אך More particularly,

For in order to bring about a genuine emotional arousal, it is not sufficient to have a general conception of the ideas involved, but a detailed understanding of their particular points (Kuntres HaAvodah, ch. 6).

[it is necessary to understand]: What is the path [to achieve such] unity? What is the concept of teshuvah? And why are [these spiritual qualities expressed] specifically on Rosh HaShanah?

ביאר To resolve [these questions, it is necessary to focus on the continuation of] the passage [cited above]:1 “to have you pass into

The significance of the term “pass into” is discussed in sec. V.

the covenant [of G‑d].” To explain [the idea of a covenant] through an analogy: Two beloved [friends] establish a covenant between themselves so that the love they share should not cease. Now, were the factor that [originally] brought about the love to continue forever, there would be no need for a covenant. However, they fear that [the reason for their love] will cease and, [as a consequence,] the love will also cease2 [at some point] or that there will be an external factor that will cause [a change in their feelings for each other].

Since their love is dependent on an external factor, it is an incremental aspect of their personalities and thus subject to change.

For these reasons, they establish a covenant that their love will continue forever without faltering; neither an internal nor an external factor will cause any separation [between them. Through the covenant,] they establish a strong and powerful bond that they will remain as one and will bond in love in a wondrous relationship that transcends reason and logic. Even though, according to reason and logic, there [are factors] that should cause the love to cease or even generate a certain degree of hatred, nevertheless, because of the covenant established, their love persists forever. This love and this strong and powerful bond will “cover all offenses.”3

The love the people feel for each other will blind their eyes to hurts and disappointments one might cause the other.

וקשר [The connection is maintained] because they entered into a covenant and a bond,

I.e., the covenant allows the love to be maintained even if, within the terms of the relationship, there is reason for the love to cease.

as if they became one flesh.4 Just like one’s love for his own self will never cease, so, too, his love for his friend will be never-ending.

I.e., just as a person’s self-love persists incessantly, regardless of any flaws he possesses, so too will he continue to show love for his friend even though there are factors that would have caused their relationship to cease had they not confirmed it with a covenant (see Derech Mitzvosecha, Mitzvas Ahavas Yisrael, sec. 2, {translated in Selections From Derech Mitzvosecha, p. 16ff.} where similar concepts are mentioned). Thus the covenant is not merely a statement of their feelings for each other; at times, it actually generates those feelings, for it binds the two people together regardless of their immediate mindset.

ולכן Therefore this is described as establishing (lit., “cutting”) a covenant. Thus Scripture describes5 [a covenant as being established by] cutting a calf in two and walking between it; i.e., the two people pass through one body to establish themselves as a single entity.

One might ask: It would seem that cutting the animal into two implies separation, not unity. The intent, however, is to infer that just as the two halves are fundamentally a single entity, so, too, the people who are joined in the covenant are considered as a single being (Sefer HaMaamarim 5653). Once two people are bonded together in this fashion, their love will persist and never be dissolved. For just as a person will continually love himself, he will continually love the other person.

והנה Now, [a bond as deep as the one described] by this analogy has been established for us [with] G‑d our L‑rd, as it is written: “6 Behold I am establishing a covenant. Before your entire people, I will work wonders,” i.e., [the use of the term “wonders” implies that this covenant] transcends logic and reason, as David said to Yonason: 7 “Your love was wondrous.”

Here, too, it can be said that their love possessed this quality because it came as a result of a covenant (see I Shmuel 18:3).

Through the Thirteen Attributes of Mercy which were drawn down by Moshe our teacher, a covenant and a bond were established, as it were, between Israel and the Holy One, blessed be He. [The covenant] arouses [G‑d’s] love, [motivating Him to] forgive.8 [The Jews’] sins will no longer causeseparation,9

Sin causes separation between the Jews and G‑d, blocking the spiritual bond they share. Thus, as a result of Israel’s sins, there is ample reason for G‑d to sever His connection with them, but because that connection was affirmed by a covenant, it is maintained.

because “His nation is a part of G‑d.”10

We have translated the verse as it is used in the maamar. Within the context of its source, it could be translated otherwise.

Here the intent is that the covenant established with the Jewish people causes them to be united with G‑d to the extent that they are an actual part of Him, as it were.


Summary

[The Jewish people are bonded with G‑d by a covenant, as the opening verse of the maamar continues:] “to have you pass into the covenant.” [A covenant ensures the preservation of a relationship by uniting the subjects involved,] making them one entity. [As a result, even if reason and logic dictate that the connection be severed, it is still maintained.] Concerning this it is written: “His nation is a part of G‑d.” And it is written: “Behold I am establishing a covenant....”