ת ר גל ים, ו ר אש ה ש נה, ו יו ם ה כ פ ו ר ים, ו ש יר ה ש יר ים מ פ י ק דו ש ע ל יו ן, א דו ננו ו מו רנו ו ר ב ינו, הר ב ה ג או ן ה ג דו ל, ה חס יד ו ה עניו, או ר עו לם, מו פת ה ד ו ר, א יש א ל ק ים, קדו ש ו טהו ר, כ בו ד ק ד ש ת שם ת פ א ר ת ו מו רנו ו ר ב נו הר ב ר ב י ש ניאו ר ז ל מן נ ש מתו ב ג נ זי מ רו מ ים א ד מו "ר ה ז קן ד ב ו ר ה מ ת ח יל "ז את ת ה י ה ת ו ר ת ה מ צו ר ע " Transforming the Bad Name into the Good Name (Part 3) Part III of the maamar from Likutay Torah with phrase by phrase translation and commentary, followed by a summary and lessons in the service of Hashem.

2 2 New Likutay Torah English translation and commentary: With Hashem s help we would like to present the second installment of. The original text of the maamarim is presented with נקודות and punctuation, side by side with a phrase by phrase translation and explanation. The translation of the text is in bold whereas the commentary is in regular font. The explanations of general concepts that are not directly relevant to understanding the flow of the maamar are in footnotes. In the original Likutay Torah there are,הגהות references to sources, comments and commentary of the Tzemach Tzedek, we have moved them to the footnotes and left them untranslated. we will publish the translations in installments, where a single maamar will be translated one part at a בעז"ה time until completed. Each installment will typically be around the amount of one column in the original Likutay Torah (half of one side of a page). The Goals: 1. The main purpose of The Lessons is to teach the readers how to learn the Likutay Torah in the original. By learning the words, structure, and concepts of the maamarim, eventually they should be able to learn it by themselves in the original. 2. Besides for giving tools for the beginner, it should give clarity to even more experienced students struggling with confusing or difficult passages, by explaining the concepts based on other places in Chassidus (especially those found in the other versions of the maamar, which were written, by the Mittler Rebbe and Tzemach Tzedek, and are printed in other books). 3. An additional goal is to give prepared material to learn Likutay Torah on Shabbos morning (or anytime), by themselves or as a group, so that they learn a complete passage from the maamar and come out with lessons in the service of Hashem from it, and over the course of several weeks to complete an entire maamar with a proper understanding of it. Credits: The Ma amarim of LIKUTEI TORAH and TORAH OR are copyright by the Kehot Publication Society, a division of Merkos L inyonei Chinuch Inc., and are reprinted here with special permission. To purchase the original visit Kehot.com. לקוטי I would like to thank: Kehot for permission to use the text of the maamarim, the administrator of the distribution, and punctuation, and for the printing and נקודות project for providing the text with the תורה מנוקד to R Shlomo Wernick for his help in the layout, and to R Baruch Katz for creating the website. I thank Rabbi Levi Gelb for his help with the original translation of the maamar from which the current translation is based..לקוטי תורה המבואר His Hebrew commentary on Likutay Torah is distributed weekly entitled Please Donate to Keep this Project Going: Translating these maamarim takes many hours of work per week, and funding is needed to cover the expenses to make this possible. Please donate at our website Please consider becoming a partner to help make Chassidus available to as many people as possible. The Rebbe said in the Sicha of Chayei Sarah 5752: Every Jew that learns Likutay Torah will help bring Moshiach. For the majority of English speaking Jews it is almost impossible to learn Likutay Torah properly without translations like these, that enable the reader to learn the actual words of the Likutay Torah. Please take part in making the Rebbe s plan of everyone learning Likutay Torah become a reality. - Avraham Katz, for comments and questions please me at avraham.t.katz@gmail.com ב"ה

3 3 ד ב ו ר ה מ ת ח יל ל ק ו ט י תו ר ה ז את ת ה י ה ת ו ר ת ה מ צו ר ע " פ ר ש ת מ צו רע דף כד, ג כה, ד Transforming the Bad Name into the Good Name (Part 3) The maamar explained previously the idea of a Metzora as someone who doesn t have a balance between yearning and returning. Yearning means a yearning to leave this world and become included in the infinite Truth of Hashem. This yearning comes from the Intellect of the Mother - Binah- from contemplating the greatness of Hashem until it awakens the emotions. Returning means to return to reveal Hashem in this world through Torah and Mitzvos. This desire to return comes from the Intellect of the Father - Chochma- from a higher awareness and self-nullification to the truth that Hashem is the only true existence and that His Will is that we should reveal Him in this world. A Metzora has the yearning that comes from the Intellect of the Mother without the return that comes from the Intellect of the Father. This lack of balance results in the impurity of Tzaraas, that from the intensity and emotions of that yearning he can come to unholy emotions and words etc. The correction of the Metzora that he should regain the revelation of the Intellect of the Father is twofold: Firstly, that he should be brought to the Kohen - since the idea of the Kohen is Chochma- total selfnullification to the truth that Hashem is the only true existence. By connecting to the Kohen he can attain that selflessness needed to receive the revelation of his Intellect of the Father. Secondly, that he reveal his Intellect of the Father through learning and reciting the words of the Torah. By reciting the words of the Torah and thereby revealing Hashem in this world he restores the revelation of the Intellect of the Father and is cured. Now the maamar will continue to explain that in addition to the need to bring back the revelation of the Intellect of the Father through being brought to the Kohen and learning Torah, there is something else that must be corrected. That is: To correct the fact that he had a yearning without a return. Since the entire purpose of the yearning is to help him return to reveal Hashem in the world, if has a yearning without a return, then the yearning itself is flawed. The only way to correct the yearning itself is to reconnect the yearning to the return. This means that he can t just learn Torah to completely correct his impurity; he must first arouse a yearning during prayer and connect that yearning to a return through studying Torah and fulfilling Mitzvos. Through this he will correct the flawed yearning. ו ה נ ה ל ה ב ין פ ירו ש או מ ר ו "ו הוב א אל ה כ הן", מ ק ום אל ה מ צו רע ש מ ש מ עו ש י ב יאו א ת ה כ ה ן The maamar will continue to explain the wording of the verses: We must understand the meaning of what it says: and he (the Metzora) shall be brought to the Kohen, which implies that they should bring the Metzora to the place of the Kohen, but immediately afterwards it says and the Kohen shall go ו ה ל א ס מו ך מ י ד א מר )פ ר ש ת נו יד, ג(: " ו יצא outside of the camp (outside of the Camp of the Jewish "

4 4 ה כ ה ן א ל מ חו ץ ל מ ח נ ה", ש ה כ הן י צא א ל יו חו צה! 1 ל ה פ ך ע ד מ ש מ People, since the Metzora is required to leave the Jewish Camp); this implies that exact opposite- that the Kohen goes outside to the Metzora?! The maamar questions further: גם ע נ ין "ז את ת ה י ה ת ו רת ה מ צו רע", ד ת י בת " ת ה י ה" מ יו ת רת ל כ או רה, ו כ מו ש כ ת ב ב א ל ש יך. Also, we must understand the idea of the wording of the verse this shall be the teaching of the Metzora, apparently the word " ת ה י ה " shall be is extra, as this question is written in the commentary of the Alshich. "ת ה י ה" this is the teaching of the Metzora, without the word,"ז את ת ו ר ת ה מ צו ר ע" said: The verse could have shall be. The maamar will continue to answer the question of why the verse says that he should be brought to the Kohen and also that the Kohen should go to him. Before doing so, the maamar explains the inner meaning of the idea that the Metzora should go to the Kohen: א ך ה ע נ י ן יו בן, ע ל פ י מ ה ש כ תו ב ב ז הר ד ף מ"ט, ע מ ו ד ב', ב פ ירו ש : "ו הוב א אל ה כ הן" "ו הוע ל ה מ יב עי ל יה כו '". However, the idea will be understood based on what is written in the Zohar - (vol. 3) pg. 49 side 2- in the explanation of the verse and he shall be brought to the Kohen : It should have said and he shall be elevated (to the Kohen) etc.?! In the Zohar there was a discussion between R Yosi who said that when it says in the verse and he shall be brought to the Kohen it means to the Holy One Blessed be He (Hashem), and that s why sometimes it says Aharon the Kohen and sometimes the Kohen, because the Kohen (without adding the word Aharon) is a reference to Hashem. In response, R Yitzchok asked 2 questions: 1- Why is Hashem called the Kohen? 2- Why does it say he should be brought to the Kohen, it should say he should be elevated to the Kohen since being brought implies that they are on the same level, just that one is going to the other, whereas if the Kohen is a reference to Hashem then it should say that he should be elevated up to Hashem? To these 2 questions R Yosi replied that: 1- Hashem is called the Kohen because He is the source of all purification and holiness (just like the Kohen purifies and sanctifies the Metzora in this world). 2- When it says he should be brought it means that he should be brought inside, like we find regarding the poles on the Aron (where the Luchos are placed) that they should be brought into the rings that are on the sides of the Aron, so too here it means to come inside and become included in his source Above, in Hashem (hence it means also to be elevated, but it implies also becoming included in its source). The Alter Rebbe will quote the Eitz Chayim to explain what the Zohar means that the Metzora should be elevated and that he should become included in Hashem: ו ב יא ר ד ב ר יו ב " ע ץ ח י ים " ה ר מ ''ז סו ף פ ר ש ת ת ז ר י ע: )ש ם(, ו ה ב יא ם These words of the Zohar have been explained in Eitz Chayim, and have been brought in the commentary of Rabbi Moshe Zakuta at the end of parashas Tazria: 1 )ר א ה ש "ך על ה ת ו רה, כ לי י קר ו צ ר ור ה מ ור כ אן. ו ר אה גם ר מ ב "ן כ אן(.

5 5 כי ע ל י ד י "ה ר א ותו א ל ה כ ה ן" )ו י ק ר א יג, ז( ה ת ח ת ו ן, ג ו רם ל מ ע לה ש או תם ה או ר ות ד מ צ ד א ימ א ש ב ז ''א ה י ו צ א ים ל ח וץ, ו ש אז שם נ ע ש ים ב ח וץ ב ח ינ ת נ ג ע ים, ו ע ל י ד י "ה ר או תו א ל ה כ הן" ג ו רם ל מ ע לה ש או תם ה או רו ת י ח ז רו ל מ קו מן כו ', ב ב ח ינ ת 'מ ט י ו ל א מ ט י', יו צא ל ח וץ ו חו זר ו נ כ נס ו מ ת ד ב ק ב מ קו רו, ו ע ל י ד י כ ן ל א י ה יה כ ח אל ה ח יצ ו נ ים ל ה ת א חז ב הם כו '. ע ד כ אן ל שו נו. Through him (the metzora) being brought to the Kohen below (in the physical world), this causes that above (in the spiritual world) the lights from the Mother (Bina of Atzilus) which were expressed in Zeir Anpin, which went outside (of the realm of holiness) and became (the source for) Tzaraas, should return to their original place (in Bina) - in a manner of descending and returning 2 - and through that there will be no power for the forces of unholiness to gain life (from those lights). The Eitz Chayim is explaining the Zohar to mean that when the Metzora is brought to the Kohen, this causes that the source of Tzaraas- the lights from Bina of that went out of holiness due to yearning without returning - should be brought up to the Kohen referring to Hashem- meaning that these lights should go up and become reincorporated in their original source in holiness. Now the maamar will explain words of the Eitz Chayim, and how they apply to our service of Hashem: Hashem: The explanation of the matter in the service of ו ב יאו ר ה ע נ י ן ב ע בו ד ת ה': ד ה נ ה, עם ה י ות ש ס יב ת ה צ ר עת ו ה נ ג ע ים הו א מ ח מת ה ס ת ל ק ות מו ח ין ד א ב א, ש ה וא ב ח ינ ת ה ב יט ו ל ו ה ש וב, ש מ ח מת זה נ מ ש ך י נ יק ת ה ח י צו נ ים מ ב ח ינ ת ה ר צ וא ו ה ה ת ל ה בו ת ד מו ח ין ד א ימ א; ו ה י ה עו ל ה על ה ד עת, ש ת יק ון ה מ ע ו ות ה וא די ע ל י ד י ה ע בו דה ב ה מ ש כת מו ח ין ד א ב א ל ב ד ד ה י ינו ב ח ינ ת ה ש ו ב ב ע סק ה ת ו רה, ש ה יא ה מ ש כת מו ח ין ד א ב א ב ה או ת י ות ו ה כ ל ים כ נ ''ל, ש ע ל י ד י ה ח ז רת מו ח ין ד א ב א ב ז ''א כ מ ק דם י תו ק ן ה ד בר, כי א ור א ב א ד ו ח ה י נ י קת ה ח יצו נ ים כ נ ''ל; Even though the cause of Tzaraas is the removal of the Intellect of the Father -which is the of idea self-nullification to Hashem and returning (to reveal Hashem in the world) due to that (removal) there is drawn forth life to the forces of unholiness from the yearning and excitement from the Intellect of the Mother (which weren t channeled properly), We could have thought that to correct this problem it would be sufficient to just bring back the revelation of the Intellect of the Father, meaning, to return to reveal Hashem through learning Torah; that through this is drawn forth the Intellect of the Father into the letters and vessels of the Torah as explained above; we would think that through returning the Intellect of the Father into Zeir Anpin as this revelation was previously, the problem would be corrected, since the light of the Intellect of the Father pushes away the forces of unholiness- but this isn t sufficient. We explained above that when a person comes to a yearning to be bound up with Hashem, but doesn t bring that yearning into a return to reveal Hashem through learning Torah and fulfilling Mitzvos, then from the excitement and yearning which are not channeled properly, a person can come to unholy excitement or anger etc. Since the problem came from not bringing the yearning into a returning, to correct the problem it should be enough to now focus on returning and start learning Torah etc. 2 In the original this is called מ ט י ו ל א מ טי' ', which refers to a process where the light descends from its source and then returns to its source. This is similar to the life force from the soul which descends to give life to the body but must return to its original essence to draw forth new life from its essence. Here we mean that the lights from Bina of Atzilus which came into Zeir Anpin and from there went out of holiness, return to their source in Zeir Anpin and Bina of Atzilus.

6 6 The maamar will explain that this is not sufficient; since he has a flawed yearning, to fix this he must first have a proper yearning and then channel that into a proper return. The maamar will explain this idea and how that applies to the purification of the Metzora: א ך ב א מ ת, אי א פ ש ר ל ה מ ש יך ה מ ו ח ין ד א ב א ב ז ''א ב ל ת י ש י ת ח יל מ ת ח ל ה ל ת ק ן ה מ ע ו ות ב פ ג ם ש ה יה ב מו ח ין ד א ימ א. כ י "ת שו ב ה ב או תו מ קו ם", 3 ו א ז א ח ר כ ך י מ ש יך ה מ ו ח ין ד א ב א. However, in truth, it is impossible to bring forth the revelation of the Intellect of the Father into Zeir Anpin without first correcting the flaw and defect in the Intellect of the Mother, since like it says in the Gemara (Yoma folio 86b) Teshuva (return, correction) has to be in the same place as where the problem was, and only afterwards he can draw forth the revelation of the Intellect of the Father. The maamar will now explain how to make a correction in the place where the problem was, meaning in the Intellect of the Mother : ו ה י ינו, ש צ ר יך ל עו רר ב ח ינ ת ה ר צ וא ו ה ה ת ל ה בו ת ה נ מ ש ך מ מ ו ח ין ד א ימ א, ו א ח ר כ ך י ת ח ב רו ל ב ח ינ ת ה ב יט ו ל ד מו ח ין ד א ב א, ב ח ינ ת "ו א ם רץ ל ב ך שו ב ל א חד". Meaning, that the person needs to arouse the yearning and the excitement which comes from the Intellect of the Mother, and afterwards to connect that to the selfnullification to Hashem of the Intellect of the Father, which this connection of both aspects is the idea of what it says in Sefer Yetzira: If your heart runs in yearning, return to reveal the One Hashem through Torah and Mitzvos. In order to fully correct the problem he must first awaken a yearning and reconnect it to a return. The maamar will now show how these two steps (1- having a yearning and then 2-connecting it to a return) are hinted to in the word " "תשובה - Return : 'ה ' the (return, correction) - to return 'תשובה' This is the idea of ו ז הו ע נ י ן ת ש וב ה "תש ו ב ה' ל ג ב י יו''ד":.יו"ד to the Here we are translating the word תשובה as if it were two words- ה' -תשוב to return the letter.ה' Where are we returning the letter ' ה to? To the letter ד.יו The maamar will explain the meaning behind this. כי ה ה ''א ע יל א ה ה יא ב י נה, ש ב ח ט או פ גם ב ה ש נ פ ר ד ה מן ה י ו ''ד, ש ה וא ה ב יט ול ד ח כ מ ה ע יל א ה, ו ע ל י ד י ז ה נ מ ש ך י נ יק ת ה ח י צו נ ים מ מ ו ח ין ד א ימ א, ש ז הו ע נ י ן ה נ ג ע ים כ נ '' ל. This is so since the higher letter ה' (the first letter ה' in Hashem s name of (הוי' is the sefira of Bina (understanding), and through his sin (of yearning without returning) he blemished it, causing that it became separated from the letter which is the aspect of the nullification before Hashem,יו"ד which comes from the sefira of the Higher level of Chochma (i.e. Chochma of Atizlus 4 ), and through this (separation) life is given to the forces of unholiness from the Intellect of the Mother, which this is the (spiritual) cause of Tzaraas. י' correspond to four aspects in the World of Atzilus. 5 The letter י- ה- ו- ה The four letters of Hashem s name corresponds to Chochma with shows on total nullification before Hashem, which is like the letter י' which is )יו מ א פו, ב(. 3 4 This is referred to as the Higher level of Chochma, as opposed to the Chochma of Malchus of Atzilus which is referred to as the Lower level of Chochma. 5 ו' Here is explained how the first two letters correspond to Chochma and Bina. In other places it is explained how corresponds to Z eir Anpin, and the second letter ה' corresponds to Malchus.

7 7 only one point that has no expansion, showing on having no ego. This is the idea of Chochma, the intellect seeing and becoming bound up with something higher than intellect, higher than itself, which is the idea of objectivity and being egoless. The letter ה' corresponds to Bina, which is the idea of having the length and breadth of understanding, that the person should understand it. This is like the letter ה' which has three lines, which shows on length width and breadth, on complete understanding in a manner of expansion. This is fully expressed in a contemplation which brings to feelings, like a yearning to be included in the Truth of Hashem. Thus, when Bina ה' is connected to Chochma י'-, then a person s yearning which comes from his contemplation is brought into a return to revealing Hashem in this world, since he is totally nullified to and sees the Truth of Hashem, that it is His Will for us reveal Him here. By not connecting his Bina- ה' to his Chochma-,י' this is what blemished his own Bina, since his contemplation and yearning weren t channeled properly. ו ע ל י ד י ש מ ת עו ר ר ב ת שו בה מ עו מ קא ד ל יב א, "מ מ ע מ ק ים ק ר את יך " )ת ה ל ים קל, א( ב' עו מ ק ים ד י סו ד ות א ב א ו א ימ א י ח ד, 6 ד ה י ינו ב ב ח ינ ת ר צו א ו ש וב, ש ה וא ב ח ינ ת א ה בה ר ב ה ו ה ב יט ול ש ל מ ע לה מ ה א ה בה ע ל י ד י ז ה נ ע ש ה "ת שו ב ה' ל ג ב י יו ''ד". א ב ל קו דם ה ת עו ר ר ות ה ר צ וא ש מ מ ו ח ין ד א ימ א א י א פ ש ר ל ה מ ש יך ה מ ו ח ין ד א ב א. 8 And through awakening himself with Teshuva (return) from the depth of the heart, as it says (Tehillim 130:1): from the depths (of my heart) I call out you, (which the word depths in plural shows on at least two deep levels, and is a reference to) the two depths of Yesod Aba and Yesod Imma as they come together 7, meaning- Yearning and Returning, which this is the Great Love of Hashem and the nullification before Hashem which is even higher than the love; through this ה' connection between the two aspects is accomplished that the.י' is returned to the But before this awakening of yearning from the Intellect of the Mother, it is impossible to draw forth from the Intellect of the Father. The only way to come to Return is he first has a Yearning. When someone has a great yearning to be included in the Truth of Hashem, and he wants to escape the limitations of physical existence in order to be completely bound up in the Higher Reality- then he must come to a higher recognition of Hashem that it is His Will that we reveal Him here. However, if someone never had such a yearning, then from where is he returning - where did he go in the first place that he must return to reveal Hashem in this world? 6 )ז ה ר ח לק ב' סג, ב(. 7 The term Yesod Aba is the same as Yesod Chochma, and Yesod Imma is the same as Yesod Bina. The term Yesod means connection and binding, and the idea that Yesod Chochma comes together with Yesod Bina means that the aspect of connection and binding of Chochma (Yesod Chochma) penetrates into the aspect of connection and binding of Bina (Yesod Bina). This means to say this higher type of awareness of Chochma comes to connect fully and deeply into Bina. Previously the maamar gave an analogy of a husband and wife that in order to have children they must have a complete connection, that from the deepest aspect of the husband the wife receives inwardly into her deepest aspect; so too a person must contemplate on and connect to this higher awareness to the point that the entire depth and power of this awareness should fully be internalized into the person s understanding and way of thinking. 8 ו ע י ין ב מ ה ש נ ת ב א ר ב ד בור ה מ ת ח יל "צ א י נה ור א י נה", ב ע נ ין "ו י י ן י ש מ ח כו' ל ה צ ה יל פ נ ים מ ש מן" )ל ק מ ן ש יר ה ש יר ים כו, ג: "כ י כ ל ע יק ר ה ש מ ח ה ב ר ש פ י א ש ה ת שוק ה ב ת ח ל ה ב ב ח ינ ת "ר צו א".. הוא ר ק כ ד י ש י ה י ה א ח ר כ ך ב ח ינ ת ה"שו ב", ו הוא ב ח ינ ת ה ה מ ש כ ה ו ג ילוי או ר ה ב א ע ל י ד י ה ח כ מ ה.. נ מ צ א, ש ה מ כ ו ון ה ע ק ר י הוא ב ח ינ ת ה שו ב.. כ י ב ז ה י ש ק יום יו ת ר. א ך ב ה יו ת ש א י א פ ש ר ש י ב א ל ב ח ינ ת שו ב א ל א א ם כ ן ק ד ם ל ו ב ח ינ ת ה ר צו א ב ר ש פ י א ש ד ו ק א, ו ה י ינו כ ד י ל צ את מ מ א ס ר ה גוף, ש ז הו ע ל י ד י ה ה ת בו נ נות ו ר ש פ י א ש"(.

8 8 In other words- in order come to this higher recognition of Hashem s Truth, he first has to reach the lower level of recognition of Hashem s Truth. The lower level is to recognize that Hashem s truth is infinitely more desirable than anything in this physical world, and to have a yearning to be bound up with this truth. The higher level is to recognize and see that Hashem is equally exalted above physicality and spirituality, and that His will is to reveal Him here, and here we can connect to His Essence. A person can t skip the first stage of recognition- if they still want physical existence and think that the physical world is the true reality- then they can t truly come to this total nullification to Hashem Himself. Thus, even if someone learns Torah, if they don t have the Yearning first, then even that learning isn t a true return and isn t accompanied by this higher recognition of Hashem. ו ע ל ד ר ך ז ה נ א מ ר )ב מ ד ב ר יח, כג(: "ו ע ב ד ה ל ו י הוא", ש ע בו ד ת ה ל ו י ם ל ה מ ש יך מו ח ין ד א ימ א, ו ז הו ע נ י ן ה ש יר. ו ע ל י ד י ז ה א ח ר כ ך יו מ ש ך מו ח ין ד א ב א, ו ה וא ע נ ין ה כ ה נ ים. מ ה ש א ין כ ן כ ה נ ים ב ל א ל ו י ם אי א פ ש ר כו '. Similarly, it is stated (Bamdibar 18:23) : and the Levi will serve Him (the word -הוא Him is a reference to Bina 9 ), meaning that the service of the Levites was to draw forth from the Intellect of the Mother, which is the idea of what is accomplished through their song, and through that service of song there can be afterwards be drawn forth the Intellect of the Father, which is the idea of what is accomplished through the service of the Kohanim. However, to have the complete service of the Kohanim without first having the service of the Levites is impossible. We mentioned at the beginning of the maamar that the idea of the service of the Levites is to sing and bring about a great fiery love of Hashem through contemplation, prayer and song. This is like the idea of the Intellect of the Mother as explained above. The idea of the service of the Kohanim is to bring down the fire from Above into this world that it should consume the sacrifices which were offered on the Mizbeach. This is also the idea that the Kohanim performed their service in silence, since their service wasn t to come to great excitement, but to become completely nullified to the Truth of Hashem, that Hashem s presence should be revealed through them into this world. Like a servant in the presence of the King, that he is completely silent since he is totally nullified before the King; so 9 It says in the Zohar that when it says The Levi will serve Him -הוא" it refers to the spiritual level of עתיק (literally translated Ancient or Removed, since this is a level of Hashem s revelation which precedes the world (hence it is Ancient ) and it is therefore removed and separate from the world. In Chassidus it is explained that this level is a revelation of Hashem s pleasure that He derives from the service of the Jewish people, and this pleasure is the cause why Hashem created the world. Thus this pleasure of Hashem precedes the world and is completely higher than it. The idea of the Levi is that he serves meaning he works hard to reveal this level. The commentaries on the Zohar explain that this is connected to the level of Bina Understanding, since in order to reveal this pleasure of Hashem, it is necessary for us to have pleasure in Hashem, and this is mainly accomplished by our comprehension of G-dliness (Hashem s revelation), since the highest form of pleasure is in comprehending something thoroughly, and to have real pleasure in Hashem is only through a proper understanding of G-dliness (which is revealed to us through the Torah, especially the inner aspect of the Torah). Bina is referred to as the Hidden World, since it is higher than being directly revealed in the emotions, rather it is still included in a person s intellect. Therefore, Bina is also called הוא He which is in 3 rd person, referring to someone that isn t directly here, rather he is somewhere else, thus it is the idea of concealment (not present to see it). And this is also the service of the Levites to work hard and draw forth from the הוא which is the pleasure of Hashem which is concealed in the hidden world of understanding and bring it out to the revealed world of emotions, which are for a person uses to reveal himself to someone else. This is like a great scholar who works on taking his pleasure in understanding the Torah into his davening, his feelings, his farbrengens, and bringing it to everyone around him.

9 9 too, the service of the Kohanim is to become completely nullified to the Truth of Hashem and reveal this is this world through the service of the Korbanos- sacrifices (through which the Fire from Above descended and was revealed in this world). This type of service is like the Intellect of the Father, as explained above. Just like a person can t come to a complete recognition of Hashem to see the truth of Hashem how He is the True existence and we are in His presence etc. without first coming to the lower recognition of the greatness of Hashem, so too the Kohanim couldn t reveal this Truth of Hashem in this world with first having the spiritual elevation which is accomplished through the song, prayer and contemplation of the Levites. ו ז הו ש כ ת ב ב " ע ץ ח י ים ": "ש או ת ן ה או ר ות י ח ז רו ל מ קו מן כו '", ב ב ח ינ ת "מ ט י ו ל א מ טי כו '" ש הו א ב ח ינ ת ר צו א ו ש וב. 10 And this is the meaning of what is written in Eitz Chayim: That those lights (which were in Z eir Anpin) should return to their place (in Bina), in a manner of descending and returning which is similar to the idea of Yearning and Returning 11. In the Eitz Chayim (quoted above) it is explained that when the person has only excitement that comes from Bina (contemplation) without coming to the nullification to Hashem from Chochma, this causes that the lights that came from Bina into Zeir Anpin should go out of Holiness and become the source for Tzaraas. In order to correct this- that those light should return to holiness, and to their source in Bina- he must come to this nullification to Hashem from Chochma, in a manner of descending and returning. Descending and returning means that there are two opposite tendencies in the light. One tendency is to shine downward into the place of the darkness. The other tendency is to return to its source in the luminary and regain it power of luminescence. This is similar to the two tendencies in the G-dly soul. One tendency is to shine into the body and illuminate the body and the world through the Torah and the Mitzvos. The other tendency is to return to its source in Hashem. This second tendency is the idea of Yearning, and the first tendency is the idea of Returning. When a person has both aspects of Yearning and Returning, this causes above that the lights should return to their source in Holiness (in Zeir Anpin and Bina), which is the idea of the light Returning to its source. (The idea of it Descending by the light is that afterwards the light can shine forth in this world through Torah and Mitzvos, which is the similar to when the soul Returns to reveal Hashem in this world. It s important not to confuse the term Return by the soul which means to return to this world, with the term Return by the light which means to return to its source.) This corrects the problem of Tzaraas. ו ב ז ה י ש ל פ ר ש פ ירו ש ו א ח ר כ ך "ו י צ א ה כ הן": "ו הו ב א ה כ הן" אל "ו הוב א אל ה כ ה ן" ה י ינו ע נ ין ה ת עו ר ר ות ה ר צו א ה נ מ ש ך מ מ ו ח ין ד א ימ א, ו ש י בו א ה ר צו א ו יו כ לל ב ב ח ינ ת ב יט ול ד מו ח ין ד א ב א, And with this explanation we can explain why it says first and he (the Metzora) shall be brought to the Kohen and then it says and the Kohen shall go out to him : And he shall be brought to the Kohen - means to awaken the Yearning which comes from the Intellect of the Mother, and that this Yearning should come and become included (elevated) into the nullification to Hashem which comes from then Intellect of the Father. )ו ע י ין מ ה ש נ ת ב א ר מ ע נ ין ר צ וא ו ש וב, ב ד ב ו ר ה מ ת ח יל "ו כ ל ה עם רו א ים את ה ק ו ל ות כו '" )ת ו ר ה א ור י ת ר ו עג, ד((. 11 See Sefer Hamaamarim 5666 pg where it is explained that Yearning and Returning means that a person starts off here and yearns for Above and then returns to this world, whereas Descending and Returning means that the Light of Hashem starts off Above and descends here to light up the world and then returns to its source in Hashem. 10

10 ה'' 10 The idea of being brought to the Kohen means that the Yearning which came from his contemplation of Hashem s greatness should be connected and elevated to the selfless dedication to Hashem which comes from seeing himself in the presence of Hashem and being sent to fulfill Hashem s mission in this world. This higher awareness and dedication to Hashem is the idea of the Kohen, and thus he must elevate himself to the level of the Kohen. ע ל ד ר ך "ת שו ב ה' ל ג ב י יו ''ד"..י' to the ה' 12 This idea is similar to the idea of returning the As explained above, that the word תשובה shows on ה' -תשוב returning the letter ה' which refers to Binacontemplation and the resulting yearning for Hashem- to the letter י' which refers to Chochma, which is connected to this higher awareness and selfless dedication to Hashem..י' coming to the ה' Thus, the idea of the Metzora coming to the Kohen is similar to the First the maamar explained the meaning of and he (the Metzora) shall be brought to the Kohen as referring to awakening the Yearning to become included in the truth of Hashem, and connecting that yearning to the selfnullification of Chochma (which is referred to as the Kohen ). Now the maamar will explain the meaning of the verse and the Kohen will go out (to the Metzora) : ו א ח ר כ ך "ו יצ א ה כ ה ן": ה י ינו ה מ ש כ ת ה ש וב ל ה ת ל ב ש ב כ ל ים ו או ת י ות. ו ה וא ב ח ינ ה ש י סו ד א ב א ב ו ק ע י ס וד א ימ א ו נ מ ש ך ו מ ת פ ש ט ל ח וץ. ו כ נ ו דע 13 מ ע נ י ן "א ך י צ א י צ א י ע ק ב כו '" )ב ר אש ית כז, ל(. 14 After this process of the metzora coming to the Kohen, reconnecting the Yearning to the Returning, then the Kohen shall go out to the Metzora - meaning, to draw forth the aspect of Return to reveal Hashem in this world, to become expressed in the vessels and letters of the words of the Torah. This (drawing forth from Chochma) is the idea that the 12 ו ז הו ע נ י ן "ש מ ע י ש ר א ל" )ד ב ר ים ו, ד(: שם ג ימ ט ר י א ב ''ן ור פ ''ח יו ח ז ר ו יו כ לל ל ש ר ש ו ע' ר ב תי, ז' ת ח ת ו נו ת ד א ימ א, ו יו כ ל ל ב 'י ש ר א ל ס ב א' כו '. [The Alter Rebbe will now give a mystical explanation of the verse " ישראל "שמע based on the previous explanation:] And this is also the inner meaning of " ישראל "שמע - (literally translated Hear Yisroel, the word שמע can be divided into two parts: שם and,ע the word) " "שם has the same numerical equivalent (340) as the combined value of the two words ב "ן and רפ "ח (340), (which is a reference to the refinement and elevation of the 288- רפ "ח sparks of holiness that are in this world, through the yearning to connect to Hashem which is expressed through our soul in prayer -which is the idea of Hashem s name which equals "ן- 52,(ב that (these two aspects whose names equal (שם- 340 should return and become included in their source which is represented by the Great Letter is 70, which is 10 times 7, showing on) the 7 emotional attributes of Hashem (Z eir ע ' of (the value,(שמע (the third letter of ע ' Anpin) the way they are included in Bina (of Atizlus, which is represented by the number ), and through that these two aspects will also become included in ישראל סבא (literally- Yisroel the Elder, meaning the higher level of Yisroel 12, a reference to Chochma of Atzilus). This mystical (somewhat complicated) explanation of the verse " ישראל "שמע is further bringing out the idea that a person s yearning to be included in the truth of Hashem, and what that yearning accomplishes (which is represented in the word,(שם must be elevated in two stages: First, it must be revealed and expressed through his contemplation of Hashem s greatness until this yearning is properly expressed.(ע ' letter (which this contemplation is represented by the great Second, it must be elevated to a selfless dedication to Hashem which is expressed in his Chochma (which is represented by the word.(ישראל )עץ ח י ים ש ער ה כ ל ל ים פ רק י. ש ער לב פ רק א(. 14 ו עו ד יו בן ע נ ין זה, מ מ ה ש נ ת ב א ר ב מ קו ם א ח ר, ב ד ב ו ר ה מ ת ח יל "ר א ה א נ כי" )ל ק מ ן ר אה יח, א(, ב ע נ ין "נ ח ל א ית ן" )ד ב ר ים כא, ד( ה י ינו ח יב ו ר ב ח ינ ת י " ת ר ין ר ע ין". ו"נ ח ל א י תן" ה וא ה ה מ ש כה מ ב ח ינ ת 'א ית ן', ש נ מ ש ך ו מ ת פ ש ט ב ו''ה, ש ה וא ב ח ינ ת ה מ ד ות ו ה ל בו ש ים מ ח ש ב ה, ד ב ור ו מ ע שה כו '. ו ע ל ד ר ך ז ה יו בן כ אן ע נ ין "ו הו ב א אל ה כ הן" ו א ח ר כ ך "ו י צ א ה כ הן כו '", ו ע ל י ד י ז ה )ו י ק ר א ש ם(: "ו ה נ ה נ ר פ א כו '". [The maamar will give another example where we see the above ideas expressed:] This idea will be further understood from what is explained elsewhere in the maamar entitled 14 אנכי","ראה where it explains the meaning of איתן" "נחל - A mighty river : that the ( Mighty Revelation is the revelation of the total nullification to and bond with Hashem of Chochma that s expressed in Bina, 13

11 11 revelation of Chochma connects and penetrates inwardly into Bina (i.e. penetrates deeply into Bina) and is then expressed outside (in the emotions (Z eir Anpin)) and in thought speech and deed of Torah and Mitzvos), as is known the explanation of the verse: Yaakov had just left and gone out. After the Metzora comes to the Kohen, meaning that this Yearning becomes elevated to the higher recognition of Hashem of Chochma, then the Kohen comes to the Metzora. This means that this higher awareness and self-nullification to Hashem comes down and is expressed in two levels. First, it means that this selfless dedication to Hashem permeates one s way of thinking, one s understanding, one s Bina. This is expressed in that his Yearning comes together with an actual result- that if he yearns to connect to Hashem then realizes that he must do something tangible in Torah and Mitzvos. Second, it means that this is expressed in his feelings and actions. That he should feel that he needs to do something, and he actually does something (unlike the first level where he only understands that he must do something). This is the meaning of " יצא יצא יעקב "אך the simple meaning is that Yaakov had just gone out and left his father s tent after he received all the blessings from him, before Eisav walked in and asked for the blessings. The deeper meaning is that יצא -יצא Yaakov went out twice. This is a reference to the revelation of Chochma (here referred to as Yaakov) in Bina (the first going out ) and into Z eir Anpin and Malchus (into feelings and action, the second going out ). The maamar will continue to answer one of the questions on the verse asked previously: ו ע ל ד ר ך ז ה יו ב ן ג ם כ ן ע נ ין ה מ צו ר ע": "ז את ת ה י ה ת ו ר ת Also, with this we can explain the meaning of this shall be the teaching of the metzora. - ת ה י ה ' As mentioned above, this was the question of the Alshich- why does it say this shall be the teaching of the Metzora when it could just say this is the teaching of the Metzora, the word ' ת ה י ה -shall be seems superfluous. which is referred to as) the connection of the letter י' with the letter ' ה (which is referred to in Kabbala as) the two friends who are always together (meaning that Chochma and Bina must always be connected). And the Mighty River is a reference to the flowing of this Mighty Revelation which is drawn forth and expressed in the letters ו' and ',ה which is a reference to the emotions and the garments of the soul which are thought, speech, and deed. Similarly, we will understand) the idea in our case (of the metzora) that (first) and he shall be brought to the Kohen, and then the Kohen shall go out (to him) so that through this and the Tzaraas is healed from the Metzora. As explained above, specifically when there is first the Yearning which comes from contemplation Bina, then a person can reach a higher recognition of Hashem from Chochma (this process referred to here as and he shall be brought to the Kohen ), then there can be a true expression of his Chochma in his emotions and his action (referred to here as the Kohen shall go out to him). Through these two stages is cured the Tzaraas completely, since the selfless dedication to Hashem of Chochma then fully permeates all the aspects of the person, and removes the possibility of his excitement or actions being expressed in unholiness. Thus, we see again the idea of the two stages in the revelation of Chochma; first in Bina- which is referred as איתן the Mighty revelation of Chochma into Bina, and second the נחל the river, the flowing of this powerful revelation into the person s emotions and actions. The maamar has just brought out this idea of being brought to the Kohen from the explanation, of ישראל.שמע Then the maamar brought the idea of the Kohen shall out to him from the two explanations of 1- the explanation of,אך יצא יצא יעקב 2- the explanation.נחל איתן of

12 12 ה י ינו ש כ א ש ר "ו הו ב א אל ה כ הן כו '", ב ח ינ ת ת שו ב ה "ת שו ב ה' ל ג ב י יו ''ד", אז א ח ר כ ך ת ה י ה ת ו ר תו ש ל י מה, ש ה יא ה מ ש כת יו ''ד ל ג ב י ה' ו ג ם ב ו''ה מ ל מ ע ל ה ל מ ט ה, מ ה ש א ין כ ן מ ק ו ד ם ה ת שו בה The meaning of this: When he will be brought to the Kohen - which is the idea of Teshuva (return), returning the be then afterwards his Torah study shall,י' to the ה' complete (in a continuous, lasting fashion), which is through drawing down the י' (Chochma) to the ה' (Bina), and also into the letters ו"ה (emotions and actions) from above to below. This is not the case (i.e. there is no continuity to his Torah study), however, before this Teshuva process. Thus, the meaning of shall be means that it shall continue to be, that it has continuity. In this context, this shall be the Torah of the Metzora - means that the Torah study of the Metzora has continuity through his purification process. Before his purification, his Torah study couldn t last since he didn t have revealed in him his Chochma, the Mighty revelation of the deep connection of his soul to Hashem, and so his Torah study was limited. Now that he has this revelation of Chochma, his Torah study will last and be strong and reveal Hashem properly in the world. Now the Alter Rebbe will conclude with the practical lesson from what was explained above: ל ה יו ת ה א דם ע יק ר ע בו דת ל ז את ו ה נ ה, א ח ר ה ר צ וא ב ח ינ ת ש וב, ש ה ר צ וא א ינו א ל א ה וא ה ע יק ר א ב ל ה נ פ ש, ל עו רר ה ת ח ל ה ה ת ו רה ד או ת י ות ר ב ים ב כ ל ים ה ה מ ש כ ה ו ב מ צ ו ת. 15 ו ז הו ש א מ רו ר ז "ל סו ף פ ר ק ק מ א דע בו ד ה ז ר ה )יט, א(: ל עו ל ם ל יג ר ס אי ש, נ ו א ף ע ל ג ב ד מ ש כ ח, ו א ף ע ל ג ב ד ל א י דע מ אי ק א מר, ש נ א מר )ת ה ל ים קיט, כ(: 'ג ר ס ה נ פ ש י ל ת א ב ה'". Therefore, the main service of a person to Hashem after the Yearning is to Return, since the Yearning is only the beginning of the service, to arouse the soul to connect to Hashem, but the main thing is to draw down Hashem s revelation into the many vessels of the letters of the Torah and the fulfillment of the Mitzvos. 16 And this is what our Sages of blessed memory said in the end of the first chapter of Tractate Avoda Zara: A person should always read words of Torah, even though he sometimes forgets what he learned, and even if he doesn t know the meaning of what he is saying, as it says (Tehilim 119:20) My soul is broken in desire (to study Your Torah). The proof from the verse is from the word,גרסה which here means broken, which is similar to the word which means to read many words of Torah, not as an in-depth study. This implies that the desire of the,גירסא soul is to study many words of Torah, even if he doesn t understand everything. 15 ו ע י ין מ ה ש נ ת ב א ר ב ד ב ו ר ה מ ת ח יל "כ י כ א ש ר ה ש מ י ם ה ח ד ש ים" )ת ו ר ה א ור ח ר ד ל ל ג ב י ה ש מ ים, כ ך ע ר ך ב ח ינ ת ה ר צ וא ל ג ב י ה ש וב כו '. ע י ין ש ם. ב ר אש ית ב, א(, ד כ מו ש ה א ר ץ א ינ ה רק כ ג ר ג יר 16 See what is explained in the maamar entitled כאשר השמים החדשים" "כי (Torah Or pg. 2) where it is explained that just like the earth compared to the heavens is like a mustard seed compared to the earth, so too the Yearning compared to the Return (is also like a mustard seed compared to the earth), see there. One mustard seed compared to the entire planet earth is tiny, the planet earth is trillions etc. times greater, so too the planet earth compared to the heavens is tiny. So too, the Yearning a person can come to in this world is finite, whereas the Torah and Mitzvos are revealing the infinite truth of Hashem in this world. Thus, the main thing is the actual learning of Torah and performance of Mitzvos.

13 13 ו ה י ינו, מ ש ו ם ש ע יק ר ה ע בו דה ל ע שו ת כ ל ים ר ב ים ל ג יל וי ו ה מ ש כ ת ה או ר, ו ה ם או ת י ו ת ש ל ה ת ו ר ה ש י ג ר וס ו י ל מ וד כו ', ו א ז מ מ יל א יו מ ש ך ו י ת ק י ים ה א ור. 17 Since, the main thing in the service of Hashem is to make many vessels for the revelation and drawing forth of the light, and these vessels are the letters of the Torah that he reads and learns. Then, automatically when there will be vessels the light will continue to last. Based on the above, the Alter Rebbe will explain a verse from Mishlei: ו ב כ ל ז ה יו ב ן מ ה ש כ תו ב ת יר א ל ב ית ה מ ש ל ג, כ י כ ל ב ית ה ש נ ים": )מ ש ל י לא, כא(: "ל א ל ב וש פ ירו ש: כי "ב ה ר ת ע ז ה כ ש לג", 18 ו הו א ע נ ין ה ס ת ל קו ת ו ע יכ וב ה ת פ ש ט ות ה ד ם ב או ת ו מ קו ם ה ב ה רת. ש ב ה ד ם מ לו ב ש ח י ות ה נ פ ש, ו כ ש מ ס ת ל ק נ הפ ך ל ח ו ור כ ש לג. ו הו א ע נ ין ה ס ת ל ק ות מו ח ין ד א ב א, כי ו "ה ח כ מ ה ת ח י ה" )ק ה ל ת ז, יב(, ו ב ה מ לו ב ש או ר א ין סו ף, ו ז הו ע נ י ן ה ד פק. 19 And with this explanation it will be understood the meaning of the verse (Mishlei 31:21) Her household will not fear from snow, since her entire household is clothed in red wool. Meaning: the white coloration of the skin- בהרת which is as white as snow (a type of Tzaraas), which is the removal and blockage of the blood in the place of the white coloration, since in the (red) blood is expressed the life-force of the soul, and when the blood leaves that place, it turns white like snow. This (white area) is the idea of the removal of the Intellect of the Father (Chochma), since and Chochma will give life, and in it (in Chochma) is expressed Hashem s infinite light, which this (descent of Hashem s light and life-force to this world) is like the idea of the pulse (which shows on the lifeforce from the soul descending into the body). Thus, when Chochma is removed, this results in lack of blood, a lack of life, in the person. Now, the Oral Torah is referred to as the thread of red wool 21, which this is the idea of drawing down the light and life-force from Chochma from Above. ו ה נ ה ת ו ר ה ש ב ע ל פ ה נ ק ר א "חו ט ה ש נ י", 20 ו ה יא ה מ ש כת א ור ו ח י ות הח כ מ ה ע יל א ה. 17 ו ע י ין מ ה ש נ ת ב א ר מ ז ה ב ב יאו ר ע ל פ סו ק "ו ק ב ל ה י הו ד ים כו '" )ת ו ר ה א ור מ ג ל ת א ס ת ר צז, א: " ש ה מ צ ו ת ש ה ם ה כ ל ים ה ם ה ג ו ר מ ים ש י בו א ו ה או רו ת ו יו מ ש כ ו ו י ת פ ש ט ו ב ה כ ל ים, ו א ם ל א ה כ ל ים ל א ה י ו ה או רו ת נ מ ש כ ים כ ל ל.. ו יו ב ן ז ה ע ל פ י ש נ י ד ר כ ים.." ע י ין שם ב א ר יכ ות(. 18 )נ ג ע ים פ רק א, א(. 19 ( ו כ מו ש נ ת ב א ר ב מ קו ם א ח ר ע ל פ סו ק "קו ל ד ו די ד ו פק" )ל ק מ ן ש יר ה ש יר ים לה, ב((. 20 ו כ מו ש נ ת ב א ר סו ף ד ב ו ר ה מ ת ח יל "נ אוו ל ח י י ך ב ת ור ים" )ל ק מ ן ש יר ה ש יר ים יג, ג: ' כ חו ט ה ש נ י ש פ תו ת י ך ו מ ד ב ר ך נ א וה' )ש יר ה ש יר ים ד, ג(, "פ ירו ש "מ ד ב ר ך ", ה י ינו ה ד ב ו ר ב ד ב ר י ת ו ר ה.. א ך ב ע נ י ן " כ חו ט ה ש נ י" צ ר יך ע י ו ן: ד ה נ ה א ית א ב ז ה ר ו י ק ר א )ד ף כ"ג, ב'. ו ד ף כ"ה, סו ף ע מו ד א' ו ע מ ו ד ב'(, ש ע ל י ד י ע ס ק ה ת ו ר ה נ מ ש ך ע ל יו 'חו ט ש ל ח ס ד'. ע י ין ש ם. ו כ מו ש כ תו ב ב ג מ ר א. ו ה ר י "חו ט ה ש נ י" מ ש מ ע ב ח ינ ת ג בו ר ה, כ מו ש כ תו ב ב ז ה ר ח ל ק א' ב פ ר ש ת ו י ח י )ד ף רל"ח, ב'(, ע ל פ סו ק " כ י כ ל ב ית ה ל בו ש ש נ ים"? א ך ב ז ה ר ת רו מ ה )ד ף קל"ט, א'(, ב ע נ י ן "ו תו ל ע ת ש נ י", ל פ ירו ש ה"מ ק ד ש מ ל ך" ש ם ה י ינו ב ח ינ ת ח ס ד. ו ג ם א ת י ש פ יר ד ק א י ע ל ע ס ק ה ת ו ר ה, ש ז הו ב ח ינ ת ת ו ל ע ת, ש "א ין כ ח ו א ל א ב פ יו ". ו כ מו ש נ ת ב א ר ב מ קו ם א ח ר, ע ל פ סו ק "ז את ח ק ת ה ת ו ר ה כ ו'", ו ש ם נ ת ב א ר ד הו א ג בו ר ה ש ב ח ס ד כ ו'. ו א פ ש ר מ ש ו ם ד מ ל כו ת ה יא ת ו ר ה ש ב ע ל פ ה, ש ב נ י נ ה מ ן ה ג בו רו ת, ו ז הו ע נ י ן ' ד ק ד ו ק י סו פ ר ים', ו ה ם ג ם כ ן ו ד אי ב ח ינ ת ג בו ר ה ש ב ח ס ד. ו ל כ ן נ ק ר א " כ חו ט ה ש נ י כ ו'"(. ו ע י ין מ ה ש נ ת ב א ר ב ע נ ין "ת ו ל ע ת ש ני", ע ל פ סו ק "ז את ח ק ת ה ת ו רה" )ל ק מ ן ח ק ת נז, ב: " ד הו א ג בו ר ה ש ב ח ס ד "(.

14 14 A thread is used to sew and connect different things, thus the thread of red means to bring down and connect the life-force (which is like red blood, in which is expressed the life-force of the soul). ו "ח טו הש נ י" א דו ם, ז הו כ מ ש ל ה ת פ ש ט ות דם ה נ פ ש ה פ ך ה ב ה ר ת ש ה יא ע יכ וב ס יב וב ה ד ם כו '. 22 ו ע ל כ ן נ א מ ר על כ נ ס ת י ש ר א ל ש ה יא ב ח ינ ת ר ח ל, ש כ נ ג ד ה ה ק ל יפ ה ה נ ק ר א "ב ה ר ת ה עז כ ש לג", כ מ ו ש כ ת ב ב " ע ץ ח י ים "- לא ת יר א" מ ה ת ה ו ו ת ב ח י נה ז ו, ש " מ פ נ י "כי כל ביתה לבוש ש נ ים" ת ו ר ה ש ב ע ל פ ה, ש מ מ ש יך ג יל ו י ח כ מ ה ע יל א ה, "א ב א י סד ב ר ת א", 23 ו ע ל י ד י ז ה א ין ש ום מ קו ם ל ה ת ה ו ות ב ח ינ ת ב ה רת ה נ ''ל. : 24 And the red thread of wool, this is similar to when the lifegiving blood returns to that part of the body, which is the opposite of the idea of the white coloration, which is the blockage of the blood circulation. Therefore, it is stated regarding Kneses Yisroel (Malchus of Atzilus) - which is the aspect of Rachel, which her corresponding aspect in the realm of unholiness is the aspect called a white discoloration, white as snow, as is written in the Eitz Chayim - that she will not fear from the possibility of the creation of this aspect, Because her entire household is clothed in red wool, (which is a reference to) the Oral Torah, which draws forth the revelation of Chochma from Above, (which this concept is expressed in the statement) the Father (Chochma) founded the Daughter (Malchus), (that through Malchus- the Oral Torah is the revelation of Chochma) and through this there is no possibility for the creation of the -בהרת white discoloration, as explained above. Meaning, when a person is lacking the revelation of Chochma, this creates the -בהרת white spot which shows on a lack of life. But when they learn a great amount of Torah, which is the idea of the Oral Torah- to say many words of Torah, then this reveals the light of Chochma, and they don t have to fear from the,בהרת since they have Chochma revealed in them. 21 See what is explained in the maamar entitled לחייך בתורים' -'נאוו Likutei Torah for Shir HaShirim pg. 13, where it gives two explanations for why the Oral Torah is referred to as the thread of red wool, one of which is that since the Oral Torah is the idea of Malchus of Atzilus, which is the idea of speech, and Malchus is built through severity- Gevura, which Gevura is represented by the color red, therefore Malchus is also red. 22 ו ע י ין מ ה ש נ ת ב א ר ב ד ב ו ר ה מ ת ח יל " ב ש ע ה ש ה ק ד ימו י ש ר אל נ ע שה ל נ ש מע" )ל ק מ ן ב מ ד ב ר יג, א(, ב ע נ י ן ש ה ת ו רה נ ק ר את א ד ם א' ד ם, ש ה וא ה מ מ ש יך ח י ות ל כל ה ר מ ''ח א יב ר ים ש הם ה מ צ ות. 23 )ז ה ר ח לק ג' רנו, ב(. 24 )ו ע י ין )ב ז ה ר( ב פ ר ש ת ו י חי ד ף רל "ח, ע מ ו ד ב', ע ל פ סו ק "לא ת י רא כ ו'". ו ב פ ר ש ת ח ק ת ד ף קפ"ד, ע מ ו ד א'(.