Life is unified with its source — Hashem’s Infinity.
As was explained earlier in the metaphor of the unity between the life of a given limb with its source — the essence of the soul itself.
And also, “He and His Keilim [of the Sefiros] are One”; this means that Hashem and, for example, his attribute of Chesed-Kindness, are completely united with him, as explained elsewhere.
Now the Alter Rebbe returns to explaining why the 248 Mitzvos Asei are compared to the 248 “limbs” of the king:
Now, this revelation, that Hashem’s Infinite Light should be clothed in the “248 limbs of the king” by way of analogy, i.e., the Keilim of the Sefiros; so that “He and His Life-Force, and His Keilim [of the Sefiros] should be One” — is through the fulfilment of the 248 Mitzvos Asei.
See Tanya, Igeres HaKodesh, chapter 20, where the Alter Rebbe elaborates on this concept. To quote one point of that explanation: It is through the Keilim-Vessels of the Sefiros that Hashem’s creative power is revealed. Since the Keilim have a definition, a limit, as it were, they are the source of the limitations of the created beings. Therefore, they serve as the conduit for Hashem’s creative power to be expressed in the actual creation of finite beings. Since the power of creation is from Hashem’s Essence, and creation takes place through the Keilim of the Sefiros, these Keilim have a direct connection to Hashem’s Very Essence and Being. This explanation is different than the explanation given soon in the maamar, that the unity of the Keilim of the Sefiros with Hashem’s Essence is through the Light of Hashem that becomes clothed in them.
Just as in the analogy of the body: There are three things, 1-the essence of the soul, 2-the soul powers, which are extensions of the soul, 3-the body. The soul powers are always united with the essence of the soul, and through their becoming clothed in the body, the body itself becomes united with the soul.
Similarly, there are three things Above: 1-Hashem Himself, 2-His Life-Force, which is also called His Light, 3-The Keilim of the Sefiros of Atzilus. Since Hashem’s Life-Force/Light is always united with Himself, when it becomes clothed in the Keilim of the Sefiros, they also become united with Hashem’s Essence.
When we fulfill Mitzvos Asei we bring down Hashem’s Light into the Keilim of the Sefiros, uniting them with the Essence of Hashem.
For example, through charity and acts of kindness Hashem’s Light comes down into the level of the Sefira of “Chesed-Kindness,” which is called ‘the right arm,’ as it were;
and through observing the laws of monetary disputes in a Jewish Beis Din, the Light of Hashem is brought into the level of the Sefira of “Gevura-Severity,” which is called ‘the left arm’ as it were.
Similarly, through an “Awakening from us below,” when one “conquers his evil inclination,”, which also stems from the attribute of “Gevura-severity,” as the saying of our sages goes, “Who is ‘ג ִּב ו ר-mighty’? One who conquers his evil inclination.”
The word ‘גְבוּרָּה-severity’ is related to the word ‘גִּּבּוֹר-mighty,’ and someone who is mighty to conquer himself is displaying severity to his animal soul’s desires. The above explains why mitzvos are referred to as the “limbs of the king”.
Forms of “Limbs” and the Advantage of Torah Study
Now, the Alter rebbe begins explaining various forms of “limbs” which correspond to various types of mitzvos.
Based on this, we will also understand the advantage of toiling in the study of Torah, and why it is above the quality of all other mitzvos.
With introduction: There are two levels in the idea of the “248 limbs”: One is the outer limbs, and the second are the internal organs.
Metaphorically speaking: The human in this world has internal organs, in which the inner, [more refined and sophisticated] life-force, such as intellect and emotion is clothed more than in the external limbs.
This is why most of the internal organs become badly damaged through even a tiny puncture, as opposed to the outer limbs; for they were created to be more refined, and able to accept “more refined” and “inner” life.
The purpose of this analogy is understood: Even though “He does not have a body and not the image of a body,” still “The Torah spoke in the language of humankind,” and also there, in the levels of Hashem’s revelations, there are internal and external levels — which is the language in which the Torah is speaking.
The Mitzvah of Toiling in Torah
Generally speaking: the mitzvah of toiling in Torah is the allegorical equivalent of the internal organs; for the “The Torah emanates from the level of Hashem’s Chochmah-Wisdom.”
Now, about wisdom it says: “The intellect of a person, lights up his face” (Koheles, 8:1). This is similar to what the Gemara recounts, that “Rabbi Avahu’s face shone, because he found a new Tosefta (teaching of earlier sages).” So, we see that through this intellectual stimulation, the face shines.
Similarly, toiling in Torah causes a revelation above, that “Hashem will shine ‘פָּּנָּיו-His face’ to you” (Bamidbar, 6:25), meaning the level of His “innermost” Life-Force, i.e., His Chochma-Wisdom.
The word, “פָּּנָּיו-face” is connected to the word “innermost.”
As we also see from the saying of our sages: “Whoever reads and learns Torah, the Holy one Blessed be He reads and learns opposite him.” (see Tana DeBei Eliyahu chap. 18)
Now, this idea that “the Holy one Blessed be He reads and learns opposite him,” is the revelation of Hashem’s Infinite Light into Hashem’s attribute of Chochmah-Wisdom Above in Atzilus.
Needs explanation that Chochmah means the first sefira of Atzilus etc.
This happens specifically through Torah study because, on its own, Hashem’s Infinite light is not in the category of the level of Chochmah-Wisdom at all, for Chochmah-Wisdom is a finite attribute.
Only now, through toiling in Torah, is there a revelation of Hashem’s Light into Chochmah-Wisdom, from the innermost level of the Light. Similar to the brain in the head, where there is the revelation of the inner life of the soul.
This is the meaning of: “For with the light of your ‘Your face,’ i.e., Your “innermost” Light you have given to us the Torah of life” (Amida prayer).
Mitzvos and the External Limbs
That explains what Torah causes; now the Alter Rebbe continues to Mitzvos
However, through involvement in actions of mitzvos, one draws Hashem’s Light into the level which is the analogy of the “external limbs.” For example, through acts of kindness, Hashem’s Light descends into the level of “Chesed-Kindness, which is called ‘the right arm.’”
This is why “Torah study outweighs all of the other mitzvos,” (Peah, 1:1) — since it is like the internal organs that receive the innermost life-force.
This is the meaning of the verse: “‘וְּה נ ִּגְּלו ַׁת-And the revealed aspects’ are for us and our children,” this refers to the Torah and Mitzvos, which correspond to the letters “ו''הַׁ” of Hashem’s Name Havaya.
As explained above that the word ‘וְהַנִּּגְלוֹ ת-And the revealed aspects’ can also be read: “ו''ה נִּגְלוֹ ת-the letters ו''ה which are revealed.”
The letter ו' is drawn through toiling in the study of Torah, so that “the Holy one Blessed be He should read and learn opposite him”; and the letter ה' is drawn through actions of mitzvos.
The letter ו' is shaped like a hook that connects two things. This represents Torah study which is a direct revelation of Hashem’s Innermost Light, and connects and binds the Light into us. The letter ה' is shaped more like a house, it has two walls and a roof, and a window to let in the light. This represents Mitzvos, that transform the physicality of the body and the world into a “home” for Hashem, as it were.
This is the meaning of “the word ‘זִּכְּרִַּׁי-my remembrance’ together with the letters ו' and ה'ַׁ add up to 248,” which is the number of Mitzvos Asei. since, through fulfilling Mitzvos Asei, (including Torah — ו', and Mitzvos — ה'), the unification of Hashem and the letters ו''הַׁ is accomplished.
Unity of Hashem with His Sefiros
As explained before, the unity of Hashem with His Sefiros is through His Light that shines into them. The letters ו''ה represent Ze’eir Anpin and Malchus. The true unity of Hashem’s Essence with Ze’eir Anpin and Malchus is accomplished by drawing down His Innermost Light into them, which is accomplished through our Torah study and Mitzvos Asei.
(Later in the maamar, the Alter Rebbe will give another explanation of “יִּחוּד ו ''ה-unification of the letters ו' and ה'”: Not only is the “unification” referring to that of Hashem and His Light with the letters of ו' and ה' – Ze’eir Anpin and Malchus – but also it refers to how these letters/levels unite with each other, i.e., how Ze’eir Anpin unites with Malchus. This unification is needed because the only way for Hashem’s Light to come into Malchus is through Ze’eir Anpin. Therefore, even if the Light unites with Ze’eir Anpin, if Ze’eir Anpin will not “unite” with Malchus and give it that Light it received, then Malchus will still not attain the true unity with the Light and with Hashem’s Essence. This is why there needs to be the unity of Ze’eir Anpin and Malchus in order for Malchus to attain the true unity with Hashem’s Essence. This is also accomplished through fulfilling Mitzvas Asei.)
Commentary of the Tzemach Tzedek
(The meaning of “the word ‘זִּכְּרִּ י-my remembrance’ together with the letters ו' and ה' add up to 248,” which is the number of Mitzvos Asei:
The Tzemach Tzedek will give two, connected, explanations as to the meaning of “the word ‘זִּכְרִּ י-my remembrance’ together with the letters ו' and ה' ”:
According to the explanation of the Gemara (Pesachim, end of chapter 3, quoted above) it seems that ‘זִּכְּרִַּׁי-my remembrance’ refers to the way that the name Havaya is read using the name “א-ד-נ-י-Rulership” (lit. “my Master”).
This means, that mitzvos need to be fulfilled in the manner of “Kabolas Ol-selfless devotion” to Hashem, as a servant who devotedly serves his master.
This is what the name “א-ד-נ-י-my Master” shows on.
According to this explanation, ‘זִּכְרִּ י-my remembrance’ is referring to the devotion of the person to Hashem. In the maamar quoted in the footnote, the Alter Rebbe says that the only way that Hashem’s Infinite Light comes down is through our selfless devotion to Hashem.
In order for Hashem’s Light to come into the letters ו' and ה', Ze’eir Anpin and Malchus, there needs to be the selfless devotion of the person to Hashem, referred to as ‘זִּכְרִּ י-my remembrance,’ which is the name “א-ד-נ -י-my Master.” (This Name is called “My Remembrance” since we pronounce Hashem’s Name Havaya through this Name.) This is why the letters ו' and ה' need ‘זִּכְרִּ י-my remembrance’ in order for there to be the complete experience of the 248 Mitzvas Asei.
Now the Tzemach Tzedek will give another explanation of “the word ‘זִּכְרִּ י-my remembrance’ together with the letters ו' and ה' add up to 248”:
If so, the meaning of “the word ‘זִּכְּרִַּׁי-my remembrance’ together with the letters ו' and ה'” is that through Mitzvos Asei, we draw the revelation of the name Havaya into the Name “א-ד-נ-י-Rulership,” which is the idea of ‘זִּכְרִּ י-my remembrance.’
According to this explanation, “the word ‘זִּכְרִּ י-my remembrance’ together with the letters ו' and ה' add up to 248 Mitzvos Asei” means: Through the 248 Mitzvos Asei, we bring together Hashem’s Name Havaya, as expressed in the letters ו' and ה', with the level of Malchus as it descends to create the world, which is referred to as the Name “א-ד-נ-י-Rulership.”
In other words, through the Mitzvos performed with selfless devotion, we bring down Hashem’s Infinite Light not only into the levels of Ze’eir Anpin and Malchus as they exist in Atzilus, but also into this physical world as it is created by Malchus on the level of the Name “א-ד-נ-י-Rulership.”
Summary
- The idea of ‘ש ְּמִַּׁי-My name’ together with the letters י' and ה'ַׁ add up to 365, which is the number of Mitzvos Lo Sa’ase.
- The word ‘זִּכְּרִַּׁי-my remembrance’ together with the letters ו' and ה'ַׁ add up to 248,” which is the number of Mitzvos Asei.
- The reason why Mitzvos Lo Sa’ase are higher than Mitzvos Asei.
- The meaning of “the 248 Mitzvos Asei are the 248 limbs of the king” is the drawing down of Hashem’s Infinite Light into the Ten Sefiros, such as Chesed-Kindness, etc.
- The Torah is compared to the ‘internal organs’ that contain the inner life-force etc.
- The meaning of “the word ‘זִּכְּרִַּׁי-my remembrance’ together with the letters ו'ַׁ and ה'” was also explained (in the commentary of the Tzemach Tzedek).
