בס״ד. יום ב׳ דראש השנה, תרס״ה
With the help of G-d. On the second day of Rosh Hashanah, 5665
- Chapter one -
טוב טעם ודעת למדני כי במצותיך האמנתי וצריך לבאר מהו החידוש דבמצותיך האמנתי
The Verse in Psalms states; “Teach me good reasoning and knowledge to your Mitzvos, for I have been faithful to your commandments i.e. Mitzvos”. The Rebbe Rashab asks the following questions on the Verse .
[First question] What is added by Dovid Hamelech being faithful to your Mitzvos, how does faithful add to Mitzvos.
מי הוא שאינו מאמין ח"ו, הלא כל ישראל הם מאמינים בני מאמינים, שמאמינים בה' ובתורתו ומצותיו,
Furthermore, who is the one that doesn’t believe in G-d, heaven forbid. Are not all the Jewish people sons of believers, who believe, and perform G-d’s Torah and Mitzvot , what is Dovid Hamelech coming to add by saying; “I am faithful to your commandments”, are not all the Jewish people faithful ?
In other words; By Dovid Hamelech adding “for I have been faithful to your commandments”, shows he is worthy to receive reasonings and knowledge to G-ds Mitzvos, whereupon if he was not faithful he would not receive. Seemingly all the Jewish people should be worthy to receive reasoning and knowledge to Mitzvos, since they are equally all faithful.
ומה העניין כי במצותיך האמנתי,
[Second question] Additionally what is the meaning behind the context “for I have been faithful to your Mitzvos” What is unique about being faithful to your MItzvos ?
ומה שמבקש שעבור זה טוב טעם ודעת למדני כו'.
[Third question] Moreover, why by specifically being faithful to your Mitzvos one should merit good reasoning, and knowledge for your Mitzvos ?
(These questions will be addressed later on in the Hemshech.)
ולהבין זה צריך להקדים מה שנתבאר לעיל
In order to understand all this, we must return to what was previously discussed.
דבבחינת מלכות דאין סוף כמו שהוא לפני הצמצם יש ב ' מדרגות,
The Rebbe Rashab is going to explain two levels of Malchus D’Ein Sof before the Tzimtzum, revealed, and concealed.
How these two events are manifest in the Attribute of Malchus, “sovereignty“ of Ein Sof all in the state before the Tzimzum,
רצון גלוי למלוכה
The first event in how Malchus is revealed which is manifested before the Tzimtzum, is G-d’s expressive will to rule over the world.
The Expressive will to rule (how it is manifested before the Tzimtzum) is further illustrated by an analogy from a physical phenomenon of a king's association to his citizens.
Initially, although he is exalted, and aloof from their daily affairs, he nonetheless holds an important role as their distinctive ruler.
Furthermore, the citizens have to be willing to admit him as a ruler.
These two factors are a key point in appointing the king, without them, the potential of being king is inevitable.
והוא שנמשך על ידי התעוררות נשמות ישראל כו,
Initially, the Rebbe Rashab explained the 'Expressive will to rule’ is one of the two parts of Manchus, “sovereignty” of Ein Sof (before the Tzimtzum). Henceforth coming to explain the cause for this to come about.
The cause for the ‘Expressive will to rule’, is drawn down through the Souls of Yisreal.
This idea of how the Jewish nation chooses G-d as king is illustrated by an analogy from a physical phenomenon;
How citizens choose a king.
Furthermore the king arouses a will within himself to rule.
Exactly so, figuratively speaking, Rosh Hashanah the Jewish people crown the king - G-d.
ובחינת מחשבה ורצון המוחלט שנתעורר כביכול מצד עצמו
The second event how Malchus is concealed and manifested in the state before the Tzimtzum is how G-d aroused within himself figuratively speaking Thought, and Rotzon Hamuchlot.
To understand what Rotzon Hamuchlot is, we must explain the three levels of Rotzon (will) in a king, and more preferably our case G-d almighty.
A revealed will to rule over the world.
The will to rule from the fact he was appointed by his people.
Rotzon Hamuchlot is an inner desire to rule, which is in no way revealed.
והוא בבחינת העלם בעצמותו עדיין.
However, figuratively speaking this will of Rotzon Hamuchlot is concealed.
וסיבת ההתעוררות מצד הרצון המוחלט בעצמותו,
Hence, the cause for how it was drawn down (from Neshamos Yisreal) is from Rotzon Hamuchlot
שהוא בבחינת העלם העצמות ממש כו',
The Rebbe Rashab clarifies again how all this is in Malchus D’Ein Sof (in the state before the Tzimtzum) having two parts, one is how it is essentially concealed,
והגילוי הוא בבחינת אתערותא דלעילא מצעד עצמו כו'.
Additionally how Malchus D’Ein Sof is essentially revealed, however this is all created from an uninspired E’sarusah D’eleh’alah.
Summary
The Verse from Tehillim states; “Teach me good reasoning and knowledge to your Mitzvos, for I have been faithful to your commandments i.e. Mitzvos”. The Rebbe Rashab asks the following three questions
1) Are not all the Jewish people sons of believers who believe and perform G-d’s Torah and Mitzvot, what is so by Dovid Hamelech being faithful? 2) What is unique about being faithful to your MItzvos 3) Why by being faithful to your Mitzvos does one should merit good reasoning and knowledge for your Mitzvos ?
In order to understand all this, we must understand How two events are manifested in Malchus D’Ein Sof (in the state before the Tzimzum) when revealed, and concealed.
Key points
Four questions
Two events manifested in Malchus D’Ein Sof revealed, and concealed.