035 —מאמרים מלוקט חלק ד - אור ליום ב' פ' נצבים-וילך, ח"י אלול ה'תשל"ט

B"H, Eve of Monday, Parshas Nitzavim-Vayelech, 18 Elul 5739.

Atem Nitzavim HaYom Kulchem Lifnei Hashem Elokeichem Rosheichem Shivteichem etc. Le'Avr'cha BeVris Hashem Elokecha etc. ("You are all standing today before the L‑rd your G‑d, your heads, your tribes, etc., to enter into the covenant of the L‑rd your G‑d, etc.")

1) This Torah portion is always read before Rosh Hashanah^[1], as the Alter Rebbe writes in Likkutei Torah^[4]. The Baal Shem Tov teaches^[5] that "Atem Nitzavim" is the blessing that Hashem gives the Jewish people on Shabbos Mevorchim, the last Shabbos of Elul, when we bless the coming month of Tishrei. With this strength, the Jewish people bless all the months of the year. This teaches that the idea of "Atem Nitzavim" is a general concept. The verse explains that all ten levels^[6] of the Jewish people, from the heads of the tribes to the woodcutters and water-drawers, are united as one to enter into the covenant of Hashem. Before entering the Land (when this parsha was first said), there was a special covenant about accepting the Torah, in addition to the covenant made at Chorev^[7]. This was a unique covenant before entering the Land. Since the verse says, "Not with you alone do I make this covenant, but also with those who are not here today," it is understood that this covenant before entering the Land applies to the service of every individual.

2) This can be understood by first explaining the idea of entering the Land in spiritual service. It is written (in last week's parsha^[8], from which all the following days, including today—18 Elul—are blessed^[9]): "VeHayah Ki Savo El HaAretz Asher Hashem Elokecha Nosein Lach etc." ("And it will be, when you come into the Land that Hashem your G‑d gives you..."). The Baal Shem Tov^[10] (as transmitted by the Rebbe Rayatz, who heard it from his father, the Rebbe Rashab, who heard it from the Baal Shem Tov) explains: "VeHayah Ki Savo El HaAretz"—when you reach the supreme will and delight that Hashem gives you as an inheritance—this is a gift from above, an inheritance for every Jew. There must be work in this: "Veyashavta Bah"—it should be with settlement; "Velakachta... Vesamta BaTeneh"—to clothe the lights in vessels; "VeHalachta El HaMakom"—this is Divine Providence; "Asher Yivchar Hashem Elokecha"—when a Jew goes to a place, it is not he who goes, but he is led there by Divine Providence. The purpose is "L'Shaken Shemo Sham"—to reveal G‑dliness in the world. The Baal Shem Tov then repeated the previous teaching and added that "L'Shaken Shemo Sham" means "with a blessing and a verse from Tehillim." The Maggid (the Baal Shem Tov's student and successor) explained^[11]: "VeHayah Ki Savo El HaAretz"—when you desire to come to the higher Land (the World to Come) that Hashem gives you, for every Jew has a portion in the World to Come^[12]. "Veyarashta"—to inherit it as an eternal inheritance so that there is no need for reincarnation, but "Veyashavta Bah"—an eternal and everlasting settlement. Thus you should behave and merit: "Velakachta MeReishis..."—the beginning of your taking from the pleasures of this world should be from the "Reishis," which is wisdom, as it says^[13] "Reishis Chochmah..." ("The beginning is wisdom..."). All matters of this world contain a holy spark, which is wisdom. Therefore, all your actions and acquisitions should focus on the "Reishis"—the holy wisdom within. That is why it says "MeReishis" and not "Kol Reishis"^[14], because all is physicality, but there is a bit of holiness, which is the "Reishis." This is "MeReishis Kol Pri HaAdamah"—the sparks within the growing things. Not only should you clarify the sparks from the plant world, but even from your land—meaning even from something that is pure physicality, the inanimate, which is more material than the plant. The verse does not mention the sparks in animals, because they are more easily elevated to holiness, as the Arizal writes. Furthermore, the verse is not only warning about physical things (inanimate, plant, animal), but even spiritual matters, such as words of Torah. Thus, "Asher Hashem Elokecha Nosein Lach..."—your intention and thought should be pure, your speech complete, so that every word and letter is clear. "Vesamta BaTeneh"—"Teneh" is an acronym for Ta'amim (cantillation), Nekudos (vowel points), Otiyot (letters). The verse does not mention crowns, because they are not pronounced. When you behave this way (that in all these matters there is the aspect of "Velakachta MeReishis," the wisdom), then "VeHalachta El HaMakom..."—you elevate everything to holiness. This is "Asher Yivchar Hashem Elokecha..."—to make His Name dwell there. The verse opens with "VeHayah," which denotes joy^[15]. The Alter Rebbe explains (in Likkutei Torah, Parshas Tavo^[16]) that just as there is an aspect of Eretz Yisrael in the world, so too in the year, and this is Rosh Hashanah. Before this, there must be a covenant, etc.

3) To understand all this, it is known that everything in the world has its source in Torah, and so it is with Eretz Yisrael (and entering Eretz Yisrael)—there is such a concept in Torah. The Alter Rebbe explains at length (in Torah Ohr at the beginning^[17] and in Likkutei Torah there) that Eretz Yisrael represents the Oral Torah (Torah SheBaal Peh), for "Eretz" means will and desire (as brought in the Baal Shem Tov's teaching above), and as the saying goes^[18]: Why is it called "Eretz"? Because it desired to do the will of its Creator. The revelation of the supreme will comes specifically through the Oral Torah^[19]. To fulfill the supreme will, it is not enough to study the Written Torah, because although nothing is not hinted at in the Torah^[20], it is only hinted, and there can be two opinions—"these and those are the words of the living G‑d"^[21]. Only through a clear halachic ruling in the Oral Torah can one know and fulfill the supreme will.

4) With this, we can understand the idea of the covenant before entering Eretz Yisrael, which is the Oral Torah. The Oral Torah connects the highest with the lowest, for halachah originates from the supreme will, which is higher than wisdom (which is the Torah in its simple sense). This is the aspect of "Hashem is with him"^[22], and the halachah follows him^[23] (which is higher not only than Elokim, but even than "these and those are the words of the living G‑d," for "living G‑d" is the level of Binah, as explained in the discourses of the Tzemach Tzedek^[24], the Rebbe Maharash^[25], and the Rebbeim who succeeded them^[26], who explain the concept of "living G‑d"). From there, it is drawn down in a practical halachic ruling in this world. The Alter Rebbe explains in Iggeres HaKodesh^[27] that the analogy for fulfilling mitzvos is like a pillar connecting the roof and the floor. In the language of Kabbalah and Chassidus, it is the connection of Sovev Kol Almin and Memale Kol Almin. It is known that for this connection, there must be a drawing from a place higher than both, and this is the idea of the covenant.

5) From this, we understand the idea of the covenant in the soul. Just as a physical covenant draws from a level beyond reason and understanding, so there can be no change, and thus it unites opposites. As explained in Likkutei Torah^[28], by passing between the pieces, they become truly united as one^[29]. Similarly, in the soul, to unite the hidden and revealed aspects, there must be a covenant, which is a drawing from the highest level of the soul (as above regarding Torah).

6) This is also the idea of the covenant in the world before entering the physical Land of Israel: "Ki Savo El HaAretz... Veyarashta Veyashavta Bah" ("When you come into the Land... and inherit it and settle in it"). It is explained in many places^[30] that entering Eretz Yisrael was a descent from the world of thought or speech to the world of action—a descent to the lowest level, to "a land that consumes its inhabitants"^[31]. Since there needed to be a connection from the highest to the lowest, there had to be a special covenant before this, in addition to the covenant at Chorev, because even after the covenant at Chorev, they were still a "generation of knowledge"^[32] (the level of thought or speech). Here, however, there had to be a descent to the lowest level, until they achieved "the Land is very, very good"^[33]. For this, a special covenant was needed^[34].

7) Just as there is a covenant in the soul and in the world, so too in the year: on Rosh Hashanah, there is the aspect of entering Eretz Yisrael in time^[35], and every year before Rosh Hashanah, a new covenant is needed. The idea is that on Rosh Hashanah, the service of man reaches its completion, for then Hashem says, "Crown Me over you"^[36] (the decision to create the world is through the souls of Israel, as the saying goes^[37]: "With whom did He consult? With the souls of the righteous," and "Your people are all righteous"^[38], as explained at length in the teachings of the Maggid and in Torah Ohr at the beginning^[39]: through the pleasure Hashem receives from the service of the righteous, like a father imagining his young son, etc.). So too, every Rosh Hashanah, the coronation is specifically through Israel, and through this, the decision is made for Hashem to be King over the entire world. The decision on Rosh Hashanah is drawn into all the days of the year. That is why it is called "Rosh Hashanah" (head of the year) and not "beginning of the year," as explained at length in Atteres Rosh at the beginning^[40]: it is like the head, which includes all the limbs, and even after the limbs are each in their place, the head leads them. So too, Rosh Hashanah leads all the days of the year, until it is drawn into actual deed. This is the idea of drawing from one extreme to the other. Also, the entire idea of coronation is drawn through the crowning of the souls of Israel, whose source is even higher than Torah, and from there it is drawn down specifically through a halachic ruling in Torah—i.e., the Torah's directives regarding actual deed. To reach a true halachic ruling, one must toil to reach the ultimate truth (as explained in the maamar for Rosh Hashanah that falls on Shabbos by the Rebbe Maharash^[41] and in the discourses of the Rebbe Rayatz, his successor). All this is a drawing from the highest to the lowest. Therefore, there must first be a special covenant, through which all Jews ("Your people are all righteous") become one with the Essence, just as a physical covenant unites in the material sense.

8) From the general covenant flow good resolutions regarding Torah study, mitzvah observance, and prayer, through which Israel and the Holy One, blessed be He, become one. From this comes the blessing for a good and sweet year, which begins with the month of preparation—Elul, whose initials are "Ani LeDodi VeDodi Li"^[42]. Especially from 18 Elul, the birthday of the two great luminaries^[43], when their mazal is strengthened^[44]. Their purpose and intent was to spread the wellsprings outward, even to the furthest reaches. Through this, the coming of King Moshiach is brought closer^[45], speedily in our days.

Summary

This maamar teaches that the unique covenant before entering Eretz Yisrael represents the unification of the highest and lowest realms—in Torah, the soul, and the world. Renewed each year before Rosh Hashanah, this unity empowers us to draw G‑dliness into every aspect of our lives.