002 —אחרי ה' אלקיכם תלכו

Acharei Hashem Elokeichem Teleichu VeOso Tira'u etc.

The verse specifies six aspects in the service of Hashem: Teleichu (you shall walk), Tira'u (you shall fear), Tishmeru (you shall guard), U'VeKolo Tishme'u (you shall listen to His voice), VeOso Ta'avodu (you shall serve Him), U'Vo Tidbakun (you shall cleave to Him).

Behold, what is written just before this: ^[2] "Ki Menaseh Hashem Elokeichem Eschem Ladaas etc." (For Hashem your G‑d is testing you to know etc.).

We need to understand: What does it mean, "Ki Menaseh etc."?

The idea is that before the soul descends into this world, it stands in the higher world, as it says: "Chai Hashem Asher Amadeti Lefanav" (As Hashem lives, before Whom I stood). There, G‑dliness is revealed to it. Afterwards, it descends through many levels into this lowly world, experiencing concealment and distance from the light of Hashem.

The purpose of this descent is for the tests that come to a person, which stem from concealment and withdrawal of Divine vitality—such as lack of bodily health or money—meant to obscure the light and holiness of Hashem. These obstacles, both internal and external, prevent a person from drawing close to Hashem and His service: "Ki Derech Resha'im Tzlacha" (the way of the wicked prospers).

This is the meaning of: "U'Va Ha'os VeHaMofes Leimor Neilecha etc."—that there is a revelation of signs and wonders, and the raising of their prestige with increased vitality. Therefore, they say: "Yadeinu Davka Ramah etc." (our hand is truly raised), and they lift their nest like an eagle. A person needs extra strength to withstand the test and not be deterred by any obstacle, G‑d forbid.

That is why these tests come—to strengthen oneself against them, so that through this, one attains the level of daas (knowledge), meaning a real perception and feeling of Hashem, as in the verse: "Ata Her'eisa Ladaas" (You have been shown to know), which is a level of seeing and grasping, as in "U'Mibsari Echzeh" (from my flesh I see).

(With this, we can understand the verse: "Ki Menaseh etc. Eschem Ladaas etc." The verse does not mean that Hashem needs the test to know if you love Him—He already knows everything. See Midrash Rabbah Parshas Vayeira, beginning of section 54.)

The Ramban explains that the test is so a person will have reward for good deeds, not just for good intentions. See Zohar Vayeira (106b). Still, what does "Ki Menaseh... Ladaas" mean?

According to what was said, it makes sense: "Ladaas" means that through this, the quality of daas is drawn into the person's soul.

That is, just as one feels their soul giving life to the body—without it, the body has no existence—so too, one should feel that Hashem is the Life of all life, as if seeing it.

The reason tests bring a person to daas is because, although they come with concealment, within them is hidden Divine vitality. Like the idea: "Hashem Amar Lo Kallel etc." (Hashem told him to curse), and as our Sages say: "They were exiled to Bavel—the Shechinah went with them," meaning the Shechinah is hidden within the exile.

The Divine vitality that descends lower and lower in concealment is rooted in the highest levels of holiness, like the parable of a wall that falls, descending through many levels.

When a person withstands a test and overcomes every obstacle, he tears away all the veils hiding the light and vitality of Hashem. Thus, the light and vitality of Hashem emerge from concealment to revelation, and this revelation is drawn into his soul, bringing daas and the revelation of G‑dliness. Like the "motza pi Hashem" (that which comes from the mouth of Hashem) in food that gives life, because its source is very high, as explained elsewhere.

(However, the spark hidden in a test is even higher than that in food, since it fell lower. This is known from the concept of the lion's face and the ox's face, etc.)

This is the meaning of "Acharei Hashem Teleichu"—similar to "Meshacheni, Acharecha Narutza" (Draw me, after You we will run), meaning "after You" specifically, the aspect of achorayim (backside/concealment), as in "VeAnochi Haster Astir Panai" (I will surely hide My face). Like a father hiding from his son so the son will seek him, revealing the son's wisdom and strong daas, understanding that the concealment is only so he will search more deeply. Then, when he finds him, both rejoice. This is "Meshacheni"—draw me so that after You we will run.

Through this, "Nagilah VeNismecha Bach" (we will rejoice and be glad in You), meaning from the level of back-to-back, one comes to face-to-face. See what is written in Parshas Tetzaveh, in the discourse beginning "Zachor Es..." and in Zohar III, Vayikra 20a.

But for daas to be revealed in a person, the intellectual soul must contemplate the greatness of the Infinite One, each according to his capacity. As our Sages say: "If there is no binah (understanding), there is no daas"—through contemplation, daas expands, increasing the hidden love in the heart, bringing it from concealment to revelation. This contemplation is explained in the verse: "Acharei Hashem Elokeichem Teleichu."

The explanation of "Acharei" and "Teleichu" is based on the saying: "HaMechadesh BeTuvo Bechol Yom Tamid Ma'aseh Bereishis" (He renews in His goodness every day the act of Creation). Every day, creation is renewed from nothing to something, just as it was at the beginning of creation. So too, now, creation is renewed from nothing to something.

But what does "yesh me'ayin" (something from nothing) mean? The verse says: "Ki Mimecha Hakol" (for everything is from You), and before Him, all is considered as nothing. Why is creation called something from nothing? Isn't it the opposite?

King David said: "Ki Imcha Mekor Chaim, BeOrecha Nireh Or" (For with You is the source of life, in Your light we see light). The truth is, the source of life is with You, for "from You is everything," yet it is still called yesh me'ayin.

"BeOrecha Nireh Or" means: in Your light—just a radiance, like the light of the sun compared to the sun itself, which is incomparable. So too, the creation of all worlds is only a radiance of a radiance.

"BeOrecha" refers to the higher worlds; "Nireh Or" to the lower worlds, which are a radiance of a radiance (see Iggeres HaKodesh, discourse beginning "Ihu VeChayohi").

Therefore, it says: "Ki Imcha" (with You), not "Ki Ata" (You), which would imply that He Himself is invested. Rather, "Imcha" means the source of life is nullified to You, only a radiance, for His essence is not at all within the chain of creation.

Therefore, creation is called yesh me'ayin, meaning it comes from a level that is as nothing and naught, not from His essence, only a radiance. This is the aspect of His Kingship.

As it says: "Malchuscha Malchus Kol Olamim" (Your kingdom is the kingdom of all worlds), for it arose in His thought: "Ana Emloch" (I will rule). Kingship is only a name, an extension to others, so that His name is called King over them, which is only a radiance.

This is the meaning of "Acharei Hashem"—the aspect of achorayim (backside/concealment). From this comes "Teleichu"—the aspect of love, called walking, as it says: "Haloch VeNaso'a HaNegbah" (journeying southward).

When one contemplates deeply that all the worlds are only a radiance, one is drawn to love Hashem alone, as it says: "Mi Li BaShamayim VeImcha Lo Chafatzti etc." (Whom have I in heaven? And with You I desire nothing else).

(See what is written in Parshas Va'era, on "Vayedaber Elokim etc. Ani Hashem"—that through contemplating the greatness of the Infinite One and His extension into creation, which is the aspect of Elokim, one returns to love Hashem, Whom no thought can grasp. This is the meaning of "Acharei Hashem Teleichu"—the greatness of the Infinite One and His extension into creation is called "after Hashem," the aspect of His Kingship. From this comes the journey toward loving Hashem alone.)

And this love is a journey from level to level, endlessly. This love is wondrous and infinite, delighting in Hashem in an extraordinary way, since all worlds are only a radiance, and as it says: "Hodu Al Eretz VeShamayim Veyarem Keren LeAmo etc., Livnei Yisrael Am Kerovo" (He is exalted over earth and heaven, and raises the horn of His people, the children of Israel, His close ones), for they are truly His portion. Therefore, the soul's joy and love for G‑d are exceedingly great and delightful.

About this it says: "Ivdu Es Hashem BeSimcha" (Serve Hashem with joy), which is the joy of the soul contemplating Hashem, the Life of all life. Our Sages say: "One hour of teshuvah and good deeds in this world is better than all the life of the World to Come," because the World to Come is only a radiance, whereas teshuvah and good deeds return the soul to cleave to its source.

This is also the meaning of: "BeSimcha U'VeTuv LeVav MeRov Kol" (with joy and gladness of heart from the abundance of everything), which is greater than the World to Come, called "a day that is entirely long."

(See what is written in Parshas Va'era on "Lachen Emor LeBnei Yisrael," and on "U'VeVo'ah Lifnei HaMelech" in Megillas Esther.)

 

2) VeOso Tira'u—this is the aspect of shuv (return). "Teleichu" is the aspect of ratzo (yearning), journeying from level to level in love. "Shuv" is to fear, a sense of shame, an inner awe before the greatness of the Infinite One, Whom no thought can grasp, and before Whom all lights are darkened.

There is an external awe, from the revelation of His Kingship, like the fear of a human king whose greatness is revealed over many people and lands. As it says: "Elef Alfin Yeshamshunei etc." (a thousand thousands serve Him). This is reflected in the blessing Yotzer Or, where the angels stand in awe and proclaim with fear, and the Ofanim and Chayos HaKodesh with great noise, from which Israel also receives this awe. Like one who sees ministers bowing before the king.

This awe precedes love, for by receiving this awe, the level of love mentioned in "Ahavas Olam Ahavtanu" (with an eternal love You have loved us) is drawn down, until in Shema the supreme love is drawn to fulfill "VeAhavta Es Hashem Elokecha" (You shall love Hashem your G‑d).

About this awe and love it says: "Achalti Ya'ari Im Devashi" (I have eaten my forest with my honey).

The forest, where all trees stand, refers to the angels, the seraphim who stand. This is in the blessing Yotzer Or, which speaks of the angels standing in awe and the Ofanim with great noise.

"Devashi" (my honey) is the sweetness and delight, the love of delights drawn in Shema. "Bechol Levavcha" (with all your heart) means that even the inner heart, where hidden love resides, will be filled with revealed love. "Bechol Nafshecha" (with all your soul) means all faculties of the soul, and "Bechol Me'odecha" (with all your might) means love without limit, delighting in Hashem endlessly.

(See what is written on "Ani Yesheinah" regarding the meaning of "Yonasi"—my dove.)

From this love, one reaches the level of inner awe, true self-nullification. This is the bowing in Shemoneh Esrei. In Yotzer Or, the angels' awe and bowing are external, but in Shemoneh Esrei, the souls' bowing is internal, true self-nullification before the Infinite One, Whom no thought can grasp, the aspect of "Sovev Kol Almin" (encompassing all worlds).

(See more about self-nullification in Shemoneh Esrei in the discourse on "Yehudah Ata" and on "HaShamayim Kis'i..."—"The heavens are My throne, what house will you build for Me?")

"VeHaKadosh BaShamayim U'VaAretz" (the Holy One in heaven and earth)—before Him, heaven and earth are equal, and physicality is no different from spirituality. Therefore, this self-nullification can extend even into the physical, for all is only "BeOrecha Nireh Or"—"BeOrecha" is Gan Eden HaElyon (the higher Garden of Eden), "Nireh Or" is Gan Eden HaTachton (the lower Garden of Eden), and all are only light and radiance.

 

3) VeEs Mitzvosav Tishmeru (and you shall guard His commandments).

Regarding mitzvos, it says: "Asher Anochi Metzavecha Hayom Al Levavecha" (which I command you today upon your heart), meaning to draw your heart to Him, as water reflects a face. Through mitzvos, which are His will—"Asher Kidshanu BeMitzvosav" (Who sanctified us with His commandments)—drawn down to the soul, the soul's will is also aroused to Him, as water reflects a face.

This is the meaning of: "Aseh Retzono Kirtzonecha Kedei SheYa'aseh Retzonecha Kirtzono" (Make His will your will so that He will make your will His will), meaning His will—the mitzvos—should be drawn down below so that the soul's will is drawn to Him.

This is the idea of "Ner Mitzvah" (a mitzvah is a lamp)—from the mitzvah comes a lamp and illumination in the soul, the illumination of will and love in the heart.

(See what is written on "VeHayah Lachem LeTzitzis" about how mitzvos draw down Chochmah Ila'ah (supernal wisdom), the aspect of self-nullification for all souls of Israel. "Ner" has the gematria of 250. The 248 positive mitzvos are drawn through two aspects, right and left, as explained in Zohar Terumah 166b on "Ki Ner Mitzvah etc.")

See Midrash Rabbah Kedoshim chapter 25: "Acharei... Teleichu"—can a human being walk after Hashem? And "U'Vo Tidbakun"—until "to plant first," meaning to draw down into the earth from the aspect of the Tree of Life.

(See Zohar Vayechi 226b, on Pesach regarding grain, on Shavuos regarding fruit, Kedoshim 87a, Balak 202b, Pinchas 253a, and Midrash Rabbah Naso 10:236, and Shir HaShirim on "Shokav Amudei"—His legs are pillars.)

But mitzvos need guarding, meaning the lamp that comes from them. As in: "Not like Avraham, from whom Yishmael came out." Our Sages say: "A sin extinguishes a mitzvah" (Sotah 21a), meaning it extinguishes the lamp and the fire of love, but not the mitzvah itself, G‑d forbid. For one who has half merits and half sins still inherits the World to Come. Rather, it means the lamp and illumination from the mitzvah in the soul are extinguished. This is the meaning of "VeEs Mitzvosav Tishmeru"—guard His mitzvos so they are not lost, G‑d forbid.

This is accomplished through "U'VeKolo Tishme'u"—the voice of Torah. For a sin extinguishes a mitzvah but not Torah.

The reason is that although a mitzvah is the illumination of the supernal will, it descends into the soul and is limited in a vessel, and there is "zeh le'umas zeh" (this opposite that). Just as a mitzvah fulfills the will, a sin transgresses it, so a sin extinguishes the illumination of the mitzvah.

But Torah is "two thousand years... Torah comes from wisdom," and it illuminates the lamp of mitzvah. As it says: "Ki Ner Mitzvah VeTorah Or" (a mitzvah is a lamp and Torah is light)—Torah is the light for the lamp of mitzvah.

(See Ramaz, beginning of Beha'aloscha, explaining that Torah is the Tree of Life, the aspect of Yesod Abba, which the kelipah cannot grasp, unlike mitzvah, which is Malchus, where there is a mixture of good and evil. Mitzvah is a lamp, drawing down supernal wisdom through the 248 limbs, but Torah is light, drawing down wisdom as it is above, not clothed in limbs. This is the meaning here, that Torah is "two thousand years..."—I will teach you wisdom, the aspect of the Tree of Life.)

This is further understood from the verse: "VeHayah Mispar Bnei Yisrael... Pakadeta Ha'aretz VeTeshokekah"—referring to mitzvos, which make the soul yearn, as water reflects a face. But Torah is "Ad Ye'areh Aleinu Ruach MiMarom"—beyond the level of water, which are mitzvos. See there. See also Raya Mehemna, Parshas Tzav 28b, about how a sin does not extinguish Torah, and Ramaz there.

The source of Torah is very high, the root of all, from the Thirteen Attributes of Mercy drawn down in the month of Elul, which is a time of Divine favor.

Throughout the year, the Thirteen Attributes of Mercy are drawn through Torah. The source of Torah—613 mitzvos from the Torah and seven rabbinic mitzvos, totaling 620—are 620 pillars of light, sources of mercy and forgiveness, where He bears sin and transgression. Therefore, a sin does not extinguish Torah, for it is drawn from the aspect of "nosei avon" (bearing sin).

(This is "the shepherd among the roses," which are the Thirteen Attributes of Mercy. The Zohar says this refers to those who study Torah.)

This is also explained elsewhere on the verse "Va'eschanan"—that Torah is a gift from above, from a level beyond human effort. "Va'eschanan" means a free gift, without mitzvos. Also, "Va'eschanan" is related to "chanun verachum Hashem" (Hashem is gracious and merciful), the Thirteen Attributes of Mercy. From all this, it is clear how Torah draws down the Thirteen Attributes of Mercy.

See also more about Torah and mitzvos in the discourse on "BeSha'ah Shehikdimu Yisrael Na'aseh LeNishma" regarding Shavuos.

This is the meaning of "U'VeKolo Tishme'u"—for every voice is a drawing down from above to below. So Torah is drawn from a very high place, through the Tannaim and Amoraim, masters of Mishnah and Gemara. The halachah stated by Beis Shammai and Beis Hillel is the word of Hashem itself, as it says: "Udvarai Asher Samti Beficha" (My words that I have placed in your mouth)—literally His words.

This is "U'VeKolo Mamash Tishme'u"—for whoever sits and studies, Hashem sits and studies opposite him. But you "Tishme'u"—as in "Shema—HaShma LeAznecha Ma SheAta Motzi Mipicha" (listen—let your ear hear what your mouth says), meaning you are the aspect of Torah Sheba'al Peh, which is the word of Hashem spoken in your mouth.

"VeOso Ta'avodu" means to serve Him as a servant. As it says: "Ivdu Es Hashem BeSimcha"—one must have both aspects: the aspect of a son and the aspect of a servant. The aspect of a son is love and joy of the soul, journeying from level to level.

The aspect of a servant is to serve like a servant who serves his master, whose only intent is to fulfill his master's will, even if he has no understanding or desire for the work itself—still, he serves wholeheartedly because he accepts his master's yoke to serve with all his strength.

So too, a person must accept the yoke of Heaven and fulfill His mitzvos because the King commanded, even though mitzvos require intention, and their intention is the joy in loving Hashem, as water reflects a face, for through them the supernal will is drawn down. Nevertheless, there must also be the aspect of service.

Although this service is the lowest level of the soul compared to the joy in loving Hashem, it has another advantage—humility and self-nullification, as explained elsewhere. This is what Shmuel told Shaul: "Behold, to obey is better than sacrifice etc."

(See more about the advantage of this service of a servant in Parshas Shelach, on "Ve'atah Yigdal Na etc.")

Also, through this: "U'Vo Tidbakun"—in the plural. For the soul has three aspects: nefesh, ruach, and neshamah—thought, speech, and action. Action is the aspect of a servant, the aspect of doing. A person must integrate speech with speech and thought with thought, etc.

The connection of thought is through the soul's attachment and joy in the living G‑d. But action, the lowest level, must also ascend and connect to Hashem, and its connection is only through the aspect of a servant, the aspect of action. Even one whose intellect cannot generate great love, his service is still complete, serving as a servant.

Through this, "U'Vo Tidbakun" is written with an extra nun. The straight nun has a long leg extending downward, hinting that the illumination and revelation of His G‑dliness should extend downward, so that even action is entirely holy to Hashem. Then, there is no nurture for the sitra achra at all, as it says: "VeEs Ruach HaTum'ah Aavir Min HaAretz etc." (I will remove the spirit of impurity from the earth; Zechariah 13).

See what is written about the straight nun in the discourse on "Naso Es Rosh Bnei Gershon," and in Zohar Beshalach 49a about "U'Vo Tidbakun."

Kitzer—Summary of the discourse "Acharei Hashem Elokeichem Teleichu": (1) The meaning of "Ki Menaseh Hashem"—tests come so a person will overcome them, thereby attaining the level of daas. But if there is no binah, there is no daas; through contemplation, daas expands. This means contemplating how creation is yesh me'ayin, that its source is only a radiance, called a name. This is "Ki Imcha Mekor Chaim." "Acharei Hashem" is the aspect of achorayim (concealment), from which comes "Teleichu," journeying from level to level, the aspect of ratzo (yearning) that comes from "Acharei Hashem."

(2) Afterwards, "VeOso Tira'u" is the aspect of shuv (return), which comes from "Oso" itself, meaning from the greatness of the Infinite One Himself. See what is written in the discourse on "VeYadata HaYom." This is the idea of Shemoneh Esrei. There is an external awe in Yotzer Or, where all stand in awe, and afterwards in Shema, the aspect of love—"Teleichu." (See what is written in the discourse on "Naso Es Rosh Bnei Gershon" about Bnei Merari, the standing boards, and then "VeNasati Lecha Mehalchim Bein HaOmdim," and afterwards, higher awe.)

(3) Afterwards, "VeEs Mitzvosav"—through mitzvos, which are His will, the soul's will is also aroused, as explained in the discourse on "Ki Seitzei" about "Lecha Amar Libi Bakshu Panai"—this is through "Es Panecha Hashem Avakesh." This is "Ner Mitzvah." See what is written on "VeHayah Lachem LeTzitzis." But the lamp of mitzvah needs guarding from sin, which extinguishes a mitzvah. This is accomplished through "U'VeKolo Tishme'u"—Torah. Torah is light, and its source is the Thirteen Attributes of Mercy, which is why there are thirteen ways Torah is expounded, and Torah preceded the world by two thousand years. See what is written in the discourse on "Basi LeGani" and also "Notzer Chesed LaAlafim."

(4) Afterwards, "VeOso Ta'avodu"—to serve as a servant without understanding, as it says: "Behold, to obey is better than sacrifice etc." Through this, "U'Vo Tidbakun"—the connection of the faculties of a person with those of Hashem.

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Summary

This maamar teaches that the soul's descent and life's challenges are meant to bring us to true daas—deep knowledge and connection to Hashem. Through contemplation, mitzvos, Torah, and service with both love and awe, we cleave to G‑d and reveal His presence in all aspects of life.