Know This Day and Take It to Your Heart

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89) “Know this day and take it to your heart that the Lord, He is God.” It should have said, “Know this day that the Lord, He is God,” and in the end, “And take it to your heart,” since knowing that the Lord is God qualifies him to respond so to the heart. And if he has already responded to his heart, it is especially so if he already has knowledge. Also, it should have said, “take it to your heart” [with one Bet] instead of “heart” [with a double Bet].

90) Heart with a double Bet means that the good inclination and the evil inclination, which reside in the heart, have mingled in one another and they are one. “And you shall love the Lord your God with all your heart” means with both your inclinations—the good inclination and the evil inclination, so the bad qualities of the evil inclination will become good, meaning he will serve the Lord with them and not sin through them. Then there will certainly be no difference between the good inclination and the evil inclination and they will be one.

Then you will find that the Lord [HaVaYaH] is God, that the quality of Din, called “God,” is included in HaVaYaH, which is the quality of Rachamim [mercy], since they have been included in one another, as the evil inclination and the good inclination were included in the heart, and it is one. Thus, we can know that the Lord is God only by taking it to the heart. This is why the text places “Take it to your heart” first, to thus know the matter of the Lord being God.

91) The wicked ones make a flaw above through their evil actions. The flaw is that the left is not included in the right above, but rules by itself in Din. This is so because the evil inclination below is not included in the good inclination, to work with it to extend the good because of people’s sins, that they sin through the evil inclination and thus extend the domination of the Din.

And they do not make a flaw above, but actually to themselves, as it is written, “Is corruption His? No; His children’s is the blemish.” First he said, “Is corruption his?” meaning they make a flaw above. And then, “No; His children’s is the blemish,” which means that they do not blemish above. They seemingly make a flaw, yet they do not make a flaw. They make because they cause the blessings from above to not be drawn upon them, as it is written, “And He shut up the heaven, so that there shall be no rain.” Thus, they blemish the channels of abundance above. And they do not make, since the heavens, the channels above, receive as much blessings and abundance as they need for themselves, but they do not receive abundance to extend below. Certainly, this is not a flaw and blemish above. Rather, it is the flaw of those wicked ones, and the flaw is upon them and not above.

92) Moreover, “His” with a Vav means that the right is not included in the left above so that no blessings would be extended downwards. It is said about that, “Is corruption His,” with a Vav. “No” is written with an Aleph, meaning they do not receive blessings to extend to the lower ones. Hence, they are in a flaw because the wicked separate the evil inclination from the good inclination and adhere to the evil inclination.

93) Yehuda came from the left side because Yehuda is Malchut, which comes from the left side. He clung to the right in order to defeat nations and to break their power. Had he not clung to the right, he would not have broken their power. But why did he cling to the right if the left awakens Dinim [judgments] in the world? Why was the left not enough for him to break the power of the peoples?

94) When the Creator judges Israel, He judges them only from the left side, to repel them with the left and bring them closer with the right. But for the rest of the nations, He repels them with the right and brings them closer with the left. When one of them approaches sanctity and converts, he is called “proselyte by righteousness [Tzedek],” since Tzedek is the name of Malchut from the left side in her. Thus, He brings them closer with the left, meaning repels them from the right, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” He brings them closer with the left, as we said that those among them who approach are called “proselyte by righteousness [Tzedek],” which is left.

Israel extend from the middle line. When they sin, they make the left prevail over the right and then the left punishes them. And when they repent, the Creator brings them closer with the right, which is Hesed, and they return to the middle line. But the root of the nations is in the left line, and from there is their sustenance. When they are afflicted, it is by the intensification of the right over their left. And when they draw near, they heal their root, which is the left line. Hence, those among them who approach are called “proselyte by righteousness,” which is the name of Divinity when she is corrected from the left side.

95) This is why Yehuda, who is from the left side, clung to the right in order to subdue the nations, and his journeys are to the right of the banners. And the tribes that are with him all connect to the right. Issachar exerted in the Torah, which is right, as it is written, “At His right hand was a fiery law unto them.” Zebulun, too, is the supporter of the Torah, which is right, as it is written, “The right thigh,” since the right thigh supports the right side of the body. This is why Yehuda was connected from left and from right: north, which is left, with water, which is right.

96) Reuben sinned before his father. He was on the right, Hesed, and because of the sin, he connected to the left and clung to it. This is why those who are with him in his banner are left. Shimon is left from the side of the animal that has the face of an ox, Gevura. Gad is the left thigh, Hod, as it is written, “Gad, a troop shall troop upon him; but he shall troop upon their heel.” “Troop” is the action of the left and “heel,” meaning thigh.

97) “And take it to your heart” means including the left and right together. Then you will know that “…the Lord, He is God.” Now what was said is clear—“These are that Aaron and Moses,” “These are that Moses and Aaron”—to show that the wind, Tifferet, has conjoined with water, Hesed, and the water, Hesed, has conjoined with wind, Tifferet, to become one. This is why it writes, “He.”

98) “And you shall love the Lord your God with all your heart and with all your soul and with all your might.” Similarly, in uniting right and left, the holy unification is implied, as well. And this is a warning for a person to unite the Holy Name properly, with sublime love. “With all your heart” means with both your inclinations, right and left, called the “good inclination” and the “evil inclination.” “And with all your soul” is the soul of David, who was placed between them. “And with all your might” means including the right and the left above, in a place where there is no measurement.

When a person serves the Creator with both inclinations, and works and brings contentment to his Maker with the bad qualities in the evil inclination, too, the right and left above—Hesed and Gevura—unite. It is written about that, “The Lord, He is God.” And then he completes the Malchut, called “the soul of David,” for she is placed between them. This is “With all your soul.” It also elevates the Hesed and Gevura above to the GAR, which is why it is said, “And with all your might,” since might means immeasurable, meaning GAR, in which there is no attainment.

99) “And with all your might” is Jacob, ZA, which grips all sides, right and left, since he is the middle line. If you love the Creator with both your inclinations, you will complement the soul of David and complement ZA, called “Jacob,” and all is the proper, complete unification. This is why the writing says, “These are that Aaron and Moses,” “These are that Moses and Aaron,” since all is one. They united in one another without any difference between them.

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