In the previous chapter, the Alter Rebbe explained how we can become recipients for Hashem’s light, through subduing and transforming the Sitra Achara. Now, he asks about the general precept.
2. Now, we need to understand the reason for the following: Why does “the glory of Hashem rise above and rest upon” the world, specifically because of “Subduing the Sitra Achara?”
The Sitra Achara is not of any significance to Hashem throughout the chain of worlds, as it is known; as the verse states: “You can catch the spider in your hand,” (Mishlei, 30:28), showing that it is not a strong being, even though, as the verse continues: “it is found in royal palaces” — in Hashem’s chain of worlds.
If so, why does subduing it have such a strong “effect” on Hashem, that it causes Him to shine His glory upon the world? If it is insignificant, it “doesn’t take up any place,” and was never a true concealment to Hashem to begin with, why does subduing it mean anything to Him?!
We will understand the above idea by first explaining the source of Mitzvos Asei and Mitzvos Lo Sa’ase:
This discussion will continue throughout this chapter and the next, and will answer the above question. Eventually it will also provide the background for the answer to the first questions of the ma’amer.
Because it is known what is written in Tekunei Zohar (Introduction, 4b and 5a) on the verse, “This is my name forever, and this is my remembrance throughout all generations” (Shemos, 3:15):
The numerical value of the Hebrew word for “ש ְּמִַּׁי-My name” together with the letters י' and ה'ַׁ add up to 365, which is the number of Mitzvos Lo Sa’ase. ש'=300, מ'=40, י'=10, י'=10, ה'=5, added up equals 365.
The letters ו' and ה' together with the word “זִּכְּרִַּׁי-my remembrance” add up to 248, which is the number of Mitzvos Asei. ו'=6, ה'=5, ז'=7, כ'=20, ר'=200, י'=10, added up equals 248.
Now, the level of “י''הַׁ” is higher than the level of “ו''הַׁ,” since “י''הַׁ” is a Name of Hashem on its own; unlike “ו''ה” which is not a Name of Hashem by itself.
As explained above, the level of “י''ה” is Chochma and Bina, Hashem’s Wisdom and Understanding, which is His revelation to Himself. The level of “ו''ה” is Ze’eir Anpin and Malchus, Hashem’s “Emotions” and “Power of Action” in Atzilus, which is His revelation to the created beings.
Another way we know that “י''ה ” is loftier than “ו''ה”:
We also see this in the explanation of Kaddish when we say: “יְּה ַׁא-may it happen that ַׁ הי מְּ ש-His Name ר ב ַָּׁא- which is Great ְךַרָּבְמ-be blessed לְעָּלַם-forever אָּ ַיַמְלָּע יֵמְלָּעְלּו-and to all eternity.”
There are those who explain that the word “ש ְמֵיהּ ” is made of two words “ש ַׁםַַׁׁי''הַׁ-the Name י''הַׁ,” which is “ר ב ַָּׁא-Great,” (see Tur, Orach Chayim, chap. 56).
We see from here the Name of “י''ה” is called the “Great” Name of Hashem, showing on its superiority over the letters “ו''ה .”
Another way we know that “י''ה ” is higher:
As it is also explained regarding the verse which starts off saying, “The Hidden Aspects are for Hashem, our G-d” (Devarim, 29:28), which refers to “י''הַׁ,” (Tikunei Zohar, start of Tikun 22), and the verse continues, “וְּה נ ִּגְּלו ַׁת- And the revealed aspects [are for us and our children],” which can also be read: “ו''הַׁ ַׁנִּגְּלו ַׁת-the letters ו''הַׁ which are revealed [to us and our children].”
The verse reads in full: “הֵינוּ וְהַנִגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם לַעֲשׂוֹת אֶּת כָל -אֱל 'הַנִסְתָר ת לַה דִּבְרֵי הַתוֹרָה הַז את-the hidden things are for Hashem, our G-d, but the revealed things are for us and our children forever, to fulfill all the words of this Torah.” The simple meaning, as explained by Rashi, is that the “hidden things” are the thoughts of other people, which only Hashem knowns. Hashem is saying that He will not punish the community for the sinful thoughts of idol worship of individuals, since the community isn’t aware of them and is unable to stop them. However, if individuals worship idols in public, G-d forbid, then Hashem will punish the community for not stopping them, since they were aware of it and should have stopped them. This is because the Jewish people accepted responsibility for each other to keep the Torah and Mitzvos.
This shows that the name “י''ה” is higher and thus “hidden”, while “ו''ה” is “revealed” to us, and thus diminished.
Likewise, “ש ְּמִַּׁי-My name” which is associated with the Name “י''ה,” as explained above, is higher than “זִּכְּרִַּׁי-my remembrance,” which is associated with the letters “ו''ה,” as is understood from what is written in the Gemara (Pesachim, 50a).
We bring here the translation of the Gemara from the Koren-Steinsaltz edition, as quoted in www.Sefaria.org:
“The verse states (Zecharia 14:9): “On that day Hashem shall be One וּש ְמוֹ אֶחָּד- and His name One.” The Gemara asks: What is the meaning of the word One in this context? Is that to say that now His Name is not One?
Rav Naḥman bar Yitzḥak said: The World-to-Come is not like this world. In this world, G-d’s name that is written with the letters yod and heh is read as Adonai, which begins with the letters alef and dalet. G-d’s name is not pronounced in the same way as it is written. However, in the World-to-Come it will all be one, as G-d’s name will be both read with the letters yod and heh and written with the letters yod and heh.
Rava thought to expound upon the correct punctuation and enunciation of the name of G-d during his public lecture before one of the Festivals. A certain old man said to him: The word forever is written in the verse: “זֶה ש ְּמִּי לְעֹלָּם-This is My name forever [le’olam]” (Exodus 3:15) without the letter vav, such that it can be read לְעַלֵּם-le’alem, to conceal, meaning that the name should be concealed.
Here, the Zohar explains on a non-literal level that the verse is discussing the difference between the two levels of “י''ה,” which is “hidden, and perceived only by Hashem our G-d,” and the level of “ו''ה” which is the level that is “revealed to us and our children.”
Rabbi Avina raised a contradiction: It is written in the verse: “זֶה ש ְּמִּי לְעֹלָּם-This is My name forever,” implying a requirement to conceal the name of God, and in the very next phrase it states: “וְזֶה זִּכְרִּ י לְדוֹר דּוֹר-And this is My memorial unto all generations” (Exodus 3:15), which indicates that the name of God is to be publicized and remembered by all. Rather, the Holy One, Blessed be He, said: I, i.e., My name, is not read as I am written. I am written with the letters yod and heh, and I am read with the letters alef and dalet.”
We see from the Gemara that “ש ְ מִּ י-My name” is the level of Hashem’s Name Havaya as it is written, which may not be pronounced (nowadays). Whereas “זִּכְרִּ י- my remembrance” is the level of Hashem’s Name א -ד -נ-י , which may be pronounced (in prayer or reciting blessings). Since “ש ְמִּ י-My name” is associated to the letters “י''ה,” whereas “זִּכְרִּ י-my remembrance,” which is associated with the letters “ו''ה,” this shows that “י''ה” is higher than “ו''ה,” just as the Name Havaya is higher than the Name א -ד-נ -י .
If so, Mitzvos Lo Sa’ase which are associated with the name “י''ה,” as explained above, are higher than Mitzvos Asei which are associated with the name “ו''ה,” which is lower.
This is why: “If he transgressed a Mitzvas Asei and he did Teshuva, (i.e., returned, repented), he does not move from there before he is forgiven” [i.e., he is immediately forgiven].
However, it is not so with regard to Mitzvas Lo Sa’ase, about which it says that “Teshuvah has [only] a tentative effect, and Yom Kippur brings complete atonement” (Kidushin, 39b).
The reason why Mitzvos Lo Sa’ase are less easily forgiven is because Mitzvos Lo Sa’ase come from the level of “י''הַׁ” — which is higher; and therefore, when we transgress them, it causes greater harm, which is more difficult to rectify.
This comes across as a surprise: For the function of Mitzvos Asei is the revelation and drawing down of Hashem’s Light through each Mitzva action. This is because the “248 [action based] commands” are the “248 limbs of the king”.
A limb of the body receives the life-force of the soul, and in effect, draws down that life-force into itself, and through it the soul is able to express itself in this world. So too, the Mitzvos receive the Light of Hashem, and draw down that Light into themselves, and through them, into this world.
Whereas in Mitzvos Lo Sa’ase there is no action — rather he is just stopping himself from transgressing. If so, how can this (not transgressing) be greater than one who fulfills an actual Mitzvas Asei?!
Rather, the idea is, that on the contrary: the manner of fulfilling Mitzvos Lo Sa’ase itself teaches us its true value: Because the source of Mitzvos Lo Sa’ase is from a very lofty place — from the level of “י''הַׁ”; therefore, there are no actions which can contain their light, down here, in this world. Therefore, the only possible way to connect to this light is through “Sit and don’t do” the transgression.
This is connected to the idea of what is mentioned in the verse: “Hashem says: I remember how you [the Jewish People] ... went after me in the desert, in a land not planted.” (Yirmiya, 2:2)
The deeper meaning of this verse is: The planting/production is in a manner of “not/no,” which means adherence to the idea of saying “No” to our natural desires, which is the adherence to Mitzvos Lo Sa’ase. This itself “plants/produces” Light from Hashem:
This draws down from the level of “Where no “Adam-Man” has dwelt.” (Yirmiya 2:6)
This verse is in continuation to the verse before about the Jewish People traveling in the desert when the left Egypt. It describes that desert as a place that “no man can dwell,” and yet Hashem miraculously took care of the entire nation there for forty years.
We said that the deeper meaning of the idea of ‘desert’ is a place of planting the Light created by “saying No” to our animal desires. Based on this, the description of the desert as a place where “no man can dwell,” is describing the greatness of adhering to Mitzvos Lo Sa’ase.
There are two possibilities for why a place cannot be inhabited by man:
- It is too harsh, too lowly for people to live there comfortably, like a slum that is no place for a decent man to live.
- It is too lofty and exalted for a regular person to live, like the palace of the king, that is not meant for regular man to live in.
The Light produced from saying No to our animal soul’s desires is from a level “where no man can live,” meaning, that it is from such a lofty level that no regular man can ever comprehend.
In addition, the idea of “Adam-Man” in our verse refers not only to the human person, but to also to Hashem’s “emotions” as expressed in Ze’eir Anpin of Atzilus, which is referred to as “Adam-Man” on High. It is called “Man” since it has 248 aspects, corresponding to (and the source of) the 248 body parts of a human.
Thus, the idea of this Light being from a level where no “Adam-Man” can live means that is even higher than the spiritual source of mortal man, it is even higher than the level of Ze’eir Anpin, the “Man” on Hight.
which means it is higher than the level of Mitzvos Asei, which are the spiritual level of “Adam-Man,” which is Ze’eir Anpin, which corresponds to the Mitzvos Asei that are compared to “The 248 limbs of the ‘king.’”
The term ‘king’ in this phrase also refers to the level of Ze’eir Anpin. This level corresponds to the 248 Mitzvos Asei.
As explained above, emotions are how someone relates to someone else. Similarly, Ze’eir Anpin are Hashem’s attributes that He uses to relate to the creations. Through fulfilling Mitzvas Asei we bring down Hashem’s Light from that level. However, through Mitzvos Lo Sa’ase we bring down Hashem’s Light from an even higher level, from where no “Adam-Man,” not even Ze’eir Anpin, can dwell.
To better understand the difference between what is drawn through Mitzvos Asei and Mitzvos Lo Sa’ase, the Alter Rebbe now launches into an explanation regarding Mitzvos Asei. This continues until the end of this chapter.
We will understand this through first offering an introduction regarding the idea of Mitzvos Asei, which are compared to “The 248 limbs of the king”; (and the 365 Mitzvos Lo Sa’ase, which are compared to the 365 arteries, which carry the blood.
This chapter explains the first part of this saying. The second part will be explained in the following chapter.
Now, the meaning of “limbs” can be understood with the following analogy: The limb is a proper recipient for the life from the soul which is clothed in it. For example: the power of intellect is clothed in the head, and the power for action, in the hands.
Now, it is explained in Sefer Shel Beinonim — Tanya — (Section 1, Chapter 51), that the life which is clothed in the limbs is only a revelation and shine from the soul. As about the soul itself, it is impossible to say that it is split into 248 “limbs,” i.e., 248 separate parts.
How the shine and life from the soul is distributed to the limbs:
It is also explained there that the revelation from the soul shines to and is clothed in the brain; and a shine goes forth from the brain to all the other limbs, and each limb receives the power and life which is proper for it, based on its G-d-given composition. (See how this is explained there, at length).
However, even though the life from the soul is distributed throughout the body, what is certainly understood is that this shine from the soul which is clothed in every limb, is unified with the soul itself, (as it is its “shine”), and they are one, literally. So much so, that the soul itself is what understands — using the intellect which it clothed in the brain, and the soul itself is speaking — using the power of speech which is clothed in the mouth etc.
And therefore, when the soul departs the body, all the soul’s powers which emanated from it, into the limbs, also depart.
If the life in the limbs had not always been extensions of the soul itself, having rather become independent — why would the limbs not continue to function even after the soul itself has left, with the life left over by the soul? It is therefore clear that the powers of the soul had always stayed united with it, which is why all the limbs cease to function when the soul itself leaves the body.
So, it is understood that the powers and life which is in the 248 limbs unite with the soul, literally.
And yet, they each (soul power) resides and is expressed in a unique recipient (body part) — each on their own, being that they are only a shine of the soul, and therefore these soul powers are able to become limited and adapted to each individual body part.
They are all constantly and completely unified with the soul itself, which is a “colorless” essence. And they are all completely united with each other at that place. Nonetheless, they can still take up various “personalities,” as it were, and remain, to some extent, independent of each other. For, their connection to their essence is at their essence. But, in a certain sense, they are but a shine, which shines out of the essence of the soul, and outside of the essence the are expressed differently.
By way of this analogy of the life of the soul in the physical limbs, we can also understand Above — how it is with the light Hashem shines to us, which will help us understand the concept of “The 248 limbs of the king.”
The explanation of how it works above is based on the known saying of the Zohar: “Hashem and His Life- Force [i.e., His Light] are One; Hashem and His Keilim [of the Sefiros] are One.” (Tikunei Zohar 3b)
ש ֶהוּ א כַּ מַּ אֲמָּ ר ַעּודָּ ַיַה : " יִּהֹו ַיַחְו ּוהיִּא חָּ ד, אִּיהוּ וְגַרְ מוֹהִּ י חָּ ד".
