Chapter 1
זכור ה׳ מה הי׳ לנו הביטה וראה את חרפתנו
“G‑d, remember what has happened to us; observe and behold our shame.”1
The prophet Yirmeyahu, while admonishing the Jewish people and bewailing our travails in exile, turns to G‑d in the name of all Jews and says: “G‑d, remember (זכור) what has happened to us; observe and behold our shame.”
The Zohar2 quotes R. Yossi as saying that G‑d responds to Jews who utter this cry by saying:3 “My nation, remember the [nefarious] plan which Balak the king of Moav sought to implement against you, and the response he received from Billam, son of Be’or [that all his scheming would come to naught, for G‑d loves the Jewish people].”
This means to say that G‑d responds to the heartrending cry of Jews in exile by telling us: “If only you, My Jewish people, would fulfill [the verse]: ‘My nation, remember the plan which Balak the king of Moav sought to implement against you, and the response he received from Billam, son of Be’or,’ it would then be unnecessary for you to lament and say, ‘G‑d, remember what has happened to us.’ ”
The Zohar explains it thus: “Jews, remember that as long as you were united with G‑d, He protected you like a father united with his son, who protects and shields him.” However, when we distance ourselves from G‑d, Torah and mitzvos, then we are Heaven forbid severely punished, and bemoan our fate by lamenting “G‑d, remember what has happened to us; observe and behold our shame.”
When the Alter Rebbe, author of the Tanya and Shulchan Aruch, returned from his first trip to Mezritch, [where his master the Mezritcher Maggid lived], he brought back many Torah teachings. Among them were two different interpretations of the verse:, “G‑d, remember what has happened to us; observe and behold our shame.” These interpretations were taught by the Baal Shem Tov on two separate occasions. Both times, the Besht prefaced his teachings with the same remarks.
In his introduction, the Baal Shem Tov commented on the physical sanctity of all Jews, male or female. The love G‑d has for every Jew, said the Baal Shem Tov, extends not only to the Jew’s soul but also to his body. G‑d loves all who were born Jewish; the greatest Torah scholar and the simplest Jew are loved equally.
The Baal Shem Tov elaborated on the philosophical principle that G‑d loves the essence of Jews and Judaism. “Torah genius” and “simple person” describe an individual’s knowledge. “Knowledgeable” and “ignorant” relate to the revealed soul powers, on which level differences do exist between Jews. With regard to their essential quality, however, all Jews are the same.
The reason for our equality lies in the fact that all Jews are rooted in the Divine Name of 45 letters Mah [the Hebrew letters (מה) mem and hei, whose numerical equivalent is 45], which is of Atzilus, as stated in [Tikkunei Zohar in] the discourse [beginning with the words] Posach Eliyahu,4 that “The Divine Name of 45 letters Mah is the path of Atzilus.”
Using various proofs5 from [the mitzvos of] family purity, circumcision and the injunction to save endangered lives, the Baal Shem Tov proved that all Jews are equally loved by G‑d.
The Baal Shem Tov gave this introduction at a gathering of Torah scholars engaged in debating Torah novella. He noticed that these scholars were filled with self-pride on account of their novel interpretations.
After giving this introduction, the Baal Shem Tov went on to say: “G‑d, remember what [in Hebrew, mah] has happened to us; observe and behold our shame,” interpreting the verse thus: “G‑d, remember what has happened to the Mah [The Divine name Mah of Atzilus] of our souls. Observe and enable us to behold our shame.”
On another occasion, in a small town inhabited by simple Jews known for self-sacrifice in their efforts to ransom captives, the Baal Shem Tov taught: “G‑d, remember what mah has happened to us. Remember what came about as a result of [the fact that within these simple Jews was found] the Mah of their souls. G‑d, observe how they (מחרף)6 risk their lives because of their love of fellow Jews.”
In summary: When there is dedication to Torah and mitzvos, and a recollection of how G‑d saved us from Balak and Bilam, then there is no need for Jews to utter the lament: “G‑d, remember what has happened to us; observe and behold our shame.”
Chapter 2
In his introductory remarks to the verse, “G‑d, remember what has happened to us…,” the Baal Shem Tov proclaimed the great love G‑d has for every Jewish body, born according to the laws of the holy Torah and which receives a Torah-true education. Such a body is fit to be a vessel for the soul, which is a “part of G‑d Above.” The holiness of the soul is such that it is termed “mah,” implying complete devotion to G‑dliness.
Regarding his brother Aharon, Moshe says:7 “and Aharon, what mah is he, that you complain about him?” Aharon was [so holy that he was] a mah, [totally nullified and devoted to G‑d.] In effect, Moshe said: “How can you possibly compare yourselves to Aharon and find fault with him?”
Aharon, the priest, was selflessly dedicated to fostering good character traits. Our Sages8 inform us that he had no equal when it came to pursuing peace in a self-sacrificing manner. He devoted himself to the fostering of unity and peace among the Jewish people.
Concerning himself as well as his brother, Moshe says:9 “and what mah are we,” i.e., Aharon and Moshe were so nullified [before G‑d] that they were both on the level of mah. Moshe displayed total self-sacrifice on behalf of Torah, Jews and Judaism.
The Jewish soul, with its G‑dly self-sacrifice for Torah and Judaism, is termed mah. This mah is found among all Jews equally, from the greatest Torah scholar to the simplest person. All spiritual service which involves the study of Torah, the performance of mitzvos or the doing of good deeds serves to fortify and reveal mah. [In turn,] mah illuminates the Jew’s physical body, so that “Man’s wisdom acquired through Torah, mitzvos and the service of good deeds illuminates his face.”10 Conversely, a lack of such service results in a concealing of the soul’s mah.
This then is the thrust of the two interpretations offered by the Baal Shem Tov on the verse, “G‑d, remember what has happened to us….”
When the Torah scholars congregated [and spoke words of Torah], it was to be expected that the novella they produced would cause the mah of their souls to illuminate not only their faces, but also the world. However, the haughtiness and conceit which their novella produced in them prevented this from happening.
Our Sages relate that one of the greatest Torah scholars so great that other scholars were likened to “grass of the field”11 compared to him was plagued with conceit. This conceit, say our Sages, caused him to be “driven out of the world.”12
This is the meaning of the Baal Shem Tov’ s first interpretation of the verse, “G‑d, remember what mah has happened to us,” namely, that the mah of the soul failed to illuminate these scholars and that they, in turn, failed to illuminate others.
Moreover, not only did their Torah novella fail to illuminate [and cause] greater scrupulousness and beautification in the performance of mitzvos, fear of G‑d, and good conduct, but they also remained blind to their own faults. This is as our Sages say:13 “All plagues are observable, except for one’s own.” Not only are one’s own faults glossed over, but they are not even noticed. Self-love and self-esteem cause an individual to “make kosher” and “purify” all “plagues.”
We often hear of people who, though great Torah scholars, are so filled with conceit that they foolishly seek to justify their inappropriate actions. Their conduct is so ludicrous that it would be disgraceful for even the most dimwitted individual. While extremely severe in their treatment of others, making much of their faults regarding Torah study and character traits, these people remain blind to their own failings.
Indeed, the smallest fault of a student of Torah in general, and of a great Torah scholar in particular, is much worse than the greatest fault found in an ordinary person.14 By way of illustration: a [small] stain on a satin garment is more damaging than a [large] stain on a coarse garment.
Truly, the most minor shortcoming of a Torah student in general, and of a great Torah scholar in particular,15 is not only damaging to the person himself, but also damages others. Such a person would fall into the category G‑d forbid of “one who causes the populace to sin.” This is because Torah students, and especially Torah scholars, bear great responsibility not only for their own conduct, but also for the conduct of those around them, inasmuch as the masses are to learn from their leaders.
This then is what the Baal Shem Tov teaches: “Observe, and enable us to see our shame.” Break through our blindness. We will then be able to observe the shame that these [egotistical] faults cause in those who do not occupy themselves in developing a fear of G‑d and good emotional attributes by conducting themselves in the path of Chassidus.
Expounding a second time on the verse, “G‑d, remember what mah has happened to us…” the Baal Shem Tov notes the flourishing of mah in the souls of the most simple folk, which results from their self-sacrifice for love of their fellow Jews. During a particular Torah discourse, the Baal Shem Tov tells [his disciples,] “the holy assembly,” that through the spiritual service of loving one’s fellow Jew, a person merits a greater degree of revelation of the soul’s mah than is earned through the most profound intellectual service of G‑d.
The Baal Shem Tov then took “the holy assembly” to a small, impoverished Jewish village, where the poor inhabitants had given away all their earthly possessions in order to redeem a passerby who was being held for ransom. They did so without the slightest idea who that person was; it sufficed that redeeming this captive was in accordance with the good trait of love of a fellow Jew.
In summary: Only a physical body that is kosher according to Torah is a fit receptacle for the soul’s mah “part of G‑d Above.” Mah implies a nullification before and devotion to G‑dliness, Torah and Judaism. The worm of conceit robs Torah giants of the illumination of their thoughts. Their self-love causes them to be blind to their own faults. The most minor failing of a Torah student is grave, since the student is also responsible [for the conduct of those around him]. The Baal Shem Tov shows “the holy assembly” the illumination of the soul’s mah which is found in simple folk, who merit it through their self-sacrifice for love of a fellow Jew.
