Chapter 3

3. [The same principle applies in the relationship between G-d and the Jewish people.] It is written 1 “It was I who taught Ephraim … taking them by the arms.” [The Hebrew word for I Anochi represents G-d’s essence.] Anochi G-d’s essence has lowered the inner desire of His will [and enclothed it] within physical mitzvos in order to elevate the Jewish people.

This concept can be explained in greater detail. Our sages called] man a small world, 2 [a microcosm of creation]. In the world at large there is day and night; day being the time when the light shines, as it is written: 3 “And G-d called the light day,” while night is the absence of light, as it is written: 4 “and the darkness He called night.” Similarly, in the spiritual world of each individual, there is day and night as it is written, 5 even “when I sit in darkness, G-d will serve as a light for me.” The term darkness refers to our world, called darkness because it is a world of falsehood. In the dark, it is impossible for man to see. It is possible that one might be standing at the edge of a pit or near another potential danger [without realizing it]. Similarly, no one in this world can know another’s true feelings about him. It is possible for someone to express one thing with his mouth and feel another within the heart. [It is possible that outwardly,] someone will honor another person with his mouth, speaking with words of affection, yet, within his heart he hates him. For this reason, this world is called darkness because it is the world of falsehood. The World to Come, however, is called the world of truth.

This is the meaning [of the verse] even “when I sit in darkness, G-d will serve as a light for me.” Even in this physical world, G-d shines to Israel, as it is written: 6 “For, behold, the darkness shall cover the earth, and thick darkness the nations, but the L-rd shall shine forth unto you.” [The name for G-d used in the above verse is Yud-Hay-Vov-Hay, interpreted to refer to G-d’s infinite aspects.] It is known that the name Elokim [which refers to G-d’s finite dimensions,] in numerology equals HaTeva, meaning “the nature.” [The name Elokim represents the G-dliness enclothed in the natural order,] Yud-Hay-Vov-Hay transcends nature, [and is above time,] simultaneously existing in the past, present, and future. This is the meaning of the above verse “For the darkness shall cover the earth” i.e. they [the nations of the world] will know only matters regarding nature, “but the L-rd (who transcends nature) shall shine forth unto you [Israel].”

In the realm of service to G-d, [the above concept can be explained as follows:] The state in which a man’s soul spreads forth within him, and the light [and] power of his soul shines for him, is called day, and the state in which the light of his soul does not shine, heaven forbid, is called night. Therefore, at night one is in a state of (total) sleep, because of the withdrawal of the soul’s [active] light. In the morning G-d returns [each] man’s soul to him, as it is written: 7 “They are new every morning. Great is Your faithfulness.” However, since [during sleep] the body’s life-force became more materially oriented, it can only receive a slight glimmer of the soul’s light. [Such a person is referred to as] “one whose soul is in his nostrils” i.e. the G-dly soul is not revealed in his heart and body because of the body’s strong selfish tendencies, for he has not yet prayed. Prayer is a process of connection 8 [allowing one’s soul to spread forth within the whole body].

Before prayer i.e. before man connects himself to G-d through service it is written about him 9 “Separate yourselves from the man whose soul is in his nostrils, for what can he be accounted for?” [On this verse our sages 10 commented] do not read “bammeh” for what but “bammah” a platform [a high place. According to the Talmud’s explanation, the meaning of the verse is as follows.] Separate yourself from a person “whose soul is in his nostrils,” [meaning] that his soul has not spread throughout the whole body. [Why?] For he is like a platform. Just as a platform is a high place, appearing to exist as a separate entity; so too, this person is self-oriented and a separate entity until he davens. Prayer is [a process] of connection that binds [one] with G-d. Through prayer, one makes all material objects vessels for G-dliness.

In order [to establish] this inner connection to draw down the G-dly light into all physical matter a general closeness must first be made. For this reason [our sages 11 tell us] “one should rise to prayer only with a heavy head;” which Rashi explains to mean submissiveness (and humility), thus establishing a general connection.

This is the meaning of “Come, my Beloved to meet the Bride.” [It represents the preliminary step of] the Mashpiah’s drawing close to the Mekabel. Through this [preparation], “we will welcome the Shabbos,” for “all the days are blessed from the Shabbos.” Just as in a teacher-student relationship “I have learned much from my teachers, [and from my colleagues more than from my teachers,] but from my students more than from them all,” 12 similarly, “a wife of excellence is the crown of her husband” 13 [i.e. through her being a receiver, she becomes a crown, higher than his head]. And it is written 14 “He who finds a wife finds a good thing [and obtains favor of the L-rd].” May they [the groom and bride] obtain the favor of the L-rd who is good and be blessed with a righteous generation with children and grandchildren who are engaged in Torah and mitzvos.

Synopsis
This chapter explains that G-d lowered His inner will [and enclothed it] within physical mitzvos. Man is a microcosm of creation. This world is called darkness because it is a world of falsehood. When the light of a man’s soul shines within him in his service [of G-d] then it is called day; and the absence of service is called night. Such a person is called “one whose soul is in his nostrils.” About such a person it is said “separate yourself from the man who is like a bammah” who is selfish and a separate entity. One comes closer to G-d through prayer which is the concept of connection for then it is within his power to connect all material concerns to G-d [and establish] total unity.