009 —שמע ישראל

Shema Yisrael Havayah Elokeinu Havayah Echad Ve'Ahavta etc.

We must understand why the name Havayah is mentioned twice.

Additionally, why did the Men of the Great Assembly insert "Baruch Shem Kevod Malchuso LeOlam Va'ed" between "Echad" and "Ve'Ahavta"?

We also need to understand the meaning of "Shema"—which is a term for gathering, as in "VaYishma Shaul Es HaAm" (and Shaul gathered the people), and also a term for understanding. "Ve'Ahavta" is both a command and a future tense. The verse is saying that when one deeply contemplates and understands that Havayah is One, he will come to the level of "Ve'Ahavta" (future tense): "Bechol Levavcha"—with both inclinations, so that even the evil inclination is subdued and nullified to the love of Hashem.

Every person recites Shema twice daily, morning and evening, yet they do not reach the level of "Ve'Ahavta"?

The explanation is as follows: It is written, "Re'eh Nasati Lefanecha HaYom Es HaChaim etc. U'Vacharta BaChaim Le'Ahava Es Havayah Elokecha Bechol Levavcha Ki Hu Chayecha" (See, I have set before you today life... and you shall choose life, to love Hashem your G‑d with all your heart, for He is your life)—meaning, anyone who wishes to serve Hashem must first know that he has free choice. Therefore, it says, "U'Vacharta BaChaim" (and you shall choose life).

But who would not want to choose life? After all, everyone loves life! On the contrary, one who loves life loves its opposite—namely, the pleasures of this world. So how does it say, "U'Vacharta BaChaim Le'Ahava Es Havayah Elokecha" (choose life to love Hashem your G‑d)? Even the evil inclination loves life!

But one must know: what is called life? It is written, "VaYomer Elokim Yehi Raki'a etc. VaYehi Mavdil etc. VaYa'as Elokim Es HaRaki'a VaYavdel Bein HaMayim Asher Mitachas LaRaki'a U'Vein HaMayim Asher Mei'al LaRaki'a" (And G‑d said, Let there be a firmament... and it separated... and G‑d made the firmament and separated between the waters below and the waters above). Why does this creation mention separation twice—"VaYehi Mavdil" and "VaYavdel"—more than other utterances?

From my flesh I see G‑d: for example, all the vitality in a person comes from the heart. The creation of voice and speech is drawn from the heart to the lungs, and from the lungs to the windpipe. This is the source of voice and speech. Even the brain receives vitality from the heart, as energy rises from the heart to the brain for thought and contemplation.

This is the drawing of spiritual vitality from the heart, from which speech and thought are drawn. Similarly, physical vitality is drawn from the heart to all the limbs as blood, which nourishes the flesh. This blood is formed from food processed in the stomach and liver; the best part rises to the heart, and the waste is expelled. All this is divided by the partition, namely the courtyard of the liver, which separates the respiratory organs from the digestive organs.

So too, in the spiritual analogy, it is written, "Tzur Levavi" (the Rock of my heart)—all vitality is drawn from Him, as it says, "Ve'Atah Mechaye Es Kulam" (You give life to all). There are two types of influence: the first is called "mayim elyonim" (upper waters), which is supernal delight—"Az Tis'aneg Al Hashem" (then you will delight in Hashem). The second is "mayim tachtonim" (lower waters), which are the waste—worldly pleasures that come through the partition and firmament separating upper and lower waters.

This is "U'Vacharta BaChaim HaElyonim" (choose the higher life), which is the Tree of Life and supernal delight, and to despise physical pleasures, which are from the lower waters, the Tree of Knowledge of Good and Evil.

But how can one reach this level? It is through reciting Shema morning and evening—"Shema" is spelled with a large "Ayin" (numerically 70). "Ayin" represents the seven middos (emotional attributes): "Lecha Hashem HaGedulah VeHaGevurah etc."—seven attributes, each containing ten. The name is formed from the middos, as explained elsewhere, that it is a radiance that extends and spreads to create something from nothing. That is, His name itself gives life.

For "Ki Nisgav Shemo Levado" (His name alone is exalted), "Hodo Al Eretz VeShamayim" (His glory is over earth and heaven)—even earth and heaven are only a radiance, a glimmer from the letters, which is "Bidvar Hashem Shamayim Na'asu" (by the word of Hashem the heavens were made), which involves the division of time: on the first day, "Yehi Or" (let there be light); on the second day, "Yehi Raki'a" (let there be a firmament). In His goodness, He renews creation every day. The meaning of "Yom" (day) is that each day reveals the specific letters and speech drawn from the middah of that day: on the first day, the letters "Yehi Or" are drawn from the attribute of chesed; on the second day, "Yehi Raki'a" etc. Shabbos returns to its source, like a person who, after speaking or thinking, returns to his original state. So too, for Hashem, it is "Shabbos LaHashem Elokecha" (Shabbos to Hashem your G‑d). The meaning of "Yisrael" is that Yisrael arose in thought.

When one contemplates that "Havayah Elokeinu"—the name Havayah is contraction, expansion, and drawing down, to become "Elokeinu"—the supernal thought from which the souls of Israel are created, which is higher than "Havayah Echad," which is contraction, expansion, and drawing down to become speech, from which the seven heavens, the earth, and the four directions (alluded to in the letters of "Echad") are rooted.

As in the analogy from the heart, vitality is drawn to speech and also to the brain for thought and contemplation. Drawing down to the level of thought is even higher. This is why two names of Havayah are mentioned. Similarly, above, "Havayah Elokeinu"—the souls of Israel arose in thought, which is higher than the drawing down to speech, and even higher than the angels: "U'VeRuach Piv Kol Tzeva'am" (by the breath of His mouth all their hosts).

The concept of "Havayah Echad"—the term "one" only applies in the chain of creation, in the spiritual and physical heavens and earth, and He is one within them because they are nullified to Him. But "Havayah Elokeinu" is a drawing from the level of "Yachid"—He is unique and singular, and He alone exists.

As it says, "Zera Yitzchak Yechido" (the only son of Yitzchak)—the level of the Life of life, higher even than spiritual life, which is "Ve'Atah Mechaye Es Kulam" (You give life to all)—the letters of speech from Alef to Tav and the five organs of articulation. This is "Mechalkel Chaim" (He sustains life). As it says, "Yachid Chai HaOlamim Melech"—He is unique and singular, and the Life of the worlds is only from the level of King. This is "Ki Imcha Mekor Chaim" (for with You is the source of life).

When one contemplates this, that "Havayah Elokeinu" is truly unique, as it says, "Achas Hi Yonasi" (my dove is one)—the soul is called "Yechidah" because it receives from "Yachid." Through this contemplation, one will naturally come to "Ve'Ahavta Es Havayah Elokecha" (you shall love Hashem your G‑d) with all your heart, with the "Yechidah" of the soul, in every spark of a person—"Yisrael arose in thought."

Moshe Rabbeinu, peace be upon him, said: "VaNeshev BaGai Mul Beis Pe'or" (we dwelled in the valley opposite Beis Pe'or)—when warning about Mishneh Torah, he said it would be opposite Beis Pe'or. Pe'or is the name of an idol, representing drawing down vitality from above to the lower waters, i.e., worldly pleasures. Like the rebellious son in the Torah, Parshas Ki Seitzei—they would provoke themselves to draw down the waste, as explained in Etz Chaim.

Therefore, he warned, "VaNeshev BaGai Mul Beis Pe'or"—the valley represents humility, submission, and nullification to Hashem, which is the opposite of Beis Pe'or. For anyone who followed Baal Pe'or, Hashem destroyed, making them as if they never existed. But "Ve'atem HaDevakim BaHashem Elokeichem Chaim" (you who cleave to Hashem your G‑d are alive...).

The meaning of "VaNeshev BaGai" can be explained as the concept of Shema, which is recited sitting. Shema is to reach the level of self-nullification to mesirus nefesh (self-sacrifice) in "Echad."

Before the destruction of the First Temple, when souls were on a higher level, they could reach "Ve'Ahavta" through contemplation alone: "Shema Yisrael... Ve'Ahavta." But after the destruction, one can only reach "Ve'Ahavta" through "Baruch Shem Kevod Malchuso LeOlam Va'ed"—acceptance of the yoke of Heaven.

This answers the earlier question: why does not everyone reach the level of "Ve'Ahavta"? Because now, to reach "Ve'Ahavta," one must accept the yoke of Heaven, which is the meaning of "Baruch Shem Kevod..."—subduing the other side, nullifying one's physical will, which is the essence of service and acceptance of the yoke of Heaven. There is no king without a people—meaning a coarse existence—yet one nullifies his will completely. Anything not done with nullification of will is not considered service at all. (See Parshas Shelach and Parshas Ki Imcha Mekor Chaim.)

Nullification of will is literal: to do the opposite of what the heart desires, both in "turn from evil" and "do good." In "turn from evil," it is to sanctify oneself even with what is permitted, which is the level of a vow: "Ve'Ish Ki Yidor Neder LaHashem" (if a man makes a vow to Hashem)—vows are a safeguard for abstinence, leading to holiness, which is the level of Ahavas Rabbah (great love) with all your heart. (See Parshas Matos.) Sometimes it is said: cleanliness leads to abstinence. Before the destruction, they attained the level of a vow (see Zohar, Parshas Yisro), but today we say "bli neder" (without a vow).

In "do good," the opposite is true: it is not the same to review one's learning a hundred times as a hundred and one times—the extra time beyond one's habit is more significant than the hundred times that are habitual. The same applies to charity: the extra coin given beyond one's habit is more valuable than the regular giving.

This is acceptance of the yoke of Heaven, and through this one can come to "Ve'Ahavta U'Vechol Me'odecha" (with all your might). As it is written, "Or Zarua LaTzaddik" (light is sown for the righteous), "VeZeratiha Li BaAretz" (I will sow her for Me in the land). (See Parshas Beshalach.) This is a general principle: transformation from one existence to another can only happen through nullification of essence, like a seed that does not sprout until it decays, and then many stalks grow from it.

So too in the spiritual sense: when one nullifies his will and subdues the other side, he can reach "Ve'Ahavta Bechol Me'odecha"—a great love that cannot be contained in any vessel. "Bechol Nafshecha" is a love that is received in the mind, which is a vessel. But "Bechol Me'odecha" is not contained in any vessel; its vessel is the mouth—Torah Sheba'al Peh, which is called "Mitzvas HaMelech" (the king's command): permitted and forbidden, pure and impure, kosher and unfit, and so on.

This is "Ken Ya'amod Zarachem U'Shimechem" (so shall your seed and your name endure): "Zarachem" is the level of "Or Zarua" (sown light)—"Ashreichem Zor'ei..." (fortunate are you who sow...). "Shimechem" is "VaYa'as David Shem" (David made a name), acceptance of the yoke of Heaven, which is the nullification and decay of the seed, allowing growth.

(Through this, Knesses Yisrael is called "Tamasi" (My perfect one)—drawing down that even below, the revelation is as above. As it says regarding the future: "U'Ma'ayan MiBeis Hashem Yetzei VeHishkah Es Nachal HaShittim" (a spring will go out from the House of Hashem and water the valley of Shittim)—the lower waters will become living waters by passing through the earth, as explained elsewhere. Through acceptance of the yoke of Heaven—"Bechol Me'odecha"—it becomes a well of living waters, as explained in Parshas Chukas. Through this, "U'Ma'ayan Yetzei... VeHishkah..." is drawn down.)

See the discussion of the verse "Shema Yisrael" in Midrash Rabbah, end of Parshas Va'eschanan, Vayechi 98, Vayikra end of chapter 4, Shir HaShirim on "Ve'alai Teshukaso," Eicha end of "Nishkad Ol," and there regarding the story of Miriam on the verse "Al Kein Ochil Lo," and on "Cheilki Hashem," Koheles on "Yesh Echad," and on "Mei Ra Echad," Esther on "Yeshno Am Echad."

This is "Re'eh Nasati Lefanecha HaYom Es HaChaim Ve'es HaTov Ve'es HaMaves Ve'es HaRa" (see, I have set before you today life and good, death and evil), as explained above: "Chaim" is what is above the partition, and "maves" (death) is the waste that is clarified below the partition.

But "ra" (evil) is more bitter than death; it is the concept of Pe'or, making the waste into a complete existence—this is worse than the waste itself.

Similarly, "tov" (good) is higher than "chaim" (life). As our Sages say, "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come," and it is written, "Ki Tov Chasdecha Me'Chaim" (for Your kindness is better than life)—for the vitality of all worlds comes only from two letters: "BiYah Hashem Tzur Olamim" (with Yud and Heh, Hashem formed worlds), and they are insignificant compared to His essence. Also, "VeHaChochmah Techaye" (wisdom gives life), but He is far above wisdom—"Chai Ve'el BaChaim" (He is the Life of life). It is written, "Ki Imcha Mekor Chaim" (for with You is the source of life)—even the source of life is only "with You," secondary and nullified to You. See the explanation of "U'V'tuvo Mechadesh" in the discourse "Shechorah Ani."

This is the concept of the separation of the firmament mentioned twice, and this drawing down is achieved through "Bechol Me'odecha" (with all your might).

Summary

This maamar teaches that the true unity of Hashem and the love of Hashem expressed in Shema are reached by choosing higher spiritual life over worldly pleasures, through deep contemplation and self-nullification. Acceptance of the yoke of Heaven is the key to attaining this love.