Chapter 4

The fact that the non-Jewish nations and peoples praise and laud G‑d because He shows overwhelming kindness to the Jewish peopleוְהִנֵּה זֶה שֶׁהַגּוֹיִם וְהָאֻמִּים מְהַלְלִים וּמְשַׁבְּחִים אֶת ה' עַל זֶה שֶׁגָּבַר עָלֵינוּ חַסְדּוֹ

is a very auspicious development.1הוּא עִנְיָן נַעֲלֶה בְּיוֹתֵר.

Indeed, (in one aspect) it surpassesוְעַד אֲשֶׁר (בִּפְרָט אֶחָד) הוּא נַעֲלֶה יוֹתֵר

G‑d’s overwhelming manifestation of kindness to the Jewish people in and of itself,מֵהָעִנְיָן דְּגָבַר עָלֵינוּ חַסְדּוֹ כְּמוֹ שֶׁהוּא מִצַּד עַצְמוֹ.

for through it (– the non-Jews’ praise of G‑d –), the Divine intent is fulfilled, i.e.,כִּי עַל יְדֵי זֶה (שֶׁהַגּוֹיִם מְהַלְלִים כו') נִשְׁלֶמֶת הַכַּוָּנָה

that the Holy One, blessed be He, desired a dwelling in the lower realms,2דְּנִתְאַוָּה הקב"ה לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים,

i.e., in our material world, the lowest of all realms.3 בַּתַּחְתּוֹן שֶׁאֵין תַּחְתּוֹן לְמַטָּה מִמֶּנּוּ.

Although G‑d’s manifestation of kindness reflects an outpouring of Divine blessing, it does not reflect how the world itself has aligned itself with His intent. A blessing that a non-Jew gives the Jewish people, by contrast, demonstrates how the peoples of the world acknowledge G‑d’s intent and seek to identify with it.

This concept is also explained in the maamar entitled Baruch Tihiyeh Mikol HaAmim,4 delivered by the Rebbe Maharash, whose yahrzeit is presently being commemorated.וְכַמּוּבָן גַּם מֵהַמַּאֲמָר ד"ה בָּרוּךְ תִּהְיֶ' מִכָּל הָעַמִּים שֶׁל בַּעַל הַהִלּוּלָא,

The Rebbe Maharash’s yahrzeit is on Tishrei 13, and the Rebbe delivered this maamar at a farbrengen on that date. The Rebbe Maharash’s maamar highlights

a statement in the Talmud Yerushalmi:5 “If a non-Jew blesses you, respond Amen,” as implied by the verse,6 “You will be blessed by all the nations.”דְּאִיתָא בִּירוּשַׁלְמִי אִם בֵּרַכְךָ גּוֹי עֲנֵה אַחֲרָיו אָמֵן שֶׁנֶּאֱמַר בָּרוּךְ תִּהְיֶ' מִכָּל הָעַמִּים,

Ordinarily the verse would be translated: “You will be blessed above—מכל — all the nations,” i.e., the Jewish people will stand out from among all the other nations because G‑d’s blessings will be overtly manifest upon them. The Talmud Yerushalmi, however, interprets the verse as meaning that the non-Jewish nations will be the ones conferring blessing upon the Jewish people.

In the maamar cited above, the Rebbe Maharash quotes the writings of the Arizal7 that stateוּמֵבִיא בְּהַמַּאֲמָר דְּאִיתָא בְּכִתְבֵי הָאֲרִיזַ"ל

that Amen represents the union of G‑d’s names Havayah8 and A-donai.שֶׁאָמֵן הוּא עִנְיָן יִחוּד הֲוָיָ׳ וְאַ-דְנַי

[Indeed, the word Amen (אמן) has the same numerical value (91) as G‑d’s names Havayah (י-ה-ו-ה) and A-donai (א-דני).]9[דְּזֶהוּ שֶׁאָמֵן בְּגִמַּטְרִיָא הֲוָיָ׳ אַ-דְנַי].

To explain this concept:10וְהָעִנְיָן הוּא,

Havayah represents G‑d’s essential name11דַּהֲוָיָ' הוּא שֵׁם הָעֶצֶם

(the Essence of His infinite light that transcends the worlds), reflecting G‑dliness as it is in essence, without adapting itself to the limitations of the worlds.12(עַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵעוֹלָמוֹת),

All the other names of G‑d reflect particular emotive attributes. For example, the Divine name א-ל is identified with chesed,13 the name א-להים with gevurah.14 The name Havayah, by contrast, reflects essential G‑dliness, transcending any and all particular attributes.

The contrast between G‑d’s name Havayah and any other of His names is greatest with regard to His name A-donai. A-donai reflects G‑dliness as it relates to the worlds, as our Sages comment,15 “It is befitting to refer to You as A-donai, for You are the Master16 of all Your creations.”וְשֵׁם אַ-דְנַי הוּא כְּמַאֲמַר רַבּוֹתֵינוּ ז"ל לְךָ נָאֶה לִקְרוֹת אַ-דְנַי שֶׁאַתָּה אָדוֹן לְכָל בְּרִיּוֹתֶיךָ.

In addition to the fact that G‑d’s name A-donai is identified with the lowest of the Sefiros, the attribute of Malchus,17דְּנוֹסָף לָזֶה שֶׁשֵּׁם אַ-דְנַי הוּא בִּסְפִירַת הַמַּלְכוּת,

and Malchus is the source for the created beings,דְּמַלְכוּת הִיא שֹׁרֶשׁ הַנִּבְרָאִים,

the wording used by our Sages, “You are the Master of all Your creations” (using specifically the term “creations”) indicatesהִנֵּה מִלְּשׁוֹן רַבּוֹתֵינוּ ז"ל שָׁאַתָּה אָדוֹן לְכָל בְּרִיּוֹתֶיךָ (בְּרִיּוֹתֶיךָ דַּוְקָא) מַשְׁמַע

that G‑d’s name A-donai relates to created beings whose sole virtue is that they are G‑d’s creations.18שֶׁהַשֵּׁם אַ-דְנַי הוּא עַל נִבְרָאִים אֵלּוּ שֶׁהֵם בְּרִיּוֹת בְּעַלְמָא.

Through the union of G‑d’s names Havayah and A-donai,וְעַל יְדֵי הַיִּחוּד דַּהֲוָיָ' וְאַ-דְנַי,

i.e., that the encompassing light of Havayah radiates within A-donai,שֶׁבְּאַ-דְנַי מֵאִיר הֲוָיָ',

a similar revelation is brought about within the creations that were brought into being from G‑d’s name A-donaiנַעֲשֶׂה כֵן גַּם בְּהַנִּבְרָאִים שֶׁנִּתְהַוּוּ מִשֵּׁם אַ-דְנַי

[including even those created beings whose sole virtue is that they are G‑d’s creations].[כּוֹלֵל גַּם נִבְרָאִים אֵלֶּה שֶׁהֵם בְּרִיּוֹת בְּעַלְמָא],

A revelation of the Essence of G‑d’s infinite light that transcends the worlds radiates within themשֶׁמֵּאִיר בָּהֶם גִּלּוּי עַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מֵעוֹלָמוֹת,

to the extent that all creations become a dwelling for Him,וְעַד שֶׁנַּעֲשִׂים דִּירָה לוֹ יִתְבָּרֵךְ,

i.e., for His Essence.19לוֹ לְעַצְמוּתוֹ.

On this basis, it is possible to gain a deeper understanding of the teaching: “If a non-Jew blesses you, respond Amen”:וְזֶהוּ אִם בֵּרַכְךָ גּוֹי עֲנֵה אַחֲרָיו אָמֵן,

The Jews are fundamentally above the worlds, i.e., they relate to G‑d’s transcendent name Havayah.דְּיִשְׂרָאֵל הֵם לְמַעְלָה מֵעוֹלָמוֹת,

The fact that a non-Jew – who is part of the world – acknowledges the virtue of a Jewוְעַל יְדֵי שֶׁגּוֹי מַכִּיר מַעֲלָתוֹ שֶׁל יִשְׂרָאֵל

to the extent that he blesses him,וְעַד שֶׁמְּבָרֵךְ אוֹתוֹ,

serves as preparation, and is a catalyst20 for, the manifestation of the unity of G‑d’s names Havayah and A-donai within the world, and its transformation intoנַעֲשָׂה זֶה הֲכָנָה וְהַקְדָּמָה לְיִחוּד הֲוָיָ׳ וְאַ-דְנַי,

a dwelling for Him in this lowly realm.וּלְדִירָה לוֹ יִתְבָּרֵךְ בַּתַּחְתּוֹנִים.

Summary

The fact that the non-Jewish nations praise G‑d because He shows overwhelming kindness to the Jewish people embodies the fulfillment of the Divine desire and intent for a dwelling in the lower realms.

This concept is explained in the Rebbe Maharash’s interpretation of a statement in the Talmud Yerushalmi: “If a non-Jew blesses you, respond Amen,” that Amen represents the union of G‑d’s names Havayah and A-donai. Havayah represents G‑d’s essential name, the Essence of His infinite light that transcends the worlds. This name is the spiritual source of the Jewish people. A-donai reflects G‑dliness as it relates to the worlds, as our Sages comment: “It is befitting to refer to You as A-donai, for You are the Master of all Your creations.” Thus, it is the source for the non-Jewish nations. The union of these two names (as manifest in the non-Jews blessing the Jews) reflects the establishment of a dwelling for G‑d in even the lowest of realms, i.e., bringing transcendent G‑dliness into the limitations of our material world.

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Chapter 3

Chapter 5

Footnotes

In this context, it can be noted that Rashi begins his commentary to the Torah: “If the nations of the world say to Israel, ‘You are thieves for having conquered land that does not belong to you’…, the Jews can then reply to them...” Numerous parshiyos of the Torah – indeed, more than an entire book – were written in order to explain to the nations of the world that the conquest of Eretz Yisrael by the Jewish people does not constitute theft. All this, in order that they, too, agree to this. See also Toras Shalom, p. 70ff., which explains that the entire process of the shattering of the vessels of Tohu was “so that [the non-Jews] express themselves according to His will.”

Midrash Tanchuma, Parshas Naso, sec. 16, Parshas Bechukosai, sec. 3; Bamidbar Rabbah 13:6; Tanya, ch. 36.

Tanya, op. cit.

Sefer HaMaamarim 5628, p. 171. See also the maamar of this title delivered in 5629 (Sefer HaMaamarim 5629, p. 403ff.)

Berachos, the end of ch. 8.

Devarim 7:14.

Pri Etz Chayim, Shaar 11, ch. 1; Shaar HaKavannos, Inyan Kavannas Chazaras HaAmidah, discourse 5; sources cited in Or HaTorah, Vayikra, Vol. 4, p. 1156.

The four-letter name of G‑d, Yud-Hei-Vav-Hei, as pronounced in the study of Chassidus.

It is possible to explain that the unity of G‑d’s names Havayah and A-donai as reflected in the numerical equivalent of the word Amen, (where the two names combined equal the numerical value of one word), reflects a greater oneness than the oneness of the words שוע טווי ונוז in the word שעטנז (see above, sec. 2, note 6). The rationale is that it is not at all obvious that the numerical value of the word Amen is a combination of two distinct elements (whereas shaatnez is obviously a combination of שוע, טווי ונוז).

10.

With regard to the explanation of the unity of G‑d’s names Havayah and A-donai, see also the maamar entitled Lehavin Inyan Rashbi, 5745, sec. 6 (Toras Menachem, Sefer HaMaamarim Melukat, Vol. 3, p. 181ff.)

11.

Kessef Mishneh, Hilchos Avodas Kochavim, 5:7; Pardes, Shaar 19; Moreh Nevuchim, Vol. 1, ch. 61ff., Ikarim, Discourse 2, ch. 28.

12.

There exists a lower level of G‑d’s name Havayah, which relates to the worlds. Indeed, the name Havayah is related to the word mehaveh, which means “bring into being,” i.e., Havayah reflects G‑d’s creative potential that brings the worlds into being (Zohar, Vol. III, p. 257b; Pardes, Shaar 1, ch. 9; Tanya, Shaar HaYichud VehaEmunah, ch. 4). Yet, even this level is above the framework of the worlds (i.e., it is above time and space), as explained in Shaar HaYichud VehaEmunah, ch. 7, which refers to G‑d’s name Havayah as it exists as the source that brings the world into being.* Certainly, it applies to G‑d’s essential name Havayah, which reflects His Essence.
* This is evident from the fact that the explanation in ch. 7 of Shaar HaYichud VehaEmunah follows the explanations appearing in ch. 4, that Havayah is related to the word mehaveh. The rationale why G‑d’s name Havayah transcends the concept of space is because it is He Who continually brings space into being at all times.

13.

See Zohar, Vol. III, p. 65a.

14.

See Ibid., Vol. II, p. 83b.

15.

Bereishis Rabbah 17:4.

16.

Adon, “master,” is the root of the name Adonai.

17.

Tanya, Shaar HaYichud VehaEmunah, ch. 7, et al.

18.

See Tanya, ch. 32.

19.

The maamar entitled Mi Yitencha, 5565 (Sefer HaMaamarim 5565, Vol. 1, p. 489; published including the notes of the Tzemach Tzedek, Or HaTorah, Shir HaShirim, Vol. 2, p. 679ff.). See also Or HaTorah, Bamidbar, Vol. 3, p. 997; Sefer HaMaamarim 5662, p. 338; Sefer HaMaamarim 5678, p. 193; the series of maamarim entitled Yom-Tov shel Rosh HaShanah, 5666, p. 3, 445; Sefer HaMaamarim 5699, p. 84, et al.

20.

The non-Jew’s blessing merely serves as a catalyst. The actual union of G‑d’s names is brought about by the Jew’s recitation of Amen.