This is referring to the practice of “Tikun Chatzos,” the midnight service of mourning over the destruction of the Beis Hamikdash. In this service, we beseech Hashem to have mercy on the physical Beis Hamikdash, as well as on the spiritual Beis Hamikdash, which refers to our Divine soul. The Divine soul is considered to be in exile within the desires of the animal soul, and we ask Hashem to have mercy on the Divine soul in captivity. The same general idea of arousing Hashem’s mercy on our Divine soul is also a fundamental aspect of the “Krias Shema Al Hamita” service, the nightly Shema prayers said before going to sleep. In this service, we make an honest and thorough reckoning of our service of Hashem that day. Additionally, part of the Krias Shema Al Hamita service includes resolving to improve the next day, as well as asking Hashem for forgiveness and to have mercy on our Divine soul, that we may act on our positive resolution.
So too, at the time of the Morning Prayers
As we find in the order of the prayers and the verses of praise, there are “verses for arousing mercy from Hashem,” because [the morning] is a time of Divine Favor to arouse Hashem’s mercy on our souls.
This is the aspect of “Yaakov”
Yaakov’s name is made up of two parts: The letter "י" and the word “עקב-heel,” meaning the attribute of arousing mercy on the letter "י" which represents the Divine soul, which comes from Hashem’s Wisdom (Chochma) and falls down all the way into the animal soul, which is as insensitive to spirituality as the “heel” of the foot.
This (attribute of mercy) is the attribute of Yaakov, who is described as “connecting from one extreme to the other extreme,” and has the ability to “lift up the poor person from the dirt” and bring him up to the level of Yichuda Ila’a in Torah study.
However, our Sages have said, (See Yevamos, 109b) “Whoever says they only have Torah study without performance of Mitzvos, does not even have the reward of Torah study.” Rather, there must be Torah study together with acts of kindness.
Therefore, right after describing Torah study, which is called “עפר יעקב,” as explained above, the verse continues to describe the need for the performance of mitzvos, called “the number of the fourth aspect of Yisrael,” which is called “עשיתיו- the action of mitzvos,” and the “act of giving Tzedaka,” which is called “the general mitzva,” which is equivalent to all other mitzvos, and is also the same idea as acts of kindness.
Summary of Chapter 4
Q1. If the meaning of the second half of the verse, which says, “Who can count... the ‘רבע -fourth aspect’ of Yisrael?” is referring to the Mitzvos, then what is the first half of the verse referring to when it says, “Who can count the ‘dirt’ of Yaakov?”
A1. It is referring to the study of the Torah of the Jewish People. The reason it is called “dirt,” is as follows:
The difference between sand and solid earth is that sand is dried out and broken down into tiny pieces, whereas solid earth has moisture that unifies the earth, forming it into a single piece. Since sand is made of tiny, separate pieces, the sand could, theoretically, be counted. However, since the solid earth is all clumped together as one solid piece, it cannot be counted, not even theoretically, since it is only one entity.
Similarly, mitzvos imply that we are separate entities from Hashem. Therefore, He is our King, Who is exalted above us and commands us, His nation, to fulfill His commands. This ‘separation’ from Hashem also implies separation from each other, since every one of us is being commanded separately (personally) to fulfill the mitzvos. This indicates that each individual has his own distinct importance, etc. As a result, we can be counted, since we are a nation of individuals being commanded by our King, and each individual “counts.” Therefore, the total of those individuals can be counted.
However, in Torah study we experience a deeper connection to Hashem’s Oneness, where we don’t feel separate from Hashem at all. Unlike with regard to mitzvos, which imply two separate entities - one who is commanding, and one who is being commanded - Torah study unites us with Hashem just as His thoughts are united with him. The Torah is like a “queen” that is united with the King. By studying Torah, we also experience the higher level of Unity with Hashem.
Through this higher level of Unity that is achieved through Torah study, we leave the category of “being able to be counted” altogether, since it is like we are just a part of Hashem and there is nothing separate to be counted. This is represented by the “dirt,” the solid earth that is all one mass and one continuum encompassing the entire earth.
However, to achieve this level, we first need to be like “Yaakov,” who was very humble and aroused Hashem’s Mercy. To experience such a high level of Unity with Hashem in our Torah study, we first need to arouse mercy from Hashem to allow our Divine soul to shine through the many concealments of the animal soul and allow us to experience the true Oneness with Hashem in Torah study.
In addition, the verse put the two concepts of Torah study (the ‘dirt of Yaakov’) and fulfillment of mitzvos (the ‘fourth aspect of Yisrael’) to tell us that only by fulfilling mitzvos properly, especially the mitzvah of tzedaka-charity/kindness, will we be able to experience the higher level of Unity of Hashem in our Torah study.
Lessons in the service of Hashem from the Maamar
- The deepest possible connection to Hashem is not in the heavens; not in the spiritual realms; not in understanding; it is specifically here, in this world.
In the physical world we have the ability to reveal the deepest possible level of our Divine soul, the level of Yechida. On the level of Yechida, our connection to Hashem is not based on our external appearances, our moods, or our understanding. It is only based on an inherent connection to Hashem’s Essence, which transcends all logic and explanation.
From this deep connection to Hashem, we always have the power to overcome the animal soul’s desires and distractions, and to overcome his moods and explanations, since this connection to Hashem is deeper than anything that exists in the animal soul’s psyche.
Even though it is ultimately the motivating force behind every mitzva we do, it is especially noticeable when we need to physically perform mitzvos despite any difficulties. This is especially true with regard to overcoming the temptations of the animal soul, which sometimes appear very difficult to overcome. When we remember that we are Jewish and have this connection to Hashem that goes beyond all explanations and is connected to our very essence, we draw strength to overcome even the most difficult of temptations or challenges. - When we fulfill any Mitzvah, we are connecting the finite world, and ourselves, to the Infinity of Hashem. Thus, every mitzva has infinite value that cannot be measured by time, energy, or money, since each and every mitzva connects us to the Infinite truth of Hashem.
- When we learn Torah, we are not only fulfilling another mitzva like all other mitzvos, but we are actually becoming elevated to a different realm of existence. In Torah study, we become united with Hashem’s Will and Wisdom, which is totally united with Hashem Himself. This enters us into a type of unity with Hashem in which it becomes revealed that we were never separated from Him in the first place. Even though, in physical time, we can only learn for a certain number of hours or minutes, each and every minute of Torah study connects us to a reality beyond the limitations of time and space, where there is only Hashem, and we are part of Him.
