The above can be understood by first explaining the concept of parsaos, "dividers which veil," which exist in the spiritual cosmos. [This is relevant, because] "the stones of pure marble" reflect an interruption [of the flow of Divine light] (a parsah).[82] For the purpose of the parsaos is to interrupt the flow of light. For this reason, the flow of influence [that penetrates and continues] after the parsaos is described with the analogy of hairs (or garments), [terms which show that the influence is no longer directly connected with its source].

With regard to this, it is written:[83] "Rise before an elderly man and honor the presence of a sage." (For the Hebrew terms, seivah - translated as elderly man - and zakein - translated as sage - are both associated with hair.[84])

To explain: In Or Torah, the Maggid [of Mezeritch] interprets the above verse, associating it with the phrase:[85] "Wait (Katar) for me a little." Katar is associated with waiting. When a person desires to tell a colleague something, he will tell him to wait and then he will tell him.

[Why is this waiting necessary?] Because a person's thought processes are continually functioning. When a person wants [to communicate with another person, he wants] that person to clear his mind - i.e., focus his thoughts - so that he can hear his words. While [focusing, the listener's] thoughts ascend to a higher level, to a rung called efes ("void"). This is the intent of the phrase: "Rise before an elderly man" - elevate your thought and raise it to the level of efes.

The verse continues: "And honor the presence of a sage (zakein)." A zakan (beard) refers to supplementary intellectual powers. This can be explained by an analogy to a father who has a son with whom he would like to share an intellectual concept. The concept is, however, too deep for the son to grasp. Therefore the father has to communicate it to him with different wording, employing an analogy, which reflects a different conceptual framework. Hidden within [the analogy], however, is deep wisdom which enables the son to grasp the lofty concept, [86] enabling even the son to approach the level of zakein which is associated[87] with the phrase zeh shekanah chochmah, "the one who acquired wisdom." (For [as explained,[88]] this term can also refer to "a youth who is wise.")

The above can be understood in a more particular manner based on the Alter Rebbe's explanations[89] of the statements in the texts of Kabbalah[90] that the concept of a beard exists on the level of Arich Anpin[91] and on the level of Za'er Anpin,[92] but not on the level of Chochmah (wisdom). Thus Likkutei Torah, Shir HaShirim,[93] when interpreting the verse: "Rise before an elderly man," cites the Likkutei Torah of the AriZal[94] which explains this phrase as referring to the level of the beard of Arich Anpin.

{In that source,[95] the AriZal explains, that the phrase "elderly man" refers to a person of 60 [96] (in contrast to the common text of the Mishnah[97] [which states: "At 50, to give counsel, at 60, sagacity," the AriZal follows] the version: "At 50, to sagacity, at 60, to old age."[98]) The rationale for that version is that in the spiritual realms, there is no revelation from the first six attributes at all. Therefore, it is only when a person attains the age of 60 that the attribute of Arich begins to be revealed.}

"Honor the presence of a sage" refers to the beard of Za'er Anpin ("a youth who is wise," for we are speaking about a youth, the level of Za'er Anpin. It is, nevertheless, called "wise," because it has acquired the wisdom of the Father[99]). The verse concludes "And you shall fear your G-d (Elokecha)," which is interpreted by Likkutei Torah as referring to the feminine dimension, the level of Malchus.

To explain these concepts: In general, the concept of hair refers to drawing down lofty influence. [Indeed, this influence is so lofty] that it cannot be expressed in an ordinary sequential pattern of revelation. There must be an interruption, as exists with regard to the life-energy in hairs which is very minimal. Therefore when hairs are cut off, a person does not feel any pain at all. For the life energy in the hairs is not clinging and at one with its source, since it must flow through the skull which serves as an interruption.[100]

Thus the level of Arich [Anpin] has a beard. Arich [Anpin] is identified with the Sefirah of Kesser. On a more general level, it refers to the worlds of Ein Sof that exist above Atzilus. Influence [cannot] be drawn down [from this level] to Atzilus in a sequential manner. [Instead,] an interruption via a parsah is necessary. As stated in other sources,[101] Kesser itself becomes a parsah. This is [the implication of the analogy of] the hairs of the beard [to] Arich Anpin.

When, however, the influence reaches the level of the Father (Chochmah), which is the beginning of the world of Atzilus,[102] it is drawn down throughout the entire world of Atzlius. As it is said:[103] "The Sublime Father nests in Atzilus." Within the world of Atzilus - the world of unity, Divine influence is drawn down in a sequential order without interruption through hairs. Thus "the Sublime Father does not have a beard." Nevertheless, "Za'er Anpin has a beard." For as explained[104] with regard to the verse,[105] "one cherub from one end and one cherub from the other end," Za'er Anpin represents the final level of the worlds of Ein Sof (for it is the last level of Atzilus). From it, [influence] is drawn down to the worlds of Beriah, Yetzirah, and Asiyah as they exist within Atzilus,[106] until it is actually drawn down to Beriah, Yetzirah, and Asiyah themselves through the attribute of Malchus.

Drawing down influence to these levels [involves a radical transition]. Therefore, it involves interruption through hairs. This is the intent of the beard of Za'er Anpin. The beard of Za'er Anpin is, however, drawn down from the Sublime Father, as explained above with regard to the phrase "the one who acquired wisdom." For the beard of Za'er Anpin exists in order to convey influence to Beriah, Yetzirah, and Asiyah through the medium of Malchus. (This is alluded to by the conclusion of the verse: "And you shall fear your G-d.") For the source of Malchus is from Chochmah, as it is said:[107] "The Father lays the foundation for the daughter." [The influence from Chochmah to Malchus] is, however, conveyed through the medium of Za'er Anpin.

   

Notes:

82. (Back to text) See the maamar entitled Acharei, 5675 (the series of maamarim entitled BeShaah SheHikdimu 5672, Vol. II, p. 964); Maamarei Admur HaZakein 5564, p. 96; the maamar appears with the notes of the Tzemach Tzedek in Or HaTorah, BeShallach, p. 480.

83. (Back to text) Vayikra 19:32.

84. (Back to text) Seivah literally means "white hair" and zakein refers to the beard.

85. (Back to text) Iyov 36:2.

86. (Back to text) [Trans. Note: The comparison of an analogy to the hairs of a beard can be explained as follows. An analogy is not the concept itself. On the contrary, it is a different concept, referring to another subject. Nevertheless, it reflects - and thus enables comprehension - of the original idea. Thus the potential to explain an idea through an analogy reflects a deeper understanding than the comprehension of the idea itself. Similarly, the hairs of the beard are described as "supplementary wisdom," i.e., they are not the wisdom itself, but outgrowths of it. Nevertheless, the fact that these "outgrowths" exists points to the existence of a profound potential.]

87. (Back to text) Kiddushin 32b.

88. (Back to text) See Maamarei Admor HaZakein Al Maamorei Chazal, p. 350-351; VaEshaleich, Liozna, p. 190; Likkutei Torah, Bamidbar, p. 30c; Sefer HaMaamarim 5630, p. 168.

89. (Back to text) Maamarei Admur HaZakein 5568, Vol. I, p. 205ff. See also Or HaTorah, Bereishis, Vol. IV, p. 780b ff.; Sefer HaMaamarim 5627, p. 31ff.; Sefer HaMaamarim 5654, p. 61ff. (see the notes on the periphery); the maamar entitled Avodim Hayinu, 5722, sec. III.

90. (Back to text) Zohar, Vol. III, p. 88b; see also the gloss of the Mikdash Melech to that passage.

91. (Back to text) Literally, "the long face," the spiritual counterpart of the emotional characteristics which surpass intellect.

92. (Back to text) Literally, "the small face," the spiritual counterpart of the emotional characteristics which come as an outgrowth of intellect.

93. (Back to text) P. 11a ff.

94. (Back to text) Taamei HaMitzvos LehaAriZal, the conclusion of Parshas Kedoshim.

95. (Back to text) See also the gloss Birchei Yosef (note 4) to Shulchan Aruch, Yoreh De'ah 241:1; Minchas Chinuch, Mitzvah 257, sec III; see also the Rebbe's Igros Kodesh, Vol. III, p. 324ff., Vol. V, p. 231ff.

96. (Back to text) Publisher's Note: The Rebbe delivered this maamar on the day of his sixtieth birthday.

97. (Back to text) Avos 5:20.

98. (Back to text) See also Tikkunei Zohar, Tikkun 21 (p. 56a); Meorei Or, Maareches Zayin, sec. 34.

99. (Back to text) I.e., Chochmah.

100. (Back to text) [Trans. Note: Thus hair serves as an analogy to the flow of energy from an extremely lofty source. Because the source is so lofty, an interruption is necessary for it to reach the lower realms and only a small fraction of the energy is able to be conveyed. Nevertheless, even that small portion has powerful effects.]

101. (Back to text) Pardes, Shaar HaTzatzachas, ch. 6, explained in the maamar entitled Acharei Mos, 5675 (the series of maamarim entitled BeShaah SheHikdimu 5672, Vol. II, p. 963.

102. (Back to text) See Etz Chayim, Shaar 3 (Shaar Seder Atzilus of R. Chayim Vital), ch. 1; Shaar 47 (Shaar Seder ABiYA), ch. 2. See also Sefer HaMaamarim 5696, p. 119.

103. (Back to text) This is the expression found in Rimzei Zohar to Zohar, Vol. II, p. 220b and Torah Or, p. 75a, et al. See also Sefer HaMaamarim 5696, loc. cit.

104. (Back to text) Torah Or, the conclusion of Parshas Terumah.

105. (Back to text) Shmos 25:19.

106. (Back to text) [Trans. Note: For every influence exists in a preliminary stage in its source. To cite an analogy, before a speech is delivered, the speaker thinks over the contents of his talk in his mind.]

107. (Back to text) Zohar, Vol. III, p. 248a, 256b, 258a; Tikkunei Zohar, Tikkun 21 (p. 61b).