Chassidut sobre Deuteronômio 11:26

See! I give in front of you etc. (Deut. 11:26) - Others pointed out that the language changes from the singular "see" to the plural "in front of y'all". And it seems that we can explain this by combining the verse "the One who makes great lights, God's kindness endures forever (Ps. 136:7) - behold, the two lights are Love and Awe, and both of them were great equally, [since there is Awe of Greatness aka fear] and behold, when the moon said "it is not possible for two kings etc" the moon wanted to rise above its level, or the sun, and not to descend from that level, God forbid. And the Holy Blessed Name saw that that was impossible, due to the evil ones, who need to feel awe only due to fear of punishment, and said to the moon 'go diminish yourself' - and this is the small awe, which begins with the fear of punishment. And in truth there is the light of the seven days of Creation "God saw that it was not appropriate, etc, and hid the light for the righteous in the future". And this is what we say "forms light and creates darkness" and yet we should say "formed light" in the past and not the present.

We know through our holy sefarim that the ways of divine service of the master kabbalists of Israel, and similarly the ways of the Chassidim who followed the path taught by the Baal Shem Tov and his students, were none other than the ways practiced by the prophets of God. It is written in the Zohar (Terumah, 154a) that Rabbi Yaakov asked himself, “Who granted me this awakening of divine inspiration which allows me to be counted among the faithful prophets in the fellowship of Rabbi Shimon Bar Yochai, before whom the inhabitants of the heavens and the earth tremble?” With sincere humility, Rabbi Yaakov was amazed that he was worthy of being associated with such a league of prophets.²That is to say, that Rabbi Shimon and his fellowship, who lived in the second century of the cCommon eEra, were on the level of prophets such as Chaggai, Zecharia, and Malachi, who lived six centuries earlier in the beginning of the time of the Great Assembly. You may question the opening thesis of the holy Piasesner by noting that the power of prophecy had left the world in the time of the Great Assembly. Furthermore, there is a difference between prophets and sages, and between prophets and masters of Kabbalah. And you may add that Gemara tells us that a sage is preferable to a prophet. And after all, each generation is different, and we know that there the level of greatness descends to the point where if we say the sages, not to mention the prophets, were like men, then we are like donkeys, but definitely not on the level of the donkey of Rav Pinchas ben Yair who kept kosher. All of this notwithstanding, a tradition of avodas Hashem (spiritual practice) is given over from generation to generation, and the inheritors of the tradition, from Avraham Avinu to Moshe Rabeynu to the prophet Malachi to Rabbi Shimon bar Yochai. No one would deny that the times have changed, to this very day it is in fact an uninterrupted tradition. A prophet is a vessel which receives the revelation of God, and a conduit for the revelation of God’s message. Yet it happens only in the context of the mesorah – the flow and transmission of Torah from master to disciple. Though it waxes and wanes as a result of how God wills that the Divine revelation needs to be granted unto each generation, it invariably remains the same mesorah, as the Torah is for all generations. Kabbalah means, “receiving.” The Piasesner Rebbe zts”l Hy”d is saying with simple elegance that though the prophets and the kabbalists of the Zohar may have received the Divine revelation at different levels of intensity, still, they obviously followed the same Torah in the context of the same transmission. And a central facet of this transmission was in fact the specific practices employed in order to learn to connect to God, even know Him, and receive His wisdom and message. Simply put, they used the same ways. (For more on the subject of mesorah and Kabbalah in the context of generational transmission, see the Introduction to the Beis Yaakov by Rav Gershon Chenoch of Radzin, zts”l trans. B. Edwards.) We also find mentioned³Parashos Vayigash and Re’eh. in the Maor Va’Shemesh⁴Kalonymus Kalman Epstein, (d. 1823), student of the Seer of Lublin, and Reb Elimelech of Lizhensk. that the Tsaddikim (righteous) of every generation who follow the ways taught by the Baal Shem Tov are in essence serving God in the way of the prophets.

Deuteronomy 11,26. “See that I place before you this ‎day blessing;” at first glance there seems no need for the ‎word: ‎היום‎, “this day,” as we know that G’d renews His blessings ‎every day, just as He renews the act of creation of the universe by ‎providing bright light to His universe as this is part of His ‎goodness. People who serve Him are aware that they receive new ‎insights daily and learn things they had not known on the ‎previous day. We may therefore understand the word: ‎היום‎, as ‎‎“every day,” as our sages said: ‎בכל יום יהיו בעיניך כחדשים‎, “G’d’s ‎largesse shall be in your eyes as if something brand new each ‎day.”‎