006 —וידעת היום

Veyadata HaYom Ve'Hasheivosa El Levavecha Ki Havayah Hu HaElokim Ein Od.

The meaning of "Veyadata HaYom" ("And you shall know today") is that just as day is united with night—"Vayehi Erev Vayehi Boker Yom Echad" ("And it was evening and it was morning, one day")—so too, "Ve'Hasheivosa El Levavecha" ("And you shall take it to your heart"). Just as this unity exists in time, so too in the soul: the two hearts, the yetzer tov and the yetzer hara, are both united, so that even the yetzer hara returns to serve Havayah. When the sitra achra is subdued, etc. As it says, "Bechol Levavecha" ("With all your heart")—with both inclinations. From this comes "Veyadata"—that thus, "Havayah Hu HaElokim" ("Havayah is Elokim"), etc.^[1]

(See more on this in Reishis Chochmah, Shaar HaAhavah, end of chapter 5; and in Avodas HaKodesh^[2] part 1, chapters 11–12; and in Zohar, Parshas Va'era 26b, 27a, and in the commentary of the Ramaz.)

To explain this concept and understand the analogy and its lesson, we must first introduce what our Sages said: Shimon HaAmsuni would expound on every "es" in the Torah. When he reached "Es Havayah Elokecha Tira" ("You shall fear Havayah your G‑d"), he stopped, because it was difficult for him: what does "es" come to include? What is it adding?

The commentators ask: Why was he not troubled by "Ve'Ahavta Es Havayah Elokecha" ("And you shall love Havayah your G‑d")—what does "es" add there? As explained in the responsa of the Maharil.

The explanation is that the extra "es" refers to something secondary, etc. This is what the Zohar says about the verse "Ve'Ahavta Es Havayah Elokecha"—this is the secret of including the left within the right, etc. It is the aspect of awe—that love should be included within awe, not love alone. The extra "es" includes the secondary, which is awe, to include the left (the secondary) within the right—meaning the aspect of bittul, etc.

(And since awe is hinted at in the word "es" as the secondary, therefore it is included in the extra "es" in "Ve'Ahavta" etc. But love is not included in the extra "es" in "Es Havayah Elokecha Tira," because love is not secondary to awe. Love is masculine and right—"Zachar Chasdo" ("He remembered His kindness")—while awe is feminine: "Isha Yirat Hashem" ("A woman who fears Hashem"), and the feminine is secondary to the masculine, not the reverse.)

But to understand how awe can be included within love, since love and awe are opposites: love is the longing to cleave to Him, which comes from distance. Like someone far from his father's house who yearns and desires to see his face. As it says, "Nafshi Aviticha BaLayla" (Yeshayahu 26:9)—meaning, because it is night and darkness, with the concealment of the Infinite Light, therefore "Aviticha"—there is a desire for revelation of light. As it says, "Tzama Lecha Nafshi Kama Lecha Besari Be'eretz Tziya Ve'ayef Bli Mayim, Ken BaKodesh Chaziticha" (Tehillim 63:2-3)—because he is in a dry and weary land, the longing and thirst increase greatly.

This is when one sets his heart that the Infinite Light, as its name implies, has no end: for His Name alone is exalted, only His glory and radiance are upon earth and heaven. Earth refers to the lower Gan Eden, and heaven to the upper Gan Eden. Even these are only the radiance and glow of His Name: "Tzaddikim Yoshevim Ve'nehenim Me'Ziv HaShechinah" ("The righteous sit and enjoy the radiance of the Shechinah"), and man descends lower and lower in this world, which is a desert and wasteland, etc. Therefore, the soul thirsts and yearns for Him, to be: "Ken BaKodesh Chaziticha" ("So in the sanctuary I have seen You").

This is "Mizmor LeDavid Beheyoto BeMidbar Yehudah" ("A Psalm of David when he was in the wilderness of Yehudah")—for the desert and wasteland of this world cause Yehudah: "HaPa'am Odeh etc."—to increase the thirst, etc.

(See also on "Nafshi Aviticha BaLayla" in the discourse "Rani VeSamchi," regarding "Ranana BeRamsha." Also in Midrash Bamidbar, beginning of chapter 3. Zohar III, 67a.)

But awe comes from closeness. That is, when one contemplates the closeness of Havayah, Who encompasses all worlds, etc. For it is true that he is very distant from the Divine Light, due to the descent of levels in the chain of worlds, descending lower and lower until he is far from the Divine Presence. This is from the radiance and revelation of the Infinite Light, which is the spiritual and physical heavens and earth.

But the Infinite Light that encompasses all worlds is not within the chain of worlds at all, for He is equal and makes no distinction between small and great, "HaMagbihi Lashevet HaMashpili Lirot etc." ("Who is exalted to dwell, Who lowers Himself to see, etc."), and just as He is found above, so too below. See the discourse on "Matza Zo" etc.

"Sovev Kol Almin" ("Encompassing all worlds") does not mean He surrounds and encompasses only from above, but that He is found below just as above, in a manner of encompassing and concealment, not in an inner and revealed way.

And when a person contemplates that Havayah, Who encompasses all worlds, stands over him literally, that He is below just as above—then awe and fear will fall upon him, a shame-based awe, or lower awe^[3], so as not to rebel against His glorious eyes, G‑d forbid.

Kitzur. Love comes from distance, as in "Nafshi Aviticha BaLayla." Awe comes from closeness. Therefore, "Vayiru HaAm Vayanu'u Vaya'amdu MeRachok" ("The people saw and trembled and stood from afar")—to rest a bit from the overwhelming awe that came from closeness.

2) However, the integration, that love should be included with awe and awe with love, to have two opposites as one—on this it says, "Shalom Shalom LaRachok VeLaKarov" (Yeshayahu 57:19^[4])—to the distant who becomes close; distant is love, close is awe.

(For awe is from Chochmah Ila'ah, as it says, "Reishis Chochmah Yirat Hashem"—and Chochmah is generally the level of Atzilus. The meaning of Atzilus is also from the root "Etzel" (near), as in "VeEheyeh Etzlo Amon" ("I was with Him as a nursling"). For in Chochmah is the revelation of the Infinite Light. Therefore, from this comes awe, which is specifically from closeness, the level of being near and close to the revelation of the Infinite Light. But love, even great love, comes from Binah, which dwells in Beriah, the level of "U'Misham Yipared" ("and from there it separates")—not near and close, etc. See more on this in the discourse "Shishim Heimah Malchot." This is why love is from afar.)

There is peace and integration between them, for peace unites two opposites, as it says, "Oseh Shalom Bimromav"^[5]—among the angels, Michael is the minister of water and Gavriel is the minister of fire. This is because a higher illumination is drawn down, which includes and unites two opposites, because they are nullified to that illumination, so that there is no sense of difference at all—everything is equal there, distant and close alike.

This drawing down is what is said in prayer: "VeHanora El Elyon"—with the added vav (unlike "HaGadol HaGibor" which does not have a vav). The drawing down to reveal the aspect of awe is the revelation of this bittul, through which the two opposites are included, which comes from the level of El Elyon.

For "El Elyon" means above the chain of worlds, which are the levels of radiance and revealed light, but "El Elyon" is described as "Yashet Choshech Sitero" ("He makes darkness His hiding place")—which is concealment and lack of comprehension, "Leis Machshava Tefisa Bei Klal" ("No thought can grasp Him at all"), the most hidden of all hidden, etc.

On this it says, "Baruch Avram LeEl Elyon Koneh Shamayim VaAretz" ("Blessed is Avram to El Elyon, Possessor of heaven and earth")—that spiritual and physical heaven and earth are equally nullified before Him.

(And in Pri Etz Chaim, regarding "El Elyon Gomel Chasadim Tovim," it explains: El Elyon is the level of Kesser, which is far above even Chochmah Ila'ah. See more on this in the discourse "Atem Nitzavim," and in Zohar I, Parshas Lech Lecha (87a) regarding "VeHu Kohen"—this is the right: "LeEl Elyon"—the supernal world. The meaning of El Elyon is Binah. But since the revelation of Atik is in Binah, Binah is also called "His great Name." See more on this in the explanation of mezuzah on the right and ner Chanukah on the left.)

(See also in Zohar II, beginning of Parshas Yisro, 67b: "Raza D'Kodesh HaKodashim" etc., and in the commentary of the Ramaz there.)

For He is equal and makes no distinction between small and great, and there it is "Kachashecha KeOra" ("Darkness is as light")—both are equal before Him: revelation, which is light, and concealment, which is darkness, for all is as nothing before Him, and the concepts of revelation and concealment only apply to created worlds, etc. But before Him, even darkness does not obscure from You, etc.

From there comes the illumination and drawing down with the added vav: "VeHanora"—that is, to reveal awe, the revelation of bittul, through which love and awe are included together.

(And it must be said that the drawing down from "VeHanora" is higher than the level of supernal awe itself, even though it is also from closeness, similar to what is written in the note to Tikkun Chatzos: this level of awe that comes from above, over the level of supernal awe, the shame-based awe in the soul, is like the advantage of light over darkness, as explained there. Similarly, it can be understood here.)

(See also in the discourses "HeChaltzu Me'Itchem" and "V'Chol HaAm Ro'im," and in the discourse "Vayishlach Yaakov" regarding Rabbi Akiva who entered in peace and left in peace.)

This is the concept of the Akeidah, the integration of the attribute of Yitzchak within the attribute of Avraham: "Vaya'akod Es Yitzchak Beno etc. MiMa'al LaEtzim" ("He bound Yitzchak his son above the wood")—the wood refers to two trees: the Tree of Life and the Tree of Knowledge, and above these two levels.

(See also on "Mekosheish Etzim" in Parshas Shelach regarding "VeHayah KeEtz" etc., and "Al Yuval Yishlach Shoreshav." See also in Zohar III, Parshas Shelach, 158b, on "Hayesh Bah Etz Im Ayin.")

That is, "Yashet Choshech Sitero"—the revelation of "VeHanora" is the integration of the awe of Yitzchak within the attribute of Avraham, and also the integration of love within awe.

This integration is as it says, "V'Chol HaLevavot Yira'ucha V'Chol Kerev V'Kelayot Yazameru L'Shimcha" ("All hearts will fear You, and all inward parts will sing to Your Name"). The hearts will fear You—with awe; and the inward parts will sing—with love. Therefore, specifically the inward parts: "Yazameru"—for the song and melody that comes from the revelation of love and longing is in the mouth, but when the hearts fear You, with awe and bittul, the melody is not revealed outwardly in the mouth from the revelation of love, for they are opposites. Nevertheless, in the inward parts, the melody and joy from love will be internal.

(See also in the discourse "Rani VeSamchi" regarding "Ranana BeRamsha: V'Tzidkatecha Yeranenu." This is the concept of song in the mouth, which comes from the level of night, darkness, and concealment of the Infinite Light, as explained above regarding "Nafshi Aviticha BaLayla." But through the revelation from "VeHanora El Elyon," it is drawn down: "V'Chol HaLevavot Yira'ucha V'Chol Kerev V'Kelayot Yazameru"—the melody and song within the innermost heart.)

This is as explained in Zohar I, beginning of Parshas Vayetze (148b) on "V'Chasidacha Yeranenu"—it should have said "V'Leviyecha Yeranenu" etc., until "they are more important." This is the difference between the level of song mentioned above—the song of the Leviim is melody in the mouth, to raise the voice, but when it says "V'Chasidacha Yeranenu," referring to the Kohanim, it is with the will of the heart. As it says in Zohar III, Parshas Shemini (39a), the service of the Kohanim is in silence, etc. Thus, their song is like "V'Chol Kerev V'Kelayot Yazameru." See also in the discourse "Mizmor Shir Chanukas HaBayis"—the difference between "mizmor" and "shir," which is also along these lines.

This means that the innermost heart has the power to be a vessel and dwelling for both love and awe together, through the revelation from "VeHanora," which is drawn and revealed in the innermost heart. Also, as explained elsewhere, the innermost heart unites with the mind as "two friends who never separate." But the outer heart cannot contain both together. This is "V'Chol HaLevavot Yira'ucha V'Chol Kerev V'Kelayot Yazameru"—the innermost heart, etc.

See also on "Sos Asis" etc., "Tagel Nafshi"—rejoicing with trembling, where awe covers the outside and the inside is filled with love. This is also explained on "B'Yom HaShmini Atzeres" etc., "Bnei Tzion Yagilu B'Malkam" etc. See also on "Beshalach Paroh" regarding the meaning of "V'Lo Nacham Elokim Derech Eretz Plishtim."

This is the joy in Havayah, the Infinite Light, Who encompasses all worlds and dwells with us literally, below as above, even though there is no revealed comprehension. On this it says, "V'Tzaddik BeEmunato Yichyeh"—because of faith that is above comprehension.

Kitzur. But the integration, that love should be included with awe—on this it says, "Shalom Shalom LaRachok VeLaKarov." This is through the drawing down from "VeHanora." This is the concept of the Akeidah, above the wood. The integration is as it says, "V'Chol HaLevavot Yira'ucha V'Chol Kerev V'Kelayot Yazameru L'Shimcha."

3) The revelation of this joy in actual practice is the joy of a mitzvah. As it says, "Tachat Asher Lo Avadeta Et Havayah Elokecha B'Simcha U'V'Tuv LeVav MeRov Kol" ("Because you did not serve Havayah your G‑d with joy and a good heart, out of abundance of everything")—more than abundance of everything. For the joy comes from "Asher Kidshanu B'Mitzvotav"—from the supernal holiness.

This is the meaning of the blessing on mitzvos: "Baruch Atah Havayah"—meaning, we request that blessing and drawing down from above the chain of worlds.

(See Zohar I, Parshas Lech Lecha there: "Baruch Avram"—as we say: "Baruch Atah." "LeEl Elyon"—Havayah Elokeinu. See there, and not as explained in the commentary there.)

For the drawing down through the chain of worlds, from cause to effect, until He becomes "Melech HaOlam," and "Malchutcha Malchut Kol Olamim" ("Your kingship is the kingship of all worlds")—to create and enliven worlds from His kingship, which is only His Name. Because they are called by His Name and kingship, they exist and are sustained, and this is only radiance and illumination, etc.

But in mitzvos: "Kidshanu," in the supernal holiness above the chain of worlds, the level of "Sovev Kol Almin." The angels ask: "Ayeh Mekom Kevodo" ("Where is the place of His glory")—they say: "Melo Kol HaAretz Kevodo" ("The whole earth is full of His glory")—in this lowly world, the Torah and mitzvos that are clothed in physicality have their foundation in the supernal holy mountains, far above the chain of worlds, and they become a throne and dwelling for His presence, Who encompasses all worlds, Whom no thought can grasp except when grasped in Torah and mitzvos, etc.

On this we are commanded: "Ve'Ahavta Es"—meaning, to draw down the attribute of love and joy into the aspect of "es" (the secondary), which is awe and bittul. This is "Es Havayah Elokecha"—because He is your G‑d, present below just as above.

And that this love and joy should be revealed in actual practice, in fulfilling "VeHayu HaDevarim HaEileh Asher Anochi Metzavecha HaYom"—from the level of "HaYom La'asotam" ("today to do them") comes the revelation of "Anochi," not just radiance and illumination of His Name, but "Anochi" itself, so to speak: "Metzavecha"—from the word "tzavta" (connection) and unity in the mitzvos of Havayah, which are the revelation of His very essence, so to speak, in the 620 pillars of light drawn down in the 613 Torah mitzvos and the seven rabbinic mitzvos.

"Vedibarta Bam B'Shivtecha BeVeitecha"—as it says, "Kol Kore BaMidbar"^[6], the voice of Torah: "HaKol Kol Yaakov" ("The voice is the voice of Yaakov"): "Kore"—and it is drawn into the level of "midbar" (desert) and desolation, which is this world. "Panu Derech Havayah"—to draw down and make a path for Havayah. This is the drawing down of the vav and "VeHanora" from the level of El Elyon, above the chain of worlds, etc.

Therefore, our Sages said: "Yafeh Sha'ah Achat B'Teshuvah U'Ma'aseh Tovim BaOlam HaZeh Mikol Chayei HaOlam HaBa" ("One hour of repentance and good deeds in this world is better than all the life of the World to Come"). For the World to Come, since it is in the realm of comprehension and created intellect, to delight and enjoy, is only radiance, etc., the radiance of their Torah and service. But in the actual engagement in Torah and mitzvos in this world, there is the revelation of "Anochi" itself, in His glory, which cannot be enjoyed through the comprehension of created beings, etc.

On this they said: "Anochi V'Lo Yihiyeh Lecha Mipi HaGevurah Shama'anu" ("We heard 'I am' and 'You shall have no other' from the mouth of the Mighty One")—for there are many levels of gevurot and contractions to allow this revelation of "Anochi" in Torah and mitzvos, which is above the chain of worlds, the level of "Yashet Choshech Sitero"—darkness and concealment, not light and revelation.

(See similarly in the discourse "U'She'avtem Mayim B'Sason"—that the water libation on Sukkos is the drawing down of Chochmah Ila'ah, the level of bittul. And even so, it is specifically with joy—because Chochmah and Binah are two inseparable friends. This is also the integration of bittul and awe with joy. This is after the Ten Days of Repentance and Yom Kippur, when the level of "Lifnei Havayah Titharu" is drawn down. "Shalom Shalom LaRachok VeLaKarov" etc.—through this, this integration is achieved. But here, the revelation is joy and gladness, but its inner core is bittul and awe.)

Kitzur. This joy, the level of "V'Chol Kerev V'Kelayot Yazameru," is the joy of a mitzvah. This is the concept of the blessing on mitzvos. "Ve'Ahavta Es," and "Vedibarta Bam."

4) However, this revelation that comes from darkness, through many contractions, depends on arousal from below, to be "Ve'Ahavta Bechol Levavecha"—with both inclinations. Even the yetzer hara returns to serve Havayah, through subduing and transforming darkness to light.

Just as a person strengthens himself below against his nature, both in turning from evil and in doing good, in the aspect of "Batel Retzonecha" ("Nullify your will")—he nullifies his will, removes himself, and casts aside his soul and will, etc.—so too, above, there is drawn down the aspect of bittul and removal of the Infinite Light's essence, so that it does not shine and reveal itself as it is, for the worlds cannot bear this light as it is. Therefore, it is called darkness, not light and revelation. Rather, it is contracted through many contractions and descents of levels, so that the light is revealed from within the darkness, which is a descent for Him, so to speak. As our Sages said: "Where you find the greatness of the Holy One, etc."—that He set aside His essence and causes His Shechinah to dwell in contraction, so that there is revelation and light from the supernal darkness.

(Also, through the transformation of darkness below to light, one arouses above the revelation from "Yashet Choshech Sitero"—which is higher than light. This is the meaning of "Yitron HaOr Min HaChoshech"—the advantage of light from darkness, specifically.)

(See Zohar, Parshas Tazria 47b, and Parshas Beshalach 57a. See also the explanation on "Shechorah Ani V'Na'vah" regarding negative commandments, etc.)

Through this, this revelation is also drawn into the heart of a person below, so that he becomes a vessel and dwelling, to include both attributes, love and awe, together, through the drawing down of the aspect of peace that includes and unites, etc.

On this it says: "Shomer Piv U'Leshono Shomer Mitzarot Nafsho" (Mishlei 21)—meaning, that his soul should not be too narrow to contain both opposites together, love and awe, but as it says: "Harchivi Makom Ohalech" ("Enlarge the place of your tent")—and this is through guarding one's mouth and tongue, subduing the sitra achra, both in turning from evil, etc.

(See on "Shomer Piv U'Leshono" in Shnei Luchot HaBrit, in the section on Tikkun Olam, relevant to Parshas Behar, where he explains that this is related to the closed mem of "L'Marbeh HaMisrah," and there it says, "U'L'Shalom Ein Ketz"—and as above.)

Through this, this love, included within awe, is drawn into the innermost and inner heart, so that the heart becomes a vessel and dwelling for this love, and it is fixed and guarded forever, never to be removed, whether in thought, speech, or action. As it says: "Vedibarta Bam B'Shivtecha BeVeitecha U'Velechtecha etc. U'Keshartam LeOt etc."

The entire Torah is compared to tefillin—just as tefillin, which are on physical parchment, are imbued with the supernal holiness of the Infinite Light that encompasses all worlds, in the written passages, so too all mitzvos, which are performed physically, are imbued and clothed with the Infinite Light. Therefore, all one's actions, speech, and thoughts in Torah and mitzvos should be with this love and this bittul. But love that comes from longing, even though it draws down "V'Yemino Techabkeini" ("His right hand embraces me"), is an external embrace, and therefore it passes and departs after prayer, etc.

The drawing down of this revelation into the heart, so that the heart becomes a dwelling and vessel for this love, so that it is internal and fixed forever, is accomplished through the aspect of "Mechokek"—engraving, making a vessel to receive.

(See on "B'Mechokek B'Mishanotam," and on "HeChaltzu Me'Itchem.")

This "Mechokek" is Moshe, as it says: "Ki Sham Chelkat Mechokek Safun"—this is daas, which is the source of Torah. On this it says: "V'Zot HaTorah Asher Sam Moshe Lifnei Bnei Yisrael." (See elsewhere on "Ve'Eleh HaMishpatim Asher Tasim Lifneihem.")

The meaning of "Lifnei" is within the innermost of the Jewish people, to draw down "VeHanora" from "El Elyon" and from "Yashet Choshech Sitero"—so that there is a revelation of light, and the love included within awe shines within one's innermost, and through this, the heart becomes a vessel to contain this love internally and deeply, so that it is fixed forever.

With all the above, we can understand the concept of "Veyadata HaYom"—that day is with night: "Vayehi Erev Vayehi Boker Yom Echad"—as in the creation of the world, first darkness and then light, so that from darkness comes light. So too, the revelation of the Infinite Light comes from darkness: first darkness—"Yashet Choshech Sitero," and El Elyon. Then light—so that there is revelation and illumination.

This is accomplished through daas. This is "Veyadata HaYom"—and from this, "Veyadata Ki Havayah Hu Elokim"—so that there is a union of the Name Havayah with the Name Elokim, through the drawing down of the vav and "VeHanora" from El Elyon, which includes and unites the two opposites.

This drawing down, which is far above the chain of worlds, from "Yashet Choshech Sitero," to be a revelation of light, which comes through gevurot and contractions, depends on arousal from below. Through "Ve'Hasheivosa El Levavecha," so that both hearts are as one, even the yetzer hara returns to serve Havayah, through subduing and nullifying one's will, etc., so that arousal from below brings arousal from above, "Where you find His greatness," etc.

Kitzur. But this revelation depends on arousal from below, through subduing and transforming darkness to light, so that through this, revelation and light are drawn down from the supernal darkness. "Shomer Piv U'Leshono" etc. This is through "Mechokek"—the aspect of daas. This is "Veyadata HaYom." And from this: "Veyadata HaYom Ki Havayah Hu HaElokim." This is through "Ve'Hasheivosa El Levavecha," etc. Similarly, as our Sages said (Berachos 55b) regarding Betzalel: "B'Tzel El Hayita Veyadata"—the shadow of G‑d is the level of El Elyon, as it says in Zohar II, Terumah (152a). From this comes the level of "Veyadata"—that is, "Veyadata HaYom," first darkness and then light, as above, and afterwards "Ve'Hasheivosa El Levavecha," etc. This is why it says to make the Mishkan first, to draw down the supernal encompassing light from "Yashet Choshech Sitero," and then the Ark and vessels, so that the integration is internal. See also on "Ki Havayah Hu HaElokim" in Zohar III, Naso (143a), Korach (178b), Acharei (65a), Bereishis (12a), Va'era (25a), and see more in the discourse "Shuvah Yisrael."

Summary

This maamar teaches that true divine service requires integrating both love and awe of G‑d within the heart. By transforming even the yetzer hara and engaging in mitzvos with joy and bittul, one draws down a higher unity, achieving a lasting connection to G‑dliness.