This is similar to the “sand of the sea that cannot be counted because it is so many,” but it is in the category of something that could be counted, since it is divided up into individual pieces, and each piece of sand could be counted separately (it would just take too long to actually count how many pieces of sand there are in the world).
For this we can conclude that there are three categories with regard to counting:
- Something indivisible, like the solid earth that is not divided up. It cannot be counted, since it is all one piece.
- Something separate and limited, like the number of angels in a legion (one million). Each angel is separate and there are only one million in the legion.
- Something separated but not limited (or too many to count), like the number of legions of angels, which is an infinite number. Or, on a lesser scale, the number of pieces of sand, which aren’t truly infinite, but are too many too ever be counted by people. This is called “in the category of having a number,” since theoretically it could be counted, but in actuality it cannot be counted.
Now, regarding the Jewish People it is written, “And it was ‘the number;’ this is because of the Children of Yisrael.” The deeper meaning behind this is that the Children of Yisrael create the whole concept of “number” and counting. They are the ones who cause the idea of a “number” and a finite reality to come into existence, since the main idea of Hashem’s Kingship (which creates finite, limited existence) is specifically to become King over the Jewish People.
Therefore, they are the ones who draw down Hashem’s Kingship to become “a Kingship over all worlds.”
This is accomplished through the action of the Mitzvos, which are called “Mitzvos of the King.” Therefore, before we perform any Mitzvah, we say, “Blessed are You Hashem our G-d, King of the world,” thereby drawing down Hashem’s Infinite Light into the level of “King of the world,” as explained above.
Since, through the Mitzvos we are literally drawing down Hashem’s Infinite Light, therefore, the Mitzvos are only in “the category of having a number,” but are not actually limited to a number, since they are connected to the Infinite Light of Hashem.
This is the meaning of the Gemara quoted above, that “they (the Jewish People) cannot be measured, nor counted” when “they fulfill the Will of Hashem,” since they draw down Hashem’s Will into the action of the Mitzvos, and this Will is Hashem’s Infinite Light.
With mitzvos, the Jewish People reveal their connection to Hashem’s Infinite Light, effectively placing themselves in the category of “having a number.” But, in reality the Jewish People are infinite, since they are unified with Hashem’s Infinity.
The revelation of this connection to the Infinity of Hashem is accomplished through “the Joy of performing Mitzvos” from the innermost aspect of the heart, like it is written, (Tehilim 19:9) “The precepts of Hashem are upright, causing the heart to rejoice.”
And it is written (Devarim 28:47) regarding the punishment of exile for lack of service of Hashem, “Because you did not serve Hashem your G-d with joy and gladness of heart from an abundance of all good (when you had the chance, this is why you will end up serving your enemies in exile).”
See the maamar מרגלא בפומיה דרבא in מלוקט ה' where the Rebbe explains this idea at length. In short, the Rebbe concludes that the ultimate connection to Hashem is accomplished by actually doing what Hashem wants, but for this essential connection to be revealed in the person he needs to reveal his innermost desire to connection to Hashem with a true inner joy as described in this maamar.
The inner meaning of serving Hashem “מֵרוֹב כֹל-from an abundance of all good” is serving Hashem with a recognition that the Mitzvos are Infinitely good, since they connect a person to Hashem’s Infinite Light, which is both infinitely exalted beyond all limitations, and is also able to permeate all possible limitations, and is truly unlimited, as explained above.
This verse teaches us that the mitzvos should be performed with a deep, inner joy which is derived from an awareness that our connection to the Infinite Truth of Hashem is specifically achieved by performing mitzvos. This connection is beyond any revelation that exists in the spiritual worlds.
And this is the meaning of “or who can count the “רֹבַע” of Yisrael:” The meaning of “רֹבַע” is the fourth aspect, the level of “אף עֲשִיתִיו-I have also made it,” meaning that specifically there in the action of the Mitzvos (called עֲשִיתִיו-action) the lofty Will of Hashem called “אַף-also” is revealed, since this essential connection to the Essence of Hashem comes together with (“also”) the action of the Mitzvos, as explained above.
We explained previously that this suprarational connection to Hashem is called the “fourth” aspect of connection, since it goes above and beyond the connection established in action, speech, or thought. This “fourth” type of connection is primarily expressed ins the actions of the mitzvos.
The word “רֹבַע” could also mean “a total of four,” since in this essential connection to Hashem are included all four aspects of connection: thought, speech, action, and the inner desire of the heart for Hashem.
On the one hand, this deep connection to Hashem is a fourth aspect, a deep desire of the heart to connect to Hashem in a way that transcends logic. On the other hand, this connection is actually the fundamental force that drives and motivates the other three holy aspects of thought, speech and action. Thus, this connection could be viewed as “one fourth” of the connection. Alternatively, it could be viewed as “all four types” of connection.
With this we will understand the answer to the question on what is written, “Who can count the dirt of Yaakov or the number of one fourth of Yisrael?” When it says “or the number” it is referring to what it said previously, “Who can count,” meaning that there is no number and no way to count them. Nonetheless, it says, “Or the number,” implying that there is a number and that it is possible to count them, so is it possible to count them or not?
The answer is, as explained above, that the mitzvos are “in the category of having a number, but in reality, are not limited to a number,” since the Lofty Will of Hashem, and the “fourth aspect of Yisrael” is drawn down into the “עֲשִיתִיו-action of Mitzvos,” as explained above.
Summary of Chapter 3:
Q1. The verse says, “Who can count... or the number of the ‘fourth’ of Yisrael?” By asking, “Who can count?” the verse implies that the Jewish People cannot be counted. However, by saying, “The number of the ‘fourth’ of Yisrael,” the verse implies that they have a number that can be counted. How do we reconcile the two opposite implications of the verse?
A1. The answer is that the “רֹבַע -fourth of Yisrael” is referring to the fulfillment of mitzvos, which express the deepest connection of the Divine soul (Yechida) with Hashem. This connection is completely beyond logic. Therefore, it is expressed in the physical performance of mitzvos, out of dedication and obedience to Hashem’s Will (and not based on our own logic).
This also connects to the translation of ‘רֹבַע’ as “a total of four,” since this deep connection to Hashem expressed in Mitzvos is also in the Mitzvos of thought and speech, not only in action. Thus, this essential desire to connect to Hashem (the fourth aspect) is expressed in the three aspects of thought, speech, and action of the Mitzvos, so that the connection that a Jew has with Hashem has four aspects in total).
Mitzvos have these two opposite properties:
- On the one hand, they are performed with limited, physical, finite objects, enabling them to be counted numerically.
- On the other hand, they are expressions of Hashem’s lofty Will, which is truly Infinite and unlimited.
Thus, every Mitzva is both finite and countable, as well as Infinite and unlimited, and therefore cannot be counted in the conventional sense, due it it’s essentially unlimited value.
The analogy for something that is finite, yet cannot be counted, is the sand by the seashore. Each piece of sand is finite and separate from every other piece of sand. Theoretically, then, the pieces of sand by the ocean could be counted. However, since they are too many to count, they cannot actually be counted. In a similar way, the mitzvos are “in the category of something that can be counted,” but, in reality cannot be counted, since they are directly connected to the Infinity of Hashem.
With mitzvos, the Jewish People also achieve the status of “being in the category of something that can be counted.” But, in reality they cannot be counted, since they are connected to the Infinity of Hashem.
An important factor in revealing the deep connection to Hashem that is achieved by mitzvos is through the “joy of the Mitzvos,” which is the recognition of what is being accomplished, and to truly rejoice in connecting to Hashem when doing a Mitzvah.
