לא תהי' משכלה Lo Sih’yeh Meshakeilah

97

FOREWORD

WHEN TIME IS SUSPENDED

Last Shabbos, Shabbos Mevarchim Adar, Shabbos Parshas Mishpatim, the Rebbe left his room at 12:35 pm and entered the study hall through the back door…, taking his place at the head of the table which is positioned on the south-west side of the room…. When his entrance was noticed, his chair was brought for him…. After several moments, he began delivering the maamar entitled Lo Sih’yeh Me- shakeilah. (As on previous occasions before he delivered a maamar, the Rebbe’s deep and intense feeling was noticeable and his face was white….) The maamar lasted 55 minutes. While delivering it, he cried very much. On several occasions, he could not hold himself back and cried audibly. At one point, he explained as follows: It is written: “I shall fill the number of your days.” G-d grants every person a fixed number of days to complete his Divine service…. This applies not only to the days; even the hours and minutes are accounted for and a person must perform the Divine service necessary, using every moment to the fullest. This point should constantly be gnawing at a person; he should feel under strain and under pressure, contemplating what he could be doing to use this moment fully. When the Rebbe said these words, we could see that he was living them. He spoke them from the depths of his heart and could not continue speaking. He leaned his head on his right hand and cried for several moments. It is impossible for a pen to capture those moments. I ask G-d to allow that picture to remain in my mind for my entire life.1

hose who were there to hear the Rebbe deliver the maamar were not the Tonly ones moved by it. Since its delivery 63 years ago, it has continued to inspire those who have studied it. When a mashpia (chassidic mentor) feels his students are ready and seeks to motivate them to a deeper commitment to avodah, Divine service, he shares this maamar with them.

1. Portrait of a Chassid: The Life and Legacy of R. Zvi Hirsch Gansbourg, p. 94. 98 לא תהי' משכלה, ה'תשי"ב

TAMING THE WILD

Themaamar lights a spark within a reader, because each of us possesses a nat- ural tendency to seek something higher. True, as Scripture teaches:2 “A man is born as a wild donkey;” we all have natural tendencies that we want to indulge, inborn drives to which we would like to give free rein. But yet, something inside tells us that life is meant for something more. Since man was created in the image of G-d,3 we all feel an inherent impulse to seek satisfaction beyond the physical — to refine and develop our personalities and characters so they will be sensitive to higher and more refined goals. These efforts, however, are, confronted by a fundamental challenge. Our minds are restricted by our subjectivity; and our emotions, by our self-concern. Try as we might to overcome these limiting forces, it is almost impossible. G-d, therefore, gave man an alternative. At Sinai, He revealed the Torah, a code of law that gives man objective guidelines on how to refine himself and the world around him. It clearly defines which behaviors are desirable and which should be shunned, and how to proceed successfully in the challenge of developing our characters on a day-to-day, year-to-year basis.

BREATHING LIFE INTO THE LAWS

Once this code was given to man, a different challenge presented itself: one could follow the code blindly, devoting one’s energies to Torah study and the observance of mitzvos without thinking about self-refinement or spiritual ad- vancement. Judaism would thus become a mere checklist of practical do’s and don’ts, for just as a person has a body and soul, the same is true for the Torah and its mitzvos. When a person studies the Torah or fulfills a mitzvah without a spiritual intent, that is like a body without a soul. True, the mitzvah was technically fulfilled, but it is lifeless and cold. Once, when traveling with his students, the Baal Shem Tov paused outside a synagogue and decided not to enter, saying, “This place is so full of prayers, there is no place for me.”4 The congregants saw it as a compliment: they were certain that the Baal Shem Tov felt humbled in the presence of their Divine

2. Iyov 11:12, as interpreted by Metzudos. 3. Bereishis 1:27. 4. See Be’er Moshe, Parshas Noach; Sichos Shabbos Chol HaMoed Sukkos, 5721. 99 LO SIH’YEH MESHAKEILAH 5712 service. The Baal Shem Tov’s students, however, were not as naïve and asked him for an explanation. “When a prayer is recited with love and fear,” the Baal Shem Tov told them, “it ascends to Heaven. When, however, it lacks kavanah, proper spiritual feeling, it remains down here in this mundane realm. That synagogue was filled with prayers. People have been praying there for years, but little of their prayer has ascended to Heaven.”5

CLEANING AND POLISHING

Our Sages focused on the personal side of the issue, stating:6 “If one is found worthy, the Torah one studies becomes an elixir of life. If one is not found wor- ”,translated as “is found worthy ,זכה thy, it becomes a potion of death.” The term also implies refinement. If a person refines himself, the Torah he studies can become a source of spiritual vitality, energizing his personal development and his relations with others. If, however, he fails to do so, the very same Torah, instead of elevating him, can even become a negative influence. The well-lovedmashpia, R. Shlomo Chayim Kesselman, would illustrate this idea with the following parable: A German count came to visit his cousin, a Russian nobleman, at the latter’s estate. Anxious to please his guest, the Russian summoned all of his chefs and ordered them to prepare their finest delicacies. Now, one of these chefs was Jewish, and among the foods he prepared was the Jewish favorite — kishke, stuffed derma. The German count tasted all the dishes prepared for him, but most of all he enjoyed the kishke. He even asked for more, until he finished all that had been prepared for him. “Can you get me the recipe?” he asked his host. The Russian nobleman was happy to oblige, and he hurried to get the recipe from the Jew. On arriving home, the count gave the recipe to his chefs and asked them to prepare the dish. They duly took the intestines of a young calf, purchased the finest flour and spices, and prepared the delicacy with care. But when they brought it before the count, its odor was rank and its taste was foul.

5. See Tanya, Kuntres Acharon, p. 154a, b. 6. Yoma 72b. 100 לא תהי' משכלה, ה'תשי"ב

Fuming, the count penned an express letter to his Russian cousin. Why had his chef mocked him? The Russian hastily summoned the Jew and demanded an explanation. Why had he given the German the wrong recipe? The Jew explained that he had given the count the correct recipe, and that he was ready to travel to Germany and prepare the dish for the count himself. The Russian arranged for the journey, and in no time, the chef was busy making delicious kishke for his German host. “Why couldn’t my chefs do this?” the count asked, eagerly cleaning his plate. The Jew thought a moment and replied: “Derma means intestines. Tell me, did your chef wash them out first…?” When speaking of the garments of the Kohen Gadol, the High Priest, the To- rah states:7 “He shall wash his flesh in water, and wear them.” That charge can be interpreted allegorically: The Torah and its mitzvos are described as the garments of the soul.8 They are given from Above, but the preparatory steps necessary before putting them on — washing away the extraneous elements that derive from involvement in materiality, and refining one’s self so that one can become fit to wear them — must be done through one’s own efforts.9

RELATIVE AND RADICAL CHANGE

The term chassidic thought uses to describe this process of self-refinement, avodah, literally means “work” — and changing one’s inner self is indeed the (עבודה) hardest work possible. As explained in the maamar that follows, avodah which refers to the ,(עיבוד) shares a connection with the Hebrew term ibud process of tanning leather. Building on this etymological connection, Chassidus explains that avodah is not just a momentary endeavor, but a long, involved and arduous process that leads to permanent change. In Inyono Shel Toras HaChassidus, the Rebbe highlights a teaching of the Alter Rebbe:10 “The entire goal of Chassidus is to change the nature of one’s emotive faculties,” and explains that the intent is not merely to refine one’s natural

7. Vayikra 16:4. 8. Tanya, ch. 4. 9. See similar concepts in HaYom Yom, entry for 26 Nissan. 10. As recorded in Likkutei Dibburim (in English translation), Vol. 1, p. 128. 101 LO SIH’YEH MESHAKEILAH 5712 emotions, i.e., to elevate the character traits one has, but rather to change “the nature of one’s emotive faculties.” In other words, the chassidic conception of avodah demands not merely a rela- tive change, refining and polishing a particular quality, but a radical redefinition of self. No longer is a person concerned with his individual wants and desires, not even his spiritual wants and desires. He goes beyond all consciousness of self entirely. What inspires this impetus? As the Rebbe so vigorously emphasizes in the present maamar, a person is motivated by the realization that he is not his own man — that he has been sent to this world by G-d with a mission to ac- complish. And the days and moments for him to accomplish that mission have been precisely measured and counted out.

THE TEXT OF THE MAAMAR

The Rebbe delivered the maamar on Shabbos Parshas Mishpatim, 5712 (1952). It was published several times as a hanachah, a listener’s draft. It was never mugah, edited by the Rebbe. The maamar draws on concepts explained in the maamarim entitled Lo Sih’yeh Meshakeilah in the Mitteler Rebbe’s Toras Chay- im, Shmos, p. 440a, [in the new edition — p. 302c,] and the Tzemach Tzedek’s Or HaTorah, Mishpatim, p. 1248. Sections of this maamar were incorporated in Likkutei Sichos, Vol. XVI, p. 271ff.

AN INTERACTIVE RELATIONSHIP

Though the maamar is fundamentally a call to avodah, it is not only a cry from the heart. In the classic Chabad manner, the emotional pitch is modulated by solid intellectual support, enabling a reader to guide the development of his feelings with the understanding of his mind. Nor are the concepts left on the abstract plane. There is a clear emphasis on applying them in actual practice, using every moment G-d’s grants us to fulfill the mission with which He has charged us. Service of G-d in this manner calls forth Divine blessings. As is emphasized in the verses on which the maamar is based:11 When “you shall serve G-d your L-rd,” “He shall bless your bread and your water,” granting blessings for

11. Shmos 23:25-26. 102 לא תהי' משכלה, ה'תשי"ב abundant sustenance; “I shall remove sickness from your midst…; I shall fill the number of your days,” granting health and long life, and “there will not be a woman who loses her young or who is barren in your land,” promising healthy children. Nor are the blessings merely personal in nature. As the pas- sage continues,12 our Divine service will lead to the entry of our people into Eretz Yisrael. May this take place in the very near future.

12. Ibid.:27-31. בס"ד. ש''פ משפטים, פרשת שקלים, מבה''ח אדר, התשי''ב 103

א( "לא תהי' משכלה ועקרה בארצך את מספר ימיך אמלא. הנה מקרא זה הוא בהמשך למ"ש לפנ"ז ועבדתם את הוי' אלקיכם וברך את לחמך ואת מימיך והסירותי מחלה מקרבך, וממשיך שעי"ז לא תהי' ג"כ משכלה וגו'. והזכיר כאן הבטחה על ג' העניינים דבני חיי ומזוני, שתהי' בהם הברכה בריבוי ובהפלגה ביותר. וברך את לחמך ואת מימיך הו"ע מזוני, ומדגיש בכתוב וברך גו', היינו, שלא זו בלבד

— 1 — There will not be a woman who loses her young“ "ֹלא תִהְ יֶהמְׁשַ ּכֵלָה or who is barren in your land. I shall fill the וַעֲקָרָהּבְ ַארְ צֶָך אֶ ת number of your days.”1 מִסְ ּפַריָמֶ יָך אֲמַ ּלֵא". -This verse comes in continuation of the pre הִ ּנֵהמִקְרָ אזֶה הּוא ּבְהֶמְׁשֵ ְך ceding verse. After the Torah promises:2 “And you לְמַ ה ֶ ּׁשנֶאֱמַר לִפְ נֵי זֶה shall serve G-d your L-rd, and He shall bless your "וַעֲבַדְ ּתֶם אֵת הוי' אֱֹלקֵ יכֶם bread and your water, and I shall remove sickness ּובֵרַ ְך אֶתלַחְמְָך וְאֶת מֵ ימֶ יָך ”,from your midst וַהֲסִ רֹתִי מַחֲלָה מִּקִרְ ּבֶָך", it continues, promising: “There will not be a ּומַמְׁשִ יְך ׁשֶעַל ייְדֵ זֶה ֹלא ”.…woman who loses her young ּתִהְ יֶהּגַם ּכֵןמְׁשַ ּכֵלָה וְ גוֹ'. These verses convey promises of blessings for the וְהִ זְּכִיר ּכָאן הַבְטָחָה עַל ג' -Jewish people in the three fundamental areas of con הָעִ נְיָנִיםּדְ בָנֵי חַ ּיֵי ּומְ זוֹנֵי, cern: children, life and health, and sustenance and wealth, promising that G-d’s blessing will be manifest ׁשֶּתִהְ יֶהּבָהֶם הַּבְרָ כָה .amply and prodigiously ּבְרִ ּב י ּו ּו בְ הַ פְ לָ ה גָ ּבְ י וֹ תֵ ר. He shall bless your bread and your water” is a“ "ּובֵרַ ְך אֶת לַחְמְָך וְאֶ ת .promise for ample sustenance מֵ ימֶ יָך" הּוא עִ נְיָן מְ זוֹנֵי, The preface “He shall bless” emphasizes ּומַדְ ּגִיׁשּבַּכָתּוב "ּובֵרַ ְך" גוֹ', that not only will there be enough sustenance to הַיְ ינּו, ׁשֶ ֹּלאזוֹ ּבִלְבַדׁשֶּיִהְ יֶה ,meet one’s needs הַּמְ זוֹנֵי ּכְפִיהַּמִצְטָרֵ ְך,

1. Shmos 23:26. 2. Ibid.:25. 104 לא תהי' משכלה, ה'תשי"ב

שיהי' המזוני כפי המצטרך, אלא עוד זאת שתהי' בזה תוספת ברכה, מזונא רויחא. וממשיך בנוגע לחיי, והסירותי מחלה מקרבך, ויתירה מזה, את מספר ימיך אמלא, שהו"ע אריכות ימים. וכן בנוגע לבני אומר לא תהי' משכלה ועקרה, שזוהי הברכה דלידת בנים )השלילה ודעקרה( והקיום שלהם )השלילה דמשכלה(, ובאופן שיתקיימו לאורך ימים גם לעת זקנתו ]כפי שמצינו ביעקב אבינו, שגם לעת זקנתו כאשר חשב שנחסר לו א' מבניו, אמר ואני כאשר שכלתי שכלתי[. ובזה אומר לא

-but there will be increased blessing, truly abun אֶּלָא עוֹדזֹאת ׁשֶּתִהְ יֶה .dant sustenance ּבָזֶהּתוֹסֶפֶת ּבְרָ כָה, מְ זוֹנָא רְ וִ יחָ א. :With regard to life and health, the verse continues ּומַמְׁשִ יְך ּבְ נוֹגֵעַלְחַ ּיֵי: ”.I shall remove sickness from your midst“ "וַהֲסִ רֹתִי מַחֲלָה מִּקִרְ ּבֶָך", Moreover, it promises: “I shall fill the number of וִ יתֵרָה מִ ּזֶה, "אֶ ת ”,your days מִסְ ּפַריָמֶ יָך אֲמַ ּלֵא", .which is a promise of long life ׁשֶ הּוא עִ נְיַן אֲרִ יכּות יָמִ ים. :Similarly, with regard to children, it promises וְ כֵןּבְ נוֹגֵעַלִבְ נֵי אוֹמֵר: "ֹלא There will not be a woman who loses her young“ תִהְ יֶהמְׁשַ ּכֵלָה וַעֲקָרָ ה", or who is barren in your land.” ,Implied is a blessing for giving birth to children ׁשֶ ּזוֹהִיהַּבְרָ כָה ּדְ לֵידַ ת promising that no woman will be barren ּבָנִים)הַּׁשְ לִילָה ּדַ עֲקָרָ ה( and the assurance that the children will continue וְהַּקִ ּיּום ׁשֶ ּלָהֶם to thrive afterwards as well, as implied by the phrase )הַ ּׁשְ לִ ילָ ה ּדִ מְ ׁשַ ּכֵלָ ה(, (“There will not be a woman who loses her young.”) -Indeed, that phrase implies that the children will con ּובְאֹפֶן ׁשֶּיִתְקַּיְמּו לְאֹרֶ ְך ,tinue living until the parents reach old age יָמִ ים ּגַם לְעֵת זִקְ נָתוֹ as… apparent from the narrative concerning] ּכְפִי ]ׁשֶּמָצִ ינּוּבְ יַעֲקֹבָאבִ ינּו, Yaakov our Patriarch, when even during his old ׁשֶ ּגַם לְעֵתזִקְ נָתוֹ ּכַאֲׁשֶ ר age, thinking that he had lost one of his sons, he חָׁשַבׁשֶ ּנֶחְ סַר לוֹא' מִ ּבָנָיו, used the expression shocholti, saying:3 “As I have been bereaved of my son, I am ָאמַ ר "וַאֲנִיּכַאֲׁשֶ ר [”.bereaved ׁשָכֹ לְ יּתִ כ ׁשָ ָ לְ ּתִ י "[.

3. Bereishis 43:14. 105 LO SIH’YEH MESHAKEILAH 5712

תהי' גו', שיש לפרשו בב' אופנים, בלשון ציווי ובלשון הבטחה )כפי שמצינו דוגמתו בכ"מ(, היינו, ציווי שלא תהי' משכלה ועקרה )עס טאר ניט זיין קיין משכלה ועקרה( והבטחה שלא תהי' משכלה ועקרה )עס וועט ניט זיין קיין משכלה ועקרה(, היינו, שכאשר האדם עושה התלוי בו שלא תהי' משכלה ועקרה, אזי גם

,משכלה translated as “bereaved,” is the same as that of ,שכולתי The root of the term “one who loses her young.”

The blessing is introduced by the phrase “There will ּובָזֶה ראוֹמֵ "ֹלא תִהְ יֶה" גוֹ', not be a woman who loses her young.” Such a Biblical construction enables a verse to be ׁשֶ ּיֵׁשלְפָרְ ׁשוֹּבְ ב' אֳפָנִים, interpreted in two ways: a) as a command; and b) as a promise ּבִלְׁשוֹן צִ ּוּוי ּובִלְׁשוֹן הַ בְ טָ חָ ה as we find in several other instances).4) )ּכְפִיׁשֶּמָצִ ינּו ּדֻגְמָ תוֹ ּבְ כַּמָ ה מְ קוֹ מוֹ ת(, Thus the verse, “There will not be a woman who הַיְ ינּו,צִ ּוּוי ׁשֶ ֹּלא ּתִהְ יֶה -loses her young or who is barren” can be inter מְׁשַ ּכֵלָה וַעֲקָרָ ה preted in two ways: a command to the Jewish people that there not be a woman who loses her young) )עס טאר נִיט זַיין קַ יין -or who is barren) – As will be explained, the com מְׁשַ ּכֵלָה וַעֲקָרָ ה( mand refers to the Jews’ efforts in their Divine service so that they do not reach a spiritual state that parallels “one who is barren” and “one who loses her young.” and a promise that such a situation will not come וְהַבְטָחָהׁשֶ ֹּלא תִהְ יֶה about. (There will not be a woman who loses her מְׁשַ ּכֵלָה וַעֲקָרָ ה )עס (.young or is barren וועט נִיט זַיְ ין קיין מְׁשַ ּכֵלָה וַעֲקָרָ ה(, -Implied is that when a person does what is depen הַיְ ינּו,ׁשֶ ּכַאֲׁשֶר הָָאדָ ם dent on him so that there will not be a woman עוֹׂשֶה הַּתָלּוי ּבוֹ ׁשֶ ֹּלא ,who loses her young or who is barren ּתִהְ יֶהמְׁשַ ּכֵלָה וַעֲקָרָ ה,

4. See Likkutei Torah, Devarim, p. 80d, et al. 106 לא תהי' משכלה, ה'תשי"ב

מבטיחו הקב"ה שלא תהי' משכלה ועקרה.

then G-d also promises that such undesirable אֲזַי ּגַםמַבְטִ יחוֹ הַּקָ דוֹׁש .circumstances will not, in fact, occur ּבָרּוְך הּוא ׁשֶ ֹּלא תִהְ יֶה מְׁשַ ּכֵלָה וַעֲקָרָ ה.

SUMMARY

The Torah promises: “And you shall serve G-d your L-rd, and He shall bless your bread and your water, and I shall remove sickness from your midst. There will not be a woman who loses her young….” These verses convey blessings to the Jewish people in the three fundamental areas of concern: children, life (health), and sus- tenance, promising that G-d’s blessings will be manifest amply and prodigiously.

The clause “There will not be a woman who loses her young…” can be interpreted in two ways: a) as a command to the Jewish people in their Divine service; and b) as a promise: When the Jews carry out the spiritual service implied by that phrase, G-d will fulfill the promise and bring about that blessing. 107 LO SIH’YEH MESHAKEILAH 5712

ב( והתנאי לכל זה הוא )כפי שמקדים בכתוב( ועבדתם את הוי' אלקיכם, דאף שבנוגע לבני חיי ומזוני אמרו חז"ל שלאו בזכותא תליא מילתא אלא במזלא תליא מילתא, בחינת המזל שאין ענין הזכות נוגע שם, מ"מ, ריבוי הברכה כו' בזה, תלוי בעניין העבודה דווקא.

— 2 —

The stipulation on which all the above-mentioned וְהַּתְ נַאי לְכָל זֶה הּוא promises are based is as the verse prefaces – “And you shall serve G-d – )ּכְפִי ׁשֶּמַקְּדִ ים ”.your L-rd ּבַּכָתּוב( "וַעֲבַדְ ּתֶ ם אֵת הוי' אֱֹלקֵ יכֶם",

,(True, our Sages state5 that children, life (health ּדְ ַאףׁשֶּבְ נוֹגֵעַלִבָנֵי חַ ּיֵי and sustenance are not dependent on a person’s ּומְ זוֹנֵי ָאמְ רּו חֲזַ''ל ׁשֶ ּלָאו .merits, but on his mazal ּבִ זְכּותָא ּתַלְיָא מִ יּלְתָא אֶּלָא ּבְמַ ּזָלָאּתַלְיָא מִ יּלְתָ א,

The term mazal refers to the spiritual source of a person’s soul, from which benef- icence flows (nozel) to him. As our Sages state,6 the angel charged with pregnancy takes a drop of sperm before G-d and asks: “Will the child born from this drop be mighty or weak, wise or foolish, rich or poor?” For fate determines a person’s qualities and characteristics with the exception of his fear of Heaven. As our Sages conclude, the angel does not ask whether the child will be righteous or wicked.

Since one’s fate is dependent on the source of his ּבְחִ ינַת הַּמַ ּזָל ׁשֶאֵין עִ נְיַן soul, it would appear that the person’s merit is not הַּזְ כּות נוֹגֵעַׁשָ ם, relevant, for these matters have been predetermined. -Nevertheless, abundance in these areas is depen מִ ּכָלמָ קוֹם, רִ ּבּוי הַּבְרָ כָה .dent on Divine service כּו' ּבָזֶה,ּתָלּוי ּבְעִ נְיַן הָ ֲ ע ו ב ֹ דָ ה ּדַ וְ קָ א .

I.e., the essential circumstances of children, life and health, and sustenance are predetermined, but the degree to which those circumstances will be expressed is dependent on man’s service. For example, it may be fated that a person will have

5. See Moed Katan 28a. 6. Niddah 16b. 108 לא תהי' משכלה, ה'תשי"ב

וצריך להבין מהו עניין העבודה, שעז"נ ועבדתם את ה' אלקיכם, דלכאורה, כללות הענין דעבודת העבד לאדונו שייך רק בעבד ואדון למטה, שהעבד יכול להוסיף שלימות אצל האדון, דעם היותו אדון, ואדון אמיתי, מ"מ, יש גם ענינים שחסרים אצלו, וזוהי עבודת העבד, למלאות מחסורו או להשלים את רצונו, שעי"ז הוא משלים

children, but being granted the gift of having many children depends on his good deeds. It may be fated that a person be wealthy, but prodigious wealth will be granted to him because of his own merits. It is necessary to understand what is meant by וְצָרִ יְך לְהָבִ ין מַ הּו ,the service of G-d עִ נְיַן הָ עֲבוֹדָ ה, concerning which it is said: “And you will serve ׁשֶעַל זֶה רנֶאֱמַ "וַעֲבַדְ ּתֶ ם ”.G-d your L-rd אֵת ה' אֱֹלקֵ יכֶם", On the surface, the concept of a servant serving ּדְ לִכְאוֹרָ ה, ּכְלָלּות הָעִ נְיָן ,a master is relevant only on this earthly plane ּדַ עֲבוֹדַת הָעֶבֶד לַאֲדוֹנוֹׁשַ ּיְָך רַק ּבְעֶבֶד וְ ָאדוֹן לְמַּטָ ה,

for here, a servant can contribute a dimension of ׁשֶהָעֶבֶד יָכוֹל לְהוֹסִ יף .completion to his master ׁשְ לֵמּות אֵצֶל הָָאדוֹן, ,For even though he is a master ּדְ עִ םהֱ יוֹ תוֹ ָאדוֹ ן, ,and a true master וְ ָאדוֹן אֲמִּתִ י, i.e., the fact that he is a master is not merely a result of outside factors, but a re- flection of the fact that he has mastered his own character .there are still things that he lacks מִ ּכָל מָ קוֹם, יֵׁש ּגַם עִ נְיָנִים ׁשֶחֲסֵרִ ים אֶצְ לוֹ,

For despite the fact that the master is an accomplished person, the servant’s activity enables him to expand the scope of his achievements. This constitutes the service of the servant וְ זוֹהִ י עֲבוֹדַת הָעֶבֶד, to fulfill those lacks or to carry out his will – לְ מַ ֹּלאות מַ חְ סוֹ רוֹ אוֹ לְהַׁשְ לִים אֶת רְ צוֹנוֹ,

and, in this way, contribute to the fulfillment of ׁשֶעַל ייְדֵ זֶה הּוא .his master מַׁשְ לִים אֶת הָָאדוֹן 109 LO SIH’YEH MESHAKEILAH 5712

את האדון ]ומזה מובן גם שעי"ז נעשה תוספת שלימות גם אצל העבד העובד[. אבל למעלה, כיון שאיהו שלימותא דכולא, אינו מובן איך שייך שם עניין העבודה, גם צריך להבין שבעניין זה מצינו סתירות בדברי חז"ל. דלפעמים מצינו שענין העבודה אינו נוגע למעלה, כדאיתא במדרש וכי איכפת לי' להקב"ה למי ששוחט מן הצואר או מי

From this, one can also understand that there] ּומִ ]ּזֶה מּובָןּגַם ׁשֶעַל יְדֵ י -is a symbiotic relationship involved, and that by car זֶה הנַעֲׂשֶ ּתוֹסֶפֶתׁשְ לֵמּות rying out his service, the servant also gains an ּגַם אֵצֶל הָעֶבֶד הָ עוֹבֵד[. additional degree of fulfillment with regard to his own service.] None of this, however, is relevant to our service of אֲ בָ ל לְ מַ עְ לָ ה, G-d, for “He is the ultimate of perfection.”7 G-d lacks ּכֵיוָןׁשֶאִ יהּו for nothing; were He to be lacking anything, He could ׁשְ לֵימּותָ א ּדְ כּוּלָא, not be considered as G-d. If so, the concept of serving Him is difficult to אֵינוֹ מּובָן אֵיְך ׁשַ ּיְָך .understand ׁשָם עִ נְיַן הָ עֲבוֹדָ ה, In the analogy, there is something a master lacks, which is fulfilled by the servant’s service. Seemingly, this does not apply at all in relation to G-d. Explanation is also required, because we find ּגַם צָרִ יְך לְהָבִ ין ׁשֶּבְעִ נְיָן זֶה conflicting statements that exist regarding this מָצִ ני ּו סְ י תִ ר ת וֹ ּבְ דִ בְ רֵ י חֲ זַ ' ' ל. matter in the statements of our Sages.8 From certain sources it appears that our service ּדְ לִפְעָמִ ים מָצִ ינּו ׁשֶעִ נְיַן ,makes no difference Above הָ עֲבוֹדָ ה אֵינוֹ נוֹגֵעַ לְמַעְ לָה, as reflected in the statement of the Midrash:9 “Does ּכִדְ אִ איתָ ּבַּמִדְרָ ׁש: וְכִי אִ כְּפַת it make a difference to the Holy One, blessed לֵיּה לְהַּקָ דוֹׁש ּבָרּוְך הּוא be He, whether one slaughters from the front of לְמִי ׁשֶ ּׁשוֹחֵט מִןהַּצַּוָאר ?the neck or from the nape אוֹ מִי ׁשֶ ּׁשוֹחֵט מִן הָעֹרֶ ף,

7. The introduction to Tikkunei Zohar, p. 17b, et al. 8. See the introduction to the text Avodas HaKodesh and sec. 2, ch. 3, of that text as quoted in the Shelah, Shaar HaGadol 29b ff.; Or HaTorah, Mishpatim, p. 1219. 9. Bereishis Rabbah 44:1. 110 לא תהי' משכלה, ה'תשי"ב

ששוחט מן העורף, לא ניתנו המצוות אלא לצרף בהן את הבריות, היינו, שכל עניין המצוות אינו אלא בשביל לצרף בהם את הבריות, אבל אין זה נוגע למעלה. וכמפורט בקרא אם חטאת מה תפעל בו ורבו פשעיך מה תעשה לו, אם צדקת מה תתן לו. ולפעמים מצינו שעבודת האדם יש לה השפעה למעלה, כדאיתא במדרש על הפסוק

-The mitzvos were given solely to refine the cre ֹלא נִּתְ נּו הַּמִצְ וֹת אֶּלָא ”.ated beings ףלְצָרֵ ּבָהֶן אֶתהַּבְרִ ּיוֹת, Thesuperficial implication of that teaching is that the הַיְ ינּו, ׁשֶ ּכָל עִ נְיַן הַּמִצְ וֹת mitzvos are only significant in terms of refining אֵינוֹ אֶּלָאּבִׁשְבִ יל לְצָרֵ ף ,the created beings ּבָהֶם אֶתהַּבְרִ ּיוֹת, .but they are of no intrinsic importance Above אֲבָל אֵין זֶה נוֹגֵעַ לְמַעְ לָה. -Indeed, this seems to be stated explicitly in Scrip וְ כַּמְפֹרָ טּבַּקְרָ א: "אִ ם ture:10 “If you transgress, how have you affected חָטָ אתָמַה ּתִפְעָל ּבוֹ וְרַ ּבּו Him? If your transgressions are multiplied, what פְׁשָעֶיָך מַה ּתַ העֲׂשֶ ּלוֹ, ,do you do against Him? If you are righteous אִ ם צָדַקְ ּתָ מַהּתִ ּתֶ ן לוֹ". what do you give Him?” The verses emphasize that G-d is complete in and of Himself. If He would need or lack something, or if man’s service could contribute anything to Him, He would not be G-d. Why, then, did He give us the mitzvos? He did so as an expression of kindness – so that we know how to refine ourselves and structure our environment in the most desirable manner possible. -On the other hand, there are sources which indi וְלִפְעָמִ ים מָצִ ינּו cate that a person’s Divine service has an effect ׁשֶ עֲבוֹדַת הָָאדָ םיֵׁש לָּה ,Above הַׁשְ ּפָעָה לְמַעְ לָה, as evident from the comments of the Midrash11 ּכִדְ אִ יתָאּבַּמִדְרָ ׁש עַלהַּפָסּוק on the verse:12 “And now, let the power of G-d "וְעַּתָה ליִגְּדַ נָא ּכֹחַ אדני", greatly increase.”

10. Iyov 35:6-7. 11. Eichah Rabbah 1:33; see Shabbos 89a. 12. Bamidbar 14:17. 111 LO SIH’YEH MESHAKEILAH 5712

ועתה יגדל נא כח אד', שע"י קיום התורה ומצוות נעשה ענין דהגדלה בשם אד'. וכן מצינו שע"י העדר העבודה נעשה חלישות כביכול למעלה, כדאיתא במדרש עה"פ צור ילדך תשי, דבזמן שאין ישראל עושין רצונו של מקום )היינו העדר קיום התורה ומצוות( מתישין כביכול כח גדולה של מעלה.

As that source indicates, the observance of the ׁשֶעַל יְדֵיקִ ּיּום הַ ּתוֹרָ ה Torah and its mitzvos increases the power of G-d’s ּומִצְ וֹת נַעֲׂשֶה עִ נְיַן .name ּדְ הַגְּדָ לָהּבְׁשֵ םַאדְ נּות. Similarly, we find the opposite: that a lack of service וְ כֵןמָצִ ינּו ׁשֶעַל יְדֵ י הֵעָדֵ ר ,causes weakness Above, as it were הָ העֲבוֹדָ נַעֲׂשֶהחֲלִיׁשּות ּכִ בְ יָ כ וֹ ל לְ מַ עְ לָ ה ,

as the Midrash13 comments on the verse:14 “You ּכִדְ אִ יתָא ּבַּמִדְרָ ׁש עַל :”forgot the Rock Who bore you הַּפָסּוק"צּור יְלָדְ ָךּתֶׁשִ י", When Israel does not carry out G-d’s will ּדְ בִ זְמַןׁשֶאֵין יִׂשְרָ אֵל עוֹׂשִ ין רְ צוֹנוֹׁשֶל מָ קוֹם i.e., there is a lack in observance of the Torah) )הַיְ ינּו הֵעָדֵר קִ ּיּום ,(and its mitzvos הַ הּתוֹרָ ּומִ צְ וֹ ת( they weaken, as it were, the power of G-d’s מַּתִ יׁשִ ין ּכִבְ יָכוֹל ּכֹחַ .greatness ּגְדֻ ּלָה ׁשֶל מַעְ לָה. ”.translated as “forgot,” can also mean “weakened ,תשי The effect of the Jews’ Divine service on the revelation of G-dliness is reflected in the manner in which these verses are written in the Torah. To explain: Through- out the Tanach, each of the 22 letters of the Hebrew alphabet appears once in an increase,” in the verse“ ,יגדל oversized form and once in miniature. In the word forget” or “weaken” in“ ,תשי from Bamidbar, the yud is oversized, and in the word this verse, it appears in miniature. The yud refers to the Ten Sefiros as a whole. The verse in Bamidbar is a plea that their revelation be “oversized,” i.e., abundant, while this verse indicates that the deficiencies in the Jews’ Divine service causes their revelation to be weakened.15

13. Eichah Rabbah, loc. cit. 14. Devarim 32:18. 15. Or HaTorah, Bamidbar, Vol. 1, p. 8. 112 לא תהי' משכלה, ה'תשי"ב

אך הענין הוא, כמבוא בחסידות מעבודת הקודש, דמשארז"ל וכי מה איכפת לו כו' הוא על אדון יחיד שורש השרשים דלי' לא איכפת לי' כלל, ואמנם לצורך הכבוד להשפיע על הראשים העליונים לייחד ראש המחשבה בסופה כו' צורך גמור הוא. והיינו, דבבחינת אדון יחיד שורש כל השרשים אין ענין העבודה נוגע כלל, כי אם

:The contradiction can be resolved as follows אְַך הָעִ נְיָן הּוא, Chassidus,16 citing the text Avodas HaKodesh17 ּכְמָ בוֹאּבַחֲסִ ידּות מֵ עֲבוֹדַ ת explains that our Sages’ statement “Does it הַּקֹדֶ ׁש, ּדְ מַ ה ֶ ּׁשָאמְ רּו רַ זַ''ל make a difference to the Holy One, blessed be וְכִי מַה אִ כְּפַת לוֹכּו' He?…” refers to the level of G-dliness described as “the הּוא עַל ָאדוֹן יָחִ יד ”.unique Master, the Source of sources ׁשֹרֶ ׁש הַ ּׁשָ רָ ׁשִ י ם At that essential level of G-dly light, the deeds of man ּדְ לֵיּהֹלא אִ כְּפַתלֵיּה ּכְלָל, are of no consequence. ,Nevertheless, “for the sake of G-d’s honor וְ ָאמְ נָםלְצֹרֶ ְך הַּכָבוֹד to draw down beneficence on the sublime rungs לְהַׁשְּפִ יעַעַל הָרָ אׁשִ ים (’referred to as ‘heads’ (or ‘beginnings הָ עֶ לְ י וֹ נִ י ם I.e., the initial level of Divine revelation. Beneficence is drawn down from G-d’s essential light to these levels, and from them, to the lower levels of the Spiritual Cosmos, and ultimately, to our world. and to establish unity between the highest and לְיַחֵד רֹאׁש הַּמַחְׁשָבָה ,lowest levels of His thought ּבְ סוֹפָּה כּו' ”.Divine service is an absolute necessity צֹרֶ ְך ּגָמּור הּוא. I.e., for G-dliness to be manifest in our world – and in the downward progression of spiritual worlds that leads to it – man’s Divine service is necessary.

Implied is that on the level of G-dliness described as וְהַיְ ינּו, ּדְ בִבְחִ ינַת ָאדוֹן ”,the unique Master, the Source of sources“ יָחִיד ׁשֹרֶ ׁשּכָל הַּׁשָרָׁשִ ים

16. See the maamar entitled Tze’ena U’R’ena, Sefer HaMaamarim 5677, p. 195ff. 17. The introduction to the text Avodas HaKodesh and sec. 2, ch. 3, of that text. 113 LO SIH’YEH MESHAKEILAH 5712

בהתלבשותו בסדר ההשתלשלות, החל מבחינת החכמה שהיא ראשית ההשתלשלות )דחכמה היא ראשית(, וגם למעלה מזה, בבחינת הכתר, הנה בבחינה התחתונה שבה, בחינת אריך, שהיא שורש הנאצלים, נוגע ענין העבודה, משא"כ בבחינת עתיק, פנימיות

.man’s Divine service is of no consequence אֵין עִ נְיַן הָ העֲבוֹדָ נוֹגֵעַּכְלָל, As mentioned above, by definition, in His Essence, G-d is complete and needs nothing. For if there were, Heaven forbid, any entity that could add a dimension of fulfillment to Him, G-d would not be perfect.

On the levels when, by contrast, G-dly light ּכִי אִם ּבְהִתְ לַּבְ ׁשּותוֹ enclothes itself in Seder HaHishtalshelus, the ּבְסֵ דֶ ר הַ הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת , chainlike progression of existence that comprises the Spiritual Cosmos, Divine service is significant.

In order for His light to be enclothed in the Sefirah הָחֵל מִּבְחִ ינַת הַחָכְמָ ה of Chochmah, the beginning of the downward ׁשֶהִיא רֵ אׁשִ ית ,progression הַהִ ׁשְ ּתַ לְ ל ׁשְ ּו ת ,.for Chochmah is called “the beginning”);18 i.e) )ּדְ חָכְמָה הִיא רֵ אׁשִ ית(, the beginning of the existence of defined attributes, ,and even on higher levels וְ גַם לְמַעְ לָה מִ ּזֶה, ,on the level of Kesser ּבִ בְ י חִ נ תַ הַ ּכֶ תֶ ר, ,its lower level referred to as Arich Anpin הִ ּנֵהּבַּבְחִ ינָההַּתַחְ ּתוֹנָה ׁשֶּבָּה,ּבְחִ ינַתָארִ יְך,

which is the root of emanated beings, i.e., the ׁשֶהִ יאׁשֹרֶ ׁש הַ ּנֶאֱצָלִים, attributes of Atzilus as they exist in their preliminary stage – .Divine service is of consequence נוֹגֵעַ עִ נְיַן הָ עֲבוֹדָ ה, ,This does not apply to Atik Yomin מַ ה ּׁש ֶאֵין ּכֵןּבִבְחִ ינַת עַּתִ יק, .the inner dimension of Kesser ּפְנִ ימִ ּי ּו ת הַ ּכֶ תֶ ר.

18. See Zohar, Vol. I, p. 31b. 114 לא תהי' משכלה, ה'תשי"ב

הכתר. וביאור הענין, שבסדר ההשתלשלות נוגע ענין העבודה הן בהכלים והן בהאורות. דהנה, ענין הכלים שהוא העלם האור הוא נתינת מקום למציאות דזולת. כי, כאשר האור מאיר אזי ישנו רק המקור, ואין שום מציאות דזולת, אבל כלים שהם

:To explain ּובֵאּור הָעִ נְיָן, ,Within Seder HaHishtalshelus ׁשֶּבְ סֵ דֶ ר הַ הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת Divine service is significant with regard to both נוֹגֵעַ עִ נְיַן הָ עֲבוֹדָ ה הֵן .(the keilim (vessels) and the oros (lights ּבְהַּכֵלִים וְהֵן ּבְהָאוֹרוֹת. ,The funtion of keilim is to conceal light ּדְ הִ ּנֵה, עִ נְיַן הַּכֵלִים ׁשֶ הּוא הֶעְ לֵם הָאוֹר -and in this way, allow for the possibility of exis הּוא נְתִ ינַת מָ קוֹם .tence other than Him לִמְצִ יאּות ּדְ זּולַת. G-d is simple oneness. Thekeilim, by contrast, have an identity apart from Him, as it were; one k’li is identified as Chochmah (wisdom), another as Binah (under- standing), a third as Chessed (kindness), etc. They are (apparently) something different from His simple oneness. Now in Atzilus, this contrast is resolved; even as the keilim exist within their own identities, they are seen as a reflection of His oneness.19 On the contrary, this reflects the awesome truth of His oneness: that even entities with separate identities are at one with Him.20 Nevertheless, as the maamar proceeds to explain, as the Divine light is minimized through the downward progression that characterizes Seder HaHishtalshelus, the possibility of having an identity other than G-d’s oneness – which is realized in the keilim of Atzilus – gives rise to the existence of created beings, i.e., entities that actually feel themselves as separate and independent entities. For when the light shines openly, there is nothing ּכִי, ּכַאֲׁשֶר הָאוֹר מֵאִ יר else but the Source אֲזַייֶׁשְ נוֹ קרַ הַּמָ קוֹר, .and there is no existence apart from Him וְאֵיןׁשּום מְצִ יאּות ּדְ זּולַת, I.e., even the farthest reaches to which His light extends share this awareness. The keilim, however, conceal the light אֲבָלּכֵלִים ׁשֶהֵם הֶ עְ לֵ ם הָ א וֹ ר,

19. Derech Mitzvosecha, mitzvas HaAmanas Elokus, secs. 4-5. 20. See Likkutei Sichos, Vol. 6, p. 19. 115 LO SIH’YEH MESHAKEILAH 5712

העלם האור, הם נותנים מקום למציאות דזולת, ועד שבריבוי השתלשלות נתהווה מהם בחינת נבראים. ולהיות שהכלים הם ענין של זולת, וסוף סוף הנה ע"י ריבוי השתלשלות נעשה מהם בחינת נבראים, לכן בבחינת הכלים נוגע ענין עבודת הנבראים, והיינו שע"י העדר העבודה נעשה פגם בהכלים. ולא עוד אלא שגם בהאור

and thus give rise to the possibility of existence הֵם נוֹתְ נִים מָ קוֹם .other than Him לַּמְצִ יאּות ּדְ זּולַת, This concealment makes it possible for created beings וְעַדׁשֶּבְרִ ּבּוי to come into existence from the keilim through הִׁשְ ּתַלְׁשְ לּות נִתְהַּוָה .an extensive process of downward progression מֵהֶם ּבְחִ ינַת נִבְרָאִ ים. Since the keilim themselves have a dimension וְלִהְ יוֹתׁשֶהַּכֵלִים הֵם -that is apart from Him, as it were, i.e., their identi עִ נְיַן לׁשֶ זּולַת, ties as Chochmah, Binah, etc., ultimately, through many levels of downward וְ סוֹף סוֹף הִ ּנֵה עַל יְדֵ י progression, the feelings of independent existence רִּבּוי הִׁשְ ּתַלְׁשְ לּות נַעֲׂשָ ה that characterize the created beings, come into מֵהֶם ּבְחִ ינַת נִבְרָאִ ים, existence from the keilim. In Atzilus, not only the oros, but even the keilim have no feeling of independent ­He is one with His kei“ ,איהו וגרמוהי חד existence, as implied by the expression:21 lim.” Nevertheless, since the keilim suggest the possibility of personal identity, the prospect exists that yeshus, feelings of self, will arise as the downward progression of spiritual existence proceeds. Therefore, for the keilim, the Divine service of לָכֵןּבִבְחִ ינַת הַּכֵלִים נוֹגֵעַ .the created beings is significant עִ נְיַן עֲבוֹדַת הַּנִבְרָאִ ים, For any deficiency in Divine service causes a וְהַיְ ינּו ׁשֶעַל יְדֵ י .blemish in the keilim הֵעָדֵר הָ העֲבוֹדָ נַעֲׂשֶ ה ּפְ גָםּבְהַּכֵלִים.

As long as the sense of personal identity that arises among the created beings is expressed in complete commitment to G-dliness, that sense of personal identity also contributes to G-d’s oneness. True, the unity is not felt in an utter and complete sense in the same way that the unity is felt in Atzilus. Nevertheless, when entities

21. Introduction to Tikkunei Zohar, p. 3b. 116 לא תהי' משכלה, ה'תשי"ב

נוגע ענין העבודה, דהנה, אף שהעדר העבודה פוגם רק בהכלים ולא בהאור, מ"מ, ע"י הפגם בהכלים מסתלק האור מהכלי. והסילוק מהכלי נוגע גם בהאור, שהרי

that genuinely feel separate from G-d commit themselves to Him, this expresses a certain positive quality. (In chassidic and kabbalistic terminology, this represents the difference betweenyichuda ilaah, the sublime unity, which is expressed in Atzi- lus, and yichuda tataah, the lower unity, which is expressed by the created beings in the realms below.) When, however, the sense of individual identity is expressed by pursuing one’s personal self-interest, separation is created. This brings about a blemish in the source of the feelings of personal identity: the keilim. Moreover, Divine service also has an effect on וְֹלא עוֹד אֶּלָאׁשֶ ּגַם ּבְהָאוֹר .the light נוֹגֵעַ עִ נְיַן הָ עֲבוֹדָ ה, True, the lack of Divine service causes a blemish ּדְ הִ ּנֵה, ַאף ׁשֶהֵעָדֵ ר ,in the keilim and not in the light הָ העֲבוֹדָ ּפוֹגֵם רַ ק ּבְהַּכֵלִיםוְ ֹלא ּבְהָאוֹר, for the light is always connected to its source and thus is not subject to change.

Nevertheless, when Divine service is lacking, the מִ ּכָל מָ קוֹם, עַל יְדֵ י light withdraws from the keilim because of the הַּפְ גָםּבְהַּכֵלִים מִסְּתַּלֵק .blemish in them הָ א וֹ ר מֵ הַ ּכְ לִ י.

Now, the fact that the light does not shine within וְהַּסִ ּלּוק מֵהַּכְלִי ,the keilim affects the light itself נוֹגֵעַ ּגַם ּבְהָאוֹר, In a physical sense, there is no change in light regardless of whether it shines within a room or not. Whether or not one opens a window to allow the light to shine in makes a difference in the room – i.e., whether it is temporarily illuminated or not – but makes absolutely no difference to the light. In an ultimate sense, however, this does not apply to G-d’s light and illumination.

The sun is created to emit light. Hence, the fact that it does so is not dependent on its own choice. It is a natural phenomenon, imposed on it, as it were. This cannot be said about G-d’s light. There can be nothing that imposes itself on Him. Instead, the emanation of light from Him is willful, intended for a purpose22 – that the light should be enclothed within the vessels, and ultimately, that it should shine within this world. As such, when that purpose is not fulfilled, there is not only a lack in

22. The series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, pp. 178, 180. 117 LO SIH’YEH MESHAKEILAH 5712

כוונת האור היא שיאיר בכלים, וכאשר האור מסתלק מהכלי, אזי אין האור ממלא את תפקידו. וזהו שענין העבודה נוגע גם בהאור, כיון שבהעדר העבודה נעשה סילוק האור שמסתלק מהכלי, ובמילא לא נשלמת הכוונה שבו. ויתירה מזה, שעניין העבודה נוגע גם בהאור שלמעלה מהתלבשות בכלים, שהרי גם האור שלמעלה מהתלבשות בכלים ה"ה שורש עכ"פ לאור המתלבש בכלים. שזהו שענין העבודה נוגע בבחינת

the keilim, but a lack in the light itself, as it were.

for the intent of the light is that it shine within ׁשֶ הֲרֵ יּכַּוָנַת הָאוֹר הִ יא ,the keilim ׁשֶ ּיָאִ יר ּבַּכֵלִ ים, ,and when the light withdraws from the keilim וְ כַאֲׁשֶר הָאוֹר מִסְ ּתַ ּלֵ ק מֵ הַ ּכְ לִ י,

the purpose for which the light exists is not אֲזַי אֵין הָאוֹר מְמַ ּלֵא .fulfilled אֶ ת ּתַ פְ קִ י ד וֹ .

On this basis, it can be understood that one’s Divine וְ זֶהּו ׁשֶעִ נְיַן הָ עֲבוֹדָ ה ,service also affects the light נוֹגֵעַ ּגַם ּבְהָאוֹר, since through the lack of Divine service, the light ּכֵיוָןׁשֶּבְהֵעָדֵר הָ עֲבוֹדָ ה will be withdrawn from the k’li נַעֲׂשֶה סִ ּלּוק הָאוֹר ׁשֶּמִ סְ ּתַ ּלֵ ק מֵ הַ ּכְ לִ י,

and as a result, the light does not carry out the ּובְמֵ ילָאֹלא נִׁשְ לֶמֶ ת .intent for which it was brought into being הַּכַּוָנָהׁשֶ ּבוֹ. Indeed, our Divine service also has an effect on וִ יתֵרָה מִ ּזֶה, ׁשֶעִ נְיַן הָ עֲבוֹדָ ה the light that is above enclothing itself in the נוֹגֵעַ ּגַם ּבְהָאוֹרׁשֶּלְמַעְ לָה keilim, i.e., the sublime levels of Divine light that are מֵהִתְ לַּבְ ׁשּות ּבַּכֵלִים, too elevated to be enclothed in the keilim, because the light that is above enclothing itself ׁשֶ יהֲרֵ ּגַם הָאוֹרׁשֶּלְמַעְ לָה in the keilim, though removed from them, is at least מֵהִתְ לַּבְ ׁשּות ּבַּכֵלִים הֲרֵ י a source for the light that enclothes itself in the הּוא ׁשֹרֶ ׁש עַלּכָל ּפָנִים .keilim לָאוֹרהַּמִתְ לַּבֵׁשּבַּכֵלִים. The emanation of these higher dimensions of light is also willful, with the intent to bring about a dimension of light that is capable of descending within and illu- minating the keilim and ultimately our physical world as well. Hence, when there is a lack in the revelation of light, that intent for which these higher levels were 118 לא תהי' משכלה, ה'תשי"ב

אריך, כי, בחינת אריך הוא שורש לנאצלים, וכיון שבנאצלים נוגע עניין העבודה כנ"ל לכן גם בשורש הנאצלים )בבחינת אריך( נוגע ענין העבודה. ורק בבחינת עתיק אמרו רז"ל וכי מה איכפת לי' כו'. כי, בחינת עתיק הוא אדון יחיד שורש השרשים, שורש השרשים דייקא, ולא שורש הנאצלים, כיון שהוא למעלה מלהיות שורש לנאצלים.

brought into being is not realized and that creates a blemish.

On this basis, we can understand the concept ׁשֶ ּזֶהּו ׁשֶעִ נְיַן הָ עֲבוֹדָ ה that Divine service is significant to the level of נוֹגֵעַּבִבְחִ ינַתָארִ יְך, Arich Anpin, the external dimension of Kesser,

because Arich Anpin is the source of the realm of ּכִי, ּבְחִ ינַת ָארִ יְך הּוא .emanation, i.e., Atzilus ׁשֹרֶ ׁש לַּנֶאֱצָלִים,

For since, as explained above, Divine service is וְ כֵיוָן ׁשֶּבַּנֶאֱצָלִים נוֹגֵעַ עִ נְיַן relevant within the realm of emanation, affecting הָ עֲבוֹדָ הּכְנִתְ ּבָאֵר לְמַעְ לָה, both the lights and the keilim,

accordingly, Divine service is also significant לָכֵן ּגַם ּבְ ׁשֹרֶ ׁש הַ ּנֶאֱצָלִים to the source of the realm of emanation (Arich )ּבִבְחִ ינַתָארִ יְך( נוֹגֵעַ Anpin). For Arich Anpin exists in order to bring the עִ נְיַן הָ עֲבוֹדָ ה. lower realms into existence.

It is only on the level of Atik Yomin, the inner וְרַקּבִבְחִ ינַת עַּתִ יק :dimension of Kesser, that our Sages’ statement ָאמְ רּו רַ זַ''ל: וְכִי מָ ה ,Does it make a difference to the Holy One“ אִ כְּפַתלֵיּה כּו'. blessed be He?...” applies. Our Divine service is not relevant in

Atik Yomin, because it represents “the unique ּכִי, ּבְחִ ינַת עַּתִ יק הּוא ָאדוֹן ”,Master, the Source of sources יָחִ יד ׁשֹרֶ ׁש הַּׁשָרָׁשִ ים,

i.e., the Source of sources and not the source of ׁשֹרֶ ׁשהַּׁשָרָׁשִ ים ּדַ יְיקָ א, ,emanated existence וְ ֹלאׁשֹרֶ ׁש הַ ּנֶאֱצָלִים,

for it is too transcendent to serve as a source for ּכֵיוָןׁשֶ הּוא לְמַעְ לָה .emanated existence מִּלִהְ יוֹת ׁשֹרֶ ׁש לַּנֶאֱצָלִים.

Indeed, Atik Yomin is removed even from “the ּובֶאֱמֶ ת לנִבְּדָ הּוא .sources” that come into being from it ּגַם מֵ הַ ּׁשָ רָ ׁשִ י ם , 119 LO SIH’YEH MESHAKEILAH 5712

ובאמת נבדל הוא גם מהשרשים, שהרי עתיק הוא מלשון ויעתק, והיינו שהוא מובדל גם מבחינת אריך, ומה שנקרא שורש השרשים, אינו אלא בשם המושאל בלבד. ובבחינה זו אינו נוגע ענין העבודה, ועז"נ אם חטאת מה תפעל בו ורבו פשעיך מה תעשה לו, אם צדקת מה תתן לו וגו'.

This is the implication of the name Atik, whose ׁשֶ הֲרֵ יעַּתִ יק הּוא root means “separate,” as in the phrase:23 “And he מִּלְׁשוֹןוַּיַעְּתֵק, moved away.” ,.Implied is that Atik is removed and distant, i.e וְהַיְ ינּוׁשֶ הּוא מֻבְּדָ ל .transcendent and apart, even from Arich Anpin ּגַם מִּבְחִ ינַתָארִ יְך, -The term used to refer to it, “the Source of sourc ּומַה ּׁשֶ ּנִקְרָ אׁשֹרֶ ׁש es,” is only a borrowed name, i.e., a figurative use הַּׁשָרָׁשִ ים, אֵינוֹאֶּלָא of the term borrowed from its true usage in order to ּבַּׁשֵםהַּמֻׁשְ ָאל ּבִלְבַד. emphasize a particular point. The intent is that since all existence ultimately comes from Atik Yomin, it can be called its source. Nevertheless, in a cause and effect relationship, a source usually shares a connection to the entities that come into existence from it. This is not true of Atik Yomin. On the contrary, it so utterly transcends all existence that it cannot be termed its source. Therefore, it is called “the Source of sources,” i.e., it is the root from which emanate the levels that serve as sources for all existence. Moreover, the term “Source of sources” itself is essentially improper because Atik transcends those “sources” as well. Nevertheless, the term is used because ultimately — in a unique mystic pattern — these “sources” emanate from Atik Yomin and this is the most fitting term the sages of the Kabbalah could find to communicate that fact. In relation to this level, our Divine service is of ּובִבְחִ ינָה זוֹ אֵינוֹ נוֹגֵעַ ,no consequence עִ נְיַן הָ עֲבוֹדָ ה, as it is said: “If you transgress, how have you וְעַל זֶה נֶאֱמַ ר "אִם חָטָ אתָ -affected Him? If your transgressions are multi מַה ּתִפְעָלּבוֹ וְרַ ּבּו פְׁשָעֶיָך plied, what do you do against Him? If you are מַה ּתַ עֲׂשֶ הּלוֹ, םאִ צָדַקְ ּתָ ”?righteous, what do you give Him מַהּתִ ּתֶ ן לוֹ" וְ גוֹ'. As the Rebbe proceeds to explain in the subsequent sections of the maamar, this resolution is unacceptable; the wording of the verse reflects an unresolved difficulty.

23. Bereishis 12:8. 120 לא תהי' משכלה, ה'תשי"ב

That difficulty, however, goes far beyond the textual incongruity; it is fundamental to the core of our relationship with G-d. According to the explanation until now, our service relates only to those dimensions of G-dliness that are revealed, not to His Essence. As such, it would imply that there is no active relationship between man and G-d’s Essence.

SUMMARY

The fulfillment of these blessings depends on the Jews carrying out the stipulation on which all these promises are based: “And you shall serve G-d your L-rd.”

The concept of serving G-d is problematic. On this material plane, a master has a servant perform services for him because the servant can enable the master to reach a level of completeness that he lacked previously. This is obviously not true with regard to G-d, because “He is the ultimate of perfection.” In that vein, our Sages state: “Does it make a difference to the Holy One, blessed be He, whether one slaughters from the front of the neck or from the nape? The mitzvos were given solely to refine the created beings.”

On the other hand, there are sources that indicate that a person’s Divine service has an effect Above; that a Jew’s Torah service can enhance or, Heaven forbid, weaken the revelation of G-dliness. In resolution, it is explained that man’s service is significant regarding the levels of G-dly light revealed in the spiritual worlds, and even to the sublime levels that serve as sources for that revelation. G-d’s Essential light, however, is above being affected by man’s service. 121 LO SIH’YEH MESHAKEILAH 5712

ג( אמנם עדיין צריך להבין, דהרי מ"ש ועבדתם את הוי' אלקיכם וגו', קאי )לא רק על מדריגות דסדר השתלשלות, ששם נוגע ענין העבודה כנ"ל, אלא גם( על בחינה שלמעלה מהשתלשלות, ובהקדם הדיוק בלשון הכתוב, שיש בו סתירה מרישא לסיפא. דבתחילה אומר ועבדתם את הוי' אלקיכם וברך גו', בלשון נסתר, כשלישי המדבר ואח"כ אומר והסירותי גו', בלשון נוכח, כמדבר בעד עצמו. והענין

— 3 —

:It is, however, still necessary to explain ָאמְ נָם עֲדַ יִן צָרִ יְך לְהָבִ ין,

”The charge “And you shall serve G-d your L-rd ּדַ הֲרֵי מַ ה ֶ ּׁשּכָתּוב "וַעֲבַדְ ּתֶ ם applies אֵת הוי' אֱֹלקֵ יכֶם" וְ גוֹ',

not only to the levels of G-dliness manifest in) קָאֵי )ֹלא רַ ק עַל מַדְרֵ גוֹת – Seder HaHishtalshelus דֶ ּדְסֵ ר הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת ,

the spiritual realms where our Divine service is ׁשֶּׁשָ ם נוֹגֵעַ עִ נְיַן ,significant – as explained above הָ העֲבוֹדָ כַּּנַ''ל,

but also) to the levels of G-dliness that transcend אֶּלָאּגַם( עַל ּבְחִ ינָה .Seder HaHishtalshelus ׁשֶּלְ מַ עְ ָ ל ה מֵ הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת ,

This is actually reflected in a careful analysis of the ּובְהַקְּדֵם הַּדִ ּיּוק .wording of the verse cited above ּבִלְׁשוֹןהַּכָתּוב,

Seemingly, there is an incongruity between its ׁשֶ ּיֵׁש ּבוֹ סְתִ ירָ ה .opening clause and its concluding clauses מֵרֵ יׁשָא לְסֵיפָא.

The opening clause, “And you shall serve G-d ּדְ בִתְחִ ּלָה ראוֹמֵ "וַעֲבַדְ ּתֶ ם ,your L-rd,” appears as narration אֵת הוי' אֱֹלקֵ יכֶםּובֵרַ ְך" גוֹ',ּבִלְׁשוֹן נִסְּתָר,

.as if the Torah is writing in the third person ּכִ ׁשְ י לִ ׁשִ י הַ מְ דַ ּבֵ ר,

”,Afterwards, it continues, “and I shall remove וְ ַאחַ רּכְָך אוֹמֵ ר "וַהֲסִ רֹתִ י" ,where G-d speaks in the first person גוֹ', ּבִלְׁשוֹן נוֹכֵחַ ,

.speaking about Himself, as it were ּכִמְדַ ּבֵר ּבְעַד עַצְ מוֹ. 122 לא תהי' משכלה, ה'תשי"ב

הוא, אלעפמ"ש הרמב"ן בהקדמתו לפירושו על התורה, שלא כתב משה רבנו התורה )ד' ספרים ראשונים( כמדבר בעד עצמו כו' אלא כשלישי המדבר, היינו, כאילו אין המדבר שם הוי' ולא משה, אלא כשלישי המדבר. וכמו וידבר הוי' אל משה לאמר, שאין זה דיבורו של משה, שאז הי' צריך לומר וידבר הוי' אלי. וכן אין זה דיבורו של הוי', שאז הי' צריך לומר ואדבר אל משה, אלא הוא כשלישי )לא הוי' ולא

This concept can be clarified based on the וְהָעִ נְיָןהּוא, אֶפְׁשָ ר ­statements of Ramban in his preface to his Com לְבָאֵרעַל ּפִי מַה ּׁשֶ ּכָתַ ב .mentary on the Torah הָ רַ מְ ּבַ ' ' ן ּבְ הַ קְ ּדָ מָ ת ֹ ו לְפֵרּוׁשוֹעַל הַ ּתוֹרָ ה,

,He explains that Moshe did not write the Torah ׁשֶ ֹּלא ּכָתַב מֹׁשֶ ה רַ ּבֵנּו הַ ּתוֹרָ ה i.e., the first four books)24) )ד' סְפָרִ ים רִ אׁשוֹנִים( in the first person, as if he were narrating, but ּכִמְדַ ּבֵרּבְעַד עַצְ מוֹכּו' .rather it is a third person account אֶּלָאּכִׁשְ ילִיׁשִ הַמְדַ ּבֵר, ,It is not as if G-d is speaking, or Moshe הַיְ ינּו, ּכְאִ ּלּו אֵין הַמְדַ ּבֵר ׁשָ ם הוי' וְ ֹלא מֹׁשֶ ה, but rather the Torah is narrated in the third אֶּלָאּכִׁשְ ילִיׁשִ הַמְדַ ּבֵר. person. For example, when the Torah says: “And G-d said ּוכְמוֹ"וַיְדַ ּבֵר הוי' ”,…to Moshe, saying אֶל המֹׁשֶ ּלֵאמֹר", ,these are not the words of Moshe ׁשֶאֵיןזֶה ּדִ ּבּורוֹ ׁשֶל מֹׁשֶ ה, for if so, the phrase should read: “And G-d spoke ׁשֶ ָאז הָ יָה צָרִ יְך לוֹמַ ר ”.to me וַיְדַ ּבֵר הוי' אֵלַי. ,Nor are they the words of G-d וְ כֵן אֵין זֶה ּדִ ּבּורוֹׁשֶ ל הוי', for if so, the phrase should read: “And I spoke ׁשֶ ָאז הָ יָה צָרִ יְך לוֹמַ ר ”,to Moshe וָאֲדַ ּבֵר אֶל מֹׁשֶ ה,

24. The Book of Devarim, by contrast, relates Moshe’s final addresses to the Jewish people and there, Moshe speaks in the first person. 123 LO SIH’YEH MESHAKEILAH 5712

משה( המדבר ומספר אודות דיבורו של הוי' אל משה.ומבואר בזה, דשלישי המדבר הוא למעלה משניהם, למעלה מבחינת משה, ולמעלה גם מבחינת שם הוי', כי, שם הוי', עם היותו הי' הוה ויהי' כאחד, ה"ה שייך להתהוות )להשתלשלות(, והבחי'

-but rather it is as if there is a third person (nei אֶּלָא הּוא ּכִׁשְ ילִיׁשִ )ֹלא ther G-d, nor Moshe) narrating and describing הוי' וְ ֹלא מֹׁשֶ ה( הַמְדַ ּבֵר .G-d’s speaking to Moshe ּומְ סַּפֵראוֹדוֹת ּדִ ּבּורוֹ לׁשֶ הוי' אֶל מֹׁשֶ ה. It is explained that having the Torah written in ּומְ בָֹארּבָזֶה, ּדִ ׁשְ לִיׁשִ י the third person reflects a level above both of הַמְדַ ּבֵר הּוא לְמַעְ לָה them מִ ּׁשְ ֵנ י הֶ ם , above the level of Moshe, and even above the – לְמַעְ לָה מִּבְחִ ינַת .level of G-d’s name Havayah, as it were מֹׁשֶ ה, ּולְמַעְ לָה ּגַם מִּבְחִ ינַת ׁשֵ ם הוי',

For there are dimensions of G-dliness, including even ּכִי, ׁשֵ ם הוי', His name Havayah, that share a connection to the limitations of creation. ,Although Havayah alludes to G-d being past עִ ם הֱיוֹתוֹ הָ יָה הֹוֶה – present, and future, as one25 וְיִהְ יֶה ּכְאֶחָד, -are the letters which form the past, pres ,י-ה-ו-ה ,The letters of the name Havayah Thus it reflects the dimension .(היה, הוה, יהיה) ”ent, and future forms of the verb “is of G-dliness that transcends our worldly existence that is defined by time. For time is also a creation, part of the structure of the framework that governs our existence.

it also relates to the world’s coming into existence – הֲרֵי הּוא ׁשַ ּיְָךלַהִתְהַ ּוּות and to the chainlike progression of spiritual) )לַ הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת ( , realms that bring it into existence). Nevertheless, the very fact that this level is described as being above time indicates that it shares a connection to time. The maamar is highlighting that there is a dimension of G-d’s name Havayah which serves as the active force that brings about creation. (Moreover, the four letters of this name reflect the pattern of the revelation of the Divine energies

25. Zohar, Vol. III, p. 257b. 124 לא תהי' משכלה, ה'תשי"ב

שלמעלה משניהם )משה והוי'( הוא עצמות ומהות א"ס ב"ה, שהוא המדבר ומספר )ער דערציילט וואס איז פארגעקומען אין סדר השתלשלות( אודות הדיבור דשם הוי' אל משה. ונקרא שלישי דווקא, ע"ד מ"ש יחיינו מיומיים ביום השלישי וגו', כידוע שיחיינו מיומיים קאי על כללות ההשתלשלות שנחלק לשתים, בחינת ממלא כל

that bring existence into being from the highest levels until the lowest rungs.)26 In other sources, it is explained that there is a dimension of G-d’s name Havayah that transcends creation entirely. That, however, is not the focus of this maamar.

The “third person” reflects the very Essence of the וְ הַּבְחִ ינָה ׁשֶּלְמַעְ לָהמִּׁשְ נֵיהֶ ם Ein Sof,27 a level above both Moshe and the name )מֹׁשֶ הוהוי'( הּוא עַצְ מּות .Havayah ּומַ הּותאֵין סוֹף ּבָרּוְך הּוא, In the Torah, the Essence of the Ein Sof relates and ׁשֶ הּוא הַמְדַ ּבֵרּומְ סַּפֵר -describes (what took place in the chainlike pro )עֵר דערציילט וָואס (gression of existence אִ יז פָארְ גְעקּומֶ ען אִ ין סֵדֶ ר הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת (

.including a description of G-d speaking to Moshe אוֹדוֹת הַּדִ ּבּור ּדְ ׁשֵ ם הוי' אֶל מֹׁשֶ ה.

”.This level is referred to as “the third person וְ נִקְרָאׁשְ לִיׁשִי ּדַוְקָ א, -That number is significant, as reflected in the inter עַלּדֶרְֶך מַ ה ֶ ּׁשּכָתּוב "יְחַ ּיֵנּו pretations of the verse:28 “He has granted us life מִ ּיֹמָיִם ּבַּיוֹם הַּׁשְ לִיׁשִ י" וְ גוֹ', for two days; on the third day, He will raise us up.” He has granted us life for two days” refers, as is“ ּכַּיָדּועַׁשֶּיְחַ ּיֵנּו מִ ּיֹמָיִם קָאֵי ,well known, to the entire Spiritual Cosmos עַל ּכְלָלּותהַהִׁשְ ּתַלְׁשְ לּות :which is divided into two ׁשֶ ּנֶחְ לַקלִׁשְ ּתַיִם, ,.memale kol almin – lit., “that fills all the worlds,” i.e ּבְחִ ינַתמְמַ ּלֵא ּכָל עָלְמִ ין the light is revealed in each world and in every creation according to its nature – – and sovev kol almim ּובְחִ ינַת סוֹבֵב עַל עָלְמִ ין,

26. See Tanya, Iggeres HaTeshuvah, ch. 4, et al. 27. Ein Sof means “the Infinite” and is used here to refer to G-d’s Essence. 28. Hoshea 6:2. 125 LO SIH’YEH MESHAKEILAH 5712

עלמין ובחינת סובב על עלמין, בחינת אורות ובחינת כלים, בחינת האור כמו שהוא לעצמו והגילוי כמו שהוא לזולתו, וביום השלישי קאי על עצמות ומהות א"ס ב"ה. וזהו שבתחילה נאמר ועבדתם את הוי' אלקיכם וברך וגו', ששלישי המדבר אומר דכאשר ועבדתם את הוי אלקיכם, אזי וברך את לחמך ואת מימיך, היינו, שהוי' שעליו

lit., “that encompasses all the worlds,” a light that is too transcendent to be revealed within the level of the worlds and hence, is described as “encompassing” them. Although this light transcends the limits of worldly existence, the fact that it is described as “encompassing all worlds” indicates that it, too, shares a connection with the worlds. The Essence of the Ein Sof, by contrast, is totally above creation.

;(alternatively, oros (lights) and keilim (vessels – ּבְחִ ינַת אוֹרוֹתּובְחִ ינַת ּכֵלִ ים, and on an even higher rung, the light as it exists for ּבְחִ ינַת הָאוֹר ּכְמוֹ .Himself, and the light that is revealed to others ׁשֶ הּוא לְעַצְ מוֹ וְהַּגִּלּוי ּכְמוֹׁשֶ הּוא לְזּולָתוֹ,

As explained in Chassidus,29 even before the tzimtzum,30 there exist two dimensions of G-d’s light: a revelation to Himself, which becomes the source for the light that is sovev kol almin, and a revelation intended for others, which becomes the source for the light that is memale kol almin. On the third day” refers to the very Essence of“ ּובַּיוֹם הַּׁשְ לִיׁשִי קָאֵי .the Ein Sof, which transcends revelation entirely עַל עַצְ מּות ּומַ הּות אֵין סוֹף ּבָרּוְך הּוא. Thus, at the outset, the verse states: “And you וְ זֶהּוׁשֶּבִתְחִ ּלָה נֶאֱמַ ר ”....shall serve G-d your L-rd, and He shall bless "וַעֲבַדְ ּתֶם אֵת הוי' אֱֹלקֵ יכֶםּובֵרַ ְך" וְ גוֹ',

Speaking in the third person, the Torah relates that ׁשֶּׁשְ ילִיׁשִ הַמְדַ ּבֵר ”,when “you shall serve G-d your L-rd אוֹמֵרּדְ כַאֲׁשֶר וַעֲבַדְ ּתֶ ם אֵת הוי אֱֹלקֵ יכֶם, ”.then “He shall bless your bread and your water אֲזַי ּובֵרַ ְך אֶת לַחְמְ ָך וְאֶת מֵ ימֶ יָך,

29. See the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, p. 516 ff.; the maamar entitled Basi LeGani, 5711, sec. 1 (translated above, pp. 27-28), et al. 30. The present tense is used because the very concept of time is a creation brought into being by the tzim­ tzum. 126 לא תהי' משכלה, ה'תשי"ב

נאמר ועבדתם את הוי' אלקיכם( יברך את לחמך ואת מימיך. ולאח"ז מוסיף והסירותי מחלה מקרבך, והסירותי לשון נוכח, ששלישי המדבר אומר שהוא בעצמו יסיר מחלה מקרבך. ומזה מובן שענין העבודה נוגע )לא רק לשם הוי', אלא( גם לשלישי המדבר, בחינת עצמות ומהות א"ס ב"ה, שהעבודה פועלת )לא רק וברך את לחמך ואת מימיך ע"י שם הוי', אלא גם( והסירותי מחלה גו' ע"י עצמות ומהות א"ס ב"ה. וצריך להבין,

The intent is that Havayah – the name of G-d הַיְ ינּו, שהוי' ׁשֶעָלָיו נֶאֱמַ ר used in the verse, “And you shall serve G-d your וַעֲבַדְ ּתֶם אֵת הוי' אֱֹלקֵ יכֶם( L-rd,” ”.will “bless your bread and your water – יְבָרֵ ְך אֶתלַחְמְָך וְאֶת מֵ ימֶ יָך. Afterwards, the verse continues: “I shall remove ּולְַאחַ ר זֶה מוֹסִ יף .sickness from your midst,” using the first person "וַהֲסִ רֹתִי מַחֲלָה מִּקִרְ ּבֶָך", וַהֲסִ רֹתִי לְׁשוֹן נוֹכֵחַ ,

-Implied is that the Essence of the Ein Sof, the dimen ׁשֶּׁשְ ילִיׁשִ הַמְדַ ּבֵר אוֹמֵ ר sion associated with the third person, speaks in the ׁשֶ הּוא ּבְעַצְ מוֹ יָסִ יר .first person and promises to remove sickness מַ חֲ הלָ מִ ּקִ רְ ּבֶ ָך.

I.e., the “third person” is used to refer to G-d’s Essence because it implies distance and withdrawal, as it were. The implication of the change to the first person is that His Essence, which is by nature distant, speaks in the first person, i.e., is motivated by man’s avodah to become actively involved, as it were.

From this it is apparent that man’s Divine service ּומִ ּזֶהמּובָן ׁשֶעִ נְיַן (affects (not only G-d’s name Havayah but also הָ העֲבוֹדָ נוֹגֵעַ)ֹלא רַ ק םלְׁשֵ הוי', אֶּלָא(

-the Essence of the Ein Sof, the dimension associ ּגַם לַּׁשְ ילִיׁשִ הַמְדַ ּבֵר, ”.ated with “the third person ּבְחִ ינַת עַצְ מּות ּומַ הּות אֵין סוֹף ּבָרּוְך הּוא,

Man’s Divine service brings about (not only “He ׁשֶהָ עֲבוֹדָ הּפוֹעֶלֶת )ֹלא רַ ק shall bless your bread and your water,” which reflects ּובֵרַ ְך אֶתלַחְמְָך וְאֶת מֵ ימֶ יָך (the involvement of the name Havayah, but also עַל יְדֵ יׁשֵ םהוי', אֶּלָא ּגַם(

I shall remove sickness from your midst,” which“ וַהֲסִ רֹתִי מַחֲלָה גוֹ' עַל reflects the involvement of the Essence of the Ein ייְדֵ עַצְ מּות ּומַ הּות .Sof אֵין סוֹף ּבָרּוְך הּוא. 127 LO SIH’YEH MESHAKEILAH 5712

הרי בבחינת שלמעלה מהשתלשלות כתיב אם צדקת מה תתן לו )כנ"ל(.

Explanation is thus necessary, because, as וְצָרִ יְך לְהָבִ ין, הֲרֵי ּבִבְחִ ינַת explained above, with regard to the dimension of ׁשֶּלְמַעְ לָהמֵהִׁשְ ּתַלְׁשְ לּות -G-dliness that transcends the structure of the Spir ּכְתִ יב םאִ צָדַקְ ּתָ מַ ה itual Cosmos, it is said: “If you transgress, how ּתִ ּתֶ ן ּלוֹ)כַּּנַ''ל(. have you affected Him?...” As explained above, the question stems not merely from the difficulty of the ap- parent meaning of the verse; it is fundamental to defining our relationship to G-d. G-d’s Essence must be above change – and therefore above a relationship to man’s Divine service – for anything that is subject to change cannot be G-d. Simultane- ously, man desires a relationship not merely with the revealed dimensions of G-dly light, but with G-d’s Essence. Moreover, if such a relationship would not exist, there would be a lack in the unity between G-d’s Essence and the world.

SUMMARY

The explanation in section 2, however, is insufficient, because man’s service is sig- nificant even to G-d’s Essential light.

This concept is apparent from an analysis of this passage. The opening clause, “And you shall serve G-d your L-rd,” appears as narration, as if the Torah is writing in the third person. Later in that passage it continues, “and I shall remove,” where G-d speaks in the first person, as it were.

In explanation, the Torah being written in the third person refers to it emanating from G-d’s Essence. When the Torah states: “And G-d said to Moshe…,” it is as if His Essence is narrating, as it were, how the revealed levels of G-dliness are com- municating to Moshe.

This third person narrative is reflected in the verse: when “…you shall serve G-d your L-rd,” then “He shall bless your bread and your water.” Afterwards, however, the verse continues: “I shall remove sickness from your midst,” using the first per- son. Implied is that G-d’s Essence, the dimension associated with the third person, speaks in the first person and promises to remove sickness.

What brings this about? Man’s service. This, however, requires clarification, be- cause, as explained previously, with regard to this dimension of G-dliness it is said: “If you transgress, how have you affected Him?...,” implying that man’s service is not significant to G-d. 128 לא תהי' משכלה, ה'תשי"ב

ד( ויש לומר, שזה שאמרו רז"ל וכי מה איכפת לי' להקב"ה כו', קאי על העבודה עצמה )דהיינו פרטי העבודה(, אבל התוצאה של העבודה שעל ידה נעשה צירוף הבריות, שגם בבריות בעלמא, ברי' פחותה, נעשה צירוף וזיכוך, שזהו"ע

— 4 —

In resolution, it can be explained וְ יֵׁש לוֹמַר, -that our Sages’ statement, “Does it make a differ ׁשֶ ּזֶהׁשֶ ָאמְ רּו רַ זַ''ל וְכִי ”...?ence to the Holy One, blessed be He מָה אִ כְּפַת לֵיּה לְהַּקָ דוֹׁש ּבָרּוְך הּוא כּו', refers to man’s Divine service itself קָאֵי עַל הָ העֲבוֹדָ עַצְמָ ּה i.e., the particular activities that constitute his) )ּדְ הַיְ ינּו ּפְרָטֵי הָ עֲבוֹדָ ה(, Divine service). That, in and of itself, is not of con- sequence to G-d.

,In contrast, the outcome of man’s Divine service אֲבָלהַ ּתוֹצָָאה ׁשֶל הָ עֲבוֹדָ ה

-the refinement of the created beings,” is signifi“ ׁשֶעַליָדָ ּה נַעֲׂשֶ ה .cant to the Essence of the Ein Sof צֵרּוף הַּבְרִ ּיוֹת, I.e., the particular deeds that a person performs in his Divine service are not sig- nificant in and of themselves. The ultimate intent and effect of man’s service – the refinement of the material world – is, however, significant to Him, as explained below.

,The term “created beings” refers to lowly entities ׁשֶ ּגַםּבַּבְרִ ּיוֹת ּבְעָלְמָ א, beings whose only redeeming virtue is that they were ּבְרִ יָאה ּפְ חּותָ ה, created by G-d.31 .They too become refined and purified נַעֲׂשֶהצֵרּוף וְזִּכּוְך,

This involves the transformation of yesh, an ׁשֶ ּזֶהּו עִ נְיָן הָאִתְהַּפְ כָא ,entity with a consciousness of self, into ayin מִ ּיֵׁש לְאֵין, nothingness – HaYom Yom states:32 “G‑d creates materiality (gashmiyus) out of spirituality (ruch- niyus), and the people of Israel make spirituality out of materiality.

31. See Tanya, ch. 32. 32. Entry for 27 Elul. 129 LO SIH’YEH MESHAKEILAH 5712

האתהפכא מיש לאין, הנה זה נוגע גם בבחינת העצמות. ועז"נ ועבדתם את הוי'

To explain: G‑d created the world because He desired a dwelling in the lower realms;33 that is, He desired His Presence to be manifest in this physical world. To accomplish this, two steps are necessary: the material world must be created (yesh me’ayin), and then its corporeality must be transformed into spirituality (the transformation of yesh to ayin). The first step was accomplished by G‑d; the second, He entrusted to His partner, the Jewish people. The partnership is an equal one, for G‑d brings the world into being, something from nothing. And the Divine service of Jews transforms yesh, the self-centered perspective that pervades our material world, into ayin, G‑dliness. Both tasks transcend the natural order, and they are only possible because of G‑d’s essential power. And He implanted this essential power within His people to enable them to accomplish their mission.34 this is significant even to the Essence of the – הִ ּנֵה זֶה נוֹגֵעַּגַם .Ein Sof ּבִ בְ חִ נ י ַ ת הָ עַ צְ מ ּו ת . Since we are speaking about types of created beings that possess no redeeming virtues other than the fact that G-d created them, there is no logical reason why their refinement is important to Him. Not only is He perfect in and of Himself and therefore in no need of their refinement, there is no quality within these created beings in and of themselves that is of significance to Him. Why then is their refinement significant? Because He desired a dwelling in the lower realms; i.e., that this physical world which is characterized by self-concern and materialistic desires should be refined and made into a medium to reveal G-dliness. To explain: There are rationale explanations for the refinement of the world. Since G-d’s creative process involved the revealed dimensions of His light, man has come into being feeling that the world should not be a jungle, that we should all do what is necessary to improve our fellow men and the environment in which we live. As man proceeds and develops himself – and surely as he grows in Torah – he finds deeper and more comprehensive rationales why the refinement of man and the world is desirable. Nevertheless, on an ultimate scale, when viewed from the

33. Midrash Tanchuma, Parshas Naso, sec. 7; see also Tanya, ch. 36. 34. See Likkutei Sichos, Vol. 6, p. 21ff. 130 לא תהי' משכלה, ה'תשי"ב

אלקיכם גו' והסירותי גו', עצמות ומהות א"ס ב"ה דווקא. ובזה יובן מה שנאמר כאן והסירותי מחלה מקרבך, ולא כמש"נ לפנ"ז כל המחלה אשר שמתי במצרים לא אשים עליך גו', כי, בפסוק כל המחלה גו' לא אשים גו', מדובר רק אודות אפשרות למחלה,

perspective of G-d’s Essence, the validity of all these reasons falls short. Since the world is utterly insignificant in and of itself, what difference does it make to G-d whether it is refined or not? Although the validity of this question is inescapable, G-d did desire a dwelling in the lower realms – i.e., that there be a material world and through man’s ef- forts, it be refined and made into a medium for G-dliness. We cannot explain this desire. Indeed, the use of the term “desire” implies that there is no reason or logical rationale. And as a result of this desire, the refinement of the world is significant.35 This is the intent of the verse: “And you shall וְעַל זֶה רנֶאֱמַ "וַעֲבַדְ ּתֶ ם -serve G-d your L-rd… and I shall remove sick אֵת הוי' אֱֹלקֵ יכֶם ”.ness from your midst גוֹ' וַהֲסִ רֹתִ י" גוֹ', .I” refers to the Essence of the Ein Sof“ עַצְמֻתּומַ הּות אֵין סוֹף ּבָרּוְך הּוא ּדַוְקָ א.

On this basis, a distinction can be made between ּובָזֶה יּובַן מַה ּׁשֶ רּנֶאֱמַ ּכָאן this phrase, “I shall remove sickness from your "וַהֲסִ רֹתִי מַחֲלָה מִּקִרְ ּבֶָך", m i d s t ,” and a preceding verse,36 “All of the sickness with וְ ֹלאּכְמוֹ ׁשֶ ּנֶאֱמַר לִפְ נֵי which I afflicted Egypt, I will not place upon זֶה "ּכָלהַּמַחֲלָה אֲׁשֶ ר ”. y ou ׂשַמְּתִי בְמִצְרַ יִם ֹלא אָׂשִ ים עָלֶיָך" גוֹ',

”…The verse: “All of the sickness… I will not place ּכִי, ּבַּפָסּוק "ּכָל הַּמַחֲלָה גוֹ' ;refers to the possibility of sickness ֹלא אָׂשִ ים" גוֹ', מְדֻּבָר רַ ק אוֹדוֹתאֶפְׁשָ רּות לְמַחֲלָה,

35. See Likkutei Sichos, Vol. 4, p. 1341; Vol. 6, p. 21ff.; Vol. 7, p. 23. 36. Shmos 15:26. 131 LO SIH’YEH MESHAKEILAH 5712

והברכה היא שאפשרות זו לא תבוא לפועל. אבל בפסוק והסירותי מחלה גו' יש חידוש גדול יותר, שגם כשישנה מחלה בפועל )לא רק אפשרות למחלה(, תהי' הסרת המחלה. ובשביל הסרת המחלה שכבר ישנה בפועל יש צורך בכח עליון יותר, ועז"נ והסירותי בלשון נוכח, שקאי על עצמות ומהות א"ס ב"ה.

G-d’s blessing is that the sickness will not actually וְהַּבְרָ כָה הִיאׁשֶאֶפְׁשָ רּות .come about זוֹ ֹלא ּתָ בוֹא לַּפֹעַל.

The verse “I shall remove sickness from your אֲבָלּבְפָסּוק "וַהֲסִ רֹתִ י midst,” by contrast, speaks of a new development מַחֲלָה" גוֹ' יֵׁש :of a greater nature חִ ּדּוׁש ּגָדוֹל יוֹתֵר,

Even when sickness (not only the possibility of ׁשֶּגַם ּכְׁשֶ ּיֶׁשְ נָּה מַחֲלָה ּבְפֹעַל ,sickness) exists )ֹלא רַ קאֶפְׁשָ רּות לְמַחֲלָה(,

.G-d will remove it ּתִהְ יֶה הֲסָרַת הַּמַחֲלָה.

Now, to remove sickness that already exists, a ּובִׁשְבִ יל הֲסָרַת הַּמַחֲלָה .higher power is required ׁשֶּכְבָריֶׁשְ נָּהּבְפֹעַל יֵׁש צֹרְֶך ּבְכֹחַ עֶלְיוֹן יוֹתֵר,

Hence, the verse uses the first person, “I will וְעַל זֶה נֶאֱמַר וַהֲסִ רֹתִ י ”, re m ov e ּבִלְׁשוֹן נוֹכֵחַ ,

.referring to the Essence of the Ein Sof ׁשֶּקָאֵי עַל עַצְ מּות ּומַ הּות אֵין סוֹף ּבָרּוְך הּוא.

SUMMARY

In resolution, it can be explained that our Sages’ statement, “Does it make a differ- ence to the Holy One, blessed be He?...” refers to man’s Divine service itself (i.e., the particular activities that constitute his Divine service). In contrast, the outcome of man’s Divine service, “the refinement of the created beings,” is significant to the Essence of the Ein Sof, for G-d desired a dwelling in the lower worlds, i.e., that a world in need of refinement (hence, the term “lower”) be created, and it be refined through man’s Divine service. When that refinement is carried out, blessings that could only be brought about by G-d’s Essence become manifest. 132 לא תהי' משכלה, ה'תשי"ב

ה( והנה ענין העבודה ועבדתם את הוי' אלקיכם, שהוא בדוגמת עבודת העבד, קאי בעיקר על העבודה ביראה וקבלת עול, שהיא עבודת עבד, שהעבד אינו תופס מקום לעצמו, ועוד יותר שאינו שום מציאות לעצמו, והוא בביטול אל האדון,

— 5 — The concept of avodah, Divine service, that is וְהִ ּנֵה עִ נְיַן הָ עֲבוֹדָ ה obligated by the phrase, “And you shall serve G-d "וַעֲבַדְ ּתֶם אֵת הוי' ”,your L-rd אֱ ֹל קֵ י כֶ ם ", .resembles the service of a servant to his master ׁשֶ הּוא ּבְדֻגְמַ ת עֲבוֹדַ ת הָעֶבֶד, It is primarily reflected in Divine service motivated קָאֵיּבְעִּקָר עַל הָ עֲבוֹדָ ה – by fear and the acceptance of G-d’s yoke37 ּבְיִרְ ָאה וְקַּבָלַת עֹל, A servant is on an entirely different level from his master. Their relationship is not like that of a son and a father, or a student and his teacher, but instead, they are on two entirely different planes. In an ultimate sense, the servant does not even have a true appreciation of his master’s virtues. Why then does he serve him? Because he must. Since he is his master’s servant, he is compelled to forego his own personal desires and tendencies and carry out his master’s will.38

for that is the type of service performed by a – ׁשֶהִ יא עֲבוֹדַ ת עֶבֶד, servant. A servant is not a significant entity in his own ׁשֶהָעֶבֶד אֵינוֹּתוֹפֵס ;right מָ קוֹ ם לְ עַ צְ מוֹ, moreover, he doesn’t look at himself with any וְ עוֹד יוֹתֵר ׁשֶאֵינוֹ ׁשּום .importance whatsoever מְצִ יאּות לְעַצְ מוֹ, This concept is reflected in Halachah, Torah law. A servant does not have an in- dependent capacity to acquire property. Everything he acquires is acquired by his master.39 The intent is not that first the servant takes possession of an object and then it becomes his master’s, but that originally, the acquisition is made on behalf

37. See Tanya, ch. 41; Kuntres HaAvodah, ch. 2. 38. The series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, p. 312ff. 39. Kiddushin 23b. 133 LO SIH’YEH MESHAKEILAH 5712

דאף שמצד עצמו בהפקירא ניחא לי', ה"ה בכיווץ וביטול אל האדון, ולכן עושה ומקיים את רצונו. וזהו שראשית העבודה ועיקרה ושורשה היא העבודה דקבלת עול, והיינו, שלמרות היותו במעמד ומצב שלא שינה את עצמו, רצונו שכלו ומדותיו )ער האט זיך ניט איבערגעמאכט און שטייט אין זיינע רצונות וכו'(, ה"ה עובד את עבודתו

of his master – personally, the servant never acquired it at all.40 The servant is not considered as anything but an extension of his master’s domain.41 .His identity is subsumed (in bittul) to his master וְ הּואּבְבִ ּטּול אֶל הָָאדוֹן, Even though his natural tendency is to enjoy ּדְ ַאףׁשֶּמִ ּצַד עַצְ מוֹ having no restraints,42 ּבְהֶפְקֵ אירָ אנִיחָ לֵיּה, he is constrained and submits himself to his הֲרֵ יהּוא ּבְכִּוּוץ ,master ּובִ ּטּול אֶל הָָאדוֹן, .and therefore, carries out his will וְ לָכֵן עוֹׂשֶ הּומְקַ ּיֵם אֶת רְ צוֹנוֹ. Thus “the beginning of Divine service, as well וְ זֶהּו ׁשֶרֵ אׁשִ ית הָ עֲבוֹדָ ה as its core and root”1 is service stemming from וְעִּקָרָּה וְׁשָרְ ׁשָּה הִ יא .kabbalas ol, the acceptance of G-d’s yoke הָ עֲבוֹדָהּדְ קַּבָלַת עֹל, Even though a person is in a situation where he וְהַיְ ינּו, ׁשֶ ּלַמְ רוֹת הֱיוֹתוֹ – has not changed his inner makeup ּבְמַ עֲמָ ד ּומַּצָבׁשֶ ֹּלא ׁשִ ּנָה אֶת עַצְ מוֹ, he has not transformed his mind and heart רְ צוֹ נוֹ ׂשִ כְ לוֹ ּומִ ּדוֹ תָ יו )עֵר הָאט זִיְך נִיט אִיּב ֶ ע רְ ֶּג ע מַ א ְ כ ט – and is still motivated by his own desires אּון ׁשְטֵיְ יט אִ ין זַיְ ינֶע רְ צוֹנוֹת וְ כּו'(, .he carries out his service with kabbalas ol יהֲרֵ הּוא עוֹבֵד אֶ ת עֲבוֹדָ תוֹ ּבְדֶרְֶך קַּבָלַת עֹל,

40. Rashba in his commentary to the above passage. 41. See the series of maamarim entitled Yom Tov shel Rosh HaShanah, 5666, p. 326ff. 42. This translates our Sages’ expression (Gittin 13a), bihefkeira nicha lei. 134 לא תהי' משכלה, ה'תשי"ב

בדרך קבלת עול, שהרי בהנוגע למעשה בפועל, קיום המצוות בסור מרע ועשה טוב, אי אפשר להמתין עד שישנה את עצמו, אלא גם בהיותו במעמדו ובמצבו כמו שהוא, צריך לעבוד עבודתו בקבלת עול. וכן הוא בסדר העבודה בכל יום ויום, שהתחלת עבודת היום היא באמירת מדה אני, וכן בעבודת התפלה, ההתחלה היא הודו להוי',

,For with regard to one’s actual conduct ׁשֶ הֲרֵיּבְהַ ּנוֹגֵעַ לְמַ עֲׂשֶה ּבְפֹעַל,

i.e., the observance of the mitzvos – “turning away קִ ּיּום הַּמִצְ ווֹתּבְ סּור from evil and doing good”43 עמֵרָ וַעֲׂשֵ ה טוֹב, -it is impossible for one to wait until he trans – אִיאֶפְׁשָר לְהַמְּתִ ין עַד .forms his nature ׁשֶּיְׁשַ ּנֶה אֶת עַצְ מוֹ, ,Instead, even in one’s present situation אֶּלָא ּגַםּבִהְ יוֹתוֹּבְמַ עֲמָ דוֹ ּובְמַּצָבוֹ ּכְמוֹ ׁשֶ הּוא, he must carry out his Divine service motivated צָרִ יְך לַעֲבֹד עֲבוֹדָ תוֹ .by kabbalas ol ּבְקַּבָלַת עֹל. .This is reflected in the order of our daily prayers וְ כֵןהּוא ּבְסֵדֶ ר הָ עֲבוֹדָ ה ּבְ כָל יוֹם וְ יוֹם, Our daily prayers begin with Modeh Ani, “I ׁשֶהַתְחָלַת עֲבוֹדַת הַ ּיוֹם ”....thankfully acknowledge הִ יא ּבַאֲמִ ירַ ת מוֹדֶ ה אֲנִי, Similarly, the communal prayer service begins וְ כֵן ּבַעֲבוֹדַתהַּתְפִ ּלָה, with Hodu, “Let us thankfully acknowledge הַהַתְחָלָה הִ יא הוֹדּו להוי', G-d....” This is one of the differences between the Nusach HaAriZal, the order of prayer ordained by the kabbalistic sage, the Ari, and the traditional Ashkenazic nusach (order of prayer). The Nusach HaAriZal begins with Hodu, while the traditional Ashkenazic nusach begins with Baruch SheAmar.

43. Cf. Tehillim 34:15. 135 LO SIH’YEH MESHAKEILAH 5712

שעוד לפני ההתבוננות דפסוקי דזמרה, ולפני ההתבוננות דברכות קריאת שמע, קריאת שמע ושמונה עשרה, אומר הוא הודו להוי', בחינת הודאה, שזוהי העבודה בדרך קבלת עול דוקא.

Even before the meditation associated with ׁשֶ עוֹדלִפְ נֵיהַהִתְ ּבוֹנְנּות Pesukei DeZimrah,44 before the meditations ּדִ פְ סּוקֵי ּדְ זִמְרָ ה, וְלִפְ נֵי associated with the blessings of the Shema, the הַהִתְ ּבוֹנְנּות ּדְ בִרְ כוֹת recitation of the Shema and Shemoneh Esreh, one קְרִ יַאת ׁשְמַ ע, קְרִ יַאת ”,states, “Let us thankfully acknowledge G-d עׁשְמַ ּוׁשְ מוֹנֶה עֶׂשְרֵ ה, אוֹמֵ רהּוא הוֹדּו להוי',

,highlighting the approach of hodaah ּבְ יחִ נ ַ ת ה ו ֹ דָ ָא ה , ­which reflects Divine service motivated by kab ׁשֶ ּזוֹהִי הָ עֲבוֹדָהּבְדֶרֶ ְך .balas ol קַּבָלַת עֹל ּדַוְקָ א. The terms modim or hodu refer to thankful acknowledgment, and that is their literal meaning within the context of our prayers. Nevertheless, the term “ac- knowledgment” also implies the acceptance of a position that one does not totally understand.45 One appreciates the truth of another person’s position even though that position is above one’s level of comprehension and cannot be internalized. For example, we find the expression:46 “The Sages acknowledge Rabbi Meir’s [po- sition].” The intent is that originally they differed with him, and afterwards, they acknowledged the validity of his approach. Now, Rabbi Meir’s understanding surpassed that of the other Sages, as the Talmud states:47 “The Sages were not able to comprehend his ultimate intent.” Therefore, they were not capable of fully understanding Rabbi Meir’s perspective. Nevertheless, they acknowledged that it was correct. Similarly, regarding our relationship with G‑d, hodaah reflects the willingness to go beyond one’s own perspective, to bend oneself to His will, even if he has not internalized his commitment to the extent that it is his own natural desire.

44. The portion of the morning prayer service between the blessings Baruch SheAmar and Yishtabach. 45. See the maamar entitled Tziyon BeMishpat, sec. 1 (Likkutei Torah, Devarim, p. 1a ff., translated in Selec- tions from Torah Or and Likkutei Torah, Vol. 2). 46. Bava Kama 29a. 47. Eruvin 13b. 136 לא תהי' משכלה, ה'תשי"ב

SUMMARY

The concept of avodah, Divine service, resembles the service of a servant to his mas- ter. It is primarily reflected in service motivated by fear and the acceptance of G-d’s yoke, kabbalas ol. Even though one’s natural tendency is to enjoy having no restraints, he goes beyond his own desires and makes a commitment to carry out G-d’s will. 137 LO SIH’YEH MESHAKEILAH 5712

ו( אמנם כיון שהפסוק ועבדתם את הוי' אלקיכם קאי )גם( על ענין התפלה, כמ"ש הרמב"ם מצות עשה להתפלל כו' שנאמר ועבדתם את הוי' אלקיכם, מפי השמועה למדנו שעבודה זו היא תפלה שנאמר ולעבדו בכל לבבכם, אמרו חכמים

— 6 — Although, as explained above, the command “And you shall serve G-d your L-rd” implies service motivated by kabbalas ol which is associated primarily with fear, Nevertheless, this verse ָאמְ נָםּכֵיוָן ׁשֶהַּפָסּוק "וַעֲבַדְ ּתֶם אֵת הוי' אֱ ֹל קֵ י כֶ ם " ,also) refers to the concept of prayer) קָאֵי )ּגַם(עַל עִ נְיַןהַּתְפִ ּלָה, In the portion of the maamar that follows, the Rebbe proceeds to explain how the service of G-d not only requires fear and awe of Him, the basis of kabbalas ol, it also requires love. For avodah involves transformation of one’s inner being, not merely control of one’s conduct. Such transformation is accomplished through love, for love is the emotion that pushes a person beyond himself and into connection with others. This relates to prayer, for it is in prayer that our love for G-d is given expression. as Rambam states:48 ּכְמוֹׁשֶ ּכָתַב הָרַמְ ּבָ''ם: ,It is a positive mitzvah to pray…, as it is written מִצְ וַת עֲׂשֵהלְהִתְ ּפַּלֵל ”.And you shall serve G-d your L-rd“ כּו' ׁשֶ ּנֶאֱמַר וַעֲבַדְ ּתֶ ם אֵת הוי' אֱֹלקֵ יכֶם, According to the oral tradition, we learned that מִּפִיהַּׁשְ מּועָה לָמַדְ נּו ,this service is prayer ׁשֶ עֲבוֹדָ הזוֹ הִיא ּתְפִ ּלָה as it is written:49 “And serve Him with all your ׁשֶ רּנֶאֱמַ ּולְעָבְ דוֹ ”, h e a r t ּבְ כָ ל לְ בַ בְ כֶ ם , and our Sages state:50 “What is the service of the ָאמְ רּו חֲכָמִ ים אִ י זוֹ הִ יא ”.heart? This is prayer עֲבוֹדָה ׁשֶּבַּלֵבזוֹ ּתְפִ ּלָה, I.e., prayer is Divine service that is “in the heart and with the heart,” changing the nature of one’s heart itself.

48. Hilchos Tefillah 1:1. 49. Devarim 11:13. 50. Sifri to Devarim, op. cit.; Taanis 2a. 138 לא תהי' משכלה, ה'תשי"ב

אי זו היא עבודה שבלב זו תפלה, מובן, שבזה נכלל )נוסף על העבודה מיראה( גם ענין העבודה מאהבה, שזהו"ע התפלה, לית פולחנא כפולחנא דרחימותא. והענין בזה, דהנה פעולת התפלה היא הן בנפש האלקית והן בנפש הבהמית. כי, תפלה הוא מלשון תופל, שהו"ע החיבור, שעל ידה נעשית התחברות נפש האלקית עם

-It is thus understood that in addition to the ser מּובָן, ׁשֶּבָזֶה נִכְלָל )נוֹסָף vice of awe, the charge to serve G-d also includes עַל הָ עֲבוֹדָהמִ ּיִרְ ָאה( ּגַם the service of love עִ נְיַן הָ העֲבוֹדָ מֵ ַאהֲבָה, ,which is actualized in prayer ׁשֶ ּזֶהּועִ נְיַןהַּתְפִ ּלָה, as it is taught:51 There is no service like the service לֵיתּפֻלְחְ נָאּכְפּולְחָ נָא ”. of l ov e ּדִ רְ י חִ מ ּו ָ ת א . To explain:52 Prayer produces an effect on both וְהָעִ נְיָן ּבָזֶה, ּדְ הִ ּנֵה .the G-dly soul and the animal soul ּפְ עֻּלַתהַּתְפִ ּלָה הִיא הֵן ּבַּנֶפֶׁש הָאֱֹלקִ ית וְהֵן ּבַ ּנֶ פֶ ׁש הַ ּבַ הֲ מִ ית. The Hebrew term for prayer, tefillah, relates to ּכִי,ּתְפִ ּלָה הּוא ,the term tofal מִּלְׁשוֹן ּתוֹפֵל, which has the meaning of “joining together.”53 ׁשֶ הּוא עִ נְיַןהַחִ ּבּור, Throughprayer, the G-dly soul is joined to its root ׁשֶעַליָדָ ּה נַעֲׂשֵ ית .and source הִתְחַּבְ רּות נֶפֶׁש הָאֱֹלקִ ית עִם ׁשָרְ ׁשָ ּהּומְ קוֹרָ ּה.

I.e., through prayer, the soul as it is manifest in a person’s mind and heart becomes connected to the root of the soul as it exists in the spiritual realms. For only a ray of the soul enclothes itself in the body; the essence of the soul remains in the spiritual realms above. Prayer creates a bond that enables the G-dly power of the soul in its source and root to shine within the soul while it is enclothed in the body. ,Also, through prayer וְ עוֹד עִ נְיַן ּבַּתְפִ ּלָה,

51. See Zohar, Vol. II, p. 55b; Vol. III, p. 267a. 52. The concepts to follow are explained in Kuntres HaAvodah, chs. 1-3. 53. See an alternate version of Keilim 3:5 which speaks about “One who puts together an earthenware contain- er.” See Sefer HaMaamarim 5709, p. 79. 139 LO SIH’YEH MESHAKEILAH 5712

שרשה ומקורה. ועוד ענין בתפלה, שעל ידה נעשה בירור וזיכוך נפש הבהמית, והעלאת הניצוצות דגופו וחלקו בעולם. וב' ענינים אלו הםא בהעבודה דאהבה דוקא. דהנה, בעבודה דיראה וקבלת עול לבדה, הרי לא שינה את עצמו, ולא פעל

,the animal soul is purified and refined ׁשֶעַל יָדָ ּה נַעֲׂשֶהּבֵרּור וְזִּכּוְך נֶפֶׁש הַּבַהֲמִ ית, Integrity is created between a person’s inner spiritual awareness and desire to bond with G-d (which stems from his G-dly soul), and his operative consciousness, the way he thinks and feels on an everyday basis (which stems from his animal soul). and the sparks of G-dliness invested in one’s body וְהַ עֲלַָאת הַּנִיצוֹצוֹת .and one’s portion of the world are elevated ּדְ גּופוֹ וְ חֶ לְ קוֹ ּבָ עוֹ לָ ם. For then, a person’s thought, speech, and action will reflect his inner spiritual purpose. As such, all the material entities that he uses will be aligned with the Divine intent. This will enable the G-dly sparks within them to be elevated and connected with their spiritual source. The two effects produced by prayer are interrelated. Because the G-dly soul within the body is brought into contact with its essential G-dly source and core, it is in- fused with the infinite power of that source. Hence, the arousal of the G-dly soul produces effects that are not confined to the spiritual realms, but change the way the person relates to his material surroundings as well. Both of these effects:a) connecting his G-dly soul ּוב' עִ נְיָנִים אֵּלּו to its source; and b) refining his animal soul and his portion of the world, .are produced through the service of love הֵם ּבְהָ עֲבוֹדָ ה ּדְ ַאהֲבָה ּדַוְקָ א. Through the service of fear and kabbalas ol alone ּדְ הִ ּנֵה, ּבָעֲבוֹדָה דְ יִרְ ָאה וְקַּבָלַת עֹללְבַּדָ ּה,

,a person will not be able to change himself יהֲרֵ ֹלא ׁשִ ּנָה אֶת עַצְ מוֹ, and it does not bring about a refinement and a וְֹלא ּפָעַל ּבֵרּור וְזִּכּוְך .purification of the animal soul נֶפֶ ׁש הַ ּבַ הֲ מִ ית , Fear and kabbalas ol can help a person restrain himself and refrain from pursuing undesirable conduct. It does not, however, motivate him to orient his life toward a higher goal and imbue it with spiritual purpose. 140 לא תהי' משכלה, ה'תשי"ב

בירור וזיכוך נפש הבהמית, וכפי שרואים במוחש שישנם כאלה שיש להם יראת שמים טבעית ובהתבוננות קלה יכולים הם לעורר את היראה להיות סור מרע ועשה טוב, ואעפ"כ, גם כאשר הנהגתם בסור מרע ועשה טוב היא בשלימות נשארת נפשם הבהמית בתקפה ובגבורתה כתולדתה, ואדרבה, נתחזקה יותר בהמשך הזמן ע"י ריבוי ההשתמשות בה. וכיון שע"י העבודה מיראה לא פעל בירור וזיכוך נפש

.This can be observed in actual life ּוכְפִי ׁשֶ רוֹאִ ים ּבְ מּוחָ ׁש ­There are people who have natural yiras Shama ׁשֶּיֶׁשְ נָם ּכָאֵּלֶהׁשֶ ּיֵׁש לָהֶם .(yim (fear of Heaven יִרְ ַאת ׁשָמַיִם טִבְעִ ית With minimal meditation, they are able to arouse ּובְהִתְ ּבוֹנְנּות קַ ּלָה יְכוֹלִים a level of fear that motivates them to “turn away הֵם לְעוֹרֵר אֶתהַּיִרְ ָאה ”.from evil and do good לִהְ יוֹתסּור עמֵרָ וַעֲׂשֵ ה טוֹב, Nevertheless, even when their conduct is ideal in וְַאף עַל ּפִ י כֵן, ּגַםּכַאֲׁשֶ ר ”,terms of “turning away from evil and doing good הַנְהָגָתָםּבְ סּור עמֵרָ וַעֲׂשֵ ה טוֹב הִיאּבִׁשְ לֵמּות,

their animal souls retain their inherent strength נִׁשְ אֶרֶ תנַפְׁשָם הַּבַהֲמִ ית .and power ּבְתָקְ ּפָּה ּובִ גְבּורָתָ ּה ּכְ ו ת ֹ ַ ל דְ ּת ָ ּה ,

I.e., the person’s conduct conforms to the Torah’s standards, but his inner self remains unrefined. -On the contrary, their animal souls grow stron וְאַּדְרַ ּבָה, נִתְחַּזְקָ ה יוֹתֵ ר ger over the course of time, the more they are ּבְהֶמְׁשְֵך הַּזְמַן עַל יְדֵ י active54 over the course of these people’s day-to-day רִּבּוי הַהִׁשְ ּתַּמְ ׁשּות ּבָּה. experience. The more a person is involved with material entities, even when his involvement is not excessive and his physical desires are kept in check, the more his mind and heart become focused on that realm and become insensitive to spiritual concepts.

Moreover, since service motivated by fear does not וְ כֵיוָן ׁשֶעַל יְדֵ י הָ עֲבוֹדָ ה bring about a refinement and a purification of מִ ּיִרְ ָאה ֹלא ּפָעַלּבֵרּור ,the animal soul וְזִּכּוְך נֶפֶׁש הַּבַהֲמִ ית,

54. See Tanya, ch. 13. 141 LO SIH’YEH MESHAKEILAH 5712

הבהמית, לא פעל גם התחברות הנפש האלקית עם שרשה ומקורה, כי, התחברות נפש האלקית היא ע"י מילוי רצונו ית', והרי רצונו ית' הוא שהנשמה תברר את הגוף ונפש הבהמית, ובשביל זה ירדה הנשמה למטה, שהרי הנשמה עצמה אינה צריכה תיקון,

it also does not bring about a connection between ֹלא ּפָעַל ּגַםהִתְחַּבְ רּות .the G-dly soul and its root and source הַ ּנֶפֶׁש הָאֱֹלקִ ית עִ ם ׁשָרְ ׁשָ ּה ּו ק מְ וֹ רָ ּה , For the establishment of such a connection ּכִי,הִתְחַּבְ רּות נֶפֶׁש ,depends on the fulfillment of G-d’s will הָאֱֹלקִ ית הִ יא עַל יְדֵ י מִ ּלּוי רְ צוֹנוֹ יִתְ ּבָרַ ְך,

and G-d’s will is that the G-dly soul should refine וַהֲרֵירְ צוֹנוֹ יִתְ ּבָרַ ְך הּוא .the body and the animal soul ׁשֶהַּנְׁשָמָה ּתְ בָרֵר אֶ ת הַּגּוף וְ נֶפֶׁש הַּבַהֲמִ ית,

As mentioned above, only a ray of the G-dly soul is enclothed in the body. Why? Because the soul as it exists in the spiritual realms is too elevated and transcendent to shine within the body. This is the nature ofSeder HaHishtalshelus, the chainlike pattern of downward progression that characterizes the Spiritual Cosmos. An entity’s spiritual level is defined by its degree of refinement and thus it is restricted to that level. How then can the full power of the soul in the higher realms shine within the soul in the body? Because a power that knows no bounds and restrictions – G-d’s will – brings them together. That is the purpose for which the soul descended ּובִׁשְבִ יל זֶה יָרְדָ ה .to this material plane הַּנְ ׁשָ המָ לְ מַ ּטָ ה , For the soul itself is not in need of correction.55 ׁשֶ יהֲרֵ הַּנְׁשָמָה עַצְמָ ּה אֵינָּהצְרִ יכָה ּתִ ּקּון,

I.e., the G-dly soul is pure, “an actual part of G-d from Above.”56 As it exists in the spiritual realms, it is totally at one with G-d and thus is not in need of correction. Although the Hebrew term could .תקון Correction” is a translation of the word“ also be translated as “improvement,” “correction” was chosen because through

55. Etz Chayim, Shaar HaTzelem, ch. 1, cited in Tanya, chs. 37, 38. 56. Tanya, ch. 2. 142 לא תהי' משכלה, ה'תשי"ב

וירידתה למטה היא כדי לברר את הגוף ונפש הבהמית, וכל זמן שלא פעל בירור נפש הבהמית, לא מילא את רצונו ית', ולכן לא פעל התחברות דנפשו האלקית עם שרשה ומקורה. ודוקא בעבודה מאהבה, שעל ידה פועל בירור וזיכוך נפש הבהמית, ה"ה פועל גם התחברות נפש האלקית עם שרשה ומקורה.

the soul’s descent to the physical plane and its Divine service in refining the body, the animal soul, and the world at large, the soul is elevated and lifted to a higher plane. Nevertheless, even before this elevation is achieved, it is pure and in no need of correction.57 Its descent to this earthly plane is only to refine וִ ירִ ידָתָּה לְמַּטָה הִ יא .the body and animal soul ּכְדֵ י לְבָרֵר אֶתהַּגּוף וְ נֶפֶ ׁש הַ ּבַ הֲ מִ ית , -As long as it has not brought about such a refine וְכָל זְמַן ׁשֶ ֹּלא ּפָעַלּבֵרּור .ment, it has not fulfilled G-d’s will נֶפֶׁש הַּבַהֲמִ ית, ֹלא מִ ּלָא אֶת רְ צוֹנוֹ יִתְ ּבָרַ ְך,

For G-d’s desire for a dwelling in the lower worlds58 involves not only the actual observance of mitzvos, but also the refinement of man’s character: that he remake his personality so that he becomes a medium for the expression of G-dliness. -Hence, he will not have brought about the con וְ לָכֵןֹלא ּפָעַלהִתְחַּבְ רּות .nection of his G-dly soul to its root and source ּדְ נַפְ ׁשוֹהָאֱֹלקִ ית עִ ם ׁשָרְ ׁשָ ּה ּו ק מְ וֹ רָ ּה . Thus, it is specifically the Divine service of love וְדַוְקָא הּבָעֲבוֹדָ מֵ ַאהֲבָה, that brings about the refinement of the animal ׁשֶעַל יָדָ ּה ּפוֹעֵלּבֵרּור soul וְזִּכּוְך נֶפֶׁש הַּבַהֲמִ ית, and therefore also bonds the G-dly soul with its יהֲרֵ הּוא ּפוֹעֵל ּגַם .root and source הִתְחַּבְ רּות נֶפֶׁש הָאֱֹלקִ ית עִם ׁשָרְ ׁשָ ּהּומְ קוֹרָ ּה.

57. Toras Chayim, Shmos, p. 309c; Basi LeGani, 5710, ch. 20. 58. See Tanya, ch. 36. 143 LO SIH’YEH MESHAKEILAH 5712

SUMMARY

Divine service involves not only fear and kabbalas ol but also love, which is achieved through the service of prayer. The Hebrew term for prayer, tefillah, relates to the term tofal which has the meaning of “joining together.” Prayer joins the G-dly soul to its root and source and refines a person’s animal soul. Both of these effects are produced through the service of love. In contrast, the service of fear and kabbalas ol does not radically change a person’s inner character traits. He remains who he is; he just controls his conduct. To bring about an inner change, love is necessary. Similarly, fear does not bring about a connection between the G-dly soul and its root and source, for the establishment of such a connection depends on the fulfillment of G-d’s will, and G-d’s will is that the soul will refine the body and the animal soul – something that is not accomplished through fear. 144 לא תהי' משכלה, ה'תשי"ב

ז( ועוד ענין בזה שלא מספיק העבודה מיראה אלא מוכרחת להיות גם העבודה מאהבה, דהנה עבודה היא מלשון עיבוד עורות, וכשם שבעיבוד עורות יש צורך בכו"כ פעולות הבאות ע"י טירחא ויגיעה גדולה עד שנעשה העור מעובד וראוי להיות קלף שיכתבו עליו פרשיות כו', כמו כן צריכה להיות עבודת ה' באופן של עבודה דוקא, טירחא ויגיעה גדולה. ומזה מובן שהעבודה מיראה אינה אמיתית

— 7 —

There is another rationale why service motivated וְ עוֹדעִ נְיָן ּבָזֶהׁשֶ ֹּלא by fear is not sufficient מַסְּפִיק הָ עֲבוֹדָה מִ ּיִרְ ָאה

.and service motivated by love is also necessary אֶּלָא מֻכְרַחַת לִהְ יוֹת ּגַם הָ העֲבוֹדָ מֵ ַאהֲבָה,

”,translated as “service ,(עבודה) The term avodah ּדְ הִ ּנֵה עֲבוֹדָה הִ יא which refers to the ,(עיבוד) relates to the word ibud מִּלְׁשוֹן עִ ּבּוד עוֹרוֹת, process of treating an animal hide so that parch- ment or leather can be made from it.

The process of treating a hide to makeparchment ּוכְׁשֵםׁשֶּבְעִ ּבּוד עוֹרוֹת -requires various activities that involve much dif יֵׁש צֹרְֶךּבְ כַּמָה וְ כַּמָ ה ficulty and toil ּפְ עֻּלוֹת הַּבָאוֹת עַל יְדֵ י טִ ירְ חָא וִ יגִיעָה ּגְדוֹלָה

until the hide is sufficiently processed and fit to עַד ׁשֶ ּנַעֲׂשֶה הָ עוֹר מְ עֻּבָד be used as parchment to write passages for tefillin וְרָ אּוי לִהְ יוֹת קְ לָףׁשֶּיִ ּכָתְ בּו .or a Torah scroll עָלָיו ּפָרָׁשִ ּיוֹת כּו',

– Similarly, our Divine service requires labor ּכְמוֹ כֵן צְרִ יכָה לִהְ יוֹת עֲבוֹדַ תה' ּבְאֹפֶן ׁשֶ ל עֲ ו ב ֹ דָ ה ּדַ וְ קָ א ,

The person’s processes of thinking and feeling (the powers of his soul in chassidic terminology) are the analogue to the hide that is treated in the tanning process.

.comparably great difficulty and toil טִ ירְ חָא וִ יגִיעָה ּגְדוֹלָה.

-As such, it is apparent that Divine service moti ּומִ ּזֶהמּובָן ׁשֶהָ עֲבוֹדָ ה vated by fear does not constitute the true nature מִ ּיִרְ ָאה אֵינָּה אֲמִּתִ ית .of avodah עִ נְיַן הָ עֲבוֹדָ ה, 145 LO SIH’YEH MESHAKEILAH 5712

ענין העבודה, כי, ביראה אין הכרח שתהי' עבודה ויגיעה גדולה, וכנ"ל שישנם כאלה שיש להם יראת שמים טבעית כו', ולכן בהכרח להיות גם העבודה מאהבה, שבאה ע"י עבודה ויגיעה גדולה דוקא. ומזה מובן שמ"ש ועבדתם את הוי' אלקיכם, קאי הן על העבודה מיראה שהיא ראשית העבודה, והן על העבודה מאהבה, וכמבואר בקונטרס העבודה ששלימות העבודה היא הן מיראה והן מאהבה.

For the attainment of fear does not necessarily ּכִי,ּבַּיִרְ ָאה אֵין הֶכְרֵחַ .require strenuous labor and toil ׁשֶּתִהְ יֶה עֲבוֹדָ ה וִ יגִ היעָ ּגְ דוֹ לָ ה, As mentioned above, there are those who possess ּוּכְנִזְּכַרלְעֵיל ׁשֶ ּיֶׁשְ נָם a natural tendency for yiras Shamayim, the fear ּכָאֵּלֶה ׁשֶ ּיֵׁש לָהֶם יִרְ ַאת .of Heaven, and attain it without great effort ׁשָמַיִם טִבְעִ ית כּו', Therefore, it is necessary that a person carry out וְ לָכֵן ּבְהֶכְרֵחַלִהְ יוֹת ּגַם ,Divine service motivated by love הָ העֲבוֹדָ מֵ ַאהֲבָה, for this can only be achived through strenuous ׁשֶּבָָאה עַל יְדֵ י עֲבוֹדָ ה .toil and labor וִ יגִיעָהּגְדוֹלָה ּדַוְקָ א. For transforming a person’s natural tendencies from the desire for material satisfac- tion to the desire for holiness is an extended process. Even a person who possesses a natural tendency for yiras Shamayim, the fear of Heaven, also possesses natural desires for material satisfaction, and those natural desires can be transformed to holiness only through love. Thus it is apparent that the command “And you ּומִ ּזֶה מּובָןׁשֶּמַ ה ”shall serve G-d your L-rd ֶ ּׁשּכָתּוב "וַעֲבַדְ ּתֶם אֵת הוי' אֱֹלקֵ יכֶם", applies to both service motivated by fear קָאֵיהֵן עַל הָ עֲבוֹדָה מִ ּיִרְ ָאה – the initial stages of service – ׁשֶהִיא רֵ אׁשִ ית הָ עֲבוֹדָ ה, ,and service motivated by love וְהֵן עַל הָ העֲבוֹדָ מֵ ַאהֲבָה, -for as explained in Kuntres HaAvodah,59 the ulti וְ כַּמְ בָֹאר ּבְ קּונְטְרֶס הָ עֲבוֹדָ ה mate level of Divine service is motivated by both ׁשֶּׁשְ לֵמּות הָ עֲבוֹדָה הִ יא .fear and love הֵן מִ ּיִרְ ָאה וְהֵן מֵ ַאהֲבָה.

59. Kuntres HaAvodah, ch. 2. 146 לא תהי' משכלה, ה'תשי"ב

SUMMARY

-which refers to the pro ,(עיבוד) service,” relates to the word ibud“ ,(עבודה) Avodah cess of treating a hide so that parchment can be made from it. This process – and similarly, our Divine service – requires strenuous labor and toil. Now fear of G-d does not necessarily require such arduous efforts as does love. Thus the command “And you shall serve G-d your L-rd” obligates serving G-d with both love and fear. 147 LO SIH’YEH MESHAKEILAH 5712

ח( ולבאר אופן העבודה דועבדתם את הוי' אלקיכם, ממשיך בכתוב לא תהי' משכלה ועקרה גו'. דהנה, עקרה היא שאינה יולדת בנים, דקאי על המדות אהבה ויראה )תולדות ההתבוננות(, שאהבה היא בחינת בן ויראה היא בחינת

— 8 — To explain the manner in which the service called ּולְבָאֵר אֹפֶן הָ עֲבוֹדָ ה for by the verse “And you shall serve G-d your ּדְ וַעֲבַדְ םּתֶ תאֵ הוי' אֱֹלקֵ יכֶם, L-rd” must be carried out, the Torah continues with the charge: “There will מַמְׁשִ יְך ּבַּכָתּוב "ֹלא תִהְ יֶה not be a woman who loses her young or who is מְׁשַ ּכֵלָה וַעֲקָרָ ה" גוֹ'. b a r re n .” The simple meaning of the phrase is a promise of blessing: “There will not be a woman who loses her young….” Nevertheless, the verse can be understood as a charge defining the way one should carry out his Divine service. A barren woman is one who does not give birth ּדְ הִ ּנֵה, עֲקָרָה הִ יא .to offspring ׁשֶאֵינָּה תיוֹלֶדֶ ּבָנִים, Offspring” refer to love and fear, the products of“ ּדְ קָאֵי עַלהַּמִ ּדוֹת ,meditation ַאהֲבָהוְיִרְ ָאה )ּתוֹלְדוֹת הַ הִ תְ ּב וֹ נ נְ ּו ת ( ,

Emotions – particularly spiritual ones – are outgrowths of intellect; our feelings are determined by our thoughts. Chochmah and Binah (wisdom and understanding) are described with the analogies of a father and mother respectively, and love and fear are considered as their offspring.60 .for love is considered a son; and fear, a daughter ׁשֶ ַאהֲבָההִיא ּבְחִ ינַת ּבֵן, וְיִרְ ָאה הִיא ּבְחִ ינַת ּבַת.

Love is described with the analogy of a male because love is an active force, moti- vating the person to extend himself. Fear, by contrast, is described with the analogy of a woman, because it is primarily a passive response. The person perceives G-d’s greatness and therefore is in awe of Him.

60. Tanya, ch. 3. 148 לא תהי' משכלה, ה'תשי"ב

בת. ומשכלה היא שיולדת אהבה ויראה, אלא שאין להם קיום, ועל זה בא הציווי לא תהי' משכלה ועקרה, שההתבוננות צ"ל באופן שתהי' מזה הולדת המדות, והמדות יהיו בקיום, שאז תהי' העבודה דועבדתם את הוי' אלקיכם כדבעי. וביאור העניין, הנה, בעקרה שאינה יולדת יש ב' בחינות. בחינה הא', שאפילו בית ולד )בית מטרון( אין לה, היינו, שאין לה כלי קיבול לקבל ההריון לצורך הלידה. וענינו בעבודה,

A woman who loses her young” is one who bears“ ּומְׁשַ ּכֵלָההִיא ׁשֶ ּיוֹלֶדֶ ת children, love and fear, but they pass away – these ַאהֲבָהוְיִרְ ָאה, אֶּלָא .emotions do not endure ׁשֶאֵיןלָהֶם קִ ּיּום, In the analogue, the verse “There will not be a וְעַל זֶה ּבָא הַּצִ ּוּוי "ֹלא ”woman who loses her young or who is barren תִהְ יֶהמְׁשַ ּכֵלָה וַעֲקָרָ ה", can be understood as a command, mandating that one’s meditation should be carried out in a ׁשֶהַהִתְ ּבוֹנְנּות צָרִ יְך manner that should bring forth emotions לִהְ יוֹת ּבְאֹפֶןׁשֶּתִהְ יֶה מִ ּזֶה הוֹלָדַתהַּמִ ּדוֹת,

and ensure that these emotions should endure and וְהַּמִ ּדוֹתיִהְ יּוּבְקִ ּיּום, thrive. Then the task of “And you shall serve G-d your ׁשֶ ָאז ּתִהְ יֶה הָ עֲבוֹדָ ה .L-rd” will be carried out as desired ּדְ וַעֲבַדְ ּתֶם אֵת הוי' אֱֹלקֵ יכֶם ּכִדְ בָעֵי. :To explain the idea ּובֵאּור הָעִ נְיָן, :There are two types of barren women הִ ּנֵה, ּבַעֲקָרָהׁשֶאֵינָּה יוֹלֶדֶ תיֵׁש ב' ּבְחִ ינוֹת. one who is lacking a womb entirely;61 ּבְחִ ינָההָא', ׁשֶ אֲפִ ּלּו ּבֵית וָלָד)ּבֵית מטרון( אֵין לָּה, .she lacks the organ necessary for conception הַיְ ינּו, ׁשֶאֵיןלָּה ּכְלִי קִ ּבּול לְקַּבֵלהַהֵרָ יוֹןלְצֹרֶ ְך הַּלֵדָ ה. ,In the parallel in our Divine service וְעִ נְ יָ נוֹ ּבָ עֲ בוֹדָ ה,

61. See Yevamos 64b; Bereishis Rabbah 47:2, et al. 149 LO SIH’YEH MESHAKEILAH 5712

שבית ולד קאי על ההתפעלות שכלית שעל ידה תהי' הולדת המדות בהתגלות לבו, ועקרה שאין לה בית ולד פירושו שלא זו בלבד שאין לו אהוי"ר בהתגלות לבו, שזהו"ע טמטום הלב, אלא שאין לו אפילו התפעלות שכלית, שזהו"ע טמטום המוח. והסיבה לזה היא מפני שאינו כלי קיבול, להיותו כלי מלא, ובמדת בשר ודם כלי מלא

the womb refers to intellectual arousal that will ׁשֶּבֵית וָלָד קָאֵי עַל lead to the revelation of emotions that will be felt הַהִתְ ּפַעֲלּות ׂשִ כְלִית .within one’s heart ׁשֶעַליָדָּה ּתִהְ יֶה הוֹלָדַ ת הַּמִ ּדוֹתּבְהִתְ ּגַּלּות לִּבוֹ,

Particularly in the realm of holiness, emotions stem from one’s understanding.62 The initial stage of that process is when one’s comprehension is charged with en- ergy. The ideas are not merely cold and dry, but throb with vitality.

The parallel to a barren woman who lacks a וַעֲקָרָה ׁשֶאֵין לָּה ּבֵית womb is not to one who only lacks love and fear וָלָד ּפֵרּוׁשוֹ ׁשֶ ֹּלא זוֹ that is consciously felt in the heart ּבִלְבַדׁשֶאֵין לוַֹאהֲבָה וְיִרְ ָאהּבְהִתְ ּגַּלּות לִּבוֹ,

– i.e., his heart is insensitive – ׁשֶ ּזֶהּועִ נְיַןטִמְ טּום הַּלֵב,

but to one who cannot even be aroused אֶּלָא ׁשֶאֵין לוֹ אֲפִ ּלּו ;intellectually הִ תְ ּפַ ֲ ע ל ּו ת ׂשִ כְ לִ י ת ,

.i.e., his mind is insensitive ׁשֶ ּזֶהּועִ נְיַןטִמְ טּום הַּמֹחַ .

The reason for this is that he is “lacking the וְהַּסִּבָה לָזֶה הִיא מִּפְ נֵי ?organ,” the ability to receive. Why can’t he receive ׁשֶאֵינוֹ ּכְלִי קִ ּבּול,

.Because he is filled with other things לִהְ יוֹתוֹּכְלִי מָ לֵא,

Because of his excessive involvement with his own concerns, be they material or spiritual, he loses his sensitivity to G-d’s truth.

It is man’s natural tendency that a vessel which is תּובְמִּדַ ּבָׂשָר םוָדָ ּכְלִי .full will not be able to hold anything else מָ לֵא אֵינוֹ מַחְ זִיק.

62. Tanya, ch. 3. In this, there is a difference between the emotions of the G-dly soul and those of the animal soul. The emotions of the animal soul are fundamentally rooted in a person’s natural drives; they are merely shaped by his intellect. The emotions of the G-dly soul, by contrast, must be evoked entirely by intellect. 150 לא תהי' משכלה, ה'תשי"ב

אינו מחזיק. דהנה, כאשר האדם הוא כלי מלא, היינו, שהוא מלא מהרצונות שלו, לא מיבעי רצונות דיצר הרע, שהם הרצונות לדברים האסורים, או אפילו רצונות דנפש הבהמית לדברים המותרים, דעם היותם דברים מותרים, הרי התאווה אליהם היא בחינת שד משדין יהודאין עכ"פ, אלא אפילו רצונות דנפש האלקית, היינו רצונות דקדושה, הנה אם הוא מלא ועסוק בהרצונות שלו, לומר שעבודה זו יש לו חוש בה

In spiritual terms, this refers to a person who is a ּדְהִ ּנֵה,ּכַאֲׁשֶר הָָאדָ ם ,full vessel הּוא ּכְלִי מָ לֵא, .i.e., he is filled with his own desires הַיְ ינּו, ׁשֶ הּוא מָ לֵא מֵ הָרְ צוֹ נוֹ תׁשֶ ּלוֹ,

This does not necessarily mean the desires of the לָא מִ ּבָעֵי רְ צוֹנוֹת ,yetzer hara ּדְ יֵצֶר הָרָ ע, ,i.e., desires for forbidden things ׁשֶהֵם הָרְ צוֹנוֹת לִדְ בָרִ ים הָאֲסּורִ ים,

-or even the desires of the animal soul for per אוֹ אֲפִ ּלּורְ צוֹנוֹתּדְ נֶפֶׁש ,mitted things הַּבַהֲמִ ית לִדְ בָרִ ים הַּמֻּתָרִ ים, -in which instance even though the things them ּדְ עִ ם הֱיוֹתָםּדְ בָרִ ים מֻּתָרִ ים, selves are permitted,

the desire for them is a demon, a Jewish demon,63 יהֲרֵ הַּתַאֲוָה אֲלֵיהֶם .but a demon nonetheless הִיא ּבְחִ ינַת ׁשֵדמִּׁשֵדִ ין יְהּודָאִ ין עַלּכָל ּפָנִים,

For even if the objects of one’s desires are permitted, one is seeking them for his own satisfaction. Therefore he is serving himself and not G-d.64 Instead, this can even refer to the desires of the אֶּלָאאֲפִ ּלּו רְ צוֹנוֹת ,G-dly soul ּדְ נֶפֶׁש הָאֱֹלקִ ית, .which are holy desires הַיְ ינּורְ צוֹנוֹת ּדִקְ דֻּׁשָ ה, If a person is full and involved with his own הִ ּנֵה אִ םהּוא מָ לֵא וְעָסּוק ,desires ּבְ הָרְ צוֹ נוֹ תׁשֶ ּלוֹ,

63. See ibid., ch. 8. 64. See ibid., chs. 6-8. 151 LO SIH’YEH MESHAKEILAH 5712

כו', עבודה זו הוא רוצה ועבודה זו אינו רוצה )די עבודה וויל ער און די עבודה וויל ער ניט(, אזי הוא כלי מלא שאינו מחזיק, שאינו תופס האמת במוחו ושכלו להיות מזה התפעלות שכלית. ועניין הב' בעקרה, שיש לה בית ולד, אלא שאינה יולדת, והיינו שיש לו כלי קבול לידע ולהתפלע בשכלו, אלא שלא נעשה מזה הולדת המדות בהתגלות לבו. דהנה, כשם שלצורך ההולדה בגשמיות צ"ל ענין הזריעה ע"י גילוי כח

i.e., he feels a natural attraction to one type of לוֹמַרׁשֶ העֲבוֹדָ זוֹיֵׁש Divine service לוֹ חּוׁש ּבָּה כּו',

,he desires a particular type of Divine service – העֲבוֹדָ זוֹהּוא רוֹצֶה – but not another הוַעֲבוֹדָ זוֹ אֵינוֹרוֹצֶה )ּדִ י עֲבוֹדָה וִ ויל עֵראּון ּדִ י עֲבוֹדָה וִ ויל עֵר נִיט(,

.he is a full vessel אֲזַיהּוא ּכְלִי מָ לֵא

.Accordingly, he will not be able to hold anything ׁשֶאֵינוֹ מַחְ זִיק,

He will not be able to grasp the truth in his mind ׁשֶאֵינוֹּתוֹפֵס הָאֱמֶ ת -and thoughts in a manner that will lead to intel ּבְ מוֹ חוֹ וְ ׂשִ כְ לוֹ לִ הְ יוֹ ת .lectual inspiration מִ ּזֶה הִתְ ּפַעֲלּות ׂשִ כְלִית.

The second type of barren woman וְעִ נְיָן הַב' ּבַעֲקָרָ ה,

,is one who, though possessing a womb ׁשֶ ּיֵׁשלָּה ּבֵית וָלָד,

.is still incapable of conception אֶּלָאׁשֶאֵינָּה יוֹלֶדֶ ת,

In the spiritual parallel, this refers to a person who וְהַיְ ינּו ׁשֶ ּיֵׁשלוֹ ּכְלִי קִ ּבּול has the capacity to receive and know spiritual truth עלֵידַ ּולְהִתְ ּפַעֵלּבְׂשִ כְלוֹ, and become intellectually inspired as a result of it,

,but yet, is unable to bring forth true emotions אֶּלָא ׁשֶ ֹּלא נַעֲׂשֶ ה .emotions that can be consciously felt in his heart מִ ּזֶה הוֹלָדַתהַּמִ ּדוֹת ּבְהִתְ ּג ַ ּל ּו ת לִ ּב וֹ .

To explain: Conceiving a child in a physical sense ּדְהִ ּנֵה,ּכְׁשֵם ׁשֶּלְצֹרֶ ְך הַהו ל ֹ ָ דָ ה ּבְ ג ַ ׁשְ מִ ּי ּו ת

.comes about through the male sowing seed צָרִ יְך לִהְ יוֹת עִ נְיַן הַּזְרִ יעָה 152 לא תהי' משכלה, ה'תשי"ב

האין סוף, כמו"כ לצורך הולדת המדות צ"ל ענין הזריעה, אור זרוע לצדיק, דקאי על הזריעה דתורה ומצוות, ובא על ידי כח עליון דוקא שזוהי ההזזה עצמית שלמעלה מטעם ודעת צריכה להיות לכל הפחות פעם אחת בשנה, בהתחלת העבודה. וגם לאחרי הזריעה ישנו הסדר דימי העיבור, שהוולד הולך וגדל כו' עד שמתגלה באויר

This is a revelation of the power of the Ein Sof.65 עַל יְדֵ יּגִּלּוי ּכֹחַ הַאֵין סוֹף,

Conception is the closest example in physical terms to bringing an entity into being from absolute nothingness (yesh me’ayin). Just as creation is only possible through the power of G-d’s Essence, so too, conception is a manifestation of His essential power. G-d’s influence is reflected by the fact that there are times when there is no natural cause that a couple will not conceive a child.

-Similarly, in order to bring forth spiritual emo ּכְמוֹכֵן לְצֹרֶ ְך הוֹלָדַ ת ,tions, it is necessary to sow seed, as it were הַּמִ ּדוֹת צָרִ יְך לִהְ יוֹת עִ נְיַן הַּזְרִ יעָה,

as implied by the phrase:66 “Light is sown for the אוֹר זָרּועַ לַּצַּדִ יק, righteous.”

This refers to sowing the seed of the Torah and ּדְ קָאֵי עַל הַּזְרִ יעָה .its mitzvos ּדְ התוֹרָ ּומִ צְ ווֹ ת,

,Like the growth produced by sowing a physical seed ּובָא עַליְדֵ י ּכֹחַעֶלְיוֹן ּדַוְקָ א the growth produced by these spiritual seeds comes about through a higher power,

an essential movement that transcends a person’s ׁשֶ ּזוֹהִי הַהֲזָזָה עַצְמִ ית reason and thought ׁשֶּלְמַעְ לָה מִּטַעַם וָדַ עַת

-that comes at the beginning of a new phase in a per צְרִ יכָה לִהְ יוֹת לְכָל son’s Divine service and that must be experienced הַּפָחוֹת ּפַעַם ַאחַתּבְׁשָ נָה, at least once a year.67 ּבְ הַ תְ חָ לַ ת הָ עֲ ב וֹ דָ ה.

65. See Likkutei Torah, Shir HaShirim, p. 39d ff.; Sefer HaMaamarim 5657, p. 179. 66. Tehillim 97:11. 67. Sefer HaMaamarim 5703, p. 19, speaks of this essential movement in connection with the Divine service of Rosh HaShanah. From the Rebbe’s words here, however, it appears that such an initiative is not restricted to this time of year, but is relevant any time a person seeks to intensify his relationship with G-d. 153 LO SIH’YEH MESHAKEILAH 5712

העולם, וכמו כן ישנו גם הסדר דימי העיבור כו' לצורך לידת המדות בהתגלות הלב. אמנם, גם לאחרי שנולדו המדות דאהבה ויראה בהתגלות לבו )השלילה דעקרה(, צ"ל הזהירות שיהי' להם קיום )השלילה דמשכלה(, שדוקא אז העבודה היא אמיתית, כמ"ש שפת אמת תכון לעד.

,On the physical plane, after the sowing of the seed וְ גַם לְַאחֲרֵ יהַּזְרִ יעָה יֶׁשְ נוֹ there is also a pattern to the days of pregnancy הַּסֵדֶרּדִ ימֵיהָעִ ּבּור, in which the fetus proceeds to grow until it ׁשֶהַּוָלָדהוֹלְֵך וְ לגָדֵ כּו' עַד .emerges into the world at large ׁשֶּמִתְ ּגַּלֶה ּבַאֲוִ יר הָ עוֹלָם, Similarly, in order for our spiritual emotions to ּוכְמוֹ כֵן יֶׁשְ נוֹ ּגַם הַּסֵדֶ ר ,blossom into conscious revelation in our hearts ּדִ ימֵיהָעִ ּבּור כּו' לְצֹרֶ ְך לֵידַ ת ”.there is also a process of “gestation הַּמִ ּדוֹתּבְהִתְ ּגַּלּות הַּלֵב. The Scriptural charge, “There will not be a woman who loses her young,” brings out a further point: Even after our spiritual emotions of love and fear ָאמְ נָם, ּגַם לְַאחֲרֵ י have been “born,” i.e., emerged into conscious ׁשֶ ּנוֹלְדּו הַּמִ ּדוֹתּדְ ַאהֲבָה expression in our hearts וְיִרְ ָאהּבְהִתְ ּגַּלּות לִּבוֹ i.e., one has fulfilled the charge: “There will not be a) )הַ ּׁשְ י לִ ל ה ָ ּדַ ֲ ע קָ רָ ה ( , woman… who is barren”), one must nurture them with the necessary care צְרִ יכָהלִהְ יוֹתהַּזְהִ ירּות to enable them to thrive ׁשֶּיִהְ יֶה לָהֶם קִ ּיּום …fulfilling the charge: “There will not be a woman) )הַ ּׁשְ לִ ילָ ה ּדִ מְ ׁשַ ּכֵלָ ה(, who loses her young”). ,Only then is the Divine service genuine אׁשֶּדַוְקָ ָאז הָ עֲבוֹדָ ה הִ יא אֲמִּתִ ית,

as implied by the phrase,68 “The lips of truth will ּכְמוֹׁשֶ ּכָתּוב: "ׂשְ פַת ”.be established forever אֱמֶתּתִ ּכוֹן לָעַד". I.e., one’s Divine service will not be an occasional initiative, but an ongoing, steady pro- cess of spiritual growth. Only then can it be considered as true, for truth is unchanging.69

68. Mishlei 12:19. 69. See Tanya, ch. 13. 154 לא תהי' משכלה, ה'תשי"ב

SUMMARY

The charge “There will not be a woman who loses her young or who is barren” fo- cuses on developing the spiritual emotions of love and fear and ensuring that they thrive. To explain: Offspring are analogies for love and fear, for they are brought into being – i.e., born – through meditation.

There are two types of barren women: one who is lacking a womb entirely, and one who, though possessing a womb, is still incapable of conception. The spiritual counterpart to the first type is a person who lacks even the intellectual arousal that could lead to emotions. This deficiency results from his being a full vessel, filled with his own concerns. The spiritual counterpart to the second type of barrenness refers to a person who cannot tap the essential energies necessary to actually produce spiritual love and fear.

The charge “There will not be a woman who loses her young,” brings out a further point: Even after our spiritual emotions of love and fear have been “born,” one must nurture them with the necessary care to enable them to thrive. 155 LO SIH’YEH MESHAKEILAH 5712

ט( אך עוד אחת צריך לשית עצות בנפשו, שגם כאשר עובד עבודתו כדבעי, הן בנוגע להשגה שבמוח, והן בנוגע להמדות שבלב, שהם בהתגלות לבו, ואינם דמיונות שוא, אלא אהבה ויראה אמיתיים, ונרגשים גם בקיום התומ"צ, שנוסף על קיום

— 9 — There is another point about which a person אְַך עוֹדַאחַת צָרִ יְך must “take counsel within his soul.”70 לָׁשִ ית עֵצוֹתּבְ נַפְ ׁשוֹ, In the paragraphs that follow, the Rebbe explains how to fulfill the charge: “There will not be a woman who loses her young.” Until this point, he had explained the parallels to pregnancy, birth, and raising children in our Divine service, i.e., the development and expression of our spiritual emotions. Nevertheless, as a person proceeds in his daily life, it is possible that due to his worldly involvement and preoccupation with his own concerns, these emotions may wither (comparable to “a woman who loses her young”). The Rebbe therefore explains how to prevent this, clarifying the mindset necessary to enable a person’s spiritual emotions to continually thrive. It is possible that a person may carry out his ׁשֶ ּגַםּכַאֲׁשֶ ר עוֹבֵד ,Divine service in a desirable manner עֲ בוֹדָ תוֹ ּכִדְ בָ עֵ י, with regard to both his intellectual achievements הֵן ּבְ נוֹגֵעַלְהַּׂשָ גָה ׁשֶּבַּמֹחַ , and his emotional development וְהֵן ּבְ נוֹגֵעַלְהַּמִ ּדוֹת ׁשֶּבַּלֵב, and therefore his spiritual feelings are consciously ׁשֶהֵם ּבְהִתְ ּגַּלּות לִּבוֹ, expressed. ,Moreover, they are not mere fantasy וְאֵינָםּדִמְ יוֹנוֹת ׁשָוְ א, but genuine love and fear אֶּלָאַאהֲבָה וְיִרְ ָאה אֲמִּתִ ּיִ ים, that impact his observance of the Torah and its וְנִרְ ּגָׁשִ ים ּגַם ּבְקִ ּיּום mitzvos.71 הַ הּתוֹרָ ּומִ צְ וֹ ת, In addition to actually observing the Torah and ׁשֶ ּנוֹסָףעַל קִ ּיּום הַ ּתוֹרָ ה ,its mitzvos ּומִצְ וֹת ּבְפֹעַלמַּמָ ׁש,

70. Cf. Tanya, chs. 14, 26, et al. 71. See Tanya, the conclusion of ch. 3. 156 לא תהי' משכלה, ה'תשי"ב

התומ"צ בפועל ממש, יודע הוא כוונת המצוות, ויודע גם ההמשכות שנעשות ע"י קיום המצוות ]שע"י עבודת הצדקה ההמשכה היא בקו החסד, וע"י עבודת הגבורה, משפט גו' ביעקב, נעשית ההמשכה בקו הגבורה, וע"י לימוד התורה, שהוא קו האמצעי, נעשית ההמשכה בקו האמצעי[, ועד שעבודתו היא באופן המרומז בדיוק

he knows the mystic intent (kavanah) associated יוֹדֵ עַ הּוא ּכַּוָנַת הַּמִצְ ווֹת, with the mitzvos and is aware of the spiritual energies drawn down וְ יוֹדֵ עַ ּגַם הַהַמְׁשָ כוֹת .through the observance of the mitzvos ׁשֶ ּנַעֲׂשוֹת עַל יְדֵ י קִ ּיּום הַּמִצְ ווֹת

For example, his Divine service of tzedakah draws ]ׁשֶעַל ייְדֵ עֲבוֹדַת הַּצְדָקָ ה .down the vector of Divine kindness הַהַמְׁשָ כָה הִיא ּבְקַו הַחֶסֶד, ,His Divine service of might וְעַליְדֵ י עֲבוֹדַתהַּגְבּורָ ה, -acting according to the dictates of judgment as reflect מִׁשְ ּפָט גוֹ' ּבְ יַעֲקֹב, ed in the verse,72 “You brought about judgment… in Yaakov” – According to Kabbalah, the left vector is at times associated with the quality of judgment and at times with the quality of might. In our Divine service, the two are interrelated, because it requires inner fortitude (might) to conduct oneself according to the dictates of judgment, weighing carefully how to react, instead of spontaneously responding according to one’s natural tendencies. .draws down the vector of Divine might – נַעֲׂשֵ ית הַהַמְׁשָ כָה ּבְקַוהַּגְבּורָ ה, And his study of the Torah, which reflects the וְעַל ייְדֵ לִּמּוד הַ ּתוֹרָ ה, ,middle vector of Divine service ׁשֶ הּוא קַו הָאֶמְ צָעִ י, .draws down the middle vector from Above נַעֲׂשֵ ית הַהַמְׁשָ כָה ּבַ ּקַ ו הָ אֶ מְ צָ עִ י[,

The middle vector is associated with the attributes of mercy and beauty, which fuse kindness and judgment together. It is associated with Torah study, because Torah study reflects a fusion of man’s efforts of refinement with revelation from Above.

72. Tehillim 99:4. 157 LO SIH’YEH MESHAKEILAH 5712

לשון הכתוב ועבדתם את הוי אלקיכם, ששם הוי', הי' הוה ויהי' כאחד, ולמעלה יותר בחינת הוי' שלמעלה מהשתלשלות, נעשה אלקיכם, כחכם וחיותכם, הנה גם בהיותו במעמד ומצב כזה, צריך להזהר שלא תהי' לו שביעות רצון מעבודתו, שאז נשאר

In carrying out all the above, his Divine service וְעַד ׁשֶ עֲבוֹדָ תוֹ הִ יא fulfills the charge alluded to in the verse: “And ּבָאֹפֶןהַמְרֻּמָז ּבְדִ ּיּוק ”.you shall serve G-d your L-rd לְׁשוֹן הַּכָתּוב "וַעֲבַדְ ּתֶ ם אֵת הוי אֱֹלקֵ יכֶם",

The expression “G-d your L-rd,” Havayah Elokeichem, implies that Havayah, the aspect of G-d ׁשֶּׁשֵ ם הוי', that is past, present, and future as one הָ יָה הֹוֶה וְיִהְ יֶה ּכְאֶחָד, ­and on a higher level, the aspect of Hava – ּולְמַעְ לָה יוֹתֵר ּבְחִ ינַת הוי' yah that transcends Seder HaHishtalshelus, the ׁשֶּלְ מַ עְ ָ ל ה מֵ הִ ׁשְ ּתַ לְ ל ׁשְ ּו ת , chainlike progression of spiritual existence – As explained above,73 there are two dimensions to G-d’s name Havayah: one that brings into being the world and the structure of existence associated with it, and one that transcends that structure. becomes Elokeichem (your L‑rd), i.e., your – הנַעֲׂשֶ אֱֹלקֵ יכֶם, .strength and your vitality ּכֹ חֲ כֶםוְ חַ ּיּותְ כֶם, G-d’s name Elokim is associated with the quality of strength. And similarly, the nature. Implied is that a ,הטבע is numerically equivalent to א-להים Hebrew term person should feel that G-dliness is his strength and nature, i.e., he should identify with G-d in a personal way.74 ,Nevertheless, even on such a level הִ ּנֵהּגַם ּבִהְ יוֹתוֹ ּבְמַ דעֲמָ ּומַּצָב ּכָזֶה,

one must be careful not to feel satisfied with his צָרִ יְך לְהִ ּזָהֵר ׁשֶ ֹּלא ּתִהְ יֶה לוֹ .Divine service ׂשְבִ יעּות רָ צוֹן מֵ עֲבוֹדָ תוֹ, ;For then, he will remain stationary ׁשֶ ָאז נִׁשְ ָאר לַעֲמֹד עַל עָמְ דוֹ

73. See sec. 3 above and footnotes. 74. See Torah Or, p. 79a; Or HaTorah, Shmos, Vol. 4, p. 1255. 158 לא תהי' משכלה, ה'תשי"ב

לעמוד על עמדו ואינו מוסיף להלך בעבודתו )ער שטעלט זיך אפ און גייט ניט ווייטער(. כי נוסף לזה שהרגש דשביעות רצון יכול לגרום לכך שהאהבה ויראה שכבר נולדו ונתגלו לא יהיו בקיומם )שזהו"ע דמשכלה(, הנה גם בשעה שעובד עבודתו באהבה ויראה, תהי' עבודתו במדידה והגבלה, במדה הנדרשת משביעות הרצון שלו. ועז"נ לא תהי' משכלה ועקרה בארצך, בארצך ייקא, שארץ הוא מלשון רצון, היינו שלא יורגש אצלו אפילו שביעות רצון בלבד מעבודתו )ופשיטא שלא

he pauses and does not proceed any further in וְאֵינוֹ מוֹסִ יף לְהַּלְֵך .his Divine service ּבַעֲבוֹדָ תוֹ )עֵרׁשְטָ עלְט זִיְך אפ אּון ּגֵיְ יט נִיט וַויְ יטֶ ער(. Such feelings of self-satisfaction can cause the ּכִי נוֹסָף לָזֶהׁשֶהָרֶ גֶׁש love and fear that have already been spawned and ּדִ ׂשְבִ יעּות רָ צוֹן יָכוֹל expressed to cease thriving, and indeed, to cease to לִגְרֹם לְכְָךׁשֶהַָאהֲבָה exist entirely וְיִרְ ָאהׁשֶּכְבָר נוֹלְדּו וְנִתְ ּגַּלּו ֹלא יִהְ יּוּבְקִ ּיּומָ ם -the concept of one who loses her young, men) )ׁשֶ ּזֶהּו עִ נְיַן ּדִמְׁשַ ּכֵלָה(, tioned above). Moreover, even when he is carrying out his הִ ּנֵהּגַם ּבְׁשָעָה ׁשֶ עוֹבֵד ,Divine service with love and fear עֲבוֹדָ תוֹּבְ ַאהֲבָה וְיִרְ ָאה, ,his Divine service will be constrained ּתִ הְ ֶי ה ֲ ע ב וֹ דָ ת וֹ ּבִ מְ דִ י דָ ה וְ הַ גְ ּבָ ָ ל ה , .restricted by the limits of his self-satisfaction ּבְמִּדָ ההַּנִדְרֶ ׁשֶ ת מִׂשְבִ יעּות הָרָ צוֹןׁשֶ ּלוֹ. This is the implication of the phrase: “There will וְעַל זֶה רנֶאֱמַ "ֹלא תִהְ יֶה not be a woman who loses her young or who is מְׁשַ ּכֵלָה וַעֲקָרָהּבְ ַארְ צֶָך", barren in your land.” refers to the concept of will (ארצך) ”Your land“ ּבְ ַארְ צֶָךּדַ יְיקָ א, ׁשֶאֶרֶ ץ 75.(רצון) הּוא מִּלְׁשוֹן רָ צוֹן, A person should not feel any self-satisfaction הַיְ ינּוׁשֶ ֹּלא יֻרְ ּגַׁש אֶצְ לוֹ .from his Divine service אֲפִ ּלּו ׂשְבִ יעּות רָ צוֹן ּבִ לְ בַ ד מֵ עֲ בוֹדָ תוֹ

75. Bereishis Rabbah 5:8. 159 LO SIH’YEH MESHAKEILAH 5712

יהיו נרגשים הרצונות שלו, שאז הוא כלי מלא שאינו מחזיק, שאין לו בית קיבול כלל, בחינה הא' דעקרה הנ"ל(.

Obviously, such an individual should also not) )ּופְׁשִ יטָאׁשֶ ֹּלא יִהְ יּו ,feel his own personal desires נִרְ ּגָׁשִ ים הָרְ צוֹנוֹתׁשֶ ּלוֹ, for then, as mentioned above,76 he would be a full ׁשֶ ָאז הּוא ּכְלִי מָ לֵא .vessel that cannot hold anything else ׁשֶאֵינוֹ מַחֲזִיק, -He would not have a receptacle, a capacity to appre ׁשֶאֵיןלוֹ ּבֵית קִ ּבּול ּכְלָל, ciate truth, at all, i.e., in the analogy, the first type of barren woman ּבְחִ ינָההָרִ אׁשוֹנָה ּדַ עֲקָרָ ה described above.) However, to fulfill the charge הַנִתְ ּבָאֵר לְמַעְ לָה(. “There will not be a woman who loses her young,” he must also rise above all feelings of self-satisfaction.

SUMMARY

The quality that could prevent one’s spiritual emotions from thriving is self-satis- faction. This trait will hold a person back from advancing in his Divine service and, indeed, inhibit the love and fear that he has already attained.

76. Sec. 7. 160 לא תהי' משכלה, ה'תשי"ב

י( וממשיך בכתוב את מספר ימיך אמלא, שזוהי העצה היעוצה כדי לפעול בנפשו הרגש של העדר שביעות הרצון. והעניין בזה שכאשר האדם מתבונן שניתנו לו ימים קצובים, ימים יוצרו גו', לא פחות ולא יותר, ובכל יום, בכל שעה ובכל רגע צריך לעבוד עבודתו למלא שליחותו בעלמא דין, הרי הוא טרוד בזה כל

— 10 — The verse cited originally continues: “I shall fill ּומַמְׁשִ יְךּבַּכָתּוב "אֶ ת ”.the number of your days מִסְ ּפַריָמֶ יָך אֲמַ ּלֵא", This is the advice given to prevent feelings of ׁשֶ ּזוֹהִי הָעֵצָה הַּיְ עּוצָה ּכְדֵ י .self-satisfaction from arising לִפְעֹל ּבְ נַפְ ׁשוֹ הָרֶ גֶׁש ׁשֶ ל הֵעָדֵרׂשְבִ יעּות הָרָ צוֹן. :To explain וְהָעִ נְיָן ּבָזֶה When a person contemplates that he has been ׁשֶ ּכַאֲׁשֶרהָָאדָם מִתְ ּבוֹנֵן ,given a fixed number of days ׁשֶ ּנִּתְ נּו לוֹיָמִ ים קְ צּובִ ים, ”,as implied by the verse:77 “Days were created "יָמִ ים יֻּצָרּו" גוֹ',

i.e., every person has been given a fixed number of ֹלא ּפָחוֹת וְ ֹלא יוֹתֵר, days, no more and no less, ,then every day, every hour, and every moment ּובְ כָליוֹם, ּבְ כָל ׁשָעָה he must carry out his Divine service to fulfill his ּובְ כָל רֶ גַע צָרִ יְך לַעֲבֹד .mission in this world עֲ בוֹדָ תוֹ לְ מַ ּלֵ אׁשְ לִ יחּותוֹ ּבְעָלְמָא ּדֵ ין,

The time when the person carries out his Divine service is also significant, because just as the material substance of the world must be elevated and refined, so too, must its time. For time is also a creation, and every moment – in the existence of the world at large and in the individual existence of a given person – was brought into being by G-d with a specific intent and purpose.78

77. Tehillim 139:16. The verse is translated according to the interpretation of the Zohar, Vol. I, p. 124a, as explained by Torah Or, p. 79b, et al. 78. See Likkutei Sichos, Vol. 3, p. 774ff. 161 LO SIH’YEH MESHAKEILAH 5712

כך עד שאין לו פנאי כלל לחשוב אודות ענינים של מדריגות. וע"ד מאמר רבן יוחנן בן זכאי איני יודע באיזו דרך מוליכין אותי, ומהביאורים בזה, שמצד גודל טרדתו במילוי שליחותו לא הי' לו פנאי לשים לב )צוהערן זיך( למדריגות שלו. והיינו, שהוא

He is most anxious about this, so anxious that he הֲרֵ י הּוא טָ רּוד ּבָזֶה ּכָל has no opportunity at all to think about matters ּכְָך עַדׁשֶאֵין לוֹּפְ נַאי .like his own spiritual level ּכְלָל לַחֲׁשֹב אוֹדוֹת עִ נְיָנִים ׁשֶל מַדְרֵ גוֹת.

Thus, he will never be absorbed in feelings of self-satisfaction because he will always be concerned with the mission he must fulfill at present.

To cite an example: Before he passed away, Rabban וְעַל ּדֶרְֶך מַאֲמַר רַ ּבָן :Yochanan ben Zakkai told his students יוֹחָ נָןּבֶן זַּכַאי: I don’t know on which path I am being led.”79“ אֵינִי יוֹדֵ עַּבְאֵיזוֹ ּדֶרֶ ְך מוֹ לִ יכִ ין אוֹתִ י,

The incident occurred on the last day of his life. When his students entered to receive his parting blessing, they found their master crying. They asked him the reason for his tears, and Rabbi Yochanan explained that he was concerned about his fate; he did not know whether he would be led heavenward or elsewhere. The Rebbe is focusing on the obvious question: Rabbi Yochanan was a righteous man who “was never involved in idle conversation.80 He studied for 40 years and taught for 40 years,”81 serving as the leader of the Jewish people. How is it possible that he would be in such a quandary? :Among the resolutions offered ּומֵהַּבֵאּורִ ים ּבָ זֶה, -Rabbi Yochanan was so preoccupied with the ful ׁשֶּמִ ּצַדּגֹדֶל טִרְּדָ תוֹ fillment of his mission ּבְמִ ּלּוי ׁשְ לִיחּותוֹ that he did not have a chance to contemplate his ֹלא הָ יָהלוֹ ּפְ נַאי לָׂשִ ים .own spiritual level לֵב)צּוהֶ ןערְ זִיְך( לַּמַדְ רֵ גוֹ תׁשֶ ּלוֹ.

79. Berachos 28b. 80. Sukkah 28a. 81. Rosh HaShanah 31a. 162 לא תהי' משכלה, ה'תשי"ב

טרוד ושקוע כל כך )ער איז אזוי פיל פאריאגט, פאראיינגט און פארטרונקען( במילוי שליחותו בכל יום ובכל שעה ובכל רגע, שאינו יודע מה נעשה עם שכלו ומדותיו, ועאכו"כ בנוגע למדרגות הנעלמות שבנפש. ומזה מובן במכ"ש וק"ו שלא שייך אצלו רגש של שביעות רצון, כי, בידעו שבכל רגע ורגע צריך למלא את שליחותו, ואם

He was so committed, anxious, and preoccupied וְהַיְ ינּו, ׁשֶ הּואטָ רּוד וְׁשָ קּועַ ,with the fulfillment of his mission ּכָל ּכְָך )עֵר אִ יז ַאזוֹי פִ יל פאריאגט, פאראיינגט אּון פארטרונקען( ּבְמִ ּלּוי ׁשְ לִיחּותוֹ ,every day, every hour and every moment ּבְ כָל יוֹםּובְ כָל ׁשָעָה ּובְ כָל רֶ גַע, that he was not aware of what was happening ׁשֶאֵינוֹיוֹדֵ עַ המַ נַעֲׂשֶ ה .with his own intellectual or emotional powers עִם ׂשִ כְלוֹ ּומִ ּדוֹתָ יו, Certainly, he was not aware of the state of his hidden וְעַל ַאחַ ת ּכַּמָה וְ כַּמָ ה .soul powers ּבְ נוֹגֵעַלַּמַדְרֵ גוֹת הַּנֶ עֱ לָ תמוֹ ׁשֶ ּבַ ּנֶ פֶ ׁש.

It is explained that Rabbi Yochanan was aware that he had conducted himself righ- teously in thought, speech, and deed. He was, however, concerned whether or not he had refined the inner dimensions of his character. Had he elevated them or merely ignored them in his striving to carry out G-d’s will in thought, speech, and deed? During his life, he had not confronted this question because – as explained above – he was too preoccupied with actually carrying out his service. At this time, as his life of service was drawing to a close, his challenge was to focus on this issue.82

If the above was true of Rabban Yochanan ben ּומִ ּזֶה מּובָן ּבְמִ ּכָלׁשֶ ּכֵן Zakkai, how much more so does it apply regarding וְקַל וָחֹמֶר ׁשֶ ֹּלא ׁשַ ּיְָך אֶצְ לוֹ an ordinary individual! He should have no feelings רֶ גֶׁש ׁשֶלׂשְבִ יעּות רָ צוֹן, of self-satisfaction because he knows that he must fulfill his mission ּכִי, ּבְ יָדְ עוֹ ׁשֶּבְ כָל רֶ גַע וָרֶ גַע .every moment צָרִ יְךלְמַ ּלֵא אֶתׁשְ לִיחּותוֹ,

82. Or HaTorah, Bamidbar, Vol. 1, Hosafos, p. 5; Vol. 2, p. 734. See also Likkutei Sichos, Vol. 16, p. 272. 163 LO SIH’YEH MESHAKEILAH 5712

עובר רגע שאינו עובד עבודתו, ה"ז לא רק שהי' יכול להתעלות ולשגשג בעבודתו )ער האט געקענט שטייגן( ולא עשה כן, אלא עוד זאת, שברגע זה שאינו עובד עבודתו, מורד הוא במלך מלכי המלכים הקב"ה בכך שאינו ממלא את שליחותו, הרי, לא זו בלבד שלא שייך אצלו הרגש של שביעות רצון, בארצך, אלא אדרבה, ווען מעט פרעגט אים וואס איז בא דיר מיטן בארצך, זועק הוא )שרייט ער אויס(

If one moment passes in which he is not carrying םוְאִ עוֹבֵר רֶ גַע ׁשֶאֵינוֹ ,out his tasks עוֹ בֵ ד עֲ בוֹדָ תוֹ,

-then not only has he failed to use an opportuni הֲרֵ י זֶהֹלא רַק ׁשֶהָ יָה ty that has been granted him to flourish in his יָכוֹל לְהִתְ עַּלוֹת ּולְׂשַגְׂשֵ ג ,Divine service ּבַעֲבוֹדָ תוֹ)עֵר הָאט ּגְעקֶ ענְט ׁשְטַיְ יגֶן(וְ ֹלא עָׂשָ ה כֵן,

but also, in this moment when he does not carry אֶּלָא עוֹדזֹאת, ׁשֶּבְרֶ גַע זֶה ,out his tasks ׁשֶ אֵ ינוֹ עוֹ בֵ ד עֲ בוֹדָ תוֹ,

,he has rebelled against G-d, King of kings דמוֹרֵ הּוא ּבְמֶלְֶך מַלְכֵי הַּמְ לָכִיםהַּקָ דוֹׁש ּבָרּוְך הּוא

in failing to fulfill the mission with which he has ּבְ כְָך ׁשֶאֵינוֹמְמַ ּלֵא .been charged אֶתׁשְ לִיחּותוֹ,

As a result of contemplating this, not only will הֲרֵ י, ֹלא זוֹ ּבִלְבַדׁשֶ ֹּלא – a person have no feelings of self-satisfaction ׁשַ ּיְָךאֶצְ לוֹ הָרֶ גֶׁש ׁשֶ ל ׂשְ י בִ ע ּו ת רָ צ ֹ ו ן ,

alluded to by the term “in your land” (in the above ּבְ ַא רְ צ ֶ ָך , your land,” shares the same root“ ,ארצך ,.verse) – i.e ”.will“ ,רצון letters as

on the contrary, were someone to ask him, “What אֶּלָאאַּדְרַ ּבָה, ווען מעט ,is happening with your ‘land’?” i.e., your will פְרֶ עגְט אִ ים וָואס אִ יז בא ּדִ יר מיטן ּבְ ַארְ צֶָך, 164 לא תהי' משכלה, ה'תשי"ב

במר נפשו: מה לי רצון, מה לי תענוג, מה לי אהבה, מה לי יראה )וואס מיר רצון, וואס מיר תענוג, וואס מיר אהבה, וואס מיר יראה(, כיצד יכול לחשוב על עניינים של מדריגות בה בשעה שצריך לעמוד על המשמר שלא יעבור אפילו רגע אחד במצב של מרידה במלכות ח"ו מצד החסרון במילוי השליחות ברגע זה. והנה כאשר האדם מקיים הציווי לא תהי' משכלה ועקרה בארצך, שעושה כל אשר ביכלתו שתהי' עבודתו באהבה ויראה אמיתיים שיש להם קיום, ומתוך העדר

?he will bitterly call out: “Do I care about my will זוֹעֵקהּוא )ׁשְרַ יְ יט עֶר אוֹיְס( Do I care about pleasure? About love? About ּבְמַ רנַפְ ׁשוֹ: מַה ּלִי רָ צוֹן, מַ ה ”?fear ּלִי ּתַ עֲנּוג, מַהּלִי ַאהֲבָה, מַ ה ּלִי יִרְ ָאה )וואס מִ יר רָ צוֹן, וָואס מִ יר ּתַ עֲנּוג, וָואס מִ יר ַאהֲבָה, וָואס מִ יר יִרְ ָאה(,

How can he think about spiritual levels ּכֵיצַד יָכוֹל לַחְ ׁשֹב עַל עִ נְיָנִים ׁשֶל מַדְרֵ גוֹת when at every moment he must be on guard to ּבָּה ּבְׁשָעָה ׁשֶּצָרִ יְך לַעֲמֹד ensure that, Heaven forbid, not one moment will עַל הַּמִׁשְמָרׁשֶ ֹּלא יַעֲבֹר pass in rebellion against the King אֲפִ ּלּו רֶ גַע אֶחָד ּבְמַּצָב ׁשֶ ל מְרִ הידָ ּבַּמַלְכּות חַס וְׁשָ לוֹם

by failing to fulfill the missiondemanded of him מִ ּצַד הַחִ ּסָרוֹן ּבְמִ ּלּוי at that particular moment!83 הַּׁשְ לִיחּות ּבְרֶ גַע זֶה. When a person carries out the charge: “There will וְהִ ּנֵה ּכַאֲׁשֶרהָָאדָם מְקַ ּיֵם not be a woman who loses her young or who is הַּצִ ּוּוי "ֹלא תִהְ יֶהמְׁשַ ּכֵלָה ”,barren in your land וַעֲקָרָהּבְ ַארְ צֶָך", ,i.e., he does everything possible to see to it that ׁשֶ עוֹׂשֶ הּכָל אֲׁשֶ ר as explained previously, his Divine service will be ּבִ יכָ לְ ּתוֹ ׁשֶ ּתִ הְ יֶה עֲ בוֹדָ תוֹ characterized by genuine love and fear and that ּבְ ַאהֲבָה וְיִרְ ָאה אֲמִּתִ ּיִ ים it will continue and thrive ׁשֶ ּיֵׁש לָהֶם קִ ּיּום,

83. As mentioned in the foreword, the Rebbe placed his head on his right hand and cried audibly for several moments at this point in the delivery of the maamar. As he continued, concluding the maamar, his voice would break and it was difficult to discern the words. As such, the listeners missed some phrases. In the text they later transcribed that is translated here, they noted that portions were lacking. 165 LO SIH’YEH MESHAKEILAH 5712

שביעות רצון כו' כנ"ל, אזי מוסיפים ומבטיחים לו מלמעלה שלא תהי' )בלשון הבטחה( משכלה ועקרה בארצך.

as a result of his lack of self-satisfaction, as ּומִ ּתוְֹך הֵעָדֵרׂשְבִ יעּות ,explained above רָ צוֹן כּו' ּכַּנִזְּכָר לְעֵיל, he is promised blessings from Above:84 אֲזַי מוֹסִ יפִ ים ּומַבְטִ יחִ ים לו ֹ מִ ּלְ מַ עְ ָ ל ה There will not be a woman who loses her young“ ׁשֶ ֹּלא תִהְ יֶה)ּבִלְׁשוֹן ”.…or who is barren in your land הַבְטָחָ ה( מְׁשַ ּכֵלָה וַעֲקָרָהּבְ ַארְ צֶָך.

SUMMARY

Feelings of self-satisfaction can be prevented from arising by contemplating that every person has been given a fixed number of days – no more and no less – and that every day, every moment, and every hour must be used to fulfill his mission in this world. When a person contemplates this, he will be preoccupied with the fulfillment of his mission and will not have a chance to think about his own spiritual level. Thus, he will not be held back by feelings of self-satisfaction, but will continually strive to advance forward.

In this way, he will carry out the charge: “There will not be a woman who loses her young or who is barren in your land,” i.e., he will enable his love and fear to continue to thrive. As a result, he will receive truly abundant blessings from Above.

84. In the talks that followed the maamar, the Rebbe asked rhetorically: These are gevaldikke inyanim, lofty and elevated rungs that are seemingly beyond our grasp. How is it possible for an ordinary person to reach such a level of service? And he explained: Even the highest levels of avodah are within the reach of every Jew because he is granted potential from Above to attain them. 166 לא תהי' משכלה, ה'תשי"ב

יא( ועפ"ז יש להוסיף ביאור במש"נ את מספר ימיך אמלא, אמלא דייקא שזהו"ע שבא מלמעלה דוקא )נוסף על ההתבוננות דהאדם במספר הימים שנקצבו לו(, ובזה גופא בלשון נוכח, ע"י שלישי המדבר, בחינת עצמות ומהות א"ס ב"ה שלמעלה מהשתלשלות )כנ"ל(. והענין בזה, שגם אם יש איזה פגם וחסרון במספר הימים דעבודת האדם, שהיו אצלו ימים שבהם לא מילא את שליחותו, או

— 11 — Based on the above, further explanation can be וְעַל יּפִ זֶה יֵׁש לְהוֹסִ יף given regarding the continuation of the verse: “I ּבֵאּור ּבְמַ ה ֶ ּׁשּנֶאֱמַ ר "אֶ ת ”.shall fill the number of your days מִסְ ּפַריָמֶ יָך אֲמַ ּלֵא", ,The verb specifically uses the first person אֲמַ ּלֵא ּדַ יְיקָ א

indicating that the fulfillment of one’s days comes ׁשֶ ּזֶהּועִ נְיָןׁשֶּבָא .from Above מִ ּלְ מַ ל עְ ה ָ ּדַ וְ קָ א

In addition to provoking contemplation that every) )נוֹסָף עַלהַהִתְ ּבוֹנְנּות (,person has been given a specific span of days ּדְ הָָאדָם ּבְמִסְ ּפַר הַ ּיָמִ ים ׁשֶ ּנִקְצְ בּו לוֹ(,

the sentence construction implies that one’s days ּובָזֶה ּגּופָאּבִלְׁשוֹן נוֹכֵחַ , are filled by “the third person,” the Narrator of the עַל יְדֵיׁשְ ילִיׁשִ הַמְדַ ּבֵר, Torah, i.e., G-d’s very Essence and Being that transcends ּבְחִ ינַת עַצְ מּות ּומַ הּות the entire Spiritual Cosmos, as mentioned above אֵין סוֹף ּבָרּוְך הּוא .(sec. 3) ׁשֶּלְמַעְ לָהמֵהִׁשְ ּתַלְׁשְ לּות )ּכַּנִ זְ ּכָר לְ עֵ יל(.

:To explain וְהָעִ נְיָן ּבָזֶה, There may be a blemish and a lack in the number ׁשֶ ּגַם אִ םיֵׁש אֵיזֶה ּפְ גָם of a person’s days that were devoted to his Divine וְחִ ּסָרוֹן ּבְמִסְ ּפַר הַ ּיָמִ ים ,service ֲּדַ ע ו ב ֹ דַ ת הָ ָא דָ ם , i.e., there were days in which he did not fulfill ׁשֶהָ יּו אֶצְ לוֹ יָמִ ים ׁשֶּבָהֶם his mission ֹלא מִ ּלֵא אֶתׁשְ לִיחּותוֹ, and even days on which he did undesirable אוֹ אֲפִ ּלּויָמִ יםׁשֶּבָהֶם עָׂשָ ה .things ּגַם עִ נְיָנִיםּבִלְּתִי רְ צּויִ ים כּו', 167 LO SIH’YEH MESHAKEILAH 5712

אפילו ימים שבהם עשה גם עניינים בלתי רצויים כוי', הרי מצד בחינת שלישי המדבר שלמעלה מהשתלשלות, ששם לא שייך ענין של פגם, מתמלא מספר הימים הקצוב לו, ועוד יותר מכפי הקצוב כו', שכל הימים נעשים מלאים, ולא רק ימים מלאים, אלא גם ימים מאירים, שזהו הדיוק דמספר ימים, מספר מלשון השמים

Moreover, it is almost inevitable that there will be such blemishes, for “there is no righteous man upon earth, who does [only] good and does not sin.”85

Nevertheless, when he establishes a bond with “the הֲרֵימִ ּצַד ּבְחִ ינַתׁשְ לִיׁשִ י third person Who is the Narrator” – He Who הַמְדַ ּבֵרׁשֶּלְמַעְ לָה – transcends the Spiritual Cosmos מֵהִ ׁשְ ּתַ לְ ל ׁשְ ּו ת , on that level, it is not relevant to speak of any ׁשֶּׁשָ ם ֹלא ׁשַ ּיְָך ;blemish עִ נְיָןׁשֶל ּפְ גָם, the days allotted to him become full, as implied by מִתְמַ ּלֵא מִסְ ּפַר ”.the phrase: “I shall fill the number of your days הַ ּיָמִ ים הַּקָ צּוב לוֹ, Implied is that through teshuvah, the person can establish a bond with G-d’s Essence, and as a result, draw down manifold blessings. Such Divine service mo- tivates the third person – G-d’s Essence – to speak in the first person, as it were, and fill the person’s days,

.granting him even more than what was allotted וְ עוֹד יוֹתֵ רמִ יּכְפִ הַּקָ צּוב כּו', Moreover, the intent is that

.all of his days become full, rich in content ׁשֶ ּכָל הַ ּיָמִ ים נַעֲׂשִ ים מְ לֵאִ ים, Indeed, his days not only become full days, but וְ ֹלא רַ ק יָמִ ים מְ לֵאִ ים, .shining” days“ אֶּלָא ּגַם יָמִ ים מְאִ ירִ ים, Frequently, the Sages of the Talmud use86 the expression “teshuvah and good deeds.” Why in that order? Because through teshuvah, one’s deeds become “good and luminous.”87 ,(mispar) מספרThis is the implication of the term ׁשֶ ּזֶהּו הַּדִ ּיּוק ּדְמִסְ ּפַר יָמִ ים, “number,” in the above phrase.

85. Koheles 7:20. 86. Berachos 17a, et al. 87. Likkutei Torah, Bamidbar, p. 82a, et al. 168 לא תהי' משכלה, ה'תשי"ב

מספרים פי' דמנהרין ומנצנצין, ומלשון אבן ספיר, שהוא לשון ספירות ובהירות. וזהו גם מש"נ והסירותי מחלה מקרבך בלשון נוכח, כשלישי המדבר. דהנה, המחלה שעלי' נאמר והסירותי גו', היא מחלה כזו שיכולה להיות גם כאשר ועבדתם את הוי' אלקיכם, וגם כאשר וברך את לחמך ומימיך, דלחמך ומימיך קאי על תורה שבכתב ותורה

which means ,(ספיר) Mispar relates to the root sapir מִסְ ּפַרמִּלְׁשוֹן luminous,” as reflected in the phrase:88 Hashamayim“ הַ ּׁשָ מַ יִ ם מְ סַ ּפְ רִ ים misaprim, interpreted by the Zohar89 as “the heavens shine ּפֵרּוׁש ּדִמְ נַהֲרִ ין ּומְ נַצְ נְצִ ין, and sparkle,” and in the expression even sapir, “a luminous ּומִּלְׁשוֹן אֶבֶן סַּפִ יר, ׁשֶ הּוא ”. s app h i re לְׁשוֹן סַּפִ ירּות ּובְהִ ירּות. Similarly, the phrase “I shall remove sickness from וְ זֶהּו ּגַם מַ ה ֶ ּׁשנֶּאֱמַ ר your midst” also reflects how “the third person "וַהֲסִ רֹתִי מַחֲלָה ,Who is the Narrator” speaks in the first person מִּקִרְ ּבֶָך" ּבִלְׁשוֹן נוֹכֵחַ , for the removal of the sickness referred to requires the ּכִ ׁשְ י לִ ׁשִ י הַ מְ דַ ּבֵ ר. input of “the third person Who is the Narrator.” The verse is speaking about sickness ּדְ הִ ּנֵה, הַּמַחֲלָה ׁשֶעָלֶיהָ נֶאֱמַר וַהֲסִ רֹתִ י גוֹ', that can affect a person even when he fulfills the הִיאמַחֲלָה ּכָזוֹ ׁשֶּיְ כוֹלָה ”,charge “And you shall serve G-d your L-rd לִהְ יוֹת ּגַם רּכַאֲׁשֶ "וַעֲבַדְ ּתֶ ם אֵת הוי' אֱֹלקֵ יכֶם", and, as a result, he is granted the blessing, “He וְ גַםּכַאֲׁשֶ רּובֵרַ ְך אֶ ת ”.shall bless your bread and your water לַחְ מְ ָך ּו י מֵ י מֶ ָך , Bread is an analogy for the Written Law; and ּדְ לַחְמְ ָךּומֵ ימֶ יָך קָאֵי water, for the Oral Law.90 עַל ּתוֹרָהׁשֶּבִכְתָ ב וְ תוֹרָה ׁשֶּבְעַל ּפֶה,

88. Tehillim 19:2. Literally translated as “the heavens relate.” 89. Zohar, Vol. II, p. 136b. 90. See Maamarei Admur HaZakein 5568, p. 411ff.; Or HaTorah, Bamidbar, p. 1225ff. 169 LO SIH’YEH MESHAKEILAH 5712

שבעל פה, או תורה ומצוות, ועז"נ וברך את לחמך ומימיך, שהעבודה בתומ"צ היא מצד הברכה דשם הוי', וגם אז עדיין יכולה להיות מחלה, וצ"ל והסירותי מחלה גו' ע"י שלישי המדבר דוקא. והענין בזה, שמחלה שנאמרה כאן, מחלה סתם, היא השורש לכל המחלות, והיא הענין דהרגש עצמו שבא בסיבת חטא עץ הדעת, כידוע שקודם החטא

Alternatively, the analogies are for the Torah and אוֹ הּתוֹרָ ּומִ צְ ווֹ ת, its mitzvos respectively.91

A person may be in a situation where “He shall bless וְעַל זֶהנֶאֱמַ רּובֵרַ ְך ;”your bread and your water אֶת לַחְמְ ָךּומֵ ימֶ יָך,

i.e., his service in the Torah and its mitzvos ׁשֶהָ עֲבוֹדָה ּבְ תוֹרָ ה ,comes from G-d’s blessings, and more particularly ּומִצְ וֹת הִיא מִ ּצַד the verse uses G-d’s name Havayah which reflects הַּבְרָ כָהּדְ ׁשֵ ם הוי', transcendence.

Nevertheless, it is possible that even so, sickness וְ גַם ָאז עֲדַ יִן יְכוֹלָה .will be present לִהְ יוֹת מַחֲלָה,

For such sickness to be removed, “the third וְצָרִ יְך לִהְ יוֹת "וַהֲסִ רֹתִ י person Who is the Narrator,” the influence of the מַחֲלָה" גוֹ' עַל יְדֵ י .Essence of the Ein Sof, is required ׁשְ לִיׁשִ יהַמְדַ ּבֵר ּדַוְקָ א.

:To explain וְהָעִ נְיָן ּבָזֶה,

the sickness mentioned here, where the term is ׁשֶּמַחֲלָהׁשֶ ּנֶאֶמְרָ ה used without mentioning any further descriptive ּכָאן, מַחֲלָה סְתָ ם, terms, refers to the source of all sickness הִיא הַ ֹרֶ ּׁשׁש לְכָל הַּמַחֲלוֹת, i.e., the feelings of self-consciousness – וְהִיא הָעִ נְיָןּדְ הָרֶ גֶׁש עַצְ מוֹ

that came about due to the sin of the Tree of ׁשֶּבָאּבְסִּבַת חֵטְ א .Knowledge עֵץ הַּדַ עַת,

Before the sin of the Tree of Knowledge, there was ּכַּיָדּועַ םׁשֶּקֹדֶ אהַחֵטְ ֹלא ,no conception of self-consciousness הָ יָההָעִ נְיָןּדְ הָרֶ גֶׁש עַצְ מוֹ,

91. Toras Chayim, Shmos, p. 440a ff. 170 לא תהי' משכלה, ה'תשי"ב

לא הי' הענין דהרגש עצמו, וכמ"ש ויהיו שניהם גוי' ולא יתבוששו, וענין החטא הוא שנעשה הרגש עצמו, כמ"ש ותרא האשה כי טוב העץ למאכל גו'. וזהו שגם כאשר ועבדתם את הוי' אלקיכם וברך את לחמך ואת מימיך יכול להיות )וישנו( ענין המחלה, שהו"ע הרגש עצמו, כיון שחטא עץ הדעת פעל על כולם, גם על צדיקים, וגם על צדיקים גמורים, וכמארז"ל ד' מתו בעטיו של נחש, שהם צדיקים היותר גדולים,

as reflected in the verse:92 “And they were both ּוכְמוֹ ׁשֶ ּכָתּוב "וַּיִהְ יּו ׁשְ נֵיהֶם ”.naked and they were not ashamed גוֹ' וְ ֹלא יִתְ ּבֹׁשָ ׁשּו", -The sin brought about feelings of self-con וְעִ נְיָן אהַחֵטְ הּוא ,sciousness ׁשֶ ּנַעֲׂשָה הָרֶ גֶׁש עַצְ מוֹ, as reflected by the verse:93 “And the woman saw ּכְמוֹ ׁשֶ ּכָתּוב "וַּתֵרֶ אהָאִּׁשָ ה ”.that the tree was good to eat ּכִי טוֹב הָעֵץ לְמַאֲכָל" גוֹ'. On this basis, it is possible to understand the sequence וְ ה זֶ ּו of the verses. Even when a person fulfills the charge: “And you ׁשֶ ּגַם ּכַאֲׁשֶר וַעֲבַדְ ּתֶ ם shall serve G-d your L-rd,” and, as a result, “He אֵת הוי' אֱֹלקֵ יכֶםּובֵרַ ְך ”,shall bless your bread and your water אֶתלַחְמְָך וְאֶת מֵ ימֶ יָך there is a possibility of (– and indeed, there will יָכוֹל לִהְ יוֹת )וְ יֶׁשְ נוֹ( ,be –) sickness עִ נְיַן הַּמַחֲלָה, .i.e., feelings of self-consciousness ׁשֶ הּוא עִ נְיַן הָרֶ גֶׁש עַצְ מוֹ, For the sin of the Tree of Knowledge had an effect ּכֵיוָן אׁשֶחֵטְ עֵץ הַּדַ עַת ,on everyone ּפָעַל עַלּכֻּלָם, even on the righteous ּגַם עַל צַּדִיקִ ים, indeed, even on those who were perfectly – וְ גַםעַל צַּדִיקִ ים ּגְמּורִ ים, righteous. Thus our Sages state:94 “There were four who died םּוכְמַאֲמָרָ זַ''ל ד' מֵ תּו ”.because of the counsel of the snake ּבְעֶטְ יוֹ לׁשֶ נָחָ ׁש,

92. Bereishis 2:25. 93. Ibid. 3:6. 94. Shabbos 55b; Bava Basra 17a. 171 LO SIH’YEH MESHAKEILAH 5712

שסיבת מיתתם אינה אלא בגלל חטא עה"ד, ולכן, גם בצדיקים גמורים שייך הענין דהרגש עצמו, וכידוע שאפילו צדיק גמור עובד ה' ביראה ואהבה בתענוגים, אינו בטל במציאות לגמרי אלא הוא דבר בפני עצמו ירא ה' ואוהבו, יש מי שאוהב, ולא יגיע למעלת דביקותו בה' כמו שהיתה נשמתו קודם ירידתה למטה. ועאכו"כ בנוגע לבינונים

Implied is that they were righteous men of the ׁשֶהֵם צַּדִיקִ ים greatest spiritual stature הַ ּיוֹ רתֵ ּגְ דוֹ לִ ים, and the only reason they died was because of the ׁשֶּסִּבַת מִ יתָתָםאֵינָּה אֶּלָא .sin of the Tree of Knowledge ּבִ גְלַל אחֵטְ עֵץ הַּדַ עַת, -Since the sin of the Tree of Knowledge affected every וְ לָכֵן, ּגַם ּבְצַּדִיקִ ים ּגְמּורִ ים one, it is possible that even a completely righteous ׁשַ ּיְָךהָעִ נְיָןּדְ הָרֶ גֶׁש עַצְ מוֹ, man can have feelings of self-consciousness. As is well known,95 even a completely righteous וְ כַּיָדּועַ ׁשֶ אֲפִ ּלּו צַּדִ יק man who serves G-d with fear and with the love ּגָמּור עוֹבֵדה' ּבְיִרְ ָאה – of delights וְ ַאהֲבָהּבְתַ עֲנּוגִים, “The love of delights,” ahavah b’taanugim, refers to an elevated level of love of G-d which is a gift granted from Above only to the extremely righteous.96

.is not batel to G-dliness entirely אֵינוֹ ּבָטֵל ּבַּמְצִ יאּות לְגַמְרֵ י Instead, he is an independent entity who fears אֶּלָא הּוא ּדָ בָר ּבִפְ נֵי .G-d and loves Him עַצְ מוֹ יְרֵ א ה' וְ אוֹהֲבוֹ, Thus there is a person who loves.His own identity יֵׁש מִי ׁשֶ אוֹהֵב, remains intact.

As a result, while in this world, his soul will not וְ ֹלאיַּגִיעַ לְמַ עֲלַתּדְ בֵקּותוֹ -attain the rung of clinging to G-d that it pos ּבַה'ּכְמוֹ ׁשֶהָיְתָה נִׁשְמָ תוֹ .sessed before it descended to this realm קֹדֶ םיְרִ ידָתָּה לְמַּטָ ה. If the above applies to the righteous, certainly, it וְעַל ַאחַ ת ּכַּמָה וְ כַּמָ ה .applies to beinonim,97 and those on a lower level ּבְ נוֹגֵעַ לַּבֵינוֹנִים וְאֵּלֶה ׁשֶ ּלְ מַ ּטָ ה מִ ּזֶ ה ,

95. See Tanya, chs. 35, 37. 96. See ibid., chs. 9, 14. 97. The “intermediates”; see Tanya, chs. 1, 12, for a definition of this term. 172 לא תהי' משכלה, ה'תשי"ב

ואלה שלמטה מזה, שאצלם בודאי ישנו הענין דהרגש עצמו. והסרת המחלה דהרגש עצמו אינה יכולה להיות ע"י עבודת האדם בכח עצמו, כי אם ע"י המשכה נעלית ביותר, ועז"נ והסירותי דייקא, בלשון נוכח, שקאי על עצמות ומהות א"ס ב"ה כנ"ל. וכל עניינים אלה נמשכים גם בגשמיות, הן בנוגע למזונא רויחא, שעז"נ וברך את לחמך ואת מימיך, הן בנוגע לחיי, שעז"נ והסירותי מחלה מקרבך, ומוסיף את מספר

-They are certainly possessed by feelings of self ׁשֶאֶצְ לָםּבְ וַּדַ אי יֶׁשְ נוֹ .consciousness הָעִ נְיָןּדְ הָרֶ גֶׁש עַצְ מוֹ. A person cannot remove the sickness of the וַהֲסָרַת הַּמַחֲלָהּדְ הָרֶ גֶׁש feelings of self-consciousness through his own עַצְ מוֹאֵינָּה יְכוֹלָה . effortsalone לִהְ יוֹת עַל יְדֵ י עֲבוֹדַ ת הָָאדָם ּבְכֹחַ עַצְ מוֹ,

Instead, he must be assisted by a lofty spiritual ּכִי םאִ עַל ייְדֵ הַמְׁשָ כָה .power drawn down from Above נַעֲלֵית ּבְ יוֹתֵר, This is the intent of the phrase, “I shall remove וְעַל זֶה נֶאֱמַ ר ”.sickness from your midst "וַהֲסִ רֹתִ י" ּדַ יְיקָ א, I” refers to the very Essence and Being of the“ ּבִלְׁשוֹן נוֹכֵחַ,ׁשֶּקָאֵי עַל Ein Sof as mentioned above. That is the source עַצְ מּות ּומַ הּות אֵין סוֹף for the power that enables a person to remove his ּבָרּוְךהּוא ּכַּנִזְּכָר לְעֵיל. self-consciousness. All of the above will be drawn down to this וְ כָל עִ נְיָנִים אֵּלֶה נִמְׁשָכִים ,physical plane as well ּגַם ּבְ גַׁשְ מִ ּיּות,

-leading to blessings for ample sustenance in a lit הֵן ּבְ נוֹגֵעַ לִמְ זוֹנָא רְ וִ יחָ א, eral sense, as it is written: “He shall bless your bread and ׁשֶעַל זֶהנֶאֱמַ ר"ּובֵרַ ְך אֶ ת ”,your water לַחְמְָך וְאֶת מֵ ימֶ יָך",

,and for life and health הֵןּבְ נוֹגֵעַלְחַ ּיֵי, as it is written: “I shall remove sickness from ׁשֶעַל זֶה נֶאֱמַ ר "וַהֲסִ רֹתִ י ”,your midst מַחֲלָה מִּקִרְ ּבֶָך", and the passage adds: “I shall fill the number of ּומוֹסִ יף "אֶת מִסְ ּפַר ”,your days יָי מֶ ָך אֲ מַ ּלֵ א", 173 LO SIH’YEH MESHAKEILAH 5712

ימיך אמלא, והן בנוגע לבני, שעז"נ לא תהי' משכלה ועקרה בארצך. וכל זה נעשה הכנה לענין כניסת הארץ )שעל זה מדובר בהמשך הכתובים(, כן תהי' לנו במהרה בימינו ע"י משיח צדקנו.

,and for children וְהֵן ּבְ נוֹגֵעַ לִבְ נֵי, as it is written: “There will not be a woman who ׁשֶעַל זֶה רנֶאֱמַ "ֹלא תִהְ יֶה ”.loses her young or who is barren in your land מְׁשַ ּכֵלָה וַעֲקָרָהּבְ ַארְ צֶָך". All of this serves as preparation for entering Eretz וְ כָל זֶה נַעֲׂשָ ה הֲכָנָה Yisrael לְעִ נְיַןּכְנִיסַת הָָארֶ ץ as evident from the subsequent verses98 in the) )ׁשֶעַל זֶה מְדֻּבָר .(Torah reading ּבְהֶ מְ ׁשֵ ְך הַ ת ּכְ ּו בִ י ם ( , May we also merit these blessings and enter Eretz ּכֵן ּתִהְ יֶה לָנּוּבִמְ הֵרָ הּבְ יָמֵ ינּו .Yisrael led by Mashiach, speedily in our days עַל יְדֵימְׁשִ יחַצִדְ קֵ נּו.

SUMMARY

The passage cited at the beginning of the maamar continues: “I shall fill the number of your days.” “The third person Who is the Narrator” speaks in the first person. Establishing a connection with “the third person,” G-d’s Essence, through teshuvah, enables one’s days to become filled. Moreover, they will become “shining,” as alluded ”.luminous“ ,(ספיר) to by the term mispar, “number,” which relates to the root sapir The passage then states: “I shall remove sickness from your midst,” again reflecting how “the third person Who is the Narrator” speaks in the first person. Even when a person is on an advanced level of Divine service, he can still be affected by sickness. The sickness the verse is referring to is the source of all sickness — i.e., the feelings of self-consciousness that came about due to the sin of the Tree of Knowledge. The influence of the Essence of the Ein Sof is required to remove such sickness.

Carrying out the spiritual service alluded to in the verses on which the maamar is based will cause all the blessings it mentions to become manifest in a physical sense as well and lead to the ultimate blessing, the entry into Eretz Yisrael led by Mashiach.

98. Shmos 23:27-31.