033 —מאמרים מלוקט חלק ד - ש"פ תבוא, ח"י אלול ה'תש"ל

B"H, Shabbos Parshas Tavo, 18 Elul 5730.

Es Havayah He'emarta etc. VeHavayah He'emircha etc. ("You have declared the L‑rd today... and the L‑rd has declared you today...").

As the Gemara says^[1], the Holy One, blessed be He, said to Israel: "You have made Me a singular entity in the world, as it is said: Shema Yisrael Havayah Elokeinu Havayah Echad." And I will make you a singular entity in the world, as it is said: "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz." We must understand what is meant by "you have made Me a singular entity"—that the oneness of Havayah is achieved through Israel. This is also evident from the comparison: "I will make you..." to "you have made Me..." (especially according to the version "even I will make"), that just as Israel's being a singular nation is accomplished by G‑d [as the verse continues after "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz": "Asher Halach HaElokim Be'atzmo Lifdot Lo Am..." and Rashi explains: what makes them unique among the nations is that G‑d Himself redeemed them—this is what makes us unique]^[8], so too, the oneness of Havayah is achieved through Israel.

2) The above explanation of He'emarta and He'emircha ("You have made Me a singular entity... and I will make you a singular entity...") follows the Gemara^[9] (earlier): "What is written in the Tefillin of the Master of the World? 'U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz.' Does the Holy One, blessed be He, take pride in the praise of Israel? Yes, as it is written: 'Es Havayah He'emarta Hayom' and 'VeHavayah He'emircha Hayom.'" The explanation (of the Gemara's question "Does G‑d take pride in Israel's praise?") is that tefillin are called "glory," as it says: "Pe'ercha Chavush Alecha"—tefillin bring glory and praise to the one who wears them. Similarly, the Tefillin of the Master of the World bring Him glory and praise, so the verse "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz" written in G‑d's tefillin is His glory and praise^[12]. The Gemara asks: This verse is the praise of Israel—how is it G‑d's glory? The answer: "Yes, as it is written: 'Es Havayah He'emarta.'" He'emarta means importance and praise—Israel brings importance and praise to G‑d. But we must understand: it seems that G‑d is praised only through the praises Israel gives Him ("Havayah Elokeinu Havayah Echad"), for although all creations are incomparable to Him, it was His will that through Israel's praise, importance and glory are brought to Him. How does this prove that G‑d is praised by Israel's own praise, by their being a singular nation? We must say that through "Es Havayah He'emarta," Israel praises G‑d, and G‑d is praised by this, and thus He is praised by Israel's own praise^[14]. Furthermore, since the verse in G‑d's tefillin is not "Shema Yisrael... Havayah Echad" (as in our tefillin), but rather "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz," it is clear that this praise is even greater than the praise of "Es Havayah He'emarta" (Israel's praise of G‑d). This is the very glory of G‑d. We must also understand what the Tzemach Tzedek brings (in his maamar on "Es Havayah He'emarta Hayom"), that there are two opinions regarding He'emarta and He'emircha: the Rashba writes that He'emarta and He'emircha are like "Dodi Li Va'ani Lo"; the Maharsha writes it is like "Ani LeDodi VeDodi Li." We must understand: the order of He'emarta and He'emircha (first He'emarta, then He'emircha) is like "Ani LeDodi" (then) "VeDodi Li," so why does the Rashba say it is like "Dodi Li Va'ani Lo"?

3) All this will be understood by first bringing what the Tzemach Tzedek cites (in his above maamar) from Rabbeinu Bachya, who says that the verse "Es Havayah He'emarta" has fifteen words, corresponding to the fifteen items in the Mishkan. Bachya explains that the Mishkan parallels the creation of the world, and the reason for this is to allude to the verse "Ki BeYah Havayah Tzur Olamim." The fifteen items in the Mishkan allude to "Yah" (gematria fifteen). Thus, the fifteen words in "Es Havayah He'emarta" also allude to "Yah." Bachya continues that corresponding to these (the fifteen items in the Mishkan), there are fifteen times five hundred in the seven heavens. The maamar explains that this is also why "Va'etchanan" has the gematria 515—fifteen times five hundred. Based on what is explained elsewhere, that the meaning of "Va'etchanan" as 515 (with five hundred and fifteen in one word) is the union of the level of fifteen (Yah) with the level of five hundred (as will be explained), we can say that the fifteen words in "Es Havayah He'emarta" (and the fifteen items in the Mishkan) allude to Yah as it is united with the level of five hundred^[28]. This is understood from the teaching of our Sages (cited above) that "Es Havayah He'emarta" means "You have made Me a singular entity... Havayah Echad," which has two explanations. The first: "Havayah Echad" means, as the Arizal explains on the verse "On that day Havayah will be One," that Yah and Vav-Heh will be "bound in one unity," the union of intellect and emotions. The second explanation: "Havayah Echad" is like "Ani Havayah"—"I," the Essence of the Infinite, and the Name Havayah, are truly one. Thus, the fifteen words (gematria Yah) in "Es Havayah He'emarta" allude to the level of Yah as it is united with the level of five hundred, for even in the union of fifteen and five hundred (in the word "Va'etchanan") there are two explanations, paralleling the two explanations of "Havayah Echad." The first: five hundred refers to the emotions below intellect, as the main emotions are the five from Chesed to Hod, each including ten, and ten from ten, totaling five hundred. This is also why the matters of the world are in the number five hundred, as the source of creations is from the emotions. Thus, "Va'etchanan" as 515 (five hundred and fifteen in one word) is the union of intellect (Yah, fifteen) with emotions (five hundred), like the first explanation of "Havayah Echad." The second: five hundred refers to the emotions of Arich, above intellect, and the meaning of 515 is to connect and unite Chochmah and Binah (Yah, fifteen) with the Kesser above the order of creation, like the second explanation of "Havayah Echad," that Havayah and "I" (the Essence of the Infinite, above creation) are truly one.

4) Based on this, we can also understand the connection of "Es Havayah He'emarta" to the Tefillin of the Master of the World [even though in G‑d's tefillin it says "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz," which is the idea of "VeHavayah He'emircha," the two concepts of He'emarta and He'emircha are related^[38]], for both are present in G‑d's tefillin. Tefillin represent the four intellects, and when G‑d "puts on tefillin," there are two explanations: one, that G‑d is Zeir Anpin, and G‑d putting on tefillin is the drawing down of intellect into Zeir Anpin [that is, the essence of intellect is drawn into Zeir Anpin. Normally, what is drawn into the emotions of Zeir Anpin from intellect is only the aspect of intellect related to emotions, and even that through many contractions, until, when clothed in the emotions of Zeir Anpin, it becomes the nature of emotions. The intellect within emotions, compared to intellect itself, is the nature of emotions. The idea of G‑d putting on tefillin is that the essence of intellect is drawn into the emotions (Zeir Anpin). This is why tefillin are called "glory," for G‑d (Zeir Anpin) is glorified by them, and glory is something incomparable^[45].] The second explanation: G‑d is the Essence of the Infinite, above Atzilus, and G‑d putting on tefillin is the drawing down of the Infinite into intellect. [According to this explanation, the glory of tefillin is even greater, for the additional light drawn into intellect from the Essence of the Infinite, above Atzilus, is utterly incomparable.]

This is "Es Havayah He'emarta"—He'emarta means importance and praise, that G‑d putting on tefillin (His glory and praise) is accomplished through the service of Israel. This is "You have made Me a singular entity" (specifically "made Me"), for according to the order of creation, as measured by the line of measurement, the drawing down from above to below (from the Emanator to Atzilus, and in Atzilus from intellect to emotions) is limited according to the vessel below. For G‑d to put on tefillin in both explanations above, paralleling the two explanations of "Havayah Echad" (the unity of Vav-Heh with Yah and the unity of Havayah with "I"), this is accomplished through the service of Israel—"You have made Me."

5) This can be connected with the teachings of the Baal Shem Tov^[47] and the Alter Rebbe^[48] [whose birthdays are on 18 Elul^[49]] on the verse "Ve'Atah Kadosh Yoshev Tehillos Yisrael"—that G‑d, by Himself, is holy and separate, but through the praises of Israel, when Israel praise and glorify Him, He "dwells" and is drawn down below. This is "Es Havayah He'emarta"—through Israel praising Him (the praises of Israel), G‑d puts on tefillin, drawing down a light (from above Atzilus into Atzilus, and within Atzilus from intellect into emotions) that is not according to the order of creation, so that He "dwells" and is drawn even below. For when the drawing down is according to the order of creation, as the light descends and is drawn down, it is diminished and contracted, until in this physical world there is total concealment^[51]. But when the drawing down is not according to the order of creation [whose source is from the innermost and essence of the Infinite, above any relation to worlds^[52], and this drawing down is accomplished specifically through the service of Israel, for the source of the souls of Israel is in the Essence of the Infinite^[53]], then the revelation is drawn down even below.

6) This drawing down (of G‑d putting on tefillin) is primarily through the fulfillment of the mitzvah of tefillin. As our Sages say^[54] on the verse^[55] "Maggid Devarav LeYaakov Chukav U'Mishpatav LeYisrael"—what He does, He tells Israel to do. It is known^[56] that by Israel performing the mitzvos, they cause G‑d to perform these mitzvos^[57]. [As the Baal Shem Tov teaches^[58] on the verse^[59] "Havayah Tzilcha"—just as a shadow does what a person does, so too, the Creator, so to speak, does what a person does.] This is also understood regarding the mitzvah of tefillin, and all mitzvos are compared to tefillin^[60]—that G‑d putting on tefillin is accomplished through Israel putting on tefillin. This is understood based on what is known^[61] that the intention of the mitzvah of tefillin [and this intention is part of the mitzvah^[62]] is to subjugate the heart and mind. The idea of subjugation—subjugating oneself to G‑dliness—is similar to the mitzvah of Shema, which is about accepting the yoke of Heaven (the first paragraph) and accepting the yoke of mitzvos (the second paragraph)^[63]. The subjugation and acceptance of the yoke is above reason, but at the same time, the subjugation of tefillin is about specific faculties (whereas the acceptance of the yoke in Shema is general)—one subjugates his four intellects (Chochmah, Binah, and Daas, which is divided into Chesed and Gevurah)^[64], and this is also drawn into the emotions of the heart^[65]. It can be said that by subjugating his intellect in a manner of acceptance of the yoke, which is drawn from the essence of the soul (for acceptance of the yoke comes from the essence of the soul, above the order of creation) into his intellect, this brings about the second explanation of G‑d putting on tefillin—the drawing down of the Infinite into the supernal intellect, and by this being drawn from the intellect into the heart, it brings about the first explanation of G‑d putting on tefillin—the drawing down of intellect into Zeir Anpin.

7) Furthermore, through the drawing down of acceptance of the yoke (above the order of creation in man) into the mind and heart, this is drawn into all faculties^[67], even the lower faculties. This is why the straps of the shel rosh must reach below the navel^[68], so that even the lower aspects of a person are subjugated to G‑dliness. This also affects the world, so that even in the lower realms there is a revelation of G‑dliness. In addition to the fact that in tefillin the revelation of "Echad" is drawn even into the physical parchment, etc., whereas in Shema the revelation of Havayah Echad is in the person reciting Shema, in tefillin the drawing down is also into the physical parchment^[71] [and this is why all Torah and mitzvos are compared to tefillin, for the purpose of Torah and mitzvos is to draw G‑dliness down below, to make for Him a dwelling place in the lowest realms^[73]], the revelation of tefillin also affects those who, by their nature, oppose holiness. As it says^[74] "V'ra'u Kol Amei Ha'aretz Ki Shem Havayah Nikra Alecha V'Yar'u Mimeka," and our Sages say^[75] these are the tefillin shel rosh, for the drawing down accomplished by putting on tefillin affects even those who need to be newly instilled with awe (because they are oppositional). Moreover, "V'ra'u... Ki Shem Havayah Nikra Alecha"—the nations of the world (even those who acknowledge G‑dliness) know only the Name Elokim (which has the same gematria as "nature"^[76]), but from the Name Havayah (which is above nature) they do not know, as Pharaoh said: "I do not know Havayah"^[77]. But when Israel put on tefillin, the revelation of Havayah (in the Jew putting on tefillin) is such that even the nations (and even more so, all nations, including those who do not acknowledge G‑dliness^[78], not even the Name Elokim) see that the Name Havayah is called upon you, and this sight brings about awe of you.

8) This can be connected with the revelation of Chassidus, for 18 Elul is the birthday of the Baal Shem Tov, founder of general Chassidus, and the Alter Rebbe, founder of Chabad Chassidus. One of the main emphases in Chassidus is that all matters should be drawn down below in a revealed way. As the Alter Rebbe writes at the beginning of Shaar HaYichud VeHaEmunah: "It is written: 'Le'olam Havayah Devarcha Nitzav BaShamayim,' and the Baal Shem Tov explained that 'Your word that You said, "Let there be a firmament..."—these words and letters stand forever within the firmament,' etc." Although this explanation is found in Midrash Tehillim on the verse (as cited in Likkutei Torah^[80]), nevertheless, the Alter Rebbe writes, "the Baal Shem Tov explained," and one explanation is that the Baal Shem Tov spread and revealed this so it would be known to all. The Alter Rebbe brought this into intellect, so it would be for praise and glory^[82], referring to Chabad^[83], until it is understood even by the animal soul, and even by those who, before learning this, were heretics^[84], "Letatecha Elyon Al Kol HaGoyim"^[85].

9) This is "Es Havayah He'emarta"—"You have made Me a singular entity in the world," as it says: "Shema Yisrael Havayah Elokeinu Havayah Echad." By Israel saying "Havayah Echad" in Shema, and especially through tefillin^[86], which draw down "Havayah Echad" even into the physical parchment, G‑d puts on tefillin, which are His glory and praise (as above)—He'emarta means importance and praise. The reason Israel has the power, through their mitzvos, to bring about G‑d's mitzvos, is continued in the verse: "VeHavayah He'emircha... to be His treasured people"^[87]. This is why the verse concludes (in "VeHavayah He'emircha"): "and to keep all His commandments" (even though this would seem to fit better in "Es Havayah He'emarta," since the praise Israel gives G‑d is that they accepted upon themselves to be His people and to keep His statutes and commandments)^[88], because Israel's keeping all His commandments brings about G‑d's commandments, that G‑d performs the mitzvos. Therefore, it is stated in "VeHavayah He'emircha" (the praise G‑d gives Israel), for the fact that Israel has the power, through their mitzvos, to bring about G‑d's mitzvos, is a great praise for Israel^[89]. This is what the Rashba says, that the idea of He'emarta and He'emircha is like "Dodi Li Va'ani Lo" (first "Dodi Li," then "Ani Lo"), for Israel's power to be "Es Havayah He'emarta," to add (so to speak) importance and praise to G‑d, is through "VeHavayah He'emircha."

10) Now, "VeHavayah He'emircha—to be His treasured people" is not because of a reason, not because of Israel's merit, their fulfillment of Torah and mitzvos, etc., but because G‑d chose so in His free choice, as it says: "Ki Yaakov Bachar Lo Yah Yisrael LeSegulato." That Israel is His treasure is because of His choice, and therefore, it is in the very essence of Israel. Every Jew (even before fulfilling Torah and mitzvos^[91]) is His treasure. Through this, they also attain greatness (in revelation), for through their mitzvah observance, G‑d's mitzvos are accomplished. This is why in G‑d's tefillin it says (not "Shema Yisrael... Havayah Echad," but) "U'Mi Ke'amcha Yisrael Goy Echad Ba'aretz," for G‑d's main glory and praise is not the additional light above (G‑d's mitzvah observance) that comes through Israel's mitzvah observance, but the praise of Israel themselves, which reaches the very essence^[92].

11) This, too, can be connected with 18 Elul, for besides the fact that this idea (the greatness of Israel and Ahavas Yisrael) is one of the main themes of Chassidus^[93], 18 Elul is the day that begins the service of the coming year^[94], starting from Rosh Hashanah, when Israel crowns G‑d as King^[95]. The power Israel has to crown Him as King is because they are connected and united with His Essence (which is above the level of King)^[96], and G‑d accepts the coronation and becomes King of Israel^[97], and through them—also King over the whole world^[98], "Havayah Elokei Yisrael Melech U'Malchuso Bakol Mashalah"^[99], and it is revealed that He is King of Israel and their Redeemer^[97], through Moshiach Tzidkeinu, who will wage the wars of Havayah and be victorious, build the Temple in its place, and gather the dispersed of Israel^[100], and "the earth will be filled with knowledge of Havayah..."^[101]—the entire world^[102], with the true and complete redemption, very soon.

Summary

This maamar explores the unique relationship between Israel and G‑d, showing how the Jewish people, through mitzvos and especially tefillin, draw down G‑dliness into the world. The teachings of Chassidus reveal that this connection is rooted in G‑d's essential choice of Israel, and is expressed in the mutual praise and unity between G‑d and His people.