001 —'ואתחנן אל ה

Va'eschanan El Hashem etc. Atah Hachilosa etc.^[1][2]

To understand, what does "hachilosa" (you have begun) mean? Were there not already many miracles, such as the splitting of the sea, the Exodus from Egypt, the giving of the Torah, the war with Amalek, and so on? How can all of this be called only a beginning?!^[3]

Our Sages, of blessed memory, said: "Before the world was created, there was only Him and His Name alone.^[4]" This is puzzling: how can there be a concept of a Name for the Holy One, blessed be He, before the creation of the worlds? Who called Him by His Name?^[5]

The explanation is as follows: The Zohar says that the purpose of man's creation is "so that He should be known^[6][7]."

To explain: The descent and chain of levels through many contractions is for the sake of ascent, to transform darkness into light. Therefore, G‑d created man on earth, because this world is the lowest and darkest, a double and redoubled thickness, and it is necessary to increase the lights to illuminate the darkness. That is why G‑d created man, who is like a light and a candle, as it is written: "Ner Hashem Nishmas Adam (the soul of man is the candle of Hashem)^[8]." He is a candle that illuminates the revelation of the Name of Hashem, to shine in this world and transform darkness into light.

And about this it is said: "Vehayah Berachah (and you shall be a blessing)^[9]." "Berachah Bekerev Ha'aretz (a blessing in the midst of the land)^[10]." And it is written: "Ki hem zera, berech Hashem (for they are the seed blessed by Hashem)^[11]." This is an expression of drawing down, like "hamavrich vehamerkiv etc.^[12]." In order to fulfill: "Baruch Hashem min ha'olam v'ad ha'olam (Blessed is Hashem from world to world)^[13]." From the hidden world to the revealed world, so that Hashem will be in a state of revelation.

This revelation is drawn down by the Jewish people, who are "zera berech Hashem," and "Ner Hashem Nishmas Adam." Myriads of souls, which are many myriads of candles. According to the abundance and thickness of the darkness, so must there be an abundance of candles in the souls.

This revelation is that there should be an arousal in the heart of a person, from the depths of one's being, so that the soul leaves its sheath, and it should be: "Kaltah nafshi laHashem (my soul longs for Hashem)^[14]."

(See what is written in the maamar beginning "Rani V'simchi" about "Ner Hashem Nishmas Adam"—that the soul of man is like breath in a state of ratzo v'shov, and then it is a candle to illuminate and draw down the revelation of the Name of Hashem, etc.)

It is not enough to contemplate in one's mind that He fills all worlds^[15] and surrounds all worlds^[16] and that there is no place empty of Him—that is not revelation but rather the hidden world, which is concealed and does not spread and shine into the point of one's heart, but is only a surrounding light from above. As our Sages said: "A thief at the mouth of the tunnel etc.^[17]"—it does not touch the very essence of the soul to become truly united, but is like something separate and above.

Whereas revelation is when it touches the very essence of the soul. When one sets to heart how He fills and surrounds all worlds, etc., then the soul cannot bear its enclosure in the physical body, in the darkness of worldly desires, but his spirit and soul are gathered to Him^[18], and the soul unites with its source.

(And this is the meaning of "so that He should be known"—that daas is true recognition and feeling. As will be explained later on the verse: "Veyadata hayom." And as explained in Parshas Chukas on the verse: "Vayikchu eilecha." And in Parshas Mishpatim, etc.)

Similarly, the Sages instituted before Pesukei D'Zimra to say: "Baruch she'amar vehayah ha'olam"—meaning, that "He said and the world came to be" is in a state of blessing and revelation, so that the heart is aroused by the fact that He said and the world came to be: "Ki Hu amar vayehi (for He spoke and it came to be)^[19]," and "with one utterance the world was created, etc.^[20]." Also: "Baruch Hu^[21]"—that "He" should be in a state of revelation in the heart, so that the heart is aroused, etc.

In general, there are thirteen "Baruch"s, corresponding to the thirteen attributes of mercy^[22], which are like hairs. The analogy is that they are drawn down through the aspect of hairs, just as hair does not touch the essence and being of the body and head, but is surplus. So too, these drawings down to be revealed in the heart are something that does not touch the essence and being of the source from which the revelation is drawn. The essence, which is the source of the drawing down, is not changed at all by the revelation in the heart. (See elsewhere on the verse: "Vehayah lachem l'tzitzis.")

Now, twelve "Baruch"s are individual draw-downs, and the thirteenth includes them all. It is: "Baruch Atah Hashem Elokeinu Melech Ha'olam." The meaning is that Hashem should be revealed as if present, in the aspect of "Atah," to be "Elokeinu"—that He should be truly ours. And the aspect of Hashem includes all the individual aspects mentioned in the twelve "Baruch"s, and is their beginning and essence:

2) The explanation of this will be understood from the statement: "U'v'tuvo mechadesh b'chol yom tamid ma'aseh bereishis"—we must understand what is meant by "mechadesh" (renews), for are not all days alike, and is today not like yesterday?

The idea is that there is a level called "seder hishtalshelus"—a chain of cause and effect. And there is a level "above the order of hishtalshelus." In general, hishtalshelus is like in a person: intellect, emotions, thought, and speech—the intellect gives rise to emotions, from which comes thought, etc.

So it is with the chain of the worlds. The many descents from cause to effect are called, by analogy, "Ki lo machshevosai machshevoseichem" (My thoughts are not your thoughts)—there is also, so to speak, thought above.

But it is not physical thought as in a person, G‑d forbid, for human thought does not accomplish anything, whereas in the higher thought, the worlds are created. Similarly, in speech: "Bidvar Hashem shamayim na'asu (By the word of Hashem the heavens were made)^[23]."

But thought and speech are the revelation of the worlds, bringing them from potential to actual, from concealment to revelation, just as thought reveals intellect and speech reveals thought. There are many levels and types, many descents and contractions, and all are called thought. As the Zohar says: "There are many thoughts to thoughts, this mind to that mind," etc. Similarly with speech.

The division of these many levels is found among angels and also among souls. There is Michael and Avraham—on the level of thought, and there is on the level of speech. The thought of a lower world is called speech relative to the world above it, up to the highest levels: "this mind to that mind," etc.

In the language of the Gemara, these are called "inner houses and outer houses"—the inner and outer aspects, and the inner of the lower is called outer relative to the higher. And so on, countless chains of levels, as it is written: "Hayesh mispar ligdudav (Is there a number to His hosts)?!^[24]"

But all this is the aspect of hishtalshelus in the order of levels, where the emergence from concealment to revelation is that the concealed potential is brought into revelation.

Even though the potential in concealment is greater than the revelation, which is considered a descent, nevertheless, the potential in concealment is the source of the revelation. And that potential also contains revelation, but it is concealed, like the analogy of intellect, emotions, and thought mentioned above. This kind of hishtalshelus applies only to the emanated and created beings: "Ki gavoh me'al gavoh shomer (For one higher than another watches over)," etc.

But regarding the Emanator Himself, there is no comparison at all. It is impossible for the creation of worlds to occur through a chain of cause and effect, for there is no comparison between created and Creator, and how could they receive their vitality from His very essence?! How could His essential power be revealed to bring about a created being?! For He is exalted and uplifted beyond end, and it is impossible for a created being to come into being, even through endless chains, for He is not in the category of hishtalshelus.

[And this is the meaning of "Ant Hu Chad v'lo b'chushban" (You are One and not in calculation)—there is no comparison, etc. See further in the maamar on Krias Shema, and in the maamar on "Hayom Hazeh Metzavecha," and in the maamar "Pasach Eliyahu."]

Rather, the creation of the worlds is through "uv'tuvo mechadesh"—"in His goodness, He renews." "Uv'tuvo" means His own goodness, His very self. That is, His very essence, so to speak, renews the act of creation, making something truly new, from nothing to something. As it is written: "V'chochmah me'ayin timatze" (Wisdom is found from nothingness).

Chochmah is the beginning, and it is found from ayin (nothingness), in a state of renewal. Something new is made, which did not exist in the potential of its source. This is through the aspect of the yud, which is contraction, and then the vav and hei, the hei being the extension of length and breadth. There is the upper hei and the lower hei, the hidden world and the revealed world, and the vav that connects them, etc.

This is the aspect of Havayah, as we say "Baruch Atah Havayah," that Havayah should be in a state of revelation, which is the source of all. That is, the heart is aroused by the fact that He is above hishtalshelus, and there is no comparison to Him, but He brings all the worlds into being through Havayah, by means of contraction and expansion, etc., as above.

[And this is: "Before the world was created, there was only Him and His Name alone." "Him" refers to His very essence. "His Name" is the light and revelation, which is also infinite, and is called Ein Sof, which was included in His essence. That is, what is possible in His essence to draw forth infinite light. This potential is called "His Name." See more in the maamar "Kol Dodi," and in Parshas Pinchas, maamar "Tzav es Bnei Yisrael."]

And this is: "V'ahavta es Havayah Elokecha."

The meaning of "V'ahavta" (you shall love): "Ahavah" comes from "avah" (to desire), and the added hei is the breath of the heart.

"Avah" means the desire of the mind, and "ahavah" is the desire of the heart.

"V'ahavta"—that the desire and yearning in the heart should be for Havayah, that the aspect of Havayah itself should rest within you, to be truly your G‑d, to unite with you in a state of revelation.

And this is "es Hashem Elokecha." "Es" (with an aleph), like "es besaro" (with his flesh), meaning the secondary to his flesh. So too, the revelation in its source is secondary to the concealment, for it is the revelation of the power of concealment, as above. See more on "es hatafel" in the maamar on "Veyadata hayom."

The drawing down of the revelation of Havayah should be "b'chol levavcha" (with all your heart), into both hearts, inner and outer, which are the inner and outer chambers. See Parshas Re'eh on "Ki tishma b'kol."

The inner heart is the arousal from His very essence, which no thought can grasp at all, as it is written: "Atah horeisa ladaas ki Hashem hu haElokim ein od (You have been shown to know that Hashem is G‑d, there is none else)."

"Horeisa" is revelation in the inner heart, from the hidden love that is in the nature of every person, etc. And a trace remains all day, even after prayer, etc.

The outer heart is when the love spreads to subdue the sitra achra and to transform, etc. First to subdue, as it is written: "Closing his eyes from seeing evil," and "You shall not stray after your heart," so that he desires that the revelation should also be in the aspect of Havayah.

The world is called "olam" from the word "he'elem" (concealment), for it conceals and hides the light of Hashem from being revealed, and it is necessary to subdue, etc., and then to transform darkness into light.

The power of the element of fire in the animal soul, which naturally desires every desire, is transformed from the darkness of this physical world to desire to cleave to Him.

For the element of fire is naturally strong in heat, and therefore desires every desire that follows it.

But when one removes the heat from being drawn after the world, by cooling one's desires for the world and despising evil, then automatically the natural heat is strengthened in G‑dliness.

See Parshas Shelach, maamar on Parshas Nesachim.

And this is "V'ahavta b'chol levavcha," that one should desire the revelation of the hidden world in the revealed world. And the transformation of darkness to light is through arousal from below in prayer, in the aspect of "the heart cried out," as it is written: "And they cried out to Hashem in their distress," to be among those who reckon.

Then, through this, "ruach ay ay ruach va'amshich ruach"—there is blessing and drawing down in revelation: "Baruch Atah Havayah," etc.

3) But "Talmud Torah k'neged kulam" (Torah study is equal to them all).

For the study of Torah is the mitzvah of "vehagisa bo yomam valailah" (you shall meditate on it day and night), even in matters where it is not yet known if a practical ruling will result.

Such as all the questions in the Gemara that are not according to halacha, and even one who does not understand the practical ruling from the Gemara, and even in matters that have no practical relevance at all.

See more on this in Parshas Acharei, on the verse "Ki bayom hazeh yechaper."

The idea is that Torah study is only a drawing down from above.

As it is written: "U'devarai asher samti b'ficha" (My words which I have placed in your mouth).

This drawing down is accomplished not through arousal from below, for arousal from below cannot reach it, but only through Torah study, by combining the letters, does one draw down.

As it is written: "Karov Hashem l'chol korav, l'chol asher yikra'uhu b'emet" (Hashem is close to all who call Him, to all who call Him in truth), and truth is only Torah.

See the explanation on Parshas Masei, on "Vayichtov Moshe," that through Torah one calls and draws down the aspect of Havayah. Therefore, it is called "koreh baTorah" (one who calls in Torah), as explained elsewhere.

And this is: "Vehayu hadevarim ha'eileh asher anochi metzavecha hayom al levavecha, v'dibarta bam" (These words which I command you today shall be upon your heart, and you shall speak of them, etc.).

Even the things which I, who am I, command you, will be upon your heart automatically, through "v'dibarta bam."

For "v'dibarta" means to lead and draw down, as in "yidaber amim" (He will lead nations), meaning that through them themselves you will speak and draw down the aspect of "Anochi mi she'anochi," which is a drawing down from above that is not accomplished through arousal from below at all, because it is far above arousal from below.

(And this is what is written in Parshas Terumah (128a): "Hishtadlus d'Oraisa," etc. And this is the meaning of "v'Torasecha chaneini" (Tehillim 119:29), "atah chonantani l'meida Torasecha," and this will be explained below in the explanation of Va'eschanan as a free gift.)

See Parshas Bamidbar on "u'mimidbar matanah," for the aspect of "midbar" is as it is written: "in a land where no man passed and no person dwelled." That is, the arousal from below of man does not reach there at all, for arousal from below is as water reflects a face, so the arousal from the heart of man arouses an arousal from above from the supernal Man, but in the aspect of "for He is not a man," arousal from below does not reach there. And this is "no person dwelled there," but rather the arousal from above is drawn down from itself as a gift, and this is the drawing down through Torah study, as it is said: "u'mimidbar matanah," etc.

And this is: "Ki b'or panecha natata lanu Toras chaim." See Parshas Re'eh on "acharei Hashem Elokeichem teileichu" about "u'v'kolo tishma'u," and in the maamar on "b'sha'ah shehikdimu Yisrael na'aseh l'nishma" regarding Shavuos, and in Iggeres HaKodesh at the end, maamar "David zmiros karis lehu."

And this is: "Atah hachilosa l'har'os es avdecha." For Moshe received the Torah from Sinai, and there it was "Atah hachilosa"—arousal from above alone.

See in Sifra D'Tzniusa^[25] (Terumah 176a), and in the Midrash here: "Atah hachilosa," etc., "You have begun to come to Me," etc.

And also for arousal from below to bring about arousal from above, there must first be arousal from above, which is like a voice going out from Mount Chorev, a light from above to inspire thoughts of teshuvah, etc.

Similarly, the Sages instituted the blessings of the mitzvos: before performing them, for "asher kidshanu b'mitzvosav"—meaning, that through the mitzvos, which are arousal from below performed with physical things (tzitzis of wool, tefillin of parchment, sukkah, lulav, etc.), there is arousal from above, and the supernal holiness rests.

But in order for "kidshanu b'mitzvosav v'tzivanu," for arousal from below to cause and arouse arousal from above, there must first be arousal from above, which is the light from above to be "Baruch Atah Hashem Elokeinu Melech Ha'olam," so that the blessing draws down the revelation of Havayah below, and through this, "asher kidshanu b'mitzvosav v'tzivanu."

Therefore, the blessing was instituted before the mitzvah, for through the blessing the drawing down is accomplished, so that the performance of the mitzvah in arousal from below causes arousal from above.

See the maamar on "B'yom Hashmini Atzeres" about "Gadol Talmud shemeivi lidei maaseh."

And this is what Moshe requested: "Ebrah na v'ereh es ha'aretz" (Let me cross and see the land). For the supernal land is Knesses Yisrael, called "Eretz Cheifetz," and Moshe wanted to draw into it the aspect of "Atah hachilosa," which is the arousal from above that is not accomplished through arousal from below:

4) Now, this level of arousal from above does not extend below to be in a state of actual revelation in intellect and comprehension, for "no thought can grasp You at all." It is only grasped in the aspect of vision and contemplation of the heart.

As it is written: "Einecha yonim" (Your eyes are doves)—that is, when Knesses Yisrael is in the state of "yonasi tamasi" (My dove, My perfect one), then she is on a very high level, and then she is in the aspect of eyes, which is only contemplation—not that this drawing down is grasped in revelation and enclothed in thought, but only as a ray. Like the concept of "Vayeitzei k'barak chetzo" (His arrow goes out like lightning), which is like a flash of lightning in the mind, above the capacity of comprehension—the mind cannot contain it. Therefore: "I was astonished for a moment."

Therefore it is written: "V'ereh es ha'aretz" (I will see the land), for Moshe wanted to draw this level into the aspect of vision. And the Men of the Great Assembly, who instituted the blessings of the mitzvos to draw down arousal from above, are called the sages, the eyes of the congregation, who are in the aspect of "einecha yonim"—to draw down a ray from the aspect of vision and contemplation.

(See the maamar "Levavtani" regarding "b'echad me'einecha," and on "la'asos hayashar b'einei Hashem.")

And this is: "Atah hachilosa l'har'os es avdecha." On the simple level, it is not understood why it says "your servant" specifically, for Hashem showed all the signs and wonders to all Israel, and at the giving of the Torah it says: "Face to face Hashem spoke with you."

But the meaning of "to show" is as it is written: "Veyareishis lo"—that Moshe merited the above-mentioned level of vision, which is drawn from the aspect of "Atah hachilosa," as explained above.

Therefore: "Ebrah na v'ereh es ha'aretz"—to draw into it also this level of vision, as above.

And in order to draw down this level, Moshe began and said: "Va'eschanan el Havayah."

The idea is that regarding Shlomo, when he built the Temple, it says: "asher hichananti lifnei Havayah," and here it says: "el Havayah."

The idea is that it is written: "Hashem El rachum v'chanun," and it is written: "chanun v'rachum Hashem."

The meaning is that "Havayah El rachum v'chanun"—from the aspect of Havayah, the source of all being, the attributes are drawn down to be gracious and merciful. But "chanun v'rachum Hashem" means that in order for there to be the aspect of Havayah, which is contraction and expansion, etc.—all this is because He is gracious and merciful, etc., as explained elsewhere in the maamar on "Shuvah Yisrael."

And this is: "Va'eschanan el Havayah," that I have drawn down from the aspect of "chanun" in order to be the aspect of Havayah.

And this is what they said: "Va'eschanan" is only a free gift, etc. That is, a gift without mitzvos.^[26] That is, he drew down from a very high and exalted level, far above the mitzvos, which the mitzvos cannot reach. (See the maamar on "U'vashvi'is yetzei lachofshi chinam")—this is the level and root of the source of the light of Torah above.

This is the level and degree of Moshe, of whom it is said: "Anochi omed bein Hashem uveineichem lehagid lachem es dvar Hashem"—that the root of his soul was from the aspect of "Anochi mi she'anochi," and therefore he had the power to draw down the aspect of Havayah, which is arousal from above.

"Ba'eis hahi"—meaning, that the hidden world, called "hahi" (that one), should be revealed in the aspect of "et la'ehov" (a time to love).

(And this is as the Zohar says in Parshas Shelach (177a) on "yom hahu," etc.: "the end is bound to the beginning," and see also in Pardes.)

And this is because "Atah hachilosa," for you have already begun to be arousal from above alone.

But at that time, this request was not fulfilled, that there should be arousal from above alone in a state of revelation, but rather arousal from above to bring about arousal from below, so that through the revelation of arousal from below there will be a revelation of arousal from above.

This was the level of Yehoshua and all Israel who entered the land and fulfilled mitzvos through arousal from below. Similarly, the blessings of the mitzvos are arousal from above for arousal from below. But in the future it is written: "Ki ayin b'ayin yiru" (for eye to eye they will see), etc. (See Parshas Naso 137a, 130a):

Kitzer from the maamar on Va'eschanan El Hashem.

Section 1 explains: Since this world is the lowest, G‑d created man—who is "Ner Havayah Nishmas Adam"—to illuminate this world. See more on "Ner Havayah" in the explanation on "Vayered HaGevul." And what is written on "Gam es ha'olam natan bilibam" in the maamar "Vehayah Mispar Bnei Yisrael." And this is through Krias Shema and prayer, to illuminate the Name of Havayah in his heart, by being aroused from the depths of one's being. This is the idea of "Baruch Atah Havayah," etc.

Section 2 explains: The meaning and concept of the revelation of the Name of Havayah in the heart. That is, by understanding the idea of "uv'tuvo mechadesh b'chol yom ma'aseh bereishis," a truly new creation from nothing to something, and not through hishtalshelus, which is only the revelation of the concealed. And this is what the Name of Havayah indicates.

(See more on the meaning of "tov" in Zohar I, Parshas Bereishis (34b), and what is written in Maamarim Admor HaZaken (letter tes, section 5). And in Parshas Noach (46b), and Parshas Lech Lecha (82b), and Parshas Terumah (128b) on "V'hatov b'einecha asisi." But the meaning of "uv'tuvo" see in Parshas Terumah (168b), and in the maamar on "V'achalta v'savata uveirachta" regarding "hazan b'tuvo," etc. See also in Chagigah 12a on "ha'or ki tov," and in Zohar II, Pekudei (226b), and in the commentary of the Ramaz there. And see in the maamar on "hatov ki lo chalu rachamecha" in Torah Ohr, Parshas Beshalach, maamar "Ashira laHashem.")

And this is: "V'ahavta es Havayah"—that He should rest within you in a state of revelation. And this is: "b'chol levavcha," in both hearts, inner and outer. And through this arousal from below, there is arousal from above, to be blessing and drawing down in revelation. See the maamar "Havayah li b'ozri."

Section 3 explains: But "Talmud Torah k'neged kulam"—it is only a drawing down from above, from a level that arousal from below cannot reach. And this is: "Atah hachilosa." And even for there to be arousal from below, there must first be arousal from above, as explained on "Eileh Masei" about "Vayichtov Moshe es motza'ehem l'maseihem."

And on this Moshe requested: "Ebrah na v'ereh"—to draw into it the aspect of "Atah hachilosa."

Section 4 explains: That drawing down from this level is not grasped in revelation and enclothed in thought, but only as a ray, like "Vayeitzei k'barak chetzo" (Zechariah 9:14).

(See more in Tikkunei Zohar (Tikkun 34, 77b) about how at the giving of the Torah there were voices and lightning. And see in Iggeres HaKodesh, end of section 15: "daas ha'elyon," etc., that it is like a point and like lightning that flashes upon his intellect, etc. And see in Maamarim Admor HaZaken, letter beis, end of section 34.)

And this is: "V'ereh es ha'aretz." And as it is written: "V'Hashem aleihem yera'eh." "Einecha yonim." And similarly, the sages, who are the eyes of the congregation, instituted the blessing of the mitzvos. See the maamar on "Tze'enah u're'enah," etc., on the crown, etc.

And in order to draw down this level, Moshe began and said: "Va'eschanan el Havayah," to draw from the aspect of "chanun," which is the treasury of a free gift, where arousal from below does not reach, and from there he drew down the aspect of Havayah, which is arousal from above:

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Summary

This maamar explains that all previous miracles are only a beginning, as the soul's purpose is to reveal G‑dliness in the world. Through Torah, mitzvos, and prayer, we draw down Divine light, transforming darkness into light and uniting with our source above.