011 —ואהבת

VeAhavta Es Havayah Elokecha etc.

It is known that from "VeAhavta" until "U'Vish'arecha" there are 42 words, and in the second paragraph there are 72. See Zohar II, Terumah (132b) and Pardes (Shin-Kaf-Alef, Perek 6 and Perek 12).

It is known that Shem Mem-Beis (the 42-letter Name) is associated with Gevurah (severity), and Shem Ayin-Beis (the 72-letter Name) with Chesed (kindness). Yet here, the order seems reversed: the first paragraph of Shema is Chesed—"VeAhavta"—and the second paragraph, "Vehaya Im Shamoa," is Gevurah. As explained regarding the order of the parshiyos: "Kadesh," "Vehaya Ki Yeviacha," "Shema," and "Vehaya Im Shamoa"—these correspond to Chochmah-Binah and Chesed-Gevurah; "Kadesh" is Chochmah, etc.

The explanation is based on the Zohar's teaching about the lights: "They exchanged their places and included the left in the right." This means the lights are swapped in their vessels: the light of Chesed dwells in the vessel of Gevurah and vice versa. [See Ramaz on Parshas Tzav, p. 27, and as mentioned in the explanation on "Levavtani".] The same applies to these two paragraphs: the first is Chesed in terms of vessels—"VeAhavta" is the vessel of Chesed—but the Shem Mem-Beis, which is Gevurah, is the light of Gevurah dwelling in the vessel of Chesed. The second paragraph, with Shem Ayin-Beis, is the light of Chesed in the vessel of Gevurah.

To understand this, we must first explain the concepts of Yichuda Ila'ah (higher unification) and Yichuda Tata'ah (lower unification) in Shema Yisrael and Baruch Shem. In the words "Havayah Elokeinu" in the first verse of Shema, the Arizal explains this is the drawing down of light into Chochmah and Binah of Atzilus, called the unification of Abba and Imma.

The explanation is that the process of hishtalshelus (evolution) and creation ex nihilo must be constant, as stated in Chanoch Katan^[1]. Not only physical creation, like the seven heavens and the earth, must be renewed every moment ex nihilo—if the flow of vitality ceased, they would revert to absolute nothingness as before their creation, as explained at length in Tanya, Part II—but so too in the higher worlds. Even the existence of Chochmah and Binah, as it says: "V'HaChochmah Me'Ayin Timatze" (Wisdom is found from nothing). From there, it extends to Binah, called "yesh" (something): "LeHanchil Ohavai Yesh" (to bequeath substance to those who love Me). This is the meaning of "VeNahar Yotzei Me'Eden" (a river flows from Eden)—"yotzei" implies a constant flow from nothing to something, the two inseparable friends.

This is the meaning of "Asher Bara Elokim La'asot" (that G‑d created to do)—"Asher Bara" refers to spiritual creation ex nihilo, the level of "V'HaChochmah Me'Ayin Timatze." From this comes "La'asot"—physical creation ex nihilo. See the maamar "Es Shabtosai Tishmoru."

It is known that the essence of the Infinite Light, blessed be He, is exalted and transcends even the level of supernal wisdom, for there is no comparison at all: "VeAnt Hu Chad V'Lo BeChushban" (You are One and not in reckoning)—meaning there is no comparison, as explained earlier in the maamar on the concept of Shema.

He is not at all among these attributes, but only to reveal, etc.

Therefore, for "Ant Chachim" (You are wise)—meaning You, as One and not in reckoning, are drawn down and clothed in supernal wisdom—this is a descent and lowering, which is His humility. Therefore, there must be an arousal from below to awaken this descent and drawing down. For at the beginning of creation, at the outset of the King's will^[2], it happened automatically, as He is "Chafetz Chesed" (desires kindness), but now it depends on the elevation of Mayin Nukvin (feminine waters). This elevation occurs in Shema, when we draw down the creation ex nihilo.

"Havayah Elokeinu"—the meaning of "Elokeinu" is that whatever we can grasp and comprehend is from the level of Havayah, which is Chochmah, the level of bitul (self-nullification), as "Me'Ayin Timatze" (found from nothing), unlike the usual order of hishtalshelus, which is something from something, whereas Chochmah relative to Kesser is different, etc. [See more in the maamar "Pasach Eliyahu" in Parshas Vayeira and in the explanation on "Mi Mana".]

This level of Chochmah is the level of Havayah, which brings about "Elokeinu"—from nothing to something, etc. (See the explanation on "V'Nikdashti Besoch" and the explanation on "Yonasi" about this drawing down in Shema, which is the drawing down of a new light, etc.)

Therefore, we first say "Shema Yisrael"—this is the elevation of Mayin Nukvin from below to above, to draw down the revelation of the Infinite Light in Abba and Imma, which is what is said afterward: "Havayah Elokeinu," as above.

This is because "Shema"—the word has an Ayin (70), a large Ayin, which is the source of the middos (emotions), meaning when the middos are still in the intellect. (The seven middos, each including ten, total seventy.) Then they are in a state of greatness. But when they become complete middos after being drawn into the heart as actual love and fear, they are in a state of smallness and are incomparable to when they are in the intellect, when love and fear are much greater. Therefore, the middos are called Ze'er Anpin (small face), meaning they have become small.

[See the maamar "Es Korbani Lachmi" about the essence of sinews and flesh, and in Parshas Vezos HaBerachah on "Ve'Atah Merivavos Kodesh." See Zohar at the beginning of Vayikra and in Parshas Terumah (132) about large and small letters. See the maamar on "Vayikra El Moshe" about the small Alef and large Alef.]

The elevation of Mayin Nukvin to the source of the middos is through the aspect of "Shem" (Name), that is, the 288 sparks together with Shem Ban (52), which equals Shem (340). Shem Ban elevates the 288 sparks that fell in the shattering of the vessels to vitalize all physical things, for their vitality comes from the 288 sparks. These sparks, which are the vitality in all physical things, are elevated through Shem Ban, Malchus that refines, to the large Ayin, the source of the middos, from which the 288 sparks are drawn. This is Shem Ayin.

There is another reason it is called Shem Ayin (Name of 70), meaning "name" itself. This is also because the root of the 288 sparks and Shem Ban of Tikkun is only from His Name. As it says: "Ki Ani Havayah Hu Shemi" (for I am Havayah, that is My Name). It is known that Kesser is the intermediary between the Emanator and the emanated, and is called Malchus of Ein Sof, which is only His Name, to bring about the existence of Atzilus, Shevirah, and Tikkun. But in Ein Sof itself, there is no such thing at all: "Ki Ani Hashem Lo Shaniti" (I, G‑d, have not changed), "Ani Rishon, Ani Acharon" (I am first, I am last), before the shattering, after the shattering, during the rectification and refinement, and after the completion of the refinement, all is equal before Him, for the shattering only affected the Infinite Light, not the Essence itself, G‑d forbid. The analogy is of a curtain or cloud that blocks the light of the sun and darkens it, but does not affect the essence of the sun at all.

This aspect of "Name" elevates the 288 sparks to the large Ayin, which is Binah, the source of the middos, the root of the seven kings that were broken—"Vayimloch Vayamot" (he reigned and died)—the kings who reigned in the land of Edom, etc. This is Binah, from which they fell and were broken, and this Name elevates those 288 sparks from the shattering to their source, which is Binah, the large Ayin. Afterward, there is a higher elevation to the level of Yisrael, for "El" is the light of Chochmah, as it says in the Zohar on "HaShamayim Mesaprim Kevod El" (the heavens declare the glory of G‑d), and Yisrael is the letters "Yashar El" (straight to G‑d), etc.

[See Shir HaShirim, in the explanation on "Tze'enah U'Re'enah" about "V'Yismachu Becha Yisrael Mekadshei Shemecha," and in the explanation on "Yonasi BeChagvei HaSela" about "Yisrael Alu B'Machshavah" (Yisrael arose in thought), and on "V'Lo Ra'ah Amal B'Yisrael".]

2) Through the elevation of Mayin Nukvin mentioned above, we draw down from above to below: "Havayah Elokeinu," Havayah in Chochmah, the level of bitul, etc. For the Infinite Light only dwells in Chochmah, which is Koach Mah (the power of what), and even in Binah the Infinite Light only dwells through the clothing of Chochmah. Chochmah is the connector that draws the Infinite Light into every world, as it says: "Kulam BeChochmah Asita" (You made them all with wisdom), and it is known regarding the Torah in every world, etc.

This is because the Infinite Light, blessed be He, is the Sovev Kol Almin (encompassing all worlds), which surrounds from top to bottom equally. Similarly, Eitz Chaim gives the analogy of a great circle surrounding the line, which cannot be clothed in any vessel as an inner light, for all are as nothing before Him, and there is no comparison. As it says: "Es HaShamayim V'Es HaAretz Ani Malei" (I fill the heavens and the earth) equally, but this is in a concealed way, for "no thought can grasp Him at all," and He is not clothed in any vessel as an inner light except in Chochmah, where He is clothed as an inner light, and through it, the light is drawn and acts in the other ten sefirot, as explained in Tanya, ch. 35, in the gloss.

Therefore, through Torah study, we draw Him, blessed be He, to be revealed to us as an inner light, for the Torah is clothed in physical matters in Beriah, Yetzirah, and Asiyah, and we comprehend it, and within it is clothed supernal Chochmah, and within that, specifically, is clothed the Infinite Light as an inner light, as above, whereas in any other vessel, He is only an encompassing light, as above.

This is the meaning of "Havayah Elokeinu," and through this, "Havayah Echad" (G‑d is one). For the word "Echad" does not indicate His unity, for since there is nothing besides Him, the term "one" only applies to something that can be divided, and yet all is one. Like "elu v'elu divrei Elokim Chayim" (these and those are the words of the living G‑d), even though they seem contradictory, nevertheless, all is one, etc.

Rather, it refers to His attributes, Chesed and Gevurah, etc.—that even though they are separate and almost opposites (where there is Chesed, there cannot be Gevurah), nevertheless, all is one, because the Infinite Light is drawn into Chochmah, into Binah, and from there into the middos as well, so that they too have bitul and inclusion, to be "one in one," as it says: "Lecha Hashem HaGedulah VeHaGevurah," for all are nullified to You and are not called by name at all, for He is not among these attributes, etc.

See more on this in the maamar on "Beha'aloscha Es HaNeros" and on "Va'era El Avraham." Afterward, we draw down this unification in "Baruch Shem Kevod Malchuso LeOlam Va'ed."

"Baruch"—meaning drawing down, that in Beriah, Yetzirah, and Asiyah, and in the palaces, there is also this unification, just as above in Atzilus, that the Infinite Light is drawn to them as well, to bring about bitul and inclusion, etc.

[From this, we can understand what is said about the destruction of the Beis HaMikdash: "Malachei Shalom Mar Yivkayon"^[4], "Nashamu Mesilot"^[5], and as the students of the Arizal explain, when there is unification in Zeir Anpin and Nukva of Atzilus, the palaces that extend from Tiferes are unified with those from Malchus. See Mikdash Melech at the beginning of Shemos (p. 4) on "Ish U'Veiso Ba'u." The meaning of this unification is that the Infinite Light is drawn into them to bring about bitul, and this is the concept of "Baruch Shem Kevod Malchuso LeOlam Va'ed." Therefore, at the destruction of the Beis HaMikdash, the angels of peace weep over the absence of this revelation, etc. See more about this unification of the palaces and angels in the maamar on "Va'azuz Noro'osecha Yomru." Also, Yichuda Ila'ah is the root of the drawing down from nothing to something in Chochmah and Binah of Atzilus, and Yichuda Tata'ah is from nothing to something in Beriah, Yetzirah, and Asiyah, until it reaches physical creation.]

Through this: "VeAhavta Es Havayah Elokecha Bechol Levavcha U'Vechol Nafshecha U'Vechol Me'odecha" (with all your heart, soul, and might)—without limitation, meaning to go beyond the vessel and boundary, for the vessel limits the light. Similarly, the entire paragraph is about the withdrawal of light from the vessel. This withdrawal is the concept of Shem Mem-Beis in Gevurah, as it is known that all elevations are through Shem Mem-Beis. [See the maamar on "Eileh Masei" about the 42 journeys.]

Therefore, it is established to say Shema at the time of the ascent of the 49 gates, to elevate the soul through this Name. That is why there are seven times six words—"with two he covers his face, with two he covers his feet, and with two he flies"—flying from the vessel to ascend and withdraw above, which is the concept of Gevurah within Chesed. This is the idea of "they exchanged their places," that the light dwells in a different vessel. The first paragraph is Chesed, as it says "VeAhavta," which is the vessel of Chesed, but the light is Gevurah, the withdrawal upward, and this is Shem Mem-Beis.

With this, we can understand why the intention in Shema is specifically with this Name, for the intention is the inner aspect [the light], meaning the ultimate purpose, upon which the entire matter revolves, and the whole matter is in the external aspect, etc. Therefore, the body of the paragraph, which is the matter, is in "VeAhavta," the vessel of Chesed, as above (meaning the externality and vessel of loving G‑d with all your might is Chesed, that is, the love itself is generally Chesed. But its inner aspect, the purpose of the love, is the light of Gevurah, which is the withdrawal and separation from the wick, etc. See Tanya, ch. 50).

This is the meaning of "Kara Shachav KaAri U'Chelavi" (he crouched, lay down like a lion and like a lioness), and our Sages said at the end of Berachos (12b) that they wanted to establish Parshas Balak in Shema because it says "Kara" in it, and in Yalkut: "They stand like lions to seize the Shema." The idea of a lion is also as above, the light of Gevurah in the vessel of Chesed, as Ramaz writes on Parshas Tzav (27-28) about the fire on the altar, which was in the form of a lion, for "Ariyeh" (lion) is numerically Gevurah, and it says "the face of a lion to the right," etc. This is why we stand like lions specifically, that in Shema there should be the aspect of "VeAhavta" with all your might, etc.

3) All this is in the first paragraph, which is the aspect of "ratzo" (yearning upward). But the second paragraph is "shuv" (return), drawing down the lights into vessels, and therefore it does not say "with all your might."

In this, it is the opposite: the vessel is Gevurah—"Hishamru Lachem" (beware), "V'Charah Af" (anger will flare). But the inner aspect is Shem Ayin-Beis, which is Chesed [Chesed is numerically 72], and Chesed is divided into 72 aspects, which are 72 bridges.

The concept of a bridge is like a bridge built over water, with many chambers, so the water passes through in a divided way, not all at once, but with separation between the waters, etc.

So too, there are 72 bridges, 72 types of separations in Chesed, between one Chesed and another. There are many aspects, all hinted at in Chesed: the first day—Chesed; light (created on it)—Chesed; water—Chesed; the color white—Chesed, etc. Many such details below.

Similarly above: the song of the angels, and the righteous sitting and enjoying the radiance, etc., in the upper and lower Gan Eden, and 310 worlds, etc. There are countless details, but all are generally included in the 72 aspects.

[See the Tosefta in Zohar II (Beshalach 54b) on "Vayisa Malach," regarding "U'Mayin Setiman Tachas Nukvei B'Shivin U'Trei Osiyos." It is explained elsewhere.]

But with one simple Chesed, the worlds could not exist at all. Only through contractions and the chain of levels, in the upper Gan Eden—so, and in the lower Gan Eden—so, and to have light and water, etc.

Therefore, Shem Ayin-Beis, which is in the three verses "Vayisa, Vayavo, Vayet"^[6], in each Name there are three letters^[7], totaling 216^[8], which is numerically Gevurah—the descent of Chesed is through Gevurot and contractions. Like "Gevurot Geshamim" (the might of rain)—we mention rain in "Ata Gibor" (You are mighty), because rain descends with Gevurah. Even though the rain saturates the earth, causing it to produce and grow, giving seed to the sower and bread to the eater, etc.

But its might is in that it descends drop by drop, in many drops, so it does not flood and cause a deluge, and not "He created it for chaos," but "He formed it to be inhabited"—in vessels, specifically through Gevurot, so the vessel can receive, etc.

This drawing down of light into the vessel in the second paragraph of Shema is in the words "with all your soul," meaning not to make a void or interruption in the indwelling of the Infinite Light that was drawn into the soul in the first paragraph of Shema, in "with all your might," with self-sacrifice, etc.—through this, the Infinite Light is drawn into him in the aspect of Shem Ayin-Beis: "VeNatati Matar Artzechem" (I will give rain to your land)—"matar" (rain) is mayin duchrin (male waters), "artzechem" (your land) is mayin nukvin (female waters). [See Pri Etz Chaim, Shaar Kriyas Shema, ch. 24.]

This is the meaning of "VeNatati" (I will give), whereas it should have said "VeNatan Hashem" (G‑d will give). Why "VeNatati"? Even though it is the statement of Moshe Rabbeinu, with the Shechinah speaking through his throat, still, it is not said this way elsewhere.

It is because here the matter is the drawing down of Ayin-Beis, which is the drawing down of the Infinite Light into vessels.

And every person can say this paragraph about himself, since in the first paragraph he was in self-sacrifice, etc., and inclusion in the Infinite Light, he draws the Infinite Light into his soul to be "with all your soul," not to make a void, and to draw down Shem Ayin-Beis: "U'Devarai Asher Samti B'Ficha" (and My words which I have placed in your mouth)—"U'Devarai" (My words) literally in your mouth, etc.

The concept of the three verses "Vayisa, Vayavo, Vayet"—straight, reversed, and straight again^[9]. First, it must be from above to below, then from below to above, and then again from above to below, which are the three lines, etc.

Summary

This maamar explains the mystical structure of the Shema, showing how the first paragraph represents Chesed in vessel but Gevurah in light, and the second the reverse. The Alter Rebbe teaches that true love of G‑d means transcending boundaries, uniting opposites, and drawing G‑dliness into the world through Torah and mitzvos.