The stipulation on which all the above [promises] are based is — as the verse prefaces — "And you shall serve G‑d your L‑rd." Our Sages indeed state1 that [the blessings of] children, health and sustenance are not dependent on a person's merits, but on his mazal.2Thus it would appear that the person's merit is not relevant. Nevertheless, abundance in these areas is dependent on Divine service.3
It is necessary to understand what is meant by one's service of G‑d, concerning which it is said: "And you will serve G‑d your L‑rd." On the surface, the concept of a servant serving a master is relevant only on this earthly plane, for here, a servant can contribute a dimension of completion to his master. For even though he is a master, and a true master, there are still things that he lacks.4 This constitutes the service of the servant — to fulfill those lacks or to carry out his will and, in this way, contribute to the fullness of his master. {From this, one can understand that [there is also a symbiotic relationship involved, and by] carrying out his service, the servant also gains a measure of fulfillment.}
[None of this, however,] is relevant to our service of G‑d, for "He is the ultimate of perfection."5 If so, the concept of serving Him — i.e., that there is something the master would be lacking were it not for one's service – is difficult to understand. [Seemingly, that does not apply at all in relation to G‑d.]
Explanation is also required, because our Sages have made conflicting statements regarding this matter.6 From certain sources, it appears that our service makes no difference Above, as one might conclude from the statement of the Midrash:7 "Does it make a difference to the Holy One, blessed be He, whether one slaughters from the front of the neck or from the nape? The mitzvos were given solely to refine the created beings." The [superficial] implication is that the mitzvos are of no intrinsic importance Above; they are only significant in that they refine the created beings. Indeed, [this seems to be] stated explicitly in Scripture:8, 9 "If you transgress, how have you affected Him? If your transgressions are multiplied, what have you done against Him? If you are righteous, what have you given Him?"
On the other hand, there are sources which indicate that a person's Divine service has an effect Above, as evident from the comments of the Midrash10 on the verse:11 "And now, let the power of G‑d greatly increase." As that source indicates,the observance of the Torah and its mitzvos increases [the power of] G‑d's name. [Similarly, we find the converse:] that a lack of service causes weakness Above, as it were, as the Midrash12comments on the verse:13 "You forgot the Rock Who bore you":When Israel does not carry out G‑d's will (i.e., there is a lack in observance of the Torah and its mitzvos), they weaken,14 as it were, the power of G‑d's greatness.
[The contradiction can be resolved as follows:] It is explained in Chassidus,15 based on the text Avodas HaKodesh,16 that our Sages' statement "Does it make a difference to the Holy One, blessed be He?…" refers to the level of G‑dliness described as "the unique Master, the Source of sources," [i.e., the essential level of G‑dly light]. Nevertheless, "for the sake of [G‑d's] honor, to draw down influence on the sublime rungs referred to as 'heads' (or 'beginnings')17 and to establish unity between the highest levels of [His] thought and the lowest levels, [Divine service] is an absolute necessity."18
Implied is that on the level of G‑dliness described as "the unique Master, the Source of sources," man's Divine service is of no consequence.19 When, however, G‑dly light begins to enclothe itself in Seder HaHishtalshelus, the chainlike progression of existence, Divine service is significant. [In order forHis light to be enclothed] in [the Sefirah of] Chochmah, the beginning of the downward progression, {for Chochmah is called "the beginning"}20 — and even in the lower level of Kesser, the level referred to as Arich Anpin,which isthe root of the realm of emanation [Atzilus] — Divine service is of consequence. This does not apply with regard to Atik Yomin, the inner dimension of Kesser.
To explain: Within Seder HaHishtalshelus, Divine service is significant with regard to both the keilim (vessels) and oros (lights). Keilim conceal light and, in this way, allow for the possibility of existence other than Him.21 For when the light shines openly, there is nothing else but the source and there is no existence apart from Him.22 The keilim, however, conceal the light and thus give rise to the possibility of existence other than Him. [This concealment makes it possible for] the created beings to come into existence from them through an extensive process of downward progression. Since the keilim themselves have a dimension that is apart from Him,23 [as it were,] through many levels of downward progression, [the feelings of independent existence that characterize] the created beings ultimately come into existence from them.24 Therefore, for the keilim, the Divine service of the created beings is significant. For any deficiency in Divine service causes a blemish in the keilim.25
Moreover, Divine service also has an effect on the light. Although the lack of Divine service causes a blemish in the keilim and not in the light,26 the light withdraws from [the keilim] because of the blemish in them. Now, the fact that the light does not shine within the keilim affects the light itself,27 for the intent of the light is that it shine within the keilim,and when the light withdraws from the keilim, its purpose is not fulfilled.
Indeed, our Divine service also has an effect on the light that is above enclothing itself in the vessels, because the light that is above enclothing itself in the vessels, [though removed from them,] is at least a source for the light that enclothes itself in the vessels.28
On this basis, we can understand the concept that Divine service is significant to the level of Arich Anpin,29because Arich Anpin is the source for the realm of emanation, [i.e., Atzilus]. For since Divine service is relevant within the realm of emanation,30 accordingly, Divine service is also significant for the source of the realm of emanation (Arich Anpin). It is only on the level of Atik Yomim31 that our Sages' statement: "Does it make a difference to the Holy One, blessed be He?..." applies. [Our Divine service is not relevant in Atik Yomim, because it represents] "the unique Master, the Source of sources," i.e., the Source of sources and not the source of emanated existence, for it is too transcendent to serve as a source for emanated existence.
Indeed, Atik Yomim is removed even from "the sources" [that come into being from it. This is the implication of the name] Atik,whose root means "separate," as in the phrase:32 "And he moved away." Implied is that Atik is removed and distant33 [even] from Arich Anpin. The term by which it is called, "the Source of sources," is only a borrowed name,34[for in truth it transcends them entirely]. With regard to this level, our Divine service is of no consequence and it is said: "If you transgress, how have you affected Him? If your transgressions are multiplied, what have you done against Him? If you are righteous, what have you given Him?"35
Summary
The fulfillment of these blessings depends on the Jews carrying out the stipulation on which all these promises are based: "And you shall serve G‑d your L‑rd."
The concept of serving G‑d is problematic. On this material plane, a master has a servant perform services for him, because the servant can enable the master to reach a level of fulfillment that he lacked previously. This is obviously not true with regard to G‑d, because "He is the ultimate of perfection." In that vein, our Sages state: "Does it make a difference to the Holy One, blessed be He, whether one slaughters from the front of the neck or from the nape? The mitzvos were given solely to refine the created beings."
On the other hand, there are sources which indicate that a person's Divine service has an effect Above; that a Jew's Torah service can enhance or, Heaven forbid, weaken the revelation of G‑dliness. In resolution, it is explained that man's service is significant regarding the levels of G‑dly light revealed in the spiritual worlds and even to the sublime levels that serve as sources for that revelation. G‑d's Essential light, however, is above being affected by man's service.
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