001 —ראה אנכי נותן

Re'eh Anochi Noten Lifneichem HaYom Bracha U'Kelalah Es HaBracha etc.^[1].

The Sages said: Every place where it says "HaYom" (today) – it is eternal and forever^[2], even this very day^[3].

We need to understand this here, and also the word "Lifneichem" (before you), for it should have said "Lachem" (to you)?

The idea is that within every Jew there is an aspect of pnimiyus (inner dimension) and chitzoniyus (outer dimension). (See what is explained on this in the discourse beginning "Vayehi Miketz" in the second section.) And it is written: "Panim b'Panim Diber Hashem Imachem" (face to face G‑d spoke with you). At the time of the giving of the Torah, the aspect of Havayah was drawn into the face of every Jew, into every spark of their souls.

This is the meaning of receiving the utterance "Anochi Hashem Elokecha" (I am the L‑rd your G‑d), meaning that the aspect of the Name Havayah shines and is revealed in you so much that it is called by your name, to be "Elokecha" – your G‑d, as explained elsewhere.

To explain this concept, how is there an aspect of the Name Havayah in every Jew?

The Sages said: "Even the wicked are full of regrets." They experience thoughts of teshuvah (repentance) because they do not want to be separated from the Holy One, blessed be He. This is without reason or understanding, because this aspect comes from the level of Chochmah (wisdom), which is a bitul (self-nullification) to Him, blessed be He, that is above intellectual grasp. (As explained in Tanya, chapter 18.)

This is called the aspect of "Maskil al Davar" (one who contemplates a matter). And it is written: "Maskil l'Eisan HaEzrachi" (a contemplation for Eisan the Ezrachi), meaning maskil to be eisan, from the language of strength, as in "Eisan Moshavecha" (your dwelling is strong). For this aspect is a strong quality that is strengthened in every Jew, with a stiff-necked nature. As it says: "For they are a stiff-necked people, and You will forgive etc.," as explained elsewhere. For it is a simple will without any reason or intellectual grasp.

Also, the letters of "Eisan" serve for the future^[4] (they come at the beginning of the word to indicate future tense, such as Ef'al, Yif'al, Tif'al, Nif'al^[5]). For in the future, the aspect of Chochmah, the bitul mentioned above, will be revealed in every Jew, whereas now the "ruach shtus" (spirit of folly) covers it, making it seem as if he is still within his Judaism, as explained elsewhere. (See Tanya, chapter 24.)

This is the meaning of "HaEzrachi" (the native), from the language of "Ezrach HaAretz" (native of the land), that every Jew has this aspect from the beginning of time. For Israel arose in thought, in the source of all. And this aspect is the yud of the Name Havayah, blessed be He.

(See Iggeres HaTeshuvah, chapter 4. And what is explained in the discourse beginning "BaYom HaShemini Shalach," in the explanation of "V'Kedem Tzartani." And in the discourse "Yonasi B'Chagvei," which is the aspect of the primordial thought. And what is explained in the discourse "B'Sha'ah Shehikdimu Yisrael Na'aseh," the meaning and concept of "Bakdamin." And that is what is said here: "Me'az Me'olam" (from then, from eternity), etc. And see at the end of Parshas Shelach regarding "Yisrael – Li Rosh." And in the discourse "Hashem Li B'Ozri" in the explanation of "Kol HaEzrach B'Yisrael," meaning what I will cause to shine, etc. And both explanations are true: in the future, this aspect will shine and illuminate in every Jew in a revealed way.)

The aspect of hei ila'ah (the higher hei) is Binah (understanding), "Rechovos HaNahar" (the expanses of the river), which has length and breadth, etc. That is, contemplation on the greatness of Hashem, each according to his measure: how He is in the heavens above and on the earth below, there is none else, and all before Him is considered as nothing.

And these two aspects must always be present in a person's service of Hashem, without separation. For regarding these two aspects, it is stated in the Zohar that they are "trein re'in d'lo misparshin" (two friends who never separate). Therefore, a person must also be this way: to contemplate and deepen his mind and understanding in length and breadth as much as his hand and the spirit of his understanding can reach, and to nullify himself and cleave to Him with actual mesirus nefesh (self-sacrifice), in the aspect of Chochmah that is above reason and grasp.

If he does not have this bitul, then even if he contemplates the greatness of Hashem in depth and breadth and generates love and awe from it, they will not have true permanence, and he will fall from his level, G‑d forbid. For "Chochmah T'chaye Ba'aleha" (wisdom gives life to its owner), meaning "Ba'aleha" as in the Targum: master and ruler. That is, even one who has mastery over the illumination from this aspect^[6].

For contemplation on the greatness of Hashem in depth and breadth has a greater advantage over the bitul that comes from Chochmah mentioned above. (See at the beginning of Lech Lecha regarding the hei of Avraham. And see Eitz Chaim, Shaar Av V'Em, chapter 2: that Binah is called "Ateres Ba'alah," etc.) For thought cannot grasp Him except for a mere illumination from Chochmah. But through contemplation, the thought grasps everything.

Nevertheless, "Chochmah T'chaye," and it is called "nekudah b'heichalei" (a point in its chamber). (See Zohar Bereishis (6b) and Tikkunei Zohar, Tikkun 5. And what is explained in the discourse "Ki Atah Neri" in Parshas Miketz. And based on this, we can say that the concept of the cruse of oil that was found, etc., mentioned there, is the idea of the point in its chamber, for oil is supernal Chochmah, as explained there.) The point gives life to the chamber; if there is no point, the chamber serves no purpose. And even if he has this point, if there is no chamber, it is also nothing. Therefore, both must be together. And they are "trein re'in d'lo misparshin" (two inseparable friends) below as above.

2) The aspect of vav in the Name Havayah is the concept of "Nachal Eisan" (the mighty river). From the above-mentioned Eisan, it descends as a river, an extension downward, to the place of the middos (emotions) in the heart, which are divided into six aspects, corresponding to the vav, to transform them to holiness.

And afterwards, to the aspect of the final hei, which is thought, speech, and action, corresponding to the three lines in the final hei. This is the aspect of Torah Sheba'al Peh, Malchus – "peh" (mouth) it is called. And the greatness of study is that it leads to action.

(The concept of Nachal Eisan is explained at the end of Iggeres HaKodesh, in the discourse "V'Tzedakah K'Nachal Eisan," that it is the illumination of supernal Chochmah that shines in the inner heart to be nullified in His unity with utmost depth of heart. And it is also explained in the discourse on the 25th of Kislev, that the inner heart unites with the mind in the aspect of "trein re'in," etc.)

This is the concept explained later in Parshas Nitzavim in the discourse "Ki HaMitzvah HaZos" in the explanation of "MiMa'amakim Kerasi'cha" (from the depths I call You) – in the plural. For there is depth above depth, etc. Teshuvah – "Tashuv Hei" (returning the hei) with the filling of yud. The hei is the aspect of teshuvah ila'ah (supernal teshuvah), which is from the depth of the heart, and the filling of the yud is the aspect of the hidden depths of the heart. And these are the two foundations of Abba and Imma (father and mother), for the foundation of Imma (Binah) is the heart, which is the inner depth of the heart, and the foundation of Abba (Chochmah) is the illumination of supernal Chochmah that shines in the inner heart and is called the hidden depths of the heart, as explained in the discourse on "BaYom HaShemini Shalach" mentioned above. And see later on the discourse "V'Samti Kadkod," that this love drawn from supernal Chochmah is called "Avnei Chefetz" (stones of desire), which is very deep, as explained there.

And "chefetz" (desire) is the inner aspect of will. This is the meaning of "V'Amcha Lo Chafatzti" – specifically "chafatzti," and will is its external aspect. This is the root of the concept of "nekudah b'heichalei" (a point in its chamber). As explained in the explanation of the Idra from the Arizal (22a), that the skull that surrounds the brain is Binah, which is the chamber for the Chochmah hidden within it. And see what is explained at the end of Parshas Shelach in the explanation of "Li Rosh."

And Chochmah is rooted in Kesser (the supernal crown), and this is why the love drawn from Chochmah is called "Avnei Chefetz," etc., and this is the concept of the hidden depths of the heart. And it is stated in the Zohar, Parshas Beshalach (63b), in the explanation of "MiMa'amakim" – "Omka D'Kula, Omka D'Bira" (the depth of all, the depth of the pit), which are the two foundations of Abba and Imma, the point in its chamber, i.e., supernal Chochmah in the inner heart, "Tashuv Hei" with the filling of yud. And through this, one also arouses above the aspect of "MiMa'amakim," which is the skull and the Chochmah hidden within it, the aspect of "Me'od Amku Machshavosecha" (how very deep are Your thoughts), which are the root and source of the concept of the point in its chamber, as explained above.

This is why, when Israel answers "Amen Yehei Shmei Rabba Mevorach," the Holy One, blessed be He, shakes His head, as explained later: "Yehei Shem Yud Hei Rabba" – that the Name Yud Hei should be magnified, i.e., the revelation of Chochmah and Binah, the aspect of Nachal Eisan, etc. Therefore, through this, there is drawn from above the revelation of His will and desire, the aspect of "MiMa'amakim Kerasi'cha," "Me'od Amku Machshavosecha," etc.

And see further about the concept of Eisan in Zohar, Parshas Vayechi (230b), and in Sava D'Mishpatim (110a) – there is a supernal maskil, etc. (and 112b), and in Parshas Terumah (170b), and in Parshas Acharei (66a), and in the commentary there.

The concept of these aspects hinted at in the Name Havayah is the idea of receiving the Torah in the utterance "Anochi Havayah Elokecha."

This is what the Sages said regarding a fetus in its mother's womb: a lamp is lit above its head and they teach it the entire Torah. The lit lamp is the aspect of the yud in the Name Havayah; and teaching it the entire Torah is the aspect of the final hei in the Name, to teach you that the entire matter of these aspects of the Name Havayah, from yud to the final hei, is taught to him, so that after his birth and coming into the world, it will be easier for him to grasp and absorb these aspects in his mind and heart, to bring them from concealment to revelation.

(See what is explained on this in the discourse "Shechorah Ani V'Na'aveh" in Shir HaShirim, and in Parshas Shelach on the verse "V'Hayah Lachem L'Tzitzis." This is the meaning of "Mashcheini Acharecha Narutzah, Hevi'ani HaMelech Chadarav," etc., as explained there.)

3) However, the Sages said that in the time of exile, the Name is not complete, etc. (See what is explained on this in the discourse "V'Asisa Tzitz," and on "Zachor Es Asher Asa Lecha Amalek," and in Megillas Esther in the first discourse on the statement of the Sages: one must become intoxicated on Purim.) This means that the letters vav and hei are separated from the letters yud and hei.

The idea in the service of Hashem is that even though one contemplates and delves into the greatness of Hashem and deepens his mind in the aspect of bitul to Him, above reason – nevertheless, these do not effect a drawing into the heart to transform the emotions of love and awe into a revealed passion and yearning for Hashem alone. This is due to the exile, where one is clothed in desires and physical matters. And on this it is said: "Umaltem Es Orlas Levavchem" (you shall circumcise the foreskin of your heart), etc.

To explain: it is written, "Umal Hashem Elokecha Es Levavcha" (the L‑rd your G‑d will circumcise your heart). We need to understand, for it implies that this circumcision will be from Hashem alone, but it also says, "Umaltem," etc.?

The idea is that the foreskin that covers the heart, i.e., the desires and physical matters that prevent and separate between the yud-hei and the vav-hei, so that the love is not revealed – this depends only on teshuvah, as it says: "Your sins separate," etc. And it is written: "Venirgan Mafridh Aluf" (a slanderer separates a chief)^[7].

However, in the revelation of the essence of love, there are two aspects: the outer heart and the inner point of the heart – that is, the love is revealed so much that there is total bitul, and there is no feeling of love, because it is the essential point from the depth of the heart, as explained elsewhere. (In Iggeres HaKodesh, discourse "Ein Yisrael Nigalin Ela B'Tzedakah." And see there.) The analogy is from a person: if something touches the very inner point of his heart, his essence and being, and his whole life depends on it.

This aspect is the "Nachal Eisan" that serves for the future. For in the future it is written: "If your outcasts will be at the ends of the heavens, etc., Hashem will bring you, etc., and He will do good to you and multiply you more than your forefathers" – there will be ascent after ascent to a very high level, even higher than the forefathers. As it is written: "Behold, My servant will prosper, he will be exalted and lifted up and very high" – he will be higher than Avraham, etc.

Then it is written: "Umal Hashem Elokecha Es Levavcha" – it does not say "the foreskin of your heart," but "your heart," meaning that all the outer aspect of the heart will be circumcised, so that the inner point of the heart mentioned above will emerge from concealment to revelation.

4) This is why we pray: "Yehei Shmei Rabba Mevorach L'Alam U'LeAlmei Almaya Yisbarach" – for in this world the Name is not complete, etc., and therefore we say: "Yehei Shem Yud Hei Rabba," that the Name Yud Hei should be magnified.

(This is according to the explanation of the Ta"ch, section 56, on the meaning of "Shmei Rabba." And above, at the end of Parshas Shelach, in the discourse beginning "Ani," it is explained that "Shmei Rabba" means His great Name. And this is as Tosafos explains at the beginning of Berachos. And both intentions are true.

Also, one can say that one depends on the other, as explained in the discourse on "Zachor" above, that the joining of yud-hei with vav-hei is through a drawing from Arich Anpin, the aspect of the tips of the hair, etc. And also, when the Name Yud Hei is magnified in a person's soul, this draws down the revelation of His great Name. As explained soon in the explanation of "When Israel says Amen Yehei Shmei Rabba Mevorach – the Holy One, blessed be He, shakes His head," etc.)

This means contemplation on the greatness of the Name and bitul to Him, until it becomes "Yisbarach," a blessing and drawing down to the place of the emotions, to transform them to holiness from the depth of the inner point of the heart.

As is known and as explained elsewhere, the difference between blessing and praise: blessing is the aspect of sight, the bitul mentioned above. Afterwards, it spreads further: "L'Alam" – meaning one concealment, "LeAlmei" – two concealments, "Almaya" – three concealments, i.e., the three garments: thought, speech, and action. Even in the aspect of action, which is the third and most external garment, the Name Yud Hei will shine – that all will be for Hashem alone and nullified to Him. This is through the thoughts and words of Torah and the performance of mitzvos.

For "MeRosh Mikedem Nesucha," the end of action is in the initial thought – meaning: "MeRosh" – from the beginning of all the chain of worlds, and "Mikedem" – even before the beginning, for He is not within the realm of worlds at all. "You are He before the world was created, and You are He after," etc., without any change. As it is written: "Ani Hashem Lo Shaniti" (I, Hashem, have not changed), etc. – for He is above the level of worlds, above both "memale" and "sovev kol almin." For "memale" and "sovev" apply within the context of worlds, but in His essence and being, neither "memale" nor "sovev" applies. And on this the Sages said: "What is before and what is after," etc.^[8]

This aspect descended and was drawn and clothed in the performance of mitzvos, and therefore even in the performance of mitzvos there is the bitul mentioned above. In the study of Torah and mitzvos, the soul must be consumed to its source, the source of living waters, etc. Not like one who says: I have only Torah, etc. And on this it is said: "Osi Azvu Mekor Mayim Chayim" (they have forsaken Me, the source of living waters), etc.

This is the meaning of "Re'eh Anochi Noten" – "Anochi" means "Who I am," i.e., the aspect of "Anochi Hashem Elokecha" – the first utterance of the giving of the Torah.

"Noten Lifneichem" – into your faces, the aspect of blessing – because you have the aspect of Havayah in your faces, for Israel arose in thought, therefore you can draw upon yourselves the aspect of blessing from the source of all. This is "Es HaBracha Asher Tishme'u El Mitzvos Havayah" (the blessing that you will listen to the commandments of Havayah), because "MeRosh Mikedem Nesucha."

(The meaning of "Mikedem" will be understood from what is explained in the discourse on "Chayav Inish L'Besumei B'Puraya," regarding the Torah being called "Mashal HaKadmoni," the parable of the Ancient One, etc. And in the discourse on "Sheshet Yamim Tochal Matzos" regarding the east wind at the splitting of the sea. And in the discourse on "BaYom HaShemini Shalach" regarding "V'Kedem Tzartani," as explained above.

The expression "Nesucha" is as explained elsewhere on the verse "U'Shmoneh Nesichei Adam.")

To explain the concept of "Re'eh Anochi Noten," etc. – elsewhere it is explained the difference between blessing and prayer – blessing is the revelation of a root that is hidden, that it should be blessed and drawn into revelation, not a completely new drawing. This is the difference between blessing and prayer. This is "Ish Asher K'Birchato Beirach Otam" (each man blessed them with his own blessing). Therefore, it says, "His younger brother will be greater than he," for his root is higher. And this is because they arose in thought, therefore specifically you can draw upon yourselves the aspect of blessing, etc.

(See what is explained on the verse "V'Eileh HaMishpatim" regarding "Ki Tikneh Eved Ivri") to draw into them the aspect of daas from their root, etc. And it is explained above that the difference between blessing and praise is that blessing is the aspect of sight. This is "Re'eh Anochi Noten Lifneichem HaYom Bracha" – through "Anochi Noten Lifneichem Bracha," there is "Re'eh," the aspect of sight, which is the bitul of supernal Chochmah, etc.

And it can also be said regarding "Anochi Noten," etc., blessing, as explained in the discourse on "Haazinu HaShamayim" regarding the blessing: "V'Yiten Lecha HaElokim MiTal HaShamayim," etc.

Kitzur

(1) At the time of the giving of the Torah, as it is written: "Panim b'Panim Diber Havayah Imachem" – the aspect of Havayah was drawn into the face of every soul. (See what is explained in the discourse "Zachor V'Shamor" that the souls' root is from the aspect of "Garmohi," and through Torah they are elevated to the aspect of "Chivohi." This is why the aspect of Havayah was drawn into them. And this is through the utterance "Anochi" – the aspect of His very self. And see the discourse on "Va'era," etc., and "U'Shemi Havayah Lo Nodati Lahem," that this was drawn only through the giving of the Torah.) The yud of the Name is Chochmah, which is the bitul above Binah and Daas, as explained in Tanya, end of chapter 18, and is called "Maskil L'Eisan." This is as explained in Pardes, entry "Maskil" and entry "Eisan," Zohar II, Mishpatim (110a). (And see the discourse on "Matzah Zo" and on "Mi Mana" regarding the fourth aspect of the quarter of Israel.) The higher hei is Binah – contemplation. (See the discourse on "BaYom HaShemini Atzeres.") And these two aspects are called "nekudah b'heichalei" (a point in its chamber). And they are called "trein re'in" (two friends). And see about the yud of the Name in Zohar III, Acharei, on the discourse there: (79b) "Hevi'u Alai Kaparah."

(2) The aspect of vav is the drawing from Chochmah and Binah to the six emotions in the heart. It is called "Nachal Eisan." See Pardes, entry "Nachal," and Ma'areches HaAlef-Beis, letter nun, section 26. Afterwards, the final hei is thought, speech, and action of Torah. This is "a lamp is lit above his head" (see the discourse on "Ki Atah Neri Havayah") and "they teach him," etc. (see the discourse on "V'Chol Banayich Limudei Havayah" and Ma'areches HaAlef-Beis, letter lamed, section 29).

(3) The idea that the Name is not complete means that the aspect of Nachal Eisan is not drawn into the emotions and thought, speech, and action, as explained in Zohar I (6b) on the verse "V'Nahar Yecharav V'Yavesh." And see in Parshas Shemos (9b). And it is necessary to "Umaltem Es Orlas Levavchem," so that afterwards, "Umal Hashem Es Levavcha," and also circumcision means circumcising yud-hei. And "Es Levavcha V'Es Levav Zarecha" is the acronym for Elul, for these are days of will. See the discourse on "Ani L'Dodi."

(4) This is why we pray "Yehei Shmei Rabba Mevorach," meaning the Name yud-hei should be magnified, that it should be drawn into vav-hei. And so it is explained in Zohar II, Terumah (165b) on the verse "Solu L'Rochev BaAravos B'Yah Shemo." And see there in the commentary of the Ramaz. And what is explained on the discourse "Ki KaAsher HaShamayim HaChadashim." And this drawing is through thought and speech of Torah and performance of mitzvos. This is "Es HaBracha" – that the Name yud-hei should be blessed, this is through "Asher Tishme'u El Mitzvos Havayah." See the discourse on "V'Ata Yigdal Na Koach Ado-nai." And the discourse on "Tovah HaAretz Me'od Me'od." And the discourse on "Mi Mana." Also, the negative commandments have their root in yud-hei and the positive commandments in vav-hei, as explained in the discourse on "Eileh Pekudei HaMishkan." And see about blessing in Zohar II, Beshalach (63b) and Ma'areches HaAlef-Beis, letter beis (35 and 39). The main blessing is the drawing of the light of sovev kol almin, the aspect of Atik, into memale kol almin, and this is the concept of the Name being complete. See Zohar II, end of Terumah (175b) and in Parshas Vayishlach (167b). And see about "U'Berachta Es Hashem" in the discourse on "V'Achalta V'Savata." Therefore, this power to draw down blessing is through the utterance "Anochi," through which the Name Havayah is drawn into every Jew, and through this, blessing is drawn, to be "Baruch Havayah," etc., from world to world (Tehillim, end of 106).

(5) Also, the Torah begins with the letter beis because it is a sign of blessing, as explained in Zohar I, beginning of Vayigash (202b). And even though the alef is the letter of peleh (wondrousness), above the level of beis, it is in the aspect of wonder and concealment, and there it is as darkness as light, etc. As explained in the discourse on "Beshalach Paroh" regarding "Kama Orech Apayim," etc. And it is stated in Bereishis Rabbah, beginning of Bereishis, that for 26 generations the alef protested, etc., "Tomorrow I will come to give the Torah and I will not begin except with you," as it says "Anochi," etc. For through the giving of the Torah, the concealment can be revealed, and then "Anochi" can be drawn to be "Havayah Elokecha," etc. Therefore, it was given on Mount Sinai, where hatred descended upon evil, as explained in the discourse on "Matzah Zo" regarding "Ba'avur Zeh," etc. And as explained in the discourse on understanding the blessings in the explanation of "Potech B'Baruch," etc. This is "Re'eh Anochi Noten Lifneichem HaYom Bracha" – that from the alef of "Anochi," which is above the level of beis, the blessing is drawn to you today, etc. And this is as explained in Zohar I, Vayetze (158b) on the verse "Baruch Havayah," etc., from world to world, from the hidden world to the revealed world, as explained in the discourse on "Vayikra Havayah Havayah," to join and draw down the Name Havayah that is above the chain of worlds, which is Atik, into the Name Havayah within the order of the chain of worlds and the creation of the worlds, as explained in the discourse on "Vayar Yisrael Es HaYad HaGedolah." This is the concept of "Shmei Rabba Mevorach," etc., which is above the level of blessing from the creation of the world with the letter beis, which is the blessing from the Name Havayah within the chain of worlds, etc. But this blessing and drawing from the aspect of "Havayah Hashem" from world to world, on this it is said: "Re'eh Anochi Mi She'Anochi Noten Lifneichem HaYom," specifically through the giving of the Torah, blessing, etc. And to draw down this blessing is through "Asher Tishme'u El Mitzvos Havayah," as explained above, and as the Sages said: "HaYom Im B'Kolo Tishme'u" (today, if you will listen to His voice). See the discourse on "BaYom HaShemini Atzeres." And the curse, if you do not listen, is only to remove the external spirit and impurity of the evil inclination, so that the blessing mentioned above will be fulfilled, as explained in the discourse on "Eileh HaChukim VeHaMishpatim" in Parshas Bechukosai. And this is why it says regarding blessing "Asher Tishme'u" and not "Im Tishme'u," as it says regarding the curse. For the blessing is not in doubt, for in any case, in the end, the blessing will be fulfilled, and this is "Vayevarach Dovid Es Hashem," the acronym of "Vadai" (certain). "Vadai" is His Name, so is His praise, see what is explained in Ma'areches HaAlef-Beis, letter vav, section 6.

Summary

This maamar teaches that every Jew contains both an inner and outer dimension, with the Divine Name Havayah drawn into the soul at the giving of the Torah. Through contemplation and self-nullification, one unites these aspects, drawing blessing from the highest source into all areas of life.