Ani LeDodi from Likkutei Torah

Section 1

The first letters of the words of the verse, Shir HaShirim 6:3. אני לדודי ודודי לי — “I am my Beloved’s and my Beloved is mine,” spell out the name אלול — Elul.1 The implication is: The [spiritual service] beginning in Elul is that of “I am my Beloved’s,” i.e., an “arousal from below,” [an initiative taken by the Jewish people to draw closer to G‑d].2

[This phase continues] until Rosh HaShanah and Yom Kippur, when G‑dliness is drawn down in an apparent manner. [This G‑dly response is twofold, as alluded to] in the verse:3 “His left hand is under my head and His right hand embraces me.”4 The period from Rosh HaShanah to Yom Kippur reflects “His left hand,” the aspect of fear, which results from the [awe-inspiring] revelation of G‑d’s sovereignty at this time.

[During this period,] therefore, we refer to G‑d [in our prayers] as “the King,”5 for [at that time, it is revealed that] “Your Kingship is kingship over all the worlds.”6 Even the hidden [spiritual] realms7 are struck with the awe and fear of the King. This [influence] is also drawn down upon all Jewish souls, arousing them to accept the yoke of the kingdom of Heaven and [motivating them to hold] G‑d in awe [throughout] the entire year. For the fear and the love of G‑d are not generated and implanted in a person’s heart through his own efforts [alone], but rather have their source in the radiance [of G‑dliness] drawn down from Above at [specific] times of revelation.8 Regarding the fear of G‑d, the time for its revelation is Rosh HaShanah.9

ודודי לי — “My Beloved is mine” — refers to [this revelation from Above]. Nevertheless, [to merit this revelation,] one must first awaken love and fear through an arousal from below. [This is man’s spiritual task] in Elul.10

[Although the Divine service of Elul is to be initiated by man, there is also a revelation of G‑dliness at this time which enables that arousal. Thus,] it is known that Elul is a time when the Thirteen Attributes of Mercy are revealed.

If so, it is necessary to] understand:11 Why are [the days of Elul] ordinary weekdays and not festivals? The Shabbosos and the festivals [are distinguished] because they are days when [a dimension of] G‑dliness [transcending the natural order] is revealed; [on them,] His G‑dliness radiates [downward].12 In particular, the revelation of the Thirteen Attributes of Mercy reflects a very elevated level of G‑dliness and [seemingly should merit distinction], for this is the level revealed on Yom Kippur.13 Now, obviously, there is a great difference between Elul and Yom Kippur.14

This concept can be illustrated by way of analogy: Before a king enters a city, its inhabitants15 go out to greet him and receive him in the field. At that time, anyone who so desires may go out and greet him. He receives them all pleasantly and shows a smiling countenance to all. As he proceeds to his city, they follow him. Afterwards, when he reaches his royal palace, one may only enter [his throne room] with permission — and this is granted only to the nation’s elite, to a select few.16

[To explain the] analogy: In the month of Elul, [we establish a relationship with G‑d within the context of our mundane realities].17 We go out to receive the light of His countenance in the field, so to speak, as it is written:18 “G‑d will cause His countenance to shine upon you.” This refers to the emanation of the Thirteen Attributes of Mercy in a manner that allows them to be received “face to face”;19 i.e., the revelation of His inner will illuminates the source of the Jewish souls.

This results from turning the essence of our inner will toward Him, cleaving to Him with our hearts and souls — [indeed,] from the very depths of our hearts20 — and with self-sacrifice, as is explained in other texts.

This emanation is drawn down from the attribute of א-ל, which is the first of the Thirteen Attributes of Mercy.21 It is the source for the others and includes them all, as implied by the verse:22 “Keil Havayah shines light to us.” This refers to the light of G‑d’s infinity itself,23 as it is written:24 “G‑d, your L‑rd, is a consuming fire.” To explain by analogy: In a general sense, there is no distinction between fire itself and the light and rays which radiate from it.25 Similarly, as it were, the light of His countenance that shines to the entire Jewish people [emanates] from the attribute of א-ל and is the actual light of G‑d’s infinity itself.

Because of [their connection to this level of G‑dliness,]the Jewish people are called Israel, ישראל, i.e., שר א-ל means “א-ל is a ruler.”26 The yud [which begins the term] implies that this is an ongoing activity. We find the yud serving this purpose in the verse:27 “This is what Iyov would do (יעשה).” This means that the attribute of א-ל enclothed within each Jew is ruler and master of his inner [being28 in an ongoing manner].

For each Jew has an actual spark of G‑dliness which grants life to his G‑dly soul. This spark is naturally drawn upward, seeking “to be illumined by the Light of Life,”29 and to sacrifice itself for Him.30 [This G‑dly spark] transcends [the powers of] wisdom or knowledge that exist in one’s soul. For through wisdom or knowledge, one could not attain this aspect [of Divine service] — to efface one’s own identity and to abandon all self-concern for G‑d’s sake.31

This is the meaning of the verse:32 “You are children of G‑d, your L‑rd.” A child is “the foot, [i.e., an extension,] of his father,”33 accepting his father’s will [with a commitment] that disregards intellect or knowledge, just as the foot does not exist as a separate entity from the head and has no will of its own.34

This is the meaning of our Sages’ counsel:35 “Negate your will before His will.” In order for G‑d’s inner will to shine upon a person, he must negate all his personal desires to the point that he has no other desires at all.36

Summary

In Elul,37 [the love relationship between G‑d and the Jewish people is intensified. As implied by the verse]: “I am my Beloved’s [and my Beloved is mine,” it is the Jewish people who] initiate [the strengthening of these bonds, through] an arousal from below. [This awakens an arousal from Above that brings about awesome revelations of G‑dliness] on Rosh HaShanah and Yom Kippur. [Then it is revealed how] “My Beloved is mine.” G‑dliness is drawn down to this material plane [and is revealed according to the pattern suggested by the verse:] “His left hand is under my head [and His right hand embraces me.”] First, awe [of G‑d, the left hand, is called forth and then love, the right hand, is elicited].

[Man’s spiritual arousal is invited by G‑d, as reflected in the fact that] the Thirteen Attributes of Mercy [are revealed] in Elul. [Now, these Thirteen Attributes are revealed on Yom Kippur, making it a sacred festival.] If so, why are [the days] of Elul not marked as festivals?

[To explain by analogy:] It is like a king [whose countrymen] come out to meet him in the field [without the pomp and ceremony present in his throne room]. [Similarly, in Elul, G‑d] “shines His countenance upon” us, revealing the Thirteen Attributes of Mercy “in the field,” i.e., within our mundane reality.

The term “shines” points to the verse: “Keil Havayah shines light to us,” [awakening the G‑dly potential every one of us possesses. This potential is alluded to in the name] Israel, ישראל, [which can be divided into the words,] ישר אל, “direct [from] G‑d,”38 [and whose letters can be rearranged to form the words,] שר א-ל — “א-ל is a ruler,” [i.e.,] the potential of א-ì [enclothed within each Jew] is a ruler and a master of his inner [being. This motivates every Jew to dedicate himself to G‑d without restraints, to the point of self-sacrifice.]

Section 2

[The previous section focused on the analogy of a king in the field. In order to gain a deeper appreciation of that analogy, we must reflect on the parallels to] the concept of an inhabited city, a field, and a desert that exist within man.

A desert is “an unsown land”;39 [its earth will not produce crops]. This refers to our deeds, words and thoughts which are not directed to G‑d.40 [The intent is] not only the blemishes of [forbidden] thought, speech, or action, but even permitted matters; [e.g., thoughts or actions] that are not necessary for the service of G‑d and are thus “wasteful.”41 For “it is not the manner of a king to involve himself in mundane affairs”;42 [i.e., G‑d will not manifest Himself in material activities that are not motivated by a spiritual intent].

This is what is meant by [the description of the desert as a place] “where no man has dwelt.”43 In this instance, “man” refers to “the image like the appearance of a man upon the image of the Throne,”44 [which refers to the image of G‑d formed by the Divine powers of the realm of Atzilus].45 [This level of “man”] “does not dwell” [in a desert, i.e., it will not manifest itself within the undesirable behaviors mentioned above]. Rather, “they shall make Me a Sanctuary and I will dwell within them.”46

The proper advice [for a person whose spiritual state resembles a desert] is, “And you shall seek G‑d, your L‑rd, from there.”47 To explain: On the verse:48 “And G‑d saw the light and it was good,” our Sages comment:49 “[He saw] that it would be good to conceal [the light].”50 The aspect of light which is the illumination of His inner will exists within each and every Jew. However, it is, by nature, very well concealed and [effort is] necessary to reveal [this] “treasury of fear of G‑d.”51

There are those in whom this [potential to love G‑d] is like a lost object or in exile, [as it were].52 Concerning this, the Torah tells us, “You shall seek,” i.e., that it is necessary to search for [this potential within ourselves]. One only searches for a lost object [and not for something that is readily accessible. In this instance, the search is for] something that is lost [within] his [own self], as if in exile, i.e., the exiled spark of G‑dliness described above.

This is what is meant by the phrase, “[And you shall seek] G‑d, your L‑rd”: i.e., [every person should search for the spark of] “G‑d, your L‑rd,” which is drawn down from the dimension of א-ל that rests within each person, giving life to his individual G‑dly soul.

The verse states: “And you shall seek... from there.” The search must begin “from there.” It is only possible to search for and find a lost object in the place where it was lost.53 Similarly, it is only possible to grasp the light of G‑d’s countenance, to direct one’s love to Him, and to manifest fear of Him, by searching first in the place where it was lost. In this spirit, it is written:54 “Let us search our paths....” We must review our undesirable deeds, words and thoughts from their earliest beginning.

This will arouse feelings of contrite bitterness in one’s heart, as implied by the verse:55 “And he will return to G‑d and He will have mercy upon him.” [This is the plain meaning of the phrase on the level of pshat. On the non-literal level of derush, however, the concluding Hebrew word can be understood to mean, “...and he shall have mercy upon Him”; i.e., the individual] should arouse his own feelings of mercy for the spark of G‑d that is in exile within him.56

In this context, we can understand the phrase:57 “to Yaakov who redeemed Avraham.”58 Yaakov represents the attribute of mercy, which has the potential to redeem the attribute of love — exemplified by Avraham, our Patriarch — from exile. [Avraham] is called our Patriarch59 because [he endows us with the potential] to act like sons, i.e., extensions60 of our Father [in Heaven], to nullify ourselves and to surrender our will to G‑d’s.61

When, however, a person reviews his deeds, and his feelings of compassion are still not aroused and he does not feel contrite bitterness despite contemplating how the spark of G‑dliness has fallen into exile within his soul, he should think about the following analogy: By nature, when [a person injures his body], even stubbing his toenail on a stone, he consciously feels pain and is aggrieved. When does this apply? As long as the affected limb is still attached to his body. If, however, the limb is severed, the brain no longer feels pain because the limb has been cut off from its source.

We, the Jewish people, are similarly connected and attached to G‑d. We should therefore feel the pain and the damage that we cause by drawing the spark of G‑dliness [within us] into exile. [For, as stated above, not only do a person’s undesirable behaviors cause him to descend, but they bring the G‑dly spark within him into exile as well.] “Even if a Jew sins, [he remains a Jew],”62 and still possesses this G‑dly spark. It does not depart from him; it is merely exiled. Furthermore, he still retains the quality of ישראל — “א-ל is a ruler,” as explained above. And a ruler, even when subjugated, is on a different plane from a common person. It is obvious that he is a ruler and, with one movement, can transform his status from one extreme to another and return to his previous status.

[One’s awareness of this Divine potential that exists within him should arouse him to remorse and pain. For, as explained above, he should be sensitive to the pain of the Divine presence that he has drawn into exile.] If, however, a person no longer feels the pain and blemish in his soul, [this is a sign] that he has caused such extensive damage that his soul has been separated and entirely cut off from its source. He should therefore arouse even greater compassion [upon his soul] due to the very fact that he does not feel that he is in need of it.

In another source,63 this concept is explained based on the words of our prayers:64 “With Your great mercy, have mercy upon us.” There it is explained [that we appeal to G‑d’s mercy] because our limited intellect does not appreciate just how much we truly need [His compassion]. The attribute of mercy, the [all-pervasive] attribute of Yaakov, “extends from one end to the other.”65

If even reflecting on the above is not sufficient to arouse the attribute of mercy, the proper advice is found in the Zohar66 in explanation of the expression:67 “a shepherd among the roses”: “Just as fire causes a rose to change color from red to white, similarly, ‘If your sins are as crimson, they will become as white as snow.’”68 Sin, and similarly all thought, speech and deed that are concerned with worldly matters, are identified with the color red, for they are the thoughts and schemes of the [evil] inclination. These can be transformed and become as white as snow through the quality of fire.

[In the sacrificial service in the Beis HaMikdash, there were two types of fire:] fire which descended from Above and fire brought from below.69 Not every person merits the fire which descends from Above.70 [Bringing] the fire from below [is, however, within the potential of each individual] through self-affliction and fasts that reduce one’s fat and blood,71 which have their source in kelipas nogah. Through this, “G‑d will cause His countenance to shine,” revealing the radiant countenance spoken of above.

Summary

[In order to gain a deeper appreciation of the analogy of the king in the field, we must reflect on the parallels to] an inhabited city, [a field, and a desert that exist within man].

A desert is “an unsown land,” a place “where no man has dwelt,” [i.e., a place where G‑dliness is not manifest,] the direct opposite of [the Beis HaMikdash, of which] it is said:72 “Would G‑d truly dwell on earth?”

The proper advice [for a person whose spiritual state resembles a desert is:] “And you shall seek G‑d, your L‑rd, from there.” [Every person has an inherent G‑dly potential. Often, however, it is hidden, as implied by our Sages’ interpretation of the verse]: “And G‑d saw the light and it was good,” as “it would be good to hide [the light].” [This refers to the light that shines to every Jew, as it is written]: “א-ל is י-ה-ו-ה, and He shines light to us,” direct from G‑d,73 [as it were]. For some, however, [not only is the light hidden,] it is lost, as intimated by our Sages’ statement:74 “Who is a fool? One who loses what (מה) he is given.”75 This reflects [the prophecy76 which speaks of] “those lost in the land of Ashur” and [the lament]:77 “I strayed like a lost sheep.”

[To repent,] it is necessary to search in the place where the loss took place, i.e., a person should examine his deeds, [following the advice of the verse:] “And you shall seek G‑d, your L‑rd, from there.” [The term “there” refers to the realm of kelipah, where G‑d’s presence is not manifest.]

[When one “seek{s}... from there,” reviewing his undesirable conduct, this will arouse feelings of contrite bitterness in his heart.] “And he will return to G‑d and He will have mercy upon him.”

[On the non-literal level of derush, the latter verse can be interpreted as meaning that the person will have mercy on the spark of G‑dliness in his soul and bring it into expression. When this is accomplished, it is possible to reach a positive connotation] of a desert, as implied by the phrase:78 “Your speech is attractive.” For through teshuvah, [the concept that] a desert is a place “where no man has dwelt,” [can be seen in a positive light, referring to] a rung above the level of “man.”79 [This level can be referred to as] “the great and awesome desert.”80

[When, however,] a person [does not feel contrite bitterness and] mercy for his soul [after reviewing his deeds], he should realize that [this lack of sensitivity comes because his soul] has become so blemished that it has become separated and cut off from its source. [The awareness of this separation] should arouse even greater feelings of mercy. This generates hope.

[If even meditation on the above does not arouse a desire for teshuvah, the person should follow the advice implied by the phrase,] “a shepherd among the roses.” A rose [has thirteen petals, alluding to] the Thirteen Attributes of Mercy. An additional allusion suggested by roses is [reflected by the verse]: “If your sins are as crimson, they will become as white as snow.” [Now,] a rose changes color from red to white through fire. [Similarly, through the fire of self-affliction, a person can redeem his inner G‑dly nature]. This will cause G‑d to shine His countenance upon [the Jewish people].

Section 3

[To complement the spiritual power of the service of teshuvah described above,] each person must seek an additional course of action for the sake of his soul. [The service required] is alluded to in the following passage:

In the marketplaces and the streets, I will search for the one whom my soul has loved....81 When I found the one whom my soul has loved, I held fast to him and did not let him go until I brought him into my mother’s house and into the chamber in which I was conceived.82

The search is carried out “in the marketplaces and the streets,” [i.e.,] in the place where the loss occurred.83

Nevertheless, [even when the search is successful, and through teshuvah], the person “finds the lost object” [and thus identifies with his inner G‑dly potential], the light of G‑d will not be maintained without vessels. [For without them, his inability to retain the light] will cause it to depart. It is thus necessary to make vessels for the G‑dly light. These are the letters of the Torah. Thus, in the above passage, “my mother’s house” refers to the Written Law, and “the chamber in which I was conceived,” to the Oral Law.84

[This concept is clarified] by the verse:85 “G‑d, your L‑rd, is a consuming fire.” Just as a fire cannot take hold except through a wick or another entity, [the revelation of G‑dliness must have something to which to attach itself. This is the implication of the verse], “I held fast to him and did not let him go until I brought him into my mother’s house.”

This is also implied by the Zohar’s86 interpretation of the expression, “the shepherd among the roses.” [Noting that the Hebrew for “roses”, שושנים, shares the same letters as] שושנים, “those who study,” [our Sages comment: “Do not read ‘among the roses,’ read] ‘among those who study Torah law.’” The word “shepherd” is used since [through this study, the Jews become like shepherds, so to speak, as our Sages say]: “[The people of] Israel sustain their Father in Heaven.”87

Through the study of the Torah, which embodies G‑d’s will, “the spirit brings a Spirit88 and draws to it [that] Spirit,”89 causing the inner aspect of G‑d’s will to rest and be revealed within the individual concerned. [To illustrate this concept:] When a person eats, his soul becomes connected to his body, causing the faculties of his soul to be expressed within it more powerfully. Similarly, “[The people of] Israel sustain, [i.e., perform a function equivalent to the provision of food for,] their Father in Heaven.”90 Through one’s involvement in Torah and mitzvos, which are G‑d’s will, “the spirit brings a Spirit and draws to it a Spirit,” causing the radiance of the Sublime will to rest and become manifest [within him], with a shining countenance, through the letters of the Torah.

[This] is also [accomplished through] the mitzvah of tzedakah,91 the attribute of Chessed (kindness) which is the external manifestation and vessel that can contain the qualities of light and love, which are its inner dimensions, as we say, See Berachos 5b. “For in the light of Your countenance...You have granted us a Torah of life and the love of kindness.” The explanation is that the light of G‑d’s countenance has two mediums — Torah and kindness — [through which it is drawn down to this material realm], as clarified above.

Summary

[After searching for and establishing a connection to G‑d through teshuvah, a person must follow the course of action alluded to in] the verses: “[When I found the one whom my soul has loved,] I held fast to him and did not let him go.”

[After a person successfully] discovers [a means to] reveal this love, he must “hold fast to ‘him’” and [by making the appropriate vessels,] “bring ‘him’ into my mother’s house,” [i.e., the study of] the Written Law, and “into the chamber in which I was conceived,” [i.e., the study of] the Oral Law.

[This also relates to the Zohar’s interpretation of the expression:] “the shepherd among the roses” as referring to “those who study Torah law.” [The word “shepherd” is used since through this study, the Jews become like shepherds, so to speak, as our Sages say:] “[The people of] Israel sustain [their Father in Heaven.” This also arouses] sustenance [for the Jews]. The two mediums, Torah study and kindness, [draw down G‑d’s light and love].

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Ani LeDodi, 5726

Appendix: The King in the Field

Footnotes

Avudraham, The Order of the Prayers of Rosh HaShanah, ch. 1; Pri Etz Chayim, Shaar Rosh HaShanah, ch. 1, Bach, Orach Chayim 581.

Shir HaShirim (“The Song of Songs”) is an analogy describing the love relationship between G‑d and the Jewish people. There are two verses that point to an intensification of this relationship: the verse cited above and ibid. 2:16: “My Beloved is mine and I am His.” It is explained (Sefer HaMaamarim 5627, p. 224) that “My Beloved is mine…” represents a cycle where the initiative comes from Above (אתערותא דלעילא in kabbalistic terminology). This spiritual dynamic characterizes the Divine service of the month of Nissan in which G‑d redeems the Jewish people even if they are unworthy. He takes them out of spiritual bondage and arouses them to turn to Him.

As the Alter Rebbe proceeds to explain in this maamar, the months of Elul and Tishrei, by contrast, are characterized by the opposite spiritual dynamic: “I am my Beloved’s.” This phrase points to an אתערותא דלתתא, an arousal from below, where the initiative is taken by the Jewish people. They turn to G‑d in teshuvah and sincere prayer and He responds with the revelations of the month of Tishrei.

Shir HaShirim 8:3.

The middos (Divine attributes) are revealed in two vectors: the right vector is identified with the quality of love and kindness, while the left vector is identified with might, awe, and judgment. The verse cited reflects how both these vectors find expression in the month of Tishrei. Rosh HaShanah and Yom Kippur are “days of awe,” while Sukkos and Simchas Torah are days when G‑d’s kindness and love are manifest.

In this vein, our Sages (Rosh HaShanah 16a, 34b) teach that on Rosh HaShanah, G‑d asks man to “accept Me as King over you.” Similarly, the first reason given by Rav Saadiah Gaon for the sounding of the shofar (see R. David Avudraham’s explanation for this mitzvah) is that it echoes the sounding of trumpets at the coronation of a king.

Tehillim 145:13.

I.e., the realms which are too transcendent to be perceived by limited beings.

I.e., there is a certain dimension of awe and fear that man evokes through his own efforts. On the other hand, the primary element of the awe described here comes from Above. Just as a person becomes awestruck in the presence of a person whom he respects and honors, so too, the revelation of G‑dliness from Above at this time humbles us and leaves us overwhelmed by His greatness.

I.e., each of the festivals serves as the paradigm for a particular element of Divine service. Rosh HaShanah is the time associated with the fear of G‑d and the acceptance of His yoke. The revelation of these qualities at this time empowers us to continue to express them throughout the year.

10.

The spiritual motif that characterizes Elul is that the revelation from Above comes in response to man’s Divine service below. Hence, it is necessary that man arouse his love for G‑d to evoke this revelation. This arousal is alluded to by the phrase אני לדודי, “I am my Beloved’s.”

When the revelation of G‑dliness is preceded by man’s Divine service, it will make a far more lasting and deep-felt impression. Even though the revelation from Above is more powerful than what man could achieve on his own, it is only when man prepares himself and takes the initiative on his own that he will become a k’li (“vessel”) for this revelation and be able to internalize it.

11.

See also Or HaTorah, Re’eh, p. 802ff.

12.

To explain: On the Shabbosos and festivals, G‑dly light that transcends the natural order is revealed. Indeed, that revelation is so powerful that ordinary mundane activity is naturally brought to a halt. To illustrate by analogy: When a person involved in his ordinary activities witnesses something amazing and awe-inspiring, he stops work and marvels at the sight he sees. Similarly, in the analogy, the spiritual revelations of the Shabbosos and festivals are so great that they motivate us to halt our everyday activities and focus on these spiritual revelations. The prohibitions of Torah Law are intended to sensitize us to this spiritual motif, because carrying out the prohibited activities would stand in the way of our receiving these revelations.

13.

To continue the above analogy: the revelations of Yom Kippur are so great, that not only do they motivate us to stop work, but also to cease eating and drinking.

14.

Although the same spiritual influences that are revealed on Yom Kippur are revealed during Elul, the days of Elul are ordinary weekdays. Thus the Alter Rebbe is asking: Since the prohibitions against work, eating, and drinking on Yom Kippur are natural consequences of the awesome spiritual revelations of the day, why do these prohibitions not apply during Elul when the same spiritual influences are also revealed? See also Sefer HaMaamarim, 5700, p. 166ff.

15.

Lit., “the men of the city.” Even though the people are found in the field, i.e., amidst mundane realities, they are “men of the city,” i.e., the King’s men. Applying the analogy to the Jewish people, although they are found “in the field,” as the maamar proceeds to explain, they possess an inherent G‑dly potential, and thus are “men of the city.” For that reason, they are aroused when the King comes out to them in the field (the maamar entitled Ani LeDodi, 5735).

16.

In the analogue, the fundamental revelation during Elul is the same as on Yom Kippur. On Yom Kippur, G‑d’s Thirteen Attributes of Mercy are revealed as He is “in His throne room” with all the grandeur — but also with all the accompanying restrictions — implied. For that reason, Yom Kippur is a day when all worldly activity is forbidden.

During Elul, these same qualities are revealed “in the field,” i.e., as they are enclothed within the lower levels of the Spiritual Cosmos. Since they are not in the “Palace,” the revelation does not call forth the restrictions of Yom Kippur.

The particular aspects of the analogy are also discussed in Likkutei Sichos, Vol. II, p. 378ff.; Vol. IV, p. 1342ff.; the Sichos of Shabbos Nitzavim, 5710, et al.

17.

Although G‑d’s coming to the field invites the Jews to approach Him, as it were, since He comes to the field in ordinary clothes, i.e., enclothed in the limitations of nature, it is not considered as an arousal from Above. To use the terms of the analogy, since the king is coming without all the pomp and majesty that is usually associated with his regal presence, there is nothing to arouse the people. His appearance does not motivate the people to approach him because he does not look kingly. It is necessary for the people to look within themselves, recall their bond with the king, and because of that bond, go forth to greet him.

18.

Bamidbar 6:25.

19.

People can be physically close, but if they are not facing each other, their communication will lack the inner bond established through face-to-face communication (see the maamar entitled Ki Bayom Hazeh (Likkutei Torah, Vayikra, p. 26d ff., translated in Selections from Torah Or and Likkutei Torah, Vol. 1). Similar concepts apply in the analogue as the Alter Rebbe proceeds to explain.

20.

The Hebrew term פנים means both “face” and “inner dimension.” Indeed, a person’s vitality and inner qualities are revealed in his face. Turning our faces to G‑d implies approaching Him with our inner dimensions.

21.

Zohar, Vol. I, p. 131b. In his Igros Kodesh (Vol. II, p. 369ff., Letter 387; translated in I Will Write It In Their Hearts, Vol. III) the Rebbe explains the different views as to which is the first of the Thirteen Attributes of Mercy.

22.

Tehillim 118:27. Both Keil (א-ל) and Havayah (י-ה-ו-ה) are names of G‑d.

23.

The Thirteen Attributes of Mercy reflect an unlimited dimension of G‑dliness that surpasses the Divine qualities which serve as the source for bringing the spiritual cosmos into being and maintaining it.

24.

Devarim 4:24.

25.

Here the Alter Rebbe is alluding to the difference between or (“light”) and shefa (“influence”). Light reflects the source of light, revealing the qualities of that source as they are, without adapting itself to the nature of the recipient. Influence, by contrast, involves a process of adaptation in which the influence is tailored to the capacities of the recipient (see Selections from Derech Mitzvosecha, Vol. II, Mitzvas HaAmanas Elokus, sec. 5). For example, when a teacher desires to convey an idea to a student, he does not teach the concept as it exists in his own understanding. Instead, he structures his presentation to fit the student’s understanding.

From the analogy of light and radiance, we appreciate that the G‑dly light granted to the Jewish people shines forth in a manner that reflects its essential quality. It is not dependent on the individual qualities of the people or the degree to which they have refined themselves. Instead, G‑dliness is revealed on His initiative, in a manner that reflects His infinity.

26.

See Pri Etz Chayim, Shaar Tekias Shofar, ch. 9.

27.

Iyov 1:5. See Rashi’s interpretation of the verse.

28.

Implied is that the essential light which shines toward the Jewish people defines and dominates their personalities and continuously sets the tone for their conduct.

29.

Iyov 33:30.

30.

I.e., the essence of the Jewish soul is G‑dly, infinite and unbounded as He is. Therefore it seeks expression in a mode of service that is also unlimited and unbounded: mesirus nefesh, self-sacrifice, in which a person gives up his entire existence for G‑d. See Tanya, ch. 19.

31.

For intellect is, by nature, limited and defined. Similarly, within the personal realm, intellect does not motivate a person to personal sacrifice and self-transcendence. Instead, one seeks to preserve his personal identity and selfhood.

32.

Devarim 14:1.

33.

Etz Chayim, Shaar 24, ch. 1.

34.

Thus like a foot naturally and innately follows a person’s will, the Jewish people naturally follow G‑d’s will.

35.

Avos 2:4.

36.

Such an approach makes a person a k’li, a receptacle for G‑d’s infinite light. To relate these concepts to the expression of the love relationship between the Jews and G‑d during Elul and Tishrei mentioned above: Through the expression of a heartfelt commitment of teshuvah in the month of Elul, the Jews make themselves mediums to relate to the infinite dimensions of G‑dliness revealed during Tishrei.

37.

The summary is a translation of the kitzurim for this maamar prepared by the Tzemach Tzedek. As in the text of the maamar, the translator’s additions are set off by brackets [ ].

38.

Significantly, here in the summary, the Tzemach Tzedek is introducing a new concept that does not feature in the maamar itself.

39.

Yirmeyahu 2:2.

40.

See Tanya, ch. 6. To speak with the analogy given previously, these deeds will not produce fruit, which are an analogy for mitzvos (Sotah 46a).

41.

This concept represents one of the unique contributions to Jewish thought made by Chassidus: that it is not only sin that separates a person from G‑d, but any behavior that is not directed to His service.

42.

Zohar, Vol. III, p.149b. In other words, the term “city” refers to an “inhabited land,” a place where G‑dliness rests within a person’s deeds and actions. A “desert” is, as stated above, a place where G‑d does not invest Himself. And a field is an intermediate state. On one hand, G‑dliness is not apparent. On the other hand, the situation is not one in which the person is estranged from G‑d.

43.

Yirmeyahu 2:6.

44.

Yechezkel 1:26.

45.

Torah Or, Mishpatim 77b.

46.

Shmos 25:8. As explained in the maamar entitled Basi LeGani, 5710, et al., the intent is not only that G‑d dwells within the Jewish people as a whole, but that He dwells within each individual Jew. When a Jew observes the Torah and its mitzvos, he creates a setting where G‑d’s presence can be manifest.

47.

Devarim 4:29. The terms ה' אלקיך, translated as “G‑d, your L‑rd,” apply to every person individually. As mentioned in sec. 1, in every Jew, there is an actual spark of G‑d which is identified with His infinite potential, the name Havayah, י-ה-ו-ה. The possessive form of G‑d’s name Elokim, i.e., Elokecha, translated as “your L‑rd,” is associated in the above verse with the G‑dly power and life-force that enclothes itself in every entity individually to endow it with vitality.

Building on this interpretation, “seek[ing] G‑d, your L‑rd,” can be understood to mean seeking to reestablish a connection with the G‑dliness in one’s own being. For, as the Alter Rebbe proceeds to explain, there are times when this G‑dly potential is hidden within the inner dimensions of one’s personality and is not given expression.

48.

Bereishis 1:4.

49.

See Zohar, Vol. I, p. 45b; II, p. 202b.

50.

In a simple sense, the Zohar is speaking about the light created on the first day of Creation. That light was infinite and unbounded, as our Sages state (Chagigah 12a): “[With it,] one could see from one end of the world to the other.” As such, this light was not fit for a limited world. Hence G‑d saw “that it would be good to hide” this light.

The Alter Rebbe is emphasizing that parallels to these concepts exist within every individual’s world of the soul. We each possess a Divine potential that is infinite and transcendent. Nevertheless, as the Alter Rebbe proceeds to state, it is often hidden within the inner reaches of our souls.

51.

Cf. Berachos 33b; see Yeshayahu 33:6. The “treasury of fear of G‑d” is identified with the inner, transcendent Divine potential possessed by every Jew which causes him to innately fear any influence that would disturb his bond with G‑d. See Tanya, the conclusion of ch. 19.

Cf. Berachos 33b; see Yeshayahu 33:6. The “treasury of fear of G‑d” is identified with the inner, transcendent Divine potential possessed by every Jew which causes him to innately fear any influence that would disturb his bond with G‑d. See Tanya, the conclusion of ch. 19.

For most, the inner Divine potential does not govern their operative consciousness. Nevertheless, it serves as a subconscious motivation, continually pushing them towards spiritual growth and development. For others, however, it is “lost” and in exile, in which instance it is unable to exert an influence on the person’s conduct.

In his kitzur (summary) of this section, the Tzemach Tzedek associates this concept with our Sages’ comment (Chagigah 4a): “Who is a fool? One who loses what (מה) he is given.” Likkutei Torah, Bamidbar, p. 76b, explains that מה is often interpreted as a person’s potential for bittul, giving himself over to G‑d. A fool loses access to that potential.

52.

By and large, a person’s Divine service should focus on the positive, illuminating the world through the light of the Torah and its mitzvos. There is no need to involve oneself with darkness, for the most effective way of banishing it is by shedding light. Nevertheless, when a person realizes that he is overcome by darkness to the extent that his G‑dly potential cannot express itself, he must confront the darkness, making an account of the undesirable deeds which he performed and repenting for them. Otherwise, his Divine potential will continue to be prevented from expressing itself. See Tanya, chs. 29-31.

53.

Eichah 3:40.

54.

Yeshayahu 55:7.

55.

See Tanya, ch. 45. When a person contemplates the inherent G‑dliness present within his soul and honestly surveys the activities in which he is involved, he will feel compassion for having compelled that G‑dly spark to bear such involvement.

56.

Cf. Yeshayahu 29:22. See also the explanation in Likkutei Torah, Emor, p. 35c.

57.

According to this interpretation, the emphasis is not Yaakov and Avraham as individuals, but rather on the spiritual attributes with which they are identified.

58.

Literally, “father.” Like a father, he endows his heirs with a legacy, in this instance, a spiritual one.

59.

Lit., “feet”; see sec. 1 above.

60.

I.e., the attribute of love referred to here is not the love that comes as a result of a person’s thought and contemplation, but the innate, inherent love that every Jew possesses as a spiritual inheritance from our ancestors, beginning with Avraham.
In this way, by expressing the attribute of Yaakov — arousing mercy on our individual spark of G‑dliness — we will “redeem Avraham,” i.e., we will enable and empower our innate love for G‑d to be manifest.

61.

Sanhedrin 44a.

62.

See the maamar entitled U’Sefartem Lachem (Likkutei Torah, Emor, p. 35c) that explains similar concepts.

63.

The blessing Yotzer Or, in the daily liturgy.

64.

Cf. Shmos 26:28.

The phrase cited refers to the middle bar which connected the beams of the Sanctuary. The upper and lower bars were not single units, but instead were each composed of two bars that covered half the Sanctuary’s length. The middle bar, by contrast, ran along the entire length of the Sanctuary on each side.

The counterpart to this concept in the spiritual realms can be explained as follows: The Sefiros are arranged in three vectors: the right representing the attribute of Chessed (kindness) and its outgrowths and derivatives; the left, Gevurah (might) and its outgrowths and derivatives; and the middle, Tiferes (beauty) and its outgrowths and derivatives. The right and left vectors refer to revealed levels of G‑dly light and follow the motif of revelation and contraction. Accordingly, they have a beginning — a point below G‑d’s Essence — and an end — and thus stop before reaching the lowest levels. The middle vector, by contrast, “extends from one end to the other”; it connects to G‑d’s Essence which is above limitation and simultaneously penetrates to the lowest realms and reveals G‑dliness there (see the maamar entitled KeNesher Ya’ir Kino, 5678).

Mercy is identified with the attribute of Tiferes and thus also extends from the highest levels until the lowest, reaching from G‑d’s very Essence to a person so sunk in kelipah that he does not feel pain at his distance from G‑d.

To connect this to the concepts explained in the first section: Because the Thirteen Attributes of Mercy shine during the month of Elul, they are able to arouse even a Jew who is found in a desert, a place distant from G‑dliness, and motivate him to turn to G‑d in teshuvah (the maamar entitled Ani LeDodi, 5735).

65.

Zohar, Vol. II, p. 20a-b.

66.

Shir HaShirim 6:3, the continuation of the opening verse of the maamar.

67.

Yeshayahu 1:18.

68.

See Yoma 21b; Shir HaShirim Rabbah to Shir HaShirim 2:5.

69.

The “fire from Above” refers to suffering which will be visited upon a person to cleanse him of his sins. Nevertheless, not everyone merits this purifying influence, as implied by the verse (Mishlei 3:12): “One whom G‑d loves He chastises” (Tanya, Iggeres HaTeshuvah, ch. 1). If one does not merit to be chastised from Above, he may — as the Alter Rebbe proceeds to explain — seek to purify himself through penances and fasts.

It must be emphasized, however, that even in the Alter Rebbe’s time, fasting was not considered a desirable option because of people’s weakened physical condition (ibid., ch. 3). Certainly, this applies in the present era. Instead, atonement should be sought by giving to tzedekah (Sefer HaSichos 5749, Vol. p. 184ff.).

70.

See Berachos 17a; Zohar, Vol. II, pp. 20b, 119b.

71.

I Melachim 8:27, referring to the indwelling of the Divine presence in the Beis HaMikdash. Significantly, this verse — and some of the concepts to follow in this summary — are not mentioned in the original text of the maamar and were added in the summary by the Tzemach Tzedek. For that reason, we have added commentary to this summary.

72.

The Tzemach Tzedek is alluding to the concept that the name Israel (ישראל) can be divided as ישר אל, “direct from G‑d.”

73.

See Chagigah 4a.

74.

As explained in Likkutei Torah, Bamidbar, p. 91c, the term mah refers to the potential for bittul that exists within every Jew. Through following the foolishness of the yetzer hara, a person can lose the potential to access this bittul.

75.

Yeshayahu 27:13.

76.

Tehillim 119:176.

77.

Shir HaShirim 4:3. As explained in the maamar entitled BaChodesh HaShelishi (Torah Or, p.67d), et al., מדבר, “desert,” shares the same root as דיבור, “speech.”

78.

For the term “man” refers to G‑dliness as it has confined itself within the ten Sefiros and thus adapted itself to the limits of mortal existence. Thus, the desert would refer to a level of G‑dliness that transcends that frame of reference.

79.

Devarim 1:19. Implied is that the desert is “awesome” because it refers to a level of G‑dliness above man’s comprehension.

80.

In the verse, the alef of the word שאהבה, is written with a kametz, implying a love relationship that is long-established. As the Tzemach Tzedek indicates in his additions, this alludes to the fact that even before the souls came into existence, they existed in G‑d’s mind, as it were, and a bond of love was then established.

81.

Shir HaShirim 3:2, 4.

82.

As explained in the previous section, at times, it is necessary to confront the evil within one’s personality, not merely devote oneself to doing good.

83.

See Zohar, Vol. III, p. 40b. הורתי, translated as “I was conceived,” relates to the term הוראה, “halachic directive.” It is through the Oral Law that we arrive at directives for Torah observance.

84.

Devarim 4:24.

85.

Zohar, Vol. II, p. 20b. See also Shabbos 30b and the second maamar entitled Ani LeDodi, Likkutei Torah, Devarim, p. 33a ff.

86.

Zohar, Vol. III, p. 7b.

87.

I.e., through studying Torah, one generates an arousal of Divine energy Above.

88.

Ibid., Vol. II, p. 162b. “Draw[ing] to it that Spirit” implies that the person causes the Divine energy to be drawn down into this material realm.

89.

Ibid., Vol. III, p. 7b.

90.

Tzedakah involves giving life and vitality to one who is needy. Since all of our deeds draw down parallel influence from Above, giving tzedakah causes G‑d, as it were, to grant life and vitality to the created beings.

91.

The daily liturgy, in the blessing Sim Shalom in the Shemonah Esreh prayer.

From a discourse of Rabbi Schneur Zalman of Liadi

Rabbi Shneur Zalman of Liadi (18 Elul 1745-24 Tevet 1812), known as "the Alter Rebbe," was one of the main disciples of the Maggid of Mezritch, and the founder of the Chabad Chassidism. He is the author of Shulchan Aruch HaRav and Tanya as well as many other major works in both Jewish law and the mystical teachings.

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The King in the Field »

From a discourse of Rabbi Schneur Zalman of Liadi