English translation — מאמר כנשר יעיר קנו תשכ"ב

B'Siyata Dishmaya.

Shabbos Parshas Haazinu,

13 Tishrei*,

5722

(Uncorrected draft)

"Like an eagle stirring its nest, hovering over its young, He spreads His wings, takes it, bears it on His pinions. God alone leads him..."

And this refers to what is stated earlier,

"He guards him as the pupil of His eye."

That through this—that He guards him as the pupil of His eye—through this, "like an eagle stirring its nest,"

and therefore, "He spreads His wings, takes it, bears it on His pinions. God alone leads him."

And the explanation of "He guards him as the pupil of His eye":

It is known

that there are Sefiros and angels that are called by the name "eyes,"

and as explained in Torah Ohr

regarding the matter of "the eyes of God roaming and roving," which are two types among the angels.

However, Israel, who are innermost relative to the ministering angels, are the aspect of the "pupil of His eye."

For the eye, although it is a vessel for the power of sight,

nevertheless, the essence of sight is from the pupil within the eye.

And this is the superiority of Israel over the angels:

that the angels are called by the name "eyes" in general,

and Israel are the aspect of the "pupil of His eye."

2)

And to understand this,

and also to understand the relevance of the matters that through this—that He guards him like the pupil of His eye—through this, "as an eagle stirs its nest,"

and through this, "He carries him on His pinions, Hashem alone leads him,"

this will be understood by prefacing a discourse of the Baal HaHilulah

on the verse

"את הוי' האמרת today... and הוי' האמירך today..."

And he brings what is said in the continuation of the verse, "and הוי' האמירך today... to guard all His commandments,"

about which the holy Ohr HaChayim asked: is this not a matter of the condition of honor that is inscribed in Israel's actions toward Hashem,

as it is written in the verse, "את הוי' האמרת today... and to guard His statutes and commandments...,"

so what place is there to mention it in the matters from Hashem to Israel?

But the matter will be understood by prefacing the explanation of "האמרת" and "האמירך" as an expression of praise,

as the teaching of Chazal

on this verse,

"The Holy One, blessed be He, said to Israel: You have made Me a unique entity in the world, and I will make you a unique entity in the world."

"You have made Me a unique entity in the world, as it is said,

'Hear O Israel, Hashem our G-d, Hashem is One.'

And I will make you a unique entity in the world, as it is said,

'And who is like Your people Israel, one nation in the land.'"

And one may add what is explained elsewhere,

that "האמרת" has three explanations,

the first explanation,

an expression of praise,

as above,

the second explanation,

an expression of a garment,

a purple robe,

as it says in the Midrash

on the verse

"בצע אמרתו,"

"He tore the purple robe

(garment)

of His."

And the third explanation,

from the expression of speech and utterance.

And this is the relevance of the verse "את הוי' האמרת today..." to Rosh Hashanah,

for,

it is explained in Likkutei Torah

that "the day" unqualified refers to Rosh Hashanah,

and on Rosh Hashanah the matter of "את הוי' האמרת today" is accomplished,

in all three explanations above.

For, behold,

the service of Rosh Hashanah is as Chazal said,

"The Holy One, blessed be He, said

(to Israel),

'Recite before Me on Rosh Hashanah Kingship verses... so that you may coronate Me over you,'"

and this is the content of the first explanation of "האמרת,"

an expression of praise,

which is the matter of "You have made Me a unique entity in the world, as it is said, 'Hear O Israel, Hashem our G-d, Hashem is One,'"

as Chazal said,

"'Hear O Israel, Hashem our G-d, Hashem is One'—this is Kingship."

And the second explanation,

an expression of a garment,

for when Adam HaRishon was created on Rosh Hashanah, it says, "Hashem is King, He is clothed in majesty,"

that He was clothed in the garment of kingship.

And the third explanation, an expression of speech and utterance,

as is known,

that on Rosh Hashanah is the building of the world of speech.

And he continues in the discourse

in explaining the explanation of "האמרת" and "האמירך" as an expression of praise,

that in both of them "one" is said

("Hashem is One,"

"one nation"),

which has three explanations.

The first explanation,

as Chazal said,

"One—there is none like Him."

And one must understand: what is the praise that there is none like Him?

How could it enter one's mind that there is one like Him, G-d forbid?

For even the nations of the world call Him "G-d of gods,"

so why is it necessary to say that there is none like Him?

And the second explanation,

that "one" negates the matter of idolatry,

as Chazal said,

"From where did Israel merit the Shema? From the Giving of the Torah.

The Holy One, blessed be He, said, 'Hear O Israel, I am Hashem your G-d.' Israel answered, 'Hashem our G-d.'

'You shall have no other gods...' Israel answered, 'Hashem is One.'

And it is found,

that 'Hashem our G-d, Hashem is One' is an acceptance of the two commandments of 'I am' and 'You shall have no other gods,'

and that is,

that 'one' negates the matter of idolatry.

And the third explanation,

that 'Hashem is One' is a commandment in itself,

the commandment to unify Him,

for it is possible to fulfill the command of 'I am' and 'You shall have no other gods,'

and nevertheless,

this is not yet the matter of unification,

and upon this is added the matter of 'Hashem is One,'

which is the commandment to unify Him,

and it is the negation of the matter of partnership,

about which the Children of Israel were commanded in the verse, 'Hear O Israel... Hashem is One,'

unlike the nations of the world,

for even though they were commanded concerning idolatry,

as it says regarding Adam HaRishon, 'and He commanded,'

and Chazal said,

'There is no "command" but idolatry,'

nevertheless,

they were not commanded concerning partnership

(as the Rema wrote,

who follows the Ran and the Tosafos).

And that is,

that among the nations of the world,

including even the righteous gentiles,

there is no matter of the belief in unification,

for it is specifically in Israel alone.

3)

And the explanation of the matter:

For it is written,

"High above all nations is Hashem, upon the heavens is His glory."

And this is according to the view of the nations of the world, who think that creation is through a chain of cause and effect,

where the cause and the effect are relative to each other,

as explained in Iggeret HaKodesh,

that the effect knows and comprehends some comprehension of its cause,

to the extent that even in their essence and substance there is not such a great difference, only that one is cause and the other is effect.

Therefore they think that because He is high and exalted, His glory is only upon the heavens,

and not upon the earth,

since it is a descent before Him, to lower Himself to lowly effects like the earth and all that is in it,

for the longer the chain of cause and effect extends

(no matter how long it may be),

the cause and effect are still relative to each other.

But the truth is, as the Jewish people know

(meaning,

that this matter is not only in a manner of faith,

but is also drawn into understanding and comprehension),

that the creation of the world is not through the way of cause and effect,

but rather through the way of yesh mei'ayin,

which is a matter of absolute incomparability,

and this means,

that even the heavens are a level of descent,

as it is written,

"He who sits in the heavens,"

as the Zohar diacritically analyzes,

that it should have said "He who sits in the heavens,"

and what does it mean by saying "He who sits in the heavens,"

with the addition of a yud?

Rather, the yud indicates smallness and greater descent, in addition to the descent inherent in the general concept of sitting,

like the analogy of a person sitting, whereby he is lowered from his full height.

And about this it is said,

"He who raises Himself to sit, He who lowers Himself to see in the heavens and in the earth,"

meaning,

that because He raises Himself to sit,

therefore He lowers Himself to see in the heavens and in the earth equally.

And from this it is also proven regarding the matter of Divine Providence,

that Providence is not only over the human species,

but also over all particular creations, even the level of the inanimate,

as is known from the teaching of the Baal Shem Tov, transmitted to us by my revered father-in-law, the Rebbe, our leader,

that there is particular Providence even over a leaf that falls from a tree and rolls from place to place,

whether and in what manner it will roll,

to the extent that this matter relates to the entire purpose, etc.

And the foundation of this matter is from the Sages' statement in Chullin,

"Rabbi Yochanan, when he saw a shalek (a type of fish), said: 'Your judgments are the great deep,'"

and Rashi explains: that You have prepared the shalek to judge and exact Your vengeance upon the fish of the sea, to kill those destined to die.

And similarly it is stated in Midrash Rabbah on Parshat Vayishlach,

that even a bird is not caught without Heaven,

a Bat Kol goes out and says "Dimos"

(a term of mercy and rescue)

or "Sekula"

(a term of death and punishment).

However,

from the words of the aforementioned Midrash there is not so much proof,

and the main proof is from the Sages' statement in Chullin mentioned above,

and from this our master the Alter Rebbe brought a response

to those who say that Providence is only over the human species,

for it is explicitly clear that even over the fish of the sea there is particular Providence, to prepare the shalek to kill those destined to die.

And that which the Sages said,

on the verse,

"And You make man like the fish of the sea,"

"Just as with fish in the sea, every larger one swallows its fellow, so too with human beings, were it not for the fear of the government, each would swallow his fellow alive,"

the intent is not that the swallowing of a fish by a larger fish is without judgment and justice,

but rather in the manner that Rashi explains in Chullin regarding the shalek.

And a proof of the matter,

for from this the Gemara proved that it is also so with the human species,

and regarding the human species all agree that there is particular Providence,

and if so,

this comes to teach and is found to be learned,

that even over the fish of the sea there is particular Providence.

And that which they said, that in order that a man not swallow his fellow alive, there must be fear of the government

(and therefore one prays for the welfare of the government),

even though everything is through Providence and with judgment and justice,

this is in the manner that they said,

that it is forbidden to stand in a place of danger,

a rickety ladder,

a crumbling wall, and the like,

because,

to be saved from danger, one needs an abundance of merits, etc.,

and likewise, one must negate the danger of "each would swallow his fellow alive" through prayer for the welfare of the government.

However,

those who do not believe that the Holy One, blessed be He, provides for the creations on earth,

but rather that He abandoned the earth to the hands of the constellations, etc.,

this is a matter of idolatry,

regarding which even the nations of the world are commanded.

Nevertheless,

the nations of the world were not commanded regarding shituf (association),

only the Jewish people were,

who were commanded also to unify Him, etc.,

as above.

And the maamar continues to explain the negation of the matter of shituf with additional elucidation,

based on the Sages' statement,

"There are three partners in a person: the Holy One, blessed be He, and his father, and his mother, etc.,"

from which it is understood that the matter of shituf is not only when one thinks they are equal partners,

but even a partnership that is only in some minor detail is considered a matter of shituf, regarding which the Jewish people are warned in the command to unify Him,

because,

the three partners in a person are not equal partners,

for in addition to the fact that the portion of the father and mother is only the body

(bones, etc., from the father, and flesh, etc., from the mother),

while the Holy One, blessed be He, gives him spirit and soul,

which is the main thing,

for when the soul departs from the body, the portion of the father and mother remains like a silent stone, etc.,

there is also this,

even the formation of the form of the offspring from the portion of the father and mother, through the father's drop remaining in the mother's womb for nine months,

is not done by the father and mother,

by their knowledge and will,

but rather by the Holy One, blessed be He, alone,

as the Sages said,

on the verse,

"There is no rock like our G-d,"

"There is no artist like our G-d, who forms a form within a form,"

and it is through His wondrous power to do, etc.

And it is found,

that even though the portion of the father and mother is very small,

nevertheless, they have some partnership,

for they have free will,

and if they do not marry, they will not procreate,

and since they have some partnership,

they are called partners.

And from this it is understood regarding the negation of the matter of shituf,

that not only is a significant partnership negated,

like the view of the nations of the world who call Him "Eloka d'Elokayya"

(for they too are called by the name Elokim),

but rather, no matter of partnership applies, G-d forbid,

not even the slightest partnership,

because,

even though the influence below is drawn through the stars and constellations,

and especially during the time of exile, when the influence must be specifically through the stars and constellations,

nevertheless,

it is impossible to call them partners at all,

since they have no free will at all,

but rather, through them passes the influence that is drawn by the will of the Creator,

and they themselves are only like an axe in the hand of the one who hews with it,

where it cannot be said that the axe is a partner in the work of hewing,

because it has no free will at all.

However,

the nations of the world were not commanded regarding shituf,

and this means,

that regarding the nations of the world it is written

(in the weekly Torah portion)

"He set the boundaries of the peoples according to the number of the children of Israel,"

seventy souls, the descendants of Yaakov,

and they receive influence from the seventy princes,

as it is written,

"which Hashem your G-d apportioned them to all the peoples, etc.,"

that He did not prevent them from erring after them.

But the Jewish people were commanded regarding shituf,

to know the truth that everything done in the world is only through the will of the Holy One, blessed be He,

and "there is nothing besides Him."

4)

And the matter is,

for it is written

(in the weekly Torah portion),

"See now that I, I am He, and there is no god with Me, etc.,"

and the Zohar asks,

"See that I, I am He" is sufficient,

what is "now"?

And this means,

that which is said "I, I am He,"

the connection of the two levels of "I,"

is the matter of the unification of Havayah and Elokim,

for Havayah and Elokim are entirely one

(as was explained at length in the preceding maamarim),

that this matter will be in the future to come,

as it is written,

"And Havayah alone will be exalted on that day,"

and what does it mean by saying "See now,"

that it also refers to the present time

(in addition to the fact that all matters of the Torah are eternal).

And the maamar continues with an explanation of the difference between Gan Eden and the Resurrection of the Dead,

from which it will be understood that the main revelation of "I, I am He" in the future to come itself will be specifically in the Resurrection of the Dead,

and based on this, the question of the word "now" becomes even stronger.

And the matter in this,

that in Gan Eden there is a matter of division,

and the true essence of unity does not shine there,

but rather specifically in the Resurrection of the Dead.

For behold,

even though the level of Gan Eden is very great,

in that it does not tolerate the existence of evil,

and moreover,

it does not tolerate physical existence

(as explained elsewhere),

nevertheless,

it is a matter of limitation and division,

as is known that the general concept of Gan Eden is divided into two levels,

the Lower Gan Eden and the Upper Gan Eden.

And even though in particular there are many levels in Gan Eden,

about which the Sages said,

"The righteous have no rest, etc., as it is stated,

'They go from strength to strength,'"

and this is that the Patriarchs and Moshe Rabbeinu have been in Gan Eden for more than three thousand years and are constantly going from one ascent to another,

nevertheless,

in a general way, there are only two levels,

the Lower Gan Eden and the Upper Gan Eden,

which are two categories in Gan Eden.

And it is understood from this that each of them is called by a specific name,

for seemingly,

since there are many levels in Gan Eden,

then whichever way you look at it,

either they are all called by one name,

Gan Eden,

and it is said that it has many levels,

or each level by itself is called by a specific name.

And since there are many levels in Gan Eden,

and they are called by two names,

the Lower Gan Eden and the Upper Gan Eden,

it is therefore understood that the general concept of Gan Eden is in a manner of division into two levels that are two categories in Gan Eden.

But not so the Resurrection of the Dead, which is one level and degree.

For behold,

even though in the World of Resurrection there are also several distinctions of levels,

as the Sages said,

"Each one is singed by the canopy of his fellow,"

meaning,

that the level which is a level of canopy for one righteous person,

which encompasses all his inner powers and in which he delights, etc.,

his fellow is singed by it,

"singed" being a matter of the opposite, etc.,

and if so,

there are also in the World of Resurrection several distinctions of levels,

nevertheless,

the division is only in particular levels,

but in general it is only one level and degree,

unlike in Gan Eden, which in its entirety has two levels and degrees.

And the root of the matter is,

that in Gan Eden only the level of light that fills all worlds shines, which has distinctions of levels,

and therefore there are two levels,

the Lower Gan Eden and the Upper Gan Eden,

and from this aspect, the order of the ascent of souls in Gan Eden is only after the prior judgment and justice, etc.,

as the Sages said,

"It is better that he be judged, etc., and come to the World to Come,"

meaning,

that in order to come to Gan Eden, there must be a prior clarification and refinement in Gehinnom,

which are very great sufferings,

as brought in Iggeret HaTeshuvah

in the name of the Ramban,

that even the sufferings of Iyov for seventy years are not at all comparable to the suffering of the soul for one hour in Gehinnom,

and nevertheless,

all the sufferings of Gehinnom are worthwhile in order to come to the World to Come,

because of the greatness of the delight in Gan Eden,

even the Lower Gan Eden.

And furthermore,

that in order to ascend from the Lower Gan Eden to the Upper Gan Eden, one must first immerse in the River of Fire,

and ascend through the pillar that is between the Lower Gan Eden and the Upper Gan Eden,

as is known

in the explanation of the verse,

"And with this, the maiden came to the king."

And there are souls that do not belong to and do not come to the Upper Gan Eden at all,

and all their ascents are only in the Lower Gan Eden.

And all this is because in Gan Eden the level of light that fills all worlds shines, which has limitation and division.

But not so the Resurrection of the Dead, which is from the level of the Ein Sof, who encompasses all worlds,

in which distinctions of levels do not apply,

and therefore also in the World of Resurrection there are no distinctions of levels,

and it is one level in a general way,

and therefore they said,

"All of Israel have a portion in the World to Come"

(which refers to the World of Resurrection).

And this is the matter of "I, I am He" that will be in the future in the Resurrection of the Dead,

that the two levels of "I" will be connected to be only one level in a general way,

because then the true essence of unity will be revealed in a manner of the absence of division.

And based on this, the question of the word "now" in "See now that I, I am He" becomes even stronger,

for this revelation will be specifically in the future to come, in the Resurrection of the Dead.

And this will be understood with a prior explanation of the difference between Seraphim, Chayos, and Ofanim,

for, behold,

the Seraphim stand above Him,

and say "Kadosh" etc.,

because their station is in the World of Beriah,

for Imma Ila'ah

(Binah)

nests in Korseya,

and therefore they comprehend how Ein Sof is holy and separate etc.,

and therefore there is no matter of commotion for them,

because it comes within their comprehension etc.

But not so the holy Chayos, whose station is in the World of Yetzirah,

where the aspect of Binah itself does not shine

(as in the World of Beriah),

but rather through its enclothing in the six Sefiros that nest in Yetzirah,

they do not comprehend etc.,

and due to the lack of comprehension because of the concealment and hiding in the World of Yetzirah relative to the World of Beriah,

the matter of commotion occurs for them.

And especially the Ofanim, who are lower,

as it is written,

"one ofan upon the earth,"

and its Targum is "from below,"

and it is explained in Likkutei Torah

(in the weekly portion)

that this is the root and source from which, through the multiplicity of descent, an aspect of evil will be generated,

behold, for them the commotion is even greater.

And, behold,

"ra'ash" (commotion) are the letters of "se'ar" (hair)

(with a left shin),

and the letters of "sha'ar" (gate)

(with a right shin).

"Se'ar"

(with a left [shin])

is the matter of hairs,

which indicates the diminution of vitality through the multiplicity of tzimtzumim,

to such an extent,

that even when one cuts the hairs, he does not feel pain.

For, behold,

it is known

that the opposite of pleasure is felt more intensely than the matter of pleasure,

and therefore,

from the fact that one does not feel pain when cutting the hairs, the greatness of the contraction of vitality in the hairs is most proven.

And "sha'ar"

(with a right [shin])

is as it is written,

"This is the gate to the L-rd,"

like the analogy of a wide gate

(not just a narrow path)

used for entrance and exit.

And this is the matter of "ra'ash" being the letters of "se'ar" and the letters of "sha'ar" in the service of man,

that when a person contemplates that the entirety of the Divine light enclothed in the worlds is an extremely contracted light

(like the analogy of hairs),

and within the aspect of the light enclothed in the worlds itself there are many tzimtzumim until the aspect of "one ofan upon the earth,"

which is the root of the existence of evil

(as above),

and until the multiplicity of tzimtzumim that draw vitality down to the lowest,

lower even than the revelation in the aspect of the Ofanim,

behold, through this contemplation a great commotion is generated

(even more than the commotion in the aspect of the Ofanim),

and through this a wide gate is made for all elevations and draw-downs.

And this is also the matter of the Torah that descended below and became enclothed in human intellect,

that this matter is accomplished through the multiplicity of tzimtzumim,

which is the matter of hairs

("se'ar" with a left [shin]),

and about this it is said,

"His locks are curled,"

"mounds upon mounds of halachos,"

which refers to the halachos of the Torah, about which it is written,

"Salselah (clarify it) and it will exalt you,"

that through clarifying and sifting the hairs to separate the halachos so that there is no difficulty from one to another,

through this the soul is elevated,

and this means,

that specifically through the study of the halachos of the Torah as they descended and became enclothed in physicality through the multiplicity of tzimtzumim, which is the matter of hairs

("se'ar" with a left [shin]),

a gate is made

(with a right [shin])

wide for all elevations and draw-downs etc.

However,

the main matter of the wide gate is accomplished through the service of teshuvah.

For, behold,

the service of fulfilling the Torah and mitzvos that are enclothed in physical things,

behold it is in a manner that the physical things are only a root for the existence of evil

(as above in the explanation of "one ofan upon the earth,"

whose Targum is "from below,"

which is only a root of the existence of evil),

but not so the service of teshuvah, which is after one has sinned and blemished and transgressed the path etc.,

which is an existence of actual evil that fell in the breaking of the vessels etc.,

behold, since the tzimtzum

(the matter of hairs,

"se'ar" with a left [shin])

is greater,

behold also the commotion generated through this is greater,

and consequently through this a gate

(with a right [shin])

is made that is even wider.

And based on this, the meaning of "See now etc." will be understood.

For, behold,

even though the revelation of the Sovev (Surrounding Light), which is the boundless light

(through which the true matter of unity is achieved,

"I am He"),

will be in the future, at the Resurrection of the Dead,

nevertheless,

this revelation is accomplished specifically through the service in the present time,

as our master, the Alter Rebbe, said,

that all the revelations of the days of Mashiach and the Resurrection of the Dead depend on our deeds and service throughout the time of the exile.

Therefore it is said, "See now etc.,"

for,

from the perspective of the service of Torah and mitzvos that are enclothed in physical things,

and especially from the perspective of the service of teshuvah,

there exists even now a foretaste of the revelation of the future.

And with this will also be understood the meaning of "You have affirmed the L-rd today etc., and the L-rd has affirmed you today etc., to guard all His commandments."

e)

And this is the meaning of "As an eagle stirs up its nest," which is an arousal

of great mercies of the aspect of "nesher" (eagle),

that comes after the preparatory service of the month of Elul, which is a service from below upward,

as the acronym of Elul: "I am

to my Beloved and my Beloved is to me,"

except that there is upon this a granting of power from above,

but the service itself is in a manner of from below upward,

for in general it is the matter of the service of teshuvah, which is a service from below upward.

This is "He guarded him as the pupil of His eye,"

"the pupil of His eye" is the black [part] of the eye, and nevertheless the essential power of sight is specifically through the pupil,

and likewise will it be understood in the service of man,

that specifically through the service of teshuvah in a from-below-upward manner, which is the matter of blackness and concealment,

behold, from the aspect of "se'ar"

(with a left shin)

a wide drawing is made to arouse great mercies from the aspect of the Merciful Father and Father of Mercy,

to draw down and rectify all the blemishes that one blemished in positive commandments and negative commandments.

And this is the continuation of the verses: "He guarded him as the pupil of His eye, as an eagle stirs up its nest, hovers over its young, spreads its wings, takes them, bears them on its pinions; the L-rd alone will lead him,"

that through the service of "the pupil of His eye," which is the service of teshuvah as above,

through this, "as an eagle stirs up its nest" is the matter of drawing down mercies to fill all the blemishes,

both in positive commandments, which is the matter of "He will bear them on His pinions," which refers to the 248 positive commandments, the 248 limbs of the King,

and in negative commandments, which is the matter of "the L-rd alone will lead him"

(also, the L-rd Himself includes positive and negative commandments,

"Vav-Hei" is positive commandments and "Yud-Hei" is negative commandments),

that all these matters are rectified through the drawing down of mercies that come through the service of teshuvah, which is the matter of "the pupil of His eye."

And in truth,

behold, according to what was explained above regarding the matter of the wide gate that is made specifically through the hairs,

behold, through the service of "the pupil of His eye," not only are all the blemishes filled,

but rather through the service of teshuvah, a higher light is drawn down than the light drawn down through the service of Torah and mitzvos,

and therefore even the righteous need the service of teshuvah.

And this is the entire matter of the service of the month of Elul in a from-below-upward manner,

that through this the drawing down of the Thirteen Attributes of Mercy is accomplished on Yom Kippur, in forgiveness and atonement for all blemishes,

and not only are the blemishes filled, but a higher light is drawn down,

and this is what at the conclusion of the Neilah prayer they say "Shema Yisrael etc." and conclude with "Next year in Jerusalem,"

in the true and complete redemption through our righteous Mashiach,

for Mashiach comes to bring the righteous to teshuvah,

which is the drawing down of the aspect of the wide gate also for the righteous.