003 —וידעת היום

Veyadata HaYom Ve'Hasheivosa El Levavecha etc.

We must understand: it already says, "Ata Horeisa Ladaas etc."—so why does it add, "Veyadata"? Also, what is the meaning of "HaYom" (today)?

After Matan Torah, when they saw face to face and heard the Ten Commandments themselves, they said, "If we continue to hear etc., you approach and hear etc." And Hashem agreed and said, "They have spoken well etc., go tell them etc." It is written, "V'zos HaMitzvah etc. la'asos ba'aretz etc. ad eretz zavas chalav u'devash." Afterwards it says, "Shema Yisrael Hashem Elokeinu Hashem Echad Ve'Ahavta etc."—which is the first mitzvah they were commanded after the Ten Commandments from Moshe.

We must understand why it first says, "V'zos HaMitzvah etc. la'asos ba'aretz etc.," since the parsha of Shema is an obligation of the body and applies everywhere, not just in the Land of Israel.

To understand all this, we must first explain the concept of daas (knowledge) and emunah (faith), which are two separate mitzvos.

It is written, "Da es Elokei Avicha etc." (Divrei HaYamim I 28:9).

(This refers to actual daas and comprehension. Similarly, the Shlah explains this in Perek B'Asarah Ma'amaros, Maamar 1.)

It is also written, "Vaya'aminu BaHashem."

(See Midrash Rabbah Beshalach 23 on "Teshuri MeRosh Amana." And Shir HaShirim Rabbah on the verse "Iti MeLevanon.")

The point is: what people call "emunah"—to believe that Hashem gives life to all, that He created all worlds from nothing—is a mistake. This does not require faith, for it is felt as if seen. Even though it is not seen with physical eyes, it is as if one sees it.

As it says, "UmiBsari Echzeh Eloka"—"Echzeh" (I will see) specifically. That is, from my own flesh.

Just as in one's own flesh, by seeing the vitality and existence of the body, one knows and feels that the soul is within, giving life to the body, and without it, the body has no life or existence.

So too, "Echzeh Eloka"—since we see the worlds, which are like a great body, from earth to heaven a journey of 500 years, etc.

Even spiritual things, like angels and souls, are like a body compared to the vitality within them, from the Ein Sof who brings them into being and sustains them. As it says, "Seu Marom Eineichem U'Re'u Mi Bara Eleh" (Lift your eyes and see who created these). This knowledge is felt as if seen. That is the meaning of "Echzeh."

Therefore, this is not called "emunah" in Lashon HaKodesh but "daas," for daas means recognition and feeling.

Also, daas means deepening the heart, so that one does not divert his mind from it, and it remains a constant reminder, never forgotten or removed from the heart. Mere contemplation alone accomplishes nothing; thought is not like speech.

2) However, this daas and feeling is in the aspect of Memale Kol Almin (the Divine that fills all worlds). (Therefore, Memale Kol Almin is called "Olam D'Isgalya"—the revealed world. See the maamar "V'Nikdashti Besoch Bnei Yisrael.") But regarding Sovev Kol Almin (the Divine that surrounds all worlds), it says, "Ani Hashem Lo Shanisi" (I, Hashem, have not changed). (See Zohar II, end of Terumah 176a, III 137b) "V'Ata Hu Kodem Shenivra HaOlam" (You are He before the world was created), which is not within the realm of worlds at all.

Only Your kingship alone is the kingship of all worlds—that is, a mere ray and reflection from the attribute of His kingship. As we say, "Baruch Shem Kevod Malchuso"—the honor of His kingship, not His kingship itself.

Our sages said: "Before the world was created, there was only Him and His Name." Even "His Name"—the attribute of His kingship—is alone. As it says, "Ki Nisgav Shemo Levado" (His Name alone is exalted), only His glory and radiance are upon the earth, etc.

(See more on this in the maamarim: "Lachen Emor LeBnei Yisrael," "Kechu Me'Itchem Terumah," "Yavi'u Levush Malchus," "U'Vevo'ah Lifnei HaMelech," "Shir HaShirim," "Kol Dodi.")

He is called "Sovev Kol Almin" because the worlds have no standing before Him. His vitality that extends into the worlds is not like the soul that is truly invested in the body and is affected by the body's circumstances, place, and time, such as cold and heat, etc.

But before Him, even though He is found below as above, He is not limited by space, and above and below are equal.

The meaning of Sovev Kol Almin is not that He is above the worlds, but that He is also present within the worlds, and yet remains in the aspect of Sovev Kol Almin.

This is the meaning of "VeHaKadosh BaShamayim U'Va'aretz" (the Holy One is in the heavens and the earth). Because He is holy and separate, He is Sovev Kol Almin—therefore, He is truly equal below as above.

"HaMelech HaGadol" (the great King) refers to Memale Kol Almin, the expansion of the greatness of His kingship, for "U'Legedulaso Ein Cheker" (His greatness is unsearchable), and it says, "Elef Alafim etc." (See Zohar I 239a, Vayigash 206b, Vayechi 237a, III 171a.)

He is not within the realm of worlds, and the worlds do not affect Him at all. Just as before the world was created.

In this aspect, daas and feeling do not apply, for He cannot be grasped by any intellect or comprehension, how there is no change before Him. Rather, this is the aspect of emunah—to believe in Hashem, that He is not within the realm of worlds, and before Him, "darkness is as light." (See more on this in the maamar "Vayar Yisrael etc. Vaya'aminu BaHashem.")

3) It is written, "Shechon Eretz U'Re'eh Emunah"^[1] (dwell in the land and nurture faith). "U'Re'eh" means to nourish. One must nourish and draw sustenance to grow faith, until it is fixed in the heart as daas and feeling, as if one sees it.

As it will be in the future, as it says, "U'Male'ah Ha'aretz De'ah"^[2] (the earth will be filled with knowledge). "Ha'aretz" (the earth) refers to emunah, which is called "aretz"—the lowest level, where there is no revelation, only faith. The beginning is rooted in the end; the revelation of the beginning is only in the end. This emunah will be filled with daas—recognition and feeling, as if seeing. As it says, "V'Niglah Kevod Hashem V'Ra'u Kol Basar Yachdav"^[3] (the glory of Hashem will be revealed and all flesh will see together).

This drawing down, to increase emunah, is through Torah and mitzvos.

(See more in the maamar "LeHavin Inyan HaBerachos," and in Igeres HaKodesh on "Chagra BeOz Masneha." Also, in the maamar "VaEheyeh Etzlo Amun" (Mishlei 8:30)—Amun means pedagogue. And in the maamar "Moshe Yedaber" on "B'Tzalmeinu Kidemuseinu.")

About them it is said, "Na'aseh Adam B'Tzalmeinu Kidemuseinu"—the 248 mitzvos are the 248 limbs of the King, the aspect of Adam, "Adameh LaElyon" (I will resemble the Supreme), which are 248 channels from Sovev Kol Almin.

In general, the 248 mitzvos are divided into three lines: right, left, and center—Torah, avodah, and gemilus chasadim.

Torah is the Names of Hashem; reading Torah is like calling His Name, etc.

Gemilus chasadim is tzedakah, to revive the spirit of the lowly—through an awakening from below, there is an awakening above, drawing Sovev Kol Almin downward, to revive the spirit of the lowly.

Avodah is korbanos (offerings)—the flames of fire below are included in the fire above.

Similarly, in prayer, which was instituted in place of korbanos: Baruch She'amar and Pesukei D'Zimra—to increase the fire of love from below upward. When saying, "Baruch She'amar V'Hayah HaOlam" (Blessed is He who spoke and the world came into being), that is, with one utterance. Afterwards, it is detailed through the nine utterances, etc.

Also, in Halleluyah: "Ki Nisgav Shemo Levado Rak Hodo etc. Vayarim Keren LeAmo etc. LeBnei Yisrael Am Kerovo etc." and similar verses—from them come the flames and excitement of the heart.

Through this, "KaMayim HaPanim LePanim etc." (as water reflects a face to a face), one draws down Sovev Kol Almin below, so that this emunah becomes fixed and embedded in the heart and soul.

This is the meaning of "V'zos HaMitzvah etc. la'asos ba'aretz etc. eretz zavas chalav u'devash Shema Yisrael etc."

The concept of Shema Yisrael is that "Hashem"—Sovev Kol Almin, Who is "Elokeinu" (our G‑d), Whom we believe in through emunah alone—will become "Echad" (one), revealed in the seven heavens and the earth, as daas and feeling.

(So it is written in Pri Etz Chaim, Shaar Kriyas Shema, chapter 11, regarding Hashem Echad—that it is the drawing down of daas elyon, etc.)

To achieve true bittul and unity, in the aspect of Yichuda Ila'ah (higher unity), total nullification of existence. This is accomplished by drawing mitzvos into the aspect of "aretz"—emunah. This emunah is the "land flowing with milk and honey."

"Milk" is the growth of the middos, so that the hidden love in the heart grows and emerges from concealment to revelation.

(The growth of the middos is through emunah from Sovev Kol Almin specifically. From Memale Kol Almin alone, love and awe of Hashem do not grow beyond what the soul can bear. See the maamar "Basi L'Gani" on "Yeini Im Chalavi," and the discourse on "Chachlili Einayim" regarding "Rochatzos BaChalav," and Zohar III 136b.)

"Honey" is the aspect of sweetness and delight. As it says, "Az Tis'aneg Al Hashem" (then you will delight in Hashem), which comes from Sovev Kol Almin. That is, when one contemplates, "Ani Hashem Lo Shanisi V'Ata Hu Kodem Shenivra HaOlam etc."—only His glory is upon, etc. And with all this, "Vayarim Keren LeAmo U'LeBnei Yisrael Am Kerovo"—therefore, one's heart will rejoice and delight in Hashem truly.

This is the meaning of "V'Tzaddik BeEmunaso Yichyeh" (the righteous lives by his faith)—from the language of delight and saving a life. Like the blessing, "Borei Nefashos Rabos V'Chesronan Al Kol Ma Shebarasa LeHachayos Bahem Nefesh Kol Chai" (Who creates many souls and their deficiencies for all You have created to give life through them to every living being).

"Chesronan" means what a person lacks for the maintenance of his life.

"LeHachayos Bahem Nefesh Kol Chai"—the purpose is to delight and save a life.

So too, one lives by his faith, restoring his soul more than all other delights—"Mi Li VaShamayim VeImcha Lo Chafatzti etc." (Whom do I have in heaven, and with You I desire nothing on earth).

(This is the meaning of "U'Re'eh Emunah V'His'aneg Al Hashem" (Tehillim 37:3,4)—and this is through "Va'aseh Tov" (do good) [ibid.].

See Zohar III, Pinchas 225b on this topic. Also, Parshas Behar 110b, and the commentary of the Ramaz there on "tov." II, Terumah 170a on "Mizmor L'David Hashem Ro'i," and 171a.)

4) However, these aspects of milk and honey have not yet reached the level of "U'Male'ah Ha'aretz De'ah"—which will be in the future, as actual daas and feeling. But milk and honey are still in the realm of emunah.

The point is: we see that the world operates in its usual way, in the aspect of Memale Kol Almin, where there is a time for everything, etc.

The serpent injected impurity into Chava, the aspect of Knesses Yisrael, and at Matan Torah their impurity ceased. Afterwards, with the sin of the golden calf, it returned. Then, in the days of Yehoshua, they served Hashem. In the days of the Judges, they corrupted. In the days of David and Shlomo, they reached the highest level. Afterwards, with the sin of Yeravam, etc.

So too, in every generation, things change according to the situation. Even in the days of the Tannaim and Amoraim, no time was like another. All times change and alternate.

This is because they are in the aspect of Memale Kol Almin, which is like a body with a head, hand, foot, and other limbs—each different from the other, and the function of the limbs changes. Sometimes one limb hurts or weakens, etc.—these are accidental changes.

(See Zohar I, Vayechi 221a: "Da'ishtaniyas MiGavna L'Gavna." And end of Emor 107. Zohar III, Tetzaveh 281a. Also, Pardes, Shaar ABYA, end of chapter 1.)

Similarly, in every individual, sometimes one falls in thought, speech, or action that is not good. Sometimes one has thoughts of teshuvah and good deeds. "Ki L'chol Eis etc." "U'Le'om MiLe'om Ye'ematz." "K'shezeh Kam etc." "Lo Nismaleh Tzur etc."

Therefore, a person should not be discouraged when he sees himself fall, etc.—for this is the order of the changing times. One can always return and change his ways from bad to good. All this is in the aspect of Memale Kol Almin.

But to have Sovev Kol Almin revealed, as daas and actual feeling, requires "U'Biarta HaRa etc." (And see the explanation on "Ki Al Kol Kavod Chupah")—this will be in the future, when "V'Es Ruach HaTum'ah Aavir Min HaAretz" (I will remove the spirit of impurity from the land) is fulfilled.

Not so in the time of the destruction of the Temple. In the First Temple, there were false prophets. In the Second Temple, there was baseless hatred. These are opposites, corresponding to emunah, which is above daas.

The point is: just as in the side of holiness there is emunah above daas, so too, then among Israel there were false beliefs (as explained in Yirmiyahu 44:17-18). They are opposites.

In the First Temple, when holiness prevailed, there was revelation of the Shechinah—Ark and Kapores. Conversely, when the side of impurity prevailed due to sin, there was opposition to faith in G‑dliness. The women who wept for Tammuz said, "Since we stopped burning incense to the Queen of Heaven, we have lacked, etc." (Yirmiyahu 48:19). So too, there were false prophets (see Yirmiyahu 27:14-15)—false beliefs in a prophet, believing what Hashem did not say.

But in the Second Temple, when five things were missing, the opposing side was not as strong. Faith was corrupted in worldly matters—believing gossip and hating one's fellow. This hatred is baseless, for one's fellow did not actually wrong him. If he did not believe the gossip, he would not hate his fellow at all, for it is against nature to hate someone for no reason, if he truly knows his fellow did not sin, etc.

V'zehu: "Veyadata HaYom Ve'Hasheivosa El Levavecha etc."—for knowledge and feeling in the aspect of Memale Kol Almin is already stated: "Ata Horeisa Ladaas etc."—you have already been shown, etc. But "Veyadata" refers to Sovev Kol Almin, that is, "BaShamayim MiMa'al"—shamayim (heavens) refers to Sovev, like the heavens are spheres, and the earth is within the heavens, and the heavens surround it (see the maamar "Ki HaMitzvah HaZos" on "Lo BaShamayim Hi").

So too, the word of Hashem, which is Memale Kol Almin, is surrounded by Sovev Kol Almin, for nothing is outside of Him. Like speech while still in the potential of the soul, before it emerges and separates, etc.

This knowledge is specifically "today"—like "HaYom La'asosam" (today to do them), not tomorrow in the World to Come.

The World to Come is the aspect of Memale Kol Almin—the chain of levels from cause to effect, one level after another. Like a body with head, hand, foot, etc., so too, there are many levels—higher and lower Gan Eden, etc.

Therefore, actions, speech, and thoughts become soiled garments for the World to Come, and one cannot remove them, as if tied in a sack, unless through the slingshot (kaff hakela) and similar things, to untie and release the bond, etc. (See the maamar "Tzav Es Bnei Yisrael etc. Es Korbani Lachmi.")

But "HaYom, Ve'Hasheivosa El Levavecha"—today, in both inclinations, through iskafya and is'hapcha (subjugation and transformation), one can clarify and separate the bad, by drawing from Sovev Kol Almin. Through "V'Hayu HaDevarim HaEleh Asher Anochi"—Who is Anochi?—"Metzavecha HaYom"—today specifically. Torah and mitzvos are from Sovev Kol Almin.

Through this, "Veyadata HaYom Ki Hashem Hu HaElokim"—Hashem is revelation, Elokim is concealment and contraction.

Just as there is concealment and contraction in Memale Kol Almin, with ascents and descents according to changing times, so too in Sovev Kol Almin. Hashem is revelation, Elokim is concealment and contraction, with the strengthening of one against the other.

It must be "Veyadata HaYom Ve'Hasheivosa El Levavecha"—through iskafya and is'hapcha, so that "V'Es Ruach HaTum'ah Aavir Min HaAretz" (I will remove the spirit of impurity from the land) will be fulfilled.

Through this, "U'Male'ah Ha'aretz De'ah etc." (the earth will be filled with knowledge), "VeHaAretz Tirtzeh Es Avonah" (the land will atone for its sin)—that is, sins will become merits.

(The Gemara mentions the verse "Veyadata HaYom" in Rosh Hashanah 32b, Gittin 57b. Midrash Rabbah on Va'eschanan on "Veyadata HaYom." Also, on V'Zos HaBracha and end of Vayikra, Sifra 26 on "VeHu Eid O Ra'ah O Yada." "O Ra'ah Ata Horeisa Ladaas." "O Yada Veyadata HaYom.")

Based on the above, the verse "Ata Horeisa Ladaas" refers to Memale Kol Almin. About this it says, "UmiBsari Echzeh," "Seu Marom Eineichem U'Re'u." This is "O Ra'ah"—"Ata Horeisa."

But the verse "Veyadata HaYom" refers to emunah and daas in Sovev Kol Almin, which is not within the realm of worlds at all. About this it says, "Veyadata HaYom," as explained above. This is "O Yada etc."

This is why in the first verse of Kriyas Shema there is a large Ayin, and also a large Dalet in "Echad"—this is the idea of "eid" (witness), as in "Atem Aidai" (you are My witnesses), as the Midrash says. This is through "Ata Horeisa Ladaas Veyadata HaYom" as explained above.

One can also say that the large Ayin of "Shema" is the aspect of seeing—"Horeisa Ladaas." "Shema" means understanding in the aspect of "Veyadata."

This is "Al Pi Shnayim Eidim Yakum Davar" (by the testimony of two witnesses a matter is established)—"eidim" (witnesses) are letters of "de'os" (knowledge). Two witnesses are the aspects of "O Ra'ah O Yada" (either he saw or he knew), as explained above. Through this, a matter is established—this is the word of Hashem. The large Dalet of "Echad" alludes to this.

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Summary

This maamar teaches that faith (emunah) must be nourished and internalized through Torah and mitzvos until it becomes true knowledge (daas), as vivid as seeing. By drawing down the Divine into our hearts, we transform faith into experiential awareness, leading to unity with G‑d.