It is, however, still necessary to explain:אָמְנָם עֲדַיִן צָרִיךְ לְהָבִין,
The charge “And you shall serve G‑d your L-rd” דַּהֲרֵי מַה שֶּׁכָּתוּב "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם" וְגוֹ',
applies (not only to the levels of G‑dliness manifest in Seder HaHishtalshelus –קָאֵי (לֹא רַק עַל מַדְרֵגוֹת דְּסֵדֶר הִשְׁתַּלְשְׁלוּת,
the spiritual realms where our Divine service is significant, as explained above –שֶׁשָּׁם נוֹגֵעַ עִנְיַן הָעֲבוֹדָה כַּנַּ''ל,
but also) to the levels of G‑dliness that transcend Seder HaHishtalshelus.אֶלָּא גַּם) עַל בְּחִינָה שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת,
This is actually reflected in a careful analysis of the wording of the verse cited above.וּבְהֶקְדֵּם הַדִּיּוּק בִּלְשׁוֹן הַכָּתוּב,
Seemingly, there is an incongruity between its opening clause and its concluding clauses.שֶׁיֵּשׁ בּוֹ סְתִירָה מֵרֵישָׁא לְסֵיפָא.
The opening clause, “And you shall serve G‑d your L-rd,” appears as narration,דְּבִתְחִלָּה אוֹמֵר "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם וּבֵרַךְ" גוֹ', בִּלְשׁוֹן נִסְתָּר,
as if the Torah is writing in the third person.כִּשְׁלִישִׁי הַמְדַבֵּר,
Afterwards, it continues, “and I shall remove,” where G‑d speaks in the first person,וְאַחַר כָּךְ אוֹמֵר "וַהֲסִרֹתִי" גוֹ', בִּלְשׁוֹן נוֹכֵחַ,
speaking about Himself, as it were.כִּמְדַבֵּר בְּעַד עַצְמוֹ.
This concept can be clarified based on the statements of Ramban in his preface to his Commentary on the Torah.וְהָעִנְיָן הוּא, עַל פִּי מַה שֶּׁכָּתַב הָרַמְבַּ''ן בְּהַקְדָּמָתוֹ לְפֵרוּשׁוֹ עַל הַתּוֹרָה,
He explains that Moshe did not write the Torahשֶׁלֹּא כָּתַב מֹשֶׁה רַבֵּנוּ הַתּוֹרָה
(i.e., the first four books)1(ד' סְפָרִים רִאשׁוֹנִים)
in the first person, as if he were narrating, but rather it is a third person account.כִּמְדַבֵּר בְּעַד עַצְמוֹ כוּ' אֶלָּא כִּשְׁלִישִׁי הַמְדַבֵּר,
It is not as if G‑d is speaking, or Moshe,הַיְינוּ, כְּאִלּוּ אֵין הַמְדַבֵּר שֵׁם הֲוָיָ׳ וְלֹא מֹשֶׁה,
but rather the Torah is narrated in the third person.אֶלָּא כִּשְׁלִישִׁי הַמְדַבֵּר.
For example, when the Torah says: “And G‑d spoke to Moshe, saying…,”וּכְמוֹ "וַיְדַבֵּר הֲוָיָ׳ אֶל מֹשֶׁה לֵּאמֹר",
these are not the words of Moshe,שֶׁאֵין זֶה דִּבּוּרוֹ שֶׁל מֹשֶׁה,
for if so, the phrase should read: “And G‑d spoke to me.”שֶׁאָז הָיָה צָרִיךְ לוֹמַר וַיְדַבֵּר הֲוָיָ׳ אֵלַי.
Nor are they the words of G‑d,וְכֵן אֵין זֶה דִּבּוּרוֹ שֶׁל הֲוָיָ׳,
for if so, the phrase should read: “And I spoke to Moshe,”שֶׁאָז הָיָה צָרִיךְ לוֹמַר וָאֲדַבֵּר אֶל מֹשֶׁה,
but rather it is as if there is a third person (neither G‑d, nor Moshe) narrating and describing G‑d’s speaking to Moshe.אֶלָּא הוּא כִּשְׁלִישִׁי (לֹא הֲוָיָ׳ וְלֹא מֹשֶׁה) הַמְדַבֵּר וּמְסַפֵּר אוֹדוֹת דִּבּוּרוֹ שֶׁל הֲוָיָ׳ אֶל מֹשֶׁה.
It is explained that having the Torah written in the third person reflects a level above both of themוּמְבֹאָר בָּזֶה, דִּשְׁלִישִׁי הַמְדַבֵּר הוּא לְמַעְלָה מִשְּׁנֵיהֶם,
– above the level of Moshe, and even above the level of G‑d’s name Havayah, as it were.לְמַעְלָה מִבְּחִינַת מֹשֶׁה, וּלְמַעְלָה גַּם מִבְּחִינַת שֵׁם הֲוָיָ׳,
For there are dimensions of G‑dliness, including even His name Havayah, that share a connection to the limitations of creation.כִּי, שֵׁם הֲוָיָ׳,
Although Havayah alludes to G‑d being past, present, and future, as one2 –עִם הֱיוֹתוֹ הָיָה הֹוֶה וְיִהְיֶה כְּאֶחָד,
The letters of the name Havayah, י-ה-ו-ה, are the letters which form the past, present, and future forms of the verb “is” (היה, הוה, יהיה). Thus it reflects the dimension of G‑dliness that transcends our worldly existence that is defined by time. For time is also a creation, part of the structure of the framework that governs our existence.
– it also relates to the world’s coming into existence (and to the chainlike progression of spiritual realms that bring it into existence).הֲרֵי הוּא שַׁיָּךְ לַהִתְהַוּוּת (לַהִשְׁתַּלְשְׁלוּת),
Nevertheless, the very fact that this level is described as being above time indicates that it shares a connection to time.
The maamar is highlighting that there is a dimension of G‑d’s name Havayah which serves as the active force that brings about creation. (Moreover, the four letters of this name reflect the pattern of the revelation of the Divine energies that bring existence into being from the highest levels until the lowest rungs.)3 In other sources, it is explained that there is a dimension of G‑d’s name Havayah that transcends creation entirely. That, however, is not the focus of this maamar.
The “third person” reflects the very Essence of the Ein Sof,4 a level above both Moshe and the name Havayah.וְהַבְּחִינָה שֶׁלְּמַעְלָה מִשְּׁנֵיהֶם (מֹשֶׁה וַהֲוָיָ׳) הוּא עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא,
In the Torah, the Essence of the Ein Sof relates and describes (what took place in the chainlike progression of existence)שֶׁהוּא הַמְדַבֵּר וּמְסַפֵּר (עֶר דֶערְצֵיילְט ווָאס אִיז פָארְגֶעקוּמֶען אִין סֵדֶר הִשְׁתַּלְשְׁלוּת)
including a description of G‑d speaking to Moshe.אוֹדוֹת הַדִּבּוּר דְּשֵׁם הֲוָיָ׳ אֶל מֹשֶׁה.
This level is referred to as “the third person.”וְנִקְרָא שְׁלִישִׁי דַּוְקָא,
That number is significant, as reflected in the interpretations of the verse:5 “He has granted us life for two days; on the third day, He will raise us up.”עַל דֶּרֶךְ מַה שֶּׁכָּתוּב "יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי" וְגוֹ',
“He has granted us life for two days” refers, as is well known, to the entire Spiritual Cosmos,כַּיָּדוּעַ שֶׁיְּחַיֵּנוּ מִיֹּמָיִם קָאֵי עַל כְּלָלוּת הַהִשְׁתַּלְשְׁלוּת
which is divided into two:שֶׁנֶּחְלָק לִשְׁתַּיִם,
memale kol almin – lit., “that fills all the worlds,” i.e., the light is revealed in each world and in every creation according to its nature –בְּחִינַת מְמַלֵּא כָּל עָלְמִין
and sovev kol almin – וּבְחִינַת סוֹבֵב כָּל עָלְמִין,
lit., “that encompasses all the worlds,” a light that is too transcendent to be revealed within the level of the worlds and hence, is described as “encompassing” them.
Although this light transcends the limits of worldly existence, the fact that it is described as “encompassing all worlds” indicates that it, too, shares a connection with the worlds. The Essence of the Ein Sof, by contrast, is totally above creation.
– alternatively, oros (lights) and keilim (vessels);בְּחִינַת אוֹרוֹת וּבְחִינַת כֵּלִים,
and on an even higher rung, the light as it exists for Himself, and the light that is revealed to others.בְּחִינַת הָאוֹר כְּמוֹ שֶׁהוּא לְעַצְמוֹ וְהַגִּלּוּי כְּמוֹ שֶׁהוּא לְזוּלָתוֹ,
As explained in Chassidus,6 even before the tzimtzum,7 there exist two dimensions of G‑d’s light: a revelation to Himself, which becomes the source for the light that is sovev kol almin, and a revelation intended for others, which becomes the source for the light that is memale kol almin.
“On the third day” refers to the very Essence of the Ein Sof, which transcends revelation entirely.וּבַיּוֹם הַשְּׁלִישִׁי קָאֵי עַל עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא.
Thus, at the outset, the verse states: “And you shall serve G‑d your L-rd, and He shall bless....”וְזֶהוּ שֶׁבִּתְחִלָּה נֶאֱמַר "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם וּבֵרַךְ" וְגוֹ',
Speaking in the third person, the Torah relates that when “you shall serve G‑d your L-rd,”שֶׁשְּׁלִישִׁי הַמְדַבֵּר אוֹמֵר דְּכַאֲשֶׁר וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם,
then “He shall bless your bread and your water.”אֲזַי וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ,
The intent is that Havayah – the name of G‑d used in the verse, “And you shall serve G‑d your L-rd” –הַיְינוּ, שֶׁהֲוָיָ׳ (שֶׁעָלָיו נֶאֱמַר וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם)
will “bless your bread and your water.”יְבָרֵךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ.
Afterwards, the verse continues: “I shall remove sickness from your midst,” using the first person.וּלְאַחַר זֶה מוֹסִיף "וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ", וַהֲסִרֹתִי לְשׁוֹן נוֹכֵחַ,
Implied is that the Essence of the Ein Sof, the dimension associated with the third person, speaks in the first person and promises to remove sickness.שֶׁשְּׁלִישִׁי הַמְדַבֵּר אוֹמֵר שֶׁהוּא בְּעַצְמוֹ יָסִיר מַחֲלָה מִקִּרְבֶּךָ.
I.e., the “third person” is used to refer to G‑d’s Essence because it implies distance and withdrawal, as it were. The implication of the change to the first person is that His Essence, which is by nature distant, speaks in the first person, i.e., is motivated by man’s avodah to become actively involved, as it were.
From this it is apparent that man’s Divine service affects (not only G‑d’s name Havayah but also)וּמִזֶּה מוּבָן שֶׁעִנְיַן הָעֲבוֹדָה נוֹגֵעַ (לֹא רַק לְשֵׁם הֲוָיָ׳, אֶלָּא)
the Essence of the Ein Sof, the dimension associated with “the third person.”גַּם לַשְּׁלִישִׁי הַמְדַבֵּר, בְּחִינַת עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא,
Man’s Divine service brings about (not only “He shall bless your bread and your water,” which reflects the involvement of the name Havayah, but also)שֶׁהָעֲבוֹדָה פּוֹעֶלֶת (לֹא רַק וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ עַל יְדֵי שֵׁם הֲוָיָ׳, אֶלָּא גַּם)
“I shall remove sickness from your midst,” which reflects the involvement of the Essence of the Ein Sof.וַהֲסִרֹתִי מַחֲלָה גוֹ' עַל יְדֵי עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא.
Explanation is thus necessary, because, as explained above, with regard to the dimension of G‑dliness that transcends the structure of the Spiritual Cosmos, it is said: “If you transgress, how have you affected Him?...”וְצָרִיךְ לְהָבִין, הֲרֵי בִּבְחִינָה שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת כְּתִיב אִם צָדַקְתָּ מַה תִּתֶּן לּוֹ (כַּנַּ''ל).
As explained above, the question stems not merely from the difficulty of the apparent meaning of the verse; it is fundamental to defining our relationship to G‑d. G‑d’s Essence must be above change – and therefore above a relationship to man’s Divine service – for anything that is subject to change cannot be G‑d. Simultaneously, man desires a relationship not merely with the revealed dimensions of G‑dly light, but with G‑d’s Essence. Moreover, if such a relationship would not exist, there would be a lack in the unity between G‑d’s Essence and the world.

Summary

The explanation in section 2, however, is insufficient, because man’s service is significant even to G‑d’s Essential light.
This concept is apparent from an analysis of this passage. The opening clause, “And you shall serve G‑d your L-rd,” appears as narration, as if the Torah is writing in the third person. Later in that passage it continues, “and I shall remove,” where G‑d speaks in the first person, as it were.
In explanation, the Torah being written in the third person refers to it emanating from G‑d’s Essence. When the Torah states: “And G‑d said to Moshe…,” it is as if His Essence is narrating, as it were, how the revealed levels of G‑dliness are communicating to Moshe.
This third person narrative is reflected in the verse: when “…you shall serve G‑d your L-rd,” then “He shall bless your bread and your water.” Afterwards, however, the verse continues: “I shall remove sickness from your midst,” using the first person. Implied is that G‑d’s Essence, the dimension associated with the third person, speaks in the first person and promises to remove sickness.
What brings this about? Man’s service. This, however, requires clarification, because, as explained previously, with regard to this dimension of G‑dliness it is said: “If you transgress, how have you affected Him?...,” implying that man’s service is not significant to G‑d.