Revealing the inner holiness of land, time, and soul

במד' וכי תבואו אה"א ונטעתם כו'.

In the Midrash: "and when you come into the land and you shall plant..." (Vayikra 19:23).

The Midrash expounds the command to plant upon entering Eretz Yisrael.

אחרי ה' כו' תלכו כו' לעסוק בנטיעה תחלה כו' ע"ש כל המד'.

"After Hashem... you shall walk..." (Devarim 13:5) — to engage first in planting, etc.; see the whole Midrash.

The Midrash links "walking after Hashem" to planting, since Hashem Himself began the world by planting (the Garden of Eden); see there.

התורה מלמדת לנו להתדבק לעולם בפנימיות ושורש הדברים.

The Torah teaches us always to cleave to the penimiyus (inner dimension) and root of things.

The Torah's constant lesson is to attach oneself to the inner essence and source of everything, not merely its surface.

כי הטבע מסתיר הפנימיות.

For nature conceals the penimiyus.

The natural, physical world acts as a veil that hides the inner spiritual reality.

ובוודאי ארץ ישראל אשר נשבע ה' לאבותינו לתת לנו יש בה מעין הנובע.

And surely Eretz Yisrael, which Hashem swore to our forefathers to give us, has within it a flowing spring.

The holy Land contains an inner "spring" — a hidden source of life and holiness beneath its physical surface.

וכתי' וכרות עמו הברית לתת כו'.

And it is written, "and You made a covenant with him to give..." (Nechemiah 9:8).

The covenant to give the Land reflects a deeper bond — a covenantal inner connection between Yisrael and the Land's hidden holiness.

כמו שיש קדושה נסתרת בנפש האדם וע"י הסרת הערלה זוכין להתגלות הפנימיות.

Just as there is a hidden kedushah in a person's soul, and through the removal of the orlah (foreskin) one merits the revelation of the penimiyus.

As with milah: a person carries hidden holiness, and removing the orlah uncovers that inner sanctity.

כמו כן יש פנימיות לארץ וצריכין מקודם להסיר הערלה.

So too the land has a penimiyus, and one must first remove the orlah.

The land, like a person, has an inner holiness that requires a prior "removal of orlah" — the law of orlah on a tree's first fruits.

וג' שנים ערלים הוא כעין מילה ופריעה ואטופי דדמא אח"כ פריו קודש הילולים שמתגלה מאור הפנימי אור זרוע לצדיק.

And the three years of orlah are like milah, periah, and the drawing of blood; afterward "its fruit shall be holy, for praises" (Vayikra 19:24), for the inner light is revealed — "light is sown for the tzaddik" (Tehillim 97:11).

The three years in which a tree's fruit is forbidden parallel the stages of milah; once they pass, the fruit becomes holy, and the inner light hidden within is revealed, as light is "sown" for the righteous.

וכ"כ ועמך כולם צדיקים כו' יירשו ארץ נצר מטעי.

And so it is written, "and your people are all tzaddikim... they shall inherit the land, the branch of My planting" (Yeshayahu 60:21).

Yisrael, called "the branch of My planting," inherits the Land precisely because they reveal its inner holiness, like a holy plant.

ודרשו חז"ל כי ערלה במקום שעושה פירות ע"ש.

And Chazal expounded that orlah applies in the place that produces fruit; see there.

The law of orlah pertains specifically to that which bears fruit — the same place where the inner holiness can be revealed and made productive.

ועוד במדרש שוקיו עמודי שש זה העולם שנברא בששת ימי המעשה מיוסדים על אדני פז זו התורה שבה נברא העולם ע"ש.

And further in the Midrash: "his legs are pillars of marble (shesh)" (Shir HaShirim 5:15) — this is the world, which was created in the six (sheshes) days of creation, "set upon sockets of fine gold" — this is the Torah, with which the world was created; see there.

The Midrash reads "pillars of marble" as the world of the six workdays, founded upon the "fine gold" of the Torah through which it was created.

הרמז כי בששת ימי המעשה מתלבש האור בצימצום הטבע כמ"ש ששת יה"מ יהי' סגור.

The hint is that during the six days of the week the light is clothed in the constriction (tzimtzum) of nature, as it says, "the six workdays it shall be closed" (Yechezkel 46:1).

On the six weekdays the Divine light is hidden within the contraction of the natural order — the "gate" is closed.

וזה רמז עמודי שש מלשון שיש שהוא חלק שאין לשלוט בהפנימיות וזהו ענין ההבדלה בין שבת לימי המעשה שהאור מתעלם ומסתתר.

And this is the hint of "pillars of marble (shesh)" — from the word "shayish" (marble), which is smooth, where one cannot grasp the penimiyus; and this is the matter of the distinction (havdalah) between Shabbos and the weekdays, for the light is hidden and concealed.

The smooth, slippery marble symbolizes the weekdays, where the inner light cannot be grasped. Havdalah marks the difference: on weekdays the light withdraws into concealment.

והנהגת ימי המעשה שמיוחד לכל הברואים לכן יש בו הבדל כמו נעשה צוארו כעמוד של שיש שלא להתדבק בו.

And the conduct of the weekdays is shared by all creatures; therefore there is a separation in it, like "his neck became like a pillar of marble," so as not to cling to it.

Weekday existence belongs to all creatures alike; its "marble" smoothness keeps one from attaching to its inner holiness, creating a built-in distance.

אבל בשבת שנפתח הקדושה וזה מיוחד רק לבנ"י.

But on Shabbos, when the kedushah is opened, and this is special only to Bnei Yisrael.

On Shabbos the gate of holiness opens — and this revelation is the unique inheritance of Bnei Yisrael alone.

ומעין זה ברית הלשון והמעור כי בהם נפתח הפנימיות וזה נמסר רק לבנ"י כמ"ש וכרת לו ברית כו'.

And similar to this are the covenant of the tongue and the covenant of milah, for through them the penimiyus is opened, and this was entrusted only to Bnei Yisrael, as it says, "and He made a covenant with him..." (cf. Nechemiah 9:8).

The two covenants — of speech (Torah) and of milah — are the channels through which inner holiness is opened, and both were given exclusively to Yisrael.

היינו הפתח שבו עושין פירות.

That is, the opening through which one produces fruit.

These covenants are the "openings" — the productive points through which holiness becomes fruitful.

לכן יש בשבת תוספות נשמה יתירה.

Therefore on Shabbos there is the addition of a neshamah yeseirah (extra soul).

Because the gate of holiness opens on Shabbos, a person receives an additional soul.

וכן הוא ענין להוסיף לכם תבואתו אחר וערלתם ערלתו כו'.

And so too is the matter of "to add to you its produce" (Vayikra 19:25), after "you shall treat its fruit as orlah."

Just as removing the tree's orlah brings an added increase of produce, so removing concealment brings the added neshamah of Shabbos — both are "additions" that follow the opening of the inner holiness.

ובחי' עולם שנה נפש קשורין זה בזה.

And the aspects of olam (world/space), shanah (year/time), and nefesh (soul) are bound to one another.

The three dimensions of creation — space, time, and soul — are interconnected, each having its point of revealed holiness.

בארץ קודש הילולים.

In space (olam): "holy, for praises" (kodesh hilulim) — the land.

In the dimension of space, the holiness is revealed in the land's fruit, "holy for praises."

ובשנה בשבת קודש טוב להודות.

In time (shanah): on the holy Shabbos — "it is good to give thanks" (Tehillim 92:1).

In the dimension of time, the holiness is revealed on Shabbos, whose psalm declares "it is good to give thanks."

בנפש עם זו יצרתי כו' תהלתי יספרו.

In soul (nefesh): "this people I formed... they shall declare My praise" (Yeshayahu 43:21).

In the dimension of soul, the holiness is revealed in Bnei Yisrael, formed to declare Hashem's praise.

ואיתא וקדושים בכל יום יהללוך כמ"ש קדוש יושב תהלות ישראל כי ע"י תהלות ישראל מתגלה הקדושה.

And it is brought, "and the holy ones shall praise You every day," as it says, "and You are holy, enthroned upon the praises of Yisrael" (Tehillim 22:4), for through the praises of Yisrael the kedushah is revealed.

Holiness is drawn into the world through the praises of Yisrael; Hashem "dwells" upon those praises, and they reveal His sanctity.

ובפסוק קדושים תהיו והטעם כי קדוש אני ה' אלקיכם.

And regarding the verse "you shall be holy," and the reason — "for I, Hashem your God, am holy" (Vayikra 19:2).

The command to be holy is rooted in Hashem's own holiness, which He extends to Yisrael.

פי' שחל אלקותו ית' עלינו בדרך הקודש.

The meaning is that His Godliness rests upon us by way of the holy.

Hashem governs Yisrael specifically through the "path of holiness," investing His Divine presence in them.

כדאיתא במדרשים אלקי אני על כל ועליכם ייחדתי שמי ביותר אנכי ה' אלקיך.

As it is brought in the Midrashim: "I am God over all, but upon you I have singled out My Name in particular — I am Hashem your God."

Though Hashem is God over all creation, He attaches His Name to Yisrael in a special, intimate way.

והקב"ה מנהיג הברואים בכמה מיני הנהגות.

And the Holy One, blessed is He, conducts the creatures through several kinds of governance.

Hashem rules different parts of creation in different ways.

ובנ"י מנהיג בדרך הקודש.

And Bnei Yisrael He conducts by way of the holy.

Yisrael uniquely is governed through the channel of kedushah rather than ordinary nature.

וכ"כ כי לי כל הארץ ואתם תהיו לי כו'.

And so it is written, "for all the earth is Mine, and you shall be Mine..." (Shemos 19:5-6).

Though all the earth belongs to Hashem, Yisrael has a special belonging to Him.

ואיתא במד' שהקב"ה נותן לבנ"י ב' קדושות והיא בחי' פנימי ומקיף.

And it is brought in the Midrash that the Holy One, blessed is He, gives Bnei Yisrael two holinesses, which are the aspects of penimi (inner) and makif (encompassing).

Yisrael receives two kinds of holiness: one internal, absorbed into the person, and one encompassing, surrounding him from without.

ונ' שב' אלו הקדושות מתגלין בש"ק שהוא מיוחד לבנ"י לזכות לקדושה ע"י השבת כמ"ש קודש הוא לכם.

And it appears that these two holinesses are revealed on the holy Shabbos, which is special to Bnei Yisrael, to merit holiness through Shabbos, as it says, "it is holy to you" (Shemos 31:14).

Both the inner and the encompassing holiness are revealed on Shabbos, which is uniquely Yisrael's gateway to kedushah.

ולכן אומרים ושבת קדשו באהבה וברצון הנחילנו ואח"כ ושבת קדשך באהבה וברצון הנחלתנו.

Therefore we say, "and His holy Shabbos, with love and favor, He gave us as an inheritance," and afterward, "and Your holy Shabbos, with love and favor, You gave us as an inheritance."

The two phrasings in the Shabbos Kiddush/Amidah correspond to the two holinesses — one in third person ("His"), one in second person ("Your").

שהם ב' קדושות הנ"ל.

For these are the two holinesses mentioned above.

The two expressions reflect the encompassing holiness ("His," more distant) and the inner holiness ("Your," more intimate).

ורמז לדבר פ"א כ' איש או"א תיראו ואת שבתותי תשמורו סמך שמירת שבת לאו"א שהם שותפים בנפש.

And a hint to the matter: in one place it is written, "each man shall fear his mother and father, and you shall keep My Shabbosos" (Vayikra 19:3) — the keeping of Shabbos is juxtaposed to mother and father, who are partners in the soul.

Father and mother are partners with Hashem in forming a person's soul; juxtaposing Shabbos to them hints that Shabbos holiness is partly internal to a person's very soul.

לומר שיש חלק מקדושת שבת בנפשות בנ"י.

To say that there is a portion of the holiness of Shabbos within the souls of Bnei Yisrael.

This is the inner (penimi) holiness — Shabbos's sanctity is embedded in the very souls of Yisrael.

ולכן אחז"ל שיעבור שבת על התינוק קודם שנימול.

Therefore Chazal said that Shabbos should pass over the infant before he is circumcised.

The ruling that a baby experiences Shabbos before his bris reflects that Shabbos holiness already rests on him.

ראי' מזה שחל קדושת שבת על התינוק.

This is a proof that the holiness of Shabbos rests upon the infant.

Even before any mitzvah is performed on him, the inner holiness of Shabbos applies to a Jewish child.

ופ"א כתי' שבתותי תשמרו ומקדשי תיראו לומר שחל קדושת שבת בכל מושבות בנ"י כמ"ש שבת הוא לה' בכל מושבותיכם והיא קדושה עליונה שא"י לקבל בעצמותינו והיא החופפת עלינו כמ"ש פורס סוכת שלום עלינו.

And in another place it is written, "you shall keep My Shabbosos and revere My sanctuary" (Vayikra 19:30) — to say that the holiness of Shabbos rests upon all the dwellings of Bnei Yisrael, as it says, "it is Shabbos to Hashem in all your dwellings" (Vayikra 23:3); and this is a supernal holiness that we cannot receive within our own essence, but which hovers over us, as it says, "He spreads a sukkah of peace over us."

This is the encompassing (makif) holiness — a sanctity too lofty to be absorbed internally, which instead surrounds and shelters Yisrael from above, like a canopy of peace.

וז"ש הנחילנו לשון נסתר ואח"כ הנחלתנו כנ"ל:

And this is why we say "He gave us as an inheritance" in the hidden (third-person) form, and afterward "You gave us as an inheritance," as above.

The third-person "He gave" expresses the encompassing holiness that remains beyond us, while the second-person "You gave" expresses the inner holiness we absorb — the two holinesses of Shabbos.

Summary: The Torah always directs us to the penimiyus — the inner root that nature conceals. Just as removing the orlah of milah reveals a person's hidden holiness, and the three years of a tree's orlah parallel milah before its fruit becomes "holy, for praises," so too the land, Shabbos, and the soul each have an inner holiness that must be opened. The weekdays are smooth "marble" where the light is hidden, but on Shabbos the gate of kedushah opens uniquely for Yisrael, bringing the neshamah yeseirah. Hashem governs Yisrael by the "path of holiness," giving them two holinesses — an inner one absorbed into the soul (hinted by Shabbos's link to one's parents and to the infant) and an encompassing one that hovers over them like a sukkah of peace — reflected in the two phrasings "He gave us" and "You gave us."