English translation — מאמר ועתה ישראל תשכ"ז

With the help of Heaven.

Shabbos Parshas Eikev,

20 Menachem-Av

(Maamar 2),

the year 5727 (1967)

"And now, Israel, what does Hashem your G-d ask of you but to fear..." etc.

And it is brought in the Gemara,

"Is fear then a small matter?"

(And it answers)

"Yes, relative to Moshe it is a small matter."

And the precise point in this is known,

for it is written "ask of you"

(from each and every Jew),

and what is the answer "relative to Moshe it is a small matter"?

Also, one must understand what is brought in the Gemara,

"A person is obligated to recite one hundred blessings every day, as it is said, 'And now, Israel, what does Hashem your G-d ask of you,'

do not read it as 'mah' (what) but rather as 'me'ah' (one hundred)."

And the Maharsha wrote

that the reason for this, that they expounded "do not read it as 'mah' etc.," is

because according to the simple interpretation it is difficult: "Is fear then a small matter?" Therefore they expounded "do not read it as 'mah' but rather as 'me'ah',"

for this thing

(to recite one hundred blessings every day)

is easy for a person to fulfill,

and through this he will come to fear Hashem.

And explanation is needed:

What is the virtue of one hundred blessings, through which one comes to fear Hashem?

And also, one must understand,

according to what is known that all the interpretations of that same verse are connected to each other,

what is the connection between "mah" and "me'ah"?

And also, what is the connection between the two aforementioned interpretations

(which answer the difficulty "Is fear then a small matter?"),

namely "relative to Moshe it is a small matter" and "do not read it as 'mah' but rather as 'me'ah'."

2)

Now, the difference between the interpretation according to its simple meaning

("mah")

and the interpretation expounded through the study of "do not read it"

("me'ah"),

is that according to the simple interpretation,

"mah" refers to "to fear" etc.,

that all that Hashem asks of you is to fear Hashem,

whereas according to the expounded interpretation,

"mah"

("me'ah")

is a matter in itself,

that what Hashem asks of you is "mah,"

one hundred blessings,

except that through this you will come to fear Hashem.

And there is another difference between the two interpretations:

the word "mah" indicates that the matter

(under discussion)

is a small thing,

in the language of the Gemara "a small matter,"

whereas "me'ah" is a large number, even the completeness of number,

for in letters,

the largest number is hundreds.

And particularly according to what is explained in Chassidus,

that what is added in "me'ah" over "mah" is the letter aleph, the letter of wonder,

the Or HaSovev (Surrounding Light) that is above the chain of descent.

And one must understand,

for seemingly,

these two differences between the two interpretations

are opposites.

For from the fact that the one hundred blessings are a preparation for fear,

it is understood

that fear is above them,

and nevertheless,

the obligation of one hundred blessings is learned from the exposition "do not read it as 'mah' but rather as 'me'ah',"

and regarding fear it is written "mah etc. asks of you,"

for the word "mah" indicates

(as above)

a small thing.

3)

Now, it is explained in the discourses of the Tzemach Tzedek

regarding the explanation of the verse "What does G-d ask of you,"

that "Mah" (what) is self-nullification,

like "and we are what,"

and it is the essential self-nullification that is above intellect, which comes from the essence of the soul.

And the explanation of "What does G-d ask of you" is that G-d asks of you the self-nullification of "Mah."

For this self-nullification of "Mah" that exists in every Jew from the essence of the soul

is in a state of concealment,

[and this concealment is not only because the animal soul conceals and hides this self-nullification,

but also because in its own essence it is hidden,

since it is above revelation],

and G-d asks of you

(from every Jew)

that the "Mah" within him should be revealed.

And this is also what the verse continues with: "to fear the L-rd,"

because the root of the self-nullification of fear,

even of lower fear,

is the essential self-nullification from the essence of the soul,

the self-nullification of "Mah."

And it is known

the difference between fear and love,

that love, since its existence has its root in the revelations of the soul,

while fear, since it is self-nullification, has its root in the essence of the soul.

And this is what the Gemara questioned: "Is fear then a small matter?"

Even though the fear in this verse is the fear that leads to the fulfillment of the commandments

(as explained in the verse "to fear the L-rd your G-d, to walk in all His ways"),

and regarding the love that leads to the fulfillment of the commandments, it is explained in Tanya

that this is easy for every person,

because love depends on comprehension,

and therefore,

through contemplation,

it is easy for every person to attain the love that leads to the fulfillment of the commandments.

However, fear is not so,

since it comes from the self-nullification of the essence of the soul, which is above intellect,

it is impossible to attain it

through contemplation,

"Is fear then a small matter?"

And in order to reveal the "Mah" of the soul,

the root of fear,

it is through a bestowal of power from above,

an influence from above the chain of descent, where man's service does not reach.

And this is that through the hundred blessings one attains fear,

for "hundred" is in Keter,

and through the hundred blessings,

and especially through the blessing over the commandments,

it is the drawing down of an arousal from above that an arousal from below does not reach,

through which drawing down the "Mah" of the soul is revealed

[do not read "Mah" but rather "Me'ah" (hundred)],

and through this one comes to fear.

And this, regarding Moshe, was a small matter,

because the drawing down of the arousal from above that an arousal from below does not reach is

(primarily)

through Moshe.

And as is known,

that the Torah,

the Torah of Moshe,

is an arousal from above that is above an arousal from below.

And one may add,

that there is an advantage in the drawing down of the arousal from above that is through Moshe,

the Torah,

over the drawing down that is through the hundred blessings.

For the Torah is the aspect of inwardness.

Therefore, the drawing down of the arousal from above that comes through the Torah

is drawn into the inwardness

(similar to the arousal from above that is drawn through service).

And therefore,

also the fear that is drawn through this

is a more internal feeling.

4)

And based on this, it can be said,

that "Mah" and "Me'ah,"

each one has an advantage.

For that the "Mah" is in concealment

and in order for it to come into revelation it is through the drawing down of the aspect of "Me'ah,"

a light that is above the chain of descent – this is because of the advantage of "Me'ah" over "Mah."

And therefore,

the word "Mah" indicates a small thing,

and "Me'ah" is the perfection of number

(as above in section 2).

But on the other hand,

that the light that is above the chain of descent

("Me'ah")

comes into revelation below in order to arouse and reveal the "Mah" of the soul – this is because of the advantage of "Mah" over "Me'ah."

And through the drawing down of the aspect of "Me'ah" to arouse the "Mah,"

an elevation is also added in the aspect of "Me'ah"

(as will be explained below in sections 8-9).

5)

And this will be understood based on what is explained in the maamar beginning "Zeh" in the series of the year 5672 (1912),

that the difference between the permeating light and the encompassing light is also in their root before the tzimtzum.

For that the light of the line

(the permeating light)

becomes enclothed in vessels is

(not only because its drawing down is through the tzimtzum,

but rather)

because even in their root before the tzimtzum it is a light that is in the category of limitation

[for this is that even before the tzimtzum there are the concealed ten sefiros],

except that before the tzimtzum,

the limitation within it is in concealment

(concealed ten sefiros),

and after the limitation within it is revealed through the tzimtzum,

it is able to become enclothed in vessels.

And the reason for this, that this light is in the category of limitation,

even though the definition of light is that it is attached to the Essence and is of the same kind as the Essence,

is,

because the purpose of this light is to illuminate the worlds.

And this is the difference between the light of "without beginning and without end"

(the root of the encompassing light)

and the light that is in the category of limitation

(the root of the permeating light),

that the light of "without beginning and without end,"

it is

(not in order to illuminate,

but rather)

a revelation of the Essence.

And even though this revelation too is for some purpose

(for above there is no compulsion, heaven forbid)

— the purpose in the revelation of this light is that there should be a revelation whose essence is

(not to illuminate, but rather)

a revelation of the Essence.

Therefore,

in this light it is not applicable that there should be in it measurement and limitation

(ten sefiros)

even in concealment,

and even after it shines into vessels and worlds, it does not come into them in an enclothed manner, but only encompasses them,

surrounding.

And the light [intended] to illuminate the worlds,

even though this light too is attached to the Essence and is of the same kind as the Essence,

nevertheless, since this light is for the sake of the worlds,

the worlds occupy a place relative to it,

and therefore even as it is before the tzimtzum,

when it is not yet applicable for it to illuminate worlds,

there is in it, in concealment, measurement and limitation

(the concealed ten sefiros),

and after it shines into vessels and worlds,

it becomes enclothed in them.

6)

And it is explained in the maamar,

that the analogy for this in the faculties of the soul in man

("From my flesh I shall perceive G-d")

is the difference between will and the other faculties.

For that all the faculties become enclothed in the limbs of the body

(analogous to the permeating light that becomes enclothed in worlds)

and the will encompasses all the limbs of the body equally

(analogous to the encompassing light),

is,

because all the faculties,

even before they become enclothed in the limbs of the body,

are [a separate] existence

(outside the soul),

therefore,

when they are drawn into the limbs of the body,

they become enclothed in them.

And the will,

is not an existence unto itself; its entire essence is the inclination and drawing of the soul,

therefore,

even when it is drawn into the limbs of the body, it does not become enclothed in them, but only encompasses them.

And the maamar continues,

that correspondingly in the analogue above,

it is the difference between Torah and mitzvos.

For Torah,

which is the wisdom of the Holy One, blessed be He

(an existence, so to speak),

its drawing down below into the person who studies it is in an internal manner,

"and Your Torah is within my innards."

And the mitzvos, which are the Supernal Will,

the revelation of the Essence,

their drawing down below into the person who fulfills the mitzvos is in a manner of encompassing and concealment,

that the light of the mitzvah is not felt in the person.

For that through the fulfillment of mitzvos refinement is effected in the person,

which is why one mitzvah brings about another mitzvah,

is only the effect of the light of the mitzvah,

but the light itself is not felt in him.

Analogous to the will in the soul of man,

for even though the will acts upon the limbs of the body,

the will itself is not revealed in them.

And the maamar continues

[at its conclusion,

in the section that explains the verse "And now, Israel, what does the L-rd your G-d ask of you,

do not read 'mah' (what) but rather 'me'ah' (one hundred)],

that in order for the will of the mitzvos itself to be revealed,

it is through the blessing over the mitzvos.

And this is the matter of "a person is obligated to recite one hundred blessings every day,"

one hundred is in Kesser

(Will),

and through the one hundred blessings,

and particularly through the blessing over the mitzvos,

the will is drawn down in revelation.

7)

And it must be understood,

for seemingly,

the matter of encompassing and internal explained in the maamar,

for which the analogy of will and intellect was brought,

is [about] the permeating light and the encompassing light,

and what does it have to do here to explain the difference between Torah and mitzvos?

And one could say the explanation for this, by prefacing that this that creation is for the sake of Torah and for the sake of Israel,

the intention in this is not only for the creation of the world, but also for all the revelations,

even for the revelations that are before the tzimtzum,

and even for the revelation of the light of "without beginning and without end," which is the revelation of the Essence.

For the purpose in all the revelations is so that through them there will subsequently be the creation of the world

[and even the revelation that is not to illuminate the worlds, but rather the revelation of the Essence, is because it arose in His will, blessed be He, that the light that pertains to the worlds should be drawn from the light that is above relation to worlds],

and since the creation of the world is for the sake of Torah and for the sake of Israel,

it follows that all the revelations are also for the sake of Torah and for the sake of Israel.

And based on this, it can be said,

that the inner reason for this, that the two revelations of Sovev and Memaleh were drawn down,

the revelation of the Essence and the revelation to illuminate the worlds,

is because in Torah and Israel there are parallels to these two matters.

For these two matters in Torah are Torah and Mitzvos,

and in Israel they are intellect and will

[for that which in the human soul there is intellect and emotions is primarily in Israel,

"You are called Adam"47,

and from this it descends also to the nations of the world].

And based on this it can be said, that which the Maamar brings a parable for Sovev and Memaleh from will and intellect in man,

and in continuation of this, the explanation of the difference between Mitzvos and Torah,

is

(also)

in order to hint that the root of the two revelations

(the revelation of the Essence and the revelation to illuminate the worlds)

is

(like)

these two matters that are in Torah and Israel.

And this adds to the understanding of the superiority of the two aforementioned revelations,

that in them there is not only the aspect of revelation, but also a parallel to the matters of Torah and Israel, whose root is in the Awtsmoos.

8)

And based on this, we can explain that which is known48,

that the arousal from Above that is drawn from itself in order to arouse arousal from below comes from a place that arousal from below does not reach.

For seemingly, explanation is needed,

behold, that arousal from below does not reach there is because relative to this level, the lower does not occupy space

[and one should add,

that this lack of spatial grasp of the creations relative to this level is because the root of Sovev

(from which this arousal from Above is drawn)

is the light whose matter is not to illuminate the worlds, but rather the revelation of the Essence],

and how is arousal from Above drawn from there in order to arouse arousal from below?

And according to the above, it can be said,

that by means of this, that the light which is the revelation of the Essence is parallel to this matter that is in Israel,

through this it is felt that its intention is for the sake of Israel.

Therefore, arousal from Above is drawn from it in order to arouse arousal from below.

And one should add,

that through the drawing down of the arousal from Above to arouse the arousal from below, an additional elevation is added in the arousal from Above and in the place from which the arousal from Above is drawn.

For49

through this, the intention within it is revealed even more,

and also that it is parallel to a matter in Israel, whose root is in the Awtsmoos.

9)

And this is "And now, Israel, what [Mah]..." — do not read it as Mah but as Me'ah,

for that which the written form is Mah and the read form is Me'ah,

the written and the read are concealment and revelation50,

it is,

that Me'ah is Sovev,

and in its root, the light of the revelation of the Essence — revelation,

and Mah is the Mah of the soul,

which is in concealment.

For by the soul becoming a created being51,

the Mah within it is in concealment

(and in order for it to come to revelation, it is through the drawing down of the aspect of Me'ah,

as above, sections 3 and 4).

And behold, this concealment is lower than revelation.

And according to the known principle52

that the written form is above the read form,

it can be said,

that the concealment of the Mah of the soul, which is hinted at in that Mah is the written form,

is that the soul is rooted in the essential concealment of the Awtsmoos.

And one should add,

that this, that Me'ah is the read form of the written form Mah,

is,

that through the drawing down of Me'ah to arouse the Mah,

it is felt within it

(as above, end of section 8)

that it is a parallel and revelation of the Mah of Israel.

And likewise is it also regarding Yisrael themselves,

that through the soul illuminating the body,

in which

(specifically)

is the choice of Atzmus,

an elevation is added to the soul,

and analogous to the future era when the soul will be nourished from the body.

And may it be His will that very soon the prophecy be fulfilled,

"And they shall awaken and sing, you who dwell in the dust," and the master of the hillula among them,

and we will all go speedily, upright, to our land, with the coming of Moshiach Tzidkeinu,

speedily, in our very own time.