English translation — מאמר אלה תולדות נח תנש"א

B”SD.

Shabbos Parshas Bereishis

(Farbrengen 2),

Tishrei 5751

“These are the generations of Noach, Noach…”1,

and the Tzemach Tzedek explains in his maamar beginning with this phrase2,

that the matter of “Noach, Noach” twice is,

that Noach is the aspect of Shabbos

(as will be explained),

and on Shabbos there are two aspects,

as the Sages said3,

“If Israel would keep two Shabbasos according to their law, they would immediately be redeemed,”

and it is known4,

that the explanation of “two Shabbasos” is5

the two Shabbasos that exist in every Shabbos6,

Erev Shabbos and Shabbos day.

Therefore “Noach, Noach” is said twice,

corresponding to7

the two Shabbasos in every Shabbos,

Erev Shabbos and Shabbos day.

And the maamar adds2,

that this explanation that Noach is Shabbos is based on what is stated in the Midrash8,

that “Noach, Noach” twice is rest for him and rest for the world,

rest for the fathers and rest for the children,

rest for the upper ones and rest for the lower ones,

rest in this world and rest in the World to Come.

And this statement

(of the Midrash)

that Noach is an expression of rest also includes the explanation that Noach is the aspect of Shabbos,

for regarding Shabbos it is written9,

“And He rested on the seventh day.”

And “Noach, Noach” twice are the lower Shabbos and the upper Shabbos,

which are6

Erev Shabbos and Shabbos day.

And it can be said,

that the reason for this, that he explains again

(after bringing proof from the Midrash that Noach is the aspect of Shabbos)

that “Noach, Noach” are Erev Shabbos and Shabbos day,

is,

in order to hint,

that the connection of the explanation in the maamar with the explanation in the Midrash is regarding Noach

[from this that Noach is an expression of rest it is proven that Noach is the aspect of Shabbos]

and regarding “Noach, Noach” twice.

For the explanation

(in the maamar)

that “Noach, Noach” are the lower Shabbos

[Erev Shabbos]

and the upper Shabbos

[Shabbos day]

is in the manner of the Midrash’s explanation that “Noach, Noach” are rest for the upper ones and rest for the lower ones10.

And the concept is,

that Erev Shabbos

(the ascent of Malchus)

in the service of man is the refinement and elevation of the body and the Nefesh HaBahamis11,

the lower aspect in man12,

and Shabbos day

(the drawing down of Z’eir Anpin)

is the drawing down of the revelation of the Nefesh HaElokis11,

the upper aspect in man12.

And through Israel keeping the two Shabbasos,

through which is brought about the rest

(from matters that confuse one from serving G-d)

both in the lower aspect in man and in the upper aspect in man,

through this the revelation of rest is drawn from above throughout all the worlds,

in the upper ones and in the lower ones,

rest for the upper ones and rest for the lower ones13.

B)

And the explanation of the concept in more detail,

will be understood by prefacing what is explained in many places14

[and also in the aforementioned maamar of the Tzemach Tzedek15]

that the two Shabbasos that exist in every Shabbos relate to the fact that all Shabbos matters are doubled16.

And this is “If Israel would keep two Shabbasos according to their law, they would immediately be redeemed,”

for doubling relates to redemption17.

And it can be said,

that in the Sages’ statement “all Shabbos matters are doubled” is also included that each of the two Shabbasos is doubled,

meaning that each of them is comprised of both of them.

And the concept is,

that love and fear are

(in general)

the service that comes from the soul

(Shabbos day)

and the performance of practical mitzvos is the service that comes from the body

(Erev Shabbos).

And the concept of “all Shabbos matters are doubled” is,

that the love of G-d that comes from the soul

(the upper aspect in man)

should be drawn into the animal soul and the body

(the lower aspect in man),

as it is written18,

“And you shall love the L-rd your G-d with all your heart”

(with two hearts),

that the love should be in the right chamber, the place of the dwelling of the G-dly soul, and in the left chamber, the place of the dwelling of the animal soul,

as the Sages said19,

“With all your heart – with both your inclinations”20.

And beyond this – “with all your soul,”

that the love spreads into all the faculties and limbs

(and it can be said that it is like one who runs21

to perform a mitzvah)22,

and beyond this – “with all your might,”

that his love for G-d is drawn and recognizable also in his portion in the world

(“with all your might – with all your money”23),

and the conclusion of the passage is24,

“And you shall write them upon the doorposts of your house and upon your gates,”

that through the mezuzah that he affixes at the entrance of his house it is recognizable25

that G-d is One, He is the ruler and He is the guardian of the house and all that is within it26,

and He guards the man also when he leaves his house,

“G-d will guard your going and your coming from now and forever”27.

And similarly on the other side,

that the performance of practical mitzvos

(service that comes from the body)

must be with love and fear

(service that comes from the soul).

3)

And it continues in the maamar,

that the Minchah of Shabbos, and likewise the third meal of Shabbos,

is above the two Shabbos levels

(Erev Shabbos and the day of Shabbos),

and until, regarding this level,

the two Shabbos levels are equal.

And this is “Zachor and Shamor were said in one utterance,”

for Zachor and Shamor are the day of Shabbos and Erev Shabbos

[Zachor is the masculine

(influencer)

—it is the day of Shabbos,

an influence from above to below,

and Shamor is the feminine

(receiver)

—it is Erev Shabbos,

an elevation from below to above],

and regarding the revelation of the level of Minchah of Shabbos,

the influencer and the receiver are equal,

Zachor and Shamor in one utterance.

And one should connect this with what we say at Minchah of Shabbos: “For from You is their rest,”

that the rest of Shabbos

(which is revealed at Minchah of Shabbos,

the ratzon of ratzons)

is “from You,”

literally from You.

And this rest includes also the rest of the day of Shabbos and of Erev Shabbos,

Zachor and Shamor.

And it may be said,

that the matter of Zachor and Shamor in one utterance in man’s service is,

that his fulfillment of the commandments is

[not because he is accustomed to it and habit becomes nature,

the nature of the body and the animal soul,

the lower aspect of man,

and also not because he loves Hashem and desires to cleave to Him, and it is impossible to truly cleave to Him except through fulfilling the 248 positive commandments, which are

the 248 limbs of the King,

for fulfilling the commandments in this manner is from the side of the soul

(the G-dly soul),

the higher aspect of man,

but rather his fulfillment of the commandments is]

from the side of the mitzvah itself,

mitzvah from the term tzavta and connection,

that he becomes unified and connected with the Ein Sof, the Commander of the commandments, which is above the category of higher and lower

(soul and body)

and includes both of them.

And this is the matter of Zachor and Shamor in one utterance,

that the intention of the mitzvah, which pertains to the soul

(Zachor),

and the action of the mitzvah, which pertains to the body

(Shamor),

are entirely one.

And it may be said,

that the superiority of Minchah of Shabbos over the duplication

(and the inclusion)

of the two Shabbos levels, each of which is included in the other

(as above in section 2),

is,

that in the matter of inclusion

(above there),

each one is a matter unto itself,

except that it also includes the matter of the other.

For “And you shall love Hashem your G-d” is from the side of the soul,

except that the love of the soul is drawn also into the left cavity,

and even spreads into all the faculties and limbs and is recognizable also in his portion in the world.

And the matter of the action of the commandments pertains primarily to the body of man,

except that in order for the fulfillment of the commandment to be for its own sake, it is through love and awe.

And the matter of Zachor and Shamor in one utterance at Minchah of Shabbos is that the intention of the mitzvah

(of the soul)

and the action of the mitzvah

(of the body)

are entirely one.

4)

And based on the known explanation

in the interpretation of "For from You is their rest"

(which is said during the Minchah of Shabbos),

that their rest which comes from You,

from You literally,

is the rest

(of Shabbos)

that is in actual deed

(cessation from physical labor),

in which all Yisrael are equal,

it can be said,

that analogous to this is the matter of fulfilling the mitzvah for the sake of the mitzvah itself,

a bonding and connection with the Ein Sof, the Commander of the mitzvah,

for this matter is revealed primarily in the fulfillment of mitzvos in actual deed,

in which all Yisrael are equal.

And the explanation is,

that the true reason that a Jew fulfills a mitzvah

(even when he has no vitality in it)

is,

because each and every Jew, in his essential self, wants to do everything that is the will of G-d.

For this will that stems from the essence of the soul is the true cause of his wanting in a revealed way to do the mitzvah

[except that in his revealed will he does not feel that its cause is the will that stems from the essence of the soul,

and therefore it seems to him that his fulfillment of the mitzvah is due to habit,

or for some ulterior motive].

And furthermore it can be said,

that even when he does it unintentionally

(a rock fell from his hand and found a poor man),

the true cause of this is the will of the essence of the soul to do the will of G-d.

For the essence of the soul is above knowledge,

and therefore the effect of the will of the essence of the soul upon the power of action is even when he is unaware of it.

And this is that the matter of fulfilling the mitzvah in a manner of bonding and connection with the Essence of the Ein Sof, the Commander of the mitzvah, is revealed primarily in the deed of the mitzvah,

because the true cause of his doing the mitzvah is that the will from the essence of the soul, which is connected to the Essence of the Ein Sof, has been revealed in him.

And it can be added,

that even in the fulfillment of mitzvos in this manner, there is the matter of Zachor and Shamor in one utterance.

For since the true cause of his doing the mitzvah is that the will of the essence of the soul is revealed in him,

then the mitzvah that is done is a complete mitzvah,

which has a body

(the deed of the mitzvah)

and a soul

(the intention of the mitzvah,

which stems from the will of the essence of the soul).

[Except that the body of the mitzvah is revealed and the soul of the mitzvah is hidden.]

And since both matters

[the intention and the deed]

stem from the essence of the soul, which is above division,

therefore they are completely one,

Zachor and Shamor in one utterance.

5)

And this is "These are the generations of Noach, Noach,"

for the reason that it says "Noach, Noach" twice regarding the generations of Noach,

is,

because the true essence of the matter of "Noach, Noach" twice is,

that the two matters of rest for the upper realms and rest for the lower realms are one point that includes both of them,

and the revelation of this matter is primarily in the "generations of Noach,"

for the generations of the righteous are good deeds,

as mentioned above

(section 4)

that the true essence of the matter of Zachor and Shamor in one utterance is in the deed of the mitzvos.

And it can be said,

that the reason this matter is stated regarding Noach,

is,

that Noach is connected to teshuvah

[for Noach's service caused the statement "I will not again... nor will they cease"47],

for through teshuvah there is a revelation of the essence of the soul48.

And therefore it is stated about him "Noach Noach" twice,

a single matter that includes two aspects: rest for the supernal beings and rest for the lower beings.

And one can connect this with the well-known explanation49

of the language of our sages50

"teshuvah and good deeds,"

that through teshuvah the deeds become

(the deeds of the mitzvos)

good deeds and luminous51,

for "deeds" is the body of the mitzvah and "good" is the light and vitality of the mitzvah

(the intention of the mitzvos),

and through teshuvah,

through which there is a revelation of the essence of the soul,

the deeds

(of the mitzvos)

themselves are good and luminous,

for the intention from the aspect of the essence of the soul shines within them in revelation.

6)

And may it be His will,

that since we are now in the third meal of Shabbos, which is connected to Minchah of Shabbos,

and especially since the Torah reading of Minchah of this Shabbos is "These are the generations of Noach, Noach,"

there should be rest from all matters that confuse one in the service of G-d,

both regarding matters of the body and regarding matters of the soul,

and as above

(section 3)

that the rest of Minchah of Shabbos includes both matters.

And since "He has placed the world in the heart of man"52,

through this rest will be drawn also into all the worlds,

rest for the supernal beings and rest for the lower beings

(as above section 1).

And moreover,

that just as Noach saw a new world53

(in addition to there being rest in all the worlds,

there was also a renewal in the world),

so may we merit very soon a new world,

the new heavens and the new earth54,

and especially after the Torah reading

(in the morning)

of "In the beginning G-d created the heavens and the earth"55,

for through this we effect that the Holy One, blessed be He, creates anew the heavens and the earth and all their hosts.

And very soon there will be the building of the third Beis HaMikdash, which corresponds to Yaakov56,

in which are also included the first and second Beis HaMikdash57

which correspond to Avraham and Yitzchak56

— analogous to Minchah of Shabbos and the third meal of Shabbos,

the inheritance of Yaakov58,

which includes also the two Shabbosos of erev Shabbos and the day of Shabbos.

And furthermore, and primarily,

that all this will be very soon,

very soon.