002 —ברבות עקב ד"א ושמר לך

BeRabbos Parshas Eikev: Davar Acher VeShamar Lecha, etc.^[1]

Avraham gave his children two sharecroppers, as it is written:^[2] Ki Yedativ, etc., VeShamru Derech Hashem La'asos Tzedakah U'Mishpat ("For I have known him... and they will keep the way of Hashem to do righteousness and justice"). Likewise, the Holy One, blessed be He, assigned her two sharecroppers in parallel: chesed and rachamim, etc.

The Jewish people stood and prepared themselves, as it is written: Tzion BeMishpat Tipadeh VeShaveha BeTzedakah ("Tzion will be redeemed with justice, and her returnees with charity"). Likewise, the Holy One, blessed be He, brought His own, as it is written: Ki HeHarim, etc., VeChasdi Me'itach, etc., Amar MeRachamecha Hashem^[3].

And the matter is, as explained elsewhere on the verse: Shabchi Yerushalayim Es Hashem Haleli Elokayich Tzion^[4] ("Praise Hashem, O Jerusalem; praise your G‑d, O Tzion").

For it is seemingly difficult: Tzion is the inner aspect of Jerusalem, so why is the name Hashem mentioned regarding Jerusalem and the name Elokim regarding Tzion?

But the idea is as follows. It is written: Yismach Yisrael Be'osav Bnei Tzion Yagilu BeMalcham (Tehillim 149:2) ("Let Israel rejoice in its Maker; let the children of Tzion be joyful in their King"). It is explained elsewhere, in the discourse Shos Asis BaHashem VeTagel Nafshi BeElokai, that the level of gilah (joy) is as it is written: VeGilu BiRe'adah, etc. (Tehillim 2:11) ("and rejoice with trembling").

This is a higher level than simchah (joy). As is also written in the discourse VeYadata HaYom: for the integration of love and awe comes from the revelation of the level of VeHaNora El Elyon, etc. ("the awesome Supreme G‑d").

Also, gilah is the joy within the inner dimension of the heart, the hidden world. Like the concept of the second tablets that were given in secret.

Now, in order to draw down the revelation from the level of VeHaNora El Elyon into the inner dimension, so that it results in the level of VeGilu BiRe'adah, this is specifically through gevurot and tzimtzumim (restraints and contractions).

And as explained elsewhere in the discourse Vayikach Korach regarding the threads of tzitzis.

This is the meaning of Tagel Nafshi BeElokai (Yeshayahu 61:10), which is the level of the name Elokim, the aspect of tzimtzum and gevurah.

In truth, this level of Elokim is as it is written: VeHayah Hashem Li LeElokim (Bereishis 28:21). As explained in the discourse Shuvah Yisrael regarding Yom Kippur. And this is Haleli Elokayich Tzion.

And to draw down this level, it is through the aspect of mishpat (justice), that is, self-nullification and restraint. One must restrain oneself to sanctify oneself even in what is permitted, as explained in the discourse VeLo Avah Hashem Elokecha Lishmoa El Bilam.

This is the aspect of mishpat that a person does in his soul, not to be drawn after excesses. As our Sages said (Berachos 61b): Tzaddikim Yetzer Tov Shofetan ("the good inclination judges them"). And this is also through Torah study, which is called mishpat.

This is Tzion BeMishpat Tipadeh: to reach the level of U'Vnei Tzion Yagilu, VeGilu BiRe'adah, this is through the above-mentioned aspect of mishpat and Torah study. For Im Ein Chochmah Ein Yirah (Avos 3:17) ("if there is no wisdom, there is no awe").

As explained in the discourse VaYedaber Elokim, etc., Anochi, etc.

Also: Ki HaMishpat LeElokim Hu (Devarim 1:17) ("for the judgment is G‑d's"), to be Haleli Elokayich Tzion, as above.

And as explained in the discourse Hashem Li Be'ozri, that for the Divine soul to absorb, it is through Lema'an Da'as Ammei HaAretz (I Melachim 8:60) ("so that all the peoples of the earth may know"), to break the desires of the animal soul and the body, which conceal and prevent absorption in the Divine soul, which is the aspect of Tzion.

As explained in Parshas Tzav, discourse Inyan Shiva'as Yemei HaMiluim, regarding the meaning of Emaleh HaCharavah.

This is the concept that Tzion is redeemed specifically through mishpat. As it is written: KeMishpat HaRishon, and the Targum: KeHilchasa Kadmaita ("like the original law"). That is, mishpat is to have everything in its proper place as it should be. This is as the worlds were established before the sin of the Tree of Knowledge, etc. As it is written in Yirmiyahu (30:18): VeArmon Al Mishpato Yeshev ("and a palace will sit on its judgment").

The aspect of VeShaveha BeTzedakah ("her returnees with charity") refers to all the mitzvos, which are called tzedakah. As it is written: VeTzedakah Tihyeh Lanu Ki Nishmor, etc.^[5]

Also, from the aspect of mishpat comes the performance of tzedakah, as explained in the discourse Ashirah LaHashem Ki Ga'oh Ga'ah.

This is: VeYihi Dovid Oseh Mishpat U'Tzedakah (Shmuel II 8:15), and through this is drawn the level of Shos Asis BaHashem Yismach Yisrael Be'osav (Yeshayahu 61:10).

And see there in the discourse Shos Asis:

2) Now, the matter of "He assigned her two sharecroppers in parallel, the aspect of rachamim. 'Amar MeRachamecha Hashem'"—this is the revelation of the Thirteen Attributes of Mercy that are revealed on Yom Kippur. As explained later in the discourse Ki HeHarim Yamusho.

This is drawn down through the above-mentioned aspect of mishpat that a person does in his soul. Therefore, it is said on Yom Kippur: VeInisem Es Nafshoseichem ("and you shall afflict your souls").

And as explained elsewhere in the discourse Ra'isi VeHinei Menoras Zahav, regarding the crushing and breaking that a person does to himself, through which he draws down the revelation of the Thirteen Attributes of Mercy. "K'Shemen HaTov, etc., Yored Al HaZakan, etc." ("like the good oil... descending upon the beard..."). See there.

Also, through Torah, which is called mishpat, one draws down the Thirteen Attributes of Mercy. As explained in the discourse Acharei Hashem Elokeichem Telechu. And also in the discourse Ani LeDodi regarding HaRo'eh BaShoshanim—those who repeat halachos.

But the aspect of chesed, which seems to be even higher than rachamim, and since rachamim is the great mercy, the Thirteen Attributes of Mercy, what then is the additional aspect of chesed?

But the idea is as follows. Just before the verse Tzion BeMishpat Tipadeh, it is written: Lechu Na VeNivachecha Yomar Hashem Im Yihyu Chata'eichem KaShanim KaSheleg Yalbinu Im Ya'adimu KaTola KaTzemar Yihyu (Yeshayahu 1:18) ("Come now, let us reason together, says Hashem: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool").

The concept of KaSheleg Yalbinu ("as white as snow") refers to the red thread that would turn white on Yom Kippur, as explained in the Mishnah, end of Yoma and in chapter 9 of Shabbos.

This is through drawing down the Thirteen Attributes of Mercy, about which it is said:^[6] VeAtik Yomin Yeseiv Levushei KeTelag Chivar (Daniel 7:9) ("the Ancient of Days sits, His garment is white as snow"). As explained in the discourse Ki BaYom HaZeh Yechaper.

But the aspect of KaTzemar Yihyu ("as wool they shall be") is even higher. This is as it is written: VeSa'ar Reishah KeAmar Neka^[7] (Daniel ibid.) ("and the hair of His head like pure wool"). The aspect of Sa'ar Reishah is from the essence, so to speak, and is higher than Levushei (garment).

This is the aspect of chesed that is even higher than the Thirteen Attributes of Mercy.

As it is written in Eitz Chaim: the aspect of Sa'ar Reishah, so to speak, is the drawing from the inner dimension of the supernal chesed in the aspect of Ein Sof itself, in which there is no admixture of judgment at all.

Whereas in the aspect of KeTelag Chivar (white as snow), there is still some admixture of judgment. For Yom Kippur is called the Day of Judgment and Justice.

Our Sages also said^[8] regarding rachamim: "Anyone who lacks understanding, it is forbidden to have mercy on him." So there is an aspect of judgment in it. Moreover, mercy is only for those who are in distress or poor, but chesed applies both to the poor and the rich. This is the concept of KaTzemar Yihyu.

The main revelation of this supernal chesed is on Sukkos, after the Ten Days of Repentance.

However, the praise is said: HaNosen Sheleg KaTzemar ("He gives snow like wool"). That is, even in the aspect of snow, the aspect of Levushei, there is also drawn from the aspect of KaTzemar, which is a higher level as above.

See what is written about this on Parshas Shabbos Shabbason Hu Lachem, and also in the discourse Ha'azinu HaShamayim regarding Sukkos, which is the aspect of Eheyeh KaTal LeYisrael ("I will be like dew to Israel"), an awakening from above that is higher than an awakening from below. It can be said that this too is the aspect of chesed: Ki Chafetz Chesed Hu ("for He desires kindness").

Now, these two aspects are drawn down through mishpat and tzedakah. For the Ten Days of Repentance are the aspect of HaMelech HaMishpat, as above, and Sukkos is the aspect of tzedakah, as explained in Pri Etz Chaim at the end of Shaar HaSukkos in the name of Rav Chaim Vital. And see what is explained in the discourse VeChol Banecha regarding BeTzedakah Tikonani ("you shall be established through righteousness").

Regarding Tzion BeMishpat Tipadeh, it can also be explained based on what is written in the discourse Torah Tzivah, regarding that in the future they will say to Yitzchak, "You are our father."

And regarding HaNosen Sheleg, that in snow there is a strong whiteness, etc.

And as explained elsewhere regarding the linen garments of the Kohen Gadol on Yom Kippur, and VeShaveha BeTzedakah as above.

Summary

This maamar teaches that redemption comes through both justice (mishpat) and charity (tzedakah). By refining oneself through Torah study and self-restraint, one draws down Divine mercy and kindness, ultimately reaching the highest levels of G‑dliness and spiritual joy.