Gimel The Rebbe Maharash continues in the Maamor that as a result of doing Teshuva a person is able to be יִשָאֵהוּ עַל אֶבְּרָתוֹ “carried on its pinions” above the two hundred and forty-eight commandments which are considered to be the two hundred and forty-eight limbs of the King.
This is so because he transgressed and [thus] did not draw down the spiritual garments through the two hundred and forty-eight obligatory Mitzvos therefore he needs to be carried above them.
This explains the next words in the Possuk: כְּנָפָיו יִפְּרֹשׂ יִקָחֵהוּ “it spreads its wings, taking them”. Wings are spiritual vessels for HaShem’s supernal desire. The root of the vessels is far greater than the spiritual garments. As is known, the root of the spiritual vessels is from the ‘Reshimu’ which is the residue of the ‘Ein-Sof’ as it was before the original Tzimtzum contraction.
Accordingly, the ascent which occurs as a result of the Neshomoh’s descent below will be understood. Before the Neshomohs descend below, their root is from the internal aspect of the spiritual vessels and as a result of their descent becoming enclothed in a physical body they ascend within the state of ‘lights’.
In other words, their ascent from the state of ‘גַרְּמוֹהִי’ (Vessels that stem from the ‘Reshimu’) to the state of ‘הִי וֹחַיּ’ and as is known that even though ד אִיהוּ וְּחַיּוֹהִי חַ ‘HaShem and his vitality are one’ וְּגַרְּמוֹהִי חַדאִיהוּ, ‘HaShem and His vessels are one’ nevertheless, the unity of אִיהוּ וְּגַרְּמוֹהִי is nothing like the unity of אִיהוּ וְּחַיּוֹהִי.
However, all of this is only consistent with the translation that the ‘Reshimu’ is merely a residual mark and minor ray, because then it is possible to differentiate between גַרְּמוֹהִי and חַיּוֹהִי.
By contrast however, according to the Pirush that the ‘Reshimu’ is a significant residual mark as it is an impression from when the infinite ‘Ein-Sof’ filled the void prior to the original Tzimtzum contraction then it is not possible to differentiate between גַרְּמוֹהִי and חַיּוֹהִי.
Therefore accordingly, we need to say that the ascent that results from the Neshomoh’s descent below is greater than the state of חַיּוֹהִי, which means that the ascent is greater than the name of ‘Havaye’ (which itself is a state of lights) which is higher than the letters of HaShem’s name ‘Havaye’ whose ethos it is to contract, expand, draw down and spread out.
Furthermore, it is even higher than the unadulterated name of ‘Havaye’ as it is in the raw state on its own without an explanation, and has no letters, and [consequently] one needs to arouse great mercy to get to this level.
