Chapter 2
Explanation of the Tzemach Tzedek
The entire second half of this maamar is actually a long, explanatory note of the Tzemach Tzedek. While we typically put these notes at the bottom of the text, in this case we will translate the majority of the note. References included within the note of the Tzemach Tzedek will remain in the footnotes below.
[This is the idea that Eretz Yisroel is known as “the Land of the Seven Nations.”]
Seven nations dwelled in the Land prior to the arrival of the Jewish People. The seven nations are as follows: Kenaani, Chiti Emori, Prizi Yevusi, Chivi, Girgashi,
Since, through the elevation of the Sparks of Holiness from the “Seven Attributes of Tohu” that are revealed in physical objects through the actions of the mitzvos, this draws down Hashem’s Infinite Light (from the lofty level of Tohu) into all the worlds.
The Seven Nations represent the Seven Emotional Attributes of Tohu. These attributes contained tremendous Light, but could not merge with each other, resulting in the “Shattering of the Keilim-Vessels” of these attributes. By doing mitzvos in the physical world we reconnect the Sparks of those Keilim of Tohu, which fell into this world, to their source in Tohu. This brings that tremendous Light of Tohu into all worlds, including this world.
Also, these Seven Nations generally represent the “Seven Heichalos” that make up all the created worlds.
Besides for representing the Seven Attributes of Tohu, the Seven Nations represent “Seven Heichalos.”
We said earlier in the maamar that the outer dimensions of each world where the created beings exist are called “Heichalos.” Each of the three worlds of Beriya, Yetzira, and Asiya have “Seven Heichalos” where the creations exist. The Seven Nations represent the “Seven Heichalos” of all three created worlds, including Asiya, where the physical world exists. This shows how fulfilling mitzvos in Eretz Yisroel brings Hashem’s Light into all the worlds.
Which is not the case in the “מִדְׁ ב ַָּׁר-Desert of Speech,” where the revelation of Hashem only happens Above, in Malchus of Atzilus, and in the inner dimension, ie. the Sefiros, of the worlds, but not in the outer dimension, ie. the “Heichalos” of the worlds, and especially not in the “Heichalos” of Asiya.
See Tanya, Igeres HaKodesh, chap. 5:
In order to bring down Hashem’s revelation into the physical world of Asiya, this can only happen through the physical actions of mitzvos. See there at length.
In truth, in order to bring down the revelation of Hashem all the way down to the lowest level, this requires that the source of this revelation be from an exceedingly high level.
The opposite is also true: Specifically action, which is lower than speech, is able to express the highest possible level of Hashem’s Light.
As the idea mentioned above, that “A wise person communicates through a hint,” what it would be impossible to reveal through the letters of speech.
Because, through these actions of the mitzvos, a person draws down from the source and inner aspect of Hashem’s Chochma Above, in Atzilus.
Furthermore, this revelation of Hashem’s Chochma Above cannot be drawn down into this world by studying Torah alone. Rather, it requires the performance of the mitzvos as well.
This idea is what is written in Igeres HaKodesh (ibid.),
We will quote that text:
Therefore, our Sages have said (Yevamos 109b): “Whoever says, ‘I only have Torah study,’ without deeds of kindness [mitzvos], then even Torah study he does not have.” Rather he must have Torah study together with deeds of kindness.
Since “the Torah comes from Hashem’s Wisdom,” and “the world exists because of the Torah and those that study it.” (See Zohar I 77a, II, 149a)
This is because with their words they draw down a flow of Light from Hashem’s Chochma-Wisdom Above in Atzilus, which is the source of the Torah, to the level of “Letters of Speech” of Malchus of Atzilus that Hashem uses to create the world.
Now, to bring down this Light from Chochma, which is a great descent, we need to awaken Hashem’s power of “Kindness Above” in Atzilus, which is like water that flows from a high place to a low place.
This awakening of Hashem’s Kindness depends on the “awakening from below” of our own acts of charity and kindness, when we give life and kindness, enlivening the spirits of the lowly and crushed.
This is what is written (Yirmiya 9:22-23), “A wise person should not take pride in his own wisdom. Rather, he should take pride in wisely connecting to Hashem, for I am Hashem who does kindness...”
Since it is the kindness that a person does that draws down the Light of Hashem’s Wisdom into this world below.
However, if he does not have acts of kindness, then his own wisdom remains alone, without the flow of Life from Hashem into it, G-d forbid.
This completes the quoted text from Igeres Hakodesh.
As is known, that also Above in Atzilus, drawing down Hashem’s Chochma - Wisdom into the Letters of Speech of Malchus, is accomplished through the Attributes Above in Atzilus, namely, Chesed - Kindness and the other attributes.
For a person’s wisdom to become contracted and expressed in his speech, he needs to first go through emotions, either kindness or severity, which motivate him to speak. Otherwise, his wisdom will remain in his mind and stay in a form that is too abstract to be expressed through speech. Similarly, for Hashem’s Wisdom to come down to us, it needs to come through His Attribute of Kindness.
This is the idea of “י עֲק ב-Yaakov,” who represents the Attributes of Atzilus (Z’eir Anpin), which is the same letters as the word “יִב ָּק ַׁע-breaking through,” referring to how Chochma - Wisdom comes down and breaks through the Attributes into Speech.
When someone produces something new, it is called a “breakthrough,” something new coming out. Similarly, for wisdom to come down into speech, the recipients of that wisdom see the idea expressed in speech as a “breakthrough.” This “breakthrough” of revelation requires the Emotional Attributes, represented by Yaakov, to “drive” the wisdom-idea through the emotional stages until reaching speech.
Based on all of this, we will understand the sin of the Spies:
Since, even though the Torah is referred to as a “מִדְׁ ב ַָּׁר-Desert of Speech,” nonetheless, it is written in [the Torah] that the purpose of everything written in the Torah is “to do them in the Land,” “the Land,” here referring to the physical action of the mitzvos.
Since even for the Chochma-Wisdom Above to come into the level of Speech (referred as the “מִדְּ ב ָ ר-Desert of Speech”), this cannot occur except through the actual fulfillment of the mitzvos, for the reasons explained above.
Regarding this it says, “A wise person should not take pride in his own wisdom,” unless it is connected specifically with “kindness, justice, and charity on this earth,”
Since, through these actions, Hashem’s Chochma-Wisdom Above is drawn down into our wisdom and speech below.
So far, the Tzemach Tzedek explained the need for the action of mitzvos in the context of how mitzvos accomplish the bringing down of the Light of Chochma-Wisdom into Speech/Malchus and into our world and understanding.
Now, the Tzemach Tzedek will give a slightly different explanation, based on the idea that mitzvos connect us to Hashem in an “encompassing manner,” which enables us to receive the Torah, which is an “internalized” revelation:
We can also explain this general idea regarding Torah study in a slightly different manner, as it says (Mishlei 8:11), “All your pursuits will not have the same value as it [the study of Torah],” and our Sages (Moed Katan 9b) explain this to mean that “Even the pursuits of mitzvos, commanded you by Hashem in Heaven,” are not as valuable as Torah study.
The Gemara explains this to mean that mitzvos that can be performed by others are not as valuable as Torah study, and therefore, a person should instead study Torah. However, mitzvos that a person must perform himself have precedence over Torah study.
Based on this notion, the Spies did not want to enter the Land and fulfill the mitzvos. Rather, they wanted to remain in the “מִדְׁ ב ַָּׁר-Desert of Speech,” as it says, “ַׁך רָּ בְׁדִמ ו-and your speech נָּאוֶהַׁ-is beautiful.”
But in truth, they made a big mistake, as will be understood based on what was explained regarding the statement of our Sages, “If there is no fear of Hashem, then there is no Wisdom of Torah.” (Pirkei Avos 3:17)
Because it is impossible to draw down the Light of the Torah without first having the fulfillment of mitzvos.
This is the meaning of “if there is no fear of Hashem, then there is no wisdom of Torah.”
Fear of Hashem is expressed specifically in fulfilling mitzvos. Only after the fear of Hashem is achieved through mitzvos can one merit the wisdom of the Torah.
As we see that in the Shabbos prayers we first say “ונ שְׁ ד ק-sanctify us... ךיֶת וְׁצִמְׁ ב-with your mitzvos,” and only afterwards we request “and grant us our portion in your Torah.”
In the maamar quoted here, the Tzemach Tzedek explains, as follows: The phrase “קַד ְּ ש ֵנו -sanctify us,” is related to the word “קִידו ש ִ ין-betrothal,” which refers specifically to the stage of marriage when the groom puts the ring on his bride’s finger. This stage of marriage binds the bride and groom together to be considered married for both legal and halachic purposes, and is therefore considered an “encompassing level” of marriage, since it draws two entities together to become one, encompassing both parties. However, at that stage they are not allowed to be intimate. The second stage of marriage is called “נִיש ו אִין-completion of marriage.” The mitzvos correspond to the level of “קִידו ש ִ ין,” when we become bound up to Hashem in an encompassing manner, similar to how the ring goes around the finger of the bride. Only afterwards can we connect on a level of “נִיש ו אִין ,” which is accomplished through Torah study, when we take Hashem’s Wisdom inside of our minds and internalize it, similar to how the bride is able to receive from the groom internally in the stage of “נִיש ו אִין .”
Just as the bride is not able to receive internally from the groom before establishing the all-encompassing connection through receiving the ring
