Part Four: Understanding the Language, Shedding Light on a Deeper Reality

Translation and Integrated Translation of the Ma’amer

The use of the word “with” is relevant only when there is a relationship between the different elements at play. For example, on the verse where G-d tells Moshe Rabeinu (BeHa’alos’cho, 11:16), “…And have them [the seventy elders] stand there with you.” About this, our Rabbis taught, “ ‘with’ you, [because they are] ‘similar’ to you.” (Kiddushin 76b, Sanhedrin 32b, Horoyos 4b).

Even though the usage of the word “with” implies that one thing is secondary (“with”) the other (earlier Part Two), nevertheless, the secondary thing is relative to the primary. This is similar to the word “es” (in Loshon HaKodesh). Our Rabbis teach us in the Talmud, (Pesachim p. 52b, and another example in Brochos, p. 36b) that the word “es” is inclusive, that is, “ ‘and es its flesh (Mishpotim, 21:28),’ includes that which is secondary to its flesh [its hide].” So although (in the example) the hide isn’t even mentioned, and is included by the word “es,” the hide has a relationship to the flesh of the animal.

 It’s brought down in sifrei dikduk (grammar books on Hebrew, the Holy Tongue) that the “secondary-ness” implied by the word “es” is greater than the “with.”

So, for example, the statement, “Es HaRabi (״es״ the Rebbe) went to 770,” would imply that the Rebbe’s secretariat went with him without needing to mention them. Whereas, “The Rebbe went to 770 and the Secretariat went with him,” implies that although the Secretariat are secondary to the Rebbe, the Secretariat nevertheless has a unique relationship with the Rebbe.

Accordingly, in the word usage “es,” to include something else implies the (relative) insignificance of the secondary item to the primary. On the other hand, “with” emphasizes the relationship between the primary and secondary.

So the implication of the verse, “May G-d, our G-d be with us,” is not, G-d forbid, that G-d, our G-d should be secondary to us, but to emphasize the relationship between us and G-d. Yet the implication is still that one is primary and the other is secondary.

Had the verse used the Hebrew word “es” to express G-d being with us, that would show on G-d’s being secondary to us, as it were. Now that the verse uses the word, “im,” G-d’s relationship to us is emphasized.

Being an Eved

Since a wholesome service to G-d is when a person serves out if their own effort (Mikneh Rav, Sefer HaMa’amorim, 5666).  Then, G-d is, so to speak, secondary to the Jew’s service.

Being that self-sacrifice means that a person will serve G-d beyond His requirements, then a Jew’s service is of primary importance. G-d given inspiration is secondary to the service of personal effort.

The opposite is also true. The service of a Jew is whole (the service out from personal effort, and even self-sacrifice beyond the letter of the law) when it is not motivated by his or her desire to serve G-d. The wholeness of the Jew’s service is a result of being humbled by G-dliness.

When a person is motivated by feeling small in the presence of G-d’s greatness, then the ego is not the motivating force. When a person is motivated by a personal decision, their subsequent humility is driven by ego.

דְּכִּיוָן שְׁבִּיטוּלוֹ לְהַקָדוֹשׁ בָּרוּךְ הוּא הוּא בִּיטוּל בְּתַּכְלִית, לָכֵן, כָּל מִצְוָה וּמִצְוָה (גַּם כְּשֶׁעֲל פִּי דִין אֵין מְחוּיָיב לִמְסוֹר נַפְשׁוֹ עֲל זֶה) הִיא אֱצְלוֹ בְּאוֹפֶן שֶׁאֵין שַׁיָיךְ כְּלַל שֶׁלֹא לְקַיְימָה, אֲפִילוּ כְּשֶׁקִיוּמָה הוּא עֲל יְדֵי מְסִרַת נֶפֶשׁ

Since the Jew’s humility to G-dliness is a complete one, then every mitzvah that presents itself (even the ones that don’t require self-sacrifice) is an opportunity that cannot be missed.

It should be noted, that self-sacrifice in Chassidus means simply to put one’s own priorities and inclinations aside for the greater good. Spending time helping others or learning Torah when we would otherwise not want to is self-sacrifice.

In addition, through having so humbled to G-dliness, the quality of the person’s self-sacrifice increases. When a person’s self-sacrifice is driven by a personal decision or resolution to fulfill the commands of the Holy One Blessed Be He to the point of self-sacrifice, there is still room for other possibilities. The fact that the person stands ready to sacrifice themselves is a result of the decision.

The greatness of a decision (willpower) is that it transcends the mind, body, and emotional state. The downside to a decision is that we can change our mind (see Will in Concepts, Part Two).

Self-sacrifice driven by humility to G-d is not so. Being that the driving force is greater than the person, the possibility of not fulfilling a mitzvah becomes impossible.