Likkutei Sichos, Vol. IX, p. 71ff.

I

There are several interpretations of the phrase:[1] Vihayah eikev tishmaun, "And when it will ultimately come to pass that you heed...." Among them:

1. Eikev refers to a category of mitzvos: "Easy mitzvos which a person dash biakavav (tramples with his heels)."[2] The intent is when the Jews observe [even] this type of mitzvos, [they will be granted the rewards mentioned in the parshah].

2. Eikev refers to ikvesa diMeshicha ("the time when Mashiach's approaching footsteps can be heard").[3] The intent of the verse is that in the time of ikvesa diMeshicha, the Jews will certainly observe the mitzvos. This parallels the promise given in Parshas Nitzavim[4] that before the coming of Mashiach: "You will return to G-d your L-rd."

Since both of these interpretations are based on the same verse,[5] and indeed, on the same word, it follows that they share a connection.

II

The above concepts can be understood through prefacing the explanation of this passage. After stating: "And when it will ultimately come to pass that you heed these judgments...," the verse continues: "G-d, your L-rd, will safeguard for you the covenant and the kindness that He swore to your ancestors."

This verse raises questions: There are two general patterns to the influence which is granted from above:

1. influence which is granted to a person because of his good conduct; he earns what he is given, and

2. influence which is granted to a person [even] when he is not worthy. This influence stems from G-d's kindness. (To cite a parallel: the 26 generations that existed before the giving of the Torah and received their sustenance because of the generosity of the Holy One, blessed be He.[6])

[Influence] which the Jews receive because of "the covenant and the kindness that He swore...." [is of the second type]. Because of "the covenant which G-d established with our ancestors and the oath which He swore to them," it is fitting to give the Jews all good, even when they are, Heaven forbid, not worthy of it.[7]

{To cite an analogy: When two faithful friends make a covenant between themselves, their intent is that even if over time, difficulties would arise that would usually lead to feelings contrary to love, their covenant will help that their love will not be weakened.[8]

Similarly, with regard to an oath: an oath reflects a very strong resolve to carry out the action concerning which the oath was taken. Even if there will be obstacles and constraints, and logic could provide reason why not to carry out that action, because of the oath, the person will not take into account any calculations of this nature and will carry out his oath, regardless of the circumstances.[9]}

Thus explanation is necessary: G-d will certainly "safeguard for you the covenant and the kindness that He swore" regardless. Why does the verse make this dependent on the fact that "It will ultimately come to pass that you heed these judgments"? Conversely, when the Jews "heed these judgments" and observe even the mitzvos which a person tramples with his heels, they have earned reward. Why then are they dependent on G-d's covenant, kindness and oath?[10]

III

The above questions can be resolved as follows: When a person gives a colleague a present which that colleague did not earn, [the recipient does not feel entirely satisfied]. The gift is "bread of shame,"[11] [because] it is unearned.

G-d desires to give the Jews consummate good. Therefore He ordained that all Divine influence, even that which transcends the Seder HaHishtalshelus, [the spiritual cosmos,] would be drawn down by [the Jews'] Divine service. Although this Divine service cannot (on its own accord) evoke such influence,[12] [G-d ordained that it do so]. [He also ordained that] the Divine service [which draws down this transcendent influence] will be representative[13] of that influence.[14]

Therefore, Divine service is necessary even [to draw down] influence that stems from G-d's "covenant and kindness that He swore to your ancestors." This Divine service is reflected in the phrase: Vihayah eikev tishmaun, because such Divine service is representative of "the covenant and kindness that He swore to your ancestors" (as will be explained in section VI).

Accordingly, when the Jews perform the Divine service of eikev tishmaun, they are granted from above (- not only the reward which is earned by that Divine service, i.e., influence which is commensurate to the nature of that service, but also -) unlimited influence which stems from "the covenant and kindness that He swore to your ancestors."

IV

The above concepts can be understood by prefacing [another concept] - the advantage of the Divine service performed by the Jews in the era of exile over the Divine service in the era of the Beis HaMikdash. [More particularly,] within the era of exile itself, [this positive quality is expressed] through the Divine service in ikvesa diMeshicha,[15] when the darkness of the exile is very powerful.[16]

When a Jew performs mitzvos because G-dly light shines overtly for him, he feels satisfied in the performance of his Divine service. Thus his own self is involved in this Divine service, and [carrying out this Divine service] does not express his bittul, self-nullification, to G-d so thoroughly.[17]

When, by contrast, a person carries out Divine service in a time of [spiritual] darkness, [when he does not feel closeness to G-d,] his self is not involved in this service. Thus this service expresses the Jews' bittul [to G-d].[18]

During the era of exile,[19] [our bittul is not as encompassing as that experienced during the era of the Beis HaMikdash.] Therefore we say:[20] "We are not able to ascend, see, and prostrate ourselves before You." This was possible only in the time of the Beis HaMikdash, when G-dliness was overtly revealed and could [actually] be seen. As our Sages commented:[21] "Just as a person came to see [G-dliness, during the three pilgrimage festivals]; so, too, he came to appear [before G-d]." Seeing G-dliness motivated the person to prostrate himself as an expression of his inner spiritual experience. [It motivated him to] "nullify [his] will before [G-d's] will"[22] entirely; he lost all conception of a personal will.[23]

In the era of exile, by contrast, we do not appear before G-d and thus there is no experience of prostration. There is only an outward sense of bowing to G-d, [i.e., the person bows to His authority]. [But even while doing so,] he realizes that he has "a will of his own and a thinking process of his own." He merely "makes his body subservient, so that he does not rebel [against G-d]."[24]

[The advantage of] the era of the Beis HaMikdash involves only the extent of the bittul. In that era, the bittul would encompass the person entirely until he "had no other will or desire at all." In the era of exile, by contrast, a person is not permeated by bittul. On the contrary, he remains a self-conscious entity and merely subjugates himself to G-d's [will].

On the other hand, when speaking about the nature of the bittul [experienced, there is an advantage to] the submission [of the era of exile].[25] The very fact that it does not involve the person's self[26] indicates that it is true bittul. [Certainly, it possesses] a disadvantage, the bittul has not permeated his being and he remains a yesh, a self-conscious entity. Nevertheless, the bittul which he does express (in his external [conduct]) is true bittul.[27]

The bittul experienced in the era of the Beis HaMikdash, by contrast, involved the revelation of G-dly light. In essence, this is not bittul at all, for one's bittul involves one's own personal self, as explained above.[28]

V

Every intellectual concept ultimately comes to expression in actual deed. The advantage of the eikev, the heel, which is expressed in the Divine service of the generations of ikvesa diMeshicha is manifest in the observance of "easy mitzvos which a person is dash biakavav (tramples with his heels)."

When a person's Divine service involves his personal identity, there is a difference between one mitzvah and another. There are some mitzvos that are connected with the head, and a higher level of Divine light shines within them. [Hence,] such a person will view them as more precious than the mitzvos which are connected with the heel.

When, by contrast, a person's observance of the mitzvos stems from kabbalas ol, in response to the command of the Master, he will fulfill all the mitzvos in the same manner.[29] For from the standpoint of the Commander (i.e., His will),[30] there is no difference between the mitzvos which appear as most trifling and those which are of the greatest severity.[31]

VI

On this basis, we can understand the connection between Vihayah eikev tishmaun, "And when it will ultimately come to pass that you heed these judgments...," and the conclusion of the verse: "G-d, your L-rd, will safeguard for you the covenant and the kindness that He swore to your ancestors."

The observance of mitzvos that stems from an appreciation of the G-dly light [associated with them] relates to the level of G-dliness which shines to the created beings, i.e., a rung in which He contracts Himself[32] according to the perception of the created beings so that they can comprehend Him.[33] It does not relate to the level of G-dliness which transcends the tzimtzum. For with regard to this level, it is said:[34] "No thought can grasp Him at all."

Indeed, since "He exists alone, and there is truly nothing aside from Him," when a person performs Divine service because he appreciates that light is generated, his own identity is involved, and he acts in opposition to G-d's essence.[35]

When, by contrast, a person's Divine service is motivated by kabbalas ol, eikev tishmaun, his own intellect and his own self are not at all involved. This leads to (the revelation of) G-d's essence, how He exists within the context of His own self, as it were.[36]

Therefore, the verse states that when eikev tishmaun, "when it will ultimately come to pass that you heed these judgments...," "G-d, your L-rd, will safeguard for you the covenant and the kindness that He swore to your ancestors." [Divine influence which transcends the limits of intellect will be drawn down.] For through Divine service that reflects the level of eikev, we become[37] a medium[38] for G-d's essence.

VII

On several occasions,[39] it has been explained at length that the ultimate intent [of creation] is that even those Divine energies which transcend the spiritual cosmos should be expressed in a revealed manner[40] and should be internalized. Therefore it is necessary that the kabbalas ol which is rooted in the essence of the soul and which is connected with the essence of G-d be revealed in an internalized manner.

Thus both positive qualities are necessary: The person must observe the Torah and its mitzvos (not because of his own personal feelings), but because of his devotion and bittul to G-d which transcend his comprehension. This bittul, however, must permeate the totality of his being, to the extent that this also becomes his [source of] satisfaction.

This [sequence is] alluded to by the fact that directly after Parshas Eikev, we read Parshas Re'eh. At the beginning of a person's Divine service, he stands on the level of eikev - he lacks the ability to "see" G-dliness (as explained above, section IV). On the contrary, his Divine service is on the level of tishmaun [which literally means "hear"].[41] This approach, however, leads to re'eh - seeing - (and not seeing according to the approach of the revealed powers of G-dliness, but instead) Re'eh Anochi, the revelation of G-d's essence.

VIII

Based on the above, we can also explain the order of the first three parshiyos and haftoros of the seven Shabbosos of comfort.[42] The beginning and the source of influence for every matter is an arousal from above.[43] Therefore on the first Shabbos after Tishah BeAv - i.e., the beginning of the Divine service after the destruction, [when G-d's presence] was withdrawn to the most lofty spiritual realms[44] - we read Parshas Vaes'chanan which alludes to a matanas chinam, a gift given without obligation.[45] Similarly, the haftorah which begins: "'Take comfort, take comfort, My people,' says your G-d," speaks about comfort which comes from above.

On this basis, we can also comprehend [Moshe's request made] at the beginning of Parshas Vaes'chanan:[46] "Please let me cross over and see...," emphasizing the sense of sight (which is on a higher level than hearing).40 [The rationale is that] because the revelation of light that shines from above [is granted] as a gift given without obligations, G-dliness is revealed bipishitus [as the natural framework in which we live and can be perceived through] sight.

G-d's essence, by contrast, is drawn down through Divine service involving an arousal from below. For an arousal from above that is granted on His initiative relates to merely the external dimensions of Divine light.[47] (And the level of the external dimensions of G-d's light shares a connection to the created beings.) Therefore the sight which is granted as a gift without obligations relates only to these revealed levels and does not bring about true bittul. {[To cite a parallel:] As mentioned above (section IV) with regard to the prostration that was prompted by seeing [G-dliness] (in the Beis HaMikdash[48]), [although the self-nullification encompassed the person entirely,] it also involved the personal identity of the individual.}

This also explains why the comfort granted by Shabbos Nachamu ([which is] Shabbos Parshas Vaes'chanan) is conveyed by the prophets. Since this refers to energy drawn down from above, [the creations of] the lower plane retain a certain element of significance.[49] Therefore influence is granted to them in a manner which they can appreciate.[50]

This phase is followed by Divine service stemming from an arousal from below - the Jews' drawing close to G-d that comes (not as a result of a revelation of light from above, but) through their own Divine service.[51] This relates to the motif of eikev tishmaun, that even on the level of the heel where G-dliness is not revealed, a Jew nullifies[52] and subordinates himself to G-d, heeding His will.[53]

This concept is also reflected in the Haftorah from Parshas Eikev which begins:[54] "And Zion said: 'G-d has forsaken me and the L-rd has forgotten me.'" This bitterness {does not come as a result of revelation from above - for on the contrary, [Zion feels] "forsaken" and "forgotten" -} but rather from mankind itself.

This also relates to the interpretation advanced by the Midrash[55] that "And Zion said: 'G-d has forsaken me and the L-rd has forgotten me'" is a response to "Take comfort, take comfort, My people."

"Take comfort" is a charge to the prophets to give solace to the Jewish people. The Jewish people answer: "G-d has forsaken me"; they do not want to be comforted by the prophets, but instead, by G-d Himself.

[This interpretation is somewhat problematic.] The Jews heard words of prophecy from [the time of] Moshe, our teacher, onward. Indeed, as the Rambam states:[56] "One of the foundations of our faith is that G-d grants prophecy to man." [Why would they now disdain it?]

[The resolution is that] precisely when revelation is lacking, when man feels forsaken and forgotten - i.e., one is on the level of eikev - the service of tishmaun [receives prominence]. [Hence, the Jews] are not satisfied with the revealed levels [of G-dliness communicated by the prophets]; they demand G-d's essence itself.[57]

The ultimate intent, however, is (as explained in section VII) that both advantages be combined - that the G-dliness which surpasses entirely the rung of the created beings[58] should be revealed and seen. This is reflected in the name of the parshah of the following week Re'eh Anochi - i.e., Anochi, G-d's essence becomes "seen," re'eh.

This is also reflected in the haftorah of Parshas Re'eh[59] which begins Aniyah soarah, "O tormented and tempestuous one, who is not comforted."[60] The statement of Zion: "G-d has forsaken me," rouses the prophets - G-d's messengers - to the acknowledgement: "O tormented and tempestuous one, who is not comforted." Since the revelation comes after the Divine service of mortals ("And Zion said..."), (even though [the acknowledgement] is also communicated by the prophets,) its content[61] is that comfort by the prophets is not sufficient. G-d accepts the claim, "G-d has forsaken me," and the Jewish people are justified in being "tormented and tempestuous ... [and] not comforted." What is necessary is that - as stated in the haftorah which follows -) Anochi, Anochi[62] "I, surely I, will be He who comforts you."[63]

IX

Based on the above, we can also understand why Parshas Eikev is always read in the month of Av and Parshas Re'eh is read on the Shabbos on which the month of Elul is blessed, or within the month of Elul itself. The month of Av is a month of severe Divine judgment.[64] It is within the second forty-day period [when Moshe was on Mount Sinai,] when G-d was "enraged."[65] Elul, by contrast, is the month of mercy[66] and is included in the forty final days [when Moshe was on Sinai] which were characterized by Divine favor.

[In] the month of Av, which is characterized by severe judgment, [our people's relationship with G-d] is one of hiddenness and distance, [emphasizing the Divine service of] eikev, "the heel," and being "forsaken" and "forgotten." This, however, is the medium through which we approach the month of mercy,[67] which is associated with Re'eh Anochi and the comfort which "I, surely I" will grant.

The fact that the Divine service of eikev tishmaun and the bitterness of feeling "forsaken" and "forgotten" leads to Re'eh Anochi and "I, surely I, will be He who comforts you" indicates the importance of this Divine service. For as is well known,[68] a cause and a motivating factor has an advantage over the result and the effect which it brings about.

(Adapted from the maamar and the sichos of Shabbos Parshas Eikev, 5711, and Sichos Chof Av, 5729)

   

Notes:

1. (Back to text) Devarim 7:12.

2. (Back to text) Rashi in his commentary to the above verse. See also the Midrash Tanchuma which interprets the term as referring to "Easy mitzvos ... which people cast under their heels."

3. (Back to text) Or HaTorah, the beginning of parshas Eikev, p. 491 and page 504 (in the name of Or HaMeor).

4. (Back to text) Devarim 30:2. Note the Rambam's citation of the verse in the Mishneh Torah, Hilchos Teshuvah 7:5 [and the verses which follow in Hilchos Melachim 11:1].

5. (Back to text) See Likkutei Sichos, Vol. III, p. 782, which explains that all of the interpretations of a single verse share a connection with one another.

6. (Back to text) Pesachim 118a. Even after the Giving of the Torah, this motif is applicable with regard to the gentiles. It is, moreover, possible to say that it also applies with regard to the Jewish people for a limited amount of time. [The intent is that generally the Jews receive reward and punishment according to the nature of their deeds. There is, however, a possibility that even they will receive nurture from G-d's generosity for a brief period.] (With regard to these concepts, see Tanya, Iggeres HaTeshuvah, ch. 6; Torah Or, beginning of Parshas Beshallach; Kuntres U'Mayon, Discourse 8ff.)

7. (Back to text) Some explanation is necessary in order to resolve these statements with the explanations from Iggeres HaTeshuvah and the other sources mentioned in the previous note.

8. (Back to text) Likkutei Torah, Devarim, p. 44b, et al.

9. (Back to text) For this reason, we may take oaths to perform the mitzvos, for this spurs the person onward (Nedarim 8a). See Kuntres U'Mayon, Discourse 14, sec. 1; Sichos Vav Tishrei, 5730, et al.

10. (Back to text) A similar question is raised by the Kli Yakar, entry Vishamar A-donai Elokecha.

11. (Back to text) See Tanna D'vei Eliyahu, ch. 20; Likkutei Torah, Vayikra, p. 7d.

12. (Back to text) [Trans. Note: For being limited ourselves, on our own initiative, we can only draw down influence from the limited dimensions of G-dliness.]

13. (Back to text) For this expresses that it is our Divine service which draws down G-d's influence. If [His transcendent] influence was evoked by Divine service [that is not representative of the influence], that would show that the necessity for Divine service is ancillary. It is [merely] a token catalyst, and it is not the Divine service itself which arouses the influence.

    As such (although the influence would come as a result of Divine service), it could still be considered similar to "bread of shame," for the influence is not [evoked by the Divine service] in a cause and effect relationship. (See similar explanations in Likkutei Sichos, Vol. III, p. 1009.) Hence, this could not be considered as consummate good.

14. (Back to text) To cite a parallel: True infinity (hameod shelimaalah) is drawn down by our Divine service of bichol meodecha, "with all your might," [a commitment that is unlimited in nature, and hence] is representative of this true infinity (Derech Mitzvosecha, p. 123b, 160b, et al). See also Likkutei Sichos, Vol. IV, p. 1133, which explains that even with regard to [G-d's] infinite light, [man's] Divine service (is not an ancillary factor, but rather) it is the stimulus which draws down the light.

15. (Back to text) In a more general sense, the same motif applies with regard to the advantage accrued to the soul though its descent to the material plane. {[This also relates to the concept of eikev, because with its descent, the soul becomes identified as] Yaakov [whose name is divided as] , [i.e., the G-dly soul which is symbolized by the yud is drawn down to the eikev, heel] (Torah Or, p. 77b, et al).}

    See also Tanya, ch. 37 (p. 48a) which states that the descent of the soul to the material plane is "actual exile."

16. (Back to text) See the conclusion of the tractate of Sotah where this concept is explained at length.

17. (Back to text) [Trans. Note: Since the person feels satisfaction in his Divine service, it cannot be said that he performs that service to carry out G-d's will. He is not going beyond himself in making these efforts. On the contrary, doing so brings fulfillment and pleasure to his self.]

18. (Back to text) In several sources [in Chassidus] (Or HaTorah, Ki Seitzei, p. 900, the maamar entitled Ki Imcha, 5700, quoting the Baal Shem Tov), it is explained that the advantage [of the Divine service] performed in the era of exile is expressed in the [increased] thirst and love [for G-d]. [Because of our distance and separation from Him,] the thirst [and yearning] for G-dliness is greater in the era of exile than in the era of the Beis HaMikdash.

    The new concept developed in this sichah is that there is an advantage to the bittul experienced in the era of exile. For a bittul which is prompted by [an appreciation of the revealed levels of G-dliness] involves the selfhood of the person who becomes butel. [He appreciates and derives satisfaction from devoting himself to G-dliness.] In the era of exile, by contrast, as explained above, [the bittul does not involve any sense of self]. See note 25.

19. (Back to text) Similar concepts apply with regard to the descent of the soul to the earthly plane (see note 15). Even if a person will be a completely righteous man ... he will not reach the level of clinging* to G-d with fear and love which he experienced before descending to this physical world (Tanya, loc. cit.).

    ---

    * Tanya uses the term dveikus, clinging. It can be explained that this term was carefully chosen. The maamar entitled Vihayah Eikev, 5673, explains the difference between dveikus, clinging, and hiskashrus, bonding, as follows: The term dveikus indicates that the person has no sense of self. (Therefore when speaking about light, Chassidus frequently uses the expression "the light is davuk in its source," for the entire existence of the light is that it is no more than a revelation of the source of light.) Hishkashrus, by contrast, indicates that the person remains an entity with a sense of self, but he is bonded [to higher entity].

    Therefore when speaking about the soul as it exists before its descent to the material plane, Tanya uses the term dveikus. With regard to the soul as it exists in our world, by contrast, the expression hiskashrus is used (see Zohar, Vol. III, p. 73a; see also Likkutei Torah, Bamidbar, p. 16b, the maamar entitled Oz Yashir, 5704, et al., which explains that the following quote refers to the souls as they exist in the material realm): "There are three bonds ... Israel is bonded to the Torah."

    Nevertheless, the expression "is bonded" also alludes to the advantage achieved by the soul in its descent to the material plane.

20. (Back to text) The Musaf liturgy for festivals (Siddur Tehillat HaShem, p. 258).

21. (Back to text) Chagigah 2a; Or HaTorah, Vayeira, p. 103b ff.

22. (Back to text) The wording [is borrowed from] Avos 2:4.

23. (Back to text) [Trans. Note: The intent is that prostrating oneself in the Beis HaMikdash was not an act which a person had to resolve to perform. It was not the product of his conscious choice, but rather a natural, spontaneous reaction to the revelation of G-dliness in the Beis HaMikdash. When a person saw the overt revelation of G-dliness, he lost himself entirely. He fell to the ground in absolute surrender of his personal being.]

24. (Back to text) See Likkutei Torah, Devarim, p. 98b.

25. (Back to text) This parallels the advantage of a simple servant over a faithful servant (as explained in the maamar entitled Mikneh Rav, and the maamarim which follow in the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666). The service which a simple servant carries out is a yoke and a burden for him, because he does not truly desire it. On the contrary, he seeks to be free and independent. A faithful servant, by contrast, [appreciates the value of the service he renders and,] hence, performs it with happiness and joy.

    Nevertheless, the fundamental expression of bittul and going beyond one's self is found within a simple servant. Since a faithful servant's connection to his master stems from his appreciation of the positive qualities possessed by his master, his individual identity is involved in his connection [to him]. (His connection is the connection of a servant which, in contrast to the bond between two lovers, [involves a certain dimension of self-nullification. Nevertheless, there is a dimension of self involved.])

    The service of a simple servant, by contrast, is performed out of the dread and fear of his master. (This causes him to serve his master in a manner that runs contrary to his personal nature and will.) Hence, [his bittul] is complete.

26. (Back to text) [Trans. Note: For it runs contrary to his personal will and desire.]

27. (Back to text) Similarly, [there is an advantage with regard to] the person's [commitment]. The service performed by a simple servant (even though it is against his will) "becomes considered as his very nature." Fulfilling his master's will [becomes] "the focus of his life and existence; this is the purpose of his creation and aside from this, he has nothing else to live for" (the maamar entitled Mikneh Rav, loc. cit.). Therefore, "his service is carried out in a consistent manner, without any change or variation." This is not necessarily true of a faithful servant (the maamar entitled ViEileh HaDevarim, the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666).

    [Trans. Note: At the outset and by nature, the simple servant is far more removed from a commitment to his master than the faithful servant. Nevertheless, once, out of fear and dread, he accepts the yoke of his master's service, his identity becomes redefined. He no longer has any individual identity at all. He is nothing more than his master's property. Hence, he carries out his service consistently.

    A faithful servant, by contrast, makes the decision to serve his master on his own volition. Accordingly, he always retains a certain dimension of self. And since his commitment revolves around his self, it may change according to the fluctuations of his moods.]

28. (Back to text) To cite a concept which is parallel and representative of this idea: It is in this material world where the bittul [implied by the verse (Devarim 4:39): "G-d is the L-rd...] there is nothing else," is realized (the maamar entitled U'Lekachtem, 5661. See also the maamar entitled Ein Omdin, 5667, which states that "actual service which expresses the [bittul of] 'there is nothing else' is the acceptance of G-d's yoke expressed in the service of a servant.")

    [Trans. Note: In the higher spiritual realms, there is a greater awareness of G-dliness. But that awareness also involves a negative dimension. For by definition, the concept of understanding implies that the entity which understands exists and possesses a certain degree of importance. In our material realm, we do not have any direct awareness of G-dliness. Our relation to Him is based solely on the acceptance of His yoke. Nevertheless, we do not attach any importance to ourselves at all. All that is significant - and indeed, all that exists - is Him.]

29. (Back to text) See the maamar entitled ViEileh HaDevarim cited above.

30. (Back to text) [Trans. Note: Our world was created according to the gestalt of Chochmah, "wisdom." The nature of wisdom is that it establishes criteria through which it evaluates concepts. Thus according to the dictates of wisdom, there are some activities which are more refined and elevated than others. Similarly, there are activities which are necessary and fundamental, and others that are of less vital importance. Thus certain mitzvos are defined as "severe" and others as "easy."

    This classification applies only with regard to our perspective, how mortals view the mitzvos. From G-d's perspective, all of the mitzvos reflect His will. If one mitzvah - whichever mitzvah that might be - is not fulfilled, His will has not been satisfied. Thus from His perspective, there is a fundamental equality to all mitzvos. There is no difference between the belief in G-d, Shabbos, and seemingly minor precepts involving agricultural produce. Both represent G-d's will. See Likkutei Sichos, Vol. XXX, p. 151, where this concept is explained.]

31. (Back to text) See the comments of the Yalkut Shimoni at the beginning of parshas Eikev. See also Likkutei Sichos, Vol. IV, p. 1195.

32. (Back to text) [Trans. Note: See Tanya, ch. 4, which explains our Sages' statement (Megillah 31a; Yalkut Shimoni Tehillim, Remez 794; note of the Rebbe to Sefer HaMaamarim 5700, p. 40): "In the place where you find G-d's greatness, there you find His humility," to mean that for G-d to manifest Himself in a manner that is perceived as "great" by the created beings is an act of humility for Him. His own greatness surpasses their perception, for a mortal cannot at all comprehend Him as He exists for Himself. Enabling the created beings to perceive Him as great requires that He limit Himself and contract His light.]

33. (Back to text) The maamar entitled Eileh HaDevarim, loc. cit., explains that a faithful servant dedicates himself to G-d's service because of His appreciation of G-d's wondrous transcendence (how He transcends utterly the worlds and is above them, and moreover, how He, within the context of His own infinity is wondrously transcendent). [Thus this level of bittul lifts the person above the limited sphere of the created beings.]

    Nevertheless, even bittul [stemming from] this level [has its limitations]. [It leads a person merely to the awareness that] "everything is of no importance before You." "The person experiencing that perception continues to exist ... although his existence becomes totally nullified because of this perception." The bittul of "there is nothing else," that a person ceases to exist entirely, stems from G-d's essence (see the maamarim entitled U'Lekachtem and Ein Omdin, loc. cit.).

34. (Back to text) Hakdamas Tikunei Zohar, the passage Pasach Eliyahu. See the maamarim entitled Lech, 5666, and Tachlis Chochmah (Derushei Chasunah) 5689.

35. (Back to text) See similar concepts explained in Tanya, ch. 35 (p. 44b). [Trans. Note: Not only is the person's Divine service not an affirmation of G-d's essence, it contradicts His expression. For it implies that there is an entire framework of reference that exists apart from Him.]

36. (Back to text) See the maamar entitled Kadosh Atah, 5667, which states that Divine service motivated by kabbalas ol relates to the hidden dimensions of the essence of the Ein Sof, [i.e., as He is for Himself, not as He reveals Himself for others].

37. (Back to text) In this regard, we see a parallel with regard to the relation of the heel to the power of will. {Will is not an independent entity [like wisdom or love which has a definition of its own. Instead, it is] the flow and the outpouring of the essence [of the soul or of G-d] (the maamar entitled Anochi, 5703; see also Sefer HaSichos 5704, p. 78ff.).} Will is [expressed] more [powerfully] in the heel than in the head (the maamar entitled Ein HaKadosh Boruch Hu, 5685, Ani Yesheinah, 5709, et al.). [To cite an example frequently given: When a person wants to enter extremely hot or extremely cold water, it is far easier to immerse one's foot than one's head.]

38. (Back to text) On the surface, it is possible to explain that the heel {within a person's body and similarly, in the analogue, the Divine service of kabbalas ol} does not have a deeper bond with the power of will than the head. [Instead, the power of will is drawn down equally throughout the body]. Nevertheless, the head is a medium of the expression of the power of intellect. And intellect conceals [and restrains] the power of will. In the heel, by contrast, there is no such concealment.

    [To refer to the example given above: One might say that the reason one can immerse one's heel faster than one's head is not due to the advantage of the heel - that it has a closer relationship to the power of will, but rather because of its disadvantage - that it lacks sensitivity. The head, by contrast, possesses sensitivity, and that sensitivity prevents the power of will from being expressed.]

    The wording in Torah Or (p. 1b): "From this standpoint, the foot can be called the head.... That the ultimate end is the beginning, and the foot can be called the head," indicates, however, that with regard to this dimension, the heel possesses an advantage, just as the head possesses an advantage with regard to the revealed powers. [On this basis, we can appreciate a new interpretation of the expression (Sefer Yetzirah 1:7): "The beginning is rooted in the end." The intent is that the end, the feet, are a medium for [the revelation of] the beginning, [a level which surpasses the head], just as the head is a medium for [the revelation of] intellect.

    A parallel applies with regard to the concept of a dwelling [for G-d] in the lower realms. The lower realms, [the end,] are a dwelling for G-d's essence. {The spiritual realms, by contrast, reflect only the revealed levels of G-dliness, and are thus "a descent from the radiance of His presence" (Tanya, ch. 36, see the explanation of this concept in the maamar entitled Basi LeGani, 5711, ch. 5). [The intent is that the very fact that they reveal particular dimensions of His being indicates that they are distant and on a lower plane than His essence which transcends entirely all specific definition. Indeed, the very existence of these particular levels conceals His essence. To cite a simple example: When an artist produces a pen and ink drawing, the form and the figure he sketches attract our attention. We do not see plain ink on paper.]

    [The advantage of the lower realms is, however,] not only that the revealed levels of G-dliness conceal His essence, but that} the feeling of metziuso meiatzmuso, "I exist without anybody having made me," which permeates our material world, is representative of - and a medium and a dwelling for - [the revelation of] G-d's essence [of which it is truly said] metziuso meiatzmuso (Tanya, Iggeres HaKodesh, Epistle 20; Biurei Zohar LiAdmur HaEmtzaei, Beshallach, p. 43c; Biurei HaZohar LihaTzemach Tzedek, p. 214; see also Sefer HaMaamarim 5711, p. 39ff., p. 50ff.; the maamar entitled Matzah Zu, 5707, ch. 2, et al.).

    From this, we can conclude with regard to the concept at hand that the Divine service of kabbalas ol is a medium of expression for G-d's essence (Sichos Shabbos Mevorchim Iyar, 5725).

    [Trans. Note: To explain the above concepts: The term metziuso meiatzmuso literally means "its existence is from its essence." It is used to refer to G-d, because His - and only His - "existence is from His essence." This cannot be said about any other being, for every created being was brought into existence from nothingness. Even the revelations of G-dly light cannot be said to have come into being from "itself," for He is the source of this light.

    All the entities in the spiritual realms are conscious of this. They realize that their existence stems from Him and therefore are butel to Him. The nature of our material world, by contrast, prevents us from appreciating this phenomenon and we feel metziuso meiatzmuso, that nothing brought us into being, and we are yesh, true existence.

    This is, of course, a mistaken perception. In truth, our world is one last link in a chain of spiritual realms, and like those realms owes its existence to G-dliness. Nevertheless, the fact that our world does not perceive this and perceives itself as being a true existence is not only a disadvantage and a function of its lowly material nature, but instead a reflection of its true spiritual source. Unlike every other dimension of the spiritual cosmos, our world feels itself a yesh, because its source is G-d's essence, the only entity that can truly be called a yesh. Ultimately, through man's efforts in refining the world, this positive dimension will be revealed and the world will become a dwelling for His essence. Thus the yeshus of our world is an expression of and a medium for the revelation of the true yeshus, G-d's essence.

    Similar concepts apply with regard to kabbalas ol. On one hand, it possesses a disadvantage when compared to the revealed powers of G-d, for they express different dimensions of His being and, kabbalas ol is simple. Conversely, however, this simplicity a) does not prevent the expression of His essence as the revealed powers do, and b) serves as a medium through which His essence is manifest.]

39. (Back to text) See Likkutei Sichos, Vol. III, p. 981, note 12.

40. (Back to text) For this fulfills the intent in establishing a dwelling for G-d in the lower realms (see Likkutei Sichos, loc. cit., p. 956, note 11; Vol. IV, p. 1054). [Trans Note: The intent is that the concept of a dwelling for G-d implies two concepts: a) that His essence is found there, b) that the dwelling be illumined, i.e., that His essence is revealed, as the essence of a person's soul is revealed in his own home. The revelation of G-d's essence is dependent on the revealed powers. Their framework of reference must be transformed so that they reveal G-d's essence instead of concealing it. See Likkutei Sichos, Vol. V, p. 239, translated in this series, where this concept is discussed.]

41. (Back to text) See Likkutei Sichos, Vol. VI, p. 121ff., and the sources mentioned there [which explains that seeing makes a powerful, internal impression on a person, while hearing impacts him less forcefully].

42. (Back to text) The Tur (Orach Chayim, ch. 428) states: "From Parshas Bereishis until the Seventeenth of Tammuz, the haftoros reflect the content of the parshiyos. From [this date] onward, they reflect [the spiritual themes] of the times and the events [that took place at those times]." Nevertheless, since all concepts within the Torah are extremely precise, it follows that there is also a thematic connection between the parshiyos and the haftoros. {In particular, this is true because the parshiyos themselves reflect the themes of retribution and comfort, as indicated by the Shaloh, Cheilek Torah Shebichsav, Parshas Vayeishev; see also op. cit., p. 366ff.} Thus the fact that it was established that "(Divrei Yirmeyahu would be read on Shabbos Parshas Pinchas,...) Nachamu would be read on Shabbos Parshas Vaes'chanan, VaTomar Tziyon on Shabbos Parshas Eikev, and Aniyah Soarah on Shabbos Parshas Re'eh indicates that they are interrelated." (The haftorah Divrei Yirmeyahu, however, shares a connection to both Parshas Pinchas and Parshas Mattos, and the haftorah Shimu shares a connection to both Parshas Mattos and Parshas Masei.)

43. (Back to text) See Likkutei Torah, Vayikra, p. 2b.

44. (Back to text) See Zohar, Vol. I, p. 210a, Vol. III, pp. 20b, 75a. The expression lieilah ulieilah, translated as "to the most lofty spiritual realms," is explained in Or HaTorah, Nach, Vol. II, pp. 1044, 1050; Sefer HaMaamarim 5626, p. 108ff.

45. (Back to text) See Sifri, Devarim Rabbah, Midrash Tanchuma (sec. 3), and Rashi to the beginning of Parshas Vaes'chanan.

46. (Back to text) Devarim 3:25.

    See Likkutei Torah, Devarim, p. 3c, which explains [that with these prayers, Moshe] desired to draw down the power of seeing [G-dliness] to the Jewish people and have it internalized within them. (See ibid. 3d [which explains that] even though he was not able to accomplish this, he caused this level to affect them at least as an encompassing light.)

47. (Back to text) Likkutei Torah, Shir HaShirim, pp. 22c, 23d ff.

48. (Back to text) See Or HaTorah, Parshas Vaes'chanan (pp. 65, 93, and the sources mentioned there) [which explain that] if Moshe's request: "Please let me cross over and see..." had been fulfilled, there never would have been an exile. This underscores the connection between [the request: "Please let me cross over and see..." from Parshas Vaes'chanan with "seeing [G-dliness] and prostrating [ourselves]" in the Beis HaMikdash.

49. (Back to text) [Trans. Note: On one hand, influence which is granted from above does not consider the status of the recipient at all. It is granted on the initiative of the giver, regardless of the recipient's state. On the other hand, precisely because it does not involve the recipient, the recipient is not changed and his personal identity remains intact. Moreover, even from the point of view of the giver, there is a certain importance attached to the recipient. The ability to convey influence to a recipient on a low level is, as it were, proof of the giver's unbounded potential.]

50. (Back to text) See Likkutei Sichos, Vol. V, p. 126, sec. VI, which explains that even the miracles which are granted [on G-d's initiative, with influence being] drawn down from above, leave the created beings with a certain measure of importance. (For the intent of these miracles is to draw influence down to the material plane.) Hence, they also have a certain connection to the natural order and the prevailing gestalt of our material world.

51. (Back to text) [The contrast between Parshas Vaes'chanan and Parshas Eikev is paralleled by] a similar contrast between the first passage of the Shema (which is contained in Parshas Vaes'chanan) and the second passage (which is contained in Parshas Eikev).

    The first passage of the Shema mentions the command to study the Torah before the command to put on tefillin {alluding to the view (Kiddushin 40b) that study takes precedence over deed}. The second passage, by contrast, mentions the mitzvah of tefillin first {alluding to the view that deed takes precedence} (Or HaTorah, Vaes'chanan, the maamar entitled Vishinantam).

    [To relate these concepts to the points mentioned above:] Torah study parallels drawing down influence from above [for one's efforts are focused on appreciating G-d's truth], while deed corresponds to Divine service involving the material plane [for the purpose of the mitzvos is to refine our physical world] (as is evident from the passage from Or HaTorah, op. cit.). [See also Likkutei Sichos, Vol. IX, p. 65ff., the previous essay translated in this series, which also explains this contrast.]

52. (Back to text) Significantly, it is explained that the new dimension contributed by the second passage of the Shema (contained in Parshas Eikev) is that "even after you have been exiled, be distinguished with the mitzvos" (Sifri commenting on Devarim 11:17, Rashi, ibid.:18).

53. (Back to text) Based on the above, we can appreciate why the maamar entitled U'Chisavtam, 5629, was delivered on Parshas Eikev and not in Parshas Vaes'chanan although the same verse also appears in Parshas Vaes'chanan and that parshah precedes Parshas Eikev. (This maamar is a restatement of the maamar of this title in Torah Or which was structured by the Tzemach Tzedek as one of the maamarim of Parshas Eikev.) [The rationale is that] the theme of this maamar focuses on the advantage of hearing and kabbalas ol [to refer to a quote from our Sages (Kiddushin 22b) highlighted in the maamar] - "the ear which heard on Mount Sinai: 'the children of Israel are My servants'" (Vayikra 25:65).

54. (Back to text) Yeshayahu 49:15.

55. (Back to text) Quoted by R. David Avudraham in his Seder HaParshiyos ViHaftoros.

56. (Back to text) Mishneh Torah, Hilchos Yesodei HaTorah 7:1; see also similar concepts in [his Thirteen Principles of Faith enumerated in] his Commentary to the Mishnah, Sanhedrin, Introduction to Perek Cheilek, principle 6 (and 7).

57. (Back to text) See a similar concept explained in Likkutei Sichos, Vol. VIII, p. 91, sec. XIII, note 42.

58. (Back to text) [Trans note: And therefore would be appropriate to be hidden.]

59. (Back to text) In most years. There is an exception when Parshas Re'eh falls on Rosh Chodesh. Even then Aniyah Soarah is the haftorah for Parshas Re'eh. It is merely superceded by HaShamayim Kisi, [the haftorah read when Rosh Chodesh falls on Shabbos]. See commentary of Bach, Tur, Orach Chayim, ch. 425.

60. (Back to text) Yeshayahu 54:11.

61. (Back to text) For a verse never departs from its simple meaning, and "O tormented and tempestuous one..." is a "prophecy which G-d grants to man."

62. (Back to text) [The term Anochi is frequently interpreted as a reference to G-d's essence.]

63. (Back to text) Yeshayahu 51:12.

    It is possible to explain the order of these three parshiyos as follows: an arousal from above on G-d's initiative, an arousal from below, an arousal from above that comes after the arousal from below (which includes both of the advantages, as explained in section VII). This reflects the function of the first three emotional characteristics: chesed, gevurah, and tiferes. (For the seven haftoros of comfort correspond to the seven emotional qualities, of which the first three are: chesed, gevurah, and tiferes. Chesed reflects the drawing down of influence from above, gevurah, an ascent upward, and tiferes, a combination of both thrusts.

64. (Back to text) Zohar, Vol. II, p. 12a. That source appears to indicate that this refers to the entire month; (see also Magen Avraham 551:1). From the Zohar, Vol. II, p. 78b (quoted in the Nitzutzei Oros on the Zohar, Shmos, p. 12a; see also Korban Nesanel to the Halachic commentary of the Rosh, Taanis 4:5); however, it appears that the intent is only until Tishah BeAv. (The Nitzotzei Oros on p. 78b states: "Its dominion is for 60 days.")*

    ---

    * Although this is the version of the printed text of Nitzutzei Oros, it is clear that the intent is nine days. [It is very possible that a (numerically equivalent to 60) became exchanged for a (numerically equivalent to 9).] The original printing of Nitzutzei Oros should be checked.

65. (Back to text) Rashi, Devarim 10:10.

66. (Back to text) See Tur and Shulchan Aruch (Orach Chayim 581:1); Likkutei Torah, Devarim, p. 32a.

67. (Back to text) See Likkutei Torah, Devarim, p. 47c, which states: "Through weeping - 'the weeping of Rachel for her children' (cf. Yirmeyahu 31:14) - mercy is aroused which is reflected in the Thirteen Attributes of Mercy drawn down in the month of Elul." See also the Reshimos of the Tzemach Tzedek to Eichah, pp. 20 and 27.

68. (Back to text) See the series of maamarim entitled VeKachah 5637, ch. 15, et al.