Kuntres Etz HaChayim (“The Tree of Life”)
collected and based on the words of the Rebbeim, our fathers
(Given to the students of [Yeshivas] Tomchei Temimim, may they live,
in the month of Menachem Av, 5664 [1904])

“For a mitzvah is a candle, the Torah is light; and ethical admonishment the path of life.”[10] We must understand: What is the intent of [the expression] “the path of life”? Is there a path of life other than the Torah and its mitzvos mentioned previously?

[Also requiring explanation is] the analogy of a mitzvah to a candle, and Torah to light. At the beginning of his text, the Shaloh interprets the word ner as referring to a single candle, while the term or refers to a large bonfire. A similar thrust is reflected in our Sages’ statements (Sotah 21a):

Rabbi Menachem the son of Rabbi Yossi expounded: “ ‘For a mitzvah is a candle, the Torah is light.’ The verse used the analogy of a candle for a mitzvah and that of light for the Torah, teaching that just as a candle only offers protection for a brief period, so too, a mitzvah offers protection only temporarily. The Torah, [by contrast,] is described by the analogy of light. Just as the light offers protection forever, so too, the Torah offers protection forever.”

[There is, however, a distinction between the two sources. Our Sages interpret] or as referring to daylight. This is obvious from the continuation of the passage which speaks about the break of dawn. See also Rashi’s commentary. This is not the same as the Shaloh [who interprets or] as a bonfire. Daylight is more powerful than even a great bonfire.

To understand the above, it is necessary to preface[11] the explanations given on the [apparent contradiction implied by the following verses]. One verse states:[12] “Whatever G-d desired, He did,” [which indicates] that the creation [of existence] stems from G-d’s desire and will. And yet it is also written:[13] “With the word of G-d, the heavens were created.” And [our Sages] say:[14] “The world was created with ten utterances,” indicating that the creation stems from [G-d’s] utterances and speech, and was not brought into being by will and desire alone.

To explain the above: It is known that every entity possesses matter and form. Matter refers to the actual body of the entity as it exists in general, for example, the heavens in general or the earth in general. Form refers to the configuration and picture of the entity, e.g., that the heavens are round, and the form in which they appear.

The matter of the entity is created through “the word of G-d,” through the ten utterances of creation. Through the statement:[15] “Let there be light,” the light was created something from nothing. And similarly through the statement: “Let there be a firmament,” the firmament was created something from nothing. The manner in which the firmament was formed, its image and its likeness, was brought into being through G-d’s desire which is not at all revealed through speech or utterances. This is the intent of the statement: “Whatever G-d desired, He did.”

[On this basis, we can also appreciate] the statement:[16] “You made them all with wisdom.” For an entity’s form stems from the quality of wisdom, as reflected in [the words of the blessing]:[17] “who has formed man in wisdom.” For [G-d’s] will and [His] desire are drawn down through the medium of wisdom. In order for His will and His desire to have an effect among the created beings and their separate qualities — [for the created beings] are distinct in their form and image — [His] will enclothed itself in the attribute of wisdom.

This, however, refers to [the attribute of] wisdom which transcends the ten Sefiros, the power of mah in wisdom in which rests Or Ein Sof, G-d’s infinite light.

The source of wisdom in the supernal realms is “the dark light,”[18] the vector of measurement, concerning which is applied the verse:[19] “Who has measured the waters in the hollow of His hand?” For through the attribute of wisdom was determined the measure of every created being, how and what it would be, according to G-d’s will and desire.

On this basis, we can understand the statements of the Etz Chayim that the unity of Abba V’Imah — [the supernal father and mother, the attributes of Chochmah, wisdom, and Binah, understanding] — is constant.

On the surface, since the life energy for the worlds is dependent on the word of G-d, [i.e., the attribute of Malchus, one might ask]: why is it necessary for there to be a constant union of the supernal father and mother?

On the basis of the above, it can be understood. For “You made them all with wisdom,” [i.e., from the attribute of wisdom] form is drawn down [to every one of the created beings]. This is alluded to by the verse:[20] v’atah m’chayeh es kulam, “And You grant life to all.” The Zohar (the beginning of Parshas Tetzaveh, p. 179b) interprets this as meaning “The sublime light and the lower light are unified as one.” The vav [which begins the verse] represents drawing down [influence] from G-d’s desire and sublime wisdom to the attribute of speech, [Malchus,] which is referred to as atah,[21] so that [He can] “grant life to all.”

The reason why matter was created through utterances and speech instead of everything being created through G-d’s desire and will alone, is that were this to be so, there would not be a revelation from nothing to something. Instead, the world would be entirely nullified; its existence [would not have been felt at all]. (It would have been like the world of Atzilus, or like the hidden worlds [above Atzilus] which are nullified entirely. They would not have become creations of the revealed worlds.) This would come as a result of receiving [influence directly from the attribute of] wisdom which is characterized by bittul, to the extent that “He and His life-force are one.”[22]

Instead, the essence of the revelation of yesh, [seemingly independent existence,] comes about through G-d’s speech. As it is written:[23] “He commanded and they were created.” “Commanded” refers to the commandments of the king.

(It is possible to explain that the concept of a commandment applies only with regard to a person who is uplifted and has sovereignty and dominion, as reflected by the verse:[24] “The word of the king is dominion,” for he commands and decrees. The parallel to this in the spiritual realms is the sublime attribute of speech, the attribute of Malchus.)

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[This is implied by the verse:][25] “Your Kingship is a kingship over all worlds,” for “there is no king without a nation.”[26] The attribute of Malchus represents the quality of upliftedness and distance, i.e., that [the higher spiritual attributes] will not shine forth and be revealed, only the attribute of Malchus, which is [described with the analogy of] merely a name.[27] (“The word of G-d” becomes [enclothed] within the inner dimensions of the created beings, for it is the active force within the activity, the ray of G-dliness which actually brings the created beings into existence, as explained in other sources.[28] Nevertheless, the fact that [G-d’s] speech brings [the worlds] into existence comes about because of the uplifted and exalted dimension of Malchus.

[To explain by analogy, take] the word of a king. The fact that a king’s word and his command have an effect within his country results from his uplifted and exalted quality, that he rules and has dominion over [his subjects].[29] There is a parallel to this motif in the spiritual realms. The fact that [the worlds] are actually brought into being by [G-d’s] speech is because of the quality of exaltedness possessed by Malchus. Thus the essential power to create stems from the exaltedness of Malchus,[30] and it is with this power that the creation is brought into being through G-d’s speech.

The reference to [Malchus as] a name appears to me to relate to the letters of sublime speech, for a name involves letters.

Or it is more likely to explain that the name refers to the encompassing light that shines from [His] exaltedness which represents the fundamental force that brings [existence] into being. And G-d’s speech is the ray from His name that [actually] brings [existence] into being.

[This is implied by the expression:][31] “His name is exalted alone.” Even His name is exalted [above creation]. It is only “His glory” [which is “upon the earth and the heavens.”]6

This [is the intent of saying that the creation is] yesh meiayin, “something from nothing.” The source of the life energy drawn down into the worlds is ayin, nothingness.[32] For it is only a ray, [merely] a name. From this comes the revelation of yesh, [seemingly independent existence].

The ultimate intent of the creation yesh meiayin is for the yesh to be subjugated to the ayin. This is the ultimate intent of the creation of the worlds, for “the Holy One, blessed be He, desired that He possess a dwelling in the lower worlds,”[33] that the lowly creations become a medium and resting place for His presence and become a dwelling for Him. [This implies] that they must be characterized by bittul (self-nullification) [that will be so thorough] that they are capable of becoming a medium and a dwelling for Him, and through them G-d’s light will shine on the earthly plane. [It is written:][34] “As the beauty of a man [is expressed] when he dwells in his home,” [i.e., it is in a person’s home that his essential qualities are revealed]. Similarly, with regard to G-d, He desired “a dwelling in the lower realms,” that G-dliness be revealed on this material plane — that the glory of G-d be revealed in this realm just as it is revealed in the spiritual realms, as will be manifest in the Era of the Redemption when “they shall see eye to eye [the return of G-d to Zion].”[35] (For the essential revelation will come in the Era of the Redemption. In microcosm, however, there can be a foreshine [of this revelation] to every individual within his soul and within his portion of the world, as explained in other sources. )

This [future revelation] is dependent on our lifelong task. The Divine service of the present era will bring about the revelations of the Era of the Redemption. [The motif is described as follows: ”’Today to perform them,’[36] tomorrow to receive the reward for them.”[37] And it is one who labors on the days before the Shabbos who will eat on the Shabbos.[38]

Every Jew has a portion in the World to Come.[39] Therefore every Jew must bring about his own self-nullification, bittul hayesh, and draw down the revelation of the light of G-d in his portion. This involves drawing down “Whatever G-d desired,” into what “He made in heaven and earth;” i.e., for every [one of the created beings] possesses a form and a design that stems from G-d’s will and His desire. This generates the potential for the yesh that stems from [G-d’s] speech to be nullified.

[The connection between our Divine service and the concept of form, referred to as tziur or tzorah is reflected in the fact that] the term yetzirah, “forming,” is used with reference to the Jewish people [coming into existence], as it is written:[40] “The one who formed you, O Israel.” This grants the potential for [Israel] to “struggle with angels [and men and prevail].”[41] And for this reason, it is written:[42] “And G-d, the L-rd, formed man,” employing the full name of G-d.[43] For the form is drawn down from G-d’s desire [as expressed through the medium of] the sublime Chochmah. (Note the explanation of this concept in the series of maamarim entitled BeShaah SheHikdimu, 5663, and [in particular, the explanation of] the life energy that is drawn down from the attribute of Chochmah in the maamar entitled VehaChochmah Taoz LeChacham.)

The word vayitzar, “formed,” in the above verse is written with two yuddim, because the form with which man is endowed is drawn down from a very high source. As it says in the Adra Rabbah (p. 141b), the writing of vayitzar with two yuddim involves the mystic secret of Atika Kadisha and the mystic secret of Za’er Anpin. (And as stated in the text Panim Meiros in the name of Rav Chayim Vital, Atika Kadisha formed Za’er Anpin in its image.) Therefore the primary concept of bittul hayesh applies with regard to man. For in order for the bittul to affect the yesh, it must be drawn down from a very high source. See the explanation of this concept in Likkutei Torah, the maamar entitled Shuvah Yisrael, ch. 3.

Synopsis:

The mitzvos are described with the analogy of a candle and the Torah with the analogy of light. A preface is made that the creation of matter stems from [G-d’s] utterances and speech, while the creation of form stems from His desire and will as they are enclothed in His Chochmah (wisdom). The revelation of yesh (seemingly independent existence) comes from speech. (Speech is identified with the concept of a name.) The ultimate intent is that [the yesh] should be batel (nullified) to ayin (nothingness). This is possible because of the form which is drawn down from [G-d’s] desire and will.

   

Notes:

10. (Back to text) Mishlei 6:23.

11. (Back to text) See the maamar entitled Ner Chanukah Mitzvah... in Torah Or, and the maamar entitled VaYakam Eidus BeYaakov, 5700.

12. (Back to text) Tehillim 135:6.

13. (Back to text) Ibid. 33:6.

14. (Back to text) Avos 5:1.

15. (Back to text) Bereishis 1:3.

16. (Back to text) Tehillim 104:24.

17. (Back to text) Siddur Tehillat HaShem, p. 6.

18. (Back to text) Zohar, Vol. I, p. 18b.

19. (Back to text) Yeshayahu 40:12.

20. (Back to text) Nechemiah 9:6.

21. (Back to text) [For this word refers to the letters from alef to taf. The hey refers to the five organs of speech, or alternatively, to breath which is necessary for speech.]

22. (Back to text) Tikkunei Zohar, Hakdamah 3b.

23. (Back to text) Tehillim 148:5.

24. (Back to text) Koheles 8:4.

25. (Back to text) Tehillim 145:13.

26. (Back to text) Tanya, Shaar HaYichud VehaEmunah, ch. 7.

27. (Back to text) [The intent is that a name refers to the aspect of a person that relates to others. For when a person is alone, he does not require a name. Accordingly, a name does not reflect the essence of a person’s qualities, merely the way they are perceived. The person’s essence remains self-contained, never truly expressed to others.]

28. (Back to text) [And as the Alter Rebbe explains in Tanya, Shaar HaYichud VehaEmunah, ch. 1, this creative force is present within the created beings and maintains their existence. If it would depart from them, their existence would cease entirely. This would cause one to think that Malchus involves closeness and connection.]

29. (Back to text) [A king’s commands reflect the manner in which he extends himself outward and relates to his subjects. But even when he extends himself, he still retains a certain aspect of distance, as reflected in the fact that his directives are given as commands and orders to be dutifully obeyed, rather than suggestions which one accepts voluntarily. And it is precisely because they are issued as commands that they are obeyed.]

30. (Back to text) See the additions to Torah Or, the beginning of Parshas Vayakhel, and the maamar entitled HaChodesh HaZeh Lachem, 5700.

31. (Back to text) Tehillim 148:13.

32. (Back to text) [In many sources, it is explained that the creation is described as coming yesh meiayin, “something from nothing,” because the source for the creation is too transcendent to be perceived by our material senses. We cannot grasp it, and therefore refer to it as ayin, nothingness.

    Here, the maamar is explaining that the immediate source for the creation is being described as nothingness, because when compared to the levels above it, it is of no substance. It is merely a ray and a name, and not an entity of substance.]

33. (Back to text) Tanchuma, Parshas Naso, sec. 16, cited in Tanya, ch. 36.

34. (Back to text) Yeshayahu 44:13.

35. (Back to text) Ibid., 52:8.

36. (Back to text) Devarim 7:11.

37. (Back to text) Cf. Avodah Zarah 3a.

38. (Back to text) Ibid. [The Talmud is referring to the analogy which compares the present era to the days of the week, and the Era of the Redemption to the Shabbos. One who prepares during the present era through Divine service will partake of the revelations of G-dliness in that future time.]

39. (Back to text) Sanhedrin 10:1.

40. (Back to text) Yeshayahu 43:1.

41. (Back to text) Bereishis 32:29.

42. (Back to text) Ibid., 2:7.

43. (Back to text) I.e., both the name Havayah and the name Elokim.