003 —מאמרים מלוקט חלק ד - י"ב תמוז ה'תשי"ז

B"H, 12 Tammuz 5717.

Hashem Li Be'ozri Va'Ani Ere'eh BeSon'ai.

My revered father-in-law, the Baal HaSimchah VeHaGeulah, in his maamar beginning "Zeh" (said on the first 12 Tammuz, 5687), notes that the phrase "Hashem Li Be'ozri" implies there are other helpers, and the request is that Hashem be among them. This is puzzling^[1], since all Jews believe with simple faith that He alone is the true helper and savior in all matters. How can one say "Hashem Li Be'ozri," as if there are other real helpers and Hashem joins them? Also, what is the meaning of the request "Va'Ani Ere'eh BeSon'ai" (that he should see vengeance on his enemies)? Seemingly, one should ask that enemies and haters be transformed into friends. Even though David's hatred was only for the enemies of Hashem, as it says, "Halo Mesanecha Hashem Esna U'Vitkomemecha Eskotat," still, it is written, "Yitamu Chata'im V'lo Chotim" (let sins cease, not sinners)^[2], and this applies even to the enemies of Hashem. As we saw in the conduct of our Rebbeim, especially the Baal HaGeulah, who drew close even those described at the end of Tanya chapter 32 and brought them to teshuvah^[3]. Therefore, the request should be that they do teshuvah. Why then does he ask, "Va'Ani Ere'eh BeSon'ai"?

2) To understand this, the maamar first introduces what David said^[4]: "Zemiros Hayu Li Chukecha BeVeis Megurai" (Tehillim 119:54), that when he was wandering and unsettled, full of fears from his enemies and pursuers, he delighted and rejoiced in words of Torah (Chukecha), which were as sweet to him as songs and melodies. We must understand: there are many types of pleasure, so why does David compare his pleasure in Torah to the pleasure of songs specifically? Also, in mitzvos there are three types: mishpatim, edos, and chukim^[5]. Mishpatim are mitzvos that are also rationally required (like theft, fraud, honoring parents). Edos are mitzvos that serve as signs and remembrances (like Shabbos, Pesach, Sukkah, and Tefillin), which also have a rational aspect, even though the intellect alone would not obligate them. However, after the Torah commanded them, the intellect agrees. Chukim, by contrast, are mitzvos without any reason, decreed as statutes^[6]. Why does David say, "Zemiros Hayu Li Chukecha"—specifically chukim? Surely, his delight in Torah was in all its laws, including edos and mishpatim. Why single out chukim?

3) The explanation: "Zemiros" also means praise^[7]. As stated in Tanya^[8], when David called words of Torah "zemiros," it refers to the praise of Torah—that David praised the Torah for the fact that the vitality of all worlds depends on even one detail of Torah. The connection between this and the simple meaning of "Zemiros Hayu Li Chukecha" is that by contemplating the greatness and praise of Torah—that all worlds are nullified before even one detail of Torah—he was able to disregard all worldly matters, and even when things were difficult materially, he studied Torah with great joy^[9]. The Baal HaGeulah's maamar explains another meaning: "zemiros" from the root "to prune or cut," as in "Lezamer Aritzim" (to cut down tyrants)^[10]. Through David's Torah study, all his enemies and pursuers were nullified. As our Sages say^[11], "Rise early and stay late at the beis midrash and they will disappear on their own." These two explanations are connected: when one studies Torah in the manner of "zemiros" as in Tanya, feeling that all worlds are nullified before Torah, then anything opposed to Torah loses its vitality—"zemiros" as in "to cut down tyrants." Thus, David says, "Zemiros Hayu Li Chukecha"—specifically chukim, because these two aspects of "zemiros" in Torah (praise and cutting down opposition) are mainly related to the chukim.

4) The two general categories of mitzvos^[12]—edos and mishpatim (which have reasons) and chukim (which are above reason)—correspond to two general modes in serving Hashem: avodah with reason and understanding (mishpatim) and avodah of kabbolas ol (chukim), both of which must be present in every mitzvah. The idea is that mitzvos have two aspects^[13]: (1) They are the will of Hashem, a will above reason, which applies equally to all mitzvos; (2) After the will is invested in wisdom (Torah), each mitzvah also has a reason, and through each mitzvah a specific light and revelation is drawn. This is the meaning of "Ramach Pikudin Hein Ramach Eivarim D'Malka"^[14]—each limb is a vessel for a particular power^[15]. These reasons come from the wisdom of Torah as it is above, and from there, through many stages, come the revealed reasons for mitzvos (the reasons for edos and mishpatim as they appear simply)^[16]. Therefore, in fulfilling mitzvos, there must be both a general intention (kabbolas ol, to fulfill Hashem's will) and a specific intention related to the particular mitzvah^[17].

5) Thus, chukim and mishpatim are both general aspects present in every mitzvah. Even mitzvos of edos and mishpatim, which have reasons, must primarily be fulfilled because they are Hashem's will, like chukim^[18]. Conversely, even in chukim there is a reason and specific intention, as through every mitzvah (even chukim^[19]) a particular light and revelation is drawn. Moreover, these two aspects (chukim and mishpatim) are general themes in a person's service, not only in mitzvah observance but in all conduct. Mishpatim means judging everything by whether it fits with the wisdom of Torah, and even if something is not forbidden, one must consider whether it might weaken any mitzvah or Jewish custom, and if so, it must be rejected. Chukim means serving with kabbolas ol Malchus Shamayim, not only when performing mitzvos but throughout the day^[20].

6) This is the meaning of "Zemiros Hayu Li Chukecha" (specifically chukim): the verse refers to all mitzvos, but when their fulfillment (and study) is because of Hashem's decree (in the manner of chukim—"a statute I have enacted, a decree I have decreed"), then they become "zemiros"—songs of delight. The reason all worlds are nullified before even one detail of Torah is mainly because the root of Torah is in Kesser, above wisdom, and from this perspective, mitzvos and all their details are because "so Hashem willed it," a will above reason. When Torah is drawn into wisdom, since the mitzvos and their details (from the perspective of wisdom) are based on reason, so that, for example, tefillin must be a certain way to draw down higher intellect, then the worlds have some value. Therefore, David specifies "Zemiros Hayu Li Chukecha" (specifically in exile), because when Torah study is in the mode of chukim, one feels how all worlds are nullified before even one detail of Torah. Thus, the words of Torah become songs (delight and pleasure) even in exile, because all the persecutions from enemies do not affect him, and moreover, this brings about the nullification of the enemies and pursuers in the world—"zemiros" as in "to cut down tyrants."

7) A deeper explanation of this idea is preceded by an introduction about edos. This aspect is also present in all mitzvos (even chukim and mishpatim), just as previously discussed regarding mishpatim and chukim. The Baal HaGeulah explains in his maamar "Vayakam Edus"^[21]: "Edus B'Yaakov V'Torah Sam B'Yisrael" (Tehillim 78:5), that mitzvos (even mishpatim and chukim) are called edos because they draw down and reveal the essential hiddenness of Atzmus Ein Sof, which is above any concealment that relates to revelation. Just as testimony is only relevant for something hidden (not for something revealed), so too in spirituality: "Ohr HaMemalei" is a revealed light comprehended by intellect, as is known regarding "U'Mibsari Echzeh Eloka" (from my flesh I see G‑d), just as a person knows he has a soul animating his body, so too, by seeing a living world, one knows there is a Divine life-force. "Ohr HaSovev," which is above being invested in worlds, is a hiddenness that is destined to be revealed. Through understanding the "Ohr HaMemalei," one comes to know there is a higher light, the source of the invested light. Testimony, however, relates to Atzmus Ein Sof, which is completely hidden, beyond any knowledge or even negative knowledge^[22]. Thus, all mitzvos are called edos because they draw down and reveal Atzmus Ein Sof, which is above even "Sovev."

8) We must understand: the fact that mitzvos are testimony to Atzmus Ein Sof is because they are His will, above reason^[23]. What then is the difference between edos and chukim? Also, what is the connection between the category of mitzvos called edos (as signs and remembrances) and the general aspect of edos in all mitzvos, that they testify to Atzmus Ein Sof as His will above reason? The idea is that the aspect of edos in mitzvos, in a person's avodah, is the avodah of "Ratzon D'Libba" (the will of the heart)^[24], the desire for G‑dliness that comes from the essence of the soul, through which one grasps the Essence, as it is said, "Leis Machshava Tefisa Bei Klal" (no thought can grasp Him at all), but He is grasped through the will of the heart. The avodah of chukim is the avodah of kabbolas ol. The difference is that in avodah of "Ratzon D'Libba," since there is desire, even though it comes from the soul's essence, it is still a form of self^[25]. Even when the desire is in a state of bittul (self-nullification), wanting only the revelation of G‑dliness in the world, the very fact of desire is a form of self. True bittul is in the avodah of kabbolas ol^[26], like a servant who has no will of his own, and everything he does is only because of the yoke of his master.

9) The difference between the avodah of edos and chukim parallels the difference in the mitzvos themselves. This can be understood based on the known idea^[27] that the will for mitzvos as it is in the Essence is an essential will, not for any purpose to be achieved through mitzvos—the ultimate purpose is the mitzvos themselves. Thus, even though mitzvos draw down and reveal Atzmus Ein Sof in the world because they are His will above reason, since this is accomplished through mitzvos, it is still in the realm of reason. The true aspect of the essential will of the Essence is in the mitzvos themselves. Therefore, the avodah of edos is the avodah of "Ratzon D'Libba," and the avodah of chukim is kabbolas ol, because the aspect of edos in mitzvos is a revelation, and the vessel for this is will, which is an extension of self. The vessel for chukim, which is the essential will, is the bittul of kabbolas ol, a self-nullification that comes from the essence, above all extension.

10) This is the meaning of "Zemiros Hayu Li Chukecha" (specifically chukim): the intent is to exclude not only mishpatim but also edos. For in the level of edos, there still remains some sense of self—not only from the person's side, where even the highest will is still a form of self, but also from the mitzvos themselves, since their purpose is to draw down and reveal Ein Sof in the world. The true and complete recognition that all worlds are nullified before even one detail of Torah is only in the level of chukim, where the details of Torah are essential, rooted in the essence of Torah, above any connection to the world.

11) The maamar continues^[28] that David was punished for this^[29], because his Torah study was in the mode of "to cut down tyrants" (as above), but the ultimate purpose is, as it says^[30], "Lo Sohu Bera'ah Lasheves Yetzarah" (He did not create it for chaos, He formed it to be inhabited)—to engage in birurim (refinement) and draw down Divine revelation into the world. This is the advantage of prayer over Torah: prayer is refinement and elevation, where sparks are refined and elevated, while Torah is a drawing down from above, and the refinement through Torah is by way of rejection. When David sought to refine through Torah, by way of rejection, "to cut down tyrants," he was punished, because the ultimate purpose is "Lasheves Yetzarah."

We must understand: David's Torah study in the manner of "Zemiros Hayu Li Chukecha" is Torah as it is from the essential will (as explained at length above). How could this be contrary to the true purpose? The explanation is based on what is stated at the beginning of the maamar regarding "Hashem Echad"^[31]: the meaning of "Echad" is "Yachid" (unique), but we say "Echad" to indicate that Hashem and Elokim are all one^[32]. The true unity of Hashem is that the unity is also from the world's perspective. If it said "Hashem Yachid," it would mean His unity is only from the perspective of Ein Sof, not from the world. To emphasize that His unity is also from the world's perspective, even as created by the name Elokim, which conceals and hides the name Hashem, we say "Hashem Echad," meaning even the ches and dalet (the seven heavens, earth, and four directions) are nullified to the alef, the Unique One^[33]. Since Hashem and Elokim are all one, the name Elokim does not truly conceal, and even the world created by Elokim is truly nullified and "Ein Od Milvado" (there is nothing besides Him)^[34], reaching the level of "Yachid" above "Echad." Through the unification of these two aspects (that His unity is in the manner of "Yachid," and that this is also from the world's perspective), the power of the Essence is revealed, which unites and connects "Echad" and "Yachid."

12) Furthermore, the name Hashem (Hashem Echad) indicates all three aspects (Echad, Yachid, and the power of the Essence that unites them). In Hashem there are three ideas: (1) Hashem from the root "Mehaveh" (to bring into being)^[35], which indicates connection to the worlds; (2) Hashem as "He was, is, and will be"^[36], indicating transcendence above the worlds; (3) Hashem as the essential name^[37], indicating His Essence. Although Pardes writes that Hashem as the essential name refers only to the essence of the Sefiros (the lights invested in vessels), the conclusion of Chassidus^[38] is that the essential name refers to the Essence itself. Since all three aspects are in the same name, it is understood^[39] that they are interconnected. The unification of the two interpretations of Hashem—"Mehaveh" and "He was, is, and will be"—is because Hashem is the essential name. Thus, by drawing down Hashem above the worlds into Hashem as "Mehaveh," even though externally this is a descent, it is specifically through this that the essential name is revealed. Moreover, the revelation of the essential name is mainly in Hashem as "Mehaveh." As explained elsewhere^[40], the fact that Hashem is the essential name indicating the Essence is because creation ex nihilo is only possible through the Essence, whose existence is from Himself^[41].

13) Based on this, we can also understand what the Rambam writes^[42] (quoted at the beginning of the above maamar): "The foundation of foundations and the pillar of wisdoms is to know that there is a First Existence, and He brings all into existence, and all that exists, heaven and earth and everything between, exists only from the truth of His existence." The mitzvah of knowledge is in three aspects: that there is a First Existence, that He brings all into existence, and that all exists only from the truth of His existence. These three aspects correspond to the three aspects of Hashem. "Yesod HaYesodos VeAmud HaChochmos" is the acronym of Hashem^[43]. "First Existence" means He precedes everything, above creation. "Brings all into existence" is Hashem as "Mehaveh." "All exists only from the truth of His existence" refers to the Essence, whose existence is from Himself^[44], for creation ex nihilo is only possible through the Essence (as above), the essential name.

14) We can say that this is also the meaning of Hashem as the acronym of "Yesod HaYesodos VeAmud HaChochmos," for "yesodos" (foundations) and "chochmos" (wisdoms) are opposites. "Yesodos" are the simple premises above structure and reasoning, the foundations of comprehension, while "chochmos" are intellectual concepts grasped by the mind and subject to debate. In a person's avodah, "yesodos" are simple faith above intellect, and "chochmos" are comprehension. The root of "yesodos" is in Hashem above the worlds (He was, is, and will be as one), and the root of "chochmos" is in Hashem as "Mehaveh." The power that unites "yesodos" and "chochmos," so that faith above intellect is also drawn into intellect, comes from Hashem as the essential name.

Based on this, we can understand why David was punished for saying "Zemiros Hayu Li Chukecha," for Torah as it is from the essential will above reason (yesodos) is like Hashem as "He was, is, and will be as one," above the world. Therefore, the refinement from this perspective is by way of rejection (not by way of birur), "zemiros" as in "to cut down tyrants." Since the true unity of Hashem is that unity is also from the perspective of the worlds, there must also be the drawing down of edos and mishpatim in Torah (chochmos), so that G‑dliness is revealed in the world. Through this, the essence of Torah, which is above even chukim—the essential name—is revealed.

15) This is the meaning of "Hashem Li Be'ozri"—"ozri" refers to the sparks being refined, which are the true helpers of a person, as is known^[45] regarding "Ki Lo Al HaLechem Levado Yichyeh HaAdam Ki Al Kol Motza Pi Hashem Yichyeh HaAdam" (a person does not live by bread alone, but by every word of Hashem)^[46]. By refining the sparks in the world, a person receives added strength in his service, as the sparks help and assist him. The meaning of "Hashem Li Be'ozri" is that the sparks being refined (ozri), even though refinement is from below to above (a worldly matter), receive a revelation of the name Hashem, which is above the chain of creation. The unification of these two aspects comes from Hashem as the essential name. This is also the meaning of "Va'Ani Ere'eh BeSon'ai"—even those who are David's enemies, enemies of Hashem, need not be rejected entirely, but rather the sparks within them should be refined. By extracting the sparks, the evil within them is nullified. Through this, one comes to perceive G‑dliness, "Ere'eh BeSon'ai"—to see G‑dliness tangibly even in worldly matters. This was seen by the Baal HaGeulah, that even the opponents, though they remained as they were, were compelled (through the sparks within them) to act according to the Divine purpose, and there was a tangible revelation of G‑dliness above nature within nature. Through this, he drew down the power for all who follow his path to bring about the revelation of G‑dliness above nature within nature, preparing for the ultimate fulfillment of the purpose: a dwelling for Him in the lower realms, for His Essence, in the true and complete redemption through Moshiach, speedily.

Summary

This maamar explores the inner meaning of "Hashem Li Be'ozri," teaching that true Divine assistance and transformation come through refining the sparks in the world and serving with both acceptance and inner desire. The unity of G‑d is revealed when faith and intellect, chukim and mishpatim, are joined, bringing G‑dliness into every aspect of creation.