Based on the above, further explanation can be given regarding the continuation of the verse: “I shall fill the number of your days.”וְעַל פִּי זֶה יֵשׁ לְהוֹסִיף בֵּאוּר בְּמַה שֶּׁנֶּאֱמַר "אֶת מִסְפַּר יָמֶיךָ אֲמַלֵּא",
The verb specifically uses the first person,אֲמַלֵּא דַּיְיקָא
indicating that the fulfillment of one’s days comes from Above.שֶׁזֶּהוּ עִנְיָן שֶׁבָּא מִלְמַעְלָה דַּוְקָא
(In addition to provoking contemplation that every person has been given a specific span of days,)(נוֹסָף עַל הַהִתְבּוֹנְנוּת דְּהָאָדָם בְּמִסְפַּר הַיָּמִים שֶׁנִּקְצְבוּ לוֹ),
the sentence construction implies that one’s days are filled by “the third person,” the Narrator of the Torah,וּבָזֶה גּוּפָא בִּלְשׁוֹן נוֹכֵחַ, עַל יְדֵי שְׁלִישִׁי הַמְדַבֵּר,
i.e., G‑d’s very Essence and Being that transcends the entire Spiritual Cosmos, as mentioned above (sec. 3).בְּחִינַת עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת (כַּנִּזְכָּר לְעֵיל).
To explain:וְהָעִנְיָן בָּזֶה,
There may be a blemish and a lack in the number of a person’s days that were devoted to his Divine service,שֶׁגַּם אִם יֵשׁ אֵיזֶה פְּגָם וְחִסָּרוֹן בְּמִסְפַּר הַיָּמִים דַּעֲבוֹדַת הָאָדָם,
i.e., there were days in which he did not fulfill his missionשֶׁהָיוּ אֶצְלוֹ יָמִים שֶׁבָּהֶם לֹא מִלֵּא אֶת שְׁלִיחוּתוֹ,
and even days on which he did undesirable things.אוֹ אֲפִלּוּ יָמִים שֶׁבָּהֶם עָשָׂה גַּם עִנְיָנִים בִּלְתִּי רְצוּיִים כוּ',
Moreover, it is almost inevitable that there will be such blemishes, for “there is no righteous man upon earth, who does [only] good and does not sin.”1
Nevertheless, when he establishes a bond with “the third person Who is the Narrator” – He Who transcends the Spiritual Cosmos –הֲרֵי מִצַּד בְּחִינַת שְׁלִישִׁי הַמְדַבֵּר שֶׁלְּמַעְלָה מֵהִשְׁתַּלְשְׁלוּת,
on that level, it is not relevant to speak of any blemish;שֶׁשָּׁם לֹא שַׁיָּךְ עִנְיָן שֶׁל פְּגָם,
the days allotted to him become full, as implied by the phrase: “I shall fill the number of your days.”מִתְמַלֵּא מִסְפַּר הַיָּמִים הַקָּצוּב לוֹ,
Implied is that through teshuvah, the person can establish a bond with G‑d’sEssence, and as a result, draw down manifold blessings. Such Divine service motivates the third person – G‑d’s Essence – to speak in the first person, as it were, and fill the person’s days,
granting him even more than what was allotted. Moreover, the intent is thatוְעוֹד יוֹתֵר מִכְּפִי הַקָּצוּב כוּ',
all of his days become full, rich in content.שֶׁכָּל הַיָּמִים נַעֲשִׂים מְלֵאִים,
Indeed, his days not only become full days, but “shining” days.וְלֹא רַק יָמִים מְלֵאִים, אֶלָּא גַּם יָמִים מְאִירִים,
Frequently, the Sages of the Talmud use2 the expression “teshuvah and good deeds.” Why in that order? Because through teshuvah, one’s deeds become “good and luminous.”3
This is the implication of the term מספר (mispar), “number,” in the above phrase.שֶׁזֶּהוּ הַדִּיּוּק דְּמִסְפַּר יָמֶיךָ,
Mispar relates to the root sapir (ספיר), which means “luminous,” as reflected in the phrase:4 Hashamayim misaprim,מִסְפַּר מִלְּשׁוֹן הַשָּׁמַיִם מְסַפְּרִים
interpreted by the Zohar5 as “the heavens shine and sparkle,”פֵּרוּשׁ דִּמְנַהֲרִין וּמְנַצְצִין,
and in the expression even sapir, “a luminous sapphire.”וּמִלְּשׁוֹן אֶבֶן סַפִּיר, שֶׁהוּא לְשׁוֹן סַפִּירוּת וּבְהִירוּת.
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.”וְזֶהוּ גַּם מַה שֶּׁנֶּאֱמַר "וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ" בִּלְשׁוֹן נוֹכֵחַ, כִּשְׁלִישִׁי הַמְדַבֵּר.
The verse is speaking about sicknessדְּהִנֵּה, הַמַּחֲלָה שֶׁעָלֶיהָ נֶאֱמַר וַהֲסִרֹתִי גוֹ',
that can affect a person even when he fulfills the charge “And you shall serve G‑d your L-rd,”הִיא מַחֲלָה כָּזוֹ שֶׁיְּכוֹלָה לִהְיוֹת גַּם כַּאֲשֶׁר "וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם",
and, as a result, he is granted the blessing, “He shall bless your bread and your water.”וְגַם כַּאֲשֶׁר וּבֵרַךְ אֶת לַחְמְךָ וּמֵימֶיךָ,
Bread is an analogy for the Written Law; and water, for the Oral Law.6דְּלַחְמְךָ וּמֵימֶיךָ קָאֵי עַל תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה,
Alternatively, the analogies are for the Torah and its mitzvos respectively.7אוֹ תּוֹרָה וּמִצְווֹת,
A person may be in a situation where “He shall bless your bread and your water”;וְעַל זֶה נֶאֱמַר וּבֵרַךְ אֶת לַחְמְךָ וּמֵימֶיךָ,
i.e., his service in the Torah and its mitzvos comes from G‑d’s blessings, and more particularly, the verse uses G‑d’s name Havayah which reflects transcendence.שֶׁהָעֲבוֹדָה בְּתוֹרָה וּמִצְוֹת הִיא מִצַּד הַבְּרָכָה דְּשֵׁם הֲוָיָ׳,
Nevertheless, it is possible that even so, sickness will be present.וְגַם אָז עֲדַיִן יְכוֹלָה לִהְיוֹת מַחֲלָה,
For such sickness to be removed, “the third person Who is the Narrator,” the influence of the Essence of the Ein Sof, is required.וְצָרִיךְ לִהְיוֹת "וַהֲסִרֹתִי מַחֲלָה" גוֹ' עַל יְדֵי שְׁלִישִׁי הַמְדַבֵּר דַּוְקָא.
To explain:וְהָעִנְיָן בָּזֶה,
the sickness mentioned here, where the term is used without mentioning any further descriptive terms,שֶׁמַּחֲלָה שֶׁנֶּאֶמְרָה כָּאן, מַחֲלָה סְתָם,
refers to the source of all sicknessהִיא הַשֹּׁרֶשׁ לְכָל הַמַּחֲלוֹת,
– i.e., the feelings of self-consciousnessוְהִיא הָעִנְיָן דְּהֶרְגֵּשׁ עַצְמוֹ
that came about due to the sin of the Tree of Knowledge.שֶׁבָּא בְּסִבַּת חֵטְא עֵץ הַדַּעַת,
Before the sin of the Tree of Knowledge, there was no conception of self-consciousness,כַּיָּדוּעַ שֶׁקֹּדֶם הַחֵטְא לֹא הָיָה הָעִנְיָן דְּהֶרְגֵּשׁ עַצְמוֹ,
as reflected in the verse:8 “And they were both naked and they were not ashamed.”וּכְמוֹ שֶׁכָּתוּב "וַיִּהְיוּ שְׁנֵיהֶם גוֹ' וְלֹא יִתְבֹּשָׁשׁוּ",
The sin brought about feelings of self-con-sciousness,וְעִנְיַן הַחֵטְא הוּא שֶׁנַּעֲשָׂה הֶרְגֵּשׁ עַצְמוֹ,
as reflected by the verse:9 “And the woman saw that the tree was good to eat.”כְּמוֹ שֶׁכָּתוּב "וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל" גוֹ'.
On this basis, it is possible to understand the sequence of the verses.וְזֶהוּ
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,”שֶׁגַּם כַּאֲשֶׁר וַעֲבַדְתֶּם אֵת הֲוָיָ׳ אֱלֹקֵיכֶם וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ
there is a possibility of (– and indeed, there will be –) sickness,יָכוֹל לִהְיוֹת (וְיֶשְׁנוֹ) עִנְיַן הַמַּחֲלָה,
i.e., feelings of self-consciousness.שֶׁהוּא עִנְיַן הֶרְגֵּשׁ עַצְמוֹ,
For the sin of the Tree of Knowledge had an effect on everyone,כֵּיוָן שֶׁחֵטְא עֵץ הַדַּעַת פָּעַל עַל כֻּלָּם,
even on the righteousגַּם עַל צַדִּיקִים,
– indeed, even on those who were perfectly righteous.וְגַם עַל צַדִּיקִים גְּמוּרִים,
Thus our Sages state:10 “There were four who died because of the counsel of the snake.”וּכְמַאֲמָרָם זַ''ל ד' מֵתוּ בְּעֶטְיוֹ שֶׁל נָחָשׁ,
Implied is that they were righteous men of the greatest spiritual statureשֶׁהֵם צַדִּיקִים הַיּוֹתֵר גְּדוֹלִים,
and the only reason they died was because of the sin of the Tree of Knowledge.שֶׁסִּבַּת מִיתָתָם אֵינָהּ אֶלָּא בִּגְלַל חֵטְא עֵץ הַדַּעַת,
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.וְלָכֵן, גַּם בְּצַדִּיקִים גְּמוּרִים שַׁיָּךְ הָעִנְיָן דְּהֶרְגֵּשׁ עַצְמוֹ,
As is well known,11 even a completely righteous man who serves G‑d with fear and with the love of delights –וְכַיָּדוּעַ שֶׁאֲפִלּוּ צַדִּיק גָּמוּר עוֹבֵד ה' בְּיִרְאָה וְאַהֲבָה בְּתַעֲנוּגִים,
“The love of delights,” ahavah b’taanugim, refers to an elevated level of love of G‑d which is a gift granted from Above only to the extremely righteous.12
is not batel to G‑dliness entirely.אֵינוֹ בָּטֵל בִּמְצִיאוּת לְגַמְרֵי
Instead, he is an independent entity who fears G‑d and loves Him.אֶלָּא הוּא דָּבָר בִּפְנֵי עַצְמוֹ יְרֵא ה' וְאוֹהֲבוֹ,
Thus there is a person who loves. His own identity remains intact.יֵשׁ מִי שֶׁאוֹהֵב,
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.וְלֹא יַגִּיעַ לְמַעֲלַת דְּבֵקוּתוֹ בַּה' כְּמוֹ שֶׁהָיְתָה נִשְׁמָתוֹ קֹדֶם יְרִידָתָהּ לְמַטָּה.
If the above applies to the righteous, certainly, it applies to beinonim,13 and those on a lower level.וְעַל אַחַת כַּמָּה וְכַמָּה בְּנוֹגֵעַ לַבֵּינוֹנִים וְאֵלֶּה שֶׁלְּמַטָּה מִזֶּה,
They are certainly possessed by feelings of self-consciousness.שֶׁאֶצְלָם בְּוַדַּאי יֶשְׁנוֹ הָעִנְיָן דְּהֶרְגֵּשׁ עַצְמוֹ.
A person cannot remove the sickness of the feelings of self-consciousness through his own efforts alone.וַהֲסָרַת הַמַּחֲלָה דְּהֶרְגֵּשׁ עַצְמוֹ אֵינָהּ יְכוֹלָה לִהְיוֹת עַל יְדֵי עֲבוֹדַת הָאָדָם בְּכֹחַ עַצְמוֹ,
Instead, he must be assisted by a lofty spiritual power drawn down from Above.כִּי אִם עַל יְדֵי הַמְשָׁכָה נַעֲלֵית בְּיוֹתֵר,
This is the intent of the phrase, “I shall remove sickness from your midst.”וְעַל זֶה נֶאֱמַר "וַהֲסִרֹתִי" דַּיְיקָא,
“I” refers to the very Essence and Being of the Ein Sof as mentioned above. That is the source for the power that enables a person to remove his self-consciousness.בִּלְשׁוֹן נוֹכֵחַ, שֶׁקָּאֵי עַל עַצְמוּת וּמַהוּת אֵין סוֹף בָּרוּךְ הוּא כַּנִּזְכָּר לְעֵיל.
All of the above will be drawn down to thisphysical plane as well,וְכָל עִנְיָנִים אֵלֶּה נִמְשָׁכִים גַּם בְּגַשְׁמִיּוּת,
leading to blessings for ample sustenance in a literal sense,הֵן בְּנוֹגֵעַ לִמְזוֹנָא רְוִיחָא,
as it is written: “He shall bless your bread and your water,”שֶׁעַל זֶה נֶאֱמַר "וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ",
and for life and health,הֵן בְּנוֹגֵעַ לְחַיֵּי,
as it is written: “I shall remove sickness from your midst,”שֶׁעַל זֶה נֶאֱמַר "וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ",
and the passage adds: “I shall fill the number of your days,”וּמוֹסִיף "אֶת מִסְפַּר יָמֶיךָ אֲמַלֵּא",
and for children,וְהֵן בְּנוֹגֵעַ לְבָנֵי,
as it is written: “There will not be a woman who loses her young or who is barren in your land.”שֶׁעַל זֶה נֶאֱמַר "לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ".
All of this serves as preparation for entering Eretz Yisraelוְכָל זֶה נַעֲשֶׂה הֲכָנָה לְעִנְיַן כְּנִיסַת הָאָרֶץ
(as evident from the subsequent verses14 in the Torah reading).(שֶׁעַל זֶה מְדֻבָּר בְּהֶמְשֵׁךְ הַכְּתוּבִים),
May we also merit these blessings and enter Eretz Yisrael led by Mashiach, speedily in our days.כֵּן תִּהְיֶה לָנוּ בִּמְהֵרָה בְּיָמֵינוּ עַל יְדֵי מְשִׁיחַ צִדְקֵנוּ.

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. Establishing a connection with “the third person,” G‑d’s Essence, through teshuvah, 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 feelings 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 verses on which the maamar is based 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.