022 —מאמרים מלוקט חלק ד - ש"פ עקב, כ"ף מנחם-אב ה'תשכ"ז

B"H, Shabbos Parshas Eikev, 20 Menachem Av 5727.

VeHayah Eikev Tishme'un etc. U'Shemartem Va'Asitem Osam etc.

It is well known that there is a precision here^[2]: the fulfillment of Torah and mitzvos depends on a person's choice, and it should have said "VeHayah Im Tishme'un" (as in "Im Bechukosai Teileichu," and "VeHayah Im Shamo'a Tishme'u"), so why does it say "VeHayah Eikev Tishme'un"? The meaning of the phrase is that you will certainly listen. The Tzemach Tzedek explains^[5] that "Eikev" refers to the time of Ikvesa D'Meshicha (the footsteps of Mashiach), and this is "VeHayah Eikev Tishme'un"—you will certainly listen, for the Torah promises that at the end of exile the Jewish people will do teshuvah and immediately be redeemed^[6]. The maamar continues^[7] that the three expressions—Tishme'un, Ushmartem, Va'asitem—correspond to thought, speech, and action. Tishme'un is thought, for the essence of hearing is in thought (the ear is merely the tool through which sound enters one's thought); Ushmartem is speech, for the main guarding is with the mouth, as it says "Aru'cha Bechol Ushmurah"; and Va'asitem is action. It then continues and says, "U'Shamar Hashem Elokecha Lecha Es HaBris Ve'es HaChesed Asher Nishba etc.," and bris, chesed, and shevuah are thought, speech, and action (as explained at length there). Through Tishme'un, Ushmartem, and Va'asitem—the service of thought, speech, and action of a person—one draws down the thought, speech, and action from Above: "Es HaBris Ve'es HaChesed Asher Nishba." However^[9], this (that a person draws down the thought, speech, and action from Above) is not sufficient, for even before the soul descended below, it was already in the highest level of this, the supernal thought—"Yisrael Alu B'Machshavah"^[10]. The soul's descent below is for the sake of ascent, so that through its service below it will be elevated to a level even higher than before its descent, up to the level of "Ve'Atah Mishamerah Bekirbi" (which is even higher than the level of "Tehorah"^[11]). This is the meaning of "U'Shamar etc. Es HaBris Ve'es HaChesed Asher Nishba etc.": through Eikev Tishme'un, Ushmartem, and Va'asitem—the service of thought, speech, and action in the "eikev" (heel) of the soul, meaning the soul within the body^[13], especially in Ikvesa D'Meshicha [an added descent, and therefore, an added ascent that comes through the descent], through the descent into the body and the animal soul (especially in exile), the service of thought, speech, and action of the soul is with desire and in a manner of mesirus nefesh (beyond hishtalshelus). Through this, there will be "U'Shamar etc. Es HaBris Ve'es HaChesed Asher Nishba etc." (specifically "U'Shamar"), that the thought, speech, and action from Above will be revealed with the level of "Ve'Atah Mishamerah Bekirbi," which in general is the revelation of Atzmus.

2) The above explanation (of the Tzemach Tzedek) on "VeHayah Eikev Tishme'un" (that "eikev" means end and refers to the end of days^[14]) can be connected with the Midrash^[15] on this verse: "The Holy One, blessed be He, said to them, 'Your reward (the reward for mitzvos) I will give you at the end (eikev),' as it says, 'VeHayah Eikev Tishme'un.'" According to the Midrash, which speaks of the reward for mitzvos, "eikev" (end of days) refers to the time after the coming of Mashiach, whereas according to the simple meaning, which speaks of the fulfillment of mitzvos (Tishme'un, Ushmartem, Va'asitem), "eikev" (end of days) refers to the end of exile, Ikvesa D'Meshicha. The connection between the two explanations^[16] is that the reward for mitzvos in the future is the revelation of Atzmus, as explained in Tanya^[17]. Since this revelation comes through the service (of Torah and mitzvos) in a manner of mesirus nefesh (as above), therefore, through Eikev Tishme'un as explained by the Tzemach Tzedek—the service in Ikvesa D'Meshicha, when mesirus nefesh is at its greatest^[18]—this brings about the future revelation, "at the end I will give you."

3) This can be understood by first introducing what is written in Tanya^[19], that the ultimate perfection of the days of Mashiach and the resurrection of the dead depends on our actions and service throughout the time of exile. My father, the Baal HaHilula, wrote in his notes on his Tanya^[20] (which for many years was in captivity and was recently redeemed along with other of his books and arrived here) that the two expressions, "our actions" and "our service," can be understood from what is written later in Iggeres HaKodesh, section 12, "VeHayah Ma'aseh HaTzedakah etc." Afterwards, he continues that "our actions" refers to the days of Mashiach and "our service" refers to the resurrection of the dead^[21].

The Baal HaHilula's intention in referencing Iggeres HaKodesh, section 12, "VeHayah Ma'aseh HaTzedakah etc.," is apparently to what is explained there^[22] regarding the difference between "maaseh" (action) and "avodah" (service): "for the term 'maaseh' applies to something already done or that is done constantly and is a present, regular thing, whereas 'avodah' only applies to something a person does with great effort against his nature, nullifying his will for the sake of the higher will." From this, it is understood that this is also the meaning of the two expressions "maaseinu" and "avodaseinu" in Tanya here: "maaseinu" refers to fulfilling Torah and mitzvos according to one's nature and habit, and "avodaseinu" refers to effort in Torah and mitzvos beyond one's nature and habit. However, from the fact that he writes that the two expressions (maaseinu and avodaseinu) can be understood from what is written in Iggeres HaKodesh, section 12, and concludes (after referencing the above) "see there," it implies that his intention in referencing Iggeres HaKodesh is (in addition to the general difference between action and service) also to what is explained there regarding "maaseh ha-tzedakah"^[23], that by studying it in depth ("see there") one will better understand the difference between "maaseinu" and "avodaseinu."

It is explained in Iggeres HaKodesh there regarding "maaseh ha-tzedakah" that "the Jewish people are by nature merciful^[24] and doers of kindness^[25] because their souls are drawn from His attributes, in which chesed (kindness) overpowers din (judgment), and therefore the soul is called 'bas kohen'"^[26] (a kohen is a man of kindness^[27]). It is explained there that "tzedakah that comes from this level is called 'maaseh ha-tzedakah' because 'maaseh' refers to something present and regular, since the attribute of kindness and mercy was ingrained in the souls of all the House of Israel from the time of their creation^[28] and their descent from His attributes." That is, even though the nature of kindness is not from the animal soul but from the G‑dly soul, nevertheless, the tzedakah one does because of this nature is called "maaseh ha-tzedakah"^[29]. "Avodas ha-tzedakah" is when one's giving of tzedakah is even beyond the nature of his G‑dly soul. From this, it is understood that the difference between "maaseinu" and "avodaseinu" (in Torah and mitzvos generally) is that even when one's animal soul covers over the nature of the G‑dly soul, and he must exert himself to remove the concealment of the animal soul and reveal the nature of the G‑dly soul, it is still called "maaseinu," since the effort is only to reveal the nature of his G‑dly soul. "Avodaseinu" is when the effort is even beyond the nature of his G‑dly soul.

Part 2

4) This can be understood based on what is explained elsewhere^[30] regarding the superiority of baalei teshuvah over complete tzaddikim, in two ways. First, through teshuvah, the strength of the soul's connection to the Holy One, blessed be He, is revealed, so that even the separation caused by sins ("your sins separate"^[31]) is only in the revelations, not in the essence of the soul. Therefore, even after sin, in a single moment^[32], one can become a complete tzaddik^[33]. This advantage of the baal teshuvah over the tzaddik is that in the baal teshuvah, the strength of the soul's connection is revealed, which is also present (in a hidden way) in the tzaddik. Second, through teshuvah in a way that "sins become merits"^[34], a new advantage is added that is not present in tzaddikim, even in a hidden way, as is known^[35] that these merits are greater than the merits of tzaddikim.

Similarly, the elevation of teshuvah that occurs in the soul through its descent below is also in these two ways, as is known^[36] that souls before descending below are like complete tzaddikim, and the advantage gained through their descent into a body is that they become like baalei teshuvah, which includes these two aspects. First, since the body and animal soul conceal and obscure the light of the soul, this awakens its hidden powers, even its essential powers^[37]. Second, through the soul's service below, something new is accomplished: the refinement and purification of the body, animal soul, and one's portion in the world. Since this is a true innovation (not just a revelation of what was hidden), it is higher than the revelation of the soul's hidden powers [and specifically through this (refining and purifying the body, etc.) the purpose of the soul's descent and the dwelling for G‑d in the lower realms is completed^[38]]. Since even this advantage (the innovation of refining the body, animal soul, and one's portion in the world) is accomplished through the soul's service, therefore, the soul's elevation through its service below is not only that its inner and essential powers are revealed, but also in a manner of true innovation. As explained elsewhere^[39] regarding the superiority of the love of Hashem that the G‑dly soul arouses in the animal soul over the love of the G‑dly soul itself: the love of the G‑dly soul is a "metzius" (entity). Even though the soul's love is to cleave to its source and root, even if it will become nothing and nullified entirely^[40], since this desire is from its nature, its essential form is not nullified. In contrast, the love of the animal soul, since its nature is to be drawn to physical matters, and love for G‑d is against its nature^[41], through the love for G‑d (which is newly created in it by the G‑dly soul's service), its form is destroyed and it is completely nullified, "bitul ha-metzius." This also causes the nullification of the G‑dly soul's form^[42], so that its love is in a state of bitul^[43], not from the nature and entity of the lover (the soul), but a love from the perspective of the beloved (G‑d). Similarly, in the refinement and purification of one's portion in the world, since this causes the matters of the world to become vessels for G‑dliness, it is a true innovation, the opposite of the world's nature, which is concealment and hiding^[44]. This (that the world becomes a vessel for G‑dliness) is not from the world itself, but from G‑dliness, from the fact that His unity has no limitation, so that even the existence of the world is united with Him^[45]. Through this, it is also accomplished in the person (who refined and purified his portion in the world) that his service of his Creator is with complete bitul, not only from his own existence, but from G‑dliness^[46].

5) According to the above, we can also explain the great advantage of those who merited actual mesirus nefesh in deed and action for the sanctification of the Name^[47]. [It is well known that my father, the Baal HaHilula, was imprisoned and exiled to a remote town in a distant country for his work in strengthening and spreading Judaism, and suffered there (in prison and later in exile^[48]) severe suffering and torture, to the extent that these sufferings caused (naturally) his passing before his time.] The question arises: mesirus nefesh is a natural thing for every Jew, who cannot possibly deny the One G‑d and is ready to give his life for this, suffering torture, etc.^[49] (and the only reason some did not have actual mesirus nefesh is because they were not required to), so what is the great advantage of those who had actual mesirus nefesh? Even more puzzling is what Rabbi Akiva said^[50]: "All my days I was troubled by this verse^[51] 'with all your soul,' when will it come to my hand and I will fulfill it?" The very fact that he yearned to fulfill this verse all his days is a revelation of his power of mesirus nefesh, so what was lacking in his mesirus nefesh (as long as it did not come to actualization, for a reason beyond his control) that he was troubled by it? The explanation^[52] is that the fact that every Jew is ready to give his life rather than deny G‑d is from the soul, and even when one arouses his power of mesirus nefesh openly (so that if, G‑d forbid, he would need to, he would give his life in actuality), it is the power of mesirus nefesh of the soul revealed. The mesirus nefesh of the soul is from its nature, and there is no innovation in this. In contrast, actual mesirus nefesh in deed is a new thing that did not exist before. In addition to the fact that it comes through the concealment and opposition of those who force him to deny G‑d, and by giving his life and agreeing to suffer from them, he elevates the sparks within them and brings them to holiness^[53]—this (elevating the sparks that fell so low) is an innovation^[54]—the innovation in actual mesirus nefesh is also regarding the person himself, for when he gives his life in actual deed, the mesirus nefesh is also in the animal soul. Not only is there no obstacle from it to mesirus nefesh, but it wants to give its life in actuality^[55]. Since the animal soul (by its nature) wants to live, the mesirus nefesh accomplished in it (by the G‑dly soul) is an innovation and the opposite of its nature. This is the great advantage of actual mesirus nefesh, for the mesirus nefesh from the soul, since it is from its nature, is a "metzius" (entity), whereas actual mesirus nefesh, since it is the opposite of the animal soul's nature, causes its existence to be nullified, and through this, there is also an elevation in the G‑dly soul (which caused the mesirus nefesh in the animal soul), so that its mesirus nefesh is also in a state of bitul.

Part 3

6) Similarly, this is also, so to speak, in the first tzimtzum (the beginning of the general descent of hishtalshelus), that the purpose of the tzimtzum is for the sake of revelation [and from this, all descents for the sake of ascent are derived], and there are two aspects here^[56]. First, through the tzimtzum, it was innovated that the revelation of the Infinite Light (Ohr Ein Sof) would be even in the worlds. Before the tzimtzum, when "Ohr Ein Sof filled the entire space," there was no possibility for the existence of worlds^[57], and therefore, there was no revelation in the worlds. Through the tzimtzum, it was innovated that the revelation of Ohr Ein Sof would be in the worlds. This innovation is only regarding the worlds, not regarding the light, for in the levels before the tzimtzum, this light was already revealed. Second, through the service of birurim (refinements), a new light is revealed that did not shine before the tzimtzum, to the extent that this revelation is higher not only than the extension of the light (in a revealed way), but even than the essence of the light, up to the revelation of the hidden essence.

7) It is known that these two aspects—the revelation of Ohr Ein Sof that shone even before the tzimtzum, and the revelation of the hidden essence—will be in the future, but then there will be two periods. This explains the differing Midrashim about the future: one says^[58] that the Holy One, blessed be He, will make a feast for the tzaddikim, and another says^[59] that the World to Come has no eating or drinking. It is explained^[60] that these two statements refer to different times. At first, there will be the revelation of tangible pleasure (the feast), which is the revelation of Ohr Ein Sof that shone even before, and afterwards, there will be the revelation of intangible pleasure, up to the revelation of the hidden essence. In general, this is the difference^[61] between the days of Mashiach and the resurrection of the dead^[62]. Our Sages said^[63] that all the prophets only prophesied about the days of Mashiach, but regarding the World to Come, "no eye has seen it, O G‑d, except for You"^[64]. It can be said that in the days of Mashiach, there will be the revelation of Ohr Ein Sof that shone even before the tzimtzum, and in the World to Come (the resurrection of the dead), there will be the revelation of the level of Eden, about which it is said, "no eye has seen," the hidden essence^[65].

8) Based on this, it can be said that specifically, the revelation of the days of Mashiach depends on "maaseinu" (our actions), and the revelation of the resurrection of the dead depends on "avodaseinu" (our service). Since the cause of the reward for a mitzvah is the mitzvah itself^[66], the mitzvah (the service) must be similar to the reward (the Divine flow drawn down by it). Therefore, the drawing down of the revelation of Ohr Ein Sof that shone even before is accomplished through the effort to reveal the nature of the soul that existed even before, "maaseinu." The drawing down of the revelation of the hidden essence, a new light, is accomplished through effort beyond the nature even of the G‑dly soul (so that something new is accomplished that did not exist even from the soul), "avodaseinu."

9) This is "VeHayah Eikev Tishme'un etc."—Tishme'un vadai (certainly you will listen), for it is certain that the Divine intent of "G‑d desired to have a dwelling in the lower realms"^[67] will be fulfilled in these two aspects: both the revelation of Ohr Ein Sof that shone even before the tzimtzum (the revelation of the days of Mashiach) and the revelation of the hidden essence (the revelation of the resurrection of the dead). Even though these revelations depend on "maaseinu" and "avodaseinu," and the choice is given to each person^[68], we are promised^[69] that "no one will be cast away"^[70], and every Jew will fulfill the intent through "maaseinu," the effort in Torah and mitzvos beyond the nature of the animal soul, and also through "avodaseinu," the effort in Torah and mitzvos beyond even the nature of the G‑dly soul. This is "VeHayah Eikev Tishme'un," for "eikev" refers (as above) to Ikvesa D'Meshicha, for (in addition to the fact that then the promise of "Tishme'un vadai" is fulfilled) the completion of our service (the addition of something new even regarding the G‑dly soul) is mainly through the refinement of the darkness of exile, especially the darkness of Ikvesa D'Meshicha. [Especially according to what the Tzemach Tzedek writes^[71] that "VeHayah Eikev" is the idea of "and his hand was holding the heel of Esav"^[72], and he explains (in the first interpretation) that it refers to the actual heel of Esav.] Even for tzaddikim, for whom the darkness of exile does not obscure so much, and certainly they do not have the service of transforming sins into merits, and even the elevation accomplished through refining and purifying the animal soul is not so intense (because their animal soul is not so material even before the service), nevertheless, through the tests, and especially through actual mesirus nefesh, the sparks even in the lowest klipos are refined, as above. After many tzaddikim have also had the advantage of refining the sparks in the lowest klipos through their mesirus nefesh, this elevation is drawn down to their children [as it says, "U'Shamar Hashem Elokecha Lecha etc. Asher Nishba La'avosecha"], including also those children who are students^[73] who learned their Torah, so they no longer need tests, and certainly not actual mesirus nefesh, but only the giving over of their will^[74]. For them and for all Jews, "maaseinu" and "avodaseinu" will be with true and simple tranquility and expansiveness, with joy and gladness of heart, and the promise will be fulfilled^[75]: "And those who dwell in the dust will awaken and sing," and the Baal HaHilula among them, and we will all go upright to our Land with the coming of Mashiach Tzidkeinu, speedily in our days, mamash.

Summary

The Rebbe teaches that the certainty of the Jewish people's ultimate teshuvah and redemption is alluded to in "VeHayah Eikev Tishme'un." He explains the difference between "maaseinu" (our actions) and "avodaseinu" (our service), showing how the unique challenges of the final generation bring about the highest Divine revelation, fulfilling G‑d's desire for a dwelling in the lower realms.