신명기 6:7의 차시두트

In this world, man needs company. It is like they said in Berakhot (6b), "The whole world was only created to accompany this one." We understand from this that he needs the company of the creations. And they, may their memory be blessed, said (Eruvin 54a), "[In the case of] someone walking without accompaniment on the road, let him study Torah." And all of this world is called walking on the road. It is as they, may their memory be blessed, said (Sotah 21a) about the verse, "When you walk, it will lead you" (Proverbs 6:22), "in this world." So when he has no company, he should occupy himself with Torah [study]. For it is the model of the story of creation and of all the creatures, as they said in Bereishit Rabbah 1. So it comes out that he has the company of all the creation and all of the world. And it is because of this that the world is called, "when you walk" - because walking is another way to say preoccupation. It is as they said in Berakhot (11a), "'And when you walk, etc.' (Deuteronomy 6:7), that is preoccupation with a commandment." And all of this world is a preoccupation. That is why, in the Talmud, the day of death is called [when] his soul rests; as one rests from his preoccupation. And that is why they said in the Yerushalmi (Berakhot 2:4, 17b), "In all of my days, I have never concentrated [in my prayers]" - since preoccupation is the opposite of concentration, as it is found in Berakhot there. And hence full concentration is totally impossible in this world. So that is why Shabbat is called similar to the world to come, since it is the day of rest; while this world is a time of preoccupation. (It is like they said in Avodah Zarah 3b,) "Whoever busies himself on the eve of Shabbat, etc."

My father, my master, my teacher and mentor, the righteous one who should be remembered for life in the World to Come said, that the reason there was a need for ten plagues was to remove the shell and hiddenness from the ten ma’amarot (sayings) to make them into the ten dibrot (utterances). Until here are the words of my father. The explanation is, that in this world it is hidden, the fact that the root of the life force of everything is only the letters of the Torah, the ma’amarim (sayings) that were created by Him. And this is what it means, that they give reward to the righteous who uphold the world that was created with ten ma’amarot (Avot 5:1). The explanation is that they know and cling to the essence of the life force which is hidden, that exists through the ten sayings. And through each plague, He removed the hiddenness of one ma’amar (saying). And they became the ten dibrot. The meaning of dibbur is a language of conducting. Like it is written, “there is one leader - “dabar" - for a generation" (Sanhedrin 8a). And like it is written in the holy Zohar, the explanation of “and you should speak (ve-dibarta) about them when you sit in your house and when you go on your way…” (Deuteronomy 6:7), that he should conduct all of his actions by the words of Hashem and His unity and His love, that all his actions should be for the sake of Heaven. And this is the explanation of “by His word (bidvaro) He brings on evening” (Evening Prayers). The aspect of the Kingdom of Heaven, that His honorable name should also be within the mixture and the hiddenness, through faith [like it says, “truth and faith” in the evening prayer (Brachot 12a), like we wrote elsewhere]. And during the time of exile, the truth is hidden. And that is what the holy Zohar writes, that the aspect of dibbur was in exile. And that is what Moshe, our teacher, said, “and I am of closed lips” (Exodus 6:12), “I am not a man of words” (Exodus 4:10). And at the time of the receiving of the Torah, the aspect of dibbur was revealed, as it is written, “and Hashem spoke (va-yidaber)” (Exodus 20:1). [And this is what is written in the midrash (Devarim Rabbah 1:1), once he merited the Torah, “these are the words that Moshe spoke…” (Deuteronomy 1:1).] And in the midrash, “the weight of a stone…” (Proverbs 27:3), that the creation of heavens and earth was not weariness for Hashem. What does weary Him? Those who anger him… (Shemot Rabbah 13:1). The explanation of weariness is only that which is hidden in this world. And it is found that it refers to one who says “my strength and the ability of my hand…” (Deuteronomy 8:17). And also Pharoah who said “mine is my river…” (Ezekiel 29:3). And we can learn from this, for on the holy Sabbath which is called “rest”, the One about whom it says “He does not tire” (Isaiah 40:28) ascribed rest to Himself! The explanation is that on the holy Sabbath it was revealed that everything is from the life force of Hashem, as it is written “even an ignorant man, the fear of the Sabbath is upon him” (Talmud Yerushalmi Demai 4:1). [And therefore, on the holy Sabbath the children of Israel testify that Hashem created the world, as it is written “the one who says “and He completed” becomes a partner… that this knowledge is more rest, as we said above].

Therefore, hearken and hear the words of the living God, avreikh-hasid, lift up your eyes and see²⁸³Genesis 13:14. that God is with you wherever you are—when you sit in your home and travel on the road, when you arise and when you lay down²⁸⁴Deuteronomy 6:7.—if you will but toil in the Torah, i.e. performing both your learning and your avodah in the commandments with toil rather than superficially. Then, you will burrow and enter into the Lord, God of Israel, Who is garbed in the Torah. For, as we have told you, the Written Torah is enclothed in Asiyah, and our Sages of blessed memory have removed the clothing from the Oral Torah and revealed it on the level of Yetzirah and Beriyah, [revealing] even in its humanity. And—Who is dressed in all these? The Lord, God of Israel.