005 —בפ' נסכים

Ki Savo'u El Eretz Moshvosaychem... Va'asisem Isheh LaHashem Olah V'Gomer.

To understand why the Torah here changes its language and calls Eretz Yisrael 'Eretz Moshvosaychem' more than anywhere else in the Torah, where it is called 'Eretz Canaan'?

(This question is explained in the Midrash at the end of Parshas Shelach. See also Koheles Rabbah on 'Higdalti Ma'asai'^[1]: 'Ki Savo'u El Eretz Moshvosaychem Va'asisem Olah.' And further there on 'Ushteh Belev Tov Yeinecha'^[2]—this is Parshas Nesachim: 'For G‑d has already desired your deeds'—this is the entry of Israel into the Land, as it says: 'Ki Savo'u El Eretz...' It seems they interpreted 'Eretz' as from the root 'ratzon' (will). So too in Pardes, entry 'Eretz.' See also what is written on 'Veha'aretz Hadom Raglai,' and on 'HaYom HaZeh Hashem Elokecha Metzavecha.')

Our Sages said (Berachos 14b^[4]): Anyone who recites Krias Shema without tefillin is as if he brought an Olah without a Minchah and a Zevach without Nesachim. We need to understand this comparison: why is Shema likened to the Olah and Zevach, and tefillin to the Minchah and Nesachim?

The idea of the korbanos is that a fire would descend from heaven onto the altar and consume the Olah and the fats of the Shelamim. The same is true regarding Krias Shema.

For man is composed of four elements: fire, wind, water, and earth, as explained elsewhere on the verse 'VeHayah Mispar Bnei Yisrael,' that these correspond to the four categories: domem, tzomeach, chai, medaber (inanimate, vegetative, animal, and human), which in turn correspond to the four letters of the Divine Name Havayah, from which these levels are drawn and created. The element of fire corresponds to the 'chai' (animal). (As explained elsewhere on the verse 'Ki Seitzei.')

It is written: 'Serafim Omdim' (Yeshayahu 6:2)^[5]—there are angels and holy beasts called 'Serafim' because they are from the element of Divine fire, and they are always in a state of fiery enthusiasm, since they have only one thought all their days, from the six days of creation, perceiving only a ray of His Shechinah that gives them life and existence from nothingness to being. Therefore, day and night they do not rest. This is because they have only one simple element, the Divine fire, and are not composite beings. (See the explanation on 'Vehenif HaKohen Osam Al Lechem HaBikkurim'^[6].)

But man, who is composed of four elements and is also clothed in a body and an animal soul, cannot remain in one state or thought all his days. Nevertheless, the G‑dly soul has the power of thirst from the element of fire, like fiery coals, even more than the angels.

For although below, the level of man is lower and less than that of the angels—this is because below he is clothed in a body and animal soul. But the root of his soul above, each one according to his level—not the entire soul is clothed in the body, only a ray of it, while the root remains above in its source in the supernal world from which it was hewn. See what is written on 'Yonasi BeChagvei,' and on 'Ha'azinu HaShamayim.' The souls in each world are infinitely higher than the angels in those worlds. And these are the very souls whose radiance extends to be clothed below in this world.

This is the meaning of 'Even though he does not see, his mazal sees'^[7]—that is, 'mazal' from the root 'yazil mayim' (to flow water)^[8]—meaning the root of his soul above, from which its radiance flows down below.

This is because 'Yisrael alu b'machshavah'^[9]—just as in a physical person, his thought is united with his soul and is more one with it than his speech, which is a separate thing and can be withheld, whereas thought is always present, so too the source of the souls of Israel rose in the supernal thought and is united with His very essence. (Although it is written: 'For My thoughts are not your thoughts'^[10], nevertheless, a mere hint can be grasped by our ears to understand a little, as explained elsewhere on 'Ani Yesheinah V'libi Er.')

However, through the many and intense chainings of the worlds, the radiance of the soul extends to be clothed in the body and animal soul. Yet it still has the power to rule over the body and animal soul, to remove the heat of the heart for worldly pleasures and desires, which comes from the natural element of fire, and to strengthen the Divine fire, whose seat is in the heart, to inflame the soul and heart to be included and nullified in His unity. (See what is written on this in Parshas Emor on 'V'nikdashti Besoch Bnei Yisrael.')

Through this, one elevates even the natural element of fire in the animal soul to be included and rise to Hashem like a korban, so that whenever the Divine fire is strengthened, the power of the natural fire is diminished and cooled and included in holiness.

This is the meaning of 'A fire consumes a fire.' So it was with the actual korbanos, that the fire of holiness from above consumed the animals, which are from the element of fire.

2) Nevertheless, the Divine fire within him is measured and limited and is clothed in the vital soul. Therefore, when he uses it for bodily matters, such as anger, jealousy, hatred, and all kinds of desires, it diminishes and lessens the measure, and his heart will no longer be as inflamed in the service of Hashem.

The advice for this is as it is written: 'For You will light my candle, Hashem will illuminate my darkness'^[11]. This means that through contemplation in the true unity of Hashem in the depth of his thought and heart—not merely recalling the ideas, but deeply fixing his thought with strength—then the Divine fire will shine to complete what is lacking: 'He will illuminate my darkness.' As it says: 'When I sit in darkness, Hashem is a light for me'^[12].

(See what is written on this in Parshas Miketz, in the maamar 'Rani V'simchi,' and in the maamar 'Ki Ata Neri.' See also the maamar 'Ki BaYom HaZeh Yechaper' on 'V'samticha B'nikrat HaTzur.')

Therefore, we recite Krias Shema twice daily, which explains the concept of contemplation, as will be explained, because it is impossible for a person, being clothed in a body and animal soul and engaged in material matters all day, to arouse love and enthusiasm except through Krias Shema.

And every day, the power of the Divine fire is strengthened, and correspondingly, the power of the natural fire is diminished and included in holiness, until at the end of his days—seventy or eighty years—all the powers of the natural fire are diminished and elevated to be included in holiness.

This means that in Israel, even the powers of the animal soul are eternal and become a throne for holiness. (Unlike idolaters, whose animal soul perishes and has no elevation at all.)

The measure of his lifespan, which is given to him from heaven, is according to the amount he needs to elevate so many powers from his vital soul in all the times he recites Krias Shema.

The idea of Krias Shema is to contemplate and deeply fix in his thought as a reminder on his heart that: 'Hashem'—He was, is, and will be. That is, past, present, and future are all the same to Him, and He alone is unique and singular, and there is no change in Him, G‑d forbid, between past, present, and future. As it says: 'Ani Hashem Lo Shanisi'^[13], and 'You are He before the world was created, and You are He after it was created'^[14]—for before Him, all is considered as nothing.

He Himself is 'Elokeinu'—meaning, as in 'Ve'et Eilei Ha'aretz Lakach' (Yechezkel 17:13)^[15]—which is an expression of strength. That is, the name Havayah is our strength and life, meaning He is the source and life of all souls of Israel, who rose in thought, to be included in His unity, in His very essence, as explained above. (See Parshas Pinchas, in the maamar 'Kodesh Yisrael.')

But all other creations derive their vitality from the aspect of 'Melech,' as it says: 'Besheim Malchuso'^[16], and 'Umalchuso Bakol Mashalah'^[17]. Even the supernal worlds, for 'Malchuscha Malchus Kol Olamim'^[18] is written.

Although nothing is separate from Him, as it says: 'Ki Mimecha Hakol'^[19], and 'Ki Hashem Hu HaElokim'^[20]—the concealment of the name Elokim is from the aspect of Havayah, as explained elsewhere: 'Like a locust whose garment is from itself.'^[21] Nevertheless, this is only a ray and extension from Him. And even this is only a small ray, as our Sages said: 'With a yud, the World to Come was created'^[22]—this ray is only a tiny spark, like the yud, the smallest letter in a person's thought, which is just a tiny spark.

But the source of the souls of Israel is united with the source and life of life, the Infinite One, as it says: 'Hodu al Eretz v'Shamayim...'^[23] 'LeBnei Yisrael Am Kerovo'^[24].

(This is the meaning of 'Asher Asa HaElokim Es HaAdam Yashar' (Koheles 7:29)^[25]—'Yashar' means that just as it is above, so it is below. As explained elsewhere on 'Pikudei Hashem Yesharim'^[26]—'Yesharim' means that through them and by them, the revelation of the Infinite Light is drawn down below just as it is above. See also the maamar 'Ki Tishma B'kol' on 'La'asos HaYashar Be'einei Hashem'^[27].)

So too, the idea of 'Es HaAdam Yashar'—that the power drawn into him comes directly from the name Havayah itself. As the Midrash Koheles says, this is the meaning of 'Hen HaAdam Hayah Ke'echad Mimenu'^[29]. And in Bereishis Rabbah, it is explained: 'Hen HaAdam Hayah Ke'echad Mimenu'—Rabbi Yehuda bar Simon said: 'Like the Unique One of the world,' as it says: 'Shema Yisrael Hashem Elokeinu Hashem Echad.'^[30]

This means, as above, that the power drawn and revealed from the name Havayah is far above the power drawn from the other names. See what is written on 'Ve'ata Yigdal Na Koach Hashem.' And on 'Ha'oneh Yehei Shmei Rabba Mevorach Bechol Kocho'—'Kocho' means the revelation of the hidden. Thus, 'Hashem Elokeinu' means that the power and strength of the souls, which is 'Elokeinu,' is drawn from the essence of the name Havayah itself, which is the very source, power, and life of the souls. (See the maamar 'Vayedaber... Va'era El Avraham' on 'Veyedatem Ki Ani Hashem V'hayisi Lachem LeElokim'—meaning that the aspect of Havayah alone will be for you as Elokim, resting upon you.)

Similarly, we can explain what is written in Midrash Rabbah, Parshas Va'eschanan, on 'Asher Lo Elokim Kerovim Eilav'—'Asher Lo Goy Karov' is not written, but 'Asher Lo Elokim Kerovim Eilav.' This can be explained that they are primary regarding the name Elokim, because they are drawn from the name Havayah, which is above the name Elokim.

Thus, there is no difficulty with the above Midrash, which says 'Asher Lo Goy Karov' is not written, for it is written 'LeBnei Yisrael Am Kerovo.' Rather, here it is said regarding the name Havayah, and there regarding the name Elokim.

This is what is written: 'Ki Karov Eilecha HaDavar'—'the thing' refers to Malchus, as it says: 'Ba'asher Dvar Melech.' This is the aspect of the name Elokim, which is 'Karov Eilecha,' as it says: 'Asher Lo Elokim Kerovim Eilav.' And in Midrash Rabbah, Parshas Nitzavim, on 'Ki Karov Eilecha HaDavar Me'od'—the Holy One, blessed be He, says: 'My children, if the words of Torah are close to you, I too call you close,' as it says: 'LeBnei Yisrael Am Kerovo Halleluyah.'

This can be explained based on what is written in the maamar 'Ki Tishma B'kol' about Torah being called 'the inner keys,' that through Torah, the revelation of the innermost aspect is drawn, i.e., the revelation of the Infinite Light itself, etc.

And further, as explained in the maamar 'Yonasi BeChagvei,' that to draw down from the root of the soul, where it says 'Hashem Elokeinu' literally, to draw down the light from above to the soul in the body—this is through Torah. Thus, to be truly 'Am Kerovo' is through 'if the words of Torah are close to you.'

This is the meaning of 'Shema Yisrael'—'Shema' means gathering, as in 'Vayishma Shaul.'

The idea is to gather and collect all the powers and desires in the natural element of fire by uprooting the will from them, i.e., to regret the past and accept for the future not to return to folly. This is because he is at the level of Yisrael, who rose in thought, and Hashem is Elokeinu, who is Hashem Echad—united with Him, as above. Through this, his heart will be inflamed, as above.

This is the meaning of 'Ve'ahavta Bechol Levavcha'—with both your inclinations, the good and the evil. That is, even the evil inclination, which is the power of the natural element of fire, is elevated and included in the love of Hashem with the above enthusiasm.

3) However, this matter and level—to strengthen the Divine fire in his soul, to inflame his heart to cleave to Him—is not a complete and constant service.

(As it says: 'Lo tohu bera'ah, lashevet yetzarah' (Yeshayahu 45:18). See also the maamar 'Vayishlach Yaakov Malachim' regarding Ben Azzai. And elsewhere on the Zohar, Vayeira 112a, on 'Ve'gam Omnah Achosi Bas Avi Hi.' This is the idea of 'lashevet yetzarah,' which is the aspect of 'Eretz Moshvosaychem,' as will be explained.)

On this, they said: One who recites Shema without tefillin, etc. The general idea of tefillin is that it encompasses all Torah and practical mitzvos, for all Torah is compared to tefillin—just as in tefillin, the supernal intellects of the ten sefirot are clothed in the physical letters.

This is because a person must humble himself and say: 'It is enough for a servant to be like his master,' and make a dwelling for Him to reside below. That is, in Mikra, Mishnah, Talmud, Halachos, and Aggados, which speak of material matters. These are 'keilim mikelim shonim' and 'wine of the kingdom'^[34]—the Infinite Light is clothed in them. 'Rav k'yad hamelech'—which is the idea of 'the great hand.' (See the maamar 'Im Bechukosai Teileichu,' and in Parshas Beshalach on 'Vayar Yisrael.') As it says: 'Vayar Yisrael es hayad hagedolah asher asah Hashem b'Mitzrayim'^[35].

'The great hand' means the extension that extends without end or limit. This is His humility, 'that He did in Egypt.' That is, He acted and did with the aspect of Havayah even in Egypt, which is limitation and boundaries. Like all the laws of Zeraim, Moed, etc., which speak of worldly matters.

(See the maamar 'Vayar Yisrael es hayad hagedolah' in Torah Ohr, Parshas Beshalach. See also the maamar on Shemini Atzeres on 'Zeh Hayom Asah Hashem.' And the maamar 'Lech Lecha Me'artzecha.' And the maamar 'Basi Legani' on 'Ariti Mori.' The 'great hand' can be explained as in the Zohar: that Chochmah is clothed in the supernal Chesed, the aspect of 'verav chesed.' See the maamar 'Hashem Yechatu Merivav.' From this aspect comes the extension of supernal Chochmah even below, as above. See also the maamar 'Shchorah Ani V'naavah.')

Even in business and commerce, if one deals honestly, the world is built on kindness^[37]. Afterwards, he gives tzedakah from his earnings, which is the attribute of kindness. It is a branch of wisdom, as it says: 'Morid hatal mechalkel chaim b'chesed.' And just as 'wisdom gives life,'^[38] so too, by giving tzedakah to the poor, he gives life to his soul. Only if he sets his heart, spirit, and soul to it^[39] in Krias Shema, as above, then 'ruach aytei ruach v'amsheich ruach'—so that Hashem Echad will rest also in Torah and practical mitzvos. (See Parshas Va'era, in the maamar 'Lachen Emor LeBnei Yisrael.')

The idea of this service, to draw His dwelling below so that there is nothing besides Him, is far above the level of enthusiasm called 'wings' alone. For there must be some sense of self, a heart and soul that is inflamed. But in the level of 'there is nothing else' and total self-nullification, one does not make space for himself at all, and has no other will but the will of Hashem. The will of Hashem is the same below as above, as explained elsewhere. (On 'Behaaloscha Es,' and the maamar 'Va'era El Avraham.')

On this it is said: 'Sof ma'aseh b'machshavah techilah.' This level is called 'Eretz Canaan,' from the root 'hachna'ah' (humility and submission). (See the maamar 'Vayehi Beshalach Par'oh,' and on 'Vayeshev Yaakov.') One falls and lowers himself below.

In this level it is written: 'Her feet go down to death...'^[40]—since he is attached below to material matters, he can fall, G‑d forbid, into physical desires. On this it is written: 'Uviarta hara mikirbecha'^[41].

(See elsewhere on the Yerushalmi: 'And the long coin opens and closes with a blessing,' in Parshas Bereishis, in the maamar on understanding the blessings. See also the maamar on 'Bayom Hashmini Shalach' on 'Ulefnei Kartoh,' and in Parshas Va'era on 'Lachen Emor,' on 'El Haaretz Asher Nasati Es Yadi.')

It is written: 'Ki yeviacha el eretz haCnaani...'^[42] 'Gedolim v'atzumim...'^[43]. And it is written: 'V'gam es hatzirah yishalach Hashem Elokecha bam ad avod hanisharim v'hanistarim mipanecha'^[44].

The idea of the tzira (hornet) is that our Sages said it would blind their eyes from above and castrate them from below.

The explanation is that our Sages said: from the sweat of the holy beasts comes the river Dinur upon the heads of the wicked in Gehinnom^[45]. Sweat is venom and wrath. As it says (Yirmiyahu 23:19): 'Behold, the storm of Hashem, wrath has gone forth...'^[46]—this is their waste.

For in every world there is good and evil. Not evil in the literal sense, G‑d forbid, but evil as in anger and wrath. This is the idea of chesed and gevurah in all the worlds. (See Likkutei Torah, Parshas Bereishis, on the Tree of Knowledge of Good and Evil.)

So too in man, who is a microcosm, there are these aspects, and he must arouse the gevurah within himself, that is, against the evil within him, which is from the side of the Sitra Achra and its consort, which are the wicked. As it says: 'Upon the head of the wicked it will rest'^[47]. And as our Sages said: 'A person should always incite his good inclination against his evil inclination'^[48].

'Always'—for there is always some anger, which is from the side of gevurah; there is no person who is not composed of good and evil, and the evil is the anger and wrath, all from the side of evil. As our Sages said: 'Evil to Heaven and evil to people'—the anger and wrath should be poured out on the evil within oneself, to be very angry and indignant at why he is this way.

The arousal of this gevurah is the sweat of the holy beasts, which is the enthusiasm in the first paragraph of Krias Shema. There is also gevurah in it. Therefore, one must pour out his wrath and incite against his evil inclination even more. When he deeply contemplates the unity of Hashem and that Israel rose in thought, and therefore wants to attach his thought to be included in the One, then his anger will burn—why was it not always so, even outside of prayer?

This is the meaning of the second paragraph of Shema: 'V'charah af...'^[49], which comes from the enthusiasm of the first paragraph. Therefore, it says there: 'V'sartem va'avadtem elohim acheirim'^[50]. For in truth, outside of prayer, he is not considered as one who transgresses His will or throws off the yoke, G‑d forbid, even when he is not serving Hashem at all. But during Krias Shema, when his heart is inflamed, he imagines that being distant from Hashem all day is as if he has thrown off the yoke, G‑d forbid. As it says: 'Pen yifteh levavchem'—from His unity and oneness, and it is as if: 'V'sartem va'avadtem'—and he will be very angry. Through this, he cools the anger and wrath in the evil, and it will not be evil to others at all.

This is the idea of the tzira (hornet) that castrates the evil—meaning it cools it, so it is like a eunuch who has no heat and therefore does not produce. It also blinds the eyes—meaning he does not look at others, neither in worldly matters nor in their service, with an evil or jealous eye, which comes from the evil. For blessing only rests on something hidden from the eye. Likewise, the blessing of Hashem, the drawing down of G‑dliness, only rests on a good eye.

4) With this, we can understand the matter of the spies who did not want to enter Eretz Canaan, which is the idea of lowering oneself into practical mitzvos, which are material matters in the faith of His unity below, for they said: 'Eretz ocheles yoshveha hi'^[51].

'Yoshveha'—its inhabitants do not take up space for themselves at all, and nullify themselves to His unity below, so that there is nothing else, for they were a generation of knowledge, etc. And the root of their souls is very high.

Also: 'The Chitti, Yevusi, and Emori dwell in the mountain'^[52]—these are the seven nations of idolaters, who truly lived there at that time, and their root is from the seven middos of the world of Tohu. They are the root of the seven evil traits, which one must be very careful not to fall into, for 'her feet go down to death,' as it says: 'Seven nations greater and mightier than you'^[53].

But in truth, it says: 'And mightier than you'—than you specifically. That is, you make them great, as it says in Yirmiyahu: 'You have taught them to be leaders over you'—for what is considered great and important is only because you consider them to be something, and they are great in your eyes.

But in truth, one must diminish them in his eyes. As Kalev said: 'Their shadow has departed from them, and Hashem is with us'^[54]—meaning that Havayah is with us: in Mikra, Mishnah, etc., and 'keilim mikelim shonim,' as above.

(The sending of the spies was like making a blessing before performing a mitzvah. That is, before the elevation of 'mayin nukvin' (the feminine waters), which is the elevation of the material in which the mitzvah is performed, like the esrog from nogah, there must first be a drawing down from above that arouses the elevation of 'mayin nukvin,' etc.)

Similarly, before all Israel entered the Land, Moshe sent 'one man'—their souls were drawn from the aspect of 'one,' 'all men'—from the masculine world. This is the idea of 'mayin decharin' to arouse the 'mayin nukvin,' etc.

But, by way of analogy, when one needs to lift something, which is the idea of 'mayin nukvin,' he must first lower himself to lift it, and they did not have this humility to lower themselves. But in truth, through this lowering and submission, afterwards, the thing that is lifted lifts its lifters and raises them higher and higher. See what is written elsewhere on the Zohar, Parshas Tisa, on 'Avna L'mishkal Bah Da Yud,' etc.

This is the idea of the Minchah and Nesachim. The Minchah is from the vegetative (and the vegetative is from the element of water, the opposite of the animal, which is fire). 'And every Minchah offering of yours you shall salt with salt'—which is the inanimate.

So too, the tefillin and other practical mitzvos descended and were drawn into the inanimate. For example, the tefillin in the verse 'Ve'ahavta' in Shema. Also, 'Kadesh Li Kol Bechor,' which is supernal wisdom, became physical on parchment and letters in ink, which are material matters.

But one must remove the evil from them, as it says: 'Uviarta hara mikirbecha.' Then it is called 'Eretz Moshvosaychem,' as it says: 'Vayeshev Hashem Melech l'olam'—'Vayeshev' (He sat) means lowering and humbling, for one who sits lowers himself from his standing position to make a dwelling below.

As our Sages said: Since the Temple was destroyed, the Holy One, blessed be He, has only the four cubits of halacha in His world. In the Temple, it is written: 'Will G‑d indeed dwell on the earth?' (I Kings 8:27). See what is written on this in Midrash Rabbah, Terumah 34, and in Parshas Naso, ch. 12, near the beginning.

Similarly, in Torah study, as it says in Midrash Rabbah, Parshas Shemos, parsha 5, on 'B'shivto im ziknei eretz,' and in Parshas Shemini, end of ch. 11.

But this is only after 'Noda bash'arim ba'alah'—after one deeply contemplates the greatness of the Infinite One, each according to his measure, as he estimates in his heart, as it says in the Zohar, Vayeira 103a. As explained above at the beginning of Parshas Bamidbar.

This is because this sitting and dwelling is made by Israel through their intention in prayer, etc., 'ruach aytei ruach v'amsheich ruach.' (See the maamar 'Besha'ah Shehikdimu Yisrael Na'aseh,' on 'Giborei Koach Osei Devaro Lishmoa Bekol Devaro.')

Therefore, it is called specifically 'Eretz Moshvosaychem'—because you settle it. As our Sages said: Do not read 'banayich' (your children), but 'bonayich' (your builders)—through the halachos clothed in material matters like the inanimate and vegetative in the nesachim. And this is sufficient.

(See what is written on 'Vayeshev Yaakov... be'eretz Canaan.' This is like the idea of 'Eretz Moshvosaychem' explained here, that you settle it. See Zohar, Parshas Behar, 108a, on 'Ki Savo'u... v'shavsa haaretz'—'the land will truly rest.' See the maamar 'Hamagbihi Lashevet.' See Midrash Rabbah, Beshalach, ch. 23, on 'Nachon kisacha me'az' regarding the parable of Augustus sitting, etc. This is 'V'atik Yomin Yeseiv.' See the maamar on 'Tibaneh V'suchanan Ir Sichon.' And on 'V'chol Banayich' regarding 'bonayich.' See Zohar 141b on 'Kisiferes Adam Lashevet Bayis.' See the maamar on 'V'erishtich Li.')

Kitzur. The idea of the Serafim is that they are from the element of Divine fire. Similarly, this level exists in the G‑dly soul, only it is composed of four elements. It is written: 'Hashem will illuminate my darkness.' This is through Krias Shema with contemplation, in saying: 'Hashem Elokeinu,' and through this, one comes to 'Ve'ahavta.' This is 'a fire consumes.' Nevertheless, it is not enough to strengthen only the Divine fire; there must also be a drawing down through mitzvos. This is why all Torah is compared to tefillin. This is 'the great hand,' etc. But when returning, one must be careful not to fall, and this is through 'always incite.' This is the idea of Minchah and Nesachim. 'Eretz Moshvosaychem.'

Summary

This maamar explains that the soul's Divine fire must be harnessed and elevated through contemplation and mitzvos, transforming even the animal soul's drives into holiness. True spiritual dwelling in the world is achieved by practical mitzvah observance, making a home for G‑dliness below.