English translation — מאמר והנה פרח מטה אהרן תשל"ג

*

"And behold, the staff of Aaron had blossomed... and produced almonds."

And it is explained in Likkutei Torah, in the discourse beginning with this verse,

that the reason it specifically produced almonds is that almonds ripen more quickly than any other fruit.

[And Likkutei Torah adds there,

that therefore they are called "shkeidim," from the term "shkidah," meaning haste and speed,

as it is written,

"a rod of an almond tree... for I am hastening (shokeid) My word to perform it."

And it can be said

that the intention of this addition is to hint that the speed inherent in almonds is their essential quality,

and as is known

that the name of a thing indicates its essence],

and therefore they allude to the priesthood,

because the influences drawn down through Aharon the Kohen

[Aharon — the letters spell "ra'ah" (seeing)]

are with speed.

And likewise, this applies to all the Kohanim, the sons of Aharon,

for when the Kohanim bless the people,

influence is drawn down below with great speed, without delays

(as will be explained in section 7).

2)

And the explanation is,

that the root of all influences is from the attribute of His kindness,

the Chesed of Atzilus.

And in order for physical influences—

children, life, and sustenance—

to be drawn from the Chesed of Atzilus, it is through the descent and progression of Chesed through all the levels from Atzilus to Asiyah.

And at every transmission from one level to the next, there is judgment and adjudication

as to whether the influence will be drawn into the lower level or remain in the higher level.

And this is why we pray and ask daily, "Heal us,"

"Bless upon us,"

even though a person's sustenance is fixed for him from Rosh Hashanah to Yom Kippur

(and the intention here in "sustenance" includes all three matters: children, life, and sustenance),

because the writing and sealing for good on Rosh Hashanah and Yom Kippur is the drawing of Chesed into Malchus of Atzilus,

and for the influence of Chesed to be in physical matters, it is through the descent and enclothing of the Chesed of Malchus of Atzilus into the Chesed of Beriah,

and afterward into the Chesed of Yetzirah and Asiyah.

And this is the meaning of "a person is judged every day,"

even though his verdict was already concluded on Rosh Hashanah and Yom Kippur,

because the judgment on Rosh Hashanah and Yom Kippur is that Chesed be drawn to the person in Malchus of Atzilus,

and the judgment in which a person is judged every day is

whether he is worthy that the Chesed already drawn upon his soul above on Rosh Hashanah and Yom Kippur will descend and be drawn

(through Beriah, Yetzirah, and Asiyah until it is drawn)

down into this physical world,

or whether the Chesed will remain above and additional delight will be added for him above.

Therefore we pray every day, "Heal us" and "Bless upon us," etc.,

that the Chesed allotted to him on Rosh Hashanah and Yom Kippur be drawn down into this physical world,

and within this world itself—into physical matters.

And there is another aspect to the daily judgment,

that since the Chesed above is spiritual Chesed,

even after the verdict that it be drawn down into this world,

there is judgment and adjudication regarding which specific matter the Chesed will be drawn into.

Therefore, they instituted praying every day the thirteen middle blessings, which include requests for all the needs of the individual and all the needs of the community.

3)

Now, the main judgment and verdict regarding which matter the kindness will be drawn is when the kindness that was allotted to him on Rosh Hashanah and Yom Kippur is extremely limited,

so that it is insufficient to draw from it all three matters of children, life, and sustenance, but only two of them or one of them,

for then there is judgment and verdict whether the flow of kindness will be in children, or in life, or in sustenance.

And the prayer of the tzaddik is effective to change it from one matter to another.

[As in the story about the Baal Shem Tov,

that childless people came to him to ask him to pray to G-d that they should have children,

and that man was a great wealthy man,

and the Baal Shem Tov said that if they agree to become poor, they will have children.

And when they accepted this upon themselves,

children were born to them and they became poor.

That is, the Baal Shem Tov saw that the kindness allotted to them would not suffice for both children and wealth together,

and through his prayer he effected a change of the flow of kindness from wealth to children.]

And it can be said,

that then,

[when the kindness is limited so that it does not suffice for all the matters of children, life, and sustenance],

the judgment and verdict is most intense.

And in order for the kindness to be changed from one matter to another, it is specifically through the prayer of a tzaddik.

But in general, even when the kindness suffices for all three matters of children, life, and sustenance,

there is judgment and verdict every day regarding every particular flow,

and therefore we pray every day the twelve intermediate blessings, which contain requests for all things.

4)

And it must be understood,

the judgment on Rosh Hashanah and Yom Kippur is concerning the person as he is below

(soul in body)

[and particularly according to what is brought in Likkutei Torah,

from the Hagahos Maimoni,

that a person is judged on Rosh Hashanah regarding matters of this world],

and the judgment and verdict is

(not only regarding the flow of kindness in general,

but also)

regarding the particulars,

[and as is also evident from the fact that in the prayers of Rosh Hashanah and Yom Kippur we also ask for particular matters],

and nevertheless, a person is judged every day regarding which matter the kindness that was allotted to him on Rosh Hashanah and Yom Kippur will be drawn to him,

and furthermore,

he is judged whether the flow that was allotted to him will be drawn in this world or whether they will add for him delight etc. above.

5)

And this will be understood according to what is explained in the Siddur

on the verse,

"Day to day utters speech,"

that on weekdays there are several delays in the drawing down of the flow below,

and on the day of Shabbos,

the drawing down of the flow is with speed,

"yavia omer,"

"yavia" connotes speed.

And it is explained there,

that this matter, that on weekdays it is possible that the flow will be delayed and not be drawn below,

is like a parable of a person who deliberates in his intellect about some matter, whether it is proper to do it or not, and comes to a conclusion and decision that it is proper to do it,

and nevertheless, it is possible that this will remain in his intellect and not come into actual deed.

And furthermore,

that when the matter comes to actual deed, he weighs in his mind once again whether to actually do as he decided in his intellect.

For although the decision in the intellect was that it is proper to do the thing,

nevertheless,

since the action that is felt by him in his intellectual decision is an action as it is included in the intellect,

therefore,

when the matter comes to actual deed,

an action as it is in itself

(separate from the intellect),

he must consult and deliberate in his intellect once again whether to actually do so.

And in particular,

there are two matters in this.

That the decision of the intellect

(that it is proper to do the thing)

does not compel the action,

for since the action included in the intellect and the actual deed

(as it is in itself, separate from the intellect)

are two matters,

therefore it is possible that the intellectual decision will not bring him to action,

meaning that he will not even think regarding the actual deed.

And furthermore,

that even when he does think about it,

it is possible that he will have a reasoning not to do it,

and he must deliberate once again.

Now, the order of the three garments of the soul is thought, speech, and action.

In order for there to be a drawing down from the intellect

(or from the emotions)

to action, it is through thought and speech.

And the thought through which it is drawn to

(speech and)

action is that he thinks how to do it.

And since this thought is separate from the intellect

[For the thought that he had initially,

when he deliberated in his intellect and decided that it is fitting to do,

was nullified to the intellect

(to the deliberation of the intellect and its decision),

and the essence of that thought is only that through it the intellect is felt.

But the thought of how to do is a separate entity that is separate from the intellect],

therefore,

the drawing down

from the decision of the intellect to the thought of doing is through a delay,

in the two aforementioned matters.

For the decision of the intellect does not compel the thought,

and moreover,

in order to draw the matter into thought,

one must deliberate again.

And likewise is it regarding the drawing down from thought to speech,

for since speech is lower than thought,

thought is for oneself and speech is for another,

therefore,

the drawing down from thought to speech is through a delay.

And also in this there are the two aforementioned matters.

For thought

(in and of itself)

does not compel speech,

for it is possible that the matter remain in his thought and he not even think about speaking about it,

and moreover,

regarding speech

(even when he thinks about whether to speak)

he has doubt and needs to consult and deliberate about it.

For since thought is for oneself and speech is for another,

therefore,

even after he has decided regarding thought,

he is still doubtful whether to bring this also into speech,

to reveal it to another.

And likewise is it regarding the drawing down from speech to action,

for since action is more separate than speech,

therefore the drawing down from speech to action is through a delay,

in the two aforementioned matters.

For speech does not compel action,

and in order to draw down from speech to action,

one must consult and deliberate again.

And based on what is known

that thought and speech are related to each other,

for the same letters that were initially in thought are subsequently drawn into speech,

but action is a separate matter,

it can be said,

that the delay in the drawing down from speech to action

(regarding the two aforementioned matters)

is a greater delay than the delay in the drawing down from thought to speech.

6)

And likewise is it in the analogue above,

that the law and judgment of Rosh Hashanah and Yom Kippur is the drawing down of Chesed into Malchus of Atzilus

(as above in section 2),

and it is known

that Atzilus and BYA are analogous to the inner powers

(intellect and emotions)

and the three garments—thought, speech, and action,

therefore,

even though the law and judgment of Rosh Hashanah and Yom Kippur pertains to the influence in this physical world,

nevertheless,

since the entirety of Atzilus

(even Malchus of Atzilus)

is analogous to the inner powers that are above thought, speech, and action,

the writing and sealing for good of Rosh Hashanah and Yom Kippur that physical bounty be drawn down is analogous to the decision of the intellect that the thing is fitting to be done,

for the action

(as it is in the decision of the intellect)

is included in the intellect,

and in order for the influence to be drawn down into the world of Asiyah

[and particularly into this physical world]

there must first be a drawing down into the world of thought

(Beriah)

and the world of speech

(Yetzirah).

And the drawing down from Malchus of Atzilus to Beriah,

and likewise from Beriah to Yetzirah,

and all the more so from Yetzirah to Asiyah,

is through a delay,

in the two aforementioned matters,

as above.

And based on this, it can be explained,

that it is possible that the influence that was measured out on Rosh Hashanah and Yom Kippur be drawn down in spirituality, even to the extent that the drawing down in spirituality can be in Gan Eden,

even though the judgment of Rosh Hashanah and Yom Kippur pertains to physical influence,

for in Atzilus,

and likewise in Beriah and Yetzirah,

even the physical matters that are judged upon are included in spirituality,

in the analogy of the action that is in the decision of the intellect,

and likewise in thought and speech,

for the action is included in the intellect.

And this is also that each day there is law and judgment regarding which matter the Chesed will be drawn down,

even though the law and judgment of Rosh Hashanah and Yom Kippur pertains to all the details,

for the matters of Asiyah as they are in their root in Atzilus,

and likewise in Beriah and Yetzirah,

are abstracted from physical form,

and therefore,

there is law and judgment regarding in what manner the influence will be formed in physicality.

9)

Now, the delay that can occur in the flow from one level to another is when one's desire for the matter is based on intellect.

However, when the desire is because one has pleasure in it,

and especially when there is an essential pleasure that is above intellect,

then,

the flow from the will to the action is swift,

without delay.

For when it arises in His will to desire the matter,

the will immediately acts upon the intellect,

so that it understands intellectually that it is fitting to desire the matter,

and from the intellect it is immediately drawn to thought, and from thought to speech, and from speech to action.

And all these flows are swift, without delay.

And there are two aspects to this.

First, after he has decided in his intellect the general matter, he does not need to consult and deliberate whether it is fitting to think, speak, and do.

And moreover,

all these flows

[from intellect to thought,

from thought to speech, and from speech to action]

are in a manner of automatically,

for due to the greatness of the desire and pleasure in the matter, he will not rest nor be still until the matter is actualized in deed.

And similarly in the analogue above,

for when the root of the flow is from the aspect of Rav Chesed that is above the chain of descent,

then,

the influence is drawn downward,

through the stages of the entire order of the chain of descent,

with great swiftness, without delays.

For in addition to the fact that in this flow there are no judgments that would delay the flows from level to level,

also the flows themselves are in a manner of automatically.

And this is that the flow of the Priestly Blessing is swift,

for the flow of the Priestly Blessing is from above the chain of descent

[as explained elsewhere

that in the Priestly Blessing there is also the advantage of prayer,

for through prayer a new will is drawn that is above the chain of descent],

and therefore the flow is swift.

8)

And there is further to add an aspect regarding the advantage of the Priestly Blessing,

that the flow of the Priestly Blessing is from the very highest level

[and as above, the root of the flow is above the chain of descent]

down to the very lowest level

[and as above, the flow of the Priestly Blessing is also for those who, from the aspect of the attribute of judgment, are not worthy].

And since the flow of the Priestly Blessing is swift and is not delayed,

therefore,

when the influence is drawn downward, it is in great abundance.

And based on this, we can explain the continuation of the topics in the discourse in Likkutei Torah,

that after he explains that the flow of the Priestly Blessing is swift,

he brings the exposition of our sages, of blessed memory,

on the verse,

"May Hashem bless you and guard you,"

"May He bless you with wealth... may He bless you with children... and guard you from harmful forces,"

for at first glance it is not understood,

for in the aforementioned exposition of our sages, only what the flow is is explained

(blessing with wealth and children and protection from harmful forces),

and in Likkutei Torah he brings this exposition regarding the matter that the flow is swift,

and one must say the explanation of this,

that "May He bless you with wealth and children" indicates the abundance of influence, that the influence is in all matters of children, life, and sustenance

[for in "May He bless you with wealth" is also included the blessing for life,

for when the Merciful One gives abundance, it is for life that He gives],

and the matter of "and guard you from harmful forces" indicates that the drawing of the influence is to the very lowest level,

even to a place that requires protection from harmful forces,

and the connection of these two matters,

that even when the influence is drawn to the very lowest level

("and guard you from harmful forces")

it is in great abundance

("May He bless you with wealth and children"),

is because the flow is swift and is not delayed.

9)

And it may be said,

that even though the Priestly Blessing was before Aharon's staff blossomed and produced almonds,

as it is written,

"And Aharon lifted his hands toward the people and blessed them," and Rashi explains: "He blessed them with the Priestly Blessing"

[and even then the drawing down of the Priestly Blessing was with speed],

nevertheless,

after Aharon's staff blossomed, an elevation was added to this.

For since the matter of the blossoming of Aharon's staff etc. and producing almonds came about through the challenge to the priesthood,

this is

analogous to a document that had a challenge issued against it and was upheld in court,

which has greater force than a document that had no challenge against it.

And like the advantage of light from darkness.

And based on this, we may explain what is said in Likkutei Torah at the conclusion of the maamar,

that there is a "shkidah" (alacrity/almond) for the "motav" (better) and for the "tov" (good),

and that the almonds of Aharon's staff are good almonds,

it may be said,

that this which the maamar brings, that there is a "shkidah" for the "motav," is to hint that in the good almonds of Aharon's staff there is also the quality of the transformation of "motav" into "tov."

And we may add,

that this confirmation of Aharon's priesthood after the challenge was through "and it produced almonds,"

whose significance is speed

(as above in section 1),

is because the quality of the transformation of "motav" to "tov" is also related to the matter of speed.

And the explanation of this may be said,

for the matter of speed is that even when the influence is drawn down to the lowest levels, it is with great abundance

(as above in section 8).

And in order that even below there should be an abundance of influence,

the lower realm must be a vessel for this.

And it may be said,

that one of the reasons that the conclusion and seal of the Priestly Blessing is "and may He grant you peace,"

is,

that the vessel for abundant blessing,

even to unlimited abundance

[for the abundance of influence of the Priestly Blessing is

(in its root)

unlimited abundance,

and as above that the root of the influence of the Priestly Blessing is above the chain of descent],

is peace,

for the Holy One, blessed be He, found no vessel that holds blessing for Israel except peace.

And based on this, we may explain the connection of the quality of transformation to the matter of the speed of almonds,

for the true essence of speed is,

that this—that even below the influence is in abundance—is not only because the drawing down from above is not delayed, but also because the lower realm is a vessel for this through the peace within it,

and the true essence of peace is when even the "motav" is transformed into "tov."

And the ultimate perfection of this peace

(that even the enemy is turned into a friend)

will be with the coming of Moshiach Tzidkeinu, speedily and truly,

for then there will be peace in abundance and blessing in abundance,

unlimited abundance,

as it is written,

"Jerusalem will dwell open,"

without measurements and limitations.