002 —כי המצוה

Ki HaMitzvah HaZos Asher Anochi Metzavecha HaYom Lo Nifleis Hi Mimecha VeLo Rechokah etc.

To understand what is meant by "this mitzvah," for it does not refer to all the mitzvos of the Torah, as it should have said "all the mitzvos," and also what is meant by "which I command you." All mitzvos are called mitzvos of Havayah, for the 248 positive commandments are the 248 limbs of the King, and the King refers to the level of Havayah. At the beginning of the Ten Commandments, it says "Anochi Hashem Elokecha." Seemingly, how is it appropriate to say that the purpose is to inform that Anochi is Havayah Elokecha? This only applies to a person who has a body and a known form, about whom it can be said "he is this," whereas regarding Him, no thought can grasp Him at all, and it is written, "You did not see any form on the day that Hashem spoke..." The explanation is that the knowledge of His G‑dliness, that He created everything from nothing to something, and that He is the Creator and renews in His goodness every day the act of creation, giving existence and life to all, was already established in the heart of every Jew, believers the children of believers, even before Matan Torah. This knowledge is a feeling in the soul, like seeing, for one sees the heavens and the earth and all within them, and nothing creates itself. "From my flesh I see G‑d," just as one feels the soul by seeing the life and existence of the body. What was revealed at Matan Torah with "Anochi Hashem Elokecha" is that the meaning of Havayah is "the One who brings all existence into being," for Havayah is from the word "to be," and the Yud at the beginning of the word indicates the constant action, as in "so would Iyov do all the days." That is, He is constantly bringing into being and renewing from nothing to something. Although His greatness is unfathomable, and its extension is infinitely above, nevertheless, the worlds and creations are in the realm of limitation and number—thousands upon thousands, the distance from earth to heaven is five hundred years, etc. Yet, "I, Hashem, have not changed," meaning He is not like the soul that enlivens the body, which is affected by the body's changes. This is because the Infinite Light itself does not, so to speak, clothe itself in the worlds to enliven and bring them into being from nothing to something, but only a ray and illumination from His Name alone, as it is written, "His Name alone is exalted, His glory is on the earth..." And even that, only on the earth. Thus, the creation of all levels, even the highest, is only a ray, as it is written, "Wisdom is found from nothing," from a level that is nothing and naught, and it does not take up space. (See more on this in the discourse "Vayar Yisrael Es HaYad HaGedolah" and in the explanation of "Acharei Hashem Elokeichem Teleichu.") That is, only a ray, and this ray is drawn through contraction and expansion, which is the Yud and the Hei, to contract and conceal so that only a ray is revealed, and then the extension and expansion of the Vav and Hei. Thus, the level of Havayah is the general chain of all worlds, and similarly, in detail, in every chain from cause to effect, all is in the manner of Havayah—contraction and expansion. But what causes this contraction and this level of Havayah? For it is written, "I am Havayah, that is My Name," which is only a name, for others, and not the essence at all. But "Anochi Mi SheAnochi"—I Myself, not My Name, which is not called a name at all. For "Anochi Havayah" means that the drawing down of Havayah to bring the worlds into being through the Name Havayah, filling all worlds in the chain and descent of levels, comes from the level of Anochi, which is not grasped in any world, and is holy and separate and not called a name. All this is because "Elokecha Anochi"—that by you, Israel, drawing G‑dliness into yourself, you also draw Havayah from Anochi. For "it depends on the awakening from below," and this is through the mitzvos, which are mitzvos of Havayah, meaning they are hinted at in the Name Havayah—some in the Yud, some in the Hei, etc. Just as a person does them below, so he arouses above the level of Yud, etc., and draws down, etc. (See more in the discourse "Rani VeSamchi Bas Tziyon," and this is "Hashem is your shadow.") As it is written, "And you shall remember all the mitzvos of Hashem and do them"—"them" is written, as in "And David made a name." (See Zohar III, Parshas Bechukosai 113, and in Iggeres HaKodesh on this verse, and see what is written in Parshas Shelach on "And you shall remember.")

2) It is written: "Tamim Tihyeh Im Hashem Elokecha"^[1]. This means, when Havayah is drawn down to be your Elokecha, that is, through the mitzvos, then you will be whole and complete in all the limbs of the soul. (See Zohar, Parshas Shelach 166a, 163b, and Raaya Mehemna, Parshas Pinchas 230a.) But if one is missing a mitzvah or has blemished it, he is missing a limb, for the completeness of the soul's limbs depends on drawing down the limbs of the King, which are the mitzvos, which are the life of the soul's limbs, and without them, they have no existence or life.

But if one has already sinned and blemished a mitzvah, whether by transgressing a prohibition or neglecting a positive commandment, and needs to repair the blemish and lack, what is the remedy?

On this it is said: "Ki HaMitzvah HaZos"^[2]—which refers to teshuvah. For above it is written, "Ki Tashuv El Hashem..."^[3]—for teshuvah is "teshuv Hei," and this Hei has a Yud in its filling, and this is the mitzvah which: "Anochi Mi SheAnochi Metzavecha..." (And so writes the Ramban in Hilchos Teshuvah, that the verse "Ki HaMitzvah HaZos" refers to the mitzvah of teshuvah.)

The explanation of this matter: Teshuvah is like a healing, as it is written, "I will heal their backsliding"^[4] (see more on this in the discourse "Tze'enah U'Re'enah" at the end of Bereishis). Just as physical healing for bodily illness is more precious and higher than the foods that sustain a person, for it repairs all the vitality to be proper life, so too teshuvah is on a higher level than all the mitzvos, which draw the soul's vitality from the Name Havayah. Since one has blemished the Name Havayah by missing a mitzvah connected to the Yud or the Hei, etc., teshuvah comes to repair and draw down Havayah. Therefore, teshuvah must reach higher and higher, to the level of Anochi—His very Essence, to draw down Havayah from there to fill the blemish and lack.

As it is written: "MiMa'amakim Kerasi'cha Hashem"^[5]—from the depths of the pit. Just as a spring whose waters have diminished must be dug to the depth to reach the source from which the waters flow, so too, from the depths, the depth of the pit and the source of all (see Zohar II, Beshalach 63b), that is, the level of Anochi—from there, "I call You, Havayah." That is, through this, one calls and draws down the Name Havayah to renew the vitality. This is the level of Rosh Hashanah: "This is the day, the beginning of Your works, a remembrance of the first day"^[6], which is the time of the general renewal of vitality for the entire year.

The main aspect of teshuvah is in the heart: "MiMa'amakim"—from the depth of the heart—to cry out to Hashem in distress. As it is written, "They cried out with their heart"^[7]—specifically their heart, and "cried out" means gathering, as in "And the man of Ephraim cried out"^[8], to gather to Him one's heart, spirit, and soul from within the person and from the deep heart.

"MiMa'amakim"—in the plural, for there is depth upon depth, and those who seek Hashem will understand all. When a person sets his heart to his inner point, the true point of his heart, he will further strengthen the innerness of his heart until no spirit can restrain, etc. This is the level of weeping, as it is said regarding the future: "With weeping they will come"^[9]—one weeps spontaneously, going and sobbing. This is the level of the hiddenness of the heart. And this is what is written in the writings of the Arizal: one who does not cry on the Days of Awe, his soul is not complete.

This is the idea of "teshuv Hei" with the filling of Yud—that the Hei is the higher teshuvah, from the depth of the heart, and the filling of the Yud is the hiddenness of the heart, which is concealed, etc.

(See Sefer HaMaamarim, section 156, regarding "the depth of the pit and the depth of all," and see the commentary of the Ramaz on Zohar, Parshas Emor 93b, on "Lecha Amar Libi," and the phrase "hiddenness of the heart" is in Tehillim 44. See also the discourse "BaYom HaShemini Shelach.")

This is: "Anochi Anochi Hu Mocheh Pesha'echa LeMa'ani"^[10]—"Anochi" is mentioned twice, corresponding to the two depths of the heart, in which and through which the Infinite Light itself, so to speak, is clothed in the level of "Hu" (He). (See Pardes, entry "Hu," and Eitz Chaim, Dubrowna edition, 333 end of section 2, and Zohar III, Korach 178b, on "Ve'avad HaLevi Hu," Emor 100b, Haazinu 290a, Terumah 177b, on "Hu Asanu." See also the discourse "Lech Lecha" on "Hu Asanu.") Thus, He erases your transgressions by drawing down the Thirteen Attributes of Mercy: "He bears sin and passes over transgression."

This power that teshuvah has is because "the beginning is wedged in the end and the end in the beginning"—through teshuvah, which is from below to above, the end is wedged in the beginning. Through this, the level from above to below is drawn down, which is "the beginning wedged in the end."

(As it is written in Zohar III, Vayikra 16a: "Who will return..." and see what is written in Parshas Pinchas in the discourse "Tzav... Es Korbani.")

Therefore, it is said about the mitzvah of teshuvah: "Asher Anochi Metzavecha HaYom"^[11]—for all mitzvos are mitzvos of Havayah, but teshuvah is higher, at the level of Anochi.

The explanation of "HaYom"—for "Asher Anochi Metzavecha" is an expression of connection and attachment, and this is specifically "today" to do them. For "the beginning is wedged in the end" is specifically the revelation of the level of Anochi in this world, the world of action, and not tomorrow to receive their reward. For with a Yud the World to Come was created, and that is the Yud of the Name Havayah, and there, man has no choice, etc.

3) It is written: "Lo Nifleis Hi Mimecha..."—that a person should not say, since it is a very high and lofty level, the level of "Anochi Mi SheAnochi," how can I reach it? Therefore, it says: "Lo Nifleis"—"nifleis" from the language of "if he will make a wonder to vow," meaning separation and distinction. That is, this level is not separated or distinguished from you, nor is it distant from your grasp.

Lo BaShamayim Hu VeLo Me'Ever LaYam Hu. "Shamayim" is the level of the upper encompassing light, as in "the heavens for height"^[12], which is not seen on earth, for the blue color we see is the appearance of the air, not the heavens themselves.

(See the discourse "BeEtzem HaYom HaZeh Nimol" regarding "Mi Ya'aleh Lanu HaShamaymah"—the acronym is "milah" and the final letters spell Havayah, see there.)

"MeEver LaYam"—this too is an encompassing level, for "yam" is the sea of wisdom, and "me'ever la'yam" is the encompassing above it. For although the level of Anochi, as above, is an encompassing of an encompassing, nevertheless, it is not like the heavens and "me'ever la'yam," for still, "Karov Eilecha HaDavar..."—the word is the two Hei's, thought and speech, the word of Hashem; with one utterance, everything could be created.

"Beficha"—this is through Torah: "My words which I have placed in your mouth," for "whoever reads and studies, the Holy One, blessed be He, reads and studies opposite him." This is the drawing down of the Infinite Light to be drawn and revealed in the level of "reads and studies." "Reads" is the level of Supernal Wisdom, the Written Torah. "Studies" is the Oral Torah, which is the level of lower wisdom^[13] (see the discourse "Lachen Emor LeBnei Yisrael... VeHeiveisi Eschem"). All these drawdowns from the Infinite Light depend on the Torah study of Israel below. For otherwise, the Holy One, blessed be He, is exalted and uplifted even above Supernal Wisdom, as it is written, "All of them You made with wisdom"^[14]—which is physical action, as is known elsewhere. This is "My words which I have placed in your mouth"—that is, it depends on your mouth; if your mouth speaks words of Torah, then I too read and study, etc.

"U'VeLevavecha"—this drawing down depends on your heart, that you desire and yearn, for "spirit brings spirit and draws spirit," and "if he sets his heart..."^[15] (as explained in the discourse "Lachen Emor" mentioned above). This is the level of teshuvah, for the main aspect of teshuvah is in the heart. Through this: "La'asoso"—to do the thing mentioned above.

For "Karov Eilecha HaDavar": "Osei Devaro"^[16]—to be "Es Hashem He'emarta..."^[17]—they are the ones who do and draw down the word of Hashem, etc. (See more on this in the discourse "Besha'ah Shehikdimu Yisrael Na'aseh VeNishma," and see Zohar, Parshas Balak 191a.) Also, "Beficha"—in the aspect of shofar on Rosh Hashanah, through the mouth of the one who blows and draws down the sounds, the sound of the shofar, as explained elsewhere.

Summary

This maamar teaches that the mitzvah of teshuvah is accessible to every Jew, transcending all spiritual levels and drawing from the very essence of G‑dliness. Through heartfelt return, one repairs all spiritual blemishes and draws down new Divine vitality, especially on Rosh Hashanah.