We will begin to shed some light on his incredible remarks by introducing an important, fundamental principle from the impeccable teachings of Rabbi Elimelech of Lizhensk, zy”a, in his sefer Noam Elimelech (Devarim). He comments on the passuk (Devarim 1, 1): "אלה הדברים אשר דיבר משה אל כל ישראל"—these are the words that Moshe spoke to all of Yisrael.
In this passuk, Moshe Rabeinu alludes to two wonderful methods of truly serving Hashem: Firstly, by uniting with and including oneself among the congregation of Yisrael. By doing so, a person merits being elevated to the exalted world known as “Kol Yisrael,” where everything is unblemished.; it is the source of all Jewish neshamos. Secondly, by observing the Shabbas properly, which makes amends for all iniquities.
With regards to Moshe’s first suggestion, he notes that prior to serving Hashem and praying, we utter the formula of לשם יחוד כו' בשם כל ישראל. Seeing as there is no perfect tzaddik on earth who has acted only virtuously and has not sinned (Koheles 7, 20), how is it possible to perform any act of kedushah with our tainted, flawed limbs?! After all, they have been used in the commission of aveiros. The tikun for this quandary (predicament) is to include oneself among the congregation of Yisrael; for there is a world known as ״כל ישראל״. It is a complete and perfect world without any flaws; because Yisrael as a whole are tzaddikim, as it is written (Yeshayah 60, 21): “And Your people are all tzaddikim.” Hence, even if individuals occasionally sin, nevertheless, as a whole, they always retain their kedushah. They lack a Satan and any harmful defects, chalilah. Their image remains constantly etched above and is referred to in our sacred sources as “Adam Kadmon.” There, sin has no power or effect. So, if a person connects with this united entity, his tainted, blemished limb is rectified (imbued) with a heavenly kedushah. He is then able to perform said mitzvah or deed.
By employing this method advised by Moshe Rabeinu—ascending to the exalted world of “Kol Yisrael”—even a Jew down below in this world, who is associated with that world, is rendered clean and pure, free of any iniquity or flaw. Thus, he is able to perform the particular mitzvah in a perfect manner.
In parshas Kedoshim (5664), we find that the Sefas Emes actually alludes to this important principle presented by the Noam Elimelech. There, he writes:
We must perform all of the mitzvos for the sake of “kol Yisrael.” This connects us with the kedushah that He sanctified us with via His mitzvos, which were given to the congregation of Yisrael as a whole, and they always remain holy. He then refers to what he explained elsewhere regarding the incident in the Gemara (Shabbas 31a), where a convert asks Hillel to teach him the entire Torah while he is standing on one leg. Hillel responds: “Love your friend (your fellow Jew) as yourself.” Because an individual is always subject to change; however, by connecting with one’s fellow Jews through this mitzvah, one can always connect with the kedushah of the community as a whole.
The World of “Kol Yisrael” Is Revealed on Shabbas
Returning to the comments of the Noam Elimelech, we will now discuss his second suggestion for purifying oneself of all iniquities and blemishes prior to performing a mitzvah—by observing Shabbas properly. He asserts that the root of all sin stems from the “cheit Eitz HaDa’as.” As a consequence of the sin, the earth was cursed with 39 curses; man’s corruption stems from them. Yet, when man observes Shabbas properly, refraining from the 39 prohibited forms of labor, he rectifies the 39 curses, ridding himself of all the klipos. Hence, Chazal said (Shabbas 118b): “Whoever observes Shabbas according to its halachos, even if he worshipped avodah-zarah (like the generation of Enosh) he is forgiven.”
This is what Moshe Rabeinu, a”h, alluded to the holy nation with his sacred proclamation: "אלה הדברים". The Gemara (ibid. 70a) deduces from these two words that there are 39 prohibited types of work on Shabbas. He alluded to the second method with the words "כל ישראל"—uniting with and connecting oneself with the congregation of Yisrael. Thus, both are implied by the words: "אלה הדברים אשר דיבר משה אל כל ישראל".
With immense pleasure, let us combine the two suggestions of the Noam Elimelech based on the marvelous teaching of his holy disciple, the Maggid of Kozhnitz, zy”a. In the sefer Ohr Yisrael on the Tikunei Zohar (37a), he interprets the formula we recite in our tefilos on Shabbas: "וינוחו בו כל ישראל"—and may “Kol Yisrael” rest on it. For, the world of “Kol Yisrael” is revealed on Shabbas Kodesh; on Shabbas, the congregation of Yisrael achieves a degree of perfection and completeness.
Thus, it turns out that the two recommendations of the Noam Elimelech complement each other beautifully. For, by observing the Shabbas, we merit connecting with the universe of “Kol Yisrael,” where Yisrael achieve a state of perfection without any defects: ו בו כל ישראל""וינוח.
