Parshas Re’eh
1st Mamar[1] “Rieie Anochi Nosein Lifneichem Hayom Bracha Uklala…”
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Synopsis: This Mamar discusses the internalization of Sheim Havayah by Matan Torah, and how each letter of G-d’s name is found within the soul of each Jew, and explains the impact of saying Amein Yihei Shmei Raba.
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1. Rieie Anochi Nosein Lifneichem Hayom
A. The term Hayom is eternal:[2]
The verse states “today I’m giving before you blessing and curse.” Whenever the term today is used in Scripture it doesn’t just refer to that day, but actually refers to eternity, and hence the message of the verse is intended to apply for eternity. What then is the message of this verse that applies for all time? This will be explored next.
B. Every Jew has an internal and external aspect:[3]
Every single Jew contains an internal aspect and external aspect within his soul. When the Torah was given every single Jewish soul received a revelation of the Divine name of Havayah within his soul, within the internal aspect of his soul. This revelation became drawn down to every spark of the soul. It is for this reason that in the first commandment the wording of the first verse is “I am Hashem your G-d” as its intent is an instruction to the Jew to take this revelation of G-d that was given to him and reveal and shine it to the point that it becomes personally his, becoming your G-d.
What is this internal aspect: This internal aspect of G-dliness that is found within the soul of each Jew, is expressed in the stubbornness that a Jew has in his dedication towards G-d. Our dedication to G-d is above rhyme and reason, and does not involve any motive or self-gain, and is a simple instinctive and natural desire to cling to G-d.
In the future the internal aspect will be revealed: In the future era, the aspect of wisdom, which is the aspect of nullification, will be revealed in each and every Jew. This is in contrast to today’s times, during exile, when a spirit of folly hovers over it and conceals it.
C. Reshaim are filled with regrets:[4]
Our sages state that even the wicked are filled with regret, as thoughts of repentance constantly fall into their minds. This is the result of the inner aspect of G-dliness that was embedded into their souls at the time of the giving of the Torah, as explained above, and is the expression of an inability and unwillingness to be separate from G-d, which is above rhyme and reason. It comes from the level of Chochma, supernal wisdom, that is in the soul, which is a nullification to G-d above.
D. Without nullification [i.e. Bittul], love and fear of G-d won’t last:[5]
It is a common phenomenon for one who successfully aroused love and fear for G-d during an auspicious time, such as prayer, to then have it dissipate immediately after the prayer is over, as if the experience never took place. The reason for this is due to a lack of nullification, Bittul, as even one who properly contemplates the greatness of G-d which then results in a feeling of love and fear, if he does not have proper Bittul from the level and aspect of Chochma, then the love and fear will never have any true permanency, and one will fall from his level.
E. The effect of Amein Yihei Shmei Raba:[6]
Our sages stated that at the time that the Jewish people answer Amein Yihei Shmei Raba, G-d [figuratively] nods His head. [What does this mean? What is the figurative action of nodding by G-d, and how is it affected by our answering of Amein Yihei Shmei Raba? The explanation is as follows:] During times of exile, the name of G-d is not complete, as will be explained below that the first half of G-d’s name Havayah is disconnected from the second half. The saying of Amein Yihei Shmei Raba causes the first two letters, Yud Kei, of the divine name to be strengthened and intensified. This represents a revelation of Chochma and Bina, which is the aspect of Nachal Eisan. This increase of G-dly energy within these two letters causes it to overflow and be drawn into the second half of the divine name, the letters Vav Kei, hence re-completing and connecting the divine name. [This then is the meaning that G-d nods His head upon the recital of Amein Yihei Shmei Raba, as it means that G-d draws down divine energy from the first half of His name to the second half of His name. From above it is also understood the great power of reciting Amein Yihei Shmei Raba, as it causes G-d’s name to be complete.]
F. The Torah learning of a fetus in its mother’s womb:[7]
The Talmud[8] states that when the child is found in his mother’s womb a candle is lit on its head and the baby is taught the entire Torah. The meaning behind this statement is as follows: The candle that shines on the baby’s head refers to the letter Yud of the divine name of Havaya. The teaching of the entire Torah refers to the last letter Hei of the divine name of Havaya. The intent of the statement is to say that all of the revelations of G-dliness found from the beginning to the end of the divine name of Havaya are taught to the child. The reason for this fetal education is so it be easier for the child to grasp these matters in his mind and heart and bring them from a concealed state to a revealed state, after he is born.
G. The name of G-d is not complete during exile:[9]
During times of exile, the name of G-d is not complete, as the first half of G-d’s name Havayah, the Yud Kei, is disconnected from the second half, the Vav Kei. This disconnection is expressed in service of G-d in the following way: It is possible for a person to contemplate the greatness of G-d in great depth, arousing a great nullification towards G-d that surpasses intellect and logic, and nonetheless the heart will remain unmoved and emotionless. It will not affect one’s heart to suddenly be overtaken with emotions of love and fear for G-d with a fiery passion and desire. The cause for this is the exile, which refers to the spiritual exile of the soul within the physical lusts and worldly matters. [This immersion of the soul in lusts for physical pleasures desensitizes the heart and emotions from experiencing feelings of spiritual pleasures and desires, even if one’s logic obligates it. In essence, during exile, our heart and emotions are spiritually numbed from the physical world and its pleasures and hence live in a state of disconnect from our mind and intellect.]
H. Removing the foreskin from one’s heart:[10]
The circumcision performed by man: Scripture states, “and you shall circumcise the foreskin of your heart.” The foreskin of the heart refers to the attachment of one’s emotions within physical lusts and pleasures which prevents it from experiencing spiritual lust and pleasure for G-d, as explained above. Hence, we are instructed in the verse to remove the foreskin, to remove our immersion in physical pleasure which causes a divide between the first half and second half of the divine name of Havaya.
The circumcision performed by G-d: This circumcision, however, only has the ability to rehabilitate the external part of our heart and emotions, so that we can once again experience love and passion for G-d. However, the inner recesses of our heart, which is a love to the point of absolute nullification to G-d that comes from the essence of the heart and soul which feels that G-d is his entire life and essence, and feels that his entire life is dependent on Him, will only be achieved in the future when G-d Himself will circumcise our hearts by removing the external aspect of our heart which hovers and conceals its internal aspect. On this the verse states that Hashem your G-d will circumcise your heart. No mention is made in this verse of the foreskin of the heart, as indeed the foreskin of the heart must be removed by us through repentance, and then G-d will circumcise the external part of our heart in order to reveal its inner essence.
I. Why the Torah begins with the letter Beis:[11]
The Torah begins with a letter Beis, being that it comes from the word Bracha and is a sign of blessing. Now, although the letter Alef comes from the word Pela which is higher than the aspect of Beis and blessing, nonetheless, it is supernal and concealed and to its level, darkness is like light. The world would not have been capable of receiving from this level, hence necessitating the start of the Torah with the letter Beis, which is a level that it is capable to handle. The Midrash states that for 26 generations the letter Alef complained about this injustice of it not being chosen to begin the Torah, and it was only by the giving of the Torah that it was appeased, when the first command was given beginning with the letter Alef. The giving of the Torah created the ability for the world to receive from this high and sublime level of Pela which is represented in the letter Alef of Anochi.
2nd Mamar[12] “Acharei Havayah Elokeichem Teileichu”
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Synopsis: This Mamar discusses the matter of Nisyonos or Challenges. It explains the two levels of fear of G-d that exist, and as to why we need to Guard the Mitzvos and why a sin erases the effect of a Mitzvah but not that of Torah, and as to what the term erase means. It explains that one needs to serve Hashem as an Eved, slave, and not just as a Ben, son. There is a need for Kabalas Ol.
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2. Acharei Havayah Elokeichem Teileichu
A. The purpose of the descent of the soul into this world are the challenges that one faces:
See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Re’eh where we covered this matter in detail.
B. G-d knows whether one will fail or succeed his challenge:[13]
The verse states, “Ki Minaseh Hashem Elokeichem Eschem Ladas/G-d challenges man in order so He know if you love Him.” The intent of the words “to know if you love Him” is not coming to say that in order for G-d to have knowledge of whether one truly loves Him, He must challenge him and see if one passes the challenge, as certainly G-d knows what is in one’s heart, and whether he loves Him or not, and does not need to challenge the person to prove it. Furthermore, G-d also already knows everything that will happen in the future, and hence already has knowledge of one’s future choice and whether he will pass the challenge or not. Rather the purpose of the challenge is to give reward to the person for his good action, as one cannot compare the reward given for feelings of love of G-d in the heart to the reward given for good action. This then is the meaning of the words “to know,” as the purpose of the challenge is to bring the level of knowledge to the soul of man.
C. The purpose of the challenges:
See Volume 1 of our Chassidishe Parsha Series under Parsha Re’eh where we covered this matter in detail.
D. How challenges bring a person to “Know G-d”:
See Volume 1 of our Chassidishe Parsha Series under Parsha Re’eh where we covered this matter in detail.
E. Mitzvah cancellation due to sin – Preventing the extinguishing of the light of Mitzvahs:[14]
The verse states, “Vies Mitzvosav Tishmoru/and you shall guard His commands.” There is a unique property that G-d embedded within Mitzvah fulfillment, and that is its effect on one’s heart. When one performs a Mitzvah, it draws down spiritual and G-dly energy to one’s soul and arouses it to desire G-d and experience love for Him. This effect on the soul is considered the Ner Mitzvah, which is the ray, or candle, of the Mitzvah. It is this revelation that a Mitzvah brings to one’s soul that the above verse is instructing one to guard when it states “and you shall guard His commands.” You see, the sages state that “Aveira Michabeh Mitzvah,” that a sin and transgression extinguishes a Mitzvah. Now, what is the intent of this statement? It cannot mean that whenever one performs a sin and transgression it heaven forbid has a canceling effect to the Mitzvah one performed and considers it as if the mitzvah was never done, and is hence heaven forbid not included on one’s day of reckoning and judgment. Certainly, every Mitzvah that one performs counts towards his merits for which he will be rewarded in the world to come, irrelevant of whether he has sinned. Indeed, we find that a person who has half iniquities and half merits, inherits the world to come, and it is simply that he needs to be punished for his sins, but not that he loses his merits G-d forbid. Rather, the intent of the above statement of the sages is to say that a sin has the ability to extinguish and cancel the light and ray that has been drawn down to one’s soul as a result of the Mitzvah, as in addition to the actual body of the Mitzvah from which one will be rewarded for in the future and is noncancelable, there also exists the ray and light that the Mitzvah shines on one’s soul and arouses in one’s soul to have love for G-d. Indeed, this ray and light can be canceled and extinguished if one performs a transgression, and hence we are warned to guard the ray we received and not sin. Now, in addition to simply avoiding sin, the intent of the verse is also to instruct us to be proactive to guard this divine revelation that we were gifted through “Ubikolo Tishmau” listening to G-d’s voice, which refers to the sound of Torah.
F. Why a sin can cancel a Mitzvah but cannot cancel Torah:[15]
While, as stated above, a sin has ability to extinguish the light of a Mitzvah, it cannot extinguish the light of Torah study, and on the contrary, Torah study helps to preserve the revelation and light of the Mitzvot. The reason that Torah study contains this power which is not contained in Mitzvah performance, is because although a Mitzvah is a ray of the divine will, it has nonetheless been affected with its descent below into the physical world. When performed in this world, the Mitzvah becomes limited like a defined vessel, and contains a corresponding aspect of evil. Hence, just as one can perform G-d’s will by fulfilling a Mitzvah, so too one can transgress G-d’s will by performing a sin. For this reason, a sin has ability to extinguish the effect of the Mitzvah. This is in contrast to Torah study which precedes the world by 2000 years and comes from the level of supernal wisdom which is what is responsible for providing the fuel for the candle that is lit by the performance of the Mitzvah. In Kabbalistic terms the above is explained as follows: The Torah is rooted in the tree of life, known as the Eitz Hachaim, from which the forces of evil have no power or control. Thus, a sin cannot affect and extinguish the light that shines upon studying Torah. However, Mitzvahs come from the tree of knowledge of good and evil, known as the Eitz Hadaas Tov Vera, from which the side of evil receives nurture.
G. Study of Torah draws down the 13 attributes of mercy:[16]
The Torah derives and is rooted in the 13 attributes of mercy. This is the same 13 attributes of mercy that are drawn and revealed throughout the month of Elul due to the auspicious time above that this month represents. Now, even throughout the year it is possible for one to draw down and experience the 13 attributes of mercy through the study of Torah. The source of the Torah is the 613 Biblical commands and seven rabbinical commands which is the numerical value of 620. This corresponds to the 620 pillars of light which are the root and source of divine mercy and forgiveness above in heaven, and from there comes the attribute of G-d to forgo sin and iniquity. This is the deeper reason for why a sin does not have the power to extinguish the light of Torah study, as Torah study is rooted in a level by which sin is forgiven and erased.
H. Serving Hashem with Kabalas Ol:[17]
The verse states, “Veoso Tavodu/and you shall serve Him.” [The term service in this verse does not simply come to repeat the general obligation to fulfill Torah and Mitzvot, which we were already aware of, but rather comes to innovate an instruction to the Jew regarding his mode of service. What should be his motivation in fulfilling the Torah and Mitzvot? Is the main thing that one simply fulfill the Torah and Mitzvot irrelevant of reason, or motive, or is the reason behind one’s performance also of importance to G-d? To answer this question the verse states, “and you shall serve Him.”]
Eved – Serving Hashem as a slave serves his master: The mode of service that a Jew is required to have in his performance of Torah and Mitzvahs is that of a servant and slave. This refers to serving G-d with pure subservience and nullification as a slave serves his master. This is the service of Kabalas Ol. Now, although it is true that we are also commanded by G-d to serve Him with love, which is likened to the service of a son to his father, and not of a slave to his master, nonetheless, we are also required to serve G-d as a slave. It is on this that the verse states “and you shall serve G-d with joy,” as both the service of a slave to his master [i.e. “serve G-d,”], which is the level of Eved, and the love of a child to his father [i.e. “with joy,”], which is the level of Ben/son, are required in his observance.
Ben versus Eved – Serving Hashem as a son versus as a slave: The level of “son” requires a person to serve G-d with love and gladness of the soul [which gives benefit and pleasure to the son and hence as much as he gives he also receives], while the level of Eved requires one to serve G-d as a slave serves his master in which his entire intent is merely to fulfill his master’s wishes even if he does not comprehend its reason or purpose, and hence feels no feeling of pleasure or passion in its fulfillment. Nonetheless, he serves his master with all of his energy, as rather than being motivated by personal pleasure from the specific service [which he does not experience], he is motivated by his burning desire to fulfill his master’s will. Every individual is required to accept the yoke of heaven and fulfill the Mitzvot of G-d due to the fact that this is G-d’s will, and cannot suffice with fulfilling it due to his personal comprehension and pleasure from the mitzvah. Now, although it is true that Mitzvahs must be fulfilled with Kavana, and Kavana refers to the experience of joy in giving and receiving love to and from G-d nonetheless, one must also fulfill the Mitzvah’s with Avoda.
The advantage of the lower service of Eved over the higher service of Ben: Serving Hashem on the level of a slave, by simply accepting the yoke of heaven, is indeed a lower level than the service of a son in which one serves G-d with love and passion. Nonetheless, it also contains an advantage over the service of a son from the perspective of the level of nullification and submission experienced. [Any time a person receives pleasure and benefit from an action, then even when this action also benefits another person, and even when that is the entire reason for the pleasure and benefit that one receives, nonetheless, the action is not completely selfless, as it contains some self-gain, as virtuous as it may be. However, when one receives no pleasure or benefit from the action, and does it simply to fulfill the will of another, then this is the ultimate sacrifice and selflessness. The former is the service of a son while the latter is the service of a slave.] It is for this reason that the prophet Samuel chastised King Saul for not killing the animals of Amalek and rather saved them as an offering for G-d, as listening to G-d and obeying His command is advantageous even over a good sacrifice.
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[1] Likkutei Torah 18a-19a
[2] Likkutei Torah 18a
[3] Likkutei Torah 18a
[4] Likkutei Torah 18a
[5] Likkutei Torah 18a
[6] Likkutei Torah 18b-19a
[7] Likkutei Torah 18b; See also: Nidda 30b; Iyun Yaakov ibid; Likkutei Torah Parshas Vayikra 3a; Shelach 44a; Shir Hashirim 8:4; Likkutei Sichos 5:13; Maharal in Gevuros Hashem 28; Noam Elimelech Likkutei Shoshana; Bnei Yissachar Sivan 1
[8] Nida 30b “Rebbe Simlaiy expounded that the fetus….and a candle is lit on its head through which he can see from one end of the world to the other as the verse [Iyov 29:3] states “Behalo Neiro Alei Roshi Leoro Eilech Choshech” and do not be surprised about this, as when a person is sleeping he can dream of things in [the far away city of] Aspamya, and there are no days that are as good for man as these days [that he is in his mother’s womb], as the verse [Iyov 29:2] states “Mi Yitineini Keyarchei Kedem, Kimei Elokah Yishmireini”.. And they teach him all of the Torah as the verse [Mishlei 4:4] states “Vayoreini Vayomer Li Yitmecha Divrei Libecha, Shemor Mitzvosaiy Vachaya” and it also states [Iyov 29:4] “Kasher Hayisi Bimei Charfi Besod Elokjah Alaiy Ahali.” Now, as soon as he comes out into the air of the world an angel comes and slaps him on his mouth and causes him to forget the entire Torah as the verse [Bereishis 4:7] states “Lipesach Chatas Roveitz.”
[9] Likkutei Torah 18b
[10] Likkutei Torah 18b
[11] Likkutei Torah 19a
[12] Likkutei Torah 19a
[13] Likkutei Torah 19b
[14] Likkutei Torah 20a
[15] Likkutei Torah 20a
[16] Likkutei Torah 20a
[17] Likkutei Torah 20a
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