010 —ענין ק"ש אחד ואהבת

Inyan Krias Shema Echad VeAhavta etc. U'Gam Biur Parsha Rishona BeChlalah.

The Tikkunei Zohar states: Ant Hu Chad V'Lo BeChushban etc. ("You are One, but not in a count").

The explanation is as follows: All of hishtalshelus (the chain of spiritual worlds), from cause to effect in every world, consists of ten sefiros. Similarly, the G‑dly soul has ten sefiros, as does the animal soul, and their beginning is in Chochmah (wisdom), etc.

There is, however, a level above Chochmah, which is the supernal will (ratzon ha'elyon). For there is will and there is will.

There is a will that is below Chochmah and Daas, which is the will within the emotions, drawn from the intellect and emotions. For example, in the physical world, a person desires things needed for his body, such as a profitable business deal, and therefore his soul desires and wants to do so.

And there is a will that is above reason and intellect. Sometimes a person wants something even if everyone else shows him with their intellect and understanding that he should not do so—yet he will not listen to them because of his stubbornness. This is a will that is above intellect, which intellect cannot affect at all.

So too in Elokus (G‑dliness), as our Sages said: "Be silent, so it arose in thought"—for there is no reason for will. Even though there is certainly a reason, that reason is extremely hidden and not accessible even to angels, so it was said to them, "Be silent" etc. (See also the explanation on the verse "Ki Al Kol Kavod Chuppah").

From Chochmah and below is called the level of hishtalshelus (chain-like descent), for all hishtalshelus is about revelation, and the first revelation is called Atzilus (emanation), from the phrase "Vayatzel Min HaRuach" ("He took from the spirit") regarding Moshe. Since Moshe was on a very high level, it was a burden for him to lead the Jewish people physically, such as providing them with meat, etc. Thus he said: "From where shall I have meat?" (See also the maamar on "Beha'aloscha Shelach Gadol" etc.)

Therefore, Hashem told him to gather seventy elders: "Ve'atzalti Min HaRuach" ("I will take from the spirit")—meaning it would descend and be drawn down to the level of the seventy elders, the Sanhedrin, who were below him in rank, and through this: "They shall bear the burden of the people with you." This emanation is a descent and chain-like process from level to level so they could share the burden of the people.

Similarly, regarding the Or Ein Sof (infinite light of G‑d), which no thought can grasp, the worlds could not receive any radiance or illumination from Him, nor could they exist at all, if not for the descent and chain of Atzilus. As explained elsewhere (on the verse "Ki Avraham Lo Yedanu"), the ten sefiros of Atzilus serve as intermediaries between the emanator (Ein Sof) and the created beings in Beriah, Yetzirah, and Asiyah.

This chain is like a "shalshelet" (chain), like a chain whose links are interlocked, so that it becomes long—so too, the revelation and creation of the worlds is through a chain: a radiance, then a radiance of a radiance, etc.—from intellect to emotions, from emotions to thought, etc.

[The following section until section 2 is not fully understood.]

Even though "My thoughts are not your thoughts," meaning that Divine thought is not at all like human thought—for from human thought and speech, nothing can be created, whereas "By the word of Hashem the heavens were made," and "G‑d said, 'Let there be light,' and there was light," for "He said and it was"—still, all this is called intellect and thought, etc. For example, in the physical world, speech is felt by others, unlike thought.

So too, the vitality that is drawn to enliven the revealed worlds is in a revealed way, like the prophets who heard the voice of Hashem openly. As it says about Moshe: "He heard the voice" etc. And like the creation of the worlds through "Let there be light," which brought about physical light in actual speech. Thus, the vitality that is drawn in this revealed way is called speech, which is felt by others, unlike the hidden worlds, etc.

This is the meaning of "Halleluhu KeRov Gudlo" ("Praise Him according to His abundant greatness")—it does not say "KeGodel Gudlo" ("according to the greatness of His greatness"). For "KeGodel Gudlo" would imply the greatness of the attribute of Chesed (kindness), whose power of expansion is very great. But "KeRov Gudlo" means there are many types of abundant divisions in the greatness of Chesed's expansion, in many worlds and countless levels. For the expansion of Chesed in Asiyah is, for example, from earth to the sky is a journey of five hundred years, and from one sky to the next, etc.—this is a great expansion.

There is also expansion in terms of comprehension, such as the understanding of Moshe Rabbeinu, master of the prophets, whose comprehension expanded without limit. Similarly, there are many levels from world to world, from the beginning of all levels, etc. See also Reishis Chochmah, Shaar HaYirah, chapter 1.

2) This chain-like process is in Atzilus, and from there and below, there is Chochmah, intellect, emotions, thought, etc.—the emotions are drawn from the intellect, and thought from the emotions, etc. But in the Emanator Himself, blessed be He, there is no comparison to Him at all.

The term "erech" (comparison) in the Torah, as in the laws of valuations, means that one values something by the number of years. Similarly, "erech" in numbers means that the value of two to four is as the value of four to eight, which is half, and so on.

Likewise, throughout the entire order of hishtalshelus, there is a comparison from one level to the next, since each is drawn from the other—emotions from intellect, thought from emotions, etc.

Similarly, in the physical compared to the spiritual, there is a comparison, since the spiritual is enclothed in the physical: the power of intellect in the brain, the power of sight in the eye, etc. There is a connection and bond between them through vapors, as explained in the science of anatomy, that in the three cavities of the skull are three brains, and if there is any deficiency in one of the physical brains, such as the memory brain, the person's memory will be weak, etc.

Similarly, intellect can even be enclothed in physical action, like the act of writing deep intellectual ideas with ink in a book.

But in the Supernal Emanator, blessed be He, none of these aspects apply, for He is not in a state of hishtalshelus or enclothement at all. Rather, He is called "Sovev Kol Almin" (He surrounds all worlds)—for to Him, higher and lower are equal, and He is not grasped or enclothed within the worlds at all.

As it says, "Ani Hashem Lo Shanisi" ("I, Hashem, have not changed"), and "You are He before the world was created" etc. If there were any grasp or enclothement of His essence in the worlds, there would be change, G‑d forbid. For before creation, there was no grasp or enclothement, and after the end of days, there will also not be, etc.

Rather, even now, He is not enclothed, but the vitality that is drawn into the worlds to enliven them is only in the aspect of "name" alone, from the attribute of His kingship. Like the analogy of a king who, even though he is far away, his name is called upon the places of his rule, which are under his authority, and his name is called upon them as being his.

This is "Chad V'Lo BeChushban" ("One, but not in a count")—meaning He is not in a state of comparison, for He is not within the framework of hishtalshelus at all.

When a person sets his heart to this aspect of "Echad" (oneness) in Krias Shema, then he will come to "VeAhavta BeChol Levavcha" ("You shall love [Hashem] with all your heart")—with the level of yechidah in the soul, which is "all your heart."

The soul has NaranChai (Nefesh, Ruach, Neshamah, Chayah, Yechidah). For example, we see that the soul's faculties spread out in many levels and are affected by their expansion, but the effect is not equal. When a person hears stories about wars, his soul is somewhat affected, deriving some pleasure from the stories, but not from their ultimate outcome, since it does not touch him personally. But when it is something that affects him, he is more affected, and even more so by something that touches the very core of his soul, the essence of his heart, to which he gives his soul entirely. This is the level of yechidah in the intellectual and vital soul.

So too, in the G‑dly soul, the source of the souls of Israel, which is called Knesses Yisrael, it is called "Libi" ("my heart"), the point of the heart—the level of yechidah—which receives the aspect of "Echad," the will that is above reason and intellect.

This is because one contemplates how He is One, "Chad V'Lo BeChushban." The hishtalshelus is a great and awesome descent from the light of His countenance, in the aspect of "name" alone: "Yehalelu Es Shem Hashem Ki Nisgav Shemo Levado Rak Hodo" ("Let them praise the name of Hashem, for His name alone is exalted, His glory is above the earth and heaven"). There are countless levels and contractions until the creation of this physical world: "Let there be physical light."

And upon this principle revolves everything^[1] in Etz Chaim, from beginning to end. The beginning discusses the tzimtzum (contraction) of Ein Sof, and the end, on the last page, discusses the creation of heaven and earth. From the beginning of the tzimtzum until the creation of heaven and earth is the entire hishtalshelus described in Etz Chaim.

Similarly, the Sages instituted the order of Pesukei D'Zimra and the blessing of Yotzer to lengthen the word "Echad" (One): "Whoever lengthens 'Echad,' his days are lengthened"—this is the attribute of love, called "day," as it says: "By day Hashem commands His kindness." By lengthening one's contemplation of "Echad," the attribute of love for Him increases and grows.

In Pesukei D'Zimra, it is explained how "Yehalelu Es Shem Hashem" etc., and "Halleluhu B'Gevurosav Halleluhu KeRov Gudlo." "KeRov Gudlo" means the many divisions, the attribute of greatness in many levels in every world, drawn through His might, which are the many and awesome contractions.

Through this, one returns to the love of Hashem, the infinite light, to be nullified and included in Him, for the love of this world and its physical powers becomes very small in his eyes, since they have descended and been drawn down from world to world in hidden steps, from level to level, through many and varied contractions.

3) It is true that the Tannaim and Amoraim did not lengthen their prayers so much, especially in Pesukei D'Zimra. (See also the maamar on "Vayaas Moshe Nachash Nechoshes.") This was because they were on a very high level, as Rabbi Shimon bar Yochai said: "With one bond I am bound" etc.—the truth of "Echad" was grasped in their hearts with a brief contemplation, and it was a firmly fixed peg in their hearts, never to be moved.

(See Zohar III, 128a, about a peg in a secure place. And in Midrash Rabbah, Tetzaveh, beginning of section 37. And it is written: "A tent that will not be moved, its pegs will never be uprooted" (Yeshayahu 33). This is the level of "two friends who never separate." See also the maamar on "Shuvah Yisrael" and on "Tachas Asher Lo Avadta.")

But we, who are coarse and distant from spirituality, need to lengthen our prayers until the matter of spirituality is grasped by our intellect and heart, and to understand how physicality is a great descent from a lofty height to a deep pit. Like a child who needs the law explained to him at length, with many analogies and parables, to bring it close to his small mind, since he is far from the intellect of the Gemara and the knowledge of the matters with which the law deals.

Therefore, the Sages instituted Pesukei D'Zimra and two blessings before Shema, so that through this, one fulfills "VeAhavta Es Hashem Elokecha"—that Hashem, your G‑d, truly dwells and is revealed within you. This is achieved through contemplation:

Shema Yisrael Hashem Elokeinu—Hashem, He was, is, and will be. Elokeinu—our G‑d, meaning we are nullified to Him in true nullification and unity, as it says: "You are children to Hashem your G‑d"—like a child is a limb of his father.

Like a foot that is nullified to the head. Even if the head wants to hurt the foot for the sake of healing, such as if the foot is damaged by cold and the cure is to rub it with snow, or if it is burned, the cure is to heat it in a bath—the cure is very painful at the time, and the foot does not feel the cure, only the head, yet the foot does not resist because of its nullification to the head in unity.

Thus, the term "Elokeinu"—our G‑d—applies. In one person, all his limbs are called his, meaning the head belongs to the foot and the foot to the head, but regarding another, separate person, one cannot say he is truly his.

So too, throughout the Torah: "Ani Hashem Elokeichem"—your G‑d, truly yours. For a portion of Hashem is truly His people, except that it has descended and been drawn down through the chain of levels from a lofty height, etc. Therefore, "VeAhavta Es Hashem"—that He should truly be your G‑d.

And a person should not say he is far from this, for at the end of Shema it says: "Who brought you out of the land of Egypt"—which was the lowest place, and we were attached to the fifty gates of impurity, and Hashem took us out from there, and in fifty days we received the Torah and were greatly elevated, until it was: "To be your G‑d"—the revelation of the Shechinah at Matan Torah. Therefore, even now: "Ani Hashem Elokeichem."

The purpose of the descent is to draw down G‑dliness into Torah and mitzvos. Mitzvos are the 248 limbs of the King—like limbs in which the soul's powers are enclothed, such as the power of sight in the eye, etc., and by moving the eye, one draws the power of sight from the soul into it. So too, mitzvos draw down the light of the Ein Sof, blessed be He, which is enclothed in them, and by wearing a tallis, one draws down this light, etc.

But this drawing down is through "VeAhavta"—for "ruach aytei ruach" ("spirit brings spirit") etc.: "If he sets his heart to it" etc. (See also the maamar on "Lachen Emor LeBnei Yisrael," and on "Menoras Zahav," about accepting the yoke of Heaven first and then the yoke of mitzvos.)

In general, mitzvos are the aspect of love and kindness, the five chassadim (kindnesses), the five lights, the five waters mentioned at the beginning of Bereishis. (For water refers to the act of mitzvos, which are the five kindnesses, like water that nourishes a tree, water descends from above to below. As explained elsewhere on the verse "VeHayah Mispar Bnei Yisrael." But their inner aspect is the five lights, which is the aspect of love, the inner dimension of kindness.)

"VeHayu HaDevarim HaEileh Asher Anochi"—this is the Written Torah, Mikra—from the phrase "VeHayah Lecha LeMikra HaEidah" regarding the trumpets, which means calling and gathering. So too, the entire Torah is the names of Hashem, and through it, one calls and draws down the light of the Ein Sof from above to below.

"V'Shinantam LeVanecha"—this is the Oral Torah, which is from below to above, whose main aspect is comprehension, and there is no difference whether it is the language of the Mishnah, Tosefta, Yerushalmi, or Beis Yosef—all are called the Oral Torah. Through comprehension, one elevates from below to above, etc.

(This is the meaning of "V'Samti Kadkod Shimosayich"—"Kad" appears twice: the first is "V'Timalei Kadah"—the twenty-four books of Torah from above to below, and their explanation in the Oral Torah is from below to above. As explained elsewhere.)

"U'Keshartam"—this refers to the act of mitzvos, for the entire Torah is compared to tefillin. Just as tefillin is about drawing down His unity to be revealed in physicality, as the parsha of "Echad" is written on parchment and with ink to be physically written in tefillin and placed on the hand and between the eyes in a physical way, so too, all mitzvos are about drawing down His unity so that His oneness dwells and is revealed in the physicality of the mitzvos, like with the tallis, etc.

Summary

This maamar explains how contemplation of G‑d’s absolute unity, as declared in Shema, leads to a deep love of G‑d. The Alter Rebbe teaches that through understanding the process of spiritual descent and the unique oneness of G‑d, one is inspired to serve Him with all one’s heart and through mitzvos.