043 - ש"פ ראה, מבה"ח אלול, ה'תשט"ז - (הנחה בלתי מוגה) ושמתי כדכד שמשתיך

We will learn a Maamar Melukat, Chelek Daled, the forty-third maamar. This appears toward the end of Sefer Chelek Daled, where they collected the maamarim that were not fully melukat.

This maamar, “Vesamti Kadkod Shimshosayich,” was said by the Rebbe on Shabbos Parshas Re’eh, Mevorchim Chodesh Elul, in the year 5716 (1956).

It states in the note that the opening and the conclusion of the maamar—the section that begins with Vesamti Kadkod and the explanation of this first part that appears at the end of the maamar—were reviewed by the Rebbe and are mugah (edited). However, the body of the maamar itself is a continuation of the previous week’s maamar, the dibbur hamaschil “Vehayah Eikev Tishme’un,” from Shabbos Parshas Eikev.

That was the previous Shabbos, and the previous maamar in this volume as well. So while the complete maamar was not fully edited by the Rebbe, the opening and ending sections were edited, and therefore it was included here.

Much of this maamar develops themes we learned in the previous maamar of Parshas Eikev. That earlier maamar was based on a maamar of the Tzemach Tzedek. In any event, this maamar follows and expands upon the previous week’s maamar.

So now, with Hashem’s help, we will learn the maamar inside.

---

The Verse of Future Redemption

The prophet Yeshayahu, in chapter 54, verse 12, describes how Yerushalayim will be rebuilt in beauty and glory. The verse says:

“Vesamti Kadkod Shimshosayich…”
“I will make your shining stones Kadkod…”

The verse continues with descriptions of gates and boundaries made from precious stones.

But what does the word Kadkod mean?

The Gemara discusses this and explains it in connection with two precious stones found on the choshen, the breastplate of the Kohen Gadol. These are the two stones in the final row, corresponding to Yosef and Binyamin:

• Shoham – corresponding to Yosef
• Yashfeh – corresponding to Binyamin

The Rebbe explains that these two stones represent two forms of Divine service.

• Yosef represents the tzaddik elyon, the higher tzaddik, who draws holiness downward.
• Binyamin represents the tzaddik tachton, the lower tzaddik, who elevates the world upward.

One represents Torah and drawing down Divine light.
The other represents tefillah and elevating the lower world.

Each contains a unique advantage.

---

The Gemara’s Explanation of Kadkod

The Gemara says:

One sage says that Kadkod refers to Shoham.
Another says it refers to Yashfeh.

Then Hashem says:

“Lehevei kadein ukadein.”
“It shall be like this and like this.”

Meaning: it will include both.

Kadkod means both Shoham and Yashfeh together.

The Rebbe explains that in avodas Hashem, we need both dimensions.

---

Two Paths to Redemption

This verse is one of the promises regarding the future redemption through Moshiach Tzidkeinu, speedily in our days.

There are two ways in which redemption can come:

• through the avodah represented by Shoham
• through the avodah represented by Yashfeh

And Hashem says: both together will bring the geulah.

Why both?

Because each one has a special advantage.

The service of Shoham has its strength.
The service of Yashfeh has its strength.

Therefore, the ultimate redemption comes through the union of both.

---

Understanding the Two Stones Spiritually

To understand these two paths spiritually, we must understand the revelation of Godliness that will shine in the future.

That revelation will come through human service, through our avodah.

And these two forms—Shoham and Yashfeh—will become the shining stones of the future.

We can understand this from the fact that these two stones were part of the twelve precious stones on the breastplate of the Kohen Gadol, corresponding to the twelve tribes of Israel.

Among those twelve stones:

• Shoham corresponds to Yosef
• Yashfeh corresponds to Binyamin

So by understanding Yosef and Binyamin, we will understand these two spiritual paths and how they merge in the future redemption.

---

Yosef and Binyamin – Two Types of Tzaddik

Yosef and Binyamin represent:

• Tzaddik Elyon – the higher tzaddik
• Tzaddik Tachton – the lower tzaddik

Yosef – Drawing Down from Above

Yosef represents bringing Divine light from above downward.

When something is given from above, it is not measured according to the ability of the recipient. The giver gives from his own abundance.

That is Yosef.

The Torah says about Yosef:

“Yosef hu hamashbir bar”
Yosef was the provider of grain in Egypt.

Yosef is the giver, the one who channels blessing downward.

Spiritually, Yosef draws Godliness from above into the lower world—even when the world is not yet refined enough to receive such a high revelation.

Even if the world is not yet a vessel for the light, Yosef still draws it downward.

This is hamshachah milmaalah lematah—bringing down from above to below.

---

Binyamin – Elevating from Below

Binyamin represents the opposite movement:

Refinement, elevation, and ascent from below upward.

His service is to refine the person and the world until they become vessels for Godliness.

He works through the Jewish soul and through each person’s portion in the world. Every Jew has their own “four cubits,” their area of responsibility. By refining oneself and one’s portion of the world, the entire world becomes elevated.

Then the world becomes capable of receiving Divine light.

---

The Example of the Human Brain

The Rebbe gives an example:

The physical brain of an animal exists, but it cannot contain human intellect.

The human brain, however, is refined enough to become a vessel for intelligence.

Why?

Because it is more refined.

So too, the world must be refined in order to receive Godliness.

That refinement is the avodah of Binyamin.

He elevates the lower world until it becomes a vessel for Divine revelation.

---

The Advantage of Each Path

Each of these two paths has a unique advantage.

The Advantage of Binyamin (Yashfeh)

Because the lower world becomes refined and fit for the light, it becomes fully united with the light.

The world truly internalizes and contains the Divine revelation.

This is complete unity.

The Advantage of Yosef (Shoham)

The light that comes through Yosef is much higher.

It is not limited by what the lower world can receive. It flows from the higher source in full strength.

So Yosef brings a greater light—but it is not as fully internalized.

---

Why Both Are Needed

That is why Hashem says:

“Lehevei kadein ukadein”
Let it be both.

In the future redemption, we will have both advantages together:

• the highest light from above
• and complete internalization below

The light will be infinite, and the world will truly unite with it.

---

Our Present-Day Avodah

All future revelations depend on our present actions during exile.

Everything we will receive in the future comes through maaseinu va’avodaseinu now.

So since the future contains both dimensions:

• from above to below
• and from below to above

It must be that our avodah now also includes both forms.

The Rebbe will continue and explain that these correspond to Torah and Tefillah, and other forms of avodah.

---

Returning to the Previous Maamar – Eikev

The Rebbe now connects back to the previous maamar, Vehayah Eikev Tishme’un.

The word Eikev refers to Ikvesa d’Meshicha—the era just before Moshiach.

Why?

Because the verse says:

“Vehayah eikev tishme’un”
At the time of the heel, you will listen.

Meaning: in the final generation, people will ultimately listen and return, because the geulah is approaching.

This is the last generation before redemption.

As the verse says:

“V’lo yidach ממנו nidach”
No one will be cast away.

Everyone will return.

Everyone will do teshuvah.

---

Thought, Speech, and Action

The Rebbe explains that the general avodah is expressed in the verse:

Tishme’un, Ushmartem, Va’asisem

These correspond to:

• Thought
• Speech
• Action

When a Jew’s thought, speech, and action belong only to the Divine soul—meaning Torah and mitzvos—then Hashem responds with corresponding Divine revelation.

The verse continues:

V’shamar Hashem Elokecha lecha es habris v’es hachesed v’es hashvuah

These are the Divine counterparts of thought, speech, and action.

When a Jew dedicates his faculties to holiness, Hashem draws down His own revelation into the person.

---

Union with Hashem

Through this avodah, a union is created between:

• the servant
• and the One being served

Between the Jewish soul and Hashem.

This is called a face-to-face union.

This is the result of the path from below upward.

---

Beyond Measure – Bechol Me’odecha

Then there is a higher level:

Bechol me’odecha – serving Hashem beyond all limits.

This draws revelations beyond the chain of worlds, beyond normal spiritual order.

But one cannot begin there.

First, one must refine oneself through the lower path.

Then one can receive the higher revelation.

That is again the meaning of:

Kadkod – kadein ukadein

Both paths together. 

…and through Torah and mitzvos, one connects with the Holy One, blessed be He. Then one can reach the level of ahavah bechol me’odecha, drawing down the higher revelation that transcends hishtalshelus—the chain of spiritual progression.

However, the fact that a person’s work draws down a revelation from above is not something achieved by human effort alone. It is not something one can reach through personal refinement. That revelation is a hamshachah—a drawing down from above.

It comes only because of the covenant.

There is a covenant, and therefore the Aibishter says: if you do your part, I will draw down the higher level.

It is not that a person can refine himself enough to access what is beyond hishtalshelus. Rather, through the covenant, Hashem grants a level that is higher than all spiritual order.

Why is that so?

Because the Aibishter is not limited to any of the middos—the Divine attributes that belong to hishtalshelus, even the middos of Atzilus. Those attributes are not His essence.

So our own middos, and our investment in Torah, mitzvos, thought, speech, and action within the framework of hishtalshelus, cannot by themselves bring down that transcendent revelation.

For the actions of created beings to “matter,” so to speak—for Hashem to care and grant us something beyond all measure—that is only because of the covenant.

---

What Is This Covenant?

The Rebbe now explains that the covenant is Torah.

We have the avodah of thought, speech, and action in the observance of mitzvos. That is the path from below upward.

But then we have the hamshachah from above—the covenant—which comes through Torah.

Torah gives us access to the level that is beyond hishtalshelus.

Where do we see that Torah is called a covenant?

As the verse says:

“The covenant that He made with us at Chorev.”

Chorev refers to Har Sinai, the giving of the Torah.

There was a covenant there.

And in the Yalkut on the verse “These are the words of the covenant,” it says:

There is no covenant except Torah.

So Torah is the covenant.

Through Torah, a higher level is drawn down and united with the Jewish people.

---

Torah as the Intermediary

The Torah is the intermediary that contains both sides.

It unites the souls of Israel with Hashem.

As the verse says:

“Anochi omeid bein Hashem uveineichem”
“I stand between Hashem and you.”

Although these words were said by Moshe, the deeper meaning of Anochi is a level of Godliness that stands between Hashem and the Jewish people and connects them.

That connection comes through Torah.

Torah is the level of Anochi.

As Chazal teach, Hashem placed Himself into the Torah.

So Torah becomes the connecting bridge between Hashem and the Jewish people.

---

The Meaning of Anochi

When we say Anochi, we are referring to a level of Godliness that cannot be defined.

It is not described through any title or attribute.

It is simply: I.

“I” means the essence, beyond description.

Not hinted in any letter, not even in the point of a letter.

Generally, this corresponds to the level of Keser.

And that level connects Israel with Hashem.

So Keser, expressed through Torah, is the covenant that binds the Jewish people to the Divine.

---

Two Types of Intermediary

The Rebbe now explains that there are two forms of intermediary.

One type contains two distinct sides:

• one side connected to the higher source
• one side connected to the lower recipient

Because it has both, it can connect the two.

Likewise in Torah:

There is a level connected to creation, and there is a level connected to Hashem.

That is how Torah serves as the intermediary between the souls of Israel and God.

---

Two Levels Within Torah

What is the level of Torah connected to us?

It is the gashmiyus of Torah—the revealed Torah, clothed in physical matters and practical law.

Because Torah descends into worldly subjects, it connects to created beings.

Generally, this is the revealed dimension of Torah.

What is the level connected to Hashem?

That is the pnimiyus of Torah—the inward, hidden dimension, dealing with Godly matters.

That dimension remains more concealed from us because Torah is the wisdom and will of Hashem.

So Torah contains both:

• the revealed part, connected to us
• the hidden part, connected to Hashem

And through these two dimensions, Torah becomes the connecting piece between the Infinite Light and the souls of Israel.

That is the covenant.
That is Torah.
That is Keser.

---

A Deeper Level – Chochmah Stima’ah

The Rebbe now explains even deeper.

We often say Torah comes from Chochmah.

Chochmah is the first of the ten sefirot.

There is:

• Chochmah Ila’ah – Higher Wisdom
• Chochmah Tata’ah – Lower Wisdom, the wisdom of Malchus

But Torah comes from an even deeper level:

Chochmah Stima’ah – Hidden Wisdom, the wisdom within Keser.

This is the true intermediary.

Why?

Because Keser, in general, connects the Infinite Light and Atzilus through two distinct levels:

• the lowest aspect of the Creator
• the root of the emanated worlds

But those remain two separate aspects.

That is not the deepest form of intermediary.

The true intermediary is Chochmah Stima’ah.

Because there, the connection to the higher and the connection to the lower are not two separate things.

They are one.

---

Example from Human Chochmah

The Rebbe gives an example from the human soul.

Within the faculty of Chochmah are two opposite abilities:

1. Abstraction Upward

Chochmah can strip an idea of all form and external structure.

It sees the pure point of the concept, free of length, width, depth, or any design.

That is the elevated side of Chochmah.

2. Descent Downward

Chochmah can also bring an idea down to the very lowest level.

As we say about King Shlomo:

He spoke three thousand parables.

Meaning, he could bring one lofty idea down through many levels until it became understandable even below.

These are not two separate powers.

They are one and the same.

Because Chochmah grasps the essence of the concept free of all form, it can therefore translate it into every form.

The ability to descend comes from the ability to transcend form.

That is the true intermediary.

---

Chochmah Stima’ah Above

So too above, in Chochmah Stima’ah.

Its connection to the Creator and its connection to Atzilus are not two separate dimensions.

They are one.

And therefore it is the true intermediary.

---

Torah as True Intermediary

The same applies to Torah.

The fact that Torah is Hashem’s wisdom and the fact that it is clothed in physical matters are not two separate realities.

Its ability to descend below comes specifically because it comes from such a high source.

Because Torah comes from Chochmah Stima’ah, it can unite the highest level with the lowest level.

That is why Torah is called a bris—a covenant.

It ties upper and lower together.

It is the true intermediary between the souls of Israel and the Infinite Light.

---

Covenant Through Mitzvos

But there is also a covenant through mitzvos.

Mitzvos too are called a bris.

They also connect the highest with the lowest.

How?

Mitzvos are performed with physical objects.

Yet within those physical acts is drawn the Divine Will.

And Divine Will is higher than wisdom.

So mitzvos unite:

• the highest level of Divine Will
• with physical objects and actions

This too is a true intermediary.

Not two separate things.

It is not that there is the Will of Hashem on one side and physical action on the other.

Rather:

Hashem’s Will is specifically within the physical mitzvah.

The physical act itself is what Hashem desires.

And because Divine Will transcends wisdom, it can descend into the physical world.

So the higher it is, the lower it can reach.

That is the covenant.

That is the true intermediary.

How do these two connections we have been discussing—the level beyond hishtalshelus and the level within hishtalshelus, the panim b’panim connection—become understood more deeply?

The Rebbe explains that this is also related to two forms of kerisas bris—two types of covenant that we find.

Sometimes we find one type of covenant, such as the covenant between Avraham and Avimelech, where both parties participated together in the same offering.

But in the covenant of Bris Bein HaBesarim, we find something deeper.

There, the animal was cut into pieces.

At first glance, cutting seems to be the opposite of unity. It appears to divide rather than unite.

But when both parties pass between the divided pieces, this reveals a deeper truth:

The two parts are really one whole that cannot truly exist separately.

That is a higher level of covenant.

It is not merely that two sides participate together. It is that one side cannot exist fully without the other.

---

Two Forms of Covenant

The maamar says:

The root of the difference between these two levels is that there are two ways of making a covenant.

First Way – Shared Participation

The first way is like the covenant Avraham made with Avimelech through the seven sheep.

Both of them participated in the sheep.

Each had a share in the offering.

And through that shared participation they became united.

That is one form of covenant.

---

Second Way – One Whole Split in Two

The second form is when one complete thing is taken and divided into two.

Then those entering the covenant pass between the pieces.

This is Bris Bein HaBesarim.

At first glance, cutting something whole appears to destroy unity and create separation.

But in truth, this is the deepest unity.

Because each half by itself is incomplete.

Each side is only half a thing.

Neither has full existence without the other.

This reveals a bond deeper than cooperation—it reveals essential oneness.

---

Above as Well

So too above.

The covenant of Torah within the avodah of V’asafta deganecha—although it draws down light from above—still leaves the person as an independent entity.

There is connection, but the self still remains.

However, the Torah that comes after the preparation of:

• Ruso d’liba
• Teshuvah

is on a higher level.

Teshuvah itself is also called a covenant, as the verse says:

“L’ovrecha bivris Hashem Elokecha.”

To return and enter the covenant of Hashem.

At that level, a person no longer experiences himself as a separate entity.

There is no independent selfhood.

And through that, one draws down the light that is above hishtalshelus.

---

The Covenant of Rosh Hashanah

This also explains the covenant of Rosh Hashanah.

On Rosh Hashanah there is a higher form of covenant than throughout the rest of the year.

It is a covenant in which one becomes one with the Divine, with no independent existence apart from it.

As the verse says:

“Atem nitzavim hayom… l’ovrecha bivris.”

You stand today to pass into the covenant.

“Hayom” refers to Rosh Hashanah.

Now, one might ask:

Is there not already a covenant all year between the Ein Sof and the souls of Israel?

So what is unique about the covenant of Rosh Hashanah?

The answer:

Throughout the year, the covenant resembles the first type—the shared participation of the seven sheep.

But on Rosh Hashanah, the avodah is teshuvah.

And in teshuvah, one has no separate identity.

There is only union with the Ein Sof Himself—the Ba’al HaRatzon, the Master of Will.

That is the deeper covenant.

---

Rashi on “Vehayah Eikev Tishme’un”

This also explains Rashi’s comment on the verse:

“Vehayah eikev tishme’un…”

Rashi says:

If you listen even to the light mitzvos that a person tramples with his heel.

How does this connect?

The Rebbe explains:

When the connection to Hashem comes from a level beyond all calculation, then there is no difference between lighter and stricter mitzvos.

At that level, one is connected to the Ba’al HaRatzon Himself.

It is beyond measure, beyond logic, beyond hierarchy.

Therefore, light and strict mitzvos become equal expressions of His will.

---

The Sin of the Heel

The Zohar explains the verse:

“Lamah ira bimei ra, avon akeivai yesubeini.”
Why should I fear in difficult days, when the sins of my heel surround me?

These are the “heel sins”—the lighter matters that people step on casually.

What is the remedy?

The level of Yaakov.

By Yaakov it says:

“V’yado ochezes ba’akev Esav.”
His hand held onto Esav’s heel.

The word Yaakov can be read as:

Yud-Ekev

The Yud reaches even the heel.

Meaning:

The Divine point of holiness extends into even the lowest level.

One becomes careful in all matters—even the lightest mitzvos.

That is Yud-Ekev.

---

The Source of Yud-Ekev – Hakol Kol Yaakov

Where does this power come from?

From the verse:

“Hakol kol Yaakov.”

There are two “kols.”

The first kol is written lacking a vav.

The second is written full with a vav.

The Zohar explains:

First Kol – Silent Voice

The first voice, lacking the vav, is the voice not heard.

This is:

• Ruso d’liba
• Inner teshuvah
• Silent yearning of the heart

Second Kol – Torah

The second voice, full with a vav, is Torah.

When both voices come together:

• the inner cry of the soul
• and Torah

Then one becomes Yaakov—Yud-Ekev.

Then holiness reaches even the heel.

Then one is careful even with the lightest mitzvos.

---

Reason vs. Beyond Reason

When a person serves Hashem only according to reason and understanding, then distinctions arise.

One mitzvah appears more important.
Another seems less important.

But when one draws down Torah after the preparation of ruso d’liba—a service beyond logic—then there is no difference between light and severe mitzvos.

All are equal expressions of the Divine Will.

That is:

Hakol kol Yaakov

And when hakol kol Yaakov is present, then:

Ein hayadayim yedei Esav sholtos

The hands of Esav cannot dominate.

Negativity loses its power.

---

Why Fear the Heel Sins?

This explains:

“Lamah ira… avon akeivai yesubeini.”

Why should the sins of the heel surround me?

Only when the level of Yaakov is missing.

When there is only heel without Yud.

When the person lacks that essential Divine connection.

Then comes fragmentation and spiritual weakness.

But when one has Yud-Ekev, then even the heel becomes holy.

---

The Meaning of Rashi

Now Rashi becomes clear.

Why does he explain the verse as referring to the light mitzvos one steps on?

Because this verse speaks about the revelation beyond hishtalshelus.

That revelation comes through Torah after the preparation of ruso d’liba.

And when one reaches that level, he becomes careful even in the smallest mitzvos.

That itself proves his service is beyond reason.

Since his avodah is above logic, therefore Hashem responds with:

“V’shamar Hashem Elokecha lecha es habris v’es hachesed…”

Hashem grants the covenant, kindness, and oath.

And He draws down the light beyond hishtalshelus.

---

Why Are Both Forms of Avodah Needed?

The Rebbe now asks:

If the higher avodah beyond reason is so lofty, why do we need the lower avodah of refinement and elevation from below?

Why not serve only in the higher way?

The Rebbe answers:

There are two forms of avodah:

• from below upward
• from above downward

These are represented by:

• Tefillah
• Torah

Both are necessary.

---

Two Levels Within Prayer

Even within prayer there are these two dimensions.

There is:

• the avodah of night
• the avodah of day

Likewise:

• Bechol levavcha uvechol nafshecha corresponds to the avodah of night
• Bechol me’odecha corresponds to the avodah of day

Even within bechol me’odecha there are two levels:

• Ratzon
• Ta’anug

External will and inner delight.

---

Two Levels Within Torah

So too in Torah itself there are two dimensions:

• Torah Shebiksav
• Torah Sheba’al Peh

Torah Shebiksav is the revelation from above.

Torah Sheba’al Peh is the human development, explanation, and unfolding below.

Both are needed.

---

The Result in the Future Redemption

Through these two forms of avodah during the time of exile, we will merit in the future both dimensions of:

• Shoham
• Yashfeh

The movement from above downward.
The movement from below upward.

Right now, during exile, all of this is hidden.

The elevation we accomplish in the world, like Binyamin / Yashfeh, is hidden.

The light we draw down, like Yosef / Shoham, is hidden.

But in the future, everything accomplished through our avodah in exile will be revealed.

That is the meaning of:

“Vesamti kadkod…”

Kadkod means both:

• Shoham
• Yashfeh

Kadein u’kadein—both together.

Then we will have the best of both worlds:

• revelation from above
• elevation from below

The complete redemption.