015b —מאמרים מלוקט חלק ד - ש"פ דברים, שבת חזון, ד' מנחם-אב ה'תשל"ו

B"H, Shabbos Parshas Devarim, Shabbos Chazon, 4 Menachem Av 5736.

Tziyon BeMishpat Tipadeh U'Sheviha BeTzedakah.

Our Sages bring in Likkutei Torah on the maamar "Zeh" that the verse "VeHayu HaDevarim HaEleh Asher Anochi Metzavecha HaYom" ("And these words that I command you today") refers to every day, meaning that every day the words of Torah should be as new to you^[1]. The explanation is that to reach this state—where every day the mitzvos are truly new—one must contemplate this very verse: "VeHayu HaDevarim HaEleh Asher Anochi Metzavecha HaYom." The creation of all worlds comes from the attribute of Malchus, which is only a radiance, but through fulfilling mitzvos in this world, one draws down the Essence. This is the meaning of "Anochi Metzavecha HaYom"—Anochi, "I am who I am"^[2]. Therefore, "Yafah Sha'ah Achas B'Teshuvah U'Ma'asim Tovim BaOlam HaZeh Mikol Chayei Olam HaBa" ("One moment of repentance and good deeds in this world is better than all the life of the World to Come")^[3], because Olam HaBa is only enjoying the radiance of the Shechinah, a mere ray, while through teshuvah and good deeds in this world, one draws down the Essence^[4]. This is the meaning of "Anochi Metzavecha HaYom"—today specifically, "HaYom La'asosam U'LeMachar Lekabel Secharam" ("today to do them, and tomorrow to receive their reward")^[5]. The reward for mitzvos in the World to Come is only a ray, but by fulfilling mitzvos in this world, one draws down the Essence. Through contemplating the idea of "Anochi Metzavecha HaYom"—that by fulfilling mitzvos today (in this world) one draws down the Essence (Anochi)—the mitzvos will truly be as new every day. The maamar continues: all this is as it should be, but when it is not so, and one's bitterness and joy are from worldly matters, then the Divine spark within is in exile in the animal soul, like "Rachel before her shearers is silent"^[6]. On this it is written, "Tziyon BeMishpat Tipadeh..." (as will be explained in section 9).

We need to understand: it seems that even when mitzvos are like an old decree to a person, he can still fulfill them with vitality, and even to the extent that Torah and mitzvos are his main focus. From the maamar's words, "but when it is not so..." it appears that if mitzvos are not as new to him, then certainly his bitterness and joy are from worldly matters. Also, we need to understand the statement that to reach the state where mitzvos are as new every day, one must contemplate the idea of "Anochi Metzavecha HaYom," that by fulfilling mitzvos in this world (today) one draws down the Essence (Anochi), which is much higher than the reward for mitzvos in the World to Come, which is only a ray. Seemingly, since the pleasure from the radiance of the Shechinah in the World to Come is extremely great^[7]—especially since the intention here is not only Gan Eden but also the world of resurrection, where the revelation will be much greater than in Gan Eden^[8]—even contemplating the greatness of the reward for mitzvos (in the World to Come) should give one great vitality in fulfilling mitzvos. Yet the maamar says that for mitzvos to be truly as new and not like an old decree, one must specifically contemplate "Anochi Metzavecha HaYom," the advantage of "today to do them" over "tomorrow to receive their reward."

2) This can be understood by first explaining that for mitzvos to be as new every day, there must be a revelation of a level that is above change. Since the definition of "world" is (space and) time^[9], and time is change, therefore, for mitzvos to be as new every day, there must be a revelation of the Or Ein Sof that is above being enclothed in the worlds—the "Or HaSovev"^[10]. The light that is enclothed in the worlds, the "Or HaMemalei," comes in a limited form to enliven the creations according to their capacity. As our Sages say, "Just as the soul fills the body, so does the Holy One fill His world"—just as the vitality of the soul enclothed in the body is according to the nature of each limb, so too the vitality of the world is from the Or HaMemalei (that the Holy One fills His world), and the vitality of each creation is according to its capacity^[11]. From this, it is even more clear regarding the world as a whole (space and time), that from the perspective of Or HaMemalei, it is impossible for the world to contain something above time and space. Even though the light enclothed in the world is not grasped by the world, as it is written, "Ein Kadosh KaHashem" ("There is none holy like Hashem")^[12], and the Zohar says, "How many holy ones are there, but none is holy like Hashem," the novelty of Hashem's holiness is that even though He is enclothed in the creations and gives them life (internally), He is still holy and separate from them and not grasped by them. [It can be said that this is the meaning of "He is the place of the world, but the world is not His place"^[13], that "He is the place of the world" refers to Or HaMemalei^[14], which gives life to the world, and yet the world is not His place, for He is not grasped by it^[15].] However, the fact that the light remains simple (even after being enclothed in the world) is regarding the light, but regarding the world, the vitality that is enclothed is measured and limited by the world's parameters. Therefore, for mitzvos to be as new every day (something above time), there must be a revelation of Or HaSovev.

3) Since the definition of the world is space and time, it is understood that when Or HaSovev is revealed, something above time and space is drawn into the world, and the world's parameters are nullified before the revelation of the infinite light. This is similar to the concept of "ratzon" (will), which is an analogy for Sovev: the will rules and controls the limbs to act against their nature because they are nullified to the will^[16]. Since the idea of mitzvos being as new every day is that one has vitality in mitzvos (as with new things), and vitality is internal, the aspect above time that shines in a person (so that mitzvos are as new) must be internalized. Therefore, the power for mitzvos to be as new every day comes from "Anochi Metzavecha HaYom"—Anochi, "I am who I am," which is above even Sovev. The idea is that the infinite light (the root of Sovev) is defined by being infinite, and therefore, its unlimited spread and presence everywhere, even in the physical world^[17], is because the light is infinite, but this is not related to the world. There are two possibilities: either the world does not sense the light at all, or the light is sensed, and thus something above time and space is drawn into it, but in a way that the world's parameters are nullified before the light. For the revelation of the infinite light in the world to be internalized, it must come through the Essence^[18], which is not defined by any parameter, neither limitation nor infinity. Therefore, through the revelation of the Essence, there is a fusion of infinity and limitation, a unification of Sovev and Memalei, and the revelation of that which is above time (drawn from Sovev) in the world (whose vitality is from Memalei) is internalized.

4) Furthermore, the fact that mitzvos are as new every day through the unification of Sovev and Memalei is not only so that the aspect above time (Sovev) is internalized in the person, but also because within the very concept of mitzvos being as new every day, there are two opposites: above time and time. The idea of "newness" (and its preciousness and dearness) is change—something that did not exist before and is now renewed. That mitzvos are as new every day means the renewal (change) is constant and unchanging. Thus, the fact that mitzvos are as new every day through the unification of Sovev and Memalei is not only that the revelation of Sovev (above time) is internalized (so that one has vitality in mitzvos as with new things), but even more, that time itself (from Memalei) is in a state of being above time and change (the revelation of Sovev).

It can be said that fulfilling mitzvos in a way that they are truly as new is not only so that Torah and mitzvos are fulfilled with greater vitality, but this very aspect (that mitzvos are as new every day) is essential to the fulfillment of mitzvos. For the purpose of mitzvos is that through them there is a unification of Kudsha Brich Hu and Shechintei^[19], a unification of Sovev and Memalei. Since a person's avodah (arousal from below), which brings about the drawing down (arousal from above), must be similar to the drawing down, therefore, when a person's mitzvah observance is such that every day they are as new—a fusion of time with above time—this increases the revelation of the unification of Sovev and Memalei that is accomplished through mitzvos.

5) The two concepts of Sovev and Memalei correspond to the Divine names Havayah and Elokim. It is explained in many places^[20] that the name Elokim is not only the shield and cover that conceals the light of Havayah, but even the light of Havayah as it is drawn down and contracted through the name Elokim to become the source of creations, which in general is Or HaMemalei, is called Elokim. And as is known^[21], the reason the body conceals the soul is because the soul's root is from Havayah and the body's root is from Elokim^[22]. Just as Elokim conceals Havayah, so too the body conceals the soul. Similarly, regarding Sovev and Memalei [even Or HaMemalei is called Elokim, as above], for a person to know and feel that the main thing is matters of the soul and bodily matters are only secondary, it is through the unification of Sovev and Memalei. In Or HaMemalei (as it is in itself), since it is the source of creations and creations have significance relative to it, bodily matters have significance. But through the unification of Sovev and Memalei, even in the light as it becomes the source for worlds, the revelation of the infinite light shines, and "all is as nothing before Him," so one recognizes that bodily matters are only for the sake of the soul. Based on this, we can explain what is written in Likkutei Torah: when there is not the aspect of mitzvos being as new every day, then one's bitterness and pleasure are from worldly matters. For in order for there to be the unification of Sovev and Memalei, so that worldly matters do not have significance for him, his mitzvah observance must be in a way that every day is as new.

6) Based on this, we can explain the connection between exile and forgetfulness, as it is written^[23] "Lamah Lanetzach Tishkachenu..." ("Why do You forget us forever..."), for the cause of forgetfulness is that the knowledge one had was limited, and therefore over time it ceases^[24]. This is also understood regarding remembrance and forgetfulness (so to speak) Above: remembrance is in Sovev, for since it is infinite, there is no cessation there, while forgetfulness is in Malchus, which is the source of creations, Memalei^[25]. Therefore, when a person's Torah and mitzvos are as new every day, so that the revelation of the infinite light shines even in the limited light, there is no concept of forgetfulness. But when a person's Torah and mitzvos are limited, so that when he fulfills the same mitzvah a second or third time, he does not have the same vitality as the first time, this also causes Above that in the limited light there is no revelation of the infinite light, and from this comes forgetfulness. Similarly, in a person, when his Torah and mitzvos are limited, it results in his pleasure being in worldly matters, which (even if permitted) is the opposite of holiness. Likewise Above, when Zeir Anpin (Sovev) departs, "Kudsha Brich Hu ascends above"^[26], and only Malchus (Memalei) remains, this causes the descent of Malchus to give life to the kelipos, the exile of the Shechinah.

7) This can be connected to what is said in the haftarah of Shabbos Chazon^[27]: "Yada Shor Konehu... Yisrael Lo Yada Ami Lo Hitbonan" ("The ox knows its owner... Israel does not know, My people does not contemplate"). The Arizal explains^[28] [and today is the eve of his yahrzeit^[29]] that "shor" refers to the calf made by the erev rav in the desert, through throwing the plate on which Moshe wrote "Alei Shor" to raise Yosef's coffin^[30]. On this plate was written the name YLY (the second name of the seventy-two names), which is in charge of the power of the supernal ox. This is "Yada Shor Konehu... Yisrael Lo Yada..."—the ox itself knew it was from a holy name, but Israel did not know or contemplate this, and said the calf arose by itself, and therefore erred after it. The initial letters of "Yisrael Lo Yada Ami Lo Hitbonan" spell YLY ALAH, meaning they did not know or contemplate that the "Ala" (the ox) was through the name YLY, and so they said it arose by itself.

It can be said that this explanation of "Yisrael Lo Yada Ami Lo Hitbonan" is a merit for Israel. The reason they erred after the calf was because they did not contemplate the matters (the name YLY) that are above the world; that is, even then they served Hashem, but since it was before the command that mitzvos be as new every day^[31], their service was limited, and therefore the revelation that shone to them was only the light enclothed in the world. From this, it developed that they erred after the calf^[32]. This is also why the sin of the calf caused the breaking of the tablets, which made possible the forgetting of Torah^[33]: even after the sin, their connection to Torah remained, but Torah study after the breaking of the tablets is limited, and therefore subject to cessation (forgetfulness). This also made it possible for other nations to rule over them^[34], for when the revelation is only from Malchus, there is room for exile, as above.

8) This is the meaning of "Zachor Hashem Ma Hayah Lanu" ("Remember, Hashem, what has happened to us")^[35]. The Tzemach Tzedek explains^[36] that "mah" is the name Havayah (when spelled with alephs, its gematria is 45), and "lanu" is the gematria of Elokim. The meaning of "mah hayah lanu" is that Havayah became Elokim. In a person's service, this means that Havayah is above nature, and Elokim is the gematria of "hateva" (nature)^[37], so even when a person has success above nature, he thinks it is natural. Even more, sometimes the above-nature success leads him to think that his own strength and might achieved it^[38]—just as with the calf, where the name YLY caused the ox to rise (something above nature), and this led them to think it arose by itself.

The solution is "Zachor Hashem"—that one's service should be in a manner of remembrance, above limitation (mitzvos as new every day), so that the revelation of Havayah, the Or HaSovev even above being enclothed, shines. This can be connected to the Baal Shem Tov's explanation of the verse^[39] that "mah hayah lanu" is the revelation of "mah" of the soul, which is the essence of the soul above being enclothed, connected to Havayah above being enclothed in the world, and through this one comes to the service of remembrance, service above limitation.

9) This is the meaning of "Tziyon BeMishpat Tipadeh U'Sheviha BeTzedakah"^[40]: these are two levels in the soul. "Tziyon" is the level of the soul above being enclothed in the body (the "mah" of the soul), and in this level, it is impossible for it to be in captivity in the animal soul, where one's bitterness and joy are from worldly matters. It is only in exile, meaning it does not shine openly in the soul within the body. "Sheviha" is the level of the soul as it is enclothed, and in this level, it is possible to be in captivity in the animal soul, where one's bitterness and joy are from worldly matters. This is similar to what is explained^[41] in the verse "Vatomar Tziyon Azavani Hashem VaHashem Shachachani" ("Tziyon said, Hashem has abandoned me, and the L‑rd has forgotten me")—forgetfulness is when there is something that causes forgetting, not just the absence of memory. "Azavani Hashem" refers to Or HaSovev, which is above being enclothed in the worlds, where forgetfulness does not apply, only abandonment, meaning that in exile, Kudsha Brich Hu ascends above and does not shine openly below (like the exile of the level of Tziyon, which does not shine in the soul within the body), and "VaHashem" (Malchus^[42]), which is generally Or HaMemalei, is subject to forgetfulness, the descent of Malchus to give life to the kelipos (like the captivity of the level of the soul as it is enclothed, where one's bitterness and joy can be from worldly matters). This is "Tziyon BeMishpat Tipadeh U'Sheviha BeTzedakah": the redemption of the level of Tziyon from the things that cover and prevent its revelation in the soul within the body is through Torah ["mishpat" is the laws of Torah, as Targum translates "kamishpat harishon ka'halachta kadmaita"], for Torah is light ("Torah Or"^[43]), and through it, the revelation of the level of Tziyon is accomplished. The redemption of the level of the soul as it is enclothed, which is in captivity in the animal soul ("sheviha"), is through tzedakah, meaning all mitzvos, which are called tzedakah^[44], and especially through literal tzedakah^[45], as it is written regarding tzedakah, "Rachavah Mitzvasecha Me'od" ("Your mitzvah is very broad"), for through the mitzvah of tzedakah, the revelation of the infinite light is drawn down^[46], and the revelation is also in the soul as it is enclothed in the body^[47]—and similarly above, in the sefirah of Malchus, called Shechinah because it is enclothed in the lower worlds to give them life^[48]—and in a manner of enclothement. Through this, the revelation of the very essence of the soul is also drawn down, which is above even the level of the soul above being enclothed, as explained earlier (section 3) that the unification of Sovev and Memalei is through the revelation of the power of the Essence. And since "He has also set the world in their heart"^[49], through this, the revelation above nature (drawn from Sovev) will be revealed also in nature (drawn from Memalei), and through this, the revelation of the Essence (which unites both) will also be revealed, thus fulfilling the purpose of making a dwelling for Him in the lower realms^[50], for Him, for His Essence^[51].

May it be His will that very soon the promise and prophecy "Tziyon BeMishpat Tipadeh U'Sheviha BeTzedakah" will be fulfilled: that a king from the house of David will arise, immersed in Torah (mishpat) and engaged in mitzvos (tzedakah), and will wage the battles of Hashem and be victorious [it can be said that waging the battles of Hashem is through the service of the soul as it is enclothed in the body, which is a battle with the animal soul], and he will build the Temple in its place [through which the revelation will be throughout the world, for the windows of the Beis HaMikdash were wide within and narrow without, so that light would go out to the whole world], and he will gather the dispersed of Israel and perfect the world^[52] to serve Hashem, and all this—very soon and in our days.

Summary

This maamar explains that by fulfilling Torah and mitzvos with constant renewal, one unites the infinite and finite aspects of G‑dliness, drawing down the Essence into the world. Through Torah (mishpat) and tzedakah, both the essence and expression of the soul are redeemed, hastening the ultimate redemption.