בס"ד, יב תמוז, תרנ"ג

אִיתָא בְּמִדְרַש תִּילִּים

In the Midrash T[eh]illim,  it is written:

רַבִּי אֱלִיעֶזֶר אוֹמֵר אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא

Rabbi Eliezer declared: "Israel told the Holy One, blessed be He,

רִבּוֹנוֹ שֶל עוֹלָם רוֹצִין אָנוּ לִיגַע בַּתּוֹרָה יוֹמָם וָלַיְלָה

'Master of the world, we want to labor in the study of Torah during the day and at night,

אֲבָל אֵין לָנוּ פְּנַאי

but we don't have the opportunity

אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא קַיְּימוּ מִצְוַת תְּפִילִּין

The Holy One, blessed be He, replied: 'Fulfill the mitzvah of tefillin,

וּמַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם יְגֵיעִים בַּתּוֹרָה יוֹמָם וָלַיְלָה.

and I will consider it as if you had labored in Torah study during the day and at night

וְלִכְאוֹרָה צָרִיךְ לְהָבִין

we must understand

מַהוּ עִנְיַן מִצְוַת תְּפִילִּין שֶׁעַל יְדֵי זֶה יִפָּטְרוּ מִלִּימּוּד הַתּוֹרָה

How can the fulfillment of the mitzvah of tefillin free the Jewish people from the study of Torah

וּמֶה עִנְיָנָם זֶה לַזֶה.

How are these mitzvos connected with each other?

אַךְ הָעִנְיָן הוּא

[To understand this concept, we must first explain another idea:]

דְּהִנֵּה כְּתִיב מַגִּיד דְּבָרָיו לְיַעֲקֹב חוּקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל

He tells His words to Yaakov, His statutes and His ordinances to Israel."

[אִיתָא בְּמִדְרָשׁ עַל זֶה]

{On this verse, the Midrash comments: }

יֵשׁ מִי שֶׁהוּא מְצַוֶּה לַאֲחֵרִים לַעֲשׂוֹת וְהוּא אֵינוֹ עוֹשֶׂה

There are those who give commands to others to fulfill, but do not fulfill them themselves

אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מַה שֶּׁהוּא עוֹשֶׂה אוֹמֵר לְיִשְׂרָאֵל לַעֲשׂוֹת

However, what G-d fulfills Himself, He commands to others,

שֶׁנֶּאֱמַר מַגִּיד דְּבָרָיו לְיַעֲקֹב חוּקָּיו וּמִשְׁפָּטָיו.

as the verse declares: He tells His words to Yaakov, His statutes and His ordinances....

[The verse implies that the "words, ordinances, and statutes" which G-d commands to others, are "His," i.e., G-d observes them Himself.]

וּפֵירוֹשׁ מַה שֶּׁהוּא עוֹשֶׂה, מִי הוּא הַגּוֹרֵם שֶׁיַּעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמִּצְוֹת

his Midrash can be interpreted to mean: Who causes G-d to fulfill themitzvos? The Jewish people.

עַל יְדֵי שֶׁיִּשְׂרָאֵל עוֹשִׂים הַמִּצְוֹת

The Jewish people's performance of mitzvos

עַל יְדֵי זֶה גּוֹרְמִים שֶׁיַּעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת מִצְוֹת אֵלּוּ.

causes G-d to observe those same mitzvos.

וְנִמְצָא עַל יְדֵי שֶׁיִּשְׂרָאֵל מְנִיחִים תְּפִילִּין

Hence, when the Jewish people put on tefillin,

עַל יְדֵי זֶה גּוֹרְמִים לִהְיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֵנִיחַ תְּפִילִין.

this causes G-d to put on tefillin. [What is meant by the statement, "G-d puts on tefillin"? Surely, the intent is not that He wears tefillin that resemble our own. Instead, His tefillin are spiritual. To explain:

וְהִנֵּה אָמְרוּ רַזַ"ל תְּפִילִּין דְּמָארֵי עָלְמָא מַה כְּתִיב בְּהוּ

Our sages declare: What is written in the tefillin of the Master of the universe

 

וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ.

"And who is like Your people, like Israel, one nation on earth."

וְנִמְצָא כִּי עַל יְדֵי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵנִיחַ תְּפִילִּין עַל יְדֵי זֶה מִתְגַּדְּלִים יִשְׂרָאֵל.

Thus, when G-d puts on tefillin, He raises up the stature of the Jewish people

וּבֵיאוּר הָעִנְיָן דְּהִנֵּה כְּתִיב

To explain this concept,  [it is necessary to first elaborate on the deeper meaning of] the verse:,

הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל.

"Look down from Your holy abode, from heaven, and bless Your people Israel."

כִּי הִנֵּה כְּתִיב רָם עַל כָּל גּוֹיִם הוי' כו'

." Behold it is written:  "G-d is high above all nations."

שֶׁהוּא מְרוֹמָם כו',

[Here also the intent is not] that He is uplifted [in a physical sense, but that He is on a spiritual plane that far surpasses ours].

וּמִצַּד עַצְמוּתוֹ

[For this reason, our limited human actions cannot, in and of themselves, relate to the exalted nature] of His essence,

אִם חָטָאתָ מַה תִּפְעוֹל בּוֹ וְרַבּוּ פְשָׁעֶיךָ מַה תַּעֲשֶׂה לּו

as implied by the verse:  If you have sinned, what have you done against Him?

ֹ אִם צָדַקְתָּ מַה תִּתֶּן לוֹ וּמַה מִּיָּדְךָ יִקָּח.

If you are righteous, what do you give Him or what does He receive from your hand?

וְכָל הָעוֹלָמוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים כּוֹלָּא קַמֵּיהּ כְּלָא מַמָּשׁ חֲשִׁיבִי.

[G-d's essence does not only transcend the nature of man,] all the higher and lower realms are considered as nothing before Him.

וּכְדִכְתִיב כִּי נִשְׂגָּב שְׁמוֹ לְבַדּוֹ,

This concept is [alluded to] in the verse:  "for His Name is exalted unto itself," i.e., [His Name] is above all existence.

רַק הוֹדוֹ וְזִיווֹ וְהֶאָרָתוֹ עַל אֶרֶץ וְשָׁמָיִם.

Only "its glory," i.e., its radiance and reflection," [shines] on the earth and heaven." [The verse does not mention G-d's essence at all. Even "His Name," a lower level, is "exalted," and] only" its glory," a mere radiance and a reflection of that lower level, can be revealed within earth and heaven.

וְזֶהוּ כַּד סָלִיק הַקָּדוֹשׁ בָּרוּךְ הוּא לְעֵילָּא,

[In this context, we can understand the expression used by the Zohar  in regard to the exile,] "When the Holy One, blessed be He, rose to the heights";

רוֹצֶה לוֹמַר כְּשֶׁנִּסְתַּלֵּק הַחַיּוּת מֵהַהֶאָרָה

i.e. when the G-dly life-energy rose up from the [limited] radiance that shines "on the earth and heaven,"

לְמַעְלָה מַּעְלָה לִבְחִינַת עַצְמוּתוֹ,

level after level upward, to its source [in G-d's essence].

וַאֲזַי הָעוֹלָמוֹת אֵינָם תּוֹפְסִים מָקוֹם

[G-d's ascent to this level leads to exile, for] at this level, the worlds are of no importance.

וְהַנְהָגַת הָעוֹלָמוֹת הוּא בִּבְחִינַת שֵׁינָה כִּבְיָכוֹל,

[And therefore, G-d's control over them is not manifest. He does not, however, abandon them entirely. To explain by analogy,] He controls the world as if in a state of sleep, as it were.

כְּאָדָם הַיָּשֵׁן שֶׁנִּסְתַּלֵּק שִׂכְלוֹ מֵהַכְּלִי שֶׁהוּא הַגּוּף לִמְקוֹרוֹ וְשָׁרְשׁוֹ,

[What is meant by this analogy?] When a person sleeps, his mind rises above its vessel, his body, and ascends to its source.

וְלֹא נִשְׁאַר כִּי אִם כֹּחַ הַדִּמְיוֹן שֶׁהוּא רְשִׁימוּ.

All that remains is the power of fantasy, a mere trace of [the mind's original] power. [Similarly, in the era of exile, "when G-d rises to the heights," His presence is not openly revealed in the world and a mere trace of His power is felt within the world.]

וְלָכֵן כְּתִיב וַיִּקַץ כְּיָשֵׁן הוי'

[Conversely, in reference to the Redemption,] we find expressions like "And G-d awoke as one out of sleep"

וּכְתִיב עוּרָה לָמָּה תִישַׁן הוי'

and, "Awake, why are You sleeping, O G-d."

שֶׁיִּהְיֶה גִילּוּי אוֹר אֵין סוֹף בָּרוּךְ הוּא בְּחָכְמָה וְחֶסֶד

there will be a revelation ofOr Ein Sof, [G-d's in­finite light] in the Sefiros of Chochmah [wisdom] andChesed [kindness]. [Through these mediums, it will be expressed in the world at large].

בִּבְחִינַת עַצְמוּתוֹ וּמַהוּתוֹ יִתְבָּרֵךְ בִּכְבוֹדוֹ וּבְעַצְמוֹ

His countenance will shine"  i.e., He will reveal His essence and His nature in its glory,

וְיָאֵר פָּנָיו פְּנִימִיּוּת רְצוֹנוֹ כו'

as it truly is, through the inner aspects of His will.

. וְהַיְינוּ עַל יְדֵי הַמְשָׁכַת הַתּוֹרָה וּמִצְוֹת,

[How will this Divine influence be conveyed to the world?] Through drawing down the Torah and its mitzvos.

וְזֶהוּ הַבֵּט מִשָּׁמַיִם וּרְאֵה

In this context, we can understand the verse:  Look from heaven and behold and the verse:

וְהַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם,

" Look down from Your holy abode, from heaven."

שָׁם מַיִם ,

[The Hebrew word shamayim, heaven is a combination of two words,] shom and mayim meaning "There is water there."

שֶׁהוּא בְּחִינַת הַתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם

This refers to the Torah which is described using the analogy of water.

[שֶׁנֶּאֱמַר הוֹי כָּל צָמֵא לְכוּ לַמַּיִם כו

"Behold all who are thirsty, go to the water,"

שֶׁזֶּה קָאִי עַל בְּחִינַת הַתּוֹרָה כו']

" [in which the Prophet Yeshayahu] refers to the Torah. }

וַאֲזַי וּבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל,

Through the Torah, [we will merit fulfillment of the verse,] "bless Your people Israel," [blessing will be drawn down to the Jewish people].

כִּי עַל יְדֵי בְּחִינָה זוֹ נִהְיֶה אֲנַחְנוּ עַם בְּנֵי יִשְׂרָאֵל נִתְרָאִים לְפָנָיו לְדָבָר חָשׁוּב,

[Why does the Torah generate blessing?] Because the Torah causes G-d to view the Jewish nation as an important entity.

שֶׁכָּל עִיקַּר הַהַשָּׂגָה וְהַגִּילּוּי הוּא עַל יְדֵי הַתּוֹרָה

For all the essential appreciation and revelation [of G-dliness] comes about through the medium of the Torah,

וְהַתּוֹרָה הִיא אֶצְלֵנוּ בְּהִתְגַּלּוּת.

and the Torah is revealed to us. [Previously, it was explained that all the worlds, in and of themselves, are of no importance. Nevertheless, when the Jews study and observe the Torah, they become important entities. Therefore, they are worthy of blessing.]

וְזֶהוּ שֶׁאָמַר הַכָּתוּב נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹקִים

This concept is [alluded to in] the verse:  "The heavens opened and I saw Divine visions.

בְּחִינַת אַסְפַּקְלַרְיָא הַמְּאִירָה

The heavens [i.e., the Torah] are compared to a shining mirror

שֶׁעַל יְדֵי בְּחִינַת שָׁמַיִם מִתְרָאֶה לְפָנָיו כִּבְיָכוֹל

through which we are seen by G-d, as it were.

כְּאִלּוּ עַל דֶּרֶךְ מָשָׁל רוֹאֶה בְּמַרְאֶה הַמְּאִירָה שֶׁהוּא מִכְּלִי זְכוּכִית

through which we are seen by G-d, as it were.

שֶׁעַל יְדֵי הַמַּרְאֶה נִרְאֶה הַדָּבָר שֶׁרוֹאִין בָּהּ לְדָבָר גָּדוֹל יוֹתֵר וּמְשׁוּבָּח יוֹתֵר

making it seem greater and more praiseworthy

מִמַּה שֶּׁרוֹאִין אוֹתוֹ כַּךְ בְּלִי מַרְאֶה,

than it would appear without the mirror.

כַּךְ עַל יְדֵי הַבָּטָה וְהַשְׁקָפָה בִּבְחִינַת הַתּוֹרָה  שָׁם נִרְאִים לְפָנָיו יִתְבָּרֵךְ יִשְׂרָאֵל שֶׁהֵם מְקַיְּימִים הַתּוֹרָה בִּבְחִינַת שֶׁבַח וּגְדוּלָּה

In a similar manner, the Torah makes the Jewish people who fulfill it seem greater and more praiseworthy.

.

 

וְזֶהוּ וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ

Through the Torah, [added meaning is given to] the verse [which, as mentioned above, is written in G-d's tefillin]: "And who is like Your people, Israel, one nation on earth."

פֵּירוּשׁ שֶׁהֵם מַמְשִׁיכִים בְּחִינַת אֶחָד בָּאָרֶץ

This can be interpreted to mean that the Jewish people draw down oneness into the earth.

לִהְיוֹת שׁוֹרֶה וּמִתְגַּלֶּה בְּחִינַת הוי' אֶחָד שֶׁיִּהְיֶה שׁוֹרֶה בְּאֶרֶץ הַתַּחְתּוֹנָה.

They reveal the aspects of "G-d is one" in this lowly earth.

וּבֵיאוּר הָעִנְיָן מַעֲלַת הַתּוֹרָה

The unique quality of the Torah [and why the Torah endows the Jewish people with importance]

יוּבַן מִמַּאֲמַר רַזַ"ל אַלְפַּיִם שָׁנָה קָדְמָה תּוֹרָה לָעוֹלָם,

"The Torah preceded the world by two thousand years."

פֵּירוּשׁ קָדְמָה אֵין פֵּירוּשׁ בִּזְמַן,

That statement does not refer to chronological precedence,

שֶׁהֲרֵי הַזְּמַן וּמָקוֹם שְׁנֵיהֶם מְחוּדָּשִׁים.

for both time and space are creations.

וְקוֹדֶם שֶׁנִּבְרָא הָעוֹלָם לֹא הָיָה גַם כֵּן בְּחִינַת הַזְּמַן.

Before the creation of the world, time also did not exist

אֶלָּא שֶׁעִנְיַן הַקְּדִימָה הִיא קְדִימַת הַמַּעֲלָה.

Here the concept of precedence refers to a higher spiritual level. [The Torah reflects a level of G-dliness higher than that vested in creation.]

לִהְיוֹת שׁוֹרֶשׁ וּמְקוֹר הָעוֹלָמוֹת הוּא מִבְּחִינַת מִדּוּת

[G-d's] emotional attributes are the source for the world.

כְּמוֹ שֶׁכָּתוּב שֵׁשֶׁת יָמִים עָשָׂה וְלֹא כְּתִיב בְּשֵׁשֶׁת ,

The Zohar explains that the verse, "For in six days, G-d made [the heavens and the earth]" alludes to this concept. The Hebrew which reads "Shayshes Yomim As­ah" literally means "Six days made." The prefix ב which means "in" was omitted.

אֶלָּא כִּי שֵׁשֶׁת יָמִים אֵלּוּ הֵם שִׁשָּׁה מִדּוֹת עֶלְיוֹנוֹת

[The Zohar explains the reason for the omission.] The six days refer to G-d's six emotional attributes

נִשְׁפְּלוּ בִּבְחִינַת עֲשִׂיָּה.

as they underwent a great descent into the realm of Asiyah, the realm of action.

 

[The original level of the six emotional attributes is the realm of Atzilus, the realm of emanation, where all existence is totally at one with G-d. To bring about the creation of a physical world, these potentials descended into the realm of Asiyah.]

 

וְזֶהוּ שֶׁרֵאשִׁית עֲשָׂרָה מַאֲמָרוֹת הוּא בְּרֵאשִׁית בָּרָא שִׁית ,

[On this basis, we can understand another statement of the Zohar. TheZohar explains  that the first word of the Torah,] (Bereishis), the first of the ten statements of creation, is a combination of two words, (Borah Shis) He created six [a reference to G-d's six emotional attributes].  [a reference to G-d's six emotional attributes]. [Through these six emotional attributes, all existence came into being.]

פֵּירוּשׁ בָּרָא שִׁית עַל דֶּרֶךְ מַה שֶּׁכָּתוּב עוֹלָם חֶסֶד יִבָּנֶה

This concept can be further understood in terms of the interpretation of the verse, "The world shall be built with kindness."

שֶׁיֵּשׁ בָּזֶה ב' פֵּירוּשִׁים,

There are two ways to explain this verse:

הָא' בִּכְדֵי שֶׁיִּתְהַוּוּ עוֹלָמוֹת זֶהוּ עַל יְדֵי מִדַּת הַחֶסֶד

a) the attribute of kindness was necessary in order to build the worlds. [Kindness is the first of the six emotional attributes. It motivates the expression of all the other attributes that are necessary for creation. To cite an example in the personal realm: The very connection with others expressed by the other emotional qualities is an expression of kindness and love.

שֶׁהוּא אָזִיל עִם כּוּלְהוּ יוֹמִין .

Accordingly, the Etz Chaim explains  the first day which is symbolic of the attribute of kindness] proceeds together with all the other days.

הַב' שֶׁצְּרִיכִים לִבְנוֹת אֶת מִדַּת הַחֶסֶד

b) The attribute of kindness itself must be built.

וְעַל דֶּרֶךְ זֶה הוּא בְּרֵאשִׁית בָּרָא שִׁית שֶׁהוּא בִּנְיַן הַמִּדּוֹת

In a similar vein, the above expression, "He created six" describes the building of the six emotional attributes in order that they in turn,

בִּכְדֵי שֶׁיִּהְיֶה מָקוֹר לְעוֹלָמוֹת בְּרִיאָה-יְצִירָה-עֲשִׂיָּה.

in order that they in turn, become the source for the lower worlds Beriah, Yetzirah, and Asiyah.

[The above explains how G-d's emotional attributes are related to the lower worlds. They were brought into being to act as the creative agents to form those realms. The Torah, by contrast, reflects G-d's intellectual attributes, and exists independent of the existence of the lower realms. As mentioned above,]

 

אֲבָל הַתּוֹרָה קָדְמָה לָעוֹלָם

"The Torah preceded the world."

לִהְיוֹת כִּי אוֹרַיְיתָא מֵחָכְמָה נָפְקַת .

[Similarly, the Zoharstates, ] "The Torah emanates from wisdom,"

שֶׁעִנְיַן בְּחִינַת הַמּוֹחִין אֵינָם שַׁיָּיכִים לָעוֹלָמוֹת כְּלָל.

[i.e., G-d's] intellectual attributes which transcend the [lower] worlds entirely.

וְגַם כְּשֶׁלֹּא יֵשׁ לְמִי לְהַשְׁפִּיעַ דְּבַר שֵׂכֶל

[The difference between G-d's attributes of intellect and emotion can be seen through analyzing the functioning of these potentials in the human realm.] Intellect does not require another person.

הֲרֵי הוּא יָכוֹל לֵישֵׁב וּלְהַשְׂכִּיל הַשְׂכָּלוֹת.

Even when one is alone, without someone with whom to share an idea, it is possible to think intellectually.

מַה שֶּׁאֵין כֵּן בִּבְחִינַת הַמִּדּוֹת עַל דֶּרֶךְ מָשָׁל מִדַּת הַחֶסֶד

The emotions, by contrast, require a recipient. For example, the attribute of kindness requires someone to receive one's generosity and kindness.

כְּשֶׁלֹּא יֵשׁ לְמִי לְהַשְׁפִּיעַ טוֹב וְחֶסֶד הֲרֵי בָּטֵל כָּל הַמִּדָּה וּכְלֹא הָיָה כְּלָל.

If there is no recipient, the emotion itself disappears as if it never existed.

וּכְמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם

This principle [is reflected in a story the Torah relates concerning]Avraham.

דִּכְתִיב בֵּיה וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל כְּחוֹם הַיּוֹם,

"He sat at the tent door in the heat of the day"  looking for passersby.

שֶׁעִנְיַן מַה שֶּׁיָּשַׁב עַל הַפֶּתַח הוּא שֶׁחִפֵּשׂ אַחַר עוֹבְרִים וְשָׁבִים בִּכְדֵי שֶׁיִּהְיֶה לוֹ לְמִי לְהַשְׁפִּיעַ הַחֶסֶד,

He wanted to find someone to show kindness to,

כִּי בִּלְתִּי הַמְקַבֵּל מִתְאַבֵּד כָּל פְּעוּלַּת הַמַּשְׁפִּיעַ כו'

for without a recipient, the giver loses this potential for expression.

וְעַל דֶּרֶךְ זֶה יוּבַן לְמַעְלָה

Similarly, this principle can be understood in regard to the spiritual realms. [G-d's emotional attributes require, as it were, the existence of an entity that feels itself as separate from Him.]

דִּכְתִיב זְכוֹר רַחֲמֶיךָ וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה,

Thus, it is written: "Remember Your mercies... and kindnesses, for they have existed for all time." [The Hebrew word "MeOlam" translated as "for all time," can also mean "from the world."]

שֶׁבְּחִינַת הָרַחֲמִים וְהַחֲסָדִים זֶהוּ שַׁיָּיכִים לָעוֹלָמוֹת

G-d's mercies and kindnesses are related to the worlds.

וְכַנִּזְכַּר לְעֵיל בְּעִנְיַן כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה

As explained in the [second] interpretation of the verse, "the world shall be built with kindness,"

וְכִדְפֵירַשְׁנוּ שֶׁצְּרִיכִים לִבְנוֹת מִדַּת הַחֶסֶד,

kindness was built, brought into being, for the sake of the creation.

כִּי בְּלֹא הִתְהַוּוּת אֵינָם צְרִיכִים לְמִדַּת הַחֶסֶד, כִּי עַל מִי יִתְחַסֵּד.

If there had not been a creation, the attribute of kindness would not have been required. For who would receive that kindness?

 

 

וְזֶהוּ שֶׁמַּתְחִיל הָעֵץ חַיִּים

These concepts explain the opening statement of the Etz Chaim [regarding the order for the creation]:

כְּשֶׁעָלָה בִּרְצוֹנוֹ הַפָּשׁוּט לְהֵטִיב לִבְרוּאָיו

When it arose in His simple will to be generous to His creations..." [

שֶׁזֶּהוּ מִצַּד טֶבַע הַטּוֹב לְהֵטִיב

[His will was aroused] because G-d is good and it is the nature of the good to be generous.

שֶׁהוּא בְּחִינַת הַשְׁפָּעַת הַחֶסֶד שֶׁנִּמְשָׁךְ מִבְּחִינַת כִּי חָפֵץ חֶסֶד

This kindness is drawn down from the level of "He who desires kindness."

שֶׁהוּא בְּחִינַת הַחֶסֶד שֶׁבְּחֵפֶץ הוי',

It reflects the kindness that exists in G-d's will. [This potential for kindness exists only at the level of G-dliness that relates to the creation of the worlds.]

אֲבָל מִבְּחִינַת הַמּוֹחִין לֹא נִמְשַׁךְ בִּבְרִיאַת הָעוֹלָם.

G-d's intellectual attributes, by contrast, were not drawn down in the creation of the worlds.

וַהֲגַם כִּי אָמְרוּ רַזַ"ל

Even though we find references to G-d's use of intellect in the creation.

בַּעֲשָׂרָה דְבָרִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת.

"G-d created the world with ten qualities: with wisdom, understanding, and knowledge."

וּבְסֵפֶר יְצִירָה בִּשְׁלֹשָׁה סְפָרִים כו' בְּסֵפֶר וְסוֹפֵר וְסִיפּוּר,

the Sefer Yetzirah writes: "The world [was created] by three Seforim, Sefer, Sofer, and Sippur."

שֶׁנִּתְבָּאֵר בִּדְרוּשׁ הַמַּתְחִיל וּשְׁאַבְתֶּם שֶׁסּוֹפֵר [בְּוָא"ו] הוּא בְּחִינַת חָכְמָה

The maamar Ushavtemexplains that the level Sofer (scribe)  refers to the level of wisdom

כְּמוֹ הַסּוֹפֵר שֶׁכּוֹתֵב אֶת הַסֵּפֶר [בְּלֹא וָא"ו שֶׁנִּקְרָא] בִּינָה

nd the level of Sefer [a book] refers to the level of understanding.Just as a scribe writes a book, [understanding is a product of wisdom.]

, מִכָּל מָקוֹם מַה שֶּׁנִּמְשַׁךְ בְּמִדּוֹת

[Despite these indications that G-d's intellectual attributes were invested in the creation, it can be explained that the intellectual aspects] that were drawn down to the emotions [and thus into the creation]

הוּא רַק בְּחִינַת מוֹחִין שֶׁבַּמִּדּוֹת.

eflect a [lower] level of intellect, that which is related to the emotions.

אֲבָל לֹא בְּחִינַת מוֹחִין בְּעֶצֶם.

The essence of intellect, by contrast, [stands above the emotions and above creation].

אֲבָל אוֹרַיְיתָא מֵחָכְמָה נָפְקַת,

The Torah emanates from wisdom, the essence of G-d's intellect.

לָכֵן אַלְפַּיִם שָׁנָה קָדְמָה תּוֹרָה לָעוֹלָם.

Therefore, Torah preceded the world by two thousands years.

[וְזֶהוּ עִנְיַן אֲאַלֶּפְךָ חָכְמָה אֲאַלֶּפְךָ בִּינָה

{[The number two thousand is also significant. The root of the Hebrew word for thousand "Aleph" resembles the word] "Aalefcha", which means I will teach you. Two thousand [can mean two approaches of teaching as is stated,]  I will teach you wisdom, I will teach you understanding.

שֶׁהֵם בְּחִינַת מוֹחִין הֵם קָדְמוּ לָעוֹלָם שֶׁהוּא בְּחִינַת מִדּוֹת כו' וְזֶהוּ אַלְפַּיִם כו' אַלְפַּיִם הוּא לְשׁוֹן אֲאַלֶּפְךָ כו' .

 

the Torah represents the realm of intellect that precedes the world which is related to the realm of emotions.}

 

וְזֶהוּ שֶׁאָמַר רַבִּי אֱלִיעֶזֶר

Through the above, we can understand the passage cited at the outset:Rabbi Eliezer declared

אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצִים אָנוּ לִיגַע בַּתּוֹרָה,

"Israel told the Holy One, blessed be He, We want to labor in Torah study,"

לִהְיוֹת כִּי עַל יְדֵי לִימּוּד הַתּוֹרָה יַמְשִׁיכוּ בְּחִינַת מוֹחִין בַּמִּדּוֹת

for through Torah study we draw G-d's intellectual attributes into His emotional attributes

שֶׁזֶּהוּ מַעֲלָה גְדוֹלָה וְנִפְלָאָה כו',

This reflects a great and wondrous level.

אֲבָל אֵין לָנוּ פְּנַאי.

The passage continues: "...But we dont have the opportunity."

אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא קַיְּימוּ מִצְוַת תְּפִילִּין וּמַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם יְגֵיעִים בַּתּוֹרָה יוֹמָם וָלַיְלָה.

The Holy One, blessed be He, replied: "Fulfill the mitzvah of tefillin and I will consider it as if you had labored in Torah study during the day and at night."

וְהַיְינוּ כִּי עַל יְדֵי מִצְוַת תְּפִילִּין

This is possible for through performing the mitzvah of tefillin,

מַמְשִׁיכִים לִהְיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֵנִיחַ תְּפִילִּין כַּנִּזְכָּר לְעֵיל,

we cause the Holy One, blessed be He, to put on te­fillin as mentioned above.

שֶׁפֵּירוּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא זוּ"נ דַּאֲצִילוּת,

[The union of G-d's intellectual attributes with His emotional attributes is also alluded to in the term the Talmud uses for G-d in that statement] "The Holy One, blessed be He," Hakodosh Boruch Hu refers to the male and fe­male aspects of the realm of Atzilus.

שֶׁזָּ"א הוּא קָדוֹשׁ

The male aspects Zeer Anpin, G-d's emotional attributes, are alluded to by the word Kodosh;

וּמַלְכוּת בָּרוּךְ .

and the feminine aspects, Malchus, the power of royalty, by the word Boru

כַּנּוֹדָע מֵעִנְיַן יוֹם וָלַיְלָה

These allusions are reflected [in our Sages' statements  explaining howMoshe was able to follow the passage of time when he was on Mt. Sinai]:

וְלָכֵן כְּשֶׁאָמְרוּ קָדוֹשׁ יָדַע מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בָּהָר שֶׁהוּא יוֹם, וּכְשֶׁאָמְרוּ בָּרוּךְ יָדַע שֶׁזֶּה לַיְלָה.

"When [the angels] said Kodosh, he knew it was day; when they saidBoruch he knew it was night." [For day and night refer to Zeer Anpin andMalchus respectively.]

אֲבָל עִנְיַן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מֵנִיחַ תְּפִילִּין

G-d's putting on tefillin [represents a higher level. By putting on tefillin,]

הוּא בְּחִינַת הַמְשָׁכַת מוֹחִין בַּמִּדּוֹת וְהַיְינוּ בְּחִינַת מוֹחִין בְּעֶצֶם.

He draws the essence of intellect into the realm of emotion.

 

וְלָכֵן הַקָּטָן שֶׁלֹּא הִגִּיעַ לְי"ג שָׁנָה פָּטוּר מִתְּפִילִּין,

[The connection between tefillin and intellect is illustrated by the fact that] a child less than 13 years of age is not obligated to put on tefillin.

כִּי אֵינוֹ נִקְרָא אִישׁ, וְלֹא יֵשׁ בּוֹ כִּי אִם קַטְנוּת הַמּוֹחִין.

He is not called a man and possesses only a small aspect of intellect.

רַק בִּהְיוֹת בֶּן י"ג שָׁנָה וְיוֹם אֶחָד שֶׁנַּעֲשֶׂה אִישׁ,

When he becomes 13 years old he becomes a man.

אָז עַל יְדֵי הֲנָחַת תְּפִילִּין מַמְשִׁיךְ לִהְיוֹת הַקָּדוֹשׁ בָּרוּךְ הוּא מֵנִיחַ תְּפִילִּין.

Then, through his deed of putting on tefillin, he causes G-d to put on tefillin. [The connection between tefillin and intellect is further emphasized by the fact that they are placed on the head.]

וְנִמְצָא מוּבָן שֶׁעִנְיַן הַתְּפִילִּין שֶׁלְּמַעְלָה הוּא הַמְשָׁכַת מוֹחִין בְּעֶצֶם.

Thus, we see that the spiritual aspect of tefillin is the drawing down of the essence of intellect.

וְנִמְצָא כִּי זֶה בְּחִינָה אַחַת עִם לִמּוּד הַתּוֹרָה.

hus, tefillin and the study of the Torah represent the same level.

וְלָכֵן אָמַר קַיְּימוּ מִצְוַת תְּפִילִּין

Therefore, through the fulfillment of the mitzvah of tefillin,

וּמַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ אַתֶּם יְגֵיעִים בַּתּוֹרָה יוֹם וָלַיְלָה כו'.

G-d will consider it as if we had labored in the study of the Torah during the day and at night.

וּפֵירוּשׁ כְּאִלּוּ,

The word "as if" is used, for the two [Torah and tefillin are not entirely similar].

כִּי עַל יְדֵי יְגִיעַת הַתּוֹרָה הָיָה נִמְשָׁךְ בַּאֲוִיר הָעוֹלָם.

Through Torah study, [G-d's intellectual attributes] are [actually] drawn down within the world.

וְלָכֵן אָמַר הֲגַם כִּי עַל יְדֵי הַתְּפִילִּין נִמְשָׁךְ הַמּוֹחִין בְּשֹׁרֶשׁ וּמָקוֹר הַמְהַוֶּוה עוֹלָמוֹת

Through tefillin, by contrast, intellect is drawn down only within the source for the creation of the world.

מִכָּל מָקוֹם מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ אַתֶּם יְגֵיעִים בַּתּוֹרָה יוֹם וָלַיְלָה

Nevertheless, G-d considers the fulfillment of tefillin equal to the study of Torah during the day and at night.

הוּא בְּחִינַת עוֹלָם שֶׁלְּמַטָּה

[Day and night] refer to this lowly world. [This implies that, although the two are not entirely analogous, G-d causes our fulfillment of the mitzvah of tefillin to affect this world in the same manner as Torah study would.]