SeLeCtioNS FRoM torah or and LiKKUtei torah ani LeDoDi vedodi Li

Transcription

1 SELECTIONS FROM torah or and LIKKUTEI TORAH Ani LeDodi VeDodi Li The Month of Elul

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3 Introduction In this classic maamar, the Alter Rebbe describes the spiritual motifs associated with the month of Elul. On one hand, the name of the month is interpreted as an acronym for the אני לדודי ודודי לי verse, 1 I am my Beloved s and my Beloved is mine, indicating that this is a month when the love relationship between G-d and the Jewish people is intensified. By beginning with I am my Beloved s, it indicates that it is the Jewish people who take the initiative in deepening that bond. Conversely, he explains that there is a Divine invitation granted that enables such efforts. He illustrates the latter concept with the renowned analogy of the king in the field, which emphasizes how the sublime spiritual energies, the Thirteen Attributes of Mercy that create the spiritual climate of Yom Kippur, are revealed to the Jewish people in the midst of their ordinary experience during the month of Elul. The second section of the maamar elaborates on the Divine service of teshuvah, explaining how contemplation of the serious consequences of sin generates feelings of contrite bitterness. The awareness of the separation from G-dliness caused by sin prompts a yearning for a deeper and more powerful bond. In its third section, the maamar explains how teshuvah is complemented by Torah study, for Torah study enables the yearning for G-dliness to be cemented in an ongoing and continually intensifying bond. 1. Shir HaShirim 6:3. 235

4 236 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I אני לדודי ודודי verse, 1 The first letters of the words of the אני mine, I am my Beloved s and my Beloved is לי spell out the name אלול Elul. 2 The [spiritual service] beginning in Elul is that of I am my Beloved s, i.e., an arousal from below, [an initiative taken by the Jewish people to draw closer to G-d]. [This phase continues] until Rosh HaShanah עד and Yom Kippur, when G-dliness is drawn down in an apparent manner. [This G-dly response is twofold, as alluded to] in the verse: 3 His left hand is under my head and His right hand embraces me. The period from Rosh HaShanah to Yom Kippur reflects His left hand, the aspect of fear, which results from the [awe-inspiring] revelation of G-d s sovereignty at this time. i [During this period,] therefore, we refer to G-d [in ולכן our prayers] as the King, for [at that time, it is revealed that] Your kingship is kingship over all the worlds. 4 Even the hidden [spiritual] realms are struck with the awe and fear of the King. This [influence] is also drawn down upon all Jewish souls, arousing them to accept the 1. Shir HaShirim 6:3. 2. Avudraham, The Order of the Prayers of Rosh HaShanah, ch. 1; Pri Etz Chayim, Shaar Rosh HaShanah, ch. 1, Bach, Orach Chayim Shir HaShirim 8:3. 4. Tehillim 145:13. The first letters of the words of the verse, אני לדודי ודודי לי I am my Beloved s and my Beloved is mine, spell out the name אלול Elul. The [spiritual service] beginning in Elul is that of I am my Beloved s, i.e., an arousal from below, [an initiative taken by the Jewish people to draw closer to G-d]. Shir HaShirim ( The Song of Songs ) is an analogy describing the love relationship between G-d and the Jewish people. There are two verses that point to an intensification of this relationship: the verse cited above and ibid. 2:16: My Beloved is mine and I am His. It is explained (Sefer HaMaamarim 5627, p. 224) that My Beloved is mine represents a cycle where the initiative comes from Above אתערותא דלעילא) in kabbalistic terminology). This spiritual dynamic characterizes the Divine service of the month of Nissan in which G-d redeems the Jewish people even if they are unworthy. He takes them out of spiritual bondage and arouses them to turn to Him. As the Alter Rebbe proceeds to explain in this maamar, the months of Elul and Tishrei, by contrast, are characterized by the opposite spiritual dynamic: I am my

5 237 לקוטי תורה: אני לדודי ודודי לי אני לדודי ודודי לי. ר"ת אלול. והענין כי באלול מתחיל בחי' אני לדודי דהיינו בחי' אתערותא דלתתא עד ר"ה ויוה"כ שהם בחי' המשכת אלהותו ית' למטה בבחי' התגלות, כמ"ש שמאלו תחת לראשי וימינו תחבקני שמר"ה עד יוה"כ הוא בחינת שמאלו בחי' יראה לפי שאז הוא זמן התגלות מלכותו ית'. ולכן קוראין לו המלך כי מלכותך מלכות כל עולמים. פי' שאפילו בעולמות הנעלמים תפול עליהם אימת המלך ופחדו. i ומזה נמשך גם למטה על כללות נשמות ישראל לקבל עול Beloved s. This phrase points to an דלתתא,אתערותא an arousal from below, where the initiative is taken by the Jewish people. They turn to G-d in teshuvah and sincere prayer and He responds with the revelations of the month of Tishrei. [This phase continues] until Rosh HaShanah and Yom Kippur, when G-dliness is drawn down in an apparent manner. [This G-dly response is twofold, as alluded to] in the verse: His left hand is under my head and His right hand embraces me. The middos (Divine attributes) are revealed in two vectors: the right vector is identified with the quality of love and kindness, while the left vector is identified with might, awe, and judgment. The verse cited reflects how both these vectors find expression in the month of Tishrei. Rosh HaShanah and Yom Kippur are days of awe, while Sukkos and Simchas Torah are days when G-d s kindness and love are manifest. The period from Rosh HaShanah to Yom Kippur reflects His left hand, the aspect of fear, which results from the [awe-inspiring] revelation of G-d s sovereignty at this time. This makes it possible for His right hand to embrace me ; i.e., for there to be an expression of Divine love. [During this period,] therefore, we refer to G-d [in our prayers] as the King, In this vein, our Sages (Rosh HaShanah 16a, 34b) teach that on Rosh HaShanah, G-d asks man to accept Me as King over you. Similarly, the first reason given by Rav Saadiah Gaon for the sounding of the shofar (see R. David Avudraham s explanation for this mitzvah) is that it echoes the sounding of trumpets at the coronation of a king. for [at that time, it is revealed that] Your kingship is kingship over all the worlds. Even the hidden [spiritual] realms I.e., the realms which are too transcendent to be perceived by limited beings. are struck with the awe and fear of the King. This [influence] is also drawn down upon all Jewish souls, arousing them to accept the yoke of the

6 238 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I yoke of the kingdom of Heaven and [motivating them to hold] G-d in awe [throughout] the entire year. For the fear and the love of G-d are not generated and implanted in a person s heart through his own efforts [alone], but rather have their source in the radiance [of G-dliness] drawn down from Above at [specific] times of revelation. Regarding the fear of G-d, the time for its revelation is Rosh HaShanah. ii 5. See also Or HaTorah, Re eh, p. 802ff. refers to [this ודודי לי mine My Beloved is וזהו revelation from Above]. Nevertheless, [to merit this revelation,] one must first awaken love and fear through an arousal from below. [This is man s spiritual task] in Elul. [Although the Divine service of Elul is to be והנה initiated by man, there is also a revelation of G-dliness at this time which inspires that arousal. Thus,] it is known that Elul is a time when the Thirteen Attributes of Mercy are revealed. [If so, it is necessary to] understand: 5 Why are ולהבין [the days of Elul] ordinary weekdays and not festivals? The Shabbosos and the festivals [are distinguished] because they are days when [a dimension of] G-dliness [transcending the natural order] is revealed; [on them,] kingdom of Heaven and [motivating them to hold] G-d in awe [throughout] the entire year. For the fear and the love of G-d are not generated and implanted in a person s heart through his own efforts [alone], but rather have their source in the radiance [of G-dliness] drawn down from Above at [specific] times of revelation. I.e., there is a certain dimension of awe and fear that man evokes through his own efforts. On the other hand, the primary element of the awe described here comes from Above. Just as a person becomes awestruck in the presence of a person whom he respects and honors, so too, the revelation of G-dliness from Above at this time humbles us and leaves us overwhelmed by His greatness. Regarding the fear of G-d, the time for its revelation is Rosh HaShanah.

7 239 לקוטי תורה: אני לדודי ודודי לי מלכות שמים עליהם ותהיה יראתו על פניהם כל השנה כי יראת ה' ואהבתו אינו עשויה ונטוע בלב האדם מכח עצמו כ"א מכח ההארה הנמשך עליו מלמעלה בעת וזמן התגלותו דהיינו בר"ה בחי' יראה כו', ii וזהו בחי' ודודי לי רק שצריך תחלה לעורר את האוי"ר על ידי אתערותא דלתתא שהיא באלול. והנה נודע שבאלול הוא זמן התגלות י"ג מדות הרחמים, ולהבין זה כי למה הם ימות החול ואינם יו"ט כמו שבתות ויום טוב שבהם התגלות אלהות I.e., each of the festivals serves as the paradigm for a particular element of Divine service. Rosh HaShanah is the time associated with the fear of G-d and the acceptance of His yoke. The revelation of these qualities at this time empowers us to continue to express them throughout the year. My Beloved is mine ודודי לי refers to [this revelation from Above]. Nevertheless, [to merit this revelation,] one must first awaken love and fear through an arousal from below. [This is man s spiritual task] in Elul. As mentioned above, the spiritual motif of Elul is that the revelation from Above comes in response to man s Divine service below. Hence, it is necessary that man arouse his love for G-d to evoke this revelation. This arousal is alluded to by the phrase לדודי,אני I am my Beloved s. When the revelation of G-dliness is preceded by man s Divine service, it will make a far more lasting and deep-felt impression. Even though the revelation from Above is more powerful than what man could achieve on his own, it is only when man prepares himself and takes the initiative on his own that he will become a k li ( vessel ) for this revelation and be able to internalize it. [Although the Divine service of Elul is to be initiated by man, there is also a revelation of G-dliness at this time which inspires that arousal.] As will be explained, even though there is a revelation from Above that facilitates the Jew s Divine service, it is still considered to come on his own initiative. [Thus,] it is known that Elul is a time when the Thirteen Attributes of Mercy are revealed. As elaborated upon below, although the Thirteen Attributes of Mercy are revealed during the month of Elul, their revelation is not felt in the same manner as the revelation of the G-dly light that characterizes the Shabbasos and festivals. [If so, it is necessary to] understand: Why are [the days of Elul] ordinary weekdays and not festivals? The Shabbosos and the festivals [are distinguished] because they are days when [a dimension of] G-dliness [transcending the natural order] is revealed; [on them,] His G-dliness

8 240 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I His G-dliness radiates [downward]. In particular, the revelation of the Thirteen Attributes of Mercy reflects a very elevated level of G-dliness and [seemingly should merit distinction], for this is the level revealed on Yom Kippur. Now, obviously, there is a great difference between Elul and Yom Kippur. analogy: This concept can be illustrated by way of אך Before a king enters a city, its inhabitants go out to greet him and receive him in the field. At that time, anyone who so desires may approach and greet him. He receives them all pleasantly and shows a smiling countenance to all. As he proceeds to his city, they follow him. Afterwards, when he reaches his royal palace, one may only enter [his throne room] with permission and this is granted only to the nation s elite, to a select few. radiates [downward]. To explain: On the Shabbosos and festivals, G-dly light that transcends the natural order is revealed. Indeed, that revelation is so powerful that ordinary mundane activity is naturally brought to a halt. To illustrate by analogy: When a person involved in his ordinary activities witnesses something amazing and awe-inspiring, he stops work and marvels at the sight he sees. Similarly, in the analogy, the spiritual revelations of the Shabbosos and festivals are so great that they motivate us to halt our everyday activities and focus on these spiritual revelations. The prohibitions of Torah Law are intended to sensitize us to this spiritual motif, because carrying out the prohibited activities would stand in the way of our receiving these revelations. In particular, the revelation of the Thirteen Attributes of Mercy reflects a very elevated level of G-dliness and [seemingly should merit distinction], for this is the level revealed on Yom Kippur. To continue the above analogy: the revelations of Yom Kippur are so great, that not only do they motivate us to stop work, but also to cease eating and drinking. Now, obviously, there is a great difference between Elul and Yom Kippur. Although the same spiritual influences that are revealed on Yom Kippur are revealed during Elul, the days of Elul are ordinary weekdays. Thus the Alter Rebbe is asking: Since the prohibitions against work, eating, and drinking on Yom Kippur

9 241 לקוטי תורה: אני לדודי ודודי לי בחי' הארת אלהותו ית' ובפרט בעת וזמן י"ג מדות שהם הארת העליונות מאד והם מתגלים ביוהכ"פ ובודאי יש הפרש גדול בין יוה"כ ובין אלול. אך הנה יובן ע"פ משל למלך שקודם בואו לעיר יוצאין אנשי העיר לקראתו ומקבלין פניו בשדה ואז רשאין כל מי שרוצה לצאת להקביל פניו הוא מקבל את כולם בסבר פנים יפות ומראה פנים שוחקות לכולם. ובלכתו העירה הרי הם הולכים אחריו. ואח"כ בבואו להיכל מלכותו אין נכנסים כ"א ברשות ואף גם זאת המובחרים שבעם ויחידי סגולה. are natural consequences of the awesome spiritual revelations of the day, why do these prohibitions not apply during Elul when the same spiritual influences are also revealed? See also Sefer HaMaamarim, 5700, p. 166ff. This concept can be illustrated by way of analogy: Before a king enters a city, its inhabitants Lit., the men of the city. Even though the people are found in the field, i.e., amidst mundane realities, they are men of the city, i.e., the king s men. Applying the analogy to the Jewish people, although they are found in the field, as the maamar proceeds to explain, they possess an inherent G-dly potential, and thus are men of the city. For that reason, they are aroused when the King comes out to them in the field (the maamar entitled Ani LeDodi, 5735). go out to greet him and receive him in the field. At that time, anyone who so desires may approach In Sefer HaMaamarim 5700, p. 167, the Rebbe Rayatz quotes this analogy and uses the expression, are granted permission and can... and greet him. He receives them all pleasantly and shows a smiling countenance to all. As he proceeds to his city, they follow him. Afterwards, when he reaches his royal palace, one may only enter [his throne room] with permission and this is granted only to the nation s elite, to a select few. In the analogue, the fundamental revelation during Elul is the same as on Yom Kippur. On Yom Kippur, G-d s Thirteen Attributes of Mercy are revealed as He is in His throne room with all the grandeur but also with all the accompanying restrictions implied. For that reason, Yom Kippur is a day when all worldly activity is forbidden. During Elul, these same qualities are revealed in the field, i.e., as they are enclothed within the lower levels of the Spiritual Cosmos. Since they are not in the Palace, the revelation does not call forth the restrictions of Yom Kippur. The particular aspects of the analogy are also discussed in Likkutei Sichos, Vol. II, p. 378ff.; Vol. IV, p. 1342ff.; the Sichos of Shabbos Nitzavim, 5710, et al.

10 242 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I Elul, [To explain the] analogy: In the month of וכך [we establish a relationship with G-d within the context of our mundane realities]. We go out to receive the light of His countenance in the field, so to speak. It is written: 6 G-d will cause His countenance to כי shine upon you. This refers to the emanation of the Thirteen Attributes of Mercy in a manner that allows them to be received face to face ; i.e., the revelation of His inner will illuminates the source of the Jewish souls. This results from turning the essence of our inner will toward Him, cleaving to Him with our hearts and souls [indeed,] from the very depths of our hearts and with self-sacrifice, as is explained in other texts. This emanation is drawn down from the והארה attribute of,א-ל which is the first of the Thirteen Attributes of Mercy. 7 It is the source for the others and includes י-ה-ו-ה (Keil) is א-ל verse: 8 them all, as implied by the (Havayah), and He shines light to us. This refers to the 6. Bamidbar 6: Zohar, Vol. I, p. 131b. In his Igros Kodesh (Vol. II, p. 369ff., Letter 387; translated in I Will Write It In Their Hearts, Vol. III), the Rebbe explains the different views as to which is the first of the Thirteen Attributes of Mercy. 8. Tehillim 118:27. [To explain the] analogy: In the month of Elul, [we establish a relationship with G-d within the context of our mundane realities]. Although G-d s coming to the field invites the Jews to approach Him, as it were, since He comes to the field in ordinary clothes, i.e., enclothed in the limitations of nature, it is not considered as an arousal from Above. To use the terms of the analogy, since the king is coming without all the pomp and majesty that is usually associated with his regal presence, there is nothing to arouse the people. His appearance does not motivate the people to approach him because he does not look kingly. It is necessary for the people to look within themselves, recall their bond with the king, and because of that bond, go forth to greet him. From a deeper perspective, however, the question still remains: Since the king comes to the field, he is inviting the people to come to him. True, the outward expressions of his majesty are lacking, but he seems to have taken the initiative by going out to them. How then can we say that Elul is a time of Ani LeDodi, that the Jews are the ones who initiate the intensification of the relationship? In resolution, it can be explained that the drawback that generally results from man s service coming as a response to an arousal from Above is that it involves only the external aspects of his being, the aspect of himself that relates to others. His inner being is not affected. When, by contrast, the arousal begins from below (i.e., within man), the person s inner being is involved. In this instance, however, even

11 243 לקוטי תורה: אני לדודי ודודי לי וכך הענין עד"מ בחודש אלול יוצאין להקביל אור פניו ית' בשדה, כי הנה כתיב יאר ה' פניו אליך שהוא ענין הארת י"ג מדות שיהי' פנים בפנים דהיינו שיאיר גילוי פנימיות רצונו ית' למקור נש"י ע"י שיהיה עיקר פנימיות רצונו אליו ית' לדבקה בו בלב ונפש מעומקא דליבא במסירת נפש כמ"ש במ"א, והארה זו היא נמשכת מבחי' אל שהוא ראשית כל הי"ג מדות ומקורן וכללותן, וכמ"ש אל ה' ויאר לנו שהוא בחי' אור א"ס ב"ה עצמו ממש וכמ"ש כי though the arousal comes from Above, it comes from G-d s Essence, not His external dimensions. As such, it awakens the essence of the Jew, his innermost being. And once his innermost being is aroused, chronological precedence does not matter. It still can be said: Ani LeDodi, that a Jew is giving himself over completely to G-d, his Beloved, even though in fact G-d took the first step, as it were (the maamar entitled Ani LeDodi, Sefer HaMaamarim Melukat, Vol. 4, p. 363ff.). We go out to receive the light of His countenance in the field, so to speak, as it is written: G-d will cause His countenance to shine upon you. This refers to the emanation of the Thirteen Attributes of Mercy in a manner that allows them to be received face to face ; People can be physically close, but if they are not facing each other, their communication will lack the inner bond established through face-to-face communication (see the maamar entitled Ki BaYom HaZeh (Likkutei Torah, Vayikra, p. 26d ff., translated in Vol. I of this series). Similar concepts apply in the analogue as the Alter Rebbe proceeds to explain. i.e., the revelation of His inner will illuminates the source of the Jewish souls. This results from turning the essence of our inner will toward Him, cleaving to Him with our hearts and souls [indeed,] from the very depths of our hearts The Hebrew term פנים means both face and inner dimension. Indeed, a person s vitality and inner qualities are revealed in his face. Turning our faces to G-d implies approaching Him with our inner dimensions. and with self-sacrifice, as is explained in other texts.,א-ל This emanation is drawn down from the attribute of One of the names of G-d, identified with the attribute of kindness. which is the first I.e., first denotes primacy. Implied is that G-d is turning to us with His inner dimensions. of the Thirteen Attributes of Mercy. It is the source for the others and includes them all, as implied by the verse: א-ל (Keil) is י-ה-ו-ה (Havayah),

12 244 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I light of G-d s infinity itself, as it is written: 9 G-d, your L-rd, is a consuming fire. To explain by analogy: In a general sense, there is no distinction between fire itself and the light and rays which radiate from it. Similarly, as it were, the light of His countenance that shines to the א-ל entire Jewish people [emanates] from the attribute of and is the actual light of G-d s infinity itself. iii Because of [their connection to this level of ולכן G dliness,] the Jewish people are called Israel,,ישראל i.e., is a ruler. 10 The yud [which begins the א-ל means שר א-ל term] implies that this is an ongoing activity. We find the yud serving this purpose in the verse: 11 This is what [Iyov] would do.(יעשה) This means that the attribute of enclothed within each Jew is ruler and master of his א-ל inner [being in an ongoing manner]. iv For each Jew has an actual spark of G-dliness דהיינו which grants life to his G-dly soul. This spark is naturally drawn upward, seeking to be illumined by the Light of Life, 12 and to sacrifice itself for Him. [This G-dly spark] 9. Devarim 4: See Pri Etz Chayim, Shaar Tekias Shofar, ch Iyov 1:5. See Rashi s interpretation of the verse. 12. Iyov 33:30. and He shines light to us. This refers to the light of G-d s infinity itself, The Thirteen Attributes of Mercy reflect an unlimited dimension of G-dliness that surpasses the Divine qualities which serve as the source for bringing the Spiritual Cosmos into being and maintaining it. as it is written: G-d, your L-rd, is a consuming fire. The analogy of fire illustrates how the light that radiates from G-d s infinity is not a separate entity from G-d Himself. To explain by analogy: In a general sense, there is no distinction between fire itself and the light and rays which radiate from it. Here the Alter Rebbe is alluding to the difference between or ( light ) and shefa ( influence ). Light reflects the source of light, revealing the qualities of that source as they are, without adapting itself to the nature of the recipient. Influence, by contrast, involves a process of adaptation in which the influence is tailored to the capacities of the recipient (see Selections from Derech Mitzvosecha, Vol. II, Mitzvas HaAmanas Elokus, sec. 5). For example, when a teacher desires to convey an idea to a student, he does not teach the concept as it exists in his own understanding. Instead, he structures his

13 245 לקוטי תורה: אני לדודי ודודי לי הוי' אלהיך אש אוכלה הוא. פי' כמו למשל זיו ואור האש היוצא מן האש עצמו שבכללותו אין בו שום התחלקות בינו לזיו ואור הנמשך ממנו. כך כביכול הארת פנים המאיר לכללות ישראל הוא מבחי' אל שהוא בחי' אור א"ס ב"ה עצמו ממש, iii ולכן נק' ישראל מלשון שר אל והיו"ד מורה על התמדת הפעולה כמו ככה יעשה כו'. ופי' שבחי' אל הוא שר ומושל בקרבו, iv דהיינו שיש בכל נפש מישראל ניצוץ אלהות ממש המחיה נפשו האלהית ומושך בטבעו למעלה לאור באור החיים למסור נפשו אליו ית' והוא presentation to fit the student s understanding (the maamar entitled Ani LeDodi, loc. cit.). From the analogy of light and radiance, we appreciate that the G-dly light granted to the Jewish people shines forth in a manner that reflects its essential quality. It is not dependent on the individual qualities of the people or the degree to which they have refined themselves. Instead, G-dliness is revealed on His initiative, in a manner that reflects His infinity. Similarly, as it were, the light of His countenance that shines to the entire Jewish people [emanates] from the attribute of א-ל and is the actual light of G-d s infinity itself. The intent is not only that this light and revelation shines to the Jewish people as they already exist, but that it is the force that brings them into being. As such, it defines their spiritual personalities, as the Alter Rebbe proceeds to explain. Because of [their connection to this level of G-dliness,] the Jewish people are called Israel,,ישראל i.e., שר א-ל means א-ל is a ruler. Implied is that the essential light which shines toward the Jewish people defines and dominates their personalities and continuously sets the tone for their conduct. The yud [which begins the term] implies that this is an ongoing activity. We find the yud serving this purpose in the verse: This is what [Iyov] would do.(יעשה) This means that the attribute of א-ל enclothed within each Jew is ruler and master of his inner [being in an ongoing manner]. To relate these concepts to the month of Elul: Since their G-dly nature dominates their personality א-ל),שר as above), the revelation of essential G-dliness in Elul (the King in the field) has an effect on the internal dimensions of the Jewish people, arousing their essential quality (the maamar entitled Ani LeDodi, loc. cit.). For each Jew has an actual spark of G-dliness which grants life to his G dly soul. This spark is naturally drawn upward, seeking to be illumined by the Light of Life, and to sacrifice itself for Him. I.e., the essence of the Jewish soul is G-dly, infinite and unbounded as He is. Therefore it seeks expression in a mode of service that is also unlimited and unbounded: mesirus nefesh, self-sacrifice, in which a person gives up his entire existence for G-d. See Tanya, ch. 19.

14 246 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I transcends [the powers of] wisdom or knowledge that exist in one s soul. For through wisdom or knowledge, one could not attain this aspect [of Divine service] to efface one s own identity and to abandon all self-concern for G-d s sake. This is the meaning of the verse: 13 You are וזהו children of G-d, your L-rd. A child is the foot, [i.e., an extension,] of his father, 14 accepting his father s will [with a commitment] that disregards intellect or knowledge, just as the foot does not exist as a separate entity from the head and has no will of its own. counsel: 15 This is the meaning of our Sages וזהו Negate your will before His will. In order for G-d s inner will to shine upon a person, he must negate all his personal desires to the point that he has no other desires at all. 13. Devarim 14: Etz Chayim, Shaar 24, ch Avos 2:4. [This G-dly spark] transcends [the powers of] wisdom or knowledge that exist in one s soul. For through wisdom or knowledge, one could not attain this aspect [of Divine service] to efface one s own identity and to abandon all self-concern for G-d s sake. For intellect is, by nature, limited and defined. Similarly, within the personal realm, intellect does not motivate a person to personal sacrifice and self-transcendence. Instead, one seeks to preserve his personal identity and selfhood. This is the meaning of the verse: You are children of G-d, your L-rd. A child is the foot, [i.e., an extension,] of his father, accepting his father s will [with a commitment] that disregards intellect or knowledge, just as the foot does not exist as a separate entity from the head and has no will of its own. Thus like a foot naturally and innately follows a person s will, the Jewish people naturally follow G-d s will. This is the meaning of our Sages counsel: Negate your will before His will. That mishnah states previously, Make G-d s will as your will, implying that a person made a commitment to carry out G-d s will. Negating one s will reflects a deeper commitment, one in which a person transcends his individual identity entirely.

15 247 לקוטי תורה: אני לדודי ודודי לי למעלה מן החכמה ודעת שבנפשו, כי על ידי החכמה והדעת לא היה משיג בחי' זו לבטל ולהפקיר א"ע מכל וכל בשבילו ית' וזהו בנים אתם להוי' אלקיכם כי ברא כרעא דאבוה הוא שנכלל ברצונו של אביו בלי שום טעם ודעת כמו בחי' רגל שבטל לגבי ראש ואין לו רצון שלו כלל. וזהו בטל רצונך מפני רצונו שבכדי שיאיר אל האדם בחי' פנימיות רצונו ית' צריך לבטל כל רצונותיו שלא יהי' לו רצון אחר כלל: In order for G-d s inner will to shine upon a person, he must negate all his personal desires to the point that he has no other desires at all. Such an approach makes a person a k li, a receptacle, for G-d s infinite light. To relate these concepts to the expression of the love relationship between the Jews and G-d during Elul and Tishrei mentioned above: Through the expression of a heartfelt commitment of teshuvah in the month of Elul, the Jews make themselves mediums to relate to the infinite dimensions of G-dliness revealed during Tishrei.

16 248 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. I Summary In Elul, 16 [the love relationship between G-d and the Jewish people is intensified. As implied by the verse]: I am my Beloved s [and my Beloved is mine, it is the Jewish people who] initiate [the strengthening of these bonds, through] an arousal from below. [This awakens an arousal from Above that brings about awesome revelations of G-dliness] on Rosh HaShanah and Yom Kippur. [Then it is revealed how] My Beloved is mine. G-dliness is drawn down to this material plane [and is revealed according to the pattern suggested by the verse]: His left hand is under my head [and His right hand embraces me. ] First, awe [of G-d, the left hand, is called forth and then love, the right hand, is elicited]. [Man s spiritual arousal is invited by G-d, as reflected in the fact that] the Thirteen Attributes of Mercy [are revealed] in Elul. [Now these Thirteen Attributes are revealed on Yom Kippur, making it a sacred festival.] If so, why are [the days] of Elul not marked as festivals? v [To explain by analogy:] It is like a king [whose countrymen] come out to meet him in the field [without the pomp and ceremony present in his throne room]. [Similarly, in Elul, G-d] shines His countenance upon us, revealing the Thirteen Attributes of Mercy in the field, i.e., within our mundane reality. The term shines points to the verse: א-ל is,י-ה-ו-ה and He shines light to us, vi [awakening the G-dly potential every one of us possesses. This potential is alluded to in the name] Israel,,ישראל [which can be divided into the words,] אל,ישר direct [from] G-d, 17, vii [and whose letters can be rearranged to form the words,] א-ל שר א-ל is a ruler, [i.e.,] the potential of א-ל [enclothed within each Jew] is a ruler and a master of his inner [being. This motivates every Jew to dedicate himself to G-d without restraints, to the point of self-sacrifice.] 16. The summary is a translation of the kitzurim for this maamar prepared by the Tzemach Tzedek. As in the text of the maamar, the translator s additions are set off by brackets [ ]. 17. Significantly, here in the summary, the Tzemach Tzedek is introducing a new concept that does not feature in the maamar itself.

17 249 לקוטי תורה: אני לדודי ודודי לי קיצור מד"ה אני לדודי )א( באלול מתחיל בחי' אני לדודי דהיינו אתעדל"ת ובראש השנה ויום הכפורים הוא ודודי לי היינו המשכת אלקותו למטה מתחלה שמאלו תחת לראשי יראה. באלול יג"מ וא"כ למה אינם יו"ט. v אך זהו כמו עד"מ מלך שיוצאים להקביל פניו בשדה. iiv יאר ה' פניו הוא ענין יג"מ. ובחי' יאר היינו מ"ש אל ה' ויאר לנו, iv וזהו ישראל ישר אל שבחינת אל הוא שר ומושל בקרבו:

18 250 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II II [The previous section focused on the analogy of a והנה king in the field. In order to gain a deeper appreciation of that analogy, we must reflect on the parallels to] the concept of an inhabited city, a field, and a desert that exist within man. A desert is an unsown land ; 18 [its earth will מדבר not produce crops]. This refers to our deeds, words and thoughts which are not directed to G-d. 19 [The intent is] not only the blemishes of [forbidden] thought, speech, or action, but even permitted matters; [e.g., thoughts or actions] that are not necessary for the service of G-d and are thus wasteful. For it is not the manner of a king to involve himself in mundane affairs ; 20 [i.e., G-d will not manifest Himself in material activities that are not motivated by a spiritual intent]. This is what is meant by [the description of the וזהו desert as a place] where no man has dwelt. 21 In this instance, man refers to the image like the appearance of a man upon the image of the Throne, 22 [which refers to the image of G-d formed by the Divine powers of the realm of Atzilus]. 23 [This level of man ] does not dwell [in a desert, i.e., it will not manifest itself within the undesirable behaviors mentioned above]. Rather, they shall make Me a Sanctuary and I will dwell within them Yirmeyahu 2: See Tanya, ch Zohar, Vol. III, p.149b. 21. Yirmeyahu 2: Yechezkel 1: Torah Or, Mishpatim, p. 77b. 24. Shmos 25:8. [The previous section focused on the analogy of a king in the field. In order to gain a deeper appreciation of that analogy, we must reflect on the parallels to] the concept of an inhabited city, a field, and a desert that exist within man. A desert is an unsown land ; [its earth will not produce crops]. This refers to our deeds, words and thoughts which are not directed to G-d. For these deeds will not produce fruit, which are an analogy for mitzvos (Sotah 46a). [The intent is] not only the blemishes of [forbidden] thought, speech, or

19 251 לקוטי תורה: אני לדודי ודודי לי ב והנה יש באדם בחי' עיר מושב. ובחי' שדה ומדבר. מדבר היא ארץ לא זרועה שהם המעשים והדבורים והמחשבות אשר לא לה' המה. אין צריך לומר אם פגם במחשבה דבור ומעשה אלא אפילו גם עניני היתר רק שהם ענינים שאינם צריכין לעבודת ה' ודברים בטלים הרי לאו אורחא דמלכא לאשתעי במילי דהדיוטא. וזהו אשר לא ישב אדם שם. פירוש אדם הוא כמ"ש ועל דמות הכסא דמות כמראה אדם וגו' לא ישב שם כי ועשו לי מקדש ושכנתי בתוכם כתיב. action, but even permitted matters; [e.g., thoughts or actions] that are not necessary for the service of G-d and are thus wasteful. This concept represents one of the unique contributions to Jewish thought made by Chassidus: that it is not only sin that separates a person from G-d, but any behavior that is not directed to His service. See Tanya, ch. 6. For it is not the manner of a king to involve himself in mundane affairs ; In other words, the term city refers to an inhabited land, a place where G dliness rests within a person s deeds and actions. A desert is, as stated above, a place where G d does not invest Himself. And a field is an intermediate state. In it, G dliness is not apparent. On the other hand, the situation is not one in which the person is estranged from G d. The Alter Rebbe elaborates on the concept of a desert, because although G d is never manifest in a desert per se, His coming to the field, i.e., granting the Jews the opportunity to approach Him while they are in the midst of their material involvements, arouses those in the desert and motivates them to come to the field to greet the King (the maamar entitled Ani LeDodi, 5726). [i.e., G-d will not manifest Himself in material activities that are not motivated by a spiritual intent]. This is what is meant by [the description of the desert as a place] where no man has dwelt. In this instance, man refers to the image like the appearance of a man upon the image of the Throne, [which refers to the image of G-d formed by the Divine powers of the realm of Atzilus]. His throne alludes to the quality of Malchus, kingship, as it descends to bring into being the worlds of Beriah, Yetzirah, and Asiyah. [This level of man ] does not dwell [in a desert, i.e., it will not manifest itself within the undesirable behaviors mentioned above]. Rather, they shall make Me a Sanctuary and I will dwell within them. As explained in the maamar entitled Basi LeGani, 5710, et al., the intent is not only that G-d dwells within the Jewish people as a whole, but that He dwells within each individual Jew. When a Jew observes the Torah and its mitzvos, he creates a setting where G-d s presence can be manifest.

20 252 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II The proper advice [for a person whose spiritual ועצה state resembles a desert] is, And you shall seek G-d, your L-rd, from there. 25 To explain: On the verse: 26 And G-d saw the light and it was good, our Sages comment: 27 [He saw] that it would be good to conceal [the light]. The aspect of light which is the illumination of His inner will exists within each and every Jew. However, it is, by nature, very well concealed and [effort is] necessary to reveal [this] treasury of fear of G-d 28 [which exists within each of us]. viii There are those in whom this [potential to love ויש G-d] is like a lost object or in exile, [as it were]. Concerning this, the Torah tells us, You shall seek, i.e., that it is necessary to search for [this potential within ourselves]. One only searches for a lost object [and not for something that is readily accessible. In this instance, the search is for] something that is lost [within] his [own self], as if in exile, i.e., the exiled spark of G-dliness described above. 25. Devarim 4: Bereishis 1: See Zohar, Vol. I, p. 45b; II, p. 202b. 28. Cf. Berachos 33b; see Yeshayahu 33:6. The proper advice [for a person whose spiritual state resembles a desert] is, And you shall seek G-d, your L-rd, The terms אלקיך,ה translated as G-d, your L-rd, apply to every person individually. As mentioned in sec. 1, in every Jew, there is an actual spark of G-d which is identified with His infinite potential, the name Havayah,.י-ה-ו-ה The possessive form of G-d s name Elokim, i.e., Elokecha, translated as your L-rd, is associated in the above verse with the G-dly power and life-force that enclothes itself in every entity individually to endow it with vitality. Building on this interpretation, seek[ing] G-d, your L-rd, can be understood to mean seeking to reestablish a connection with the G-dliness in one s own being. For, as the Alter Rebbe proceeds to explain, there are times when this G-dly potential is hidden within the inner dimensions of one s personality and is not given expression. from there. To explain: On the verse: And G-d saw the light and it was good, our Sages comment: [He saw] that it would be good to conceal [the light]. In a simple sense, the Zohar is speaking about the light created on the first day of

21 253 לקוטי תורה: אני לדודי ודודי לי ועצה היעוצה לזה הנה כתיב ובקשתם משם את הוי' אלהיך. פי' כי הנה כתיב וירא אלהים את האור כי טוב ופירשו רז"ל כי טוב לגנוז שבחי' אור שהוא בחי' הארת פנימיות רצונו ית' יש בכל אחד ואחד מישראל אלא שהוא בבחי' הסתר והעלם מאד בטבעו וצריך לגלות אוצר של יראת שמים, viii ויש מי שהוא בבחי' אבידה אצלו ובחי' גלות. וע"ז נאמר ובקשתם שתבקש ותחפש ואין חיפוש אלא אחר אבידה דהיינו דבר שהוא אבודה אצלו בבחי' גלות Creation. That light was infinite and unbounded, as our Sages state (Chagigah 12a): [With it,] one could see from one end of the world to the other. As such, this light was not fit for a limited world. Hence G-d saw that it would be good to hide this light. The Alter Rebbe is emphasizing that parallels to these concepts exist within every individual s world of the soul. We each possess a Divine potential that is infinite and transcendent. Nevertheless, as the Alter Rebbe proceeds to state, it is often hidden within the inner reaches of our souls. The aspect of light which is the illumination of His inner will exists within each and every Jew. However, it is, by nature, very well concealed and [effort is] necessary to reveal [this] treasury of fear of G-d [which exists within each of us]. The treasury of fear of G-d is identified with the inner, transcendent Divine potential possessed by every Jew which causes him to innately fear any influence that would disturb his bond with G-d. See Tanya, the conclusion of ch. 19. There are those in whom this [potential to love G-d] is like a lost object or in exile, [as it were]. For most, the inner Divine potential does not govern their operative consciousness. Nevertheless, it serves as a subconscious motivation, continually pushing them towards spiritual growth and development. For others, however, it is lost and in exile, in which instance it is unable to exert an influence on the person s conduct. In his kitzur (summary) of this section, the Tzemach Tzedek associates this concept (מה) with our Sages comment (Chagigah 4a): Who is a fool? One who loses what he is given. Likkutei Torah, Bamidbar, p. 76b, explains that מה is often interpreted as a person s potential for bittul, giving himself over to G-d. A fool loses access to that potential. Concerning this, the Torah tells us, You shall seek, i.e., that it is necessary to search for [this potential within ourselves]. One only searches for a lost object [and not for something that is readily accessible. In this instance, the search is for] something that is lost [within] his [own self], as if in exile, i.e., the exiled spark of G-dliness described above.

22 254 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II This is what is meant by the phrase, [And you וזהו shall seek] G-d, your L-rd : i.e., [every person should search for the spark of] G-d, your L-rd, which is drawn down from the dimension of א-ל that rests within each person, giving life to his individual G-dly soul. The verse states: And you shall seek... from והנה there. The search must begin from there. It is only possible to search for and find a lost object in the place where it was lost. Similarly, it is only possible to grasp the light of G-d s countenance, to direct one s love to Him, and to manifest fear of Him, by searching first in the place where it was lost. In this spirit, it is written: 29 Let us search our paths... We must review our undesirable deeds, words and thoughts from their earliest beginning. ix This will arouse feelings of contrite bitterness in ועי"ז one s heart, as implied by the verse: 30 And he will return to G-d and He will have mercy upon him. [This is the plain meaning of the phrase on the level of pshat. On the non-literal level of derush, however, the concluding Hebrew word can be understood to mean,...and he shall have mercy upon Him ; i.e., the individual] should arouse his own feelings of mercy for the spark of G-d that is in exile within him. 31 phrase: 32 In this context, we can understand the ועל to Yaakov who redeemed Avraham. Yaakov represents 29. Eichah 3: Yeshayahu 55: See Tanya, ch Cf. Yeshayahu 29:22. See also the explanation in Likkutei Torah, Emor, p. 35c. This is what is meant by the phrase, [And you shall seek] G-d, your L-rd : i.e., [every person should search for the spark of] G-d, your L-rd, which is drawn down from the dimension of א-ל that rests within each person, giving life to his individual G-dly soul. This relates to the concept that the literal meaning of teshuvah, return, reflects the true nature of this spiritual service: a search to return to one s essential self, the fundamental G-dly spark that lies at the core of our beings. The verse states: And you shall seek... from there. The search must begin from there. It is only possible to search for and find a lost object in

23 255 לקוטי תורה: אני לדודי ודודי לי שהוא בחי' ניצוץ אלהות הנ"ל. וזהו את הוי' אלהיך שהוא נמשך מבחי' אל השורה בכל אדם להחיות נפשו האלהית. והנה הכתוב אומר ובקשתם משם. משם דייקא כי כשם שא"א לחפש אחר אבידה ולמצאה זולת במקום שנאבדה. כך לא ישיג אור פני ה' ושתהיה אהבתו אליו ויראתו על פניו כ"א אחר החיפוש תחלה במקום שנאבדה לו ע"ד מ"ש נחפשה דרכינו כו' שיפשפש במעשיו ix ודבוריו ומחשבותיו שעברו וחלפו מיום היותו אשר לא טובים ועי"ז יתמרמר לבו בקרבו וישוב אל ה' וירחמהו דהיינו שיעורר רחמים רבים על ניצוץ אלהות שבתוכו בבחי' גלות. ועל זה נאמר ליעקב אשר פדה את אברהם כי מדת יעקב הוא the place where it was lost. Similarly, it is only possible to grasp the light of G-d s countenance, to direct one s love to Him, and to manifest fear of Him, by searching first in the place where it was lost. By and large, a person s Divine service should focus on the positive, illuminating the world through the light of the Torah and its mitzvos. There is no need to involve oneself with darkness, for the most effective way of banishing it is by shedding light. Nevertheless, when a person realizes that he is overcome by darkness to the extent that his G-dly potential cannot express itself, he must confront the darkness, making an account of the undesirable deeds which he performed and repenting for them. Otherwise, his Divine potential will continue to be prevented from expressing itself. See Tanya, chs In this spirit, it is written: Let us search our paths... We must review our undesirable deeds, words and thoughts from their earliest beginning. This will arouse feelings of contrite bitterness in one s heart, as implied by the verse: And he will return to G-d and He will have mercy upon him. [This is the plain meaning of the phrase on the level of pshat. On the non-literal level of derush, however, the concluding Hebrew word can be understood to mean,...and he shall have mercy upon Him ; i.e., the individual] should arouse his own feelings of mercy for the spark of G-d that is in exile within him. When a person contemplates the inherent G-dliness present within his soul and honestly surveys the activities in which he is involved, he will feel compassion for having compelled that G-dly spark to bear such involvement. In this context, we can understand the phrase: to Yaakov who redeemed Avraham. According to this interpretation, the emphasis is not on Yaakov and Avraham as individuals, but rather on the spiritual attributes with which they are identified.

24 256 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II the attribute of mercy, which has the potential to redeem the attribute of love exemplified by Avraham, our Patriarch from exile. [Avraham] is called our Patriarch because [he endows us with the potential] to act like sons, i.e., extensions of our Father [in Heaven], to nullify ourselves and to surrender our will to G-d s. ix When, however, a person reviews his deeds, and אך his feelings of compassion are still not aroused and he does not feel contrite bitterness despite contemplating how the spark of G-dliness has fallen into exile within his soul, he should think about the following analogy: By nature, when [a person injures his body], even stubbing his toenail on a stone, he consciously feels pain and is aggrieved. When does this apply? As long as the affected limb is still attached to his body. If, however, the limb is severed, the brain no longer feels pain because the limb has been cut off from its source. We, the Jewish people, are similarly connected כך and attached to G-d. We should therefore feel the pain and the damage that we cause by drawing the spark of G-dliness [within us] into exile. [For, as stated above, not only do a person s undesirable behaviors cause he himself to descend, but they bring the G-dly spark within him into exile as well.] Even if a Jew sins, [he remains a Jew], 33 and still possesses this G-dly spark. It does 33. Sanhedrin 44a. Yaakov represents the attribute of mercy, which has the potential to redeem the attribute of love exemplified by Avraham, our Patriarch from exile. I.e., a person s potential to love G-d can be in exile, constrained and prevented from expressing itself. [Avraham] is called our Patriarch Literally, father. Like a father, he endows his heirs with a legacy; in this instance, a spiritual one. because [he endows us with the potential] to act like sons, i.e., extensions Lit., feet ; see sec. 1 above.

25 257 לקוטי תורה: אני לדודי ודודי לי מדת רחמנות שעי"ז פודה מהגלות מדת אהבה היא מדתו של אברהם אבינו ע"ה, כי לכן x נק' אבינו כו' ולהיות ברא כרעא דאבוה להבטל ולהכלל ברצונו ית'. אך האדם אשר יפשפש במעשיו ולא יתעורר בו מדת רחמנות ולא יתמרמר לבו בקרבו עם היות שמעמיק במחשבתו איך נפל ניצוץ אלהות בגלות בתוך נפשו זאת ישים אל לבו ונשא עליו המשל הזה, כי היות טבע האדם כשכואב לו אפילו צפורן רגלו מחמת שנגף באבן מרגיש הכאב במוחו ומצטער. אך היינו כשאבר הנגוף עודנו מחובר בו טרם נחתך, אבל כשחותכין את האבר אין המוח מרגיש את הכאב מפני שהוא נכרת ונפרד משרשו. כך אנחנו בנ"י מחוברים ודבקים בו ית' ולכן צריכים אנחנו להרגיש הכאב והפגם שפגמנו והורדנו בגלות ניצוץ אלהותו ית' כי אע"פ שחטא כו' ויש לו בחי' ניצוץ אלהות הנ"ל ואיננו מסתלק of our Father [in Heaven], to nullify ourselves and to surrender our will to G-d s. I.e., the attribute of love referred to here is not the love that comes as a result of a person s thought and contemplation, but the innate, inherent love that every Jew possesses as a spiritual inheritance from our ancestors, beginning with Avraham. In this way, by expressing the attribute of Yaakov arousing mercy on our individual spark of G-dliness we will redeem Avraham, i.e., we will enable and empower our innate love for G-d to be manifest. When, however, a person reviews his deeds, and his feelings of compassion are still not aroused and he does not feel contrite bitterness despite contemplating how the spark of G-dliness has fallen into exile within his soul, He should not remain complacent, but instead should endeavor to spur his spiritual feelings through meditation. he should think about the following analogy: By nature, when [a person injures his body], even stubbing his toenail on a stone, he consciously feels pain and is aggrieved. When does this apply? As long as the affected limb is still attached to his body. If, however, the limb is severed, the brain no longer feels pain because the limb has been cut off from its source. Similarly, a person s insensitivity to his spiritual decadence should be seen as a danger warning indicating his soul s lack of health. We, the Jewish people, are similarly connected and attached to G-d. We should therefore feel the pain and the damage that we cause by drawing the spark of G-dliness [within us] into exile. [For, as stated above, not only do a person s undesirable behaviors cause he himself to descend, but they bring the G-dly spark within him into exile as well.] Even if a Jew sins, [he remains a Jew], and still possesses this G-dly spark. It

26 258 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II not depart from him; it is merely exiled. Furthermore, he still retains the quality of א-ל ישראל is a ruler, as explained above. And a ruler, even when subjugated, is on a different plane from a common person. It is obvious that he is a ruler and, with one movement, can transform his status from one extreme to another and return to his previous status. [One s awareness of this Divine potential that אך exists within him should arouse him to remorse and pain. For, as explained above, he should be sensitive to the pain of the Divine Presence that he has drawn into exile.] If, however, a person no longer feels the pain and blemish in his soul, [this is a sign] that he has caused such extensive damage that his soul has been separated and entirely cut off from its source. He should therefore arouse even greater compassion [upon his soul] due to the very fact that he does not feel that he is in need of it. In another source, 34 this concept is explained כמ"ש based on the words of our prayers: 35 With Your great mercy, have mercy upon us. There it is explained [that we appeal to G-d s mercy] because our limited intellect does not appreciate just how much we truly need [His compas sion]. The attribute of mercy, the [all-pervasive] attribute of Yaakov, extends from one end to the other. 36, 34. See the maamar entitled U Sfartem Lachem (Likkutei Torah, Emor, p. 35c, also translated in this series) that explains similar concepts. 35. The blessing Yotzer Or, in the daily liturgy. 36. Cf. Shmos 26:28. does not depart from him; it is merely exiled. Furthermore, he still retains the quality of א-ל ישראל is a ruler, as explained above. And a ruler, even when subjugated, is on a different plane from a common person. It is obvious that he is a ruler and, with one movement, can transform his status from one extreme to another and return to his previous status. This highlights the positive potential the person possesses. Nevertheless, it is precisely the awareness of that positive potential that should evoke feelings of mercy, because in the person s present state, he is incapable of expressing it. [One s awareness of this Divine potential that exists within him should arouse him to remorse and pain. For, as explained above, he should be sensitive to the pain of the Divine Presence that he has drawn into exile.]

27 259 לקוטי תורה: אני לדודי ודודי לי ממנו אלא שהוא בגלות, ולא עוד אלא שעדיין נקרא במעלות ומדריגות השר שהוא בחי' ישראל הנ"ל, כי אינו דומה מעלת השר עם היותו בשביה למעלת ההדיוט, כי עדיין ניכר וידוע מעלתו של השר ובתנועה א' יכול שיהפך מן ההיפך אל ההיפך לגמרי לחזור לקדמותו כו', אך מה שאינו מרגיש בנפשו הכאב והפגם היינו מפני שפגם כ"כ עד שנפרד ונכרת משרשו לגמרי, ומזה אדרבה יעורר רחמים יותר גדולים עם היות שאינו מרגיש הרחמנות על עצמו כמ"ש במ"א על מאמר ברחמיך הרבים רחם עלינו, פי' מפני שאנחנו אין שכלנו הדל משיג xi גודל הרחמנות וכו'. כי מדת רחמנות מדתו של יעקב מבריח מן הקצה אל הקצה, If, however, a person no longer feels the pain and blemish in his soul, [this is a sign] that he has caused such extensive damage that his soul has been separated and entirely cut off from its source. He should therefore arouse even greater compassion [upon his soul] due to the very fact that he does not feel that he is in need of it. In another source, this concept is explained based on the words of our prayers: With Your great mercy, have mercy upon us. There it is explained [that we appeal to G-d s mercy] because our limited intellect does not appreciate just how much we truly need [His compassion]. The attribute of mercy, the [all-pervasive] attribute of Yaakov, extends from one end to the other. The phrase cited refers to the middle barwhich connected the beams of the Sanctuary. The upper and lower bars were not single units, but instead were each composed of two bars that covered half the Sanctuary s length. The middle bar, by contrast, ran along the entire length of the Sanctuary on each side. The counterpart to this concept in the spiritual realms can be explained as follows: The Sefiros are arranged in three vectors: the right representing the attribute of Chessed (kindness) and its outgrowths and derivatives; the left, Gevurah (might) and its outgrowths and derivatives; and the middle, Tiferes (beauty) and its outgrowths and derivatives. The right and left vectors refer to revealed levels of G-dly light and follow the motif of revelation and contraction. Accordingly, they have a beginning a point below G-d s Essence and an end and thus stop before reaching the lowest levels. The middle vector, by contrast, extends from one end to the other ; it connects to G-d s Essence which is above limitation and simultaneously penetrates to the lowest realms and reveals G-dliness there (see the maamar entitled KeNesher Ya ir Kino, 5678). Mercy is identified with the attribute of Tiferes and thus also extends from the highest levels until the lowest, reaching from G-d s very Essence to a person so sunk in kelipah that he does not feel pain at his distance from G-d. To connect this to the concepts explained in the first section: Because the Thirteen Attributes of Mercy shine during the month of Elul, they are able to arouse even a Jew who is found in a desert, a place distant from G-dliness, and motivate him to turn to G-d in teshuvah (the maamar entitled Ani LeDodi, 5735).

28 260 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II xi If even reflecting on the above is not sufficient to ואם arouse the attribute of mercy, the proper advice is found in the Zohar 37, xii in explanation of the expression: 38 a shepherd among the roses : Just as fire causes a rose to change color from red to white, similarly, If your sins are as crimson, they will become as white as snow. 39 Sin, and similarly all thought, speech and deed that are concerned with worldly matters, are identified with the color red, for they are the thoughts and schemes of the [evil] inclination. These can be transformed and become as white as snow through the quality of fire. HaMikdash, [In the sacrificial service in the Beis והנה there were two types of fire:] fire which descended from Above and fire brought from below. 40 Not every person merits the fire which descends from Above. [Bringing] the fire from below [is, however, within the potential of each individual] through self-affliction and fasts that reduce one s fat and blood, 41 which have their source in kelipas nogah. Through this, G-d will cause His countenance to shine, revealing the radiant countenance spoken of above. 37. Zohar, Vol. II, p. 20a-b. 38. Shir HaShirim 6:3, the continuation of the opening verse of the maamar. 39. Yeshayahu 1: See Yoma 21b; Shir HaShirim Rabbah to Shir HaShirim 2: See Berachos 17a; Zohar, Vol. II, pp. 20b, 119b. 42. I Melachim 8:27, referring to the indwelling of the Divine Presence in the Beis HaMikdash. Significantly, this verse and some of the concepts to follow in this summary are not mentioned in the original text of the maamar and were added in the summary by the Tzemach Tzedek. For that reason, we have added commentary to this summary. 43. The Tzemach Tzedek is alluding to the concept that the name Israel (ישראל) can be divided as אל,ישר direct from G-d. Summary [In order to gain a deeper appreciation of the analogy of the king in the field, we must reflect on the parallels to] an inhabited city, [a field, and a desert that exist within man]. xiii A desert is an unsown land, xiv a place where no man has dwelt, [i.e., a place where G-dliness is not manifest,] the direct opposite of [the Beis HaMikdash, of which] it is said: 42 Would G-d truly dwell on earth? The proper advice [for a person whose spiritual state resembles a desert is]: And you shall seek G-d, your L-rd, from there. [Every person has an inherent G-dly potential. Often, however, it is hidden, as implied by our Sages interpretation of the verse]: And G-d saw the light and it was good, as it would be good to hide [the light]. א-ל written]: [This refers to the light that shines to every Jew, as it is

29 261 לקוטי תורה: אני לדודי ודודי לי ואם גם בזאת לא יתעורר בו מדת רחמנות הנ"ל הנה זאת העצה היעוצה דהנה כתיב הרועה בשושנים ופי' בזהר iix מה שושנה אתהפך מגוון סומק לגוון חוור ע"י אשא כו'. כך הנה כתיב אם יהיו חטאיכם כשנים כשלג ילבינו שהחטא נקרא אדום וכן כל המעשים והדבורים והמחשבות שבכל עניני העולם נק' גם כן אדום לפי שהמה מחשבות היצר ותחבולותיו יתהפך לגוון חוור שהוא בחינת כשלג ילבינו על ידי בחי' אש. והנה יש אש שלמעלה ואש שלמטה ואש שלמעלה לא כל אדם זוכה לזה. אך אש שלמטה הוא ענין סיגופים ותעניות למעט חלבו ודמו שהם מסטרא דק"נ ואז יאר ה' פניו בחי' הארת פנים כנ"ל: קיצור והנה יש באדם בחי' עיר מושב. iiix ובחינת מדבר זהו ארץ לא זרועה vix אשר לא ישב אדם שם הפך ממ"ש האמנם ישב אלקים על הארץ. והעצה לזה כמו שכתוב ובקשתם משם. כי את האור כי טוב לגנוז בחי' אל ה' ויאר לנו שבבחינת ישר אל. If even reflecting on the above is not sufficient to arouse the attribute of mercy, the proper advice is found in the Zohar in explanation of the ex pression: a shepherd among the roses : Just as fire causes a rose to change color from red to white, similarly, If your sins are as crimson, they will become as white as snow. Sin, and similarly all thought, speech and deed that are concerned with worldly matters, are identified with the color red, for they are the thoughts and schemes of the [evil] inclination. These can be transformed and become as white as snow through the quality of fire. [In the sacrificial service in the Beis HaMikdash, there were two types of fire:] fire which descended from Above and fire brought from below. Not every person merits the fire which descends from Above. The fire from Above refers to suffering which will be visited upon a person to cleanse him of his sins. Nevertheless, not everyone merits this purifying influence, as implied by the verse (Mishlei 3:12): One whom G-d loves He chastises (Tanya, Iggeres HaTeshuvah, ch. 1). If one does not merit to be chastised from Above, he may as the Alter Rebbe proceeds to explain seek to purify himself through penances and fasts. It must be emphasized, however, that even in the Alter Rebbe s time, fasting was not considered a desirable option because of people s weakened physical condition (ibid., ch. 3). Certainly, this applies in the present era. Instead, atonement should be sought by giving to tzedekah (Sefer HaSichos 5749, Vol. p. 184ff.). [Bringing] the fire from below [is, however, within the potential of each individual] through self-affliction and fasts that reduce one s fat and blood, which have their source in kelipas nogah. Through this, G-d will cause His countenance to shine, revealing the radiant countenance spoken of above.

30 262 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. II is,י-ה-ו-ה and He shines light to us, direct from G-d, 43 [as it were]. For some, however, [not only is the light hidden,] it is lost, as intimated by our Sages statement: 44 Who is a fool? One who loses what (מה) he is given. 45 This reflects [the prophecy 46 which speaks of] those lost in the land of Ashur and [the lament]: 47 I strayed like a lost sheep. xv [To repent,] it is necessary to search in the place where the loss took place, i.e., a person should examine his deeds, [following the advice of the verse:] And you shall seek G-d, your L-rd, from there. [The term there refers to the realm of kelipah, where G-d s presence is not manifest.] [When one seek{s}... from there, reviewing his undesirable conduct, this will arouse feelings of contrite bitterness in his heart.] And he will return to G-d and He will have mercy upon him. xvi [On the non-literal level of derush, the latter verse can be interpreted as meaning that the person will have mercy on the spark of G-dliness in his soul and bring it into expression. When this is accomplished, it is possible to reach a positive connotation] of a desert, as implied by the phrase: 48 Your speech is attractive. For through teshuvah, [the concept that] a desert is a place where no man has dwelt, xvii [can be seen in a positive light, referring to] a rung above the level of man. 49 [This level can be referred to as] the great and awesome desert. 50 [When, however,] a person [does not feel contrite bitterness and] mercy for his soul [after reviewing his deeds], he should realize that [this lack of sensitivity comes because his soul] has become so blemished that it has become separated and cut off from its source. xviii [The awareness of this separation] should arouse even greater feelings of mercy. This generates hope. [If even meditation on the above does not arouse a desire for teshuvah, the person should follow the advice implied by the phrase,] a shepherd among the roses. A rose [has thirteen petals, alluding to] the Thirteen Attributes of Mercy. An additional allusion suggested by roses is [reflected by the verse]: If your sins are as crimson, they will become as white as snow. [Now,] a rose changes color from red to white through fire. xix [Similarly, through the fire of self-affliction, a person can redeem his inner G-dly nature.] This will cause G-d to shine His countenance upon [the Jewish people]. xx 44. See Chagigah 4a. 45. As explained in Likkutei Torah, Bamidbar, p. 91c, the term mah refers to the potential for bittul that exists within every Jew. Through following the foolishness of the yetzer hara, a person can lose the potential to access this bittul. 46. Yeshayahu 27: Tehillim 119: Shir HaShirim 4:3. As explained in the maamar entitled BaChodesh HaShelishi (Torah Or, p. 67d, translated in this series), et al.,,מדבר desert, shares the same root as speech.,דיבור 49. For the term man refers to G-dliness as it has confined itself within the Ten Sefiros and thus adapted itself to the limits of mortal existence. Thus, the desert would refer to a level of G-dliness that transcends that frame of reference. 50. Devarim 1:19. Implied is that the desert is awesome because it refers to a level of G-dliness above man s comprehension.

31 263 לקוטי תורה: אני לדודי ודודי לי אך יש מי שהוא בבחינת אבידה אצלו. ע"ד איזהו שוטה מאבד שם מה שנותנין לו. וע"ד vx מ"ש ובאו האובדים בארץ אשור. וכתיב תעיתי כשה אובד. וצריך לחפש במקום שנאבדה שיפשפש במעשיו, וזהו ובקשתם משם, וישוב אל ה' וירחמהו, xvi וגם יתעלה בחי' מדבר הנ"ל להיות ומדברך נאוה xvii שע"י התשובה יבא לבחינת מדבר אשר לא ישב אדם שם שלמעלה ממדרגת אדם ונק' במדבר הגדול והנורא. xviii אך האדם אשר לא ירגיש הרחמנות בנפשו זהו מפני שנפגם כ"כ עד שנפרד ונכרת משרשו, ומזה אדרבה יעורר עליו רחמים יותר גדולים, ועי"ז יש תקוה. וזהו הרועה בשושנים בחי' יג"מ. ועוד פי' בשושנים ע"ד אם יהיו חטאיכם כשנים מבחי' אדום כשלג ילבינו. כמו xx שושנה אתהפך מגוון סומק לגוון חוור ע"י אש xix ועי"ז יאר ה' פניו.

32 264 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. III III [To complement the spiritual power of the service אך of teshuvah described above,] each person must seek an additional course of action for the sake of his soul. [The service required] is alluded to in the following passage: In the marketplaces and the streets, I will בשווקים search for the one whom my soul has loved... When I found the one whom my soul has loved, I held fast to him and did not let him go until I brought him into my mother s house and into the 51, xxi chamber in which I was conceived. The search is carried out in the marketplaces and והנה the streets, [i.e.,] in the place where the loss occurred. successful, Nevertheless, [even when the search is אך and through teshuvah] the person finds the lost object [and thus identifies with his inner G-dly potential], the light of G-d will not be maintained without vessels. [For with out them, his inability to retain the light] will cause it to depart. It is thus necessary to make vessels for the G-dly light. These are the letters of the Torah. Thus, in the above passage, my mother s house refers to the Written Law, and the chamber in which I was conceived, to the Oral Law. 52 G d, [This concept is clarified] by the verse: 53 וכמ"ש your L-rd, is a consuming fire. Just as a fire cannot take hold except through a wick or another entity, [the revelation of G-dliness must have something to which to attach itself. This is the implication of the verse], I held fast to him and did not let him go until I brought him into my mother s house. xxii 51. Shir HaShirim 3:2, See Zohar, Vol. III, p. 40b. 53. Devarim 4:24. [To complement the spiritual power of the service of teshuvah described above,] each person must seek an additional course of action for the sake of his soul. [The service required] is alluded to in the following passage: The concepts that follow are amplified in the maamar beginning Ani LeDodi, In the marketplaces and the streets, I will search for the one whom my

33 265 לקוטי תורה: אני לדודי ודודי לי ג אך עוד אחת היא צריך לשית עצות בנפשו מ"ש בשווקים וברחובות אבקשה את שאהבה נפשי וגו' עד שמצאתי את שאהבה נפשי אחזתיו ולא ארפנו עד שהבאתיו אל בית אמי ואל xxi חדר הורתי. והנה בחינת החיפוש הוא בשווקים וברחובות במקום האבדה, אך אף גם אם מצא את האבדה הנה לא יתקיים בו אור ה' בלתי כלים כי זה גורם הסתלקות האור כנודע, ולכן העצה לעשות כלים לאור ה' והם אותיות התורה כי בית אמי זו תורה שבכתב וחדר הורתי זו תורה שבעל פה וכמ"ש כי הוי' אלהיך אש אוכלה הוא וכשם שא"א לאש להאחז בלי פתילה או שום דבר הנאחז בו. כך אחזתיו ולא ארפנו עד שהבאתיו כו'. xxii וכדאיתא soul has loved... In the verse, the alef of the word,שאהבה is written with a kametz, implying a love relationship that is long-established. As the Tzemach Tzedek indicates in his additions (endnote xxi), this alludes to the fact that even before the souls came into existence, they existed in G-d s mind, as it were, and a bond of love was then established. When I found the one whom my soul has loved, I held fast to him and did not let him go until I brought him into my mother s house and into the chamber in which I was conceived. The search is carried out in the marketplaces and the streets, [i.e.,] in the place where the loss occurred. As explained in the previous section, it is sometimes necessary to confront the evil within one s personality, not merely devote oneself to doing good. Nevertheless, [even when the search is successful, and through teshuvah], the person finds the lost object [and thus identifies with his inner G-dly potential], the light of G-d will not be maintained without vessels. [For without them, his inability to retain the light] will cause it to depart. It is thus necessary to make vessels for the G-dly light. These are the letters of the Torah. Thus, in the above passage, my mother s house refers to the Written Law, and the chamber in which I was conceived, to the Oral Law. halachic directive. It,הוראה translated as I was conceived, relates to the term,הורתי is through the Oral Law that we arrive at directives for Torah observance. [This concept is clarified] by the verse: G-d, your L-rd, is a consuming fire. Just as a fire cannot take hold except through a wick or another entity, [the revelation of G-dliness must have something to which to attach itself. This is the implication of the verse], I held fast to him and did not let him go until I brought him into my mother s house.

34 266 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. III This is also implied by the Zohar s 54 וכדאיתא interpretation of the expression, the shepherd among the roses. [Noting that the Hebrew for roses,,שושנים shares the same letters as],ששונים those who study, [our Sages comment: Do not read among the roses, read] among those who study Torah law. The word shepherd is used since [through this study, the Jews become like shepherds, so to speak, as our Sages say]: [The people of] Israel sustain their Father in Heaven. 55 Through the study of the Torah, which embodies מפני G-d s will, the spirit brings a Spirit and draws to it [that] Spirit, 56 causing the inner aspect of G-d s will to rest and be revealed within the individual concerned. [To illustrate this concept:] When a person eats, his soul becomes connected to his body, causing the faculties of his soul to be expressed within it more powerfully. Similarly, [The people of] Israel sustain, [i.e., perform a function equivalent to the provision of food for,] their Father in Heaven. 57 Through one s involvement in Torah and mitzvos, which are G-d s will, the spirit brings a Spirit and draws to it a Spirit, causing the radiance of the sublime will to rest and become manifest [within him], with a shining countenance, through the letters of the Torah. [This] is also [accomplished through] the mitzvah גם of tzedakah, the attribute of Chessed (kindness) which is the external manifestation and vessel that can contain the 54. Zohar, Vol. II, p. 20b. See also Shabbos 30b and the second maamar entitled Ani LeDodi, Likkutei Torah, Devarim, p. 33a ff. 55. Zohar, Vol. III, p. 7b. 56. Ibid., Vol. II, p. 162b. 57. Ibid., Vol. III, p. 7b. I.e., the positive impetus toward Divine service aroused by teshuvah must be anchored within our personalities through Torah study. This is also implied by the Zohar s interpretation of the expression, the shepherd among the roses. [Noting that the Hebrew for roses, those who study, [our Sages,ששונים as] shares the same letters,שושנים comment: Do not read among the roses, read] among those who study Torah law.

35 267 לקוטי תורה: אני לדודי ודודי לי בזהר על פסוק הרועה בשושנים שושנים ששונה הלכות כו'. ולכן כתיב הרועה כי ישראל מפרנסין לאביהם שבשמים מפני שע"י עסק התורה שהוא רצונו יתברך רוח אייתי רוח ואמשיך רוח להיות שורה ומתגלה בו בחינת פנימיות רצונו ית', כמו שע"י אכילת האדם מחבר נשמתו בגופו שיתפשטו בו כוחות נשמתו בהרחבה. כך כביכול ישראל מפרנסין לאביהם שבשמים על ידי התורה ומצות שהם רצונו ית' רוח אייתי רוח ואמשיך רוח להיות שורה ומתגלה בחינת הארת רצה"ע בהארת פנים כו' ע"י אותיות התורה גם ע"י מצות הצדקה שהוא מדת החסד שהוא חיצוניות וכלי לבחי' האור והאהבה Not only does this study benefit the soul of the person studying, it has far wider consequences. The word shepherd is used since [through this study, the Jews become like shepherds, so to speak, as our Sages say]: [The people of] Israel sustain their Father in Heaven. Through the study of the Torah, which embodies G-d s will, the spirit Man s spirited Torah study. brings a Spirit I.e., arouse a Spirit Above, generating Divine energy. and draws to it [that] Spirit, Draw[ing] to it that Spirit implies that the person causes the Divine energy to be drawn down into this material realm. causing the inner aspect of G-d s will to rest and be revealed within the individual concerned. [To illustrate this concept:] When a person eats, his soul becomes connected to his body, causing the faculties of his soul to be expressed within it more powerfully. Similarly, [The people of] Israel sustain, [i.e., perform a function equivalent to the provision of food for,] their Father in Heaven. Just as a shepherd nurtures his flock, the Jews provide nurture for G-d, as it were. Through one s involvement in Torah and mitzvos, which are G-d s will, the spirit brings a Spirit and draws to it a Spirit, causing the radiance of the sublime will to rest and become manifest [within him], with a shining countenance, through the letters of the Torah. [This] is also [accomplished through] the mitzvah of tzedakah, Tzedakah involves giving life and vitality to one who is needy. Since all of our deeds draw down a parallel influence from Above, giving tzedakah causes G-d, as it were, to grant life and vitality to the created beings. the attribute of Chessed (kindness) which is the external manifestation and

36 268 SELECTIONS FROM Likkutei Torah: Ani LeDodi VeDodi Li / SEC. III qualities of light and love, which are its inner dimensions, as we say, 58 For in the light of Your countenance...you have granted us a Torah of life and the love of kindness. The explanation is that the light of G-d s countenance has two mediums Torah and kindness 59 [through which it is drawn down to this material realm], as clarified above. 58. The daily liturgy, in the blessing Sim Shalom in the Shemonah Esreh prayer. 59. See Berachos 5b. Summary [After searching for and establishing a connection to G-d through teshuvah, a person must follow the course of action alluded to in] the verses: [When I found the one whom my soul has loved,] I held fast to him and did not let him go. xxiii [After a person successfully] discovers [a means to] reveal this love, he must hold fast to him and, [by making the appropriate vessels,] bring him into my mother s house, [i.e., the study of] the Written Law, xxiv and into the chamber in which I was conceived, [i.e., the study of] the Oral Law. xxv [This also relates to the Zohar s interpretation of the expression:] the shepherd among the roses as referring to those who study Torah law. [The word shepherd is used since through this study, the Jews become like shepherds, so to speak, as our Sages say:] [The people of] Israel sustain [their Father in Heaven. This also arouses] sustenance [for the Jews]. xxvi The two mediums, Torah study and kindness, [draw down G-d s light and love]. xxvii vessel that can contain the qualities of light and love, which are its inner dimensions, Tzedakah is generally translated as charity (note, however, Likkutei Sichos, Vol. II, p. 410). Its meaning is not, however, confined to gifts of money, but all gifts, even a smile, can be seen as tzedakah. For example, when a mashpia, a person who serves as a source of influence, gives to someone on a lower level, he is also giving of himself; he is conveying light and love from his inner being.

37 269 לקוטי תורה: אני לדודי ודודי לי בחי' פנימיותו וכמ"ש כי באור פניך נתת לנו תורת חיים ואהבת חסד. פי' כי לאור פני ה' שהוא בחי' האור יש שני כלים שהם תורה וחסד כנ"ל: קיצור ועוד צ"ל מ"ש אחזתיו ולא ארפנו כו'. xxiii ואחר שימצא גילוי אהבה זו צ"ל אחזתיו כו' ולהביאו אל בית אמי זו תורה שבכתב. xxiv וחדר הורתי זו תשבע"פ. xxv וזהו ענין הרועה בשושנים ששונים הלכות ישראל מפרנסין ומתפרנסין. xxvi וענין שני כלים תורה xxvii וחסד: as we say, For in the light of Your countenance...you have granted us a Torah of life and the love of kindness. The explanation is that the light of G-d s countenance has two mediums Torah and kindness [through which it is drawn down to this material realm], as clarified above.

38 270 SELECTIONS FROM LIKKUTEI TORAH: Ani LeDodi VeDodi Li / Endnotes The Additions of the Tzemach Tzedek i. Note the Zohar, [Vol. III,] Parshas Pinchas, p. 214b, and the gloss of the Ramaz. ii. iii. iv. See the conclusion of the maamar entitled Vayikra Moshe, in [Likkutei Torah, Devarim,] Parshas Ki Savo, [p. 43d]; the maamar entitled Ki Seitzei, in [Likkutei Torah, Devarim,] p. 36d; and the maamar entitled Lo Siy yeh Meshakeila, in [Torah Or,] Parshas Mishpatim, [p. 78d]. Note the explanation of the verse (Tehillim 118:5), Out of the straits, I called to G-d, [in Torah Or, p. 74b,] in the maamar entitled VeChol HaAm Ro im. See also [Likkutei Torah, Devarim, p. 44c-d,] the maamar entitled Atem Nitzavim, with regard to the statement And therefore He is called the sublime G-d. Note also [Likkutei Torah, Devarim, p. 61c ff.,] the maamar entitled LeHavin Peirush Ve inyan Yud-Gimmel Middos; and [Likkutei Torah, Bamidbar, p. 8b,] the maamar entitled Ve erastich Li, with regard to the verse (Tehillim 84:3): My heart and my flesh will sing joyously to the living G-d. See the Zohar, [Vol. III,] Parshas Kedoshim, p. 86a; [Vol. I,] Parshas Bereishis, p. 8a; [Vol. I,] Parshas Vayigash, p. 205b; [Vol. III,] Parshas Nasso, p. 132a; and the gloss of the Ramaz at the beginning of Parshas Shemini. v. See a similar issue raised in the maamar entitled Chayav Inish Livsumei, [Torah Or, p. 99d, translated in Vol. 1 of this series]. vi. vii. Note the explanation of this concept in the maamar entitled [Vayedaber Moshe El] Rashei HaMatos, [Likkutei Torah, Bamidbar, p. 81c]. Note the interpretation [of the phrase (Devarim 13:19): To do what is just, ] in the conclusion of the maamar entitled Ki Sishmah Bekol, in [Likkutei Torah, Devarim, p. 23b]. viii. See the explanation in other sources [Likkutei Torah, Bamidbar, pp. 13d, 14d,] of our Sages comment [Shabbos 85a]: Who revealed this secret to My children, as referring to the light of hidden love [that exists within every Jew]. ix. This is what is meant by the directive (see Likkutei Torah, Chukas, p. 56d): And you shall seek... from there. The word זה this, refers to something at which one can point one s finger and say, This is it (see Shmos Rabbah at the conclusion of ch. 23). [In an ultimate sense,] this expression can be used only in regard to the Holy One, blessed be He, as it is written (Shmos 15:2): This is my G-d, and I will glorify Him, because the entire earth is full of His glory (Yeshayahu 6:3). [Thus, when one points to the true existence of any entity, he is highlighting its G-dly source and potential.] In contrast, the domain of kelipah is referred to as שם there, in the nethermost depths (see Or HaTorah, Vayikra, Vol. I, p. 125). This connotation relates to a teaching of our Sages,* which,קראו שם פרעה כו העביר המועד 46:17): leads to the following interpretation of the verse (Yirmeyahu There they called out, Pharaoh..., the appointed time has passed. [Since the Hebrew word thus: can be translated as both appointed time and festival, ] this verse can be interpreted מועד Pharaoh caused the path of the festivals and of rejoicing to pass into the realm of frivolity. * From Maamarei Admur HaEmtza i, Vayikra, Vol. I, p. 59; and Or HaTorah, Devarim, Vol. VI, p. 2296, it appears that the reference is to Moed Katan 16a, where the Sages discuss the concept of שמתא ( a ban of ostracism ). As taught in the above-noted maamarim, this word can be broken up into the words text. There is death, and can thus relate to the concepts discussed in our,שם מיתה [There is, however, a desirable conception of a desert as well. In that vein, a positive interpretation can be given to the verse (Bamidbar 14:35): הזה יתמו,במדבר In this desert, they will expire. [As explained above, this refers to the revelation of G-dliness. Similarly, we,מדבר can reach the level of this desert, a desert connected with revelation, for the word desert, shares the same root as [. speech,דיבור Thus, this desert can refer to the words of prayer, as in the phrase, This is my G-d. The same is true of Torah study, as implied by the phrase (Bamidbar 30:2): זה הדבר This is the word...

39 271 לקוטי תורה: אני לדודי ודודי לי i עיין בזהר פנחס דף רי"ד ע"ב ובהרמ"ז שם ii ועמ"ש בפ' תבא סד"ה ויקרא משה וע"פ כי תצא וע"פ לא תהיה משכלה ועקרה בפ' משפטים iii עמ"ש בביאור ע"פ וכל העם רואים את הקולות בפי' מן המצר קראתי וע' בד"ה אתם נצבים במש"ש ולכן נק' אל עליון כו' ובד"ה להבין פי' וענין י"ג מדות ובד"ה וארשתיך לי בענין לבי ובשרי ירננו אל אל חי iv ועיין בזהר קדושים דפ"ו ע"א בראשית דף ח' ע"א ויגש ד' ר"ה ע"ב נשא קל"ב א' ובפי' הרמ"ז ר"פ שמיני v ע' כה"ג גבי פורים בד"ה חייב אינש כו' עד דלא ידעי vi עמ"ש מזה בד"ה ראשי המטות vii עמ"ש בפי' לעשות הישר סד"ה כי תשמע בקול viii ועמ"ש במ"א בפי' מי גילה לבני רז זה והיינו אור האהבה המסותרת ix וזהו ובקשתם משם. כי לשון זה הוא דבר שיכול ממש להראות עליו באצבעו אשר יאמר עליו כי הוא זה וא"א לומר כך רק על הקב"ה כמ"ש זה אלי ואנוהו כי מלא כל הארץ כבודו, אבל מקום ומשכן הקליפות נק' שם כלומר עמוק מאד למטה. וזהו שדרשו רז"ל ע"פ קראו שם פרעה כו' העביר המועד ר"ל הדרך של המועד ושמחה העביר לשמחה של הוללות וזהו ענין במדבר הזה יתמו, פי' ע"י דבורי אותיות התפלה שהוא בחי' מדבר הזה כמ"ש זה אלי כו', וכן בעסק התורה כמ"ש בפ' מטות בפי' לאמר זה הדבר כו' עי"ז יתמו היינו כמ"ש בזהר שלח קס"ג ב' שהוא בחי' תמים תהיה כו'

40 272 SELECTIONS FROM LIKKUTEI TORAH: Ani LeDodi VeDodi Li / Endnotes [In this context, the continuation of the verse quoted earlier can also be explained in a positive context.] The word,יתמו [translated above as expire, ] can also mean become perfect, [which,] as interpreted by the Zohar, [Vol. III, p. 163b, implies that one ought to attain the level required by the verse (Devarim 18:13)]: תהיה,תמים you shall be perfect. [The continuation of Bamidbar 14:35:] And there they will die refers to the elevation of the sparks [of G-dliness] that fell to the level of,שם there, through [teshuvah, as indicated by the verse (Tehillim 25:1)]: To You, O G-d, I raise up my soul. In this context, too, we can understand the verse [describing the exodus from Egypt] (Devarim 6:23):** הוציא משם,ואותנו And He took us out from there. G-d took us out from the level of there so that we could cleave to Him. ** Note Pesachim 116b which emphasizes that the recitation of this verse is an important element of the Pesach Seder. If, however, a person has caused a blemish through a particular thought or statement or, most certainly, through a deed, [and is thus controlled by kelipah the realm of there ] he must follow the above advice, And you shall seek... from there. He must review his undesirable deeds. x. See also the interpretation of the phrase, And you shall seek... from there, in [Torah Or, p. 27a,] the maamar entitled Vayeishev Yaakov, and the interpretation of the verse [Yeshayahu 55:6], Seek G-d when He is to be found, in [Likkutei Torah, Devarim, p. 78b,] the maamar entitled KeNesher Ya ir. xi. [Thus] even though the person is, as in the analogy, separate and entirely cut off from his source, nevertheless, through one thought of teshuvah, [see Kiddushin 49b,] he can return and cling to his source. This concept is illustrated in parable form in [Likkutei Torah,] Parshas Bamidbar, [p. 1b,] in the maamar entitled Vayedaber... legulgelosam. There, the concept of lift[ing] up the heads [of the entire congregation of the children of Israel (Bamidbar 1:2), which is the biblical metaphor for counting,] is compared to a remedy which could reattach a head that was severed from the trunk of the body. See also [Likkutei Torah, Devarim, p. 83b,] the maamar entitled BaYom HaShemini Atzeres, which explains that even people who are liable to suffer the penalty of kares ( excision ), and about whom the Torah states, [Vayikra 22:3]: They will be cut off, [still possess the potential for teshuvah]. Concerning them we can apply the verse, [Tehillim 27:10], My father and mother have forsaken me, [nevertheless] G-d will gather me in. xii. [Zohar, Vol. II,] p. 20 [a-b]. xiii. [Regarding the parallel to a city, see] the interpretation of the phrase [Bamidbar 15:2]: the land of your dwellings, in [Likkutei Torah, Bamidbar, p. 40a ff.,] the conclusion of the maamar focusing on the wine libations. [Regarding the parallel to a field, see] Torah Or, Parshas Chayei Sarah, p. 17b, which expounds upon the phrase [Bereishis 24:63]: And Isaac went out to supplicate in the field. xiv. See the explanation of this concept in [Likkutei Torah, Bamidbar, p. 88c,] the maamar entitled Eileh Maasei, and the explanation of the concept of sowing in the maamar entitled Haazinu HaShamayim, [Likkutei Torah, Devarim, p. 74c; 76d ff.], and in the maamar entitled Shishim Heimah Melachos, [Likkutei Torah, Shir HaShirim, p. 31b ff.]. xv. See the interpretation of this concept at the end of Makkos, ch. 3, [p. 24a,] and the comments of Maharsha in his Chidushei Aggados. See [Bamidbar] Rabbah, Parshas Korach, and [Shmos] Rabbah, Parshas Beshallach, the end of sec. 22, which states: What about the sheep? so too, [the people of] Israel, even though they sin. Consult that source. This is what is meant by a lost sheep.

41 273 לקוטי תורה: אני לדודי ודודי לי ושם ימותו הוא נפילת אפים שהוא העלאת ניצוצים שנפלו בבחי' שם ע"י אליך ה' נפשי אשא כו' וז"ש ואותנו הוציא משם כי באמת הוציא אותנו מבחי' שם לדבקה בו ית'. אך מי שפוגם באיזו מחשבה או דבור וכ"ש מעשה הנה על זה נאמר ובקשתם משם דהיינו שיפשפש במעשיו כו' אשר לא טובים, x ועמ"ש בפי' ובקשתם משם ע"פ וישב יעקב ובמ"ש ע"פ כנשר יעיר בפי' דרשו כו' בהמצאו xi שעם היות שהוא כמשל שנפרד ונכרת משרשו לגמרי אעפ"כ ע"י הרהור תשובה א' ישוב ויתדבק בשרשו. וכמ"ש בפרשה במדבר בד"ה וידבר כו' לגלגלתם כמו ד"מ אם היה נמצא ברפואות לחבר גופו אל ראשו כך הוא ענין נשיאת ראש כו' ע"ש, ובד"ה ביום השמיני עצרת ואפילו חייבי כריתות דכתיב בהו ונכרתה כו' ועל זה אמר הכתוב כי אבי ואמי עזבוני מכל מקום וה' יאספני xii שמות דף עשרים xiii כמ"ש סד"ה בפ' נסכים בפי' ארץ מושבותיכם, ובחינת שדה עמ"ש בת"א פ' חיי ע"פ ויצא יצחק לשוח בשדה. xiv עמ"ש בד"ה אלה מסעי ומ"ש מענין זריעה בד"ה האזינו השמים ובד"ה בשלח פרעה ובד"ה ששים המה מלכות. xv ועיין מזה בגמ' ספ"ג דמכות )דף כ"ד סע"א( ובמהרש"א שם בח"א ועיין ברבות פ' קרח ובפ' בשלח ס"פ כ"ד מה הצאן כו' אף ישראל אע"פ שחוטאין כו' ע"ש וזהו כשה אובד.

42 274 SELECTIONS FROM LIKKUTEI TORAH: Ani LeDodi VeDodi Li / Endnotes xvi. This will enable a person to reach the level of שמע which can be divided as ע'.שם [See Likkutei Torah, Devarim, p. 30b, which explains that this refers to the elevation of the G-dly sparks that fell into the 70 nations and their reconnection to their source.] xvii. As explained in the maamar entitled Bamidbar Sinai, BeOhel Moed, [Likkutei Torah, Bamidbar, p. 2b ff.]. xviii. As stated in Meorei Or, Os Chaf, sec. 15,,כרת [the soul being cut off,] is the counterpart of the level of Kesser,(כתר) [as evidenced by the fact that the two terms share the same Hebrew letters]. xix. See the description of the quality of fire in the maamar entitled Vehayah Lachem Letzitzis, [Likkutei Torah, Bamidbar, p. 44c ff.] and in [Likkutei Torah, Vayikra,] Parshas Behar, [p. 40c,] on the verse [Vayikra 25:2]: When you enter [the land] and the land shall rest. xx. The roses can also be interpreted as a reference to a red stripe for a white horse [Chagigah 9b]. This also relates to the scarlet thread [that served as a sign of G-d s acceptance of the teshuvah of the Jews on Yom Kippur (Rosh HaShanah 31b, et al.)]. It also relates to [the High Priest s alternating between] golden garments and white garments [during his service on that holy day], as explained in Raya Mehemna, Parshas Pinchas ([Zohar, Vol. III,] p, 255b). See the maamar entitled Lamenatzeiach Al HaSheminis, [Likkutei Torah, Vayikra,] p. 22b and the explanation, [(see Zohar, Vol. III, p. 262b, et al.)] of the description, [I Shmuel 16:12,] of King David as ruddy, with pleasing eyes. See also the explanation of the maamar entitled Vechol Bonaiach, [Likkutei Torah, Devarim, p. 31b ff.]. xxi. [In the Hebrew phrase] שאהבה נפשי, whom my soul has loved, the ש is vocalized with a kamatz implying the past tense; love which has already been established. For Israel arose in the earliest and highest levels of Divine thought, [see Bereishis Rabbah 1:4], at the level alluded to [in our morning blessings] by the phrase, it is pure, a level which precedes the stage alluded to by the following phrase, You created [it]. This concept is explained in [Likkutei Torah, Shir HaShirim, p. 16d ff.,] the maamar entitled Yonasi BeChagvei Hasela. From the level [of it is pure, ] hidden light is drawn [to the soul]. This is the hidden love described above in the explanation of our Sages comment, [He saw] that it would be good to hide [the light]. This is what is meant by the one whom my soul has loved, [implying a relationship] that already exists. This [potential within the soul], known as Eitan HaEzrachi (Tehillim 89:1), is also explained in [Likkutei Torah, Devarim, p. 18a,] the maamar entitled Re eh Anochi. there are, however, persons for whom this love is [not merely hidden, but rather] lost and exiled, as explained above. Concerning this, it is written, I will search for the one whom my soul has loved. xxii. See also the explanation of this concept in the maamar entitled Bamidbar Sinai, [Likkutei Torah, Bamidbar, p.1b]. xxiii. [As mentioned above, the fact that] the ש in the phrase שאהבה נפשי, whom my soul has loved, is vocalized with a kamatz, implies the past tense, referring to love which has already been established. For Israel arose in the earliest and highest levels of Divine thought. this is alluded to [by the phrase (Yechezkel 1:1)]: I was in the midst of the Diaspora, on the Chebar River. See the concept of Chebar in Bereishis Rabbah 16[:3], Zohar, [Parshas] Bereishis, [Vol. I,] (p. 6b); see the glosses of Mikdash Melech and Ramaz there, and Zohar, Vol. III, [Parshas] Pinchas, p. 247a. See Torah Or, the maamar entitled VeEileh HaMishpatim, [p. 75d,] with regard to the verse [Shmos 21:2]: When you acquire a Hebrew servant. xxiv. See Zohar, Vol. II, [Parshas] Vayakhel, (p. 200 [a-b]). xxv. See the maamar entitled Re eh Anochi, [Likkutei Torah, Devarim, p.18c,] with regard to [our Sages statement (see Midrash Tanchuma, Pekudei, sec. 3) that before a child is born,] there is a lamp burning over his head and he is taught [the entire Torah]. See also the maamar entitled VeAsisa Bigdei Kodesh LeAharon Achichah, [Torah Or, p. 82a ff.].

43 275 לקוטי תורה: אני לדודי ודודי לי xvi ומזה יבא לבחי' שמע שם ע' xvii כמ"ש בד"ה במדבר סיני באהל מועד xviii וכרת הוא נגד בחי' כתר כמ"ש במא"א אות כ' סט"ו xix ועמ"ש מענין אש בד"ה והיה לכם לציצית ובפ' בהר ע"פ כי תבואו כו' ושבתה הארץ כו' xx גם י"ל שושנים רומז לבחי' ברזא סומקא לסוסיא חיוורא וזהו ג"כ ענין לשון של זהורית כו' וה"ע בגדי לבן ובגדי זהב כמ"ש ברע"מ פ' פנחס )דף רנ"ה ע"ב( ועמ"ש בד"ה למנצח על השמינית וכענין מ"ש בדוד אדמוני עם יפה עינים ועמ"ש בביאור ע"פ וכל בניך: xxi פי' שאהבה נפשי בקמץ הוא לשון כבר מה שאהבה כבר היינו כי ישראל עלו במחשבה הקדומה וזהו בחינת טהורה היא קודם אתה בראת כמ"ש ע"פ יונתי בחגוי הסלע ומבחי' זו נמשך בה אור הגנוז היא בחי' אהבה המסותרת כנ"ל בפי' את האור כי טוב לגנוז כו' וזהו שאהבה נפשי מכבר וכענין מ"ש ע"פ ראה אנכי בפי' לאיתן האזרחי כו' אך יש מי שאהבה זו היא בבחינת אבידה אצלו ובבחי' גלות כנ"ל ועל זה נאמר אבקשה את שאהבה נפשי, xxii עמ"ש מזה בד"ה במדבר סיני באהל מועד xxiii כי שאהבה נפשי בקמץ הוא לשון כבר. ע"ד כבר היו לעולמים כי ישראל עלו במחשבה הקדומה וזהו ואני בתוך הגולה על נהר כבר, ועיין מענין כבר ברבות בראשית פט"ז ובזהר בראשית )ד"ו ע"ב( ובמק"מ והרמ"ז שם ובזח"ג פנחס )דרמ"ז ע"א( ועמ"ש בת"א בד"ה ואלה המשפטים גבי כי תקנה עבד עברי. xxiv עיין זח"ב ויקהל )דף ריש(. xxv ועמ"ש בד"ה ראה אנכי גבי ונר דלוק על ראשו ומלמדין אותו כו', ועמ"ש בד"ה ועשית בגדי קדש לאהרן אחיך

44 276 SELECTIONS FROM LIKKUTEI TORAH: Ani LeDodi VeDodi Li / Endnotes xxvi. See the interpretation of the term my friend in the maamar entitled Ani Yesheinah, [Likkutei Torah, Shir HaShirim, p. 34a ff.,] and the interpretation of the phrase [Mishlei 9:5]: Go partake of My food in the maamar entitled Yonasi BeChagvei [Hasela,] [Likkutei Torah, Shir HaShirim, p. 17a]. xxvii. See the explanation of the phrase (Bamidbar 15:41): I am G-d, your L-rd, at the end of the passage concerning tzitzis [in Likkutei Torah, Bamidbar, p. 49b].

45 277 לקוטי תורה: אני לדודי ודודי לי xxvi עמ"ש בפי' רעיתי בד"ה אני ישנה, ובפי' לכו לחמו בלחמי בד"ה יונתי בחגוי. xxvii עמ"ש בביאור ע"פ אני ה' אלקיכם דפ' ציצית בסופו