026 —מאמרים מלוקט חלק ד - כ"ף מנחם-אב ה'תשל"ז

B"H, 20th of Menachem Av 5737.

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

The Gemara teaches^[1] that Rabbi Meir said a person is obligated to recite one hundred blessings every day, as it says, VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach ("And now, Israel, what does Hashem your G‑d ask of you?")—do not read it as "mah" (what), but as "me'ah" (one hundred)^[2]. The reason for this interpretation^[3] is that, according to the simple meaning, it is unclear why the verse is phrased as a question and answer, rather than simply stating that Hashem asks only for fear of Him. Therefore, the Sages interpret "mah" as "me'ah." It is known^[4] that the rule of "do not read" (al tikrei) does not negate the simple meaning, but rather adds another interpretation, and both are connected^[5]. We must understand the connection between "mah" and "me'ah," especially since the difference between the two interpretations is not only in the word itself but in the entire verse: simply, Hashem asks for nothing but fear, but according to the Gemara, what (me'ah blessings) is what Hashem asks of you.

2) It is explained elsewhere that the simple meaning of "al tikrei" is achieved through the interpretation of the Sages^[6]. Thus, the phrase "al tikrei" seems to negate the simple meaning, but in truth, it means that the simple meaning is only possible through the Sages' interpretation. In our case—"al tikrei mah ela me'ah"—it means that through one hundred (me'ah) one comes to "mah." We must understand: "mah" implies something small, as the Gemara says^[7], a minor matter, whereas "me'ah" is a large number, even representing completeness^[8]. To reach completeness requires much effort [and so it is with the literal one hundred blessings, which require special effort to complete even on Shabbos and Yom Tov (and similarly on a fast day^[9]), requiring special diligence^[10]]. How can it be that to reach "mah" (a minor matter) one needs specifically "me'ah" (the completeness achieved through effort)?

3) This can be understood by first considering what is stated in the Midrash Tehillim on the verse^[11] "Achas Sha'alti Mei'es Hashem etc." ("One thing I asked of Hashem..."). Hashem said to David: at first you ask for one thing (to dwell in the house of Hashem), and then you ask for many things (to behold the pleasantness of Hashem, etc.). David replied: I learned from You—at first You asked only for one thing, as it says, VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach Ki Im LeYirah ("only to fear Hashem"), and then You added many mitzvos, as it says, "to walk in all His ways and to cleave to Him, etc.". The answer, as explained by the Maggid^[12], is that David asked only for one thing, because all the details (to behold the pleasantness, etc.) branch out from dwelling in the house of Hashem. Similarly, the details in the verse branch out from fearing Hashem. However, this idea—that general principles branch into many details—is self-evident, so why does David need to learn it from Hashem? The point is that the "one thing" refers to an essential point above all particulars. "Achas" is unique, singular in essence, not subject to division (as is known regarding the difference between "yachid" and "echad"^[13]). Similarly, fearing Hashem means total nullification, not an independent existence, but being completely subservient and nullified to Hashem^[14]. Even according to Tanya^[15], where the verse refers to lower fear, all levels of fear are interconnected^[16], and even the nullification of lower fear comes from the essence of the soul. The difference between love and fear^[17] is that love is an entity, stemming from the soul's revelations, while fear is nullification, stemming from the soul's essence. This is what David means by "I learned from You"—to connect the particulars with the essential point requires learning and empowerment from Hashem. The connection between the essential point and the particulars is twofold: from below to above, where through the particulars one reaches the point (as it says^[18], "Hashem commanded us to do all these statutes to fear Hashem"), and from above to below, where the point extends into particulars, and even after the particulars are drawn forth, the essential point continues to illuminate within them.

4) Based on this, we can explain the Sages' statement, "al tikrei mah ela me'ah"—"mah" is nullification, as in "v'anachnu mah" ("and we are nothing")^[19] [and this is why "mah" implies smallness, as above, like "you are the fewest of all peoples" who make themselves small^[20]], which is the essential nullification from the soul's essence. The meaning of "mah Hashem Elokecha sho'el me'imach" is that Hashem asks for the nullification of "mah"^[21]. From this nullification, all the particulars enumerated in the verse branch out, including fearing Hashem^[22]. Although the nullification of fear also comes from the soul's essence and is the essential point from which the particulars branch out, since the nullification is in the form of fear, which is a feeling, it is part of the soul's revelations, whereas the nullification of "mah" is essential nullification, like the self-sacrifice^[23] found in every Jew^[24], stemming from the "mah" within, which is above all faculties, even will, for self-sacrifice is not due to one's will but because one cannot be separated from Hashem^[25]. This is the meaning of "mah Hashem Elokecha"—the nullification of "mah" is because Hashem is your strength and life-force. Since G‑dliness is his very life, there is no possibility of separation from G‑dliness.

5) However, the nullification of "mah" present in every Jew is concealed. This concealment is not only due to the animal soul, but also because it is inherently above revelation^[26]. To bring it into revelation, the Sages said, "al tikrei mah ela me'ah." "Mah" and "me'ah" are two extremes: "mah" is the essential point above particulars, and "me'ah" is a multitude of particulars, even the greatest multitude^[27]. In the soul, this is the ten faculties, each comprising ten, totaling one hundred. Through work in the particulars of the faculties (me'ah), the point of "mah" is awakened and revealed^[28]. This is "al tikrei mah ela me'ah"—"mah" on its own is above revelation—"al tikrei" (reading is revelation^[29]), and its revelation comes through the work of "me'ah." Moreover, the revelation of "mah" (achieved through the work of "me'ah") is not only general but is also felt in the particular faculties^[30]. This too is hinted in "al tikrei mah ela me'ah"—if the revelation of "mah" were only general, it would only be about "mah" itself, but "al tikrei mah ela me'ah" means the revelation of "mah" must reach the particulars, "me'ah."

6) Yet, we still need to understand the connection between "mah Hashem Elokecha sho'el me'imach" and specifically one hundred blessings. This can be understood by first explaining the verse's opening, "VeAtah Yisrael"—"and now, Israel"—which, as explained by the Tzemach Tzedek^[31], refers to our years in this world, as in the end of the previous parsha^[32], "which I command you today to do them," and our Sages said^[33], "today to do them, and not tomorrow to do them." Although mitzvah observance will also exist in the times of Moshiach^[34] (and then it will be as You desire^[35]), the aspect of "doing"—action as compulsion—applies only now, for in the future, "the spirit of impurity will be removed from the earth"^[36], and there will no longer be the work of subduing the evil inclination. This is "VeAtah Yisrael"—"Israel" refers to "for you have struggled with G‑d"^[37], overcoming all concealments, even those from the animal soul and evil inclination, which try to prevent a person from doing the right thing. The point of "Israel" is to overcome the desires of the animal soul, to the point of "and you prevailed"^[37]. At first, they oppose, and he overcomes them (subduing), and then he prevails, transforming them. This is "VeAtah Yisrael"—specifically now, when there is evil in the world, we are called "Israel" because we struggle and prevail, but in the future, when evil will be removed, we will be called "Yeshurun" or another name^[38], as explained at length by the Tzemach Tzedek^[39].

And it says, "VeAtah Yisrael Mah"—even now, when there is evil, even in exile and even at the end of exile (right now), every Jew can overcome all obstacles and prevail, because of the "mah" within him, the level of "yechidah" (the soul's essence). Since the "yechidah" has no opposition^[40], by awakening it, one can always prevail. This is why our Sages said^[41], "A Jew, even if he sins, is still a Jew"—because every Jew, even when he sins, retains his "yechidah" in full. As the Rambam rules^[42], even if one's evil inclination overpowers him to the point that he must be forced to fulfill a mitzvah, he still wants to do all the mitzvos. Therefore, every Jew has the power to prevail. The statement^[43] "Who is a fool? One who loses what is given to him"—as explained in Likkutei Torah^[44]—refers to the "mah" in the soul. If one is a fool and does not fight the foolish spirit within^[45], he loses the "mah" within him. However, this means only that the "mah" is concealed, not lost, and with proper searching, it can be found^[46]. This is "mah Hashem Elokecha sho'el me'imach"—Hashem asks every Jew to reveal his "mah." Even if it is lost, one must search until it is found, through teshuvah. The verse says "me'imach"—the revelation of "mah" must come through one's own effort^[47]. Even when the awakening comes from above^[48], or through various circumstances^[49], this is only preparation; the actual teshuvah must be through one's own effort, "me'imach."

7) This that "mah Hashem Elokecha sho'el me'imach" applies specifically now (today to do them), even though the ultimate fulfillment of mitzvos will be in the times of Moshiach, is so that there will be the work of subduing and transforming evil (the meaning of "Israel"), and through this, the Divine desire for a dwelling in the lower worlds is fulfilled^[50]. Although the ultimate fulfillment will be in the future, the purpose is that then there will be revelation of the Essence of the Infinite in this physical world, the lowest of all worlds^[51], and this is accomplished through our deeds and work now^[52], by refining and purifying the world as it is now. This is why the soul descends below—not for the soul's own elevation, but to refine the body, animal soul, and one's portion in the world^[53], so that the revelation will be in the physical world and the purpose of a dwelling below will be completed, as explained at length in Tanya^[54].

8) Since the purpose of the soul's descent is to make the world a dwelling for Hashem, it follows that this is the main aspect of the soul's existence. If the soul does not fulfill its mission, even if it has the greatest revelations, it lacks the main thing. Conversely, by fulfilling the purpose of a dwelling below, the soul attains an infinitely greater elevation^[55]. Thus, the work of "me'ah" through which "mah" is revealed is the one hundred blessings connected to refining the world (as will be explained), even though the revelation could seemingly also come through work in the soul's faculties, "to walk in all His ways, etc." For the soul's completion, even its "mah," is achieved specifically by fulfilling its mission. This is "VeAtah Yisrael Mah"—through the "mah" of the soul, one does the work of "Israel" (subduing and transforming evil) now, thereby fulfilling the purpose for which he was created, and through this, the ultimate elevation of the "mah" within him is achieved.

9) This is why a person must recite one hundred blessings every day: the purpose of blessings is to draw down G‑dliness not only into Israel but also into the world. As we say in the blessings, "Baruch Atah Hashem Elokeinu Melech HaOlam" ("Blessed are You, Hashem, our G‑d, King of the world"), drawing down the revelation of Hashem into Israel, and through this, into the world. In the worlds themselves, the main effect of blessings is in the lower worlds. As it says^[56], "Baruch Hashem Elokei Yisrael min ha'olam v'ad ha'olam" ("Blessed is Hashem, G‑d of Israel, from world to world"), drawing down from the hidden world to the revealed world^[57]. The hidden world refers to the higher worlds, which are nullified to G‑dliness, like fish in the sea, while the revealed world refers to the lower worlds, especially this physical world, which appears as a separate entity. The purpose of blessings is to draw G‑dliness even into the lower worlds, down to this physical world.

And since everything Hashem created in His world was not created in vain^[58], but only for His glory^[59], we must draw down G‑dliness into every aspect of the world, so that it is felt openly that it was created for His glory. This is the idea of one hundred blessings: "me'ah" is the greatest multitude [and it is known^[60] that all letters are in three categories: units, tens, and hundreds], and multitude refers to particulars. The idea of one hundred blessings is to draw down G‑dliness into all the particulars of the world. Furthermore, as is known^[61] regarding the numbers units, tens, and hundreds, sometimes it is explained that the greater number is above, and the lower it descends, the smaller the number (hundreds in Kesser, units in Malchus). Sometimes it is explained that above is units, and the lower it descends, the greater the number (units in Kesser, hundreds in Malchus). The explanation^[61] is that these two approaches refer to lights and vessels: in lights, the greater number is above, and in vessels, the greater number is below. Based on this, we can further explain the number one hundred blessings: one of the differences between the hidden and revealed worlds is that in the hidden world, the main thing is the lights, and in the revealed world, the main thing is the vessels. Since the purpose of blessings is to draw down from the hidden to the revealed world (as above)—that is, that the aspects of the hidden world (lights) should be revealed in the revealed world (vessels)—therefore, we must recite one hundred blessings, to draw down the multitude of lights from the hidden world into the vessels of the revealed world, until this is drawn into the multitude of creations in this physical world, for "Mah Rabu Ma'asecha Hashem" ("How manifold are Your works, Hashem")^[62] (the division into many particulars) is mainly in this physical world.

10) This is the meaning of "VeAtah Yisrael Mah Hashem Elokecha Sho'el Me'imach Al Tikrei Mah Ela Me'ah"—in order to do the work of one hundred blessings, to draw down the multitude of higher lights (multitude in quality) into the multitude of lower creations (multitude in particulars), it is through the "mah" in the soul, which is an essential point above number (where there is no concept of multitude, not even in quality). Through the work of one hundred blessings, the "mah" within is revealed. Moreover, since the purpose of the soul's descent, including the descent of the "mah" of the soul, is to draw down G‑dliness into the world [as it is now, through the work of "Israel"—struggling and prevailing], therefore, by fulfilling one's mission, there is an elevation even in the "mah" within^[63].

And since we are already at the end of exile, and every Jew has already completed the work of "today to do them," for the Torah promises that the Jewish people will ultimately do teshuvah at the end of their exile^[64]—immediately they are redeemed^[64], with the true and complete redemption through Moshiach, when the purpose of a dwelling below will be fulfilled, G‑dliness will be revealed in this physical world and in all its particulars, and Israel [who drew down the revelation into the world] will be on an even higher level^[65], and all this—very soon, speedily in our days.

Summary

The Rebbe teaches that the command to recite one hundred blessings daily connects the soul's essence—bitul, or self-nullification—with practical mitzvah observance. Through this, G‑dliness is drawn into every aspect of the world, fulfilling the Divine purpose of a dwelling below.