3705 —הרהור ברוממות ה' לפני התפלה שלש פעמים ביום

B"H, 8 Menachem Av, 5715.

Brooklyn.

Haraha"g veHaraha"ch iy"a nu"n Rav Pe'alim uVa'al Meretz etc. Chananya Yom Tov Lipa Deitch

Shalom u'Vrachah!

I was pleased to receive your letter from Monday in which you write about your improved health. May it be His will that you continue to progress for the good, as our Sages say: "We ascend in holiness." It is stated about every Jew: "A holy nation," which refers both to the soul and the body together, for these words were said in preparation for receiving the Torah. The Torah was not given to ministering angels nor to souls as they are Above, and as our Sages said: "You descended to Egypt; you have an evil inclination among you." It is well known from the great teacher's ruling in his Yad HaChazakah (Hilchos Deos, beginning of chapter 4) that maintaining a healthy and whole body is one of the ways of Hashem. I have already noted elsewhere that, were I not hesitant, it is clear that a word has been omitted here (even though I have not yet found it in earlier printings), and it should read: "is one of the ways of serving Hashem" (so it appears from his wording there previously), or "is one of the ways of knowing Hashem" (as implied from his conclusion there).

In light of your notification that a thanksgiving meal will be held on the first day of Parshas Eikev—“And He will keep for you the covenant and the kindness…”—I join those who bless that your strength should increase for Torah, a potion of life when studied with purity and fear of Heaven, with awe and love that ascend on high. As demonstrated in Yoma 72b: if one merits, it becomes a potion of life for him; Rashi explains: by studying for its own sake and fulfilling it. It is explicit in Pesachim 50b that learning and doing for its own sake means in a manner that is "greater than the heavens," as explained in Tikunei Zohar (Tikkun Yud; cited in Tanya various places, including end ch. 39 and Kuntres Acharon), that only through awe and love ascending on high can one stand before Hashem.

The Gemara concludes there: if he merits (and purifies himself to study for its own sake), he rejoices—as it says: “The precepts of Hashem are upright, rejoicing the heart,” and at the end of the verse: “The fear of Hashem is pure”—Torah study with purity. See there.

How does one reach awe and love? This has already been stated by our master, the Alter Rebbe—the author of Tanya (the halachic authority in Chassidus) and Shulchan Aruch (the halachic authority in Nigleh)—that love is the root of all positive commandments including mitzvos involving awe. We are commanded regarding love even though seemingly how can there be a command or action regarding love which is felt in the heart? Rather: “So I received from my teacher from Mezeritch, who received from the Baal Shem Tov—that the mitzvah ‘And you shall love’ means to implant one's thought and understanding (in Yiddish he said: 'one should insert oneself') into matters that arouse love,” through studying Chassidus which contemplates G‑d’s greatness etc., as explained throughout Tanya.

This is an established halachah: at least three times daily everyone is obligated in this matter. In the words of students of Rabbeinu Yonah as quoted by Rema (Orach Chaim start siman 98): “One should think before prayer about G‑d’s exaltedness…” This also paves a clear path to be meticulous with every mitzvah equally—since he learns and acts for its own sake without any ulterior motives, not even reward in Olam HaBa—as Rambam writes at end Hilchos Teshuvah—but solely to fulfill his Creator’s will so much so that he is careful even with matters people usually trample underfoot because he cannot bear being separated even momentarily from His unity and oneness. In truth—even a minor transgression constitutes violating His supreme will, resulting in utter separation from His unity more than anything else—as explained thoroughly in Tanya ch. 24 (only regarding defect/punishment—and positively regarding reward—is there practical difference; see there). See also Zohar Miketz 199a top; Tanchuma beginning Parshas Eikev.

May it be His will that through effort in all these matters—especially guarding against “heel sins” (minor transgressions)—and as our Sages say (Sanhedrin 108b): “the heels of your feet”—see Rashi there referring to ‘the well-known sin’ which prolongs exile—may soon be fulfilled what concludes our parsha: “Ve’ahavcha” (with patach—not ve’ahavcha with kamatz; see note)—He will make you one who loves Hashem—and bless you and multiply you upon the land He swore to your forefathers to give you through Moshiach Tzidkeinu speedily in our days.

Summary

The Rebbe teaches that contemplating G‑d’s greatness before prayer—at least three times daily—is essential for sincere service. This focus leads to true love and awe for G‑d, inspiring careful observance of all mitzvos with pure intent.