English translation — מאמר השקיפה ממעון קדשך תשכ"ז

With the help of Heaven.

Shabbat Parshat Ki Tavo,

18 Elul 5727

"Look down from Your holy dwelling, from the heavens, and bless Your people, Israel."

And the Rebbe, my father-in-law, the Rebbe, precisely analyzes in his maamar beginning with these words

[which he said on the first 18 Elul upon his arrival in the USA for the second time, with the intention of residing there,

and the determination of that 18 Elul was on Shabbat Parshat Ki Tavo,

as in this year]

the fact that it says "Your people, Israel,"

behold, the people of God

("Your people")

are Israel, and Israel are the people of God,

so why does it specify both?

This is also perplexing,

for from the fact that it says "Your people, Israel"

(and not "Your people Israel"),

it implies that "Your people" and "Israel"

(in this verse)

are two different matters.

And it needs to be understood

(as the Rebbe precisely analyzes in the maamar),

behold, the concept of Israel is above the concept of "Your people"

[and this is also understood from the fact that the name "people" indicates

(sometimes)

the opposite of praise,

and the name Israel is from the phrase "for you have striven with God and with men and have prevailed"],

yet here it places "Your people" before "Israel."

2)

And it can be said,

that what is explained in the maamar,

that from the fact that it says "Your people, Israel" it implies they are two matters,

is based on what our Rabbis, of blessed memory, said

regarding the verse

"concerning Shaul and concerning Yonatan his son, and concerning the people of God and concerning the house of Israel,"

that the verse separates the matter.

And based on this, it can be added,

that from the superfluous "et" we learn not only that "Your people" and "Israel" are two matters,

but also that in "and bless Your people, Israel" there are two matters,

a blessing for "Your people" and a blessing for "Israel."

And it needs to be understood the difference between these two blessings,

and that the blessing for "Your people" precedes the blessing for "Israel."

3)

And to explain this, the maamar begins with what is stated in the Jerusalem Talmud:10

"Come and see how great is the power of those who perform a mitzvah,

for every instance of 'looking' (hashkafah) in the Torah is [a language of] curse, and this [verse] is [a language of] blessing."

For through the fulfillment of the mitzvos, they transform curse into blessing.

[And following this, the maamar explains the verse:11

"But Hashem your G-d did not want to listen to Bilaam, and Hashem your G-d transformed the curse into a blessing for you, because Hashem your G-d loves you."

That it says "Hashem your G-d" three times,

as will be explained below in section 4].

And afterwards,12

it explains the two categories of "Your people" (amecha) and "Israel,"

that those who know Torah and dwell in tents are "Israel,"

and simple people who fulfill Torah and mitzvos with innocence and simplicity are "the people of Hashem"

(Your people).13

And it gives precedence to "Your people" over "Israel,"

because "greater is study that leads to action,"14

and those who perform mitzvos transform curse into blessing.

And it can be said,

that the connection of "greater is study that leads to action" to this [principle of] giving precedence to "Your people" over "Israel,"

is,

because from the fact that study is greater because15

study leads to action, it is proven that action is the main thing.16

However, this alone is not a sufficient explanation for giving precedence to "Your people"

(those who fulfill mitzvos)

over "Israel"

(those who study Torah),

for in the words of our Sages, it itself says "greater is study."

Therefore, it adds that "those who perform mitzvos transform curse into blessing,"

meaning that in this matter

(of transforming curse into blessing)

the superiority of action over study is revealed

(similar to the future era, when action will be great17).

And since the matter of "Look down... and bless" is the transformation of curse into blessing

(as above from the Jerusalem Talmud),

therefore it gives precedence to "Your people" over "Israel."

And one must understand the connection of the transformation of curse into blessing to the superiority of action.

4)

And behold, after the maamar explains that through the fulfillment of mitzvos one transforms curse into blessing,

the maamar brings the verse "But Hashem your G-d did not want to listen to Bilaam, and Hashem your G-d transformed the curse into a blessing for you, because Hashem your G-d loves you,"

and explains,

that in this verse there are three matters.

And in each one of them it says "Hashem your G-d."18

The matter of "did not want... to listen to Bilaam" is that the Holy One, blessed be He, does not want to listen and does not hear accusations against Israel.

And this [fact] that He does not hear the accusations

(even though from the side of the attribute of judgment they have a place19)

is from the side of the attribute of mercy,

"Hashem your G-d."

And the matter of "and He transformed the curse into a blessing for you" is that intentional sins20

are transformed into merits21

[Not only are the accusers not listened to

(but the sins are not erased),

rather, atonement for sins is effected,

and beyond this,

intentional sins are transformed into merits].

And here it says "Hashem your G-d" a second time,

for the "Hashem" from which the "did not want to listen to the accusers" is drawn is the lower "Hashem,"

and in order for there to be atonement for sins,

and especially the transformation of intentional sins into merits,

it is through the drawing down of the revelation of the supernal "Hashem."22

And the matter of "because He loves you" is the essential love of the Holy One, blessed be He, for Israel,

that even in the level above the chain of descent, regarding which it is said "For Esav is a brother to Yaakov,"23

nevertheless, "and I love Yaakov"23

specifically.

And this is "Hashem your G-d,"

for even though in the supernal "Hashem"

(the Ein Sof that is above the chain of descent)

all are equal,

nevertheless,

through the revelation of the essential love of the Holy One, blessed be He, for Israel

("because He loves you"),

even the supernal "Hashem" is "your G-d"

(of Israel)

specifically.

And after this, the maamar explains24

the reason that it gives precedence to "Your people"

(those who fulfill mitzvos)

over "Israel"

(those who study Torah),

because

[greater is study that leads to action, and]

those who perform mitzvos transform curse into blessing

(as above in section 3).

And one must understand,

for at first glance,

in order to explain the reason that it gives precedence to "Your people" over "Israel," only that "those who perform mitzvos transform curse into blessing" is relevant,

and from the fact that the maamar also brings

(also)

the explanation of the three matters in the verse "But [Hashem your G-d] did not want... to listen to Bilaam,"

it implies

that this adds explanation to the matter of giving precedence to "Your people" over "Israel."

5)

And this will be understood by prefacing what was said by the Admore"R Mahara"Sh in his maamar beginning "Shivchi"

"Yerushalayim, praise Havayah; laud your G-d, Tzion"

(of Parshas Tavo, one hundred years ago),

that it is necessary to understand,

after all, Tzion is higher than Yerushalayim

[for Tzion is the inwardness of Yerushalayim],

and nevertheless,

regarding Yerushalayim it says Havayah and regarding Tzion it says Elokim.

And behold, Yisrael is called by the name Tzion, as it is stated,

"to say to Tzion, 'You are My people.'"

And based on this, it can be said,

that Tzion and Yerushalayim are two levels within Yisrael.

And according to what is stated in the aforementioned maamar that Yerushalayim is lower fear,

it can be said,

that Tzion is higher fear.

And one can say the hint of higher fear in Tzion,

for the self-nullification of higher fear is nullification of existence,

and this nullification is hinted at in Tzion, from the term "sign," that it has no existence of its own and is only a sign for what is above.

And this is that "from Tzion shall go forth Torah, and the word of Havayah from Yerushalayim,"

that regarding Tzion it says Torah, and regarding Yerushalayim it says word of Havayah,

for among the distinctions between lower fear and higher fear is,

that lower fear is from His greatness in the creation and coming-into-being of the worlds,

that the self-nullification of this fear is the nullification of the yesh (somethingness).

And higher fear is from His greatness and loftiness that is above worlds,

for everything before Him is considered as nothing,

that the self-nullification in this fear is nullification of existence.

And this is what is stated,

"And Havayah commanded us to do all these statutes, to fear Havayah,"

that in order to come to fear Havayah,

higher fear,

which comes through the feeling of the loftiness of Ein Sof that is above worlds,

it is through Torah and mitzvos

(these statutes).

For through contemplation it is possible to attain only the Elokus that is commensurate with the worlds,

and in order for the loftiness of Ein Sof that is above worlds to be felt,

it is specifically through a revelation from above that is drawn down through the study of Torah and the fulfillment of mitzvos.

And this is the connection of Tzion to Torah and of Yerushalayim to the word of Havayah,

for lower fear

(Yerushalayim)

is from the word of Havayah that brings the worlds into being,

"by the word of Havayah the heavens were made,"

and higher fear

(Tzion)

is from the revelation of the loftiness of Ein Sof that is above worlds, which is drawn down through Torah and mitzvos.

And based on this,

the precision in the verse "Praise Yerushalayim, Havayah; laud your G-d, Tzion"

(that regarding Yerushalayim it says Havayah and regarding Tzion it says Elokim)

is also regarding the matter of Yerushalayim and Tzion in the service of man.

For it is known

regarding the matter of Havayah and Elokim,

that Elokim is the light that fills

(light that is commensurate with the worlds)

and Havayah is the encompassing light

(light that is above worlds).

And from this it is understood,

that lower fear is related to Elokim and higher fear to Havayah,

and nevertheless,

regarding Yerushalayim

(lower fear)

it says Havayah, and regarding Tzion

(higher fear)

it says Elokim.

6)

And the explanation of the superiority of higher fear

(Tzion)

in more detail,

will be understood by prefacing what is explained in the aforementioned maamar "Shivchi,"

that in the contemplation that brings to lower fear

(Yerushalayim)

there are two matters.

The contemplation of His greatness in the creation itself,

both regarding the matter of "how

great are Your works, Havayah" and regarding the matter of "how

great are Your works, Havayah."

And the contemplation that all coming-into-being

(of the multitude of creations and the great ones of the creations)

is only from the very last level.

As it is stated,

"Great is Havayah and exceedingly praised in the city of our G-d," and our sages said,

"When is He great? When He is in the city of our G-d,"

that His greatness as it is in itself is beyond our comprehension,

and that which we know His greatness through the creation of the worlds is like it is in the city of our G-d, which is the world of speech.

For just as a city in its simple sense is a collection of many houses, and a house is from many stones,

so too is it in spirituality,

that letters are called stones, and the words formed from the combination of several letters are called houses

[as it is brought in Sefer Yetzirah,

"two stones build two houses, three stones build six houses"]

and the world of speech

(in its totality)

is called the city of our G-d.

And just as stones

[and likewise the houses and the city made from the stones]

are inanimate,

the very last level among the inanimate, vegetative, animate, and speaking,

so too is it regarding the world of speech from which all worlds come into being,

that it is the very last level.

And this is "and the word of Havayah from Yerushalayim,"

that the word of Havayah that brings into being, enlivens, and sustains all creations is from Yerushalayim,

the city of our G-d,

the level of inanimate.

And it can be said,

that what is explained in the maamar, that the contemplation that brings to lower fear

(Yerushalayim)

is

(not only in the greatness within creation,

but also)

in this, that the coming-into-being is only from the very last level,

is,

because Yerushalayim is "fear complete,"

the perfection of fear.

And in order for fear

(the self-nullification)

to be complete,

it is through the contemplation that creations do not occupy space.

And this is the connection of the two interpretations

(matters)

regarding Yerushalayim – that Yerushalayim is the world of speech and that Yerushalayim is the perfection of fear – that through the contemplation of "the word of Havayah from Yerushalayim,"

that the coming-into-being of all worlds is

(only)

from the level of Yerushalayim

(the world of speech)

which is a level of inanimate relative to the levels above it,

through this one will come to the perfection of fear.

However, nevertheless this is included in lower awe,

for the main focus of his contemplation is upon Elokus as it relates to the worlds,

and therefore,

even when he contemplates that he is merely in the category of a silent stone,

there is not felt within him

(so much)

the sublimity of Ein Sof that is above the worlds, before Whom everything is considered as nothing.

And from this it is understood,

that this [matter] that supernal awe is from the sublimity of Ein Sof that is above the worlds,

the intention in this is that this very concept is felt by him.

And based on this, one must understand further regarding that which concerning Tzion

(supernal awe)

the term Elokim is stated.

7)

And it is explained in the maamar beginning "Shivchi" mentioned above,

that the reason for the statement "Praise your Elokim, O Tzion" is explained by the verse itself

(in the following verse)

"For He has strengthened the bars of your gates, etc."

And the concept is, as it is stated in the Mishnah,

"They compel him

(a resident of the city)

to build for the city a wall, doors, and a bar."

For a wall is to protect from the enemy, so that he does not enter the city,

and in order that the city's inhabitants may go out and come in,

they make an opening and a door in the wall,

and they make bars for the door,

so that only those who are fit to enter may enter the city.

And correspondingly, above,

the concept of the bars is the gevurot of the name Elokim, which limit the flow,

so that sustenance should not be drawn from it to the external forces.

And this is "Praise your Elokim, O Tzion"

(and the reason that the name Elokim is stated here is)

"For He has strengthened the bars of your gates,"

for in Tzion there is the drawing down of Ohr Ein Sof that is above the chain of descent

(as mentioned above),

for regarding this light, all are equal,

and therefore the gevurot of the name Elokim are needed to limit the flow that is drawn from this light,

so that the external forces should not draw sustenance.

And analogous to the statement "And to say to Tzion, 'You are My people,'"

that the flow from the aspect of Tzion will be only to "My people,"

to Israel.

And this is what the verse continues: "Bless your children within you,"

that the blessing and flow will be only to your children,

to Israel.

And the maamar continues,

that this concept is accomplished through the service of "Judges and officers you shall appoint for yourself in all your gates."

"Your gates" are the fifty gates of Binah that are drawn from the intellect of Binah to the emotions of the heart.

And through the service of "Judges and officers you shall appoint for yourself in all your gates,"

that all seven emotional attributes

[each of which includes seven]

will be for Hashem alone,

through this, "the bars of your gates" are made,

so that the flow will not be drawn to the external forces, but only to Israel.

8)

And now, after the maamar explains the aspect of Yerushalayim etc. "for He has strengthened the bars of your gates" etc.,

the maamar explains the verse

"He sets your border peace" etc. and its connection to "for He has strengthened the bars of your gates,"

and afterwards the maamar explains the verse

"He gives snow like wool" etc.

And it explains,

that snow is the aspect of "His garments like white snow,"

and wool is the aspect of "the hair of His head like clean wool."

And this is

what is stated

"If your sins are like scarlet, they shall become white as snow; if they are red like crimson, they shall become like wool,"

[where] "scarlet" is a white thread that is dyed red,

meaning the defect is only in the garments,

and the rectification of this defect is through the aspect of "His garments like white snow,"

and "crimson" is intrinsically red,

meaning the defect reached the essence of the soul,

and in order to rectify this defect it is through the aspect of wool,

"the hair of His head like clean wool,"

for "the hair of the head" are extensions from the essence of the soul,

as we see,

that when one pulls a person by the hairs of his head, the entire body is drawn.

And the concept of "He gives snow like wool" is that even in snow, which is a garment, the aspect of wool—

essence—will be drawn.

And the connection of wool and snow is through a drawing from a place above them both.

And after the maamar explains the concept of "He gives snow like wool,"

it explains again

(with a slight variation)

the concept of "Judges and officers you shall appoint for yourself in all your gates,"

and through this it is that "He has strengthened the bars of your gates."

And one must understand the connection of "He gives snow like wool" to "for He has strengthened the bars of your gates."

9)

And this will be understood by prefacing,

that snow and wool,

each one has an advantage.

And the concept is,

that "His garments like white snow"

(snow)

are the thirteen rectifications of the beard, whose root is in the concealed brain of Arich Anpin, in which the gevurah of Atik is clothed,

and "the hair of His head like clean wool"

(wool)

are in the skull of Arich Anpin, in which the chesed of Atik is clothed.

And it is explained in the Siddur,

that the concept of the gevurot in the thirteen rectifications of the beard is that they come to sweeten the judgments, and judgments are only sweetened at their root,

and the hairs of the head,

which do not come to sweeten judgments

(for they are above the aspect of sweetening judgments),

are the aspect of chesed.

And from this it is understood,

that the sweetening of judgments through the thirteen rectifications of the beard,

since they come to sweeten the judgments,

therefore the sweetening relates to the lower realm

(to those upon whom judgments are aroused),

and the sweetening through the hair of the head,

which is above the concept of sweetening judgments,

is from the aspect of the chassadim within them,

a revelation from above.

And this is that the thirteen rectifications of the beard are mercy

(the thirteen attributes of mercy)

and the hair of the head is chesed,

for mercy is

(generally)

from that which one feels the pain of another,

and chesed is from one's own essence.

And now, from what is explained in the maamar

(brought above in section 8)

that the rectification of defects through the revelation of the hair of the head is analogous to when one pulls a person by the hairs of his head, the entire body is drawn,

it is proven,

that the aspect of the hair of the head above is the essence of Israel

[for since the hair of the head is the essentiality above, which is above the aspect of garments,

this is also the essentiality of Israel,

for Israel and the Holy One, blessed be He, are all one].

And based on this, it must be said,

that what was brought above, that the hair of the head is chesed

(and the sweetening of judgments is through a revelation from above)

is in relation to the revealed powers of the soul,

through which is the rectification and filling of the defects.

And the concept is,

that the thirteen rectifications of the beard,

despite being above the chain of descent,

nevertheless,

since they come to sweeten the judgments

(that are in the chain of descent)

they relate to the chain of descent.

And it can be said that their concept in man is the essence of the revealed powers.

Therefore,

the revelation of the thirteen rectifications of the beard acts upon the revealed powers of the soul.

And the aspect of the hair of the head is the essentiality above, which is above the essence of the revealed powers

[and this is what is stated in the maamar

(brought above in section 8)

that the revelation of the aspect of the hair of the head is effective even when the defect reached the essence of the soul,

for the essence in which the defect occurred is the essence that relates to the revelations,

and the aspect of the hair of the head is the very essence of the soul,

in which defect is not applicable].

And since the essence is separate from the revelations,

it cannot act upon them.

And the rectification of defects in the revealed powers through the revelation of the aspect of the hair of the head,

is,

that it is revealed in them,

that from the perspective of the essence of the soul, defect is not applicable,

for even at the time of sin it is faithful to Him, blessed be He,

and since the essence of the soul is their essence,

therefore even the defects within them are only in the external aspect.

And this is,

that the rectification of defects through the thirteen rectifications of the beard is that the essence relating to the revealed powers acts upon them,

in their form.

And the rectification of defects through the aspect of the hair of the head is that it is revealed in them that from the perspective of the essence

(of them)

defect is not applicable to them,

but this does not relate so much to the matter of the revealed powers themselves,

to their form.

10)

And 4)

And this is "He gives snow like wool,"

for in each of them there is an advantage.

The advantage of snow is that the correction and filling of defects through the thirteen tikkunei d'ikna

(snow)

is in inwardness

(in the configuration of the revealed powers),

but it is within measure and limitation,

for since it is in the manner of action

[that the essence belonging to the revealed powers acts within them]

there are several levels of distinction in this.

And the advantage of wool is,

that the correction of defects through the hair of the head is that it is revealed in them that in their inwardness

(from the perspective of their essence)

it is not applicable at all that there should be a defect in them.

And the meaning of "He gives snow like wool,"

that also in snow the aspect of wool will be drawn,

is—that there will be both virtues.

That is,

that this, that from the perspective of the essence no defect is applicable in them,

will also affect their configuration.

And in order for the connection of wool and snow to be, it is through a drawing from a place higher than both

[as brought above

(section 8)

of the maamar].

And one can explain the elucidation of this,

that this, that the essence of the soul and the configuration of the powers are

(analogous to)

two matters,

is because even the essence of the soul is defined within a category,

and its category is above the configuration of the powers.

But from the perspective of the essence of the soul as it is rooted in Atzmus,

the simplicity of the soul and the configuration of intellect and emotions within it are all one.

And through the revelation of this aspect of the soul,

also the powers of the soul

(the configuration of the powers)

are in a manner that it is not applicable that they should be contrary to the intention.

And through the drawing of the essence of the soul

(wool)

into the particular powers

(snow)

an elevation is also made in the essence of the soul,

for through this its root is revealed in it as it is rooted in Atzmus.

And based on this, one can explain the connection of the matter of "He gives snow like wool" to the matter of "for He strengthens the bars of your gates,"

for wool and snow are analogous to makif and pnimi.

And through the union of wool and snow,

that the essence of the soul which is above the revealed powers

(wool,

makif)

is drawn into the revealed powers

(snow,

pnimi),

through this it is done likewise in the revelations above,

that also the makifim are drawn into the pnimiut.

10)

a)

And one may add,

that the matter of "He gives snow like wool" also relates to the concept of Yerushalayim and Tzion at the beginning of the maamar.

For Yerushalayim and Tzion

(lower awe and higher awe)

are analogous to snow and wool.

For lower awe,

since the awe is from His greatness in the creation of the world,

it pertains also to the animal soul—like the level of snow that acts upon the revealed faculties,

and higher awe,

since it is from the sublimity of Ein Sof that transcends worlds,

therefore,

even though regarding the G-dly soul it is a greater awe,

it is in a manner that the awe of the soul does not act upon the animal soul

—like the level of wool,

which does not act upon the revealed faculties.

And just as the aspect of wool,

though it is higher than the aspect of snow,

nevertheless,

through its being drawn down into the aspect of snow,

an elevation occurs in it,

so too with higher awe

(Tzion),

that through the empowerment drawn from it into lower awe

(Yerushalayim),

to effect the refinement of the body, the animal soul, and its portion in the world,

an elevation occurs in it

[and this is like the principle that "great is study that brings to action,"

for through study bringing to action,

greatness is achieved in the study].

However, with Tzion and Yerushalayim,

the drawing down of Tzion and Yerushalayim is only that from Tzion empowerment is drawn to Yerushalayim

[like study that brings to action],

but with wool and snow,

the aspect of wool itself is drawn into the aspect of snow,

as explained above

(section 10)

regarding the matter of "He gives snow like wool."

Therefore, the elevation that occurs in wool through its being drawn into snow is a greater elevation than the elevation that occurs in Tzion through its being drawn into Yerushalayim,

and as above

(there)

that through the union of wool and snow, the root of the soul is revealed as it is rooted in the Awtsmoos.

And one may add,

that the elevation that occurs in the higher through its being drawn down below is also in the drawing down of the aspect of snow and the aspect of wool into the revealed faculties.

For through the drawing down of the soul that is above the inner faculties

(the aspect of snow or the aspect of wool)

into the inner faculties to rectify and fill the blemishes,

an elevation occurs in it.

And so too with the inner faculties,

(intellect and emotions),

that through their being drawn into thought, speech, and action,

an elevation occurs in them.

But the main point of this matter

(the elevation that occurs in the higher through its descent below)

is when the higher effects a change in the lower,

for then also the effect of the lower upon the higher is in a manner of change,

so that the ascent that occurs in it through its descent below is an incomparable ascent.

Therefore, the main point of the virtue of the lower and the ascent effected by it in the higher,

is in the work of teshuvah,

for through the drawing down of the essence of the soul

(the aspect of snow or the aspect of wool)

into the inner faculties, a change occurs in them,

to the point of transforming willful sins into merits.

Therefore,

also the ascent effected thereby in the essence of the soul,

is an incomparable ascent.

10)

b)

And this is "Look down from Your holy dwelling, from the heavens, and bless Your people Israel,"

and it is explained in the maamar that the reason it precedes "Your people" to "Israel" is that the main revelation is in action,

for "great is study that brings to action," and those who perform a mitzvah transform curse into blessing,

for the main virtue of action is in the work of teshuvah that transforms willful sins

(curse)

into merits

(blessing).

And one may say,

that the three matters of "Hashem your G-d" in the verse "And He did not want..." explained in the maamar correspond to the service of the righteous

(the service of Torah and mitzvos),

the work of teshuvah of the aspect of snow, and the work of teshuvah of the aspect of wool.

For the matter of "And Hashem your G-d did not want to listen to Bilaam," that He does not initially want to listen to the accusers, is like the service of the righteous.

And the matter of "And Hashem your G-d turned the curse into a blessing for you,"

the transformation of willful sins into merits through the revelation of the supernal Hashem that transcends the chain of descent, is like the work of teshuvah of the aspect of snow—beyond the chain of descent within man.

And the matter of "For Hashem your G-d loves you,"

the essential love of the Holy One, blessed be He, for Israel, that even where "a brother, Esav, [acts] toward Yaakov," nevertheless "He loves Yaakov" specifically,

is like the teshuvah of the aspect of wool—the rectification of blemishes through the revelation of the essence of the soul, which even at the time of sin

(when he is like Esav)

is in faithfulness with Him.

And the maamar brings the three matters,

also the concept of "and He did not desire" which is in the manner of the service of the tzaddikim,

even though the main concept of the virtue of the lower one

(Your people)

is in the service of teshuvah

(as above),

for the concept and elevation in teshuvah

(which effects change)

is also in the observance of the mitzvos

(of tzaddikim),

as brought in the maamar from the Yerushalmi: How great is the power of those who perform mitzvos.

Except that in the service of teshuvah it is in revelation.

And in teshuvah itself there are two modes,

"And He will turn... and because He loved you...,"

in each of which there is an advantage as above section 10.

10)

3)

And one may add,

that this which it says "Your people, Israel"

(and not "Your people and

Israel,"

for even in this language it is emphasized that "Your people" and "Israel" are two matters)

is in order to hint that they are two blessings,

a blessing for Your people and a blessing for Israel

(as above section 2).

For in addition to that "bless Your people" is drawn afterward through them to all of Israel,

there is another blessing—"Israel."

And it may be said,

that "bless Your people,"

simple people who observe Torah and mitzvos with innocence and simplicity, is the drawing from the aspect of the Essence

(wool),

for the concept of simplicity is from the simplicity of the essence of the soul.

And "bless Israel"

(those who know Torah)

is a drawing that pertains to the matter of revelations

(snow).

And nevertheless it says "bless" one time,

in order to hint,

that they are one matter.

For "bless Your people"

is the blessing that is drawn to Israel,

that is,

the drawing of the Essence into the inner powers,

so that the inner powers

(even from the aspect of their depiction)

will be according to the Essence,

as above sections 9 and 10.

And a verse never departs from its plain meaning,

and may it be speedily and in our very days, "and bless Your people Israel" literally,

both in spiritual matters and in physical matters,

in children, life, and ample sustenance,

from His full, open, holy, and broad hand.