Mattos-Masei through Vezos HaBeracha

Volume IV

Contents

Mattos

"And Moshe spoke to the heads of the tribes…" | [Numbers 30:2]

The reason this mitzvah is connected to the heads of the tribes: because they stand in the dimension of mochin (divine intellect). For whoever holds any position of authority receives from the head — and therefore they are called "heads of the tribes." And now Moshe needed to command the mitzvah of vows (nedarim), which is a particular rectification within the mochin. As the Sages said: whoever makes a vow is as if he vowed by the life of the King. Therefore He commanded this mitzvah to them. MS A

"Take vengeance… for the children of Israel…" | [Numbers 31:2–4]

The klipa of Midian — we have already stated above that it stands in the Abba of the klipa. Correspondingly — Moshe stands in the Abba of holiness. Therefore this vengeance was commanded to him. And it says: "afterward you shall be gathered to your people" — for the klipa of Midian prosecuted Moshe because he had grown up there. As the Sages said: Bilam advised the princes of Midian, saying: their master grew up in Midian. And the Sages said that they wished to cause him to sin through licentiousness. Therefore before his death he needed to subdue it.

Furthermore the Sages said: "Take vengeance for Israel and for Midian" — even though now he did not take vengeance from Moav — for he wished to wait for Ruth to emerge, as the Sages said. Nevertheless he now prepared that vengeance. The secret: Moshe was to die and be buried in the plains of Moav. Therefore he prepared this vengeance in any case — to subdue it, so that it would not seize him so powerfully in his burial there. And this is the reason this vengeance is connected to his death.

And it says afterward: "and Moshe spoke… the vengeance of Hashem." The reason it first says "the vengeance of Israel" and then "the vengeance of Hashem": as long as Israel is under the nations below, so too above the lights are under the klippos. And it is written: "and a handmaid when she inherits from her mistress." But when they take vengeance below, there is vengeance above as well. Therefore: "the vengeance of the children of Israel" — below; "the vengeance of Hashem" — above. And they needed to be "a thousand" — in the dimension of the square of Elokim of the heh-letters [a kabbalistic formula yielding 1000] — through the power of Gevura to subdue the Sitra Achra. And this too is the secret of "for all the tribes of Israel" — to include the tribe of Levi, as the Sages taught. For through their power of Gevura they will subdue the Sitra Achra. MS A

Mas'ay

"And the Egyptians were burying…" | [Numbers 33:4]

The secret of the smiting of the firstborn is the subduing of the mochin of the klipa. And the reason is: at that time the holy mochin were revealed. And the reason Israel went out from Egypt on the fifteenth — as it says: "the day after Pesach" etc. — is because Chachma and Bina illuminated at that time within Ze'ir Anpin, which is the secret of Yah. Afterward it says: "and upon their gods" etc. — the Name הוי״ה, Blessed is He, is formed to act with Chesed. But sometimes the wicked invert it to Din through their deeds — as the Sages said: the wicked invert etc. And this is what it says here: "Hashem executed judgments" — Onkelos translates: "His judgments." The Name הוי״ה, Blessed is He — which acts with Chesed — at that time was turned to Din upon them. As at the Splitting of the Sea: "Hashem is a man of war" — even though His essential action is to have mercy, at that time He became a man of war — to act with the full force of Din against the external forces — to raise the Tikkun as it should be. MS A

"These are the names of the men…" | [Numbers 34:17]

When Israel walked into the Land of Israel they were being rectified with a complete rectification. And just as they inherited the Land of Israel below, so they inherited the lights of Malchus above. And each tribe strengthened itself in its root. And Malchus was being rectified through them — for that is her essential rectification: to illuminate within Israel. And this is the secret of: the essential dwelling of the Shechina is among those below. And the essential rectification of Malchus is to illuminate from the side of Chachma — for if she illuminates only from the side of Ima alone, the Gevuros are aroused from her. But when the two Wisdoms join together, the Tikkun rises fittingly. And this is the secret of Elazar and Yehoshua.

And the reason the Holy One commanded Elazar and Yehoshua — why not Yehoshua first, since he was the king? But Elazar stands in Abba and Yehoshua stands in Malchus. Therefore they are mentioned in this order — because Yehoshua's completion of rectification comes from Elazar who is in Abba. And we see that when Yehoshua was appointed king over Israel, he still needed Elazar — of whom it says: "by his word they shall go out" [Numbers 27:21] — for he is at a higher level than him. But even so, Yehoshua was the king who stood in Malchus. And this is also the secret of why the princes were needed — for Malchus from her own side is in the dimension of Gevuros. She needs to be illuminated in the dimension of Chesedim. Therefore there is the command of the princes who stand in Chesed. And this is the secret of the ten princes for the Land — these are the ten Chesedim that illuminate within the ten Sefiros of Malchus and rectify her as it should be. MS A

Devarim

"These are the words…" | [Deuteronomy 1:1]

The Sages said: all of these are rebukes that Moshe rebuked Israel. It is written: "You shall surely rebuke your fellow" [Leviticus 19:17]. When a person sins he strengthens the power of the Sitra Achra and is literally handed over to it. And it is a difficult thing for him on his own to weaken its power and extract himself from it. And this is what the Sages said: a prisoner cannot free himself from prison — for once he is handed to the Sitra Achra through his sin, it is difficult for him to extract himself from there. Even though through repentance everything can be accomplished, nevertheless much effort is required. Therefore the Holy One commanded a simple thing: let one who has not sinned in that particular sin come and rebuke him. Through the rebuke and reprimand he gives his fellow, he is likewise rebuking that level of the Sitra Achra that was formed through his sin — and weakening its power — and extracting that person from the Sitra Achra's hand, if he accepts the rebuke.

So too — Israel sinned, and many times strengthened the Sitra Achra and were handed to it. They themselves could not extract themselves from it. Moshe came with the power of the rebukes and reprimands he gave them — as it says: "you were rebellious"; "and you defied the word of Hashem" — and through those reprimands he was directing them against those levels of the Sitra Achra — and weakened their power.

There is also another secret here. Here he repeated and explained the entire Torah. Moshe was to be buried in the land of Moav. Moav — as we stated above — stands in the Abba of the klipa. And so that the Sitra Achra not seize him powerfully in his burial there, he therefore wished to explain the Torah once more in the land of Moav — for the Torah stands in Abba. And through this power he would subdue the klipa standing opposite it. And this is the secret of: "Across the Jordan, in the land of Moav, Moshe undertook to explain this Torah." MS A

Va'eschanan

"And Hashem said to me: Do not fear…" | [Deuteronomy 3:2]

The Sages said: the sun stood still on the day of the war against Og. Og stands at the back (achorei) of Ze'ir Anpin and draws from there. When there is, G-d forbid, a weakening of power in Ze'ir Anpin, the klipa of Og standing at his back gains strength and draws from him. And conversely, when the power of Ze'ir Anpin is strengthened, the klipa of Og standing at his back is subdued through him. The secret of the sun standing still literally indicated the strengthening of the power of Ze'ir Anpin — for the sun is the secret of Ze'ir Anpin. Therefore on the day of the war against Og this supernal power was strengthened — to subdue Og who stands there.

And it says: "Do not fear him" — the Sages said: he was afraid that the merit of Avraham, whom Og had served, would stand up for him. Why did Og serve Avraham? And why was Moshe afraid of this? And how did the Holy One say "do not fear"? All these things go to one place. Avraham stands in Yesod — in the dimension of Avir of Mah, as is known. And the proper order of things requires that every level of the klipa be subjugated to that level which corresponds to it in holiness. As an example: here Avraham is in the Yesod of holiness. Og came and served him — for he is precisely at the level of the klipa standing at the back of Yesod. But now the Holy One said to him "do not fear him" — for until the time he served Avraham, it was good for him to subjugate himself to holiness. But now that he wishes to war against holiness — as it says: "and Og went out… to battle" — the time has come for his destruction from the world. Therefore: "do not fear him — for into your hand I have given him and all his people and his land." Here are three things: "him" — the klipa of Og; "his people" — the extensions of his powers; "his land" — the female aspect of the klipa of Og, given into Moshe's hand.

And the reason it says afterward: "and do to him as you did to Sichon." And so we always see Sichon and Og mentioned together — as it says: "after striking" etc., and elsewhere: "to the two kings." The matter: both are at one level. Og stands at the back of Yesod. And Sichon too stands at Yesod — in the dimension of the arla (foreskin). Therefore: "and do to him as you did" — just as you subdued Sichon, so you will subdue Og. For both are at one level. And it says afterward: "and we captured… sixty cities" — this is through the power of the strengthening of the six extremities of Ze'ir Anpin to subdue Og. And therefore they took sixty cities specifically. MS A

"Go up to the top of the Pisgah…" | [Deuteronomy 3:27–28]

The reason Moshe strengthened himself greatly in his prayer to enter the Land of Israel: the secret is that had Moshe entered the Land of Israel, the Land of Israel would not have been destroyed — and no nation or tongue would have ruled over Israel, as is known. Therefore Moshe greatly desired this. But he did not succeed — for the Holy One knew that exile was destined to come. Nevertheless the seeing was necessary. The secret: holiness does not illuminate openly upon Israel in exile. And yet it is written: "from afar Hashem appeared to me" [Jeremiah 31:2] — even so, that illumination must come from afar for Israel's sustenance. Therefore Moshe too needed to see the Land of Israel — for through the power of his seeing and his providence he was preparing rectifications for the guarding of the Land of Israel even in exile, so that some of her power would remain and the destruction would not be complete. Therefore it was said to him: "and see it with your eyes."

And on the contrary — he had asked only to see the essential things: the Beis HaMikdash and Jerusalem. But the Holy One wished to show him all of it — so that he would keep watch over every small part of it, that none remain in the hand of the Sitra Achra. And this is: "westward and northward" etc.

And it says afterward: "and command Yehoshua" etc. — what was the fear that Yehoshua might have had — that the Holy One strengthens him many times? When there is one channel in a generation that channels divine influence — if he departs it is a great loss even for the students. As the Sages said: while Eliyahu lived, how many prophets were there in the world? For through his power they prophesied. But when he departed, the prophecy departed from the students as well. So too Yehoshua here could have feared: as long as my channel — Moshe — is alive, I too can stand in my level. But when he departs, all the attainment and influence will depart from me as well. Therefore the Holy One strengthened him many times through Moshe that he not fear this matter. And on the contrary, after Moshe's death He said to him: "as I was with Moshe, so I will be with you."

And then it explains the reason: "for he shall cross before this people" — what we say, that when the channel departs the influence departs from the students as well, applies specifically when it is for his own private need. But if many need him, the influence must necessarily be preserved for him — for the needs of the many. Therefore it is written: "and strengthen him and make him resolute" — that his influence not be lacking — since it is for the needs of many: "for he shall cross before the people."

And it says: "and he shall cause them to inherit it" — nothing is done except through the power of Moshe. And he is the one who prepared it for Israel — for had Moshe not seen it, Yehoshua too could not have caused Israel to inherit it. And this is the secret of: "and he shall cause them to inherit it." But do not say that he will do it through his power alone. Therefore it says: "the land that you shall see" — through the power of your seeing you are preparing the inheritance, and Yehoshua through your power shall act. And this is: "and he shall cause them to inherit it — the land that you shall see." MS A

"Guard the day of Shabbos…" | [Deuteronomy 5:12]

Malchus is called Shabbos. And her rectification is when she receives her illumination from Chachma. And on Shabbos the illumination of Chachma is revealed. Therefore one must guard Shabbos and sanctify it — to draw the illumination of the supernal holiness which is Chachma upon Malchus. "As He commanded you" — the Sages said: as He commanded you at Mara. The reason why Shabbos was commanded at Mara: Israel needed to receive the Torah, and first the Holy One wished to sanctify the souls of Israel and prepare them to be worthy of receiving it. There is nothing that sanctifies Israel like Shabbos — in the dimension of: "He who sanctifies Shabbos and Israel." And the giving of Shabbos before the Giving of the Torah was a preparation so that they would be able to receive the Torah.

And the Sages said: Shabbos and laws were commanded at Mara. These two things were needed before the receiving of the Torah — and specifically at Mara. The Sitra Achra needed to be subdued so it would not prosecute and prevent Israel from receiving the Torah. This was accomplished through the commandment of laws — which are the dimension of Gevuros that subdue the external forces. Therefore laws were commanded specifically at Mara — which is a place that alludes to the dominion of the Sitra Achra, and its very name testifies to it. For it is called Mara (bitter) because of what is said about it: "and its end is as bitter as wormwood." And they were also commanded in the dimension of drawing holiness — Shabbos — which is the essential rectification for this. And the Sages say: "guard" — they have already said: "remember" refers to the male; "guard" refers to the female. For Malchus is the last Sefira — the external forces can seize hold of her easily. Therefore Shabbos — which is the dominion of Malchus — requires great guarding. And the Sages said: "remember" and "guard" were said in one utterance. Zachor and shamor are the secret of Zu"n — and to demonstrate the unity between them, they were said in one utterance. MS A

Eikev

"A land in which you will eat bread without poverty — you will lack nothing in it — a land whose stones are iron and from whose mountains you will hew copper." | [Deuteronomy 8:9]

It is said that in the Land of Israel Yetzira rules, and outside the Land — Asiya rules. And it is already known that Malchus of Yetzira does the exact opposite of what Malchus of Asiya does — what Malchus of Asiya sustains of the evil, Malchus of Yetzira drives away the klippos. And as long as Israel were outside the Land — where Asiya rules — even though they were rectified, the divine influence necessarily came in a constrained manner, because of the klippos that would not draw from it more than the measure of their sustenance. Therefore when Israel were fully rectified, the Holy One brought them into the Land of Israel — a land flowing with milk and honey — because there is no fear of the external forces drawing from it, since the nature of Malchus of Yetzira is to drive the klippos away from there.

And this is what is written: "a land in which you will eat bread without poverty" — for the seven lower Sefiros all channel abundantly without impediment. And this is "bread" — what is needed to live, without which one cannot endure. These are the seven lower Sefiros which are the essential governance. But when they are rectified and channel abundantly — also Chachma and Bina, which are the adornments of governance, are not withheld from channeling according to their own capacity. And this is: "you will lack nothing in it" — these are the delicacies, beyond the bread that is needed for sustenance. This is drawn from the illumination of Chachma and Bina.

"A land whose stones are iron" — meaning: a land whose lights that build her are iron — which is the dimension of Asiya. As it is known that the four metals are the dimension of the four worlds: gold — Atzilus; silver — Bri'a; copper — Yetzira; iron — Asiya. And the reason is: because bodies come from Asiya. And this is the reason the Sitra Achra can cling to them. But since Asiya itself is rectified through the rectification of Yetzira — therefore even this body can become an angel. And this is the matter of Chanoch and Eliyahu. And so too Adam the first man — from the place of his atonement he was created. And this is the reason he was rectified with a complete rectification — because of the dominion of Yetzira which rules there. "And from whose mountains" — which are her higher levels — "you will hew copper" — which is the divine influence from Yetzira, which is copper as stated. MS V

"When I went up the mountain to receive the stone tablets…" | [Deuteronomy 9:9–10]

The secret of those forty days before receiving the Tablets. The desert is the place of the Sitra Achra's dominion. And there four hard klippos rule — in the dimension of: serpent, fiery one, scorpion, and thirst, as is known. And each klipa divides into ten levels — and in this dimension they are forty. And before receiving the Tablets it was necessary to subdue these forty levels of the klipa — through the power of these forty rectified days. And he rectified them through the dimension of forty fasts — for there is nothing that subdues the Sitra Achra like fasting. The Sages already said: the evil inclination has dominion over a person only through eating and drinking — for all the Sitra Achra's hold is in physical matters. But when a person elevates himself toward spirituality, the Sitra Achra does not seize hold. Therefore he subdued the Sitra Achra through the power of the fasts — for through fasting he elevated himself toward spirituality.

And this rectification he performed on the mountain — as it says: "and I sat on the mountain." The physical things are in Zu"n — and therefore the Sitra Achra seizes there. But in Ima everything is complete spirituality and the Sitra Achra does not ascend there. And since Moshe's entire intention was to elevate himself toward spirituality, he made this rectification "on the mountain" — which is the Yesod of Ima, as is known. And then he received the Tablets. The Torah is in Ze'ir Anpin, and its endurance is in the dimension of Netzach and Hod of Bina that spread within Ze'ir Anpin in the dimension of mochin, as is known — in the dimension of: the Torah cannot endure without etc. Therefore the Torah was given on two Tablets — to demonstrate this matter: the Torah is in Ze'ir Anpin, and the Tablets which are Netzach and Hod of Bina sustain it.

And they were written with the finger of Elokim. The secret of writing indicates its revelation below. And since everything rooted above in the supernal Partzufim — nevertheless its revelation is through Malchus — in the dimension of: "only in this shall one who boasts boast" [Jeremiah 9:23]. Therefore too the Torah — even though it is in Ze'ir Anpin and its endurance is in the dimension of Netzach and Hod of Bina — nevertheless its revelation is through Malchus. Therefore: "written with the finger of G-d." MS A

"And you shall love the stranger…" | [Deuteronomy 10:19–20]

It is already known that the stranger (ger) is a vehicle (merkava) for Malchus. To save Malchus from the external forces, Ze'ir Anpin must illuminate upon her. So too the stranger below — one must love him — to draw upon him the illuminations of Ze'ir Anpin, from which love flows, to save him from the external forces. And it says afterward: "for you were strangers" — Israel too in Egypt were in the dimension of sojourning and were receiving a small illumination in the dimension of Malchus. And at the time of the Egyptian redemption, Ze'ir Anpin needed to be revealed to save them — as it says: "I shall pass through and smite — I, Hashem, specifically." So too one must do for the stranger — to save him from the external forces — by drawing upon him the illuminations of Ze'ir Anpin.

And it says afterward: "Hashem your G-d you shall fear" — it is already known from what the Tikkunim say many times: Torah and mitzvos without fear do not fly upward. Behold — first fear must precede, so that the divine service may accomplish its effect. Therefore first: "Hashem your G-d" etc., and afterward: "and Him you shall serve."

There is also another secret here. The Sages said: one who has Torah etc. The Torah is in the dimension of Ze'ir Anpin and fear is in the dimension of Malchus. One who has Torah but no fear of Heaven — he is like one to whom the keys to the inner chambers were given but not the outer chambers — how shall he enter? — for he drew the lights of Ze'ir Anpin but not the lights of Malchus. Things must go in their proper order: first to receive the illuminations of Malchus, and then from Ze'ir Anpin. Therefore first: "Hashem your G-d you shall fear", and then: "and Him you shall serve." And then: "and in Him you shall cleave" — since the person has rectified all the levels — both the inner and the outer — automatically he cleaves to his Creator without any impediment. And then: "and in His Name you shall swear" — and the Sages said: one who has all these qualities etc. The secret of the oath is the secret of the supernal union, as is known. Therefore one who has rectified himself through fear and service — which is Zu"n — and clung to them — he is worthy of effecting the supernal union through the oath. There is also another secret: the Sages said "es" expands to include Torah scholars. Fear is drawn from Chachma, as is known — in the dimension of: "the beginning of Wisdom is fear of Hashem." Torah scholars receive their illumination and wisdom from Chachma — therefore one must fear them — for they literally stand in the place of fear, which is Chachma. MS A

Re'eh

"Only the blood you shall not eat…" | [Deuteronomy 12:16–19]

It is already known that blood is the secret of the harsh Gevuros that are not sweetened. And this is the great severity of the prohibition of eating blood. And on the contrary — the rectification is to sweeten it with Chesed. Therefore it is said of it: "upon the earth you shall pour it out like water."

And afterward: "you may not eat within your gates… but rather before" etc. This is in accordance with what the Sages said: one who is greater than his fellow — his evil inclination is also greater than his fellow's. The desire of the Sitra Achra is to profane holiness. And here too it desires to enter more into sacred food than into ordinary food. Therefore the Holy One commanded complete distance — even in the Land of Israel which is entirely holy, nevertheless go to the holiest place — for the power of the holiness of the place will force the Sitra Achra away. And this is the secret of the various levels of places for the sacrifices — some eaten in a more outer place, and some eaten in a more inner place. For according to the greatness of the holiness of the food, the Sitra Achra's desire to enter it grows, and a holier place was therefore needed.

And since the illumination of Ima drives the Sitra Achra away, therefore it says: "and you shall rejoice" — to arouse the supernal joy which is in Ima. And since when the Sitra Achra desires to prosecute one must stand against it with something that is its precise opposite — therefore it says: "and you shall rejoice". The Sitra Achra is sadness — and through the joy of a mitzvah she is subdued. MS A

"Every firstborn…" | [Deuteronomy 15:19–20]

There is the firstborn of a human and the firstborn of an animal — and both are in the dimension of mochin. Except that the firstborn of a human is in the dimension of the mochin of Ze'ir Anpin, and the firstborn of an animal is in Nukva in the dimension of B"N, as is known. Therefore: "every firstborn… you shall sanctify" — since it is in the mochin — the source of holiness. And therefore also: "you shall not labor with it" — for labor is in the lower dimensions. "And you shall not shear it" — the firstborn is in the dimension of Chesed. And therefore it is forbidden to shear the wool — for wool is the secret of Chesed. And since the firstborn is in Malchus, one must eat it in Jerusalem — as it says afterward: "before Hashem your G-d, in the place that Hashem shall choose" — which is Malchus — the place in which Ze'ir Anpin chooses to dwell. And it says: "year by year" — as the Sages taught: one may not delay it more than its year — for the rectification of the supernal year which is Malchus.

And the firstborn animal's time for eating is two days and one night. The firstborn of an animal — as we said — is in the mochin of Nukva. And the mochin are three — whether in Ze'ir Anpin or in Nukva. Except there is one difference between them: in the Da'as of Ze'ir Anpin there is Chesed and Gevura; but in the Da'as of Nukva there is only Gevuros — in the dimension of: women have light-mindedness, as is known. Therefore its time specifically is two days and one night — two days = in the dimension of Chachma and Bina; and night = in the dimension of the Da'as of Nukva which is entirely Gevuros. MS A

"Seven weeks you shall count for yourself…" | [Deuteronomy 16:9 — with note that the beginning is missing in the manuscript]

…of the 102 permutations of Elokim — and this is the dimension of Din. And therefore it is necessary to draw to it the form (tzelem) from Ima to sweeten it. And this is: "seven weeks you shall count for yourself" — for one begins counting from Ima to Nukva — seven weeks of seven days each. And these are the seven weeks of the Omer. For Ima is the beginning and the conclusion is in Nukva: "from the beginning of the sickle upon the standing grain."

Come and see — it is written: "when you beat your olive tree do not go back over it — it shall be for the stranger, the orphan, and the widow" [Deuteronomy 24:20]. This is the matter of the pruning of the brutal ones mentioned above — to cut down the Sitra Achra. And this is the beating of the tree to remove the bitter olive from it. But one must do all this for the rectification of the Shechina alone — not for any pride, G-d forbid — so that this bitter olive not cling, G-d forbid, to the one who beats it. Rather every kind goes to its own kind. And this is: "for the stranger, the orphan" — for all the nations of the world do not know their own family nor the land of their birth — for Sancheriv had already confused the world. Therefore they are all strangers. And since they do not know their father — for they are all mamzerim — they are called orphans. As it is written: "We are orphans and fatherless."

But in holiness it is the opposite — as it is written: "when you harvest your vineyard do not go back over it — it shall be for the stranger, the orphan, and the widow" [Deuteronomy 24:21]. And this is the secret of: I am removing thorns from the vineyard — which is the Shechina — that needs to be cleansed. But even so one must leave the small clusters (olelos) so that they can return and blossom: "and the smallest shall become a thousand" [Isaiah 60:22]. As it is written: "if grape-gatherers come to you… would they not leave gleanings?" [Jeremiah 49:9] — for these gleanings that remain in small numbers — they certainly are the olelos. But one must leave them: "do not go back over them" — do not stir them up — indeed. For they need to be for the rectification of the Shechina and of Israel, and the two Messiahs. For of Israel it is said: "you were strangers in the land of Egypt." And behold — each of the two Messiahs is called an orphan during exile. For the Shechina is called a widow in the absence of the King. And this is: "for the stranger, the orphan, and the widow it shall be."

And therefore it says: "the secret of Hashem is to those who fear Him, and His covenant — to make it known to them" [Psalms 25:14]. For it is written: "the end of a matter is better than its beginning" [Ecclesiastes 7:8]. Indeed — the Sages said that the world was created with Din. The word bereishis — bris aish (covenant of fire). This is what is perceived in the Shechina at first. But when one perceives more and arrives at the "end of the matter" — then one perceives Yesod: "the end of a matter is better" — the end indeed — from below to above. Therefore: "the secret of Hashem is to those who fear Him" — for at first one is bound to the Shechina in the dimension of fear. And then one makes the seventy rectifications — the secret. But ultimately all will ascend in supernal levels until they join with Yesod — the sign of the holy covenant — "and His covenant — to make it known to them" — His covenant indeed. For the beginning of everything is in Din — in the dimension of bereishis. And the end of everything is in Chesed — in the dimension of acharis and hope — "and there is hope for your end" [Jeremiah 31:16] — in the dimension of the completion of all. The wholeness of everything — indeed. MS Y

Shoftim

"When you come to the land that Hashem your G-d gives you as an inheritance, and you possess it… and you shall say: I will set a king over myself…" | [Deuteronomy 17:14–15 — Two Teachings]

First Teaching

This speaks of the seven who cut the covenant. For through the power of the rectifications they make — they come from the Shechina in order to receive the lights. And this is: "when you come to the land" — which is the Shechina, as is known. "Which Hashem your G-d gives you as an inheritance" — the Holy One gives you those lights through the power of the rectifications. And they are called an inheritance — for just as one inherits money through the connection one has with one's relatives, so the lights are inherited through the power of the rectifications. "And you shall possess it and dwell in it" — it is not enough that you have the lights, but you shall make a dwelling in them — so that they do not depart from you even for a single moment. "And you shall say: I will set a king over myself" — now I also wish to draw lights from the holy King, Blessed is He. "Like all the nations around me" — which are the nations of the world, all of whom have lights from the evil Samael who is their king.

"You shall surely set over yourself a king" — you will be able to draw lights from the holy King, Blessed is He, because this is what the Holy One desires. But these lights that are from the holy King must be "from among your brothers" — meaning they should come through the merit of Israel. But you cannot draw these lights upon yourself through the wickedness of the Samael — "who is not your brother" — for those lights are not called coming through the merits of Israel. They must come through the merits of Israel — "from among your brothers." But when they come through the merits of Israel, then you can draw them — for this is indeed what the Holy One desires. MS Y

Second Teaching

The reason this mitzvah depends on the Land — as the Sages said: three mitzvos etc. The king stands in Malchus. Therefore he is called king — because he receives the power of Malchus to reign in the world. For the supernal Malchus above is also called "King," as is known. And since the Land of Israel is the secret of Malchus, it was necessary to establish a king there — for all is one matter.

And it says afterward: "you shall surely set over yourself a king" — and the Sages explained: that his awe shall be upon you. For he is in Malchus — the place of awe and fear, as is known. "Whom Hashem shall choose" — and the Sages said: through a prophet. The rectification of Malchus requires that Ima illuminate upon her. Therefore the king — who is the secret of Malchus — is appointed through a prophet who stands in Ima — to draw upon him the illumination of Ima. "From among your brothers" — if a foreign man were appointed king, it could cause a great blemish — to mix the profane with the holy — to illuminate upon him the illumination of Malchus.

"Only he shall not accumulate for himself" etc. — the king was fitting to sustain Israel in holiness. And just as he is in the dimension of Malchus, so he needed to sustain all Israel in Malchus — the place of their root. For the essential dwelling of the Shechina is among those below. Therefore he is forbidden to accumulate horses — lest he return the people to Egypt — for this would give power and hold to the klipa of Egypt. Which as the Sages said: why is it called Egypt (Mitzrayim)? Because it borders (metzaranit) the Land of Israel.

"And he shall not accumulate for himself wives" — lest he fall through them into the hands of the Sitra Achra. And similarly "silver and gold" — for through the accumulation of these, the power of the external forces is strengthened. And conversely, he was to strive for holiness to rest upon him always. Therefore he needed the Torah scroll with him always. Furthermore: since the king is in the dimension of Malchus, and the completion of Malchus is her joining with Ze'ir Anpin — therefore he needed the Torah scroll with him, which is in the dimension of Ze'ir Anpin. And this is: "and it shall be, when he sits upon the throne of his kingdom" — when he settles into his level which is Malchus — then: "and he shall write for himself" etc. — to draw upon himself the illumination of Ze'ir Anpin. MS A

"And it shall be, if it makes peace…" | [Deuteronomy 20:11]

It is already known that in the Sitra Achra there are two parts — good and evil. The evil is fit for destruction, and the good — the rectification is to clarify it and bring it into holiness. Therefore the seven nations He commanded to destroy — and this is in the dimension of the evil. And in other wars it says of them: "and it shall be, if it makes peace" — commanding them to open with peace — and this is in the dimension of the good. And it says: "and they shall serve you as tribute and slavery." Two things are needed: the tribute and the service. The tribute — its secret is the sparks of holiness within the klipa that must be returned to their place in holiness. And afterward — the service — this is the good of the Sitra Achra itself, whose rectification is to serve in holiness. MS A

Teitzei

"When you build a new house, you shall make a parapet for your roof…" | [Deuteronomy 22:8]

Otzros Ramchal — Vol. IV — Mattos through Tavo Otzros Ramchal · Part One · Torah Commentaries Mattos · Mas'ay · Devarim · Va'eschanan · Eikev · Re'eh · Shoftim · Teitzei · Tavo Rabbi Moshe Chaim Luzzatto In the merit of Na Nach Nachma Nachman MayUman "And Moshe spoke to the heads of the tribes…" The reason this mitzvah is connected to the heads of the tribes: because they stand in the dimension of

It is already known that on Rosh HaShana Nukva is built anew. And therefore on Rosh HaShana all who come into the world pass before Him like sheep — to be judged in their deeds and to see how her construction should be to govern those below throughout the year. And as soon as this construction is made, it is necessary to make the Sukkah — to draw the surrounding lights (makifim) to her — so that the external forces not seize hold of the construction that is made. And this construction is not completed entirely until Shemini Atzeres. Therefore the Sages said: its time is all seven days — for since her construction is not yet complete, the time is for drawing the surrounding lights to her. And this is: "when you build a new house" — which is the secret of Nukva, as is known. Immediately: "you shall make a parapet for your roof" — for your roof specifically — which is the secret of the three supernal Sefiros. For there is the essential guarding. "And you shall not place blood upon your house" — that the external forces not enter into this house. So that the clarifications that have ascended not fall again — "for the fallen one shall fall from it." MS Y

"When you go out to camp against your enemies…" | [Deuteronomy 23:10–11]

When Israel went to war, the external forces would rouse themselves against them to fight. Therefore at that time great guarding was needed so they would not fall into their hands. And this is: "when you go out… and you shall guard yourself." And the Sages said in the Sifrei: when you go out, go out as a camp. And this is a midrash that seems puzzling at first glance. And it seems to me this is its true explanation. It is already known that all the power of the external forces — and their subduing as well — is through the Gevuros. When they have dominion, they receive their power from the Gevuros — and this is when the Gevuros are not rectified. But when they are rectified, the Sitra Achra is subdued through them. The secret of "camp" (machane) is the secret of Gevuros — as it says: "a camp of G-d" [Genesis 32:3] — from the side of Gevuros. Furthermore, "camp" equals 103 — which is the 103 worlds of Gevuros. And therefore He said: go out in camp — to go with the power of these Gevuros to subdue the enemies.

Afterward it is written: "if there shall be" etc. — and this applies equally to one who sees nocturnal emission during the day. It is simply that Scripture speaks of the common case. The emission of keri in general is at night — because at night the harsh judgments rule and the klippos seize and enjoy from the holiness some good illuminations — in the dimension of the keri. Therefore its rectification afterward is to illuminate the Chesedim and sweeten the hardness of the judgments. And this is: "toward evening" — in order to make a rectification against the corruption. The corruption was at night — during the time of the dominion of judgments. Therefore: "and it shall be toward evening" — at the time of the strengthening of the Din — he shall bathe in water to remove the blemish and arouse the Chesedim to sweeten the Gevuros. And since the blemish was at night — from the side of the dominion of Malchus — therefore the rectification shall be through a higher illumination — the illumination of Ze'ir Anpin. And this is the secret of: "and when the sun sets" — the completion of the rectification of the keri is at sunset — which is the secret of the revelation of the illumination of Ze'ir Anpin. MS A

"And his sister-in-law shall approach him before the eyes of the elders…" | [Deuteronomy 25:9–10]

[The beginning of this teaching is missing in the manuscript]

…and she draws near to him — "and his sister-in-law shall approach him." And this is through the power of the supernal watching — "before the eyes of the elders." But one must take another path — the path of chalitza (removal of the sandal). For through all these arousals — and if the desire is not aroused from Abba — then Ima is aroused beneath him to redeem, in the dimension of chalitza. For then it is written: "the poor shall be delivered through his poverty" [Job 36:15] — for Nukva shall be drawn from the foot of Ze'ir Anpin through the power of Ima. And this is because he is poor and has no power to redeem — therefore Ima shall draw Nukva from his foot. For she is in the dimension of the sandal: "and she shall remove his sandal" — in the dimension of: "remove your sandal from your foot" [Exodus 3:5] — "from upon his foot." And she shall ascend above his foot — where she had been. And in this way: "the poor shall be delivered" — while still "in his poverty." For if not — even if he were ascending and she ascending after him — she would always remain at his feet. And therefore so that she ascend before him — to unite — without his ascending. It is necessary for Ima to draw her from the feet. And through her power — which is a green line — "and she shall spit" — she shall come face to face — "before him." "And she shall answer and say: Thus shall be done to the man" — he shall remain in his poverty and she shall be drawn from his feet. "Who will not build his brother's house" — for if he has no power to redeem then: "and if he does not wish to redeem you, I myself will redeem you" [Ruth 3:13] — which is Ima. And then the rectification will be complete and the union shall occur. And "his name shall be called in Israel" — and since Nukva ascended through the power of the chalitza — in the dimension of: "remove your sandal from your foot" — she is named after this: "the house of him whose sandal was removed" — "house" — in the dimension of: "his house is his wife." Of the one who is the one whose sandal was removed. The one whose sandal is removed — from another side — indeed. MS B

"Remember what Amalek did to you…" | [Deuteronomy 25:17–18]

It is already known that the klipa of Amalek causes forgetfulness. Corresponding to this, the Holy One commanded to remember what he did — and through this one subdues him so that he not cause such forgetfulness. Therefore: "remember" specifically. And it is also known that the klipa of Amalek stands at Yesod — in the dimension of the arla. And this is the secret of: "who happened upon you on the way" — and the Sages explained: from the language of keri (nocturnal emission). He was trying to contaminate them by seeking to strengthen his impurity in the dimension of the arla. And this is also the meaning of: "and he struck the hindmost of you" — and the Sages explained: he was cutting off the circumcisions. For their entire portion was to disgrace the supernal Yesod and strengthen their own impurity.

And it says afterward: "and you were weary and exhausted" — and the Sages said: "weary" — with thirst. The secret: there it says "and the people thirsted for water" [Exodus 17:3] — and this alluded to a deficiency of the light of Chesed that was not illuminating at that time. It is known that when Chesed illuminates, the Din is sweetened and the klippos fear it — for it overpowers them. And if Chesed does not illuminate, everything is the reverse — the Din hardens without sweetening, and the klippos have no fear of it. And this is what it says: "and you were weary — with thirst." Since the light of Chesed was lacking. And therefore Amalek did not "fear G-d" — Elokim specifically. And this came about because they had slackened their grip on Torah — for that is the power of Torah: to sweeten the left with the right. And this is the secret of: "from His right hand a fiery law" [Deuteronomy 33:2] — the fire that is sweetened by the right. And they — by slackening their grip — caused a separation between these two hands. And this is what the Sages said: they "slackened their hands" (rafu yedeihem) — "their hands" specifically — because they blemished the supernal hands. And this is the reason Amalek had no fear. And to rectify this we are commanded to read this parasha every year — for it is from the Torah. As the Sages said: "remember" — verbally. And this is a rectification against the corruption. The corruption was slackening their grip on Torah — and through this the klipa of Amalek gained strength. And corresponding to this there is the reading of the Torah once a year for this purpose — to subdue this klipa.

"And it shall be when Hashem your G-d gives you rest from all your enemies around you…" | [Deuteronomy 25:19]

It is already known that there is no rest for anything except at its root. And this is the reason Israel have no rest in the lands of their enemies — for they went out from their holy root and were exiled from their Father's table. And the spirit of holiness cries: "and among those nations you shall not find repose, and there shall be no rest for the sole of your foot" [Deuteronomy 28:65]. And this is the secret of what is said in this verse: "when Hashem your G-d gives you rest from all your enemies around you" — these are the external forces that circle about holiness — as it says: "the wicked circle around" [Psalms 12:9]. And there is no rest from them except "in the land that Hashem your G-d gives you as an inheritance to possess it" specifically — which is the root and source of the holy sparks that went into exile through their sins from their Father's table. When they return there — then they will have true rest.

Furthermore: it is known that among all the klippos, there is no klipa more harsh, evil, and oppressive toward holiness than the klipa of Amalek. And the reason is: it seizes hold of the holy inner dimension and prevents the union, G-d forbid — for it is impossible to accomplish the union except with great toil and effort. And this is the secret of the name Amalek — amal (toil) for holiness — for the holy levels toil greatly to unite and join with one another because of this klipa that intervenes. And this is also the reason for: "war for Hashem against Amalek from generation to generation" [Exodus 17:16] — for the war must be continuous against them as long as they exist. For they constantly war with holiness and prevent the unity. And this is also the secret of: "I am peace, but when I speak, they are for war" [Psalms 120:7] — for when they see and know that the Shechina seeks "peace" — which is Yesod — to unite and bind with it in the dimension of the divine union — immediately they rouse themselves from their side to stand against it and prevent it through their warfare. Therefore there is no rest except through the obliteration of Amalek's memory — for rest depends on the union and binding of the holy lights, and the complete union and binding is impossible except through the removal of the impediment. And this is the secret of: "and it shall be when He gives you rest… you shall obliterate the memory of Amalek."

And if you examine carefully, you will see — regarding the other klippos it says: "from all your enemies around you" — because they are from without. And the wicked circle around — and they do not prevent the inner union in the manner of the prevention that comes from the klipa of Amalek that seizes hold and intervenes in the inner dimension literally. And concerning this secret it is written: "the memory of Amalek" — for all the toil that flows from the side of this klipa is in the matter of "memory" (zechirah) itself — whose secret concerns the divine union, as is known. And therefore after the obliteration: again — "you shall not forget" — for the troublemaker who causes forgetting has already departed.

And the matter of saying "from beneath the heavens": because the most powerful hold of this klipa is in the secret of the Nukva of Ze'ir Anpin that stands beneath the head of her husband — which is the secret of "heavens." Therefore the essential obliteration is "from beneath the heavens" — from the secret of this level that is literally beneath the heavens. And the falsehood is coiled at her heel — as it says: "her feet descend to death" [Proverbs 5:5]. And when this falsehood is cut from her, immediately what is written of her: "and I planted you as a noble vine — entirely a seed of truth" [Jeremiah 2:21] — kala is written — which is the secret of the complete bride — Nukva of Ze'ir Anpin — who shall be truth without falsehood. And then: "truth shall sprout from the earth" [Psalms 85:12]. And this is the secret of: "from beneath the heavens — not" — whose final letters in reverse spell emes (truth) — in the dimension of the sprouting of "lips of truth" from below upward — level after level to the beginning of the levels. And then again — "you shall not forget" — in the dimension of: "and they journeyed from Kedem" [Genesis 11:2] — from the Ancient One of the world — which is literally the beginning of the levels — for the Sitra Achra fled before it. And we have established this in many places.

Furthermore: as it says "that Hashem your G-d gives you to possess it" — for the inheritance is the secret of Malchus, as is known. And it was given to you in order to cut from her the net that is coiled at her heel. In the dimension of: "and the net was to the midpoint of the altar" [Exodus 27:5]. And the Tzaddik, foundation of the world, is the one who removes the net through his toil and the labor of his hands. And the secret of this: tzaddik in its full spelling — and after it the letter kuf in the order of letters — these form "tzaddik." And immediately after them: resh, shin, tav — these are the secret of the net (reshes). For they are the final letters. "He bent my soul" [Psalms 57:7] — this is the secret of the bent Tzaddik. "They dug before me a pit" — this is Gehinnom — the female of the wicked Samael — whose secret is tav-chet-shin. "They fell into it — Selah." When the secret of selah — which is the Ancient One — the beginning of the levels — is aroused — the Sitra Achra flees before it. And then the Tzaddik becomes straight — in the dimension of: when this one falls, that one rises — "for in vain is the net spread in the eyes of any winged creature."

And the matter of saying "and it shall be" (vehaya) — in the secret of: "and it shall be on that day — Hashem shall be One and His Name shall be One" [Zechariah 14:9]. Furthermore: "and it shall be" — the reason is that in the month of Tishrei it is the beginning of the Tikkun and the permutation vav-heh-yud-heh rules. And in the month of Nissan it is the completion of the Tikkun and the Name הוי״ה in its proper order rules. And the secret of the word behanichaich (when He gives you rest) is that it stands between vav-heh-yud-heh and הוי״ה in proper order — its end is embedded in its beginning and its beginning in its end — like a flame bound to a coal. And it is already known that Nissan is the first of the months of the year. Therefore it is called Chodesh ha-Aviv — Av-Yud-Beis — and its secret: for it is the first of the months of greatness (gadlus). For there is no "rising of the fallen one" except from the side of the awakening greatness. And this is the secret of: "and it was in the first month, on the first of the month, the Mishkan was erected" [Exodus 40:17]. And the erection came from the side of Bina — as in the dimension of: "for I drew him from the waters." And there is no "rising of the fallen one" except through the Gevuros of Ima — whose power is great to raise and elevate. And the secret of הוקם (it was erected) — these are the letters of mikveh (מקוה) in reverse — in the dimension of Bina which is the "gathering of waters" (mikveh ha-mayim) — literally — for it ascends to 151 like the numerical value of Eheyeh in its full spelling of hehs — which is the secret of the gathering of waters, as is known. And through the power of the mikveh mentioned, the Mishkan was turned from falling to standing. Therefore the letters of הוקם are the reverse of the letters of מקוה.

And behold — the faithful one who erected it sealed his name at the completion of his work. For he is the master of the house. And so is the law with all acquisitions — the name of the acquirer is sealed on them — and particularly at the entrance gate of the house. And this is the secret of: "and he placed the screen of the gate of the courtyard" [Exodus 40:33] — whose initial letters spell Moshe — for he literally sealed his name upon the completion of his work — in the placing of the screen at the gate of the courtyard. And similarly mishkan equals the numerical value of Moshe plus Adnus — which is the secret of Zu"n who are appointed and united there. And therefore it is called "the Tent of Meeting where I meet with you there" [Exodus 29:42] — whose letters spell Moshe. And indeed, according to what we have written — that he sealed his name at the completion of his work — this is the secret of: "and he placed the screen of the gate of the courtyard" — whose initials spell Moshe. And immediately adjacent to it at the end of the verse and the matter: "and Moshe completed the work." And this is well understood. MS D [from the manuscript of Rabbi Moshe Dovid Du'ali]

Tavo

"And Moshe commanded, and the elders of Israel…" | [Deuteronomy 27:1–8]

The raising of Malchus from the klippos is through the power of Arich Anpin, as is known — in the dimension of: "on that day I will raise up the fallen Sukkah of David" [Amos 9:11]. The Elders are in Arich Anpin — and through the commandment, those who command this mitzvah prepared the illumination of Arich Anpin to raise Malchus afterward when they would erect the stones.

And it says: "and you shall set up for yourself large stones." The stones are in the dimension of the Gevuros of Malchus — in the dimension of the Name B"N. Their erection — from the klippos. And so that they be sweetened in the Chesedim they were "large" — for greatness flows from Chesed. "And you shall plaster them" (ve-sadeta) — the Name B"N is rectified through the Name S"G. Therefore the stone (even) — which is the Name B"N — is rectified through the plaster (sid) — which is the Name S"G, as is known.

"And you shall write upon them all the words of this Torah" — also the Torah is in the dimension of Chesed — to illuminate Chesed upon the Gevuros. And this is — if you wish to enter the Land of Israel which is also from this dimension. And this is: "in order that you may come" etc. "A land flowing with milk and honey" — honey from the side of Gevuros, but sweetened in Chesedim. Therefore: "flowing with milk."

"And it shall be, when you cross over… upon Mount Eival" — for there it was necessary to subdue the Sitra Achra through the curses. Therefore there this matter of sweetening the Gevuros was performed — to subdue the Sitra Achra through them. And the Sages said: the stones were erected in three places. Malchus, when she descended, was submerged…

[The teaching continues to the next page — to be translated in the following volume.]

(divine intellect). For whoever holds any position of authority receives from the head — and therefore they are called "heads of the tribes." And now Moshe needed to command the mitzvah of vows ( ), which is a particular rectification within the . As the Sages said: whoever makes a vow is as if he vowed by the life of the King. Therefore He commanded this mitzvah to them. "Take vengeance… for the children of Israel…" [Numbers 31:2–4] of Midian — we have already stated above that it stands in the

. Correspondingly — Moshe stands in the of holiness. Therefore this vengeance was commanded to him. And it says: "afterward you shall be gathered to your people" of Midian prosecuted Moshe because he had grown up there. As the Sages said: Bilam advised the princes of Midian, saying: their master grew up in Midian. And the Sages said that they wished to cause him to sin through licentiousness. Therefore before his death he needed to subdue it.

Furthermore the Sages said: "Take vengeance for Israel and for Midian" — even though now he did not take vengeance from Moav — for he wished to wait for Ruth to emerge, as the Sages said. Nevertheless he now prepared that vengeance. The secret: Moshe was to die and be buried in the plains of Moav. Therefore he prepared this vengeance in any case — to subdue it, so that it would not seize him so powerfully in his burial there. And this is the reason this vengeance is connected to his death.

And it says afterward: "and Moshe spoke… the vengeance of Hashem." The reason it first says "the vengeance of Israel" and then "the vengeance of Hashem": as long as Israel is under the nations below, so too above the lights are under the . And it is written: "and a handmaid when she inherits from her mistress." But when they take vengeance below, there is vengeance above as well. Therefore: "the vengeance of the children of Israel" "the vengeance of Hashem"

— above. And they needed to be "a thousand" — in the dimension of the square of [a kabbalistic formula yielding 1000] — through the power of . And this too is the secret of "for all the tribes of Israel" — to include the tribe of Levi, as the Sages taught. For through their power of they will subdue the "And the Egyptians were burying…" The secret of the smiting of the firstborn is the subduing of the . And the reason is: at that time the holy

were revealed. And the reason Israel went out from Egypt on the fifteenth — as it says: "the day after Pesach" etc. — is because illuminated at that time within , which is the secret of . Afterward it says: "and upon their gods" , Blessed is He, is formed to act with . But sometimes the wicked invert it to through their deeds — as the Sages said: the wicked invert etc. And this is what it says here: "Hashem executed judgments" — Onkelos translates: "His judgments." The Name , Blessed is He — which acts with

— at that time was turned to upon them. As at the Splitting of the Sea: "Hashem is a man of war" — even though His essential action is to have mercy, at that time He became a man of war — to act with the full force of against the external forces — to raise the as it should be. "These are the names of the men…" When Israel walked into the Land of Israel they were being rectified with a complete rectification. And just as they inherited the Land of Israel below, so they inherited the lights of

above. And each tribe strengthened itself in its root. And was being rectified through them — for that is her essential rectification: to illuminate within Israel. And this is the secret of: the essential dwelling of the is among those below. And the essential rectification of is to illuminate from the side of — for if she illuminates only from the side of are aroused from her. But when the two Wisdoms join together, the rises fittingly. And this is the secret of Elazar and Yehoshua.

And the reason the Holy One commanded Elazar and Yehoshua — why not Yehoshua first, since he was the king? But Elazar stands in and Yehoshua stands in . Therefore they are mentioned in this order — because Yehoshua's completion of rectification comes from Elazar who is in . And we see that when Yehoshua was appointed king over Israel, he still needed Elazar — of whom it says: "by his word they shall go out" — for he is at a higher level than him. But even so, Yehoshua was the king who stood in

. And this is also the secret of why the princes were needed — for from her own side is in the dimension of . She needs to be illuminated in the dimension of im. Therefore there is the command of the princes who stand in . And this is the secret of the ten princes for the Land — these are the ten im that illuminate within the ten and rectify her as it should be. "These are the words…" [Deuteronomy 1:1] The Sages said: all of these are rebukes that Moshe rebuked Israel. It is written:

"You shall surely rebuke your fellow" [Leviticus 19:17] . When a person sins he strengthens the power of the and is literally handed over to it. And it is a difficult thing for him on his own to weaken its power and extract himself from it. And this is what the Sages said: a prisoner cannot free himself from prison — for once he is handed to the

through his sin, it is difficult for him to extract himself from there. Even though through repentance everything can be accomplished, nevertheless much effort is required. Therefore the Holy One commanded a simple thing: let one who has not sinned in that particular sin come and rebuke him. Through the rebuke and reprimand he gives his fellow, he is likewise rebuking that level of the that was formed through his sin — and weakening its power — and extracting that person from the

's hand, if he accepts the rebuke. So too — Israel sinned, and many times strengthened the and were handed to it. They themselves could not extract themselves from it. Moshe came with the power of the rebukes and reprimands he gave them — as it says: "you were rebellious" "and you defied the word of Hashem" — and through those reprimands he was directing them against those levels of the — and weakened their power.

There is also another secret here. Here he repeated and explained the entire Torah. Moshe was to be buried in the land of Moav. Moav — as we stated above — stands in the . And so that the not seize him powerfully in his burial there, he therefore wished to explain the Torah once more in the land of Moav — for the Torah stands in . And through this power he would subdue the standing opposite it. And this is the secret of: "Across the Jordan, in the land of Moav, Moshe undertook to explain this Torah."