Based on the above, further explanation can be given with regard to the continuation of the verse: "I shall fill the number of your days." The pronoun "I" is used, indicating that the fulfillment of one's days comes from Above. (In addition to the contemplation of the fact that the person has been given a specific span of days) [he is also aware that his days are being filled by] "the third person," i.e., G‑d's very Essence and Being that transcends the entire Spiritual Cosmos, the One Who is the narrator [in the Torah], as explained above.

To explain: There may be a blemish and a lack in the number of a person's days [that were devoted to] Divine service, i.e., there were days in which he did not fulfill his mission and even days on which he did undesirable things. Nevertheless, [when he establishes a bond with] "the third person Who is the narrator," He Who transcends the Spiritual Cosmos, the days allotted to him become full, as it is written: "I1 shall fill the number of your days," for on that level, it is not relevant to speak of any lack. Indeed, his days not only become full days, but "shining" days.2 This is the implication of the term מספר (mispar), "number" in the above phrase. Mispar relates to the root sapir (ספיר), which means "luminous," as reflected in the phrase:3, 4 Hashamayim misaprim, interpreted by the Zohar5 as "the heavens shine and sparkle forth" and in the expression even sapir, "a luminous sapphire."

Similarly, the phrase "I shall remove sickness from your midst" also reflects how "the third person Who is the narrator" speaks in the first person, for the removal of the sickness referred to requires the input of "the third person Who is the narrator." The verse is speaking about sickness that can affect a person even when he fulfills the charge "And you shall serve G‑d your L‑rd" and, as a result, "He shall bless your bread and your water." Bread is an analogy for the Written Law and water, for the Oral Law;6 alternatively, the analogies are for the Torah and its mitzvos respectively.7 A person may be in a situation where "He shall bless your bread and your water"; [i.e.,] his service in the Torah and its mitzvos is blessed by G‑d. Nevertheless, it is possible that there will still be sickness. For such sickness to be removed, "the third person Who is the narrator," [the influence of the Essence of the Ein Sof,] is required.

To explain: the fact that sickness is mentioned here without mentioning any further descriptive terms indicates that the verse is referring to the source of all sickness — i.e., the feeling of self-consciousness that came about due to the sin of the Tree of Knowledge. Before the sin of the Tree of Knowledge, there was no conception of self-consciousness, as reflected in the verse:8 "And they were both [naked] and they were not ashamed." The sin brought about self-consciousness, as reflected by the verse:9 "And the woman saw that the tree was good to eat."

[To apply the above concept to our Divine service:] Even when a person fulfills the charge: "And you shall serve G‑d your L‑rd," and, as a result, "He shall bless your bread and your water," there is a possibility of sickness, i.e., feelings of self-consciousness. For the sin of the Tree of Knowledge had an effect on everyone, even on the righteous — indeed, even on those who were perfectly righteous. Thus our Sages state:10 "There were four who died because of the counsel of the snake." Implied is that they were righteous men of the greatest spiritual stature and the only reason they died was because of the sin of the Tree of Knowledge.

[Since the sin of the Tree of Knowledge affected everyone,] it is possible that even a completely righteous man can have feelings of self-consciousness. As is well known,11 even a completely righteous man who serves G‑d with fear and with the love of delights12 is not batel to G‑dliness entirely. Instead, he is an independent entity who fears G‑d and loves Him. Thus there is a person who loves. As a result, [while in this world,] his soul will not attain the rung of clinging to G‑d that it possessed before it descended to this realm. If the above applies to the righteous, certainly, it applies to beinonim,13 and those on a lower level. They certainly are possessed by feelings of self-consciousness.

A person cannot remove these feelings of self-consciousness through his own efforts [alone]. Instead, [he must be assisted by] an elevated spiritual power drawn down [from Above]. This is the intent of the phrase, "I will remove sickness from your midst." "I" refers to the very Essence of the Ein Sof. [From that level will come the power that enables a person to remove his self-consciousness.]

All of the above will be drawn down on this physical plane as well in ample sustenance in a literal sense, as it is written: "He shall bless your bread and your water," and in health, as it is written: "I shall remove sickness from your midst," and the passage adds: "I shall fill the number of your days," and in children, as it is written: "There will not be a woman who loses her young or who is barren in your land." All of this serves as preparation for entering Eretz Yisrael (as evident from the subsequent verses in the Torah reading). May we also merit these blessings and enter Eretz Yisrael led by Mashiach, speedily in our days.

Summary

The passage cited at the beginning of the maamar continues: "I shall fill the number of your days," "the third person Who is the narrator" speaks in the first person. The connection with "the third person," G‑d's Essence, enables one's days to become filled. Moreover, they will become "shining," as alluded to by the term mispar, "number," which relates to the root sapir (ספיר), "luminous."

The passage then states: "I shall remove sickness from your midst" again reflecting how "the third person Who is the narrator" speaks in the first person. Even when a person is on an advanced level of Divine service, he can still be affected by sickness. The sickness the verse is referring to is the source of all sickness — i.e., the feeling of self-consciousness that came about due to the sin of the Tree of Knowledge. The influence of the Essence of the Ein Sof is required to remove such sickness.

Carrying out the spiritual service alluded to in the passage cited will cause all the blessings it mentions to become manifest in a physical sense as well and lead to the ultimate blessing, the entry into Eretz Yisrael led by Mashiach.