Part 4
In the beginning of the maamar, the Alter Rebbe quoted a verse from Shir Hashirim (8:7) that describes the Divine soul’s love for Hashem. The first half of the verse said, “Many waters cannot extinguish the [soul’s] love [for Hashem] and rivers cannot drown it.” The Alter Rebbe explained this to mean that the many flowing distractions of pursuing a livelihood cannot extinguish the love of the soul for Hashem. When a Jew comes to pray, he puts aside all the distractions and reconnects to Hashem. Thus, the soul reaches an even deeper level of love for Hashem than it had prior to coming into this world.
The second half of the verse says, as follows:
“If one were to give all of the wealth of his house out of the soul’s love for Hashem, he [Hashem and his Divine Court] would ridicule him!” (Shir HaShirim 8:7)
Rashi explains this verse, as follows: Even if the nations of world would try to convince a Jew to give up his love for Hashem by offering him tremendous physical wealth, the Jew would never give up his love and connection to Hashem! In fact, Hashem and His Divine Court of angels would ridicule anyone who would try to convince the Jewish People to exchange their belief in Hashem, G-d forbid, in return for material wealth.
The Alter Rebbe will explain this verse on a deeper mystical level:
The Many Waters and Rivers
Previously, we explained on the first half of the verse that the “many waters” that cannot extinguish the love that the Divine soul has for Hashem refers to the worries about livelihood. The “rivers” that cannot wash away that love are referring to the thoughts regarding physical matters, which are called “rivers that are constantly flowing.” This is not the case with regular “waters,” which do not constantly flow, but are gathered and remain in one place. Meaning that the river of thoughts about material matters are even more disturbing than the fact that a person must pursue a livelihood. Nonetheless, all these “cannot extinguish the love” of the Divine soul for Hashem. Just the opposite; specifically, because of these factors and through these challenges, one will come to a much greater love of Hashem, to the level of loving Hashem “with all [one’s] might, as explained before.
The Wealth of His House
Regarding this level of love of Hashem, the verse continues, “If a person will give all the wealth of his house from this love, they will ridicule him.” The “wealth of His house” refers to the wisdom of the Torah, which are the explanations and deeper meanings behind the Mitzvos, which derive from Hashem’s Wisdom. Like it says, (Bereishis 2:10) “A river flows from Eden to water the Garden.” Now, this level called “Eden,” is referring to Hashem’s Chochma-Wisdom that is called “Eden.” The word “עֵּדֶן-Eden” means “עִּידו ן-enjoyment,” and refers to the level of Hashem’s Wisdom in the World of Atzilus. Within that Wisdom, Hashem’s enjoyment is manifested. This is similar to the enjoyment felt when one’s mind is enlightened by a new flash of insight that is innovated in some area of study or thought.
“From there flows a river,” which is a flow of Divine Wisdom. It flows forth “to water the ג ָּן-Garden,” which is a reference to the “ג ''ן-53” Parshios of the Torah. This “river” of Divine Wisdom refers to the explanations and deeper meanings behind the Mitzvos. The word “ג ָן-Garden” has the same numerical value as 53, representing the 53 parshios of the Torah. The “river” that flows into the “ג ָן-Garden” is the flow of Divine Wisdom (Chochma) into Bina (where another level of Torah exists) and then into [the final level of Torah] in Malchus. Both of these are different levels of the “Garden” as they exist in Atzilus. From Atzilus, the Torah can flow down into the created worlds. From this ‘River of Wisdom’ that flows through the Torah of the ‘Gardens’ of Atzilus, it flows down further and it devolves into the levels of the “Higher Gan (garden of) Eden,” which is in the world of Beriah, and the “Lower Gan Eden,” in the world of Yetzirah. Finally, it flows all the way down into the Torah we learn in the physical world.
The source of all of these levels is Hashem’s Chochma-Wisdom, which is called “Reishis HaHishtalshelus-the beginning of the chain of worlds.” Now, despite being very exalted, this level of Chochma is not even comparable to Hashem’s very Essence and Being, which is entirely beyond the order of the worlds. Thus, all the wisdom of the Torah in all the highest spiritual worlds comes ultimately from Hashem’s Chochma-Wisdom in the world of Atzilus. However, this level is very limited compared to Hashem Himself. How much more so is any lower level of wisdom that is merely a derivative of the wisdom of Atzilus even more incomparably lower than Hashem Himself.
The Limitation of Divine Wisdom
This is the meaning of “if an אִיש -man will give [all the wealth of his house].” The word אִּיש -man is an expression of Gevura-Severity and limitations, as it is written “Hashem is the אִיש -master of battle.” (Shemos 15:3) The word “אִּיש ,” which can mean “man” or “master,” is made of three letters א.י.ש.. These same letters also form the words, אש י' , the “fire of the letter יוד .” This refers to how the provider, the man or the master, has to limit himself in order to transmit to the recipient. For example, a teacher needs to condense his knowledge to a level that the student can understand. This process of condensing and limiting is like the letter י', which is a single, concentrated point. The “fire” of the י' refers to the passionate desire of the teacher to give over something understandable to the student by limiting and condensing his knowledge according to the limitations of the student.
Similarly, Hashem limits Himself in order to reveal himself on a level that the created beings can receive from. This is the idea of Hashem being referred to as a “אִּיש -man/master” who limits himself. The idea of “אִּיש מִּלְׁחָמָה-master of battle,” is that Hashem uses His Gevura-Severity/Might to limit Himself. Like it says in Pirkei Avos, (4:1) “Who is mighty? He who controls himself. As it says (Mishlei 16:32), ‘One who is slow to anger is better than a warrior, and one who controls himself is better than one who conquers a city.’”
In order for the level of Chochma-Wisdom, which is only a mere reflection of His Infinite Light, to come into existence from Hashem’s Essence, there must be many types of constrictions and limitations. This is the meaning of the verse: “If Hashem, who is called “אִיש ” when He limits Himself, will give all the wealth of His house - referring to the revelation of Hashem’s Wisdom - in Gan Eden...
One might then choose to have that instead of experiencing the love of Hashem of the soul as it lives in the body.” This level is the love of Hashem “with all of [one’s] might,” as explained above, which is a passionate yearning “to become united with the Essence of the King.” As it is written, (Tehillim 73:25) “Who do I desire in Heaven besides for Hashem? And I do not desire anything else in addition to You on the earth.”
This is a love for Hashem that is so exclusive that one does not even desire the Lower or Higher Gan Eden, which are only very limited expressions of Hashem’s Light, Rather, one only wants “to become united with the Essence of the King,” which is Hashem’s very Essence and Being. Therefore, because of the greatness of this love of Hashem, “they will ridicule him,” for choosing the spiritual “wealth of His house,” which are only limited levels of Hashem’s Light. This idea should make sense to the intelligent.
The Superiority of Mitzvos in Action
Now, this advantage of the love of Hashem that the soul experiences in this world over the Wisdom of Hashem concerns the deeper meanings and explanations of the Mitzvos. This refers to the Chochma of Hashem in Gan Eden that comes from His Wisdom in the world of Atzilus, as explained above. However, with regard to the actual performance of the physical Mitzvos, such as tefillin, sukkah, and the mitzvah of giving tzedaka (charity), concerning which the verse states, (Yeshaya 32:17) “And the act of Tzedaka (will bring peace),” and similar physical Mitzvos, there is a difference.
The difference is that the physical performance of the mitzvos are a revelation of the Will of Hashem, which transcends the explanation and knowledge that derive from Chochma-Wisdom. This is because their source is from a much higher level than the source of the Torah. Therefore, they became invested specifically in physical matters, since their source cannot be grasped in understanding, but only in action. As our Sages said, (see Zohar I, 26b) “For a wise person, a hint is sufficient.” This is because something very deep cannot be revealed in speech. It can only be expressed in a hint, such as showing a sign with a finger movement. Sometimes a concept can be expressed to with a hand signal much better than it could be related by speech.
So too, regarding physical Mitzvos: Their source in the Inner Will of Hashem, as it were, is so lofty and transcends understanding. Therefore, they cannot be revealed below in this world except through being invested specifically in physical things. This is due to the principle taught in Sefer Yetzira (1:7), that “the highest level is expressed specifically in the lowest level.”
This is the meaning of what we say in the Shema prayer, “And these words אֲש ֶרַׁאָּנֹכִיַׁ -that I (Hashem) ַׁךְ ו צְמ -command you ה י וֹםַׁ -today should be on your heart.”
The Essence of Hashem in Mitzvos
Now, the entire passage of Krias Shema, which begins “ש ְמ עַׁיִש ְרָּאֵּל-teaching that a Jew should hear and understand,” is only about the contemplation of Hashem’s “Names.” The first two verses of Krias Shema speak about Hashem’s Names, Havayeh and Elokim: “ש ְׁמַע יִּש ְׁרָ אֵּל -A Jew should hear and understand that הוי' אֱלֹ -הֵּינו -Hashem, who is called Havayeh, is our Elokim (G-d), and that הוי' אֶחָד-Hashem as He is called Havayeh is the One and only existence, even of the physical heavens and earth.” The name Havayeh, means that He exists beyond time and space; He always was, He is, and He will be forever without change. The name Elokim refers to Hashem giving us life and power and watching over us in our daily lives. The meaning of ‘Havayeh is Elokeinu’ is that Hashem (as He expresses Himself in a Light that transcends time, space, and nature) comes down to be our life and strength and watch over us in our daily lives. We then declare that Havayeh is really the One true existence of the all the physical and spiritual worlds.
Through this contemplation, we come to fulfill the command to “love Hashem... with all of your heart.” We then reach the level of loving Hashem “with all of your might,” as mentioned above. This is the passionate yearning to become united with the Essence and Being of Hashem. However, this connection with Hashem’s Essence is only possible through the fulfillment of Hashem’s Mitzvos, which are the Inner Will of Hashem. The “lowest level (action of Mitzvos) is connected to the highest level (Hashem’s Essence).”
This is the meaning of what we quoted above from the Krias Shema: “These words of the Torah that ‘אָּנֹכִי-I Myself,’ meaning ‘My True Self,’ the Essence and Being of Hashem, command you today” to fulfill the Mitzvos. These mitzvos come from Hashem’s Essence and Being, and not from a level of Light or revelation.
The Alter Rebbe will now explain the rest of the verse, based on the idea of connection to Hashem’s Essence: “And these words that I (Hashem’s Essence) ַׁךְ ו צְמ”
