Chasidut su Deuteronomio 4:39

They pay no attention to that which the Torah admonishes us (Devarim, 4:39), “You shall know this day and take unto your heart that Hashem is Elo-him,¹²This famous verse expresses the deepest mystery of life, and is among the central tenets of the Hasidic movement. Although this verse was taught by Moshe on the very last day of his physical life, to the Hasidic master, the words are eternally relevant: “know this day.” This knowledge is not merely of the fact of revelation, but the very ongoing act of revelation. Thus, the knowledge is not merely intellectual, but mystical. It is the awareness that the Transcendant God is also immanent, and that the All-Powerful has the capability to reveal something of Himself through the vessels of finite creation. For R. Gershon Henokh, this verse is also the source of faith, which, to the Hasidic masters, was a trans-cognitive faculty that enabled one to breech the opposites of God and reality, infinity and finitude. As R. Gershon Henokh will explain below, faith is the realization God’s mercy and compassion, represented by the ineffable name YHVH is itself E-lohim, representing God’s judgment. God’s Judgment is God’s Mercy. Faith in God’s Goodness in the midst of adversity is the sign of a truly believing person. For God to ask man to know that Hashem is E-lohim requires man to know that there is a spiritual wisdom beneath or beyond the surface of the hard facts of life. This depth of belief opens up the ability to know mysteries of God and the Torah. The notion that God’s judgment is God’s mercy is termed in the Zohar as, “the mystery of faith,” as will be more fully discussed in chapters seven and eight. in the heavens above and on the earth below, there is no other. And you shall guard his statutes …”¹³In other words, knowledge of God’s unity, in heaven and earth, in good and bad, leads one to guard His statutes.

And therefore, when we are waking from sleep, we must wash our hands with water. Water represents knowledge, as in, "the earth will be filled with knowledge as the waters cover the sea bed". Isaiah 11:9. We must evoke the waters of knowledge to evoke order and banish impurity, which is attached to disorder, which has become attached to the hands. The entire power of the forces of evil is only from disorder, when a person is not receiving perfect sustenance from order. This is represented by the darkness of night, by sleep, when the body, which corresponds to night, remains without sustenance from the intellect, which corresponds to day. During this time, the forces of evil are sustained from there, from disorder, become attached specifically to the hands. This is because the above rectification of binding and bridging disorder into order is represented by the Yud, which corresponds to the Kaf, which represents the hands, as in, 'you formed me backward and forward and placed your hand upon me', as brought on the verse "Open your hand". The entire world compared to G-d is in the category of disorder. G-d is exalted beyond all spiritual worlds, and all the worlds are in disorder before Him, since all the worlds are guided by Malchut as explained in the lesson as mentioned above, and the Malchut corresponds to disorder, and said above. This corresponds to "the world was created in the month of Tishri". Rosh Hashanah 27b. Tishri represents tav-shin-resh-kuf, disorder, Malchut. The world was created mainly so that we come to know G-d Zohar II 42B, so that we acquire perfect knowledge, which is knowing G-d. That is the true essence of knowledge, and only that is considered knowledge, as written, "you shall know today and restore to your heart that G-d is the Lord". Deuteronomy 4:39. The main purpose of creation was to bring disorder into order, to elevate all worlds to their root, so that disorder, representing the totality of all worlds, will become brought into order, which is knowledge, specifically the knowledge of G-d. That is the main purpose and what will remain at the very end. Everything else will become nullified into it. But how does one achieve this, binding and elevating all worlds corresponding to disorder, to the roots, into order, which is wisdom and knowledge? This is only possible in this world of action, by means of observing the practical commandments of the Torah. The Torah, as a whole, is held in the hands, which are the tools of action, as in "today to do them". Deuteronomy 7:11. This is alluded in "the two tablets of the covenant are in my two hands". Deuteronomy 9:15. Torah, represented by the two tablets of the covenant, is held within the two hands, which represent the tools of action, for the hands place all things where they are needed. This is true regarding the world as a whole: by means of the hands, the tools of action corresponding to the totality of the Torah, we take all the worlds, corresponding to disorder, elevating them and bringing them to G-d, so that they are absorbed within their root in order. This is why the Zohar tells of Rabbi Eliezer who lifted his two hands as he was about to die and said "woe that two Torahs are about to disappear from the world". Zohar I 99a. The two hands represent the totality of the Torah, represented by the written Torah and the oral Torah, which is why holiness is evoked mainly through the sanctity of the hands. This is represented by the washing of the hands in the morning. When we sleep, the life sustenance disappears and the forces of evil that are attached to disorder become attached specifically to the hands, for they are always seeking to be nourished from holiness. And since holiness – bringing all worlds to the root, bringing disorder into order - is by means of the hands, the main attachment of the forces of evil that always seek division and to separate disorder from order is specifically to the hands, the main site of sanctity. The hands are the main tools by means of which we are able to bind and elevate disorder into order, and therefore, they are also the main place where the forces of evil are attached. That is why we must wash our hands with water immediately upon awakening, to evoke the waters of knowledge and evoke order, so that the forces of evil attached to disorder will be banished. This is what our Sages said, "the evil spirit that rests on the hands as a princess and is particular not to leave unless the hands are washed properly". Shabbat 109a. This force of evil is rightly called a princess, for it is attached to a blemish of the Malchut caused by separating Malchut and saying 'I shall rule', which causes everything to be disordered, which is the source of judgments and evil forces. That is why it is called a princess.

This is the meaning of the line: ‎ולא יחללו את קדשי בני ישראל ‏‎, ‎‎“so that they will not desecrate the sacred contributions of the ‎Children of Israel.” On this verse, (22,15) Rashi comments ‎that the desecration referred to is that of feeding sacred portions ‎to non priests. Verse 16 then takes up this theme and adds what ‎would happen if that law were violated is: ‎והשיאו אותם עון אשמה‎, ‎‎“the people having fed these sacred contributions to non priests ‎would burden the people eating same with a guilt which is liable ‎to keep getting more serious.” This is the meaning of the unusual ‎expression ‎והשיאו‎, “it will grow higher and higher.”‎
The reason why consumption of sacred contributions – other ‎than the ones specifically commanded to be eaten by the non ‎priests as part of “their” offerings- are forbidden, is to protect ‎these people against burdening themselves with a serious sin if by ‎eating them they would inadvertently err in the place or time or ‎state of ritual purity, all of which are prerequisites even for the ‎priests who are commanded to eat those portions.‎
The priests, who being the elite of the people, were familiar ‎with all the potential pitfalls that could cause desecration of these ‎sacred portions, could be trusted not to commit any of these ‎errors.‎
The subject of the holiness of the Tabernacle/Temple is ‎fraught with so many potential transgressions that every person ‎is exhorted to practice humility, i.e. not to flatter himself that he ‎is on such a high spiritual level that he can “ascend” -in the ‎allegorical meaning of the word- spiritual platforms for which he ‎has not yet qualified. If an individual sincerely feels that he has ‎excelled in the performance of some commandments, and that ‎this is proof of his belonging to an elite of the Jewish people, he ‎should instead of looking down on others, look up to those ‎individuals whose entire life revolves around serving G’d to the ‎exclusion of any “private” concerns. We have explained this in ‎greater detail on Deuteronomy 4,39 ‎וידעת היום כי ה' הוא האלוקים ‏בשמים ממעל ועל הארץ מתחת‎, “know therefore this day and keep in ‎mind that the Lord is alone in heaven above and on earth below.” ‎In earthly matters, although most people who have amassed, say ‎a million dollars, keep looking forward to the day when they can ‎double this, Jews are asked to make do with modest acquisitions ‎and not to chase values they cannot take with them to the world ‎beyond death of the body; concerning spiritual matters however, ‎we are asked to constantly look upwards and to forever ‎accumulate more merits, as these will stand us in good stead in ‎regions where money would not help us at all.‎
Our sages, in interpreting the verse quoted, understand the ‎words ‎בשמים ממעל‎,“ in the heaven above,” as an allusion to the ‎soul, whereas they understand the words ‎ועל הארץ מתחת‎, “and on ‎the earth below,” as an allusion to our bodies. Accordingly, the ‎overall meaning of the verse is that the expression “in the ‎heaven” refers to the requirement in heaven, i.e. the needs of the ‎soul, i.e. how the soul can best serve the Creator, and the answer ‎is to “look at those creatures,” i.e. the righteous, that are on a ‎higher level than we are and try to emulate them; and in looking ‎at earth, never to forget that there are poor people who are far ‎worse off than we so that we will not make the amassing of more ‎material wealth a priority in our short life on earth.‎