The Essence

The portion of the Torah read this week begins with the commandment of letting the land lie fallow every seventh year. To quote the verse:

“When you come into the land which I am giving to you, the land shall rest, a Shabbat for G-d.”[1] The meaning of the sabbatical year and the jubilee will be understood [after the following discussion].

We see that there is a weekly Shabbat and a sabbatical year, which is also called a Shabbat. As it is written: “…a Shabbat for G-d,”[2] and “And the Shabbat of the land….”[3] Let us examine why the sabbatical year is also called a Shabbat, and what difference there is between the [weekly] Shabbat and the sabbatical year.

We have already explained that the spiritual ascent of all worlds is the essence of the Shabbat. Each world rises to a higher level than it is on during the rest of the week.

Specifically: The netzach-hod-yesod-malchut of Asiya [collectively] ascend to the level [normally “occupied” by] chesed-gevura-tiferet; chesed-gevura-tiferet ascend to the level of chochma-bina-daat; chochma-bina-daat of Asiya ascend to the level of netzach-hod-yesod-malchut of Yetzira, and so on, up to the original beginning of emanation itself. For even Arich Anpin ascends [on Shabbat], and its place is taken by Abba and Imma, as is known.

The sefirot behave collectively relative to their “energy levels.” Although each sefira has its own identity, the sefirot of the intellect, of the emotions, and of behavior function together as units. For this reason, the ascent they undergo on Shabbat occurs relative to these energy levels.

A “world” in Kabbala is a level of consciousness, a “realm” in which everything on this level shares a common awareness of G-d. A lower world sustains less Divine consciousness; a higher world, more. The ascent of the worlds on Shabbat one notch in the hierarchy of consciousness thus means that each level temporarily is able to sustain a level of G-d-awareness that is normally too high for it. Normally, if someone or something on the level of chesed-gevura-tiferet of Asiya would acquire the consciousness of chochma-bina-daat of Asiya, this would mean that he has ascended from the previous level up to the higher one. On Shabbat, however, the lower level ascends to the higher level while still retaining its identity as the lower level. This temporary “bending” of reality occurs only on Shabbat. As soon as Shabbat is over, reality reverts to its former state.

The sabbatical year is called a Shabbat since it is similar in this respect to Shabbat. All worlds ascend to a level higher than their normal one, just as they do on the [weekly] Shabbat.

The difference is that on Shabbat all creation experiences an ascent, while in the sabbatical year only the three [lower] worlds—Beria, Yetzira, and Asiya—ascend.

This works as follows: netzach-hod-yesod of Asiya ascend to the level of chesed-gevura-tiferet of Asiya, and so on, [just as on Shabbat]. Thus, chochma-bina-daat of Beria ascend to the level of malchut of Atzilut. But from malchut of Atzilut on up, there is no ascent whatsoever, and we [mortals] have no power to cause any such ascent. Only on Shabbat do these levels ascend.

Notice that in the description of what happens on Shabbat, netzach-hod-yesod and malchut all function as one unit, whereas here, the Arizal mentions only netzach-hod-yesod functioning as a unit, and malchut seems to be functioning separately (as seen in the fact that chochma-bina-da’at of Beria are described as ascending to malchut of Atzilut and not to netzach-hod-yesod-malchut of Atzilut). This discrepancy will be explained presently.

There is a second difference, which will shed additional light on the difference just described. On Shabbat, all four lower sefirot of each world ascend to the level of the three middle sefirot. In the sabbatical year, this is not the case, but rather, only netzach-hod-yesod of Asiya ascend to the level of chesed-gevura-tiferet of Asiya, while malchut of Asiya ascends to the level of netzach-hod-yesod of Asiya. Thus, malchut behaves independently of netzach-hod-yesod, and does not ascend with them to the level of chesed-gevura-tiferet, but only up to the level of netzach-hod-yesod, and remains there by itself.

Similarly, the three higher sefirot of Asiya ascend to the level of malchut of Yetzira, malchut of Yetzira to the level of netzach-hod-yesod of Yetzira, netzach-hod-yesod of Yetzira to the level of chesed-gevura-tiferet of Yetzira, chesed-gevura-tiferet of Yetzira to the level of keter-chochma-bina of Yetzira, keter-chochma-bina of Yetzira to the level of malchut of Beria, and malchut [of Beria] to the level of netzach-hod-yesod of Beria. Following this pattern, keter-chochma-bina of Beria ascend to the level of malchut of Atzilut. From this point upward, all the sefirot remain at their usual level, and do not ascend, as we pointed out above.

We will now explain how it is possible on Shabbat for all four lower sefirot—netzach, hod, yesod, and malchut—to ascend together.

Netzach, hod, and yesod exist on the three axes of right, left, and center respectively.

It will be recalled that the sefirot are organized into a tri-linear array that depicts the various relationships among them. This structure is as follows:

left axis	center axis	right axis
	keter
bina		chochma
	(daat)
gevura		chesed
	tiferet
hod		netzach
	yesod
	malchut

The “energy level” of the sefirot is reflected in their position in this structure. For example, the energy level of netzach and hod is lower than that of chesed and gevura.

The fourth [of the four lower sefirot], malchut, is not situated below them [as the chart might seem to indicate], such that we might assume that it occupies a level of its own. If this were the case, we would have to explain how it is possible that three [sefirot] can occupy the place normally occupied by four, or four [sefirot] the place normally occupied by three.

As was detailed above, on Shabbat the netzach-hod-yesod-malchut of each world collectively ascend to the level of chesed-gevura-tiferet of that world. Likewise, the chochma-bina-daat of each world ascend to the level of netzach-hod-yesod-malchut of the next world up.

This is not the case, however, since malchut is not underneath netzach-hod-yesod but behind them, as is known. Malchut stands behind the netzach-hod-yesod of Zeir Anpin. It follows that the “feet” of malchut extends down only as far as [does the lower extremity of] netzach-hod-yesod of Zeir Anpin. This being the case, malchut does not occupy any “vertical” space by itself at all.

This is true on weekdays, when malchut is back-to-back with Zeir Anpin. It is also true on Shabbat, when they turn to face each other.

During the week, Zeir Anpin and its Nukva (referred to here simply as malchut) are “back-to-back.” What this means is that the emotions are somewhat divorced or disconnected from their means of expression. During the week, as we have explained previously, we are intended to focus on the task of rectifying and elevating the physical world. This entails a temporary disconnection from our higher selves as we sally forth into the jungle or desert of unredeemed reality to slay the dragons and spread the light. In order to engage reality on its own level, we have to turn our backs, so to speak, on the pure experience of inspiration so we can get on with the work at hand.

On Shabbat, however, we are bidden to rest from this challenge in order to reconnect with our higher selves. In Kabalistic terminology, this means that our Nukva and Zeir Anpin face each other anew in order to couple; our means of expression get recharged from their renewed contact with the emotions that power them.

This is in fact exactly what malchut demanded, i.e., that she stand face to face with netzach-hod-yesod.

This refers to the demand of the moon, recorded in the Midrash, that it be placed on equal footing with the sun. The moon symbolizes malchut, while the sun symbolizes netzach-hod-yesod.

In any case, it never occupies any level by itself below them. Thus, if these four sefirot ascend to a level occupied by three sefirot, or three others ascend to the level occupied by these four, this is no problem, since the “vertical” space occupied by these four is the same as that occupied by three.

However, we must now explain [something else]. For by this same token, we must ask how in the sabbatical year the first three [sefirot of any particular world] can ascent to [the level normally occupied by] malchut [of the world immediately above it], which is [a level normally occupied by] one sefira. Or how malchut, which is only one sefira, can ascent and occupy the level of netzach-hod-yesod, which are three sefirot.

The truth is that this, too, is self-understood. For malchut, after all, is not just one sefira, but rather an entire partzuf [i.e., Nukva]. It is just that the length [i.e., height] of this partzuf is the same as that of netzach-hod-yesod of Zeir Anpin. Thus, when it ascends, malchut can fill the level usually occupied by netzach-hod-yesod, and keter-chochma-bina [of the lower world] can ascend to [and fill] the place occupied by malchut alone. This explains everything.

There are other differences, which will also be self-understood based on what we will explain presently, please G-d.

Bear in mind that the word Shabbat [shin-beit-tav], as explained in the Zohar,[4] may be read as “daughter of the [letter] shin” [shin-bat]. This is because malchut, which is called the “daughter,” ascends to the level of chesed-gevura-tiferet, which are alluded to by the [three branches of the] letter shin, [which alludes as well to] the three axes [of the sefirot] and the three patriarchs, as is known.

Nukva is called the “daughter” of Abba (the “father”) and Imma (the “mother”), while Zeir Anpin is called the “son.” This simply means that the emotions and their means of expression are revealed by the intellect.

The three patriarchs, Abraham, Isaac, and Jacob, personified the three axes of the sefirot, right, left, and center, respectively.

When netzach-hod-yesod ascend, malchut ascends with them to the level normally occupied by chesed-gevura-tiferet; this is Shabbat. This is the advantage of Shabbat over the sabbatical year, for in the sabbatical year malchut ascends only as far as netzach-hod-yesod.

As detailed above, during the sabbatical year malchut only ascends to occupy the level of netzach-hod-yesod. On Shabbat, in contrast, malchut ascends with netzach-hod-yesod to occupy the level of chesed-gevura-tiferet. Since the soul is “born” out of malchut, the consciousness of the Jew therefore follows the same paradigm. This is why on Shabbat more worldly pursuits are forbidden than are during the sabbatical year: the soul is experiencing a higher level of spirituality, which would be contravened by engaging in material work.

This, then, is the mystical meaning of the verses [which refer to the sabbatical year as a Shabbat]: “And the Shabbat of the land…,” “and the land will rest…” etc. The “land” refers to malchut. It rests by itself, and is not included with netzach-hod-yesod [as they ascend to the level of chesed-gevura-tiferet], but rather ascends only as far as the level of netzach-hod-yesod.

The phrase “and the land will rest” alludes to the first distinction we detailed [between Shabbat and the sabbatical year]. For Shabbat is the day of rest and ascent for all ten sefirot of Atzilut, whereas in the sabbatical year only malchut rests and ascends, while the other sefirot of Atzilut remain at their usual levels and do not ascend at all.

Note here that the concept of “ascent” is considered equivalent to that of “rest,” while we might assume that rest means staying at one’s native level and not ascending. This indicates that resting, and particular Shabbat resting, is conceived in Judaism as a return to one’s higher spiritual self—which in fact can often be quite taxing—rather than simple relaxation.

This, then, is the meaning of “a Shabbat of the land” and “the land shall rest, a Shabbat for G-d”: the land [—malchut] will ascend to G-d, meaning to [the higher consciousness of G-d informing] Zeir Anpin. It does not, however, ascend to the level of chesed-gevura-tiferet as it does on Shabbat. If this were so, it would not be a Shabbat of rest only for “the land,” but for netzach-hod-yesod of Zeir Anpin as well. Rather, the sabbatical year is a time of rest only for “the land,” for it alone ascends.

Even though in the three [lower] worlds—Beria, Yetzira, and Asiya—all ten sefirot ascend, these three worlds are relatively all Nukva, being the hosts of malchut of Atzilut.

All three lower worlds are “born” from the “womb” of malchut of Atzilut, and are therefore subject to the vicissitudes of her spiritual dynamics. In this case, it is the issue of whether or not malchut of Atzilut ascends all the way up to the level of chesed-gevura-tiferet or only as far as netzach-hod-yesod that determines whether it will be Shabbat or the sabbatical year in these lower worlds.

Thus, all the rest [of the sabbatical year] is only as far [“up”] as malchut of Atzilut, as it is written, “the land will rest.”

Rabbi Moshe Yaakov Wisnefsky is a scholar, writer, editor and anthologist. Originally from Los Angeles, he moved to Israel in 1977, and currently lives in Jerusalem.

(Click on the footnote number to return to the text.)

[1] Leviticus 25:2

[2] Ibid. 25:2, 4.

[3] Ibid. 25:6.

[4] 1:23b, 2:204a, 3:243b, 281a, etc.