007 —וזאת המצוה

V'Zos HaMitzvah Asher Tzivah Hashem etc. La'asos BaAretz etc.^[1] Lema'an Tira Es Hashem Elokecha Lishmor Es Kol Chukosav etc.^[2] U'Shamata Yisrael U'Shamarta La'asos etc.^[3] Shema Yisrael Hashem Elokeinu Hashem Echad^[4].

We need to understand the repetition of the terms "to guard" and "you shall guard." Also, "V'Zos HaMitzvah" refers to the section of Shema that follows: "Shema Yisrael"—so what does it mean "to do in the land"? All the mitzvos written in the Shema—"V'Dibarta Bam" (you shall speak of them)^[5], "U'Keshartam" (you shall bind them)^[6]—are obligations of the body and apply both in the Land of Israel and outside of it.

However, Gan Eden is called "land," as our Sages say: "All Israel"^[7] have a portion in the World to Come, as it says: "And your people... will inherit the land forever" (Yeshayahu 60:21)^[8]—meaning the lower Gan Eden is the reward for mitzvah actions. (See Rambam, Hilchos Teshuvah 8:7, and what is written in the discourse "Vayeshev Yaakov" about the double mention of "land" in that verse.) But the higher Gan Eden is the reward for the intent behind mitzvos and Torah. About this it says: "Mi Ya'aleh BeHar Hashem" (Who will ascend the mountain of Hashem)^[9], "Neki Kapayim" (clean of hands)^[10]—one ascends to higher levels on Shabbos and Rosh Chodesh, etc.

(See more about "Mi Ya'aleh" in Midrash Rabbah, Parshas V'Zos HaBracha; Chayei Sarah, sec. 59; Vayishlach, beginning of sec. 82; Zohar I, Vayeira 99a, 100b, 123b; Miketz, 41a; Tazria, 45b; Mishpatim, 120b. Also about the ascent on Shabbos and Rosh Chodesh: Vayeira 116a; Terumah 156b; Naso 145a. See also Bava Metzia 85b: "When they ascended to the Heavenly Academy.")

But since souls are newly created, brought from nothing into being, how can they attain Divine pleasure and enjoy the radiance? This is what is meant by "La'asos BaAretz"^[11]—"to do" means to rectify, as in "she did her nails"—the Jewish people draw down the radiance so it can be enjoyed. As it says: "He placed him in Gan Eden to work it and to guard it"—"to work it" refers to the 248 positive commandments—through mitzvos, we draw down the radiance and supreme delight and create the level of Gan Eden.

(See more on this in the discourse "Az Yashir... Ali Be'er" about "Ma'ayan Ganin," and in the discourse "Ki KaAretz Totzi Tzemacha.")

This is the meaning of "L'Shem Yichud Kudsha Brich Hu"—which we say before every mitzvah. It is known there are two levels in the chain of creation: "Memale Kol Almin" and "Sovev Kol Almin." As the verses say: one says, "His glory fills the entire earth"—meaning His honor and radiance, a level of garment, not His essence. Another says, "The heavens and the earth I fill"—"I" specifically, His essence. (See more on this in the discourse "Ani L'Dodi.")

But "His glory fills the earth" refers to "Memale Kol Almin," the life-force that is grasped within worlds to enliven them, which diminishes more and more until it reaches the level of inanimate, the lowest form of life-force. In plants, the life-force is greater, so they grow, etc.—the life-force diminishes as it descends lower. As it says: "Seraphim stand above Him"—they perceive the Divine life-force within them. But the Ofanim and Chayos do not perceive it—the Divine life-force within them is more limited and constricted, so they are in great tumult, etc. This is like the soul that fills the body, where the life-force is divided and differentiated: intellect resides in the brain, speech in the mouth, movement in the hand, walking in the foot. The aspect of life-force in "Memale Kol Almin" is called "Shechintei"—as in "I will dwell among them"—the life-force is invested in the worlds like a soul in a body.

The level of "Sovev Kol Almin" is also a life-force and infinite light within all worlds, but it is not revealed or differentiated into more or less—it is equal for small and great, like a circle where top and bottom are equal. This level is called "Kudsha Brich Hu"—holy and separate, not grasped by the worlds at all. As in "Do not touch Me for I have sanctified you"^[12], or "Set boundaries for the mountain and sanctify it." Similarly, "You shall be holy"—meaning separate. The term "kodesh" in the Holy Tongue means separated and distinct.

This is the meaning of "L'Shem Yichud Kudsha Brich Hu U'Shechintei"^[13]—through mitzvos, we draw down the level of "Sovev Kol Almin," the holy, to be revealed within "Memale Kol Almin."

This is the intent of the blessings on mitzvos: "Baruch Atah Hashem Elokeinu Melech HaOlam"—that the level of Hashem, "Sovev Kol Almin," should be drawn down in a revealed way, in the aspect of "You" (direct address), and through this, additional light is drawn into Gan Eden, as will be explained.

In summary: through mitzvos, we draw additional light into Gan Eden by drawing from "Sovev Kol Almin" into "Memale Kol Almin."

2) The general idea of this drawing is explained in the Shema: "Hashem Elokeinu Hashem Echad"—"Hashem Elokeinu" is the level of "Sovev Kol Almin." "Hashem Echad" is the drawing from "Sovev Kol Almin" into "Memale Kol Almin." (See more in the discourse "L'Vas Tani Achosi Chalah.")

"Echad"—the "ches" is the seven heavens and earth, the "dalet" is the four directions of the world, which is the aspect of differentiation that comes from "Memale Kol Almin," all nullified and included within the "aleph," which is the drawing from "Sovev Kol Almin," which is undivided, hence called "aleph." (See more in the discourse "Shuvah Yisrael" regarding "Amru Elav Kol.")

That the world appears as something independent is because "B'Shem Kevod Malchuso L'Olam Va'ed"—there is no king without a people, etc. Therefore, "V'Ahavta"—from the word "ava," meaning desire—is the will of the heart that Hashem, the level of "Sovev Kol Almin," should be revealed as "Elokecha"—in direct revelation (by shining within "Memale Kol Almin," which is the unity of Kudsha Brich Hu and His Shechinah).

But the level of "Sovev Kol Almin" itself, "Hashem Elokeinu" as stated in the verse Shema, is hidden, etc.

"B'Chol Levavcha," with both your inclinations—through the evil inclination, which is the concealment and hiding of the Divine light, there will be "their heart cried out to Hashem."

This is "Chomat Bat Tzion Horidi KaNachal Dima" (Eichah 2:18)—through the wall and concealment of the Divine light, "they cried out to Hashem in their distress."

This is the purpose of the soul's descent into this world, to be in the state of a baal teshuvah, who draws with greater strength, for the soul before its descent was a perfect tzaddik and descended to become a baal teshuvah with greater strength.

This is the level of "B'Chol Me'odecha"—without limit. This is specifically in this world, because in this world is the level of "Sovev Kol Almin."

"Asher Anochi Metzavecha Hayom"—the level of "Anochi Mi SheAnochi" (I am who I am), "Metzavecha Hayom"—specifically today. "Hayom La'asosam" (today to do them) in this world, for in the World to Come there is no teshuvah. But in this world, a complete rasha can become a complete tzaddik. This is because in this lowest world, the level of "Sovev Kol Almin" is revealed, and darkness is like light, with no concealment at all, equal for small and great. (See more in the discourse "Tzav Es Bnei Yisrael... Es Korbani Lachmi.")

This is "Asher Anochi Metzavecha Hayom"—and for the revelation of "Sovev Kol Almin" within "Memale Kol Almin"—this is specifically through Torah and mitzvos. For mitzvos are the will of Hashem, the level of "Sovev Kol Almin" that rests and is invested in tefillin and mezuzos on physical parchment, where one writes "Hashem Echad" on parchment. So too with all mitzvos, especially the act of tzedakah with physical gold and silver, which draws down Divine light and supreme kindness. This is because in the level of "Sovev Kol Almin," spiritual and physical, higher and lower, are equal.

Our Sages said: one must recite one hundred blessings every day, which is the idea of blessings, drawing down the level of "Sovev Kol Almin" to be revealed within "Memale Kol Almin." "Baruch Atah"^[14]—that the level of Hashem, "Sovev Kol Almin," should be revealed: "Blessed are You," etc.

This is "V'Atah Yisrael Mah Hashem Elokecha Sho'el Me'imach Ki Im L'Yirah Es Hashem Elokecha"—at first glance, how can fear be such a small thing that it says, "only to fear"?

But the meaning is: "to fear Hashem your G‑d"—as explained above, "Elokecha" is the level of "Memale Kol Almin"; "Hashem Elokecha" is the drawing of "Sovev Kol Almin" into "Memale Kol Almin." Since the fear is drawn from this level of "Memale Kol Almin," it is the lower level of fear. But there is a higher level of fear, drawn from the revelation of "Sovev Kol Almin" itself, like the trembling that fell upon Daniel's companions because "their mazal saw"—meaning from the level of makif (encompassing light), etc. Therefore, it says: He only asks of you the lower level of fear.

For regarding the higher level of fear, our Sages said: "If there is no wisdom, there is no fear"—this fear is drawn through Torah study. For it is impossible for this level to be revealed in the soul except through "mazal," and it is drawn into the soul through Torah study, for Israel are bound up with the Torah. As it says elsewhere in the discourse "Vayidaber Elokim Es Kol HaDevarim HaEileh Leimor." At the giving of the Torah, there was a revelation of the higher level of fear, drawn from "Anochi Mi SheAnochi," the aspect of "HaNora" (the awesome). Therefore, our Sages said: on each word, their souls flew out, etc. Nevertheless, He only asks of you the lower level of fear.

In summary: this drawing is in the Shema: "V'Ahavta Es Hashem Elokecha," one hundred blessings, "to fear Hashem your G‑d."

3) However, the drawing of the root of mitzvos—"Asher Kidshanu..."—to be revealed below in the action of mitzvos, is through Torah. As it says: "V'Dibarta Bam"—"you shall speak of them," which means to lead and draw down. Afterwards: "U'Keshartam U'K'Savtam," etc.

For Torah is nourishment for the soul, and mitzvos are garments. Just as food gives life to a person, so through Torah, the reasons for mitzvos draw down the root of mitzvos: "Asher Kidshanu B'Mitzvosav," the will of Hashem, to rest and be revealed in the action of mitzvos.

As it says: "Chochmah T'chaye Ba'aleha" (Koheles 7:12). Mitzvos are called "ba'aleha d'chochmah"—the Aramaic for "ba'al" means master or ruler, meaning it has dominion over chochmah. Mitzvos are from the will of Hashem, which is higher than chochmah, and Torah comes from chochmah. Nevertheless, "chochmah t'chaye"—because Torah is the explanation and reason for mitzvos, and therefore, through Torah specifically, the root of mitzvos and the will of Hashem is drawn down to be revealed in "Memale Kol Almin."

(See elsewhere in the discourse "Menoras Zahav Kula" about "Chochmah T'chaye Ba'aleha." Also see the discourse "Ani L'Dodi" about the saying "Great is Torah study, for it leads to action"—for it is impossible to arouse and draw down the level of "Sovev Kol Almin" through mitzvos, which are physical things like wool tzitzis, except through Torah, which connects them. Like in a person, speech is the intermediary that connects and brings the will and desire from concealment to revelation. That is, just as the revelation and drawing of will into action is through speech, and speech comes from intellect, so too the drawing of the will of Hashem into the action of mitzvos is through speech in Torah, for Torah comes from chochmah.)

This is the meaning of "La'asos BaAretz"—to draw the will of Hashem, the level of "Sovev Kol Almin," into mitzvos. (And also as explained above, that "aretz" means Gan Eden, and it needs to be made and rectified, i.e., to draw into it the will of Hashem. For the radiance created in Gan Eden is only the glow of the Shechinah, drawn from the two letters of "B'Yah Hashem Tzur Olamim"—with the yud, the World to Come was created. But through mitzvos, the essence of the will of Hashem is drawn, for the above-mentioned letters are insignificant compared to Him, like the delight and sweetness in a fruit compared to the very source of the power that causes growth, from which these flavors are drawn, as explained elsewhere.)

Therefore, it says: "V'Zos HaMitzvah Asher Tzivah Hashem La'asos BaAretz," and afterwards it says: "Shema Yisrael"—which is the mitzvah of Shema, and then: "V'Dibarta Bam"—the mitzvah of Torah study. All are obligations of the body and apply both in the Land of Israel and outside it. But "La'asos BaAretz" means to draw the light of "Sovev Kol Almin" into "Memale Kol Almin," which is called "aretz," and is the lower Gan Eden as explained above.

The main aspect of this drawing is the mitzvah of Shema, as explained above, that this is the meaning of "Hashem Echad," etc. Similarly, it is through all mitzvos, but in Shema, this drawing is primary. Therefore, it also says in Shema: "V'Dibarta Bam"—meaning in Torah, for this drawing through mitzvos is through Torah, as explained above.

In summary: but in order to draw the revelation of the will of Hashem into the soul through mitzvos, it is through Torah. About this it says: "Chochmah T'chaye Ba'aleha."

Lishmor Es Kol Mitzvosav etc. U'Shamarta La'asos—the idea of guarding is because the action of mitzvos is done with physical things: gold and silver for tzedakah, physical parchment for Sifrei Torah, tefillin, and mezuzos, and other lowly things that are drawn from the 70 nations. For there is no blade of grass below that does not have a mazal above that strikes it and tells it to grow. "Mazal" means the ministering angel that influences that grass, and by doing a mitzvah with it, this life-force is included in the holiness of "Hashem Echad."

About this it says: "U'Rei Es G'diyosecha Al Mishkenos HaRo'im"^[15]. "G'diyosecha" comes from the term "Gada D'Har" in the Gemara, meaning mazal, as in "those who set a table for Gad"^[16]—meaning the actions of mitzvos that are invested in physical, lowly things, which are drawn from the mazalos, and the mazalos receive from the dregs of the Ofanim. Through this elevation of mitzvos, they are elevated to the dwellings of the seven shepherds—Avraham, Yitzchak, etc.—called "shepherds" because they draw down supreme delight and love and awe to Knesses Yisrael. (See elsewhere in the discourse "Im Lo Seidi Lach.")

Since, nevertheless, they are taken from lowly things, but the will of Hashem is drawn into them, they require guarding, so that there should not be nurture for the external forces, G‑d forbid. For the aspect that was from the mixture of good and evil, even after it has been clarified and elevated, needs guarding so that there should not be nurture from it, as explained above. But the aspect of pure good does not need so much guarding, for it is inherently distant from evil.

This is what it says: "Shomer Es Geirim"—this does not only mean literal converts, but as it says earlier: "He does justice for the oppressed," referring to the sparks that fell in the shattering of the vessels or through Adam's sin, which are oppressed by the external forces, and Hashem has mercy on them with justice, to elevate them to their source. Our Sages said: Israel was exiled only to gather these sparks, which are elevated through mitzvos with physical things.

Therefore, it says: "Shomer Es Geirim"—meaning that even after they have been clarified, they need extra guarding so they do not fall back. Just as a person who sinned and was guilty and then repented needs extra guarding not to return to his ways, unlike one who never sinned, who does not need so much guarding.

It is known that this is the idea of "Teshuvas HaGeder" (fence-repentance). There is "Teshuvas HaMishkal" (measure-for-measure repentance), where one suffers in proportion to the pleasure he had in sin. But "Teshuvas HaGeder" is to distance oneself as much as possible from evil, so as not to desire sin, G‑d forbid. A baal teshuvah needs this more than one who never sinned.

So said the holy Maggid, of blessed memory: even though our Sages said, "A person should not say, 'I do not desire meat,' etc., but rather, 'I desire, but what can I do, my Father in Heaven decreed upon me'"—this applies to one who never sinned. But a baal teshuvah must consider all evil and forbidden things as repulsive and say, "I do not desire," etc., so as not to fall, G‑d forbid. Thus, it is clear that one who was already on a lower level needs extra guarding even after he has been elevated.

From all this, we can understand the idea of "to guard" mentioned regarding mitzvah performance. Although mitzvos draw down supreme holiness from "Sovev Kol Almin"—"Asher Kidshanu B'Mitzvosav" literally, that Hashem Himself puts on tefillin, etc.—but since the supreme light is invested specifically in physical things, which are from the 70 nations as explained above, they require guarding so that there should not be nurture for the external forces, G‑d forbid. Because these sparks were oppressed by them and now have been clarified and elevated, they need guarding so that the external forces do not become mixed in again.

This means that a person should not be self-impressed when performing a mitzvah, to take credit for himself or to gain honor or any ulterior motive, G‑d forbid. As it says: "Mi Ya'aleh BeHar Hashem Neki Kapayim U'Var LeVav"—who may ascend the mountain of Hashem? One with clean hands and a pure heart.

"Pure heart"—meaning without any foreign admixture, G‑d forbid. (See what is written in the discourse "Koh Sevarchu" about "V'Yishmerecha," and in the discourse "Kol Dodi" about "U'Shmartem Es HaMitzvos," as stated in Parshas Bo (Shemos 12:17). In Midrash Rabbah, Parshas Eikev, it seems to explain "U'Shmartem Es HaMitzvos" as referring to all His mitzvos. See Zohar II, Terumah 131a, about "Leil Shimurim.")

Kitzur. The idea of "to guard all His statutes," etc.:

4) But since even the action of mitzvos needs guarding, how and through what is this guarding accomplished?

The answer is as our Sages said: "Shamor" refers to Mishnah—as explained elsewhere on the verse "Tishmeru L'Hakriv Li." Therefore, the guarding is through involvement in the Oral Torah, and through it, the guarding is possible. (See more in the discourse "Acharei Hashem Elokeichem Teleichu," regarding "V'Es Mitzvosav Tishmoru U'V'Kolo Tishma'u.")

The idea is that mitzvos are garments for the soul, meaning they draw down the level of "Sovev Kol Almin" into "Memale Kol Almin." This is like a garment that surrounds the body. But the guarding of the body and garment is through a house, and this is Torah. As it says in the Zohar: Torah is the supernal chamber of the Holy One, blessed be He.

Our Sages also said: since the destruction of the Beis HaMikdash, the Holy One, blessed be He, has only the four cubits of halachah in His world. The four cubits of halachah correspond to the Beis HaMikdash, which is a house. As it says: "And all your children will be taught by Hashem, and great will be the peace of your children; do not read 'banayich' (your children) but 'bonayich' (your builders)," etc.—the Jewish people are the builders of the chamber, and this is through the Oral Torah. Therefore, through this, there will be guarding for the garments of mitzvah actions, so that there will not be nurture for the external forces, through the guarding of the house mentioned above.

The explanation is that the entire Oral Torah is to add stringencies and rabbinic decrees not to do certain things. Similarly, in positive mitzvos—if one does it this way, it is valid; if not, it is invalid and not a mitzvah at all. This is the foundation of the entire Oral Torah—to be stringent regarding Torah matters not to do certain things. Our Sages said: "The words of the Scribes are more beloved to Me than the wine of Torah"—for this is the main fence and guarding for Torah. (See more in the discourse "V'Shama Aviyha.") For it is the aspect of supernal gevurah from supernal chochmah, from which comes the seal and wall so that there will not be nurture for the external forces from the mitzvah and the will of Hashem.

This is "Ani Chomah"^[17]—our Sages said: this is Torah^[18]. In Yevamos (62b)^[19], it appears to refer to the Oral Torah, for it says: "without a wall," as it is written: "a female will surround a man"—this is the Oral Torah. See more in the discourse "V'Chol Banayich" about "do not read 'banayich' but 'bonayich.'"

Through speech in the Oral Torah, when one says: "exempt and obligated, impure and pure, forbidden and permitted," the aspect of separation and distinction is created so that the external forces cannot receive nurture or grasp, G‑d forbid. As it says: "And My words that I have placed in your mouth"—"I am the Mishnah that speaks in your mouth," "these and those are the words of the living G‑d"—He is the one speaking in your mouths, not the words of Beis Shammai and Beis Hillel themselves. Therefore, through this, the external forces are distanced and cannot grasp the light drawn through mitzvah observance. This is like a house that serves as shelter and protection from storm and rain. Therefore, Torah scholars are called "your builders"—they build the house through their speech, the words of the living G‑d spoken in their mouths.

Nevertheless, "If Hashem does not build the house..."—first, there must be "and all your children are taught by Hashem"—meaning "V'Ahavta Es Hashem Elokecha B'Chol Levavcha"—the desire of the heart to truly and deeply desire the revelation of G‑dliness, the level of "Sovev Kol Almin": "spirit draws spirit and brings forth..." Through this, one can be a builder. But if one learns for himself, he does not draw anything down.

This is "Lema'an Tira Es Hashem Elokecha... Lishmor..."—that in order for there to be a house and guarding through involvement in the Oral Torah, it is through "Lema'an Tira Es Hashem..." But one who says, "I have only Torah," even Torah he does not have. The reason is that the main power of guarding is because this speech is the word of Hashem spoken in his mouth, as our Sages said: "Mishnah is a queen," like a king who decrees that no stranger may approach, etc. For speech of a person to be a vessel for the word of Hashem, it is specifically through awe and the desire of the heart to truly desire this revelation.

This is the order of the verses: "V'Zos HaMitzvah Asher Tzivah Hashem La'asos BaAretz"—meaning the drawing of the revelation of the will of Hashem, the level of "Sovev Kol Almin" into "Memale Kol Almin," called "aretz." Then: "Lema'an Tira... Lishmor." And further: "U'Shamarta La'asos"—these are two levels of guarding, guarding from within and from without: the aspect of nourishment and the aspect of the house, which are through the Written and Oral Torah. "V'Dibarta Bam... Lishmor U'Shamarta..."

Summary

This maamar teaches that mitzvos draw down Divine light into the world, but their effect depends on both action and spiritual intent. Torah, especially Torah Sheba'al Peh, serves as a protective 'house' for mitzvos, ensuring their sanctity and guarding against negative influences.