023 —מאמרים מלוקט חלק ד - ש"פ עקב, כ"ף מנחם-אב (מאמר ב') ה'תשכ"ז

B"H, Shabbos Parshas Eikev, 20 Menachem Av (Maamar 2), 5727.

VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach Ki Im LeYirah etc.

Our Sages ask: "Is awe such a small thing?" and answer: "For Moshe, it is a small thing." It is known that the verse says "asks of you" (from every Jew), so what does it mean that for Moshe it is small? The Gemara also says one must recite one hundred blessings daily, as it says, "VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach"—do not read 'mah' (what) but 'me'ah' (one hundred)^{[1][2][3][4][5]}. The Maharsha writes that this interpretation comes because it is difficult to say that awe is a small thing, so the Sages interpret 'mah' as 'me'ah,' since reciting one hundred blessings daily is easy for a person, and through this one comes to awe of Hashem^[6][7][8]. We need to understand the advantage of one hundred blessings in bringing to awe, and also, since all interpretations of a verse are interconnected^[9], what is the connection between 'mah' and 'me'ah'? And what is the connection between the two answers to the question about awe: that for Moshe it is small, and that 'mah' means 'me'ah'?

2) The difference between the simple meaning ('mah') and the interpretation ('me'ah') is that in the simple meaning, 'mah' refers to awe—everything Hashem asks of you is for awe. In the interpretation, 'mah' (me'ah) is its own concept^[10]: what Hashem asks is 'me'ah,' one hundred blessings, and through this, one comes to awe. Another difference: 'mah' implies something small (as in the Gemara, "a small thing"), while 'me'ah' is a large number, representing completeness, as in Hebrew letters, the largest number is hundreds^[11]. Especially as explained in Chassidus^[12], the addition of the alef in 'me'ah' (over 'mah') hints to 'peleh' (wonder), the transcendent light beyond the chain of creation. However, these two differences seem contradictory: if one hundred blessings are only a preparation for awe, awe is higher^[13], yet the obligation of one hundred blessings is derived from 'me'ah,' and regarding awe, the verse says 'mah,' which implies something small.

3) It is explained in the discourses of the Tzemach Tzedek^[14][15] that 'mah' means bittul (self-nullification), as in "V'anachnu mah" (we are nothing)^[16], which is the essential bittul that transcends intellect, rooted in the essence of the soul. The meaning of "what does Hashem ask of you" is that Hashem asks for the bittul of 'mah.' This bittul exists in every Jew, but it is hidden—not only because the animal soul conceals it, but also because it is inherently hidden, being above revelation. Hashem asks that the 'mah' within each Jew be revealed. This is also why the verse continues "to fear Hashem," because the root of awe, even the lower awe, is the essential bittul from the soul's essence. It is known^[17] that love is rooted in revelation, while awe is rooted in the essence. The Gemara asks if awe is a small thing, even though the awe in this verse is the awe that leads to mitzvah observance (as the verse says, "to walk in all His ways"^[18]). Regarding love that leads to mitzvah observance, Tanya^[19] explains it is easy for everyone, since love depends on understanding^[20]. Through contemplation, one can easily reach love that leads to mitzvah observance. But awe, coming from the soul's essence above intellect, cannot be reached through contemplation^[21][22]. To reveal the 'mah' of the soul, the root of awe, requires a power from above, a drawing from beyond the chain of creation, which human effort cannot reach. This is why through one hundred blessings one attains awe, for 'me'ah' is in Kesser^[23], and through the one hundred blessings, especially the blessings on mitzvos, there is a drawing from above that reveals the 'mah' of the soul^[24]. This is why for Moshe it is a small thing, because the drawing from above is primarily through Moshe^[25]. It is known^[26] that Torah, the Torah of Moshe, is a drawing from above beyond human effort.

There is an additional advantage in the drawing from above through Moshe, Torah, over that through one hundred blessings. Torah is the inner dimension, so the drawing from above through Torah is internal (like the drawing from above through avodah^[27]). Therefore, the awe that comes through this is a more internal feeling^[28].

Part 2

4) Based on this, we can say that both 'mah' and 'me'ah' have advantages. The fact that 'mah' is hidden and is revealed through the drawing of 'me'ah,' the transcendent light, is because of the advantage of 'me'ah' over 'mah.' Thus, 'mah' implies something small, and 'me'ah' is completeness (as above, section 2). But conversely, the fact that the transcendent light ('me'ah') is revealed below to awaken and reveal the 'mah' of the soul is due to the advantage of 'mah' over 'me'ah.' By drawing 'me'ah' to awaken 'mah,' an elevation is added even to 'me'ah' (as will be explained below, sections 8-9).

5) This can be understood based on the discourse "Zeh" in the series of 5672^[30], which explains that the difference between the "filling light" (or ha-memaleh) and the "encompassing light" (or ha-sovev) exists even in their source before the tzimtzum. The fact that the kav (memaleh) is enclothed in vessels is not only because it is drawn through tzimtzum, but also because in its source it is already a limited light [even before tzimtzum there are ten hidden sefirot^[31]], though the limitation is hidden. After tzimtzum, the limitation is revealed and can be enclothed in vessels^[32][33]. The reason this light is limited, even though light is attached to and resembles the essence^[34], is because its purpose is to illuminate the worlds^[35]. The difference between the unlimited light (source of sovev) and the limited light (source of memaleh) is that the unlimited light is not to illuminate, but to reveal the essence. Even though this revelation is also for a purpose (since above there is no compulsion), the intent is that the revelation is to reveal the essence^[36]. Therefore, this light cannot be measured or limited, even in concealment, and even when it shines in vessels and worlds, it only surrounds them, not enclothing itself. The light that illuminates the worlds, though attached to the essence, is for the worlds, so the worlds have significance regarding it. Therefore, even before tzimtzum, when it cannot yet illuminate the worlds, it contains hidden limitation (ten hidden sefirot), and after it shines in vessels and worlds, it is enclothed within them.

6) The discourse^[37] explains that the analogy for this in the soul's faculties ("From my flesh I see G‑d"^[38]) is the difference between will and the other faculties. All faculties are enclothed in the body's limbs (like memaleh in the worlds), while will surrounds all limbs equally (like sovev), because the faculties, even before being enclothed in the limbs^[39], are entities outside the soul, so when drawn into the limbs, they are enclothed. Will, however, is not an entity for itself; its entire function is to direct and draw the soul, so even when drawn into the limbs, it does not become enclothed but only surrounds them. The discourse continues^[40] that similarly above, this is the difference between Torah and mitzvos. Torah, being G‑d's wisdom (an entity, so to speak), is drawn into the person who studies it internally—"Your Torah is within my innards"^[41]. Mitzvos, being the supernal will, the revelation of the essence, are drawn into the person who fulfills them in a manner of makif (encompassing) and concealment, so the light of the mitzvah is not felt in the person^[42]. The refinement that occurs through mitzvah fulfillment, so that one mitzvah leads to another^[43], is only the effect of the mitzvah's light, but the light itself is not felt^[44]. This is like the will in the soul, which, though it affects the limbs, is not revealed in them. The discourse continues [at its end, when explaining the verse "VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach," do not read 'mah' but 'me'ah'], that for the will of mitzvos to be revealed, it is through the blessing on mitzvos. This is the meaning of the obligation to recite one hundred blessings daily—'me'ah' is in Kesser (will), and through the one hundred blessings, especially the blessings on mitzvos, the will is drawn in a revealed way.

7) We need to understand: the distinction between makif and pnimiyus (encompassing and internal) explained in the discourse, with the analogy of will and intellect, is about memaleh and sovev, so why is the difference between Torah and mitzvos discussed here? The explanation is that the purpose of creation is for Torah and for Israel^[45], and this applies not only to the creation of the world but to all revelations, even those before tzimtzum, and even the revelation of the unlimited light, which is the revelation of the essence. The purpose of all revelations is that through them, the world will be created [even the revelation that is not to illuminate the worlds but to reveal the essence is because it arose in His will that the light for the worlds should be drawn from the light beyond the worlds^[46]], and since the world is created for Torah and for Israel, all revelations are for Torah and Israel.

Based on this, we can say that the inner reason for the two revelations—sovev and memaleh, revelation of the essence and revelation to illuminate the worlds—is because in Torah and Israel there are analogs to these two concepts. In Torah, these are Torah and mitzvos; in Israel, intellect and will [the fact that the soul has intellect and emotions is primarily in Israel, "You are called Adam"^[47], and from this it is drawn to the nations as well]. Therefore, the discourse brings the analogy of sovev and memaleh from will and intellect in man, and then explains the difference between mitzvos and Torah, to hint that the root of these two revelations is like these two aspects in Torah and Israel. This adds to our understanding of the advantage of these two revelations, that they are not only revelations but also analogs to Torah and Israel, whose root is in the essence.

8) Based on this, we can explain what is known^[48]—that the arousal from above that comes on its own to awaken the arousal from below comes from a place where the arousal from below cannot reach. This requires explanation: if the lower level has no significance regarding this level [and this is because the root of sovev, from which this arousal comes, is the light whose purpose is not to illuminate the worlds but to reveal the essence], how can an arousal from above come from there to awaken the arousal from below? Based on the above, we can say that since the light that is the revelation of the essence is analogous to something in Israel, it is felt that its purpose is for Israel. Therefore, an arousal from above is drawn from there to awaken the arousal from below. Furthermore, by drawing the arousal from above to awaken the arousal from below, an elevation is added to the arousal from above and to its source^[49], as its purpose is revealed even more, and also that it is analogous to something in Israel, whose root is in the essence.

9) This is the meaning of "VeAtah Yisrael Mah... do not read 'mah' but 'me'ah'": the written form is 'mah' and the reading is 'me'ah.' Written and read forms represent concealment and revelation^[50]. 'Me'ah' is sovev, and in its root, the light of the revelation of the essence—revelation; 'mah' is the 'mah' of the soul, which is concealed. When the soul becomes a created being^[51], its 'mah' is concealed (and to reveal it requires the drawing of 'me'ah,' as above, sections 3 and 4). This concealment is lower than revelation. But it is known^[52] that the written form is higher than the read form, so the concealment of the soul's 'mah' hinted at by 'mah' being the written form, is that the soul is rooted in the essential concealment of the Essence. Furthermore, the fact that 'me'ah' is the reading of the written 'mah' is because by drawing 'me'ah' to awaken 'mah,' it is revealed (as above at the end of section 8) that it is analogous to and reveals the 'mah' of Israel.

Similarly, in Israel themselves, when the soul illuminates the body, in which (specifically) is the choice of the Essence^[53], an elevation is added to the soul, as in the future when the soul will be nourished from the body^[54]. May it be G‑d's will that the promise^[55] "those who dwell in the dust will awaken and sing, and the one whose yahrzeit it is among them" be fulfilled soon, and we will all go speedily, upright, to our land with the coming of Moshiach, immediately.