English translation — שמות ג

A.

At the first time in the Torah where Jews are called "sons" to the Omnipresent — which this is in the current parshah¹

— it says in the verse "My sons, <b>My firstborn</b> Israel"; "My firstborn" "an expression of <b>greatness</b>"².

In several sayings of our Sages³

one connects however the virtue of Jews as "sons" with the matter of <b>smallness</b>,

that Jews are like a <b>small</b> son — "<b>youth</b> Israel

(and therefore)

and I love him"⁴,

and one brings on this a parable of a king "who had many sons and he loved the small one more than all of them"⁵.

One must understand:

Since the love for a young son is “<b>more </b>than all of them”,

it means then,

that the quality of “son” is here <b>more </b>

(in revelation)

by a minor than by an adult — now why

(speaking about the quality of Jews that they are sons)

does <b>the </b>verse emphasize “<b>My firstborn son </b>Israel — expression of <b>greatness</b>”?

2.

One will understand it with the introduction of the explanation why the love for a small son is "more than all of them"⁶

A big son,

who is already grown in intellect and character traits etc. — the love of the father for him is not always only because of the fact that he is his child.

The father can also love him because the son is a wise person and conducts himself according to intellect,

because he has good character traits,

or because the son is very careful in honoring his father.

Which all of this is a love that is because of the reason.

Not so the love of a father to a young son,

is only a love &lt;b&gt;essential&lt;/b&gt;.

For the young son has no perfection of intellect or of character traits; and even more — also that which the child obeys the father

(and honors him),

is it not from the &lt;b&gt;virtue &lt;/b&gt;of the son,

rather this is an essential matter in the child,

because the child &lt;b&gt;feels &lt;/b&gt;that this is his father.

And consequently, the love of the father for his son is not from

(the reason — )

&lt;b&gt;virtue &lt;/b&gt;of his son,

rather it is a love &lt;b&gt;essential&lt;/b&gt;: since that he is his child,

that father and son are one essence&lt;sup&gt;7&lt;/sup&gt;,

therefore he loves him.

By an older son,

although that also he is one essence with his father,

since however that there is also a love based on reason,

&lt;b&gt;covers &lt;/b&gt;it over the essential love that exists between them;

Not so a young son,

with whom there is not the love that comes from reason,

the essential love is <b>revealed</b>,

and therefore the father "loves the small one more than all".

3.

Just as this is with a father and son below,

so it is also above,

as it were,

between the Most High

("Our Father in heaven")

and Jews

("children to the Omnipresent")

— And on the contrary: the self-love of parents towards children is drawn down from the self-love of the Most High towards Jews&lt;sup&gt;8&lt;/sup&gt;

(and &lt;b&gt;therefore &lt;/b&gt;indeed this is a parable in the Torah of &lt;b&gt;truth &lt;/b&gt;regarding the love of the Holy One, blessed be He, for Israel)

That there are two ways

(levels)

in the love of the Holy One, blessed be He, for Israel:

When Jews serve the Almighty,

and one sees openly their superiority over all the nations,

then the love of the Holy One, blessed be He, for Israel is

(also)

a love that is from the aspect of reason⁹

— analogous to the love of a father for his grown son.

connects the verse "My firstborn son Israel" with the good deeds of Jews — "that they preceded with good deeds before

(the Holy One, blessed be He, upon)

Mount Sinai" — because "My firstborn"

(expression of greatness)

indicates the superiority

(revealed)

of Jews].

There is, however, the love &lt;b&gt;essential &lt;/b&gt;of the Above to Jews,

who are "a part of G-d above literally&lt;sup&gt;10&lt;/sup&gt;

(a part of the essence&lt;sup&gt;11&lt;/sup&gt;)

— analogous to the love of a father for his son &lt;b&gt;the young &lt;/b&gt;because the son is

his child — which love is independent of the service of Jews.

"Just as the son of a man when he is a small infant, if he sins, his father does not rebuke him because he is small ..

so Israel, even if they sin inadvertently, He considers them as a &lt;b&gt;small&lt;/b&gt; child"].

And the love is revealed when Jews are

(in their service)

like a small son:

When one <b>feels</b> like one is a person of virtue — one has an understanding in G‑dliness,

love of G‑d and fear of G‑d etc. — and the feeling is <b>revealed</b> in the person,

then also the love of the Holy One, blessed be He, for him is a love that is from the aspect of reason,

which <b>conceals</b> the essential love;

Specifically when one feels oneself like a minor,

that despite the great virtues that one possesses, one is “small” in one’s own eyes¹³,

until like a small infant who has no virtues at all

(revealed),

then the service is

(not from the aspect of reason and knowledge,

taste,

but)

with <b>acceptance of the yoke</b>

— exactly like a child literally,

that one of his characteristics is,

that he is <b>by nature </b>a “kabbalas-ol’nik”,

he obeys his parents even when

(although)

he does not understand the matter with his intellect —

This evokes the <b>revelation </b>of the essential love of the Almighty for Jews.

4.

One must still have an explanation:

According to the above it turns out,

that when one remains

(in spiritual service)

on a level of "smallness",

this brings about the revelation of the essential love; and on the other hand,

the service of Jews in simplicity and completeness in a manner that brings out the revealed virtues of Jews in intellect and character traits etc.

(and consequently also to the love from above that is from the side of reason)

is entirely a <b>concealment</b> of the essential love!

Indeed, truly,

that being in a state of bittul and katnut,

the revealed virtues of a Jew do not conceal the essential love,

as above — but this is not caused directly by the <b>service of bittul</b>,

that <b>bittul reveals </b>the essential love.

It is only that <b>not looking </b>at his revealed virtues,

<b>can </b>the essential love which is there <b>remain revealed from the outset</b>

(because bittul reveals the matter of concealment of the <b>revealed virtues</b>).

From this, however, that the Most High has ingrained that one should grow from katnut to gadlut,

that the quality of gadlut is

(not bittul and katnut,

but)

— the growth of the person in intellect and emotions etc. — and certainly the intention is not that the essential love should become concealed — it is understood,

that the service of G-d which comes out from the quality of gadlut itself,

brings

(when it is according to the will)

to an addition

(and increase)

also in the revelation of <b>the essential love</b>.

5.

The explanation in this:

The service of a Jew with intellect and emotions is not, heaven forbid, an opposite of his self-nullification to the Above,

but rather the opposite: this is a result and continuation thereof.

This itself that one must toil that <b>his intellect</b> should

<b>Understand</b> His wisdom

(Torah),

and that <b>His attributes</b> should have <b>a vitality and delight</b> in Torah and mitzvos,

it is so because this is the <b>Supreme Will</b>¹⁴,

and he is nullified to the Supreme Will <b>in everything</b>.

And along the lines of what is explained¹⁵

regarding the division of mitzvos into mishpatim, eidos, and chukim

(which is indeed a division of <b>Torah</b>

( that even if you say¹⁶

that they are divided not only in their reasons,

but also in the manner of their observance*¹⁶

: “eidos” must be fulfilled as mitzvos that <b>testify</b> about certain matters,

and mishpatim —

(also)

due to the obligation of the intellect — this itself that rational mitzvos are done

(also)

because of the reason,

this must be from the aspect of acceptance of the yoke,

i.e.,

that is,

because the Almighty <b>decreed</b> that the observance of these mitzvos should be

(also)

from the aspect of the reason.

It turns out,

that the spiritual virtues of a Jew

(in his intellect and his character traits)

do not cover and do not weaken his lowliness

And self-nullification and acceptance of the yoke,

but on the contrary: when a Jew utilizes his intellect and character traits in the service of G-d because thus the Almighty commanded,

he thereby shows,

that his acceptance of the yoke is "grown" — there remained no matter that is separate from his self-nullification,

but rather it has taken him over entirely with all his powers.

And consequently,

it is not only that his virtues do not obscure the essential love,

but on the contrary: this “increases” the revelation of the essential love,

that it should permeate the person entirely.

6.

The aforementioned point,

that the service of a Jew in intellect and emotions must be a result and an extension of his acceptance of the yoke — is also alluded to in that the conclusion of the &lt;b&gt;first&lt;/b&gt; tractate of the Talmud — tractate Berachot — is about the virtues of Torah scholars: “Torah scholars have no rest etc. they go from strength to strength&lt;sup&gt;17&lt;/sup&gt;..

Torah scholars increase peace in the world, as it is said&lt;sup&gt;18&lt;/sup&gt;

And all your children shall be taught of the Lord etc.”

The <b>first</b> masechta of Shas indicates <b>the beginning</b> of avodah — which is <b>kabbalas ol</b>¹⁹.

And as it stands in the Rishonim²⁰,

that the beginning of Shas is with masechta Berachos,

because „<b>The beginning</b> of wisdom <b>is fear</b> of Hashem”²¹,

and in this masechta it discusses about

(Krias Shema which is)

„His unity of the Holy One Blessed be He and to accept upon oneself the kingdom of heaven and the yoke of Torah and the commandments etc.”

But the conclusion of the masechta — and „everything follows the conclusion”²²

— discusses entirely about the virtue of <b>Torah scholars</b>,

the study of Torah

(intellect),

and moreover: their virtue in that „they have no rest ..

they go from strength to strength” — which is the opposite of the matter of kabbalas ol,

in which there need not be any changes²³.

So the hint in this,

that the conclusion

(completion)

of the "tractate"

(service/divine work)

of acceptance of the yoke is — when it permeates also the human intellect,

even the intellect in its perfection

(intellect of Torah)

; when his matters as a Torah scholar are a part of the tractate

(Berachot — )

fear of God,

an expression of his acceptance of the yoke.

7.

This unification between acceptance of the yoke

(which expresses the essential quality of Jews as the son of the Holy One, blessed be He,

as above sec. 63)

with the revealed qualities

(intellect and character traits etc.),

is also hinted in the

(saying that)

conclusion of the tractate itself — "And all your children shall be taught of the Lord, and great shall be the peace of your children; do not read 'your children' but 'your builders'":

The verse says two matters:

"And all your children shall be taught of the Lord" — which <b>the </b>"your children" means children literally²⁴.

(b)

"And great peace your children" — which on <b>this </b>"your children" the Gemara says "Do not read 'your children' but 'your builders',"

Torah scholars who are builders of the world,

they are "increasers of peace in the world."

Simply, the reason that the Gemara brings the beginning of the verse is only to show,

that

(a)

(a)

the verse speaks about

"Learned of Hashem" — Torah scholars²⁵,

(b)

The second "your children" is expounded "Do not read 'your children' but 'your builders'" — because earlier it says "your children"²⁶.

More deeply one can say,

that the words "and all your children shall be learned of Hashem" are

(also)

an <b>explanation</b> of the exposition "Do not read 'your children' but 'your builders'":

It is known the principle²⁷

In the study of "Do not read ..

but ..

that it does not <b>negate</b> the "read",

rather it is an <b>addition</b> upon it.

And concerning this in our matter: also after the teaching "Do not read your sons but your builders",

remains also the explanation of "your sons" in its simple sense.

In the service of man it means: that which Torah scholars are "your builders" — "increase peace in the world",

is specifically when their study is like a "<b>son</b>"

("your sons")

— that the quality of the son is primarily by a <b>minor</b> son

(as above),

i.

e.,

when the study is with smallness²⁸

and <b>self-nullification</b>²⁹.

What kind of connection does bittul have to

study?

Seemingly they are opposites of each other! So the verse precedes “<b>And all your children shall be students of God</b>”:

The concept of "taught of God" is not a separate virtue of a Jew,

rather it comes together with "your children"; being "His child" of the Holy One, blessed be He — the essence of Jews is one thing with Godliness — it brings automatically that <b>all</b> the matters of man are one with Godliness

(for studying Torah),

his attributes — towards love of <b>God</b> and fear of <b>God</b>,

etc.],

and consequently — "<b>And all</b> your children shall be taught of God": if only one is "your children",

then one is "taught of God".

And therefore,

also when one is occupied with the study of Torah — which then stands revealed

(not "your children",

but)

the concept of "your builders"

("Do not read 'your children' but rather 'your builders'")

— this is founded on "your children",

that one is a child to the Holy One, blessed be He,

which expresses itself in smallness and self-nullification,

as above.

8.

And it can be said that one sees a wondrous thing in this:

As one understands the essential quality of a Jew as "son" of the Holy One, blessed be He,

with a parable of the relationship between a father and a <b>minor</b> son in the physical sense

— because the self-love of parents for children &lt;b&gt;derives &lt;/b&gt;from the self-love of the Most High

(Our Father)

for Jews

(children),

as above sec. 63 —

so it is also in the detail of "and all your children shall be disciples of the Lord" — that "your children" brings with it the virtue of "disciples of the Lord":

From the matter as this is among Jews

(son of the Holy One, blessed be He),

is also drawn down to a small son <b>literally</b>,

that by a child there exist not only the qualities of

smallness and nullification

(as above section 53),

but also — from <b>learning</b>:

One sees tangibly,

that a child asks and asks about everything that goes on around him — he keeps asking "what" and "why".

And if he does not get an answer that satisfies him,

he asks over again and yet again.

And moreover: also the virtue of Torah scholars that is brought out in this

(first)

maamar at the end of tractate Berachos — "Torah scholars have no rest ..

they go from strength to strength" — exists openly in a minor

(a small child)

; as one sees tangibly,

that a child

(in a healthy condition)

does not rest,

he does not stay long in the same place,

he keeps moving himself,

seeking something to do etc.

etc.

etc.

Furthermore: <b>the </b>qualities are present in children to <b>a much </b>greater extent than in adults,

in children this is a matter <b>natural</b>,

but not in adults.

And one may say the inner reason for this: since that "and all your children"

(from G‑d)

brings with it automatically the "<b>taught of </b>G‑d",

therefore the qualities of "taught" are also present in "children" literally; and since in a child the matter of "your children" is more revealed,

the qualities of "taught" are also more revealed.

(And from this that this is with Jewish children,

it is then drawn down³⁰

into the world,

that such is the nature of every child³¹).

9.

According to all the above one will also understand what the verse says "My children <b>My firstborn </b>Israel" — although the quality of a "son" is more revealed by a <b>minor </b>son

(for which reason Jews in several places are compared to a minor son,

as above in section 1)

The revealed virtues of Jews,

which from that aspect they are "firstborn — expression of &lt;b&gt;greatness&lt;/b&gt;",

are not a separate matter from their essential virtue as "sons"

(of the Holy One, blessed be He),

but on the contrary: the perfection of the essential virtue of a Jew as a son to the Holy One, blessed be He, is when this comes to be revealed also in his revealed virtues,

as above at length.

When one wishes to express the essential love of the Holy One, blessed be He, for Israel &lt;b&gt;in itself&lt;/b&gt;,

one uses the parable of the love of a father for his &lt;b&gt;small&lt;/b&gt; son,

because with a small son the essential love is revealed from &lt;b&gt;nature&lt;/b&gt;: with a small son,

who does not have revealed virtues,

the love of the father for him is solely an essential love; in contrast, with a grown son,

who already has revealed virtues that evoke the love of the father that is from reason,

this is, by &lt;b&gt;nature&lt;/b&gt;, a concealment of the essential love

(Only through effort and toil can one achieve,

that nevertheless the essential love should remain revealed,

until the revealed virtues further strengthen the revelation of the essential love,

as above).

But when one wants to bring out the essence of the Jewish people — then it is

The title "My &lt;b&gt;firstborn&lt;/b&gt; sons"

(as per "And all your sons shall be students of the L-rd"),

which expresses&lt;sup&gt;32&lt;/sup&gt;

that the essential quality of Jews as sons takes

them through and it becomes the &lt;b&gt;entire &lt;/b&gt;reality of Jews — in all the details.

(From sichos of Shabbos Parshas Balak and etc. Menahem Av 5741)