Tanya Chapter 49
Rabbi Shneur Zalman of Liadi
Saturday January 15, 2021
Translation and Commentary by Rabbi Gedalia Potash and William Schecter, MD
This draft has neither been edited nor approved by Rabbi Potash
The details of the concealment of the Infinite Light in the Histalshalut (flowing down of the Light) through the worlds to our physical world are too numerous to count and are very diverse, as is known to those who have studied Atz Haim (A 16th century Kabbalistic book written in Safed by Haim Vital). Nevertheless, there are three general types of great Tsimtsumim (contractions). In each general category there are hundreds of thousands of individual contractions. And they (the three general great contractions) are the worlds of Briah, Yetzirah and Asiyah. Because the world of Atzilut is truly Divine it is an extension of G-dliness and has not undergone a major contraction.
In order to create the world of Briah, which contains the Supernal Souls and the Angels who serve G-d with the attributes of Wisdom, Understanding and Knowledge invested within them. They acquire and receive from them (wisdom, understanding and knowledge) and this precedes the great contraction referred to above.
A similar additional contraction occurs between the worlds of Briah and Yetzirah, because the contracted light present in the world of Briah still has the attribute of Infinite Light from the point of view of the World of Yetzirah and it is impossible to enclothe the light (in Yetzirah) except by further contraction and concealment. The same process occurs between the worlds of Yetzirah and Asiyah. ( as has been explained elsewhere at length to bring the concepts closer to our limited intellects). And the purpose of all these contractions is the creation of the material body of man to suppress the Sitra Achra (the Evil Inclination), transform darkness to light, to elevate the G-dly and Vitalized Souls and their garments and all the powers of the entire body to G-d alone as discussed above at length. This is the purpose of the Histalshalut (flowing down of the Divine Energy) through the Worlds.
And here like water mirrors the reflection of the face.
Comment: What does the Elter Rebbe mean by water mirrors the reflection of the face? Imagine a pool of still water. You are looking in the water and you see the reflection of your face. If you smile, the reflection will smile back at you. The Elter Rebbe is implying that if we approach our fellow man with love, that will reflect back on us and the object of our love will love us as well. So too in our relationship with G-d. If we love G-d “with all our heart, with all our Soul and with all our might” (a phrase appearing in the Sh’ma), so too will G-d love us in return just like the reflection of our face in the water.
If G-d placed aside, by way of analogy, His Infinite Great Light, and stored and concealed it in three types of contractions, all for the love of man, to elevate him towards G-d because ”love compresses the flesh” (Baba Metzia 85 a: 4), how much more so is it appropriate for man to also put aside and leave everything that he has, spiritually and physically, to abandon everything in order to cleave unto G-d with passion and desire so there would be no internal or external impediment to this cleavage, not body, soul, substance, wife or children.
Comment: For your amusement, I will quote the entire passage from the Talmud from which the quotation “love compresses the flesh” is taken.
אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר
“A certain Roman noblewoman [matronita] once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.”
Comment: Now we return to the Elter Rebbe’s argument. He is saying that G-d places aside his infinite power to lower Himself to our world to have a relationship with us. Conversely, we must put aside our material “possessions” in order to focus on our love of G-d which is the essence of the Sh’ma prayer. Now the Elter Rebbe discusses the two blessings which precede the recitation of the Sh’ma in Shacharit Service. I will list the Elter Rebbe’s questions below. Before going on to translate his answers to these questions I will insert the text of the two blessings preceding the Sh’ma in thd morning service because you must be familiar with this text in order to understand the Elter Rebbe’s answers.
The reason and knowledge for the Sages fixing the two Blessings recited prior to saying the Sh’ma will be well understood. At first glance, they have no connection to the Sh’ma as the Rashba and the remainder of the commentators wrote. Why did they call them the Blessings of the Sh’ma? Why did they fix these blessings prior to reciting the Sh’ma?
Comment: Now read the blessings preceding Sh’ma and then we will proceed to the answers.
First Blessing before Shema
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם יוֹצֵר אוֹר וּבוֹרֵא חֽשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל:
Blessed are You, Adonoy our God, King of the Universe, Former of Light, Creator of darkness, Maker of Peace and creator of all..
הַמֵּאִיר לָאָֽרֶץ וְלַדָּרִים עָלֶֽיהָ בְּרַחֲמִים, וּבְטוּבוֹ מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית: מָה־רַבּוּ מַעֲשֶֽׂיךָ יְהֹוָה, כֻּלָּם בְּחָכְמָה עָשִֽׂיתָ, מָלְ֒אָה הָאָֽרֶץ קִנְיָנֶֽךָ: הַמֶּֽלֶךְ הַמְּ֒רוֹמָם לְבַדּוֹ מֵאָז, הַמְּ֒שֻׁבָּח וְהַמְּ֒פֹאָר וְהַמִּתְנַשֵּׂא מִימוֹת עוֹלָם: אֱלֹהֵי עוֹלָם בְּרַחֲמֶֽיךָ הָרַבִּים רַחֵם עָלֵֽינוּ אֲדוֹן עֻזֵּֽנוּ צוּר מִשְׂגַּבֵּֽנוּ מָגֵן יִשְׁעֵֽנוּ מִשְׂגָּב בַּעֲדֵֽנוּ: אֵל בָּרוּךְ גְּדוֹל דֵּעָה, הֵכִין וּפָעַל זָהֳרֵי חַמָּה, טוֹב יָצַר כָּבוֹד לִשְׁמוֹ, מְאוֹרוֹת נָתַן סְבִיבוֹת עֻזּוֹ, פִּנּוֹת צְבָאָיו קְדוֹשִׁים רוֹמְ֒מֵי שַׁדַּי, תָּמִיד מְסַפְּ֒רִים כְּבוֹד אֵל וּקְ֒דֻשָּׁתוֹ: תִּתְבָּרֵךְ יְהֹוָה אֱלֹהֵֽינוּ בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הַאָֽרֶץ מִתָּֽחַת עַל כָּל שֶֽׁבַח מַעֲשֵׂה יָדֶֽיךָ וְעַל מְאֽוֹרֵי אוֹר שֶׁעָשִֽׂיתָ הֵֽמָּה יְפָאֲרֽוּךָ סֶּֽלָה:
He illuminates the earth [and provides light] for those who dwell on it with compassion; and in His goodness renews every day, continually, the work of creation. How many are Your works, Adonoy; You made them all with wisdom, the earth is full of Your possessions. The King Who alone is exalted from then, were created. Who is praised and glorified and uplifted, from the beginning of time. Eternal God, in Your abundant mercy, have compassion on us, Master, Who is our strength, Rock, Who is our stronghold Shield, of our deliverance, [Be] a stronghold for us. The blessed Almighty, great in knowledge, prepared and made the rays of the sun. [The] Good [One] created [everything] for the glory of His Name: the luminaries He set around His strength (His throne). The chiefs of His hosts are holy beings,10“the exalters of continually recount the glory of the Almighty and His holiness. Be Blessed, Adonoy, our God, in the heavens above and on earth below for the excellent works of Your hands, and for the light-giving luminaries which You formed; they will glorify You forever.
תִּתְבָּרֵךְ לָנֶצַח צוּרֵֽנוּ מַלְכֵּֽנוּ וְגוֹאֲלֵֽנוּ, בּוֹרֵא קְדוֹשִׁים יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּֽנוּ, יוֹצֵר מְשָׁרְ֒תִים, וַאֲשֶׁר מְשָׁרְ֒תָיו כֻּלָּם עוֹמְ֒דִים בְּרוּם עוֹלָם וּמַשְׁמִיעִים בְּיִרְאָה יַֽחַד בְּקוֹל דִּבְרֵי אֱלֹהִים חַיִּים וּמֶֽלֶךְ עוֹלָם: כֻּלָם אֲהוּבִים כֻּלָּם בְּרוּרִים כֻּלָּם גִּבּוֹרִים כֻּלָּם קְדוֹשִׁים וְכֻלָּם עֹשִׂים בְּאֵימָה וּבְיִרְאָה רְצוֹן קוֹנָם: וְכֻלָּם פּוֹתְ֒חִים אֶת פִּיהֶם בִּקְדֻשָּׁה וּבְטָהֳרָה בְּשִׁירָה וּבְזִמְרָה וּמְבָרְ֒כִין וּמְשַׁבְּ֒חִין וּמְפָאֲרִין וּמַעֲרִיצִין וּמַקְדִּישִׁין וּמַמְלִיכִין:
Be blessed eternally our Former, our King, and our Redeemer—Creator of holy beings. Praised be Your Name forever, our King, Who forms ministering angels; and Whose ministering angels all stand at the height of the Universe, and proclaim with reverence, in unison aloud the words of the living God, King of the Universe. All of them are beloved, all of them are pure, all of them are mighty; all are holy and all of them perform with awe and reverence the will of their Possessor. And they all open their mouths in holiness and purity, with song and music, and they bless, and praise, and glorify, and revere, and sanctify, and proclaim the sovereignty of—
אֶת שֵׁם הָאֵל הַמֶּֽלֶךְ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא קָדוֹשׁ הוּא: וְכֻלָּם מְקַבְּ֒לִים עֲלֵיהֶם עֹל מַלְכוּת שָׁמַֽיִם זֶה מִזֶּה, וְנוֹתְ֒נִים בְּאַהֲבָה רְשׁוּת זֶה לָזֶה לְהַקְדִּישׁ לְיוֹצְ֒רָם בְּנַֽחַת רֽוּחַ בְּשָׂפָה בְרוּרָה וּבִנְעִימָה, קְדֻשָּׁה כֻּלָּם כְּאֶחָד עוֹנִים בְּאֵימָה וְאוֹמְ֒רִים בְּיִרְאָה
the Name of the Almighty, the King, the Great, the Mighty, the awesome One; holy17is He. And they all take upon themselves the yoke of Divine sovereignty one from the other, and lovingly give leave to one another to sanctify their Former in a spirit of serenity with clear speech and pleasantness, all exclaim Kedushah in unison, with awe, and reverently exclaim:
קָדוֹשׁ קָדוֹשׁ, קָדוֹשׁ יְהֹוָה צְבָאוֹת. מְלֹא כָל־הָאָֽרֶץ כְּבוֹדוֹ:
Holy, holy, holy is Adonoy of Hosts, the fullness of all the earth is His glory.
וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּֽדֶשׁ בְּרַֽעַשׁ גָּדוֹל מִתְנַשְּׂ֒אִים לְעֻמַּת שְׂרָפִים לְעֻמָּתָם מְשַׁבְּ֒חִים וְאוֹמְ֒רִים:
And the Ofanim22Ofanim,
Comment: Chayos haKodesh, and Serafim are various classes of Angels. Ofanim denotes animated wheels as conceived in association with the Heavenly throne. (Avudraham); Chayos are those angels who exist eternally (Ya'avetz; some angels exist only for short times for specific functions.) Serafim indicate “beings of fire.”
and the holy Chayos, with a mighty sound rise toward the Serafim. Facing them, they offer praise and say,
בָּרוּךְ כְּבוֹד־יְהֹוָה מִמְּ֒קוֹמוֹ:
Blessed is the glory of Adonoy from His place.23Ezekiel 3:12.
Comment: According to the Kuzari, God's glory is a euphemism for God Himself. Thus the verse means, “Blessed is Adonoy from His place,” conveying this concept: God is more blessed (i.e., greater) than His place; He is not confined to any place. Another view set forth in the Kuzari is that “God's glory” includes the angels. His throne, His chariot, the firmament, and the spheres. These are called God's glory, similar to a king's retinue, which is his royal splendor.
לָאֵל בָּרוּךְ נְעִימוֹת יִתֵּֽנוּ, לַמֶּֽלֶךְ אֵל חַי וְקַיָּם זְמִירוֹת יֹאמֵֽרוּ וְתִשְׁבָּחוֹת יַשְׁמִֽיעוּ, כִּי הוּא לְבַדּוֹ מָרוֹם וְקָדוֹשׁ פּוֹעֵל גְּבוּרוֹת עֹשֶׂה חֲדָשׁוֹת בַּֽעַל מִלְחָמוֹת זוֹרֵֽעַ צְדָקוֹת מַצְמִֽיחַ יְשׁוּעוֹת בּוֹרֵא רְפוּאוֹת נוֹרָא תְהִלּוֹת אֲדוֹן הַנִּפְלָאוֹת: הַמְ֒חַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית: כָּאָמוּר לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ: (וְהִתְקִין מְאוֹרוֹת מְשַׂמֵּֽחַ עוֹלָמוֹ אֲשֶׁר בָּרָא.) אוֹר חָדָשׁ עַל צִיּוֹן תָּאִיר וְנִזְכֶּה כֻלָּֽנוּ בִּמְהֵרָה לְאוֹרוֹ: בָּרוּךְ אַתָּה יְהֹוָה יוֹצֵר הַמְּ֒אוֹרוֹת:
To the Blessed Almighty, they The angels. offer pleasant melodies; to the King, the Almighty, [Who is] living and enduring, they utter hymns and make praises heard. For He alone, exalted and holy is the Performer of mighty deeds, Maker of new things; Master of battles, Sower of acts of righteousness, Causer of deliverance to sprout forth; Creator of cures. Awesome in praise, Master of wonders, He renews in His goodness, each day, continuously the work of creation, as it is said: "[Give thanks to Him] Who makes the great luminaries," for His kindness is everlasting." (and He fashioned the luminaries, bringing joy to the world He created) Shine a new light upon Zion, and may we all soon be privileged to [enjoy] its brightness. Blessed are You, Adonoy, Former of the luminaries. (This is the first blessing)
Second Blessing before Shema
אַהֲבַת עוֹלָם אֲהַבְתָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ חֶמְלָה גְדוֹלָה וִיתֵרָה חָמַֽלְתָּ עָלֵֽינוּ: אָבִֽינוּ מַלְכֵּֽנוּ בַּעֲבוּר שִׁמְךָ הַגָּדוֹל וּבַעֲבוּר אֲבוֹתֵֽינוּ שֶׁבָּטְ֒חוּ בְךָ וַתְּ֒לַמְּ֒דֵם חֻקֵּי חַיִּים לַעֲשׂוֹת רְצוֹנְ֒ךָ בְּלֵבָב שָׁלֵם כֵּן תְּחָנֵּֽנוּ וּתְלַמְּ֒דֵֽנוּ: אָבִֽינוּ אָב הָרַחֲמָן הַמְרַחֵם רַחֵם עָלֵֽינוּ וְתֵן בְּלִבֵּֽנוּ בִּינָה לְהָבִין וּלְהַשְׂכִּיל לִשְׁמֹֽעַ לִלְמוֹד וּלְ֒לַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת־כָּל דִּבְרֵי־תַלְמוּד תּוֹרָתֶֽךָ בְּאַהֲבָה: וְהָאֵר עֵינֵֽינוּ בְּתוֹרָתֶֽךָ וְדַבֵּק לִבֵּֽנוּ בְּמִצְוֹתֶֽיךָ וְיַחֵד לְבָבֵֽנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶֽךָ, לְמַֽעַן לֹא נֵבוֹשׁ וְלֹא נִכָּלֵם וְלֹא נִכָּשֵׁל לְעוֹלָם וָעֶד, כִּי בְשֵׁם קָדְשְׁ֒ךָ הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא בָּטָֽחְנוּ נָגִֽילָה וְנִשְׂמְ֒חָה בִּישׁוּעָתֶֽךָ: וְרַחֲמֶֽיךָ יְהֹוָה אֶלֹהֵֽינוּ וַחֲסָדֶֽיךָ הָרַבִּים אַל יַעַזְבֽוּנוּ נֶֽצַח סֶֽלָה וָעֶד: מַהֵר וְהָבֵא עָלֵֽינוּ בְּרָכָה וְשָׁלוֹם מְהֵרָה מֵאַרְבַּע כַּנְפוֹת כָּל הָאָֽרֶץ וּשְׁבוֹר עוֹל הַגּוֹיִם מֵעַל צַוָּארֵֽנוּ וְתוֹלִיכֵֽנוּ מְהֵרָה קוֹמְ֒מִיּוּת לְאַרְצֵֽנוּ: כִּי אֵל פּוֹעֵל יְשׁוּעוֹת אָֽתָּה וּבָֽנוּ בָחַֽרְתָּ מִכָּל־עַם וְלָשׁוֹן וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ לְשִׁמְךָ הַגָּדוֹל סֶֽלָה בֶּאֱמֶת בְּאַהֲבָה לְהוֹדוֹת לְךָ וּלְיַחֶדְךָ בְּאַהֲבָה וּלְאַהֲבָה אֶת שְׁמֶֽךָ: בָּרוּךְ אַתָּה יְהֹוָה הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה:
[With] everlasting love You have loved Adonoy, our God; [With] great and abundant pity You pitied us. Our Father, our King! for the sake of your great Name and for the sake of our forefathers who trusted in You, and whom You taught statutes of life, carry out your will with a perfect heart, so too, be gracious to us and teach us. Our Father, merciful Father, Who acts with compassion have compassion on us and put into our hearts [comprehension] to understand and to be intellectually creative, to listen, to learn, and to teach, to preserve, to practice, and to fulfill all the words of instruction in Your Torah with love. And enlighten our eyes in Your Torah, and cause our hearts to hold fast to Your commandments, and unify our hearts to love and fear Your Name; and may we not be subject to shame, disgrace or stumbling forever for in Your holy Name— great, mighty and awesome— have we trusted; may we exult and rejoice in Your deliverance. And may Your mercy Adonoy our God, and Your abundant kindness never forsake us. Hasten and bring upon us blessing and peace quickly from the four corners of the earth break the yoke of the nations from our neck and speedily lead us upright to our land. Because, You are the Almighty, Who performs acts of deliverance, and You have chosen us from among all peoples and tongues, and You have brought us near our king to Your great Name, forever in truth; with love, that we may give thanks to You, and proclaim Your Oneness, with love. and love Your Name. Blessed are You, Adonoy, Who chooses His people Israel with love. (This is the second blessing)
Now the Elter Rebbe explains that the reason that these two blessings precede the Shm’a is that the Sh’ma instructs us to love G-d “with all your heart” that is with both of your Yetzers.
Comment: To further understand the argument, we must review the details of the Sh’ma. I list the Sh’ma here so that you can review it before proceeding with the Elter Rebbe’s text.
שְׁמַע יִשְׂרָאֵל יְהֹוָה אֱלֹהֵֽינוּ יְהֹוָה אֶחָד:
Hear, Israel: Adonoy is our God, Adonoy is One.
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
Blessed [is His] Name, Whose glorious kingdom is forever and ever.
וְאָהַבְתָּ אֵת יְהֹוָה אֱלֹהֶֽיךָ בְּכָל֯־לְ֯בָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶֽךָ: וְהָיוּ הַדְּ֒בָרִים הָאֵֽלֶּה אֲשֶׁר֯ אָ֯נֹכִי מְצַוְּךָ הַיּוֹם עַל֯־לְ֯בָבֶֽךָ: וְשִׁנַּנְתָּם לְבָנֶֽיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: וּקְשַׁרְתָּם לְאוֹת עַל֯־יָ֯דֶֽךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶֽיךָ: וּכְתַבְתָּם עַל־מְזֻזוֹת בֵּיתֶֽךָ וּבִשְׁעָרֶֽיךָ:
And you shall love Adonoy your God with all your heart with all your soul and with all your might. And these words which I command you today, shall be upon your heart. And you shall teach them to your children. And you shall discuss them when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall bind them for a sign upon your hand, and they shall be for totafos between your eyes. And you shall write them upon the doorposts of your house and upon your gateways.
Comment: Totafos refers to the Tfillin shel Rosh (the box containing handwritten small parchment in four separate compartments upon which are written four passages of the Torah including the two comprising the Sh’ma appearing here)
וְהָיָה אִם־שָׁמֹֽעַ תִּשְׁמְ֒עוּ אֶל־מִצְוֹתַי אֲשֶׁר֯ אָ֯נֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהֹוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל֯־לְ֯בַבְכֶם וּבְכָל־נַפְשְׁ֒כֶם: וְנָתַתִּי מְטַר֯־אַ֯רְצְ֒כֶם בְּעִתּוֹ֯ י֯וֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶֽךָ וְתִירשְׁ֒ךָ וְיִצְהָרֶֽךָ: וְנָתַתִּי עֵֽשֶׂב֯ בְּ֯שָׂדְ֒ךָ לִבְהֶמְתֶּֽךָ וְאָכַלְתָּ וְשָׂבָֽעְתָּ: הִשָּׁמְ֒רוּ לָכֶם פֶּן֯־יִ֯פְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים֯ אֲ֯חֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם: וְחָרָה אַף־יְהֹוָה בָּכֶם וְעָצַר֯ אֶ֯ת־הַשָּׁמַֽיִם וְלֹּא֯־יִ֯הְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת֯־יְ֯בוּלָהּ וַאֲבַדְתֶּם֯ מְ֯הֵרָה מֵעַל הָאָֽרֶץ הַטֹּבָה אֲשֶׁר֯ יְ֯הֹוָה נֹתֵן לָכֶם: וְשַׂמְתֶּם֯ אֶ֯ת־דְּבָרַי֯ אֵֽ֯לֶּה עַל֯־לְ֯בַבְכֶם וְעַל־נַפְשְׁ֒כֶם וּקְשַׁרְתֶּם֯ אֹ֯תָם לְאוֹת עַל֯־יֶ֯דְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם: וְלִמַּדְתֶּם֯ אֹ֯תָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּ֒ךָ בְּבֵיתֶֽךָ וּבְלֶכְתְּ֒ךָ בַדֶּֽרֶךְ וּבְשָׁכְבְּ֒ךָ וּבְקוּמֶֽךָ: וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶֽךָ וּבִשְׁעָרֶֽיךָ: לְמַֽעַן֯ יִ֯רְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַֽיִם עַל־הָאָֽרֶץ:
And it will be— if you vigilantly obey My commandments which I command you this day, to love Adonoy your God, and serve Him with your entire hearts and with your entire souls— that I will give rain for your land in its proper time, the early (autumn) rain and the late (spring) rain;. and you will harvest your grain and your wine and your oil. And I will put grass in your fields for your cattle, and you will eat and be satisfied. Beware lest your hearts be swayed and you turn astray, and you worship alien gods and bow to them. And Adonoy's fury will blaze among you, and He will close off the heavens and there will be no rain and the earth will not yield its produce; and you will perish swiftly from the good land which Adonoy gives you. Place these words of Mine upon your hearts and upon your souls. And you shall teach them to your sons, to speak them when you sit in your house, and when you travel on the road, and when you lie down and when you rise. And you shall write them upon the doorposts of your house and upon your gateways. In order that your days be prolonged, and the days of your children, upon the land which Adonoy swore to your fathers to give them [for as long] as the heavens are above the earth.
וַֽיֹּאמֶר֯ יְ֯הֹוָה֯ אֶ֯ל־משֶׁה לֵּאמֹר: דַּבֵּר֯ אֶ֯ל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְ֒פֵי בִגְ֒דֵיהֶם לְדֹרֹתָם וְנָתְ֒נוּ עַל־צִיצִת הַכָּנָף֯ פְּ֯תִיל תְּכֵֽלֶת: וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם֯ אֹ֯תוֹ וּזְכַרְתֶּם֯ אֶ֯ת־כָּל־מִצְוֹת֯ יְ֯הֹוָה וַעֲשִׂיתֶם֯ אֹ֯תָם וְלֹא תָתֽוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר֯־אַ֯תֶּם זֹנִים֯ אַ֯חֲרֵיהֶם: לְמַֽעַן תִּזְכְּ֒רוּ וַעֲשִׂיתֶם֯ אֶ֯ת־כָּל־מִצְוֹתָי וִהְיִיתֶם קְדשִׁים לֵאלֹהֵיכֶם: אֲנִי יְהֹוָה אֱלֹהֵיכֶם֯ אֲ֯שֶׁר הוֹצֵֽאתִי אֶתְכֶם֯ מֵ֯אֶֽרֶץ מִצְרַֽיִם לִהְיוֹת לָכֶם לֵאלֹהִים֯ אֲ֯נִי יְהֹוָה אֱלֹהֵיכֶם֯:
And Adonoy spoke to Moses saying: Speak to the children of Israel, and tell them to make for themselves fringes on the corners of their garments throughout their generations; and they will place with the fringes of each corner a thread of blue. And it will be to you for fringes, and you will look upon it and you will remember all the commandments of Adonoy, and you will perform them; and you will not turn aside after your hearts and after your eyes which cause you to go astray. In order that you will remember and perform all My commandments; and you will be holy unto your God. I am Adonoy, your God, Who brought you out of the land of Egypt to be your God: I am Adonoy, your God—is true.
This means that we must oppose every impediment to the love of G-d. And “your heart” refers to wife and children. That the heart of man is naturally bound to them (wife and children) as the Rabbis commented on the passage “He said and it came to be, this is woman” (Psalms 33:9); “he commanded and he stood” (Psalm 33:9) these are children. “Your Soul and Your Might” refers to life and sustenance. We must abandon everything for the love of G-d. And how will physical man reach this attribute? This is the reason that the Rabbis arranged the beginning of the blessing of Yotzer Or.
And this is the reason that we teach the issue and order of the angels who stand above the world to the Greatness of G-d, how all are nullified in His Light and call out in Awe etc and sanctify, etc and say in awe Holy, Holy , Holy etc. As if to say that he is separate from them and he is not clothed by them with the attribute of revelation rather “He fills all he earth with His Glory”
Comment: The paragraph above contains quotations from the text preceding the First Blessing which appears above
This is Knesset Israel above and Israel below as referred to above.
Comment: The Knesset of Israel above refers to the Source of all the souls of Israel in the world of Atzilut. Israel below refers to the Jewish People in our world where we perform Mitzvot.
And so the Ofanim and the Chayot Hakodesh with great noise etc” said “Blessed is the Glory of G-d in His Place” for we know not and do not reach His Place”. As it is said He is separate from the Heights and the Holy”
Comment: The Elter Rebbe is referring to the great declaration by the angels: “Holy, Holy, Holy is the L-rd of Hosts, the whole world is filled with His Glory” which precedes the first blessing “Founder of the Luminaries”. The statement “Blessed is the Glory of G-d in His Place” is somewhat confusing since G-d has no Place. He is everywhere.
Comment: Now the Elter Rebbe will begin an analysis of the Second Blessing preceding the Sh’ma.
“You have loved us with everlasting love”. As if to say that He placed aside all the supernal Holy Hosts (the angels) and His Holy Spirit stayed upon us (the Jewish People) to be called Our G-d as in the “G-d of Abraham” etc. as referred to above. Meaning that “love compresses the flesh”
Comment: The Elter Rebbe repeats the quote “love compresses the flesh”. Here he is referring to the fact that G-d had to “contract” His Infinite Light (the processes of Tsimtsum and Hishtalshalut) in order to have a loving relationship with us.
Therefore, it is called the “love of the World” which is the attribute of the contraction of His infinite great Light to be invested with the attribute of limitation which is called “world” for the love of His people Israel in order to bring them close to Him and absorb them into His Unity.
And this is what is meant by the saying: “Great and exceeding compassion…..” meaning G-d’s compassion for us (the People of Israel) is greater than is compassion for the entire supernal Host (the angels).
“You chose us from all the nations and languages”. This is the material body which resembles in its physicality to the bodies of the other nations of the world. “And you brought us close” ( ) etc. “ to thank” ( ) etc. The meaning of thanks will be explained elsewhere. “and to unite” ( ) etc. –that is to be absorbed into His unity as explained above.
And here when the enlightened person puts these things to the depths of his heart and mind, so seamlessly like the water reflecting face to face, his soul will be ignited and enclothed in a donating spirit to volunteer to place aside and leave all his possessions and only cleave to G-d and be absorbed into His Light with a passionate cleaving etc with the attribute of kisses and cleaving of sold to soul as referred to above. But how is this cleavage of spirit to spirit to occur? For this it is said: “And these words….shall be upon your heart and you shall speak of them….l”
Comment: The above quote is of course from the Sh’ma itself.
And as it is written in Atz Haim (The Kabbalistic Book by Haim Vital), the union of the kisses is the main thing, it is the unity of wisdom, understanding and knowledge (human Chabad) with wisdom understanding and knowledge (Divine Chabad), that is Torah Study. The mouth, the outlet of the breath (soul) reveals through speech the words of Torah. Because “Upon that which leaves the L-rd’s mouth, man will live”. In any event, man has not fulfilled his obligation by study and contemplation alone until he has spoken the works of Torah in order to draw the Infinite Light, Blessed be He down to the vitalized soul which dwells in the blood of man created from the inanimate, the vegetative and the animal, in order to lift them all up toward G-d with the entire world and to include them in His Unity and His Light which illuminates the world and those who dwell in it with the attribute od revelation, “the Glory of G-d will be revealed and all flesh shall see it” This is the purpose of the processes of “Histashalut of all the worlds”, to enable G-d’s Glory to fill the earth and this is the attribute of revelation to transform darkness to light, bitterness to sweetness as discussed above at length. And this is the purpose man’s intention when he serves G-d, to draw down the Infinite Light, Blessed be He, only first it is necessary to elevate the female waters (to arouse and elevate the “female” e.g. the recipient, referring to the Jewish People) to hand over to G-d one’s soul and one’s “all”.
Comment: I used Rabbi Wineberg’s translation of the word מאודו : one’s all. The root word is מאוד – very as in very good – מאוד. In the Sh’ma translation in English, we usually say “You shall love the L-rd your G-d with all your heart, with all your soul and with all your might (מאודך). Rabbi Potash has explained that the word מאוד in this case means with all your powers with your entire being. Hence, Rabbi Wineberg’s use of the expression “one’s all” which I have borrowed.
והנה אף כי פרטי בחינת הסתר והעלם אור אין סוף ברוך הוא בהשתלשלות העולמות, עד שנברא עולם הזה הגשמי, עצמוּ מִסַפֵּר, ומינים ממינים שונים, כידוע לטועמים מעץ החיים. אך דרך כלל הם שלושה מיני צמצומים עצומים כלליים, לשלושה מיני עולמות כלליים; ובכל כלל יש רבוא רבבות פרטים. והם שלושה עולמות, בריאה יצירה עשיה. כי עולם האצילות הוא אלהות ממש. וכדי לברוא עולם הבריאה, שהן נשמות ומלאכים עליונים, אשר עבודתם לה' בבחינת חכמה בינה ודעת המתלבשים בהם, והם משיגים ומקבלים מהם, היה תחילה צמצום עצום כנ"ל. וכן מבריאה ליצירה; כי אור מעט מזער המתלבש בעולם הבריאה, עדיין הוא בבחינת אין סוף לגבי עולם היצירה, ואי אפשר להתלבש בו אלא על ידי צמצום והעלם. וכן מיצירה לעשיה [וכמו שנתבאר במקום אחר ביאור שלושה צמצומים אלו באריכות, לקרב אל שכלינו הדל]. ותכלית כל הצמצומים הוא כדי לברוא גוף האדם החומרי, ולאכפייא לסטרא אחרא, ולהיות יתרון האור מן החושך, בהעלות האדם את נפשו האלהית והחיונית ולבושיה וכל כוחות הגוף כולן לה' לבדו, כנ"ל באריכות, כי זה תכלית השתלשלות העולמות.
והנה כמים הפנים לפנים. כמו שהקדוש ברוך הוא כביכול הניח וסילק לצד אחד, דרך משל, את אורו הגדול הבלתי תכלית, וגנזו והסתירו בשלושה מיני צמצומים שונים, והכל בשביל אהבת האדם התחתון, להעלותו לה', כי אהבה דוחקת הבשר. על אחת כמה וכמה בכפלי כפליים לאין קץ, כי ראוי לאדם גם כן להניח ולעזוב כל אשר לו, מנפש ועד בשר, ולהפקיר הכל, בשביל לדבקה בו יתברך בדביקה חשיקה וחפיצה, ולא יהיה שום מונע מבית ומבחוץ, לא גוף ולא נפש ולא ממון ולא אשה ובנים. ובזה יובן טוב טעם ודעת לתקנת חכמים, שתיקנו ברכות קריאת שמע, שתים לפניה וכו'. דלכאורה אין להם שייכות כלל עם קריאת שמע, כמו שכתבו הרשב"א ושאר פוסקים. ולמה קראו אותן ברכות קריאת שמע? ולמה תיקנו אותן לפניה דווקא? אלא משום שעיקר קריאת שמע לקיים "בכל לבבך" וכו' בשני יצריך וכו', דהיינו לעמוד נגד כל מונע מאהבת ה'. ו"לבבך" הן האשה וילדיה, שלבבו של אדם קשורה בהן בטבעו, כמו שאמרו רז"ל על פסוק "הוא אמר ויהי", זו אשה; "הוא צוה ויעמוד", אלו בנים; ו"נפשך" ו"מאדך" כמשמעו, חיי ומזוני, להפקיר הכל בשביל אהבת ה'. ואיך יבוא האדם החומרי אל מידה זו? לכך סידרו תחילה ברכת יוצר אור. ושם נאמר ונשנה באריכות עניין וסדר המלאכים, העומדים ברום עולם להודיע גדולתו של הקדוש ברוך הוא, איך שכולם בטלים לאורו יתברך ומשמיעים ביראה וכו' ומקדישים וכו' ואומרים ביראה קדוש וכו', כלומר, שהוא מובדל מהן ואינו מתלבש בהן בבחינת גילוי, אלא "מלא כל הארץ כבודו", היא כנסת ישראל למעלה וישראל למטה, כנ"ל. וכן האופנים וחיות הקודש ברעש גדול וכו' "ברוך כבוד ה' ממקומו", לפי שאין יודעים ומשיגים מקומו, וכמו שנאמר: "כי הוא לבדו מרום וקדוש". ואחר כך ברכה שניה, "אהבת עולם אהבתנו ה' אלהינו". כלומר, שהניח כל צבא מעלה הקדושים, והשרה שכינתו עלינו, להיות נקרא "אלהינו", כמו "אלהי אברהם" וכו', כנ"ל. והיינו כי אהבה דוחקת הבשר. ולכן נקרא "אהבת עולם", שהיא בחינת צמצום אורו הגדול הבלתי תכלית, להתלבש בבחינת גבול הנקרא "עולם", בעבור אהבת עמו ישראל, כדי לקרבם אליו ליכלל ביחודו ואחדותו יתברך. וזהו שנאמר: "חמלה גדולה ויתירה", פירוש, יתירה על קרבת אלהים שבכל צבא מעלה. "ובנו בחרת מכל עם ולשון", הוא הגוף החומרי, הנדמה בחומריותו לגופי אומות העולם. "וקרבתנו" וכו' "להודות" וכו'. ופירוש הודאה יתבאר במקום אחר. "וליחדך" וכו', ליכלל ביחודו יתברך כנ"ל.
והנה כאשר ישים המשכיל אלה הדברים אל עומקא דליבא ומוחא, אזי ממילא כמים הפנים לפנים, תתלהט נפשו ותתלבש ברוח נדיבה, להתנדב להניח ולעזוב כל אשר לו מנגד, ורק לדבקה בו יתברך וליכלל באורו בדביקה חשיקה וכו', בבחינת נשיקין ואתדבקות רוחא ברוחא כנ"ל. אך איך היא בחינת אתדבקות רוחא ברוחא? לזה אמר: "והיו הדברים האלה" וגו' "על לבבך ודברת בם" וגו'. וכמו שכתוב בעץ חיים, שיחוד הנשיקין עיקרו הוא יחוד חכמה בינה ודעת בחכמה בינה ודעת. והוא עיון התורה; והפה הוא מוצא הרוח וגילויו בבחינת גילוי, והיינו בחינת הדיבור בדברי תורה. כי "על מוצא פי ה' יחיה האדם", ומכל מקום לא יצא ידי חובתו בהרהור ועיון לבדו, עד שיוציא בשפתיו, כדי להמשיך אור אין סוף ברוך הוא למטה, עד נפש החיונית השוכנת בדם האדם המתהוה מדומם צומח חי, כדי להעלות כולן לה' עם כל העולם כולו, ולכוללן ביחודו ואורו יתברך, אשר יאיר לארץ ולדרים בבחינת גילוי, "ונגלה כבוד ה' וראו כל בשר" וגו', שזהו תכלית השתשלשלות כל העולמות, להיות כבוד ה' מלא כל הארץ הלזו דווקא בבחינת גילוי, לאהפכא חשוכא לנהורא ומרירא למיתקא, כנ"ל באריכות. וזהו תכלית כוונת האדם בעבודתו, להמשיך אור אין סוף ברוך הוא למטה, רק שצריך תחילה העלאת מיין נוקבין, למסור לו נפשו ומאודו כנ"ל: