Two Concealments Two Gifts

בפסוק אתה הראת כו'

On the verse, "You have been shown, etc." (Devarim 4:35).

The Sfas Emes opens with the verse in which Bnei Yisrael were shown the truth of Hashem's Oneness, and he will explain what it means that they were "shown."

פירש"י שפתח להם הרקיעים וכשם שקרע העליונים כך התחתונים כו'

Rashi explains that Hashem opened up the heavens for them, and just as He tore open the upper worlds, so too He tore open the lower worlds, etc.

Citing Rashi, he notes that Hashem split open both the upper heavens and the lower worlds so that Bnei Yisrael could see clearly that there is nothing besides Him.

הענין ע"פ מ"ש במ"א דיש העלם מכח עומק רום שא"י להשיג מרוב עומקו

The matter can be understood according to what is explained elsewhere, that there is a concealment that stems from the depth of loftiness, which one cannot grasp because of its great profundity.

He introduces a teaching from elsewhere: one form of concealment exists simply because Hashem's truth is too lofty and deep for a person to grasp on his own.

ויש העלם מצד הסתרת הסט"א וזה ענין עוה"ז שכפי התיקון כך זוכין לעוה"ב

And there is a concealment that comes from the hiddenness of the sitra achra (the side of impurity), and this is the matter of Olam Hazeh (this world), for according to one's rectification, so does one merit Olam Haba (the World to Come).

A second form of concealment comes from the forces of impurity that actively hide the truth; this is the nature of Olam Hazeh, where the more a person rectifies, the more he merits the clarity of Olam Haba.

וז"ש מן השמים השמיעך היינו אף שהוא למעלה מהשגת הטבע פתח לנו הש"י פתח להשיג ולשמוע קולו

This is the meaning of "From the heavens He let you hear" (Devarim 4:36) — that is, even though it is above the grasp of nature, Hashem opened for us an opening to grasp and to hear His voice.

"From the heavens He let you hear" addresses the first concealment: even though Hashem's voice is above what nature can reach, He opened a window for Bnei Yisrael to perceive and hear it.

ועל הארץ הראך כו'

"And upon the earth He showed you, etc." (Devarim 4:36).

He now turns to the second phrase of the verse, "And upon the earth He showed you."

הוא הסרת כחות הסט"א והעברת ההסתר מהגשמיות

This refers to the removal of the powers of the sitra achra and the lifting away of the concealment from physicality.

This phrase addresses the second concealment — Hashem stripped away the powers of the sitra achra and lifted the screen of physicality that hides Him.

וזהו קריעת העליונים והתחתונים

And this is the tearing open of the upper worlds and the lower worlds.

These two acts correspond to the tearing open of the upper worlds (the lofty concealment) and the lower worlds (the concealment of physicality).

והם ב' מתנות שניתן לבנ"י יותר מכל אומה ולשון שיכולין לצאת מהגשמיות לבוש הטבע ולשבור כח היצה"ר

And these are two gifts that were given to Bnei Yisrael more than to any nation or tongue — that they are able to leave the physicality of the garment of nature and to break the power of the yetzer hara (the evil inclination).

These two represent two unique gifts given only to Bnei Yisrael: the ability to break free of the garment of nature and to shatter the power of the yetzer hara.

וכמו כן יכולין במעשיהם להמשיך כחות הקדושה משמים

And likewise they are able, through their deeds, to draw down the powers of kedushah (holiness) from the heavens.

Beyond breaking through concealment, Bnei Yisrael can also actively draw holiness down from Heaven through their deeds.

וזה עצמו ענין הכ' לא מרובכם מכל העמים כו' כי אתם המעט

And this itself is the matter of the verse, "Not because you are more numerous than all the peoples, etc., for you are the fewest" (Devarim 7:7).

He connects this to the verse stating that Hashem did not choose Bnei Yisrael for being numerous, but precisely because they are the fewest.

והענין שבוודאי יש בבנ"י הריבוי דכתי' הרבה אתכם הרים אתכם כו'

The matter is that there is certainly within Bnei Yisrael the aspect of abundance, as it is written, "He has multiplied you, He has raised you up, etc."

He clarifies that Bnei Yisrael do in fact possess an aspect of greatness and abundance, as the verses describing their multiplication attest.

הוא כח הא' מן השמים השמיעך

This is the first power: "From the heavens He let you hear."

That aspect of abundance and exaltation corresponds to the first power — "From the heavens He let you hear."

ובחי' אתם המעט ממעטין עצמכם הוא הביטול והכנעה שיש בבנ"י כח לבטל הגשמיות מה שאין לשום אומה ובזה בחר ה' בכח המיעוט והביטול יותר מכח התרוממות שיש בבנ"י:

And the aspect of "you are the fewest" — that you make yourselves small — is the bittul (self-nullification) and submission, for Bnei Yisrael have the power to nullify physicality, which no other nation possesses; and in this Hashem chose, in the power of smallness and bittul, more than in the power of exaltation that Bnei Yisrael possess.

But the aspect of being "the fewest" — making themselves small through bittul and submission — is the unique power to nullify physicality that no other nation has, and it is specifically this power of smallness and self-nullification, rather than their power of exaltation, that Hashem chose.

Summary: The Sfas Emes explains the verse "You have been shown" through Rashi's teaching that Hashem tore open both the upper and lower worlds for Bnei Yisrael. He distinguishes two kinds of concealment: one rooted in the sheer loftiness and depth of Hashem's truth, which is too profound to grasp; and one created by the sitra achra hiding the truth within physical Olam Hazeh. "From the heavens He let you hear" answers the first by opening a way to perceive Hashem's voice above nature, while "upon the earth He showed you" answers the second by removing the powers of impurity and the screen of physicality. These correspond to two gifts given uniquely to Bnei Yisrael: to break free of nature's garment and the yetzer hara, and to draw kedushah down through their deeds. Ultimately he ties this to "for you are the fewest" — teaching that although Bnei Yisrael possess true greatness, Hashem chose specifically their power of bittul and self-nullification, the capacity to make themselves small and nullify physicality, over their power of exaltation.