003 —כי קרוב אליך

Ki Karov Eilecha HaDavar Me'od B'Ficha etc.

(Peirush HaMishnayos Eruvin 54a, Rabbos Ki Sisa 87 and end of Nitzavim, Tanna D'vei Eliyahu Vol. 1 Ch. 27, Vol. 2 Ch. 14)

To understand the repetition in the verse, where it first says: "It is not too wondrous for you, nor is it distant."

However, "nifla'as" (wondrous) is not only a term for wonder, but also means separation, as in "le'phla neder" (Parshas Emor 22:21), which Targum translates as "to separate." Rashi there also explains: "to separate," as mentioned in the discourse on "Va'achaltem Achol" regarding "lehafli."

(It is possible these are one concept, for what is separated and distinct is also wondrous, hidden, and not understood. So it is written in the roots.)

The idea is that there are three levels that are interconnected: the Holy One, blessed be He, the Torah, and Israel. Each level has a revealed and a concealed aspect. That is, each one has the aspect of "sovev" (encompassing) and "mimalei" (imminent). "Mimalei" is the aspect of enclothement and comprehension, called "galya" (revealed), as explained in the discourse on "V'nikdashti Besoch Bnei Yisrael" regarding the meaning of "the revealed world." "Sovev" is above knowledge and comprehension. See the discourse on "Veyadata Hayom" regarding daas and emunah, and the discourse on "Vayar Yisrael... Vaya'aminu BaShem."

In Torah, too, there is the revealed and the concealed. As explained in the discourse on "Torah Tzivah." And in the souls of Israel, there is also the revealed and the concealed, as explained above on the verse "Ki Seitzei," and in the discourse on "HaYom HaZeh Metzavecha," and in the discourse on "Yonasi BeChagvei."

Israel are connected to the Torah, for the comprehension of Torah is enclothed in every Jew. As it says: "And this was formerly in Israel," and "this" refers to Torah, which is enclothed in the innermost being, etc.

(See the discourse on "Re'eh Anochi Nosein," and the discourse on "Vayehi Miketz." See also about "V'zos Lefanim" in Ruth, beginning of Parshas Naso, and in Ruth on this, Zohar III Chukas 180a.)

The Torah is connected to the Holy One, blessed be He: "Torah and the Holy One, blessed be He, are entirely one." See Parshas Beshalach (Zohar II 61a). This means that the Torah is the intermediary that connects and binds the aspect of His Divinity to the souls of Israel, both in the aspect of "mimalei" and "sovev"—that there should be a connection between the revealed aspect of the souls of Israel to the revealed aspect of the Holy One, blessed be He (the aspect of "mimalei kol almin"), and the inner and concealed aspect of the souls of Israel to the aspect of "sovev kol almin." This is also through the Torah, which has both revealed and concealed aspects.

(See the discourse on "V'lo Tashbis Melach," and the discourse on "Shuvah Yisrael." See also the explanation on the verse "V'asu Lahem Tzitzis" regarding "Oteh Or KaSalmah," and about the Torah being given with black fire upon white fire, meaning it has an inner and outer dimension, etc.)

This is the meaning of: "For this commandment... it is not too wondrous for you..."—meaning it is not separated from you at all, that is, it is the aspect of "mimalei," which is enclothed within the very essence of the souls of Israel.

"Nor is it distant"—the aspect of "sovev," which is not enclothed but is not distant, for it shines in a surrounding manner.

The meaning of: "which I command you today"—is that every day it should be in your eyes as new, for the Torah is eternal, and every day we say "today." Similarly: "And these words which I command you today," our Sages said: they should be in your eyes as new. See also the discourse on "Tzion B'Mishpat Tipadeh."

As the saying goes: "Today to do them, and tomorrow to receive their reward"—all of this world until the "tomorrow" which is the receiving of reward, is called "today."

And on Rosh Hashanah we say: "This is the day, the beginning of Your works"—for every Rosh Hashanah becomes a new "today" and is drawn down for the whole year.

However, it is necessary to understand what our Sages said: a person is judged every day. Also, Rosh Chodesh is called "Roshei Chodashim." Likewise, Shabbos: "from one new moon to another and from one Shabbos to another."

The idea is that He, blessed be He, is above time; therefore, all the aspect of time of the six days of creation was created in a single thought. He sees and gazes until the end of all generations in one glance and illumination. As it says: "His arrow goes forth like lightning," which is in a single glance and illumination for all seven days of creation, the days of Mashiach, and the resurrection of the dead. Likewise, fifty thousand jubilees, which are revelations and ascents, one above the other—all were created in a single thought, which is the general vitality. [See above in the explanation on the verse "Yonasi BeChagvei HaSela."] As it says: "You open Your hand and satisfy the desire of every living thing"—there are many levels of life, as it says: "The living, the living, he shall thank You"^[1]. Therefore, it says: "to every living thing," for each world receives its vitality individually, but all is one simple will. And as it descends into the supernal speech, it becomes the ten utterances. By way of analogy: from my flesh I see G‑d—speech divides into many details, but in thought all the words are included in one thought; how much more so above, all the details are included in one general vitality.

And behold, all the vitality of the entire year is drawn down on Rosh Hashanah, for man was created on Rosh Hashanah, while the world was created on the 25th of Elul, and on the sixth day man was created: "in Our image, after Our likeness," which includes all created beings, as it says: "He breathed into his nostrils the breath of life"—his soul included all souls. Therefore, every Rosh Hashanah a new combination is made, which is a radiance from the source, which is the "sovev," a general vitality for the whole year. Each year is a new combination of vitality, and afterward it is divided into details, the twelve months. Each month receives vitality from the general radiance, and the day is the detail from the general of the month, receiving its vitality from it.

Therefore, our Sages said: Which festival is the month hidden in? It is Rosh Hashanah, which is the all-encompassing source; therefore, the radiance of the month is nullified in it, like the sun's rays are nullified in the sun itself.

[See the discourse on "Yavi'u Levush Malchus" regarding the saying of our Sages that the Prophets and Writings will be nullified, etc.]

As the saying goes: "Blessed is He who spoke and the world came into being"—this is the general vitality for the whole world.

And this is what our Sages said: "Was it not possible for the world to be created with one utterance?"—that is the general vitality.

[See the Ramaz on Parshas Toldos, p. 135a, on the meaning of "with one utterance."]

"Blessed is He who speaks and acts"—this is the detail, a new combination for each day.

[See Zohar Beshalach 63b, and Parshas Yisro 88a. See also the discourse on Yom Kippur regarding "when the wise person contemplates that truly, 'new every morning,' etc." See there.]

Likewise, the vitality of this year is not the vitality of the previous year. This is why we say on Rosh Hashanah: "This is the day, the beginning of Your works"—a new radiance is drawn from the general.

Similarly, regarding the Torah it says: "which I command you today"—for it must descend through the chain of descent to be enclothed in time.

[See Parshas Eikev, the discourse on "U'LeHavin Shoresh..." regarding the meaning of "on Your Torah that You have taught us."]

And every day a new radiance descends from the Torah to be enclothed. This is why we bless every day: "the Giver of the Torah"—as if anew.

[This can also be understood based on what was explained above in the discourse on "Ki HaMitzvah HaZos," regarding: "Whoever reads and reviews, the Holy One, blessed be He, reads and reviews opposite him." See the discourse on "Ani Yesheina V'Libi Er," regarding "when there is an awakening from below, there is an awakening from above," as it says: "He established a testimony in Yaakov," etc., and in the discourse on "Tze'enah U'Re'enah." See Parshas Beshalach, the discourse on "Vayomer Moshe Achluhu HaYom."]

So too, Knesses Yisrael: "New every morning, great is Your faithfulness"—every day one must acquire a new faith from the source, for: "Days were formed"—all the days of a person's life, seventy years, are formed and set for a person: "and not one of them." The reading is with a vav, meaning the days are set so that the radiance and faith will be revealed and increased, with a new addition every day.

This is: "Great is Your faithfulness"—from the aspect of "sovev," for by seeing every day, evening and morning, the constant offerings in their order—one recognizes that which is above time.

2) And behold, the radiance in a person's soul is in two aspects: "mimalei" and "sovev." "Mimalei" is when it is enclothed and grasped in his intellect, the comprehension of G‑dliness. As it says: "And you shall choose life, to love the L‑rd your G‑d... for He is your life"—for the choice in intellect alone is to choose good and despise evil, and love is in the heart, and choice precedes love—one must accustom oneself in his intellect to agree to choose life.

[See the discourse on "Shema Yisrael" in Parshas Va'eschanan.]

As it says: "See, I have set before you today... and you shall choose life"—which is the vitality of the heavens and earth that we see, and not to choose materiality, which are all the pleasures of this world that are perishable and called death.

After one agrees in his intellect to choose good, which is life, he should contemplate to come to the level of love. As explained in the discourse on "Shema Yisrael Ki Hu Chayecha"—that this is true life. As it says: "For with You is the source of life."

This is the aspect of "mimalei" in a person's soul, where love is enclothed and grasped in his intellect. This is the meaning of: "with all your heart and with all your soul."

The aspect of "sovev" is: "with all your might"—beyond the vessel, which is intellect.

See the discourse on "Ve'atah Yigdal Na."

[Similarly, in teshuvah there are two aspects: lower teshuvah and higher teshuvah.]

But to explain the matter: how is it possible to serve in the aspect of "sovev," above intellect?

The idea is that it is through teshuvah with self-sacrifice, which is above knowledge. As explained elsewhere, this is why the Torah does not give a reason for self-sacrifice, as it does for love. As it says: "to love the L‑rd your G‑d, for He is your life."

This is because love is drawn from intellect and reason, through the chain of descent, whereas self-sacrifice is not given a reason, for it is above intellect.

[See the discourse on "Ki Tovim Dodecha" in Parshas Shemos, and the discourse on "Chayav Inish Levasumei B'Puraya."]

This is the aspect of faith above knowledge, which is drawn from "sovev."

[See the explanation on the verse "V'Eileh HaMishpatim" regarding "Ki Tikneh Eved Ivri." The root of souls is from "b'ever haNahar," which comes from Eden, which is the aspect of circles and "sovev kol almin." The revelation of this aspect in a person's soul is the revelation from "sovev," which is not in the order of the chain of descent from intellect to emotions, etc., but rather from above the order of descent. As in: "Even though he does not see, his mazal sees." This drawing from his mazal in the inner dimension is a revelation from above the order of descent of cause and effect, intellect and emotions, etc.]

Therefore, in the place where baalei teshuvah stand, etc.

But to understand the reason for this—behold, it is written: "I am first and I am last," and it is written: "By the word of the L‑rd..." meaning that creation is through speech. And it is written: "In the beginning, G‑d created," that creation is something from nothing.

The idea is that the creation of the worlds is not in the manner of chain of descent from cause to effect. By way of analogy, in a person, emotions come from intellect, and speech from emotions—it is a chain of descent. Through the emotion comes the breath of the heart, then voice and speech, and speech comes from voice, and voice, etc.—all in the manner of drawing down and chain of descent, cause and effect.

But in the creation of the worlds, it is not in the manner of chain of descent and drawing down. The utterance "Let there be a firmament" is not comparable to the result that a firmament should be drawn from it. Even with myriads of contractions and descents from level to level, cause and effect, it would not suffice for material substance to come into being, even the substance of the firmament, from the descent of spirituality, etc. Rather, it is the power of the Infinite, blessed be He, Who is omnipotent, to create the firmament through the utterance "Let there be a firmament"—something from nothing. This is not in the order of chain of descent, but rather a leap.

So too, all created beings from the Creator are something from nothing, not through chain of descent. For it is impossible for a created aspect, even the wisdom within them, to be drawn even from the supernal speech, which is a revelation above—the Creator is the opposite of the created beings.

Even the creation of supernal wisdom from the Infinite, blessed be He, is said: "And wisdom, from nothing, shall be found"—even the drawing down of "You are wise, but not with a knowable wisdom," that is, the enclothement of the Infinite Light in wisdom, is not in the manner of chain of descent. All that is mentioned in the books about chain of descent of cause and effect is not about the created beings from the Creator.

[Rather, it is about the chain of descent of the spirit of the animal from the ox in the chariot, but not about the creation of physicality itself. Likewise, the creation of spirituality from the Infinite, blessed be He, is truly something from nothing. As explained at length in Iggeres HaKodesh, the discourse on "Ihu V'Chayohi."]

This is: "I am first"—meaning that the beginning of existence, supernal wisdom, is not through chain of descent but: "and wisdom, from nothing, shall be found." This is: "I am first"—"Ani" has the same letters as "Ain" (nothingness).

Similarly: "I am last"—meaning that the creation of the physical heavens and earth from the spiritual utterance is not through chain of descent, but something from nothing. This is from the aspect of "sovev kol almin."

See the discourse on "Yavi'u Levush Malchus."

Therefore, all drawing down must be from the source, which is "ain" (nothingness). Therefore, to draw down this radiance and flow, especially on Rosh Hashanah when a general vitality is drawn down for the whole year, the service must also be in the aspect of "sovev" in the soul.

This is specifically through teshuvah. When a person gives over his soul to G‑d, like Rabbi Eliezer ben Dordaya, which is the giving over of the will. Similarly, at least, the giving over of one's will to G‑d in all matters of the soul's desires, to nullify one's will—to close his eyes, as above. Likewise in hearing and speech. Likewise: "Do not stray after your heart"—nullifying one's will, as above.

Also in doing good, specifically against one's will, to do everything contrary to his own desire. This too is the aspect of self-sacrifice: for what difference does it make if it is total death, etc.—this is subjugating the evil inclination, through a broken and contrite heart: "Man and beast You save"—that one makes himself like a beast, not desiring material desires, as it says: "And with You I do not desire"—meaning even what is with You, He is the knower, He is the knowledge, He and His attributes are one. Rather: "My flesh and my heart expire for Him"—for Him, blessed be He, alone. As it says: "Whenever we call to Him," not to His attributes, all the more so not to material desires, etc.

Through this, one can come to the level of "with all your might"—to draw from the aspect of "sovev." For by nullifying one's will, one reaches the source, which is "ain."

It is written: "The L‑rd is close to all who call upon Him... in truth." This is: calling in Torah—calling to the source to be drawn into Torah. For Torah comes from wisdom: "and wisdom, from nothing, shall be found"—and through self-sacrifice, one draws from the source. All that one learns and recites afterward is called Torah lishmah, for the sake of Torah—that he draws radiance from the source into the Torah.

This is: "And you shall do them"—do not read "osam" (them) but "atem" (you), etc.—this is called doing the mitzvah, not just fulfilling it, but making it anew, which is the aspect of the expansion of the vitality that enlivens all worlds.

This is: "For the matter is very close to you... to do it"—to do it specifically, to draw it anew from the source. As explained in the discourse on "When they preceded 'we will do'" regarding "those who do His word." Therefore, it says in the Musaf of Rosh Hashanah: "And you shall make an olah"—the aspect of doing.

For: "His Name alone is exalted"—before the world was created, He and His Name alone existed—the Name is not His essence, just as in a person, the name Reuven or Shimon is only a radiance from his essence. See the discourse on "Es Shabtosai Tishmoru."

Likewise, with the letter yud the World to Come was created, and with the letter hei this world was created—all in the aspect of Name alone. Through self-sacrifice, one draws the aspect of "sovev" that reaches the source.

This is: "For this commandment which I command you today"—"I" itself, which is His very essence, above even the aspect of Name and radiance, etc. Therefore, it is called making anew.

This is through: "in your mouth"—which is Torah. "And in your heart"—which is teshuvah. This is: "to do it"—meaning that you actually make, so to speak, His word, not just fulfill it, as above. As in: "And David made a name," as explained elsewhere.

This is what it says in the Musaf of Rosh Hashanah: "And you shall make an olah"—for Rosh Hashanah is the beginning of Your works, when we make and build, so to speak, His word. And this is from the source, which is "ain."

This is what we say in Malchuyos: "So says the L‑rd of Hosts, King of Israel and his Redeemer: I am first and I am last," etc.

See the discourse on Shir HaShirim, "Tzo'ach Bacharuzim." See also Zohar, end of Parshas Pinchas 258b, regarding "And you shall make an olah."

Also, the meaning of: "to do it" is as in the Zohar, Parshas Vayeira 115a, on the verse "And the L‑rd did for Sarah..."—"doing" is above. From there, too, comes the making and creation of something from nothing, which is above the order of chain of descent.

See the discourse on "Tzav Es Bnei Yisrael... Es HaKeves HaEchad Ta'aseh..."

This is: through "And with You I do not desire"—which means inner longing. As explained in the discourse on "V'Samti Kadkod," regarding "to precious stones of desire."

This is through contemplating that all the worlds are only an aspect of time, which is the expansion of a single radiance, as above, and are considered as nothing at all compared to His very essence, blessed be He, which is far above the aspect of time.

See the discourse on "Mi El Kamocha."

For this reason, the Ten Days of Teshuvah were established, for there are ten sefiros in a person's soul: three intellectual and seven emotional, and all must be elevated to G‑d through teshuvah, until Yom Kippur, which is above, as it says: "Before the L‑rd you shall be purified," and this is through teshuvah.

In detail, there are also two levels in teshuvah: lower teshuvah and higher teshuvah. Lower teshuvah is the aspect of "mimalei" in the soul—that is, in thought, speech, and action, which come from intellect and emotions, to bind them all to Him, blessed be He, each according to its level. This is the idea of: "with all your heart, with both your inclinations, and with all your soul."

But higher teshuvah is the aspect of "sovev" in the soul—the aspect of "with all your might."

And even this level is close to you. As it says: "For the matter is very close to you." As explained above on the verse: "Nor is it distant... for it is close..."

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Summary

This maamar teaches that Torah and mitzvos are accessible to every Jew, as the Divine is both revealed and concealed within us. By connecting to Torah, practicing teshuvah, and self-nullification, we draw down new Divine vitality, making G‑dliness manifest in our daily lives.