וזאת המצוה אשר צוה ה׳ כו׳

1“And this is the commandment which Havayah commanded,” etc., “to do in the land,” etc., “so that you may fear Havayah your G‑d, to keep all His statutes,” etc.;

“And you shall hear, Israel, and keep to do,” etc.; “Hear, O Israel, Havayah is our G‑d, Havayah is One.” Now, we need to understand the double [mention of] keeping: “to keep” and “and you shall keep.”

Also, “And this is the commandment” refers to the section of the Shema that follows it, “Hear, O Israel”; if so, what is [the meaning of] “to do in the land”?

For all the mitzvos written in the section of Shema, “And you shall speak of them,” etc., “And you shall bind them,” etc., are personal obligations, and apply both in the Land and outside the Land.

However, Gan Eden is called “land,” as our Sages, of blessed memory, said: “All Israel have a share in the World to Come, as it is said, ‘And your people,’ etc., ‘shall inherit the land forever’” (in Isaiah, chapter 60, [verse] 21); for the lower Gan Eden is the reward for the performance of the mitzvos.

(And see the Rambam, chapter 8 of the Laws of Teshuvah, halachah 7. And see what is written in the discourse beginning “And Yaakov dwelt,” on the matter of “in the land,” said twice in that verse.)

But the upper Gan Eden is the reward for the intent of the mitzvos and the Torah, and of this it is said, “Who shall ascend the mountain of Havayah,” etc., “clean of hands,” etc.: “shall ascend” is the level of the ascents on Shabbosos and Rosh Chodesh, etc.

(See on the matter of “Who shall ascend” in [Midrash] Rabbah, Parshas Vezos HaBerachah; Chayei Sarah, parsha 59; Vayishlach, parsha 82. Zohar, Part I, Vayera 99a, 100b; 123, end of side b; Miketz 201a; Tazria 45, end of side b; Mishpatim 120b.

And see further on the matter of the ascent on Shabbosos and Rosh Chodesh: Vayera 116a; Terumah 156b; Naso 145a. And see in the Gemara, chapter 7 of Bava Metzia, 85b: “when they ascend to the Heavenly Academy.”)

However, since the souls are newly brought into being and were created from nothing into something, and cannot attain the delight of G‑dliness, to enjoy the radiance, of this it is said “to do in the land”: “to do” is a term for rectifying,

as in “and she shall do her nails”; that is, Israel draw down the radiance so that they may enjoy [it], etc. And as it is written, “And He placed him in Gan Eden to work it and to keep it,” etc.: “to work it” — these are the 248 positive commandments, etc.

For through the mitzvos one draws down the radiance and the supernal delight, and makes the level of Gan Eden. (And see what is written about this in the discourse beginning “Then [Israel] sang,” etc., “Spring up, O well,” on the matter of “a fountain of gardens,” and in the discourse beginning “For as the earth brings forth its growth.”)

And this is the meaning of “For the sake of the unification of the Holy One, blessed be He,” which is said before each and every mitzvah. For it is known that there are two levels in the chain of descending worlds (hishtalshelus): the light that fills all worlds (memalei kol almin) and the light that encompasses all worlds (sovev kol almin), as is written in two verses. One verse says, “The whole earth is full of His glory,” which implies His glory and radiance, the level of a garment, “garments of honor,” and not His essence, blessed be He.

And one verse says, “The heavens and the earth I fill”: “I,” specifically, [meaning] His essence. (And see what is written about this in the discourse beginning “I am my Beloved’s.”) However,

[the point is] that “the whole earth is full of His glory” means the light that fills all worlds, which is the level of the life-force that is grasped within the worlds to give them life. For the life-force diminishes, one diminution after another, down to the level of the inanimate, which is the most meager life-force, the very last; and in the vegetative the life-force is greater,

and that is why it grows, etc. For the life-force diminishes as it descends lower and lower, as it is written, “Seraphim stand above Him,” etc.,

for they apprehend the life-force and the G‑dly light within them; whereas the Ofanim and the Chayos, who do not apprehend the life-force and the G‑dly light within them, [which is] more meager and constricted,

and therefore they are “with a great noise,” etc. And this is like the soul, which fills the whole body, where the life-force is divided, with many variations: the intellect rests in the brain, and speech in the mouth, and it descends lower and diminishes, etc.: the power of movement in the hand, and the power of walking in the foot.

2The level of the life-force that is in the level of the light that fills all worlds (memalei kol almin) is called by the name “His Shechinah” (Divine Presence), a term from “and I will dwell in their midst,” etc.; for the life-force is enclothed in the worlds like the soul that is enclothed in the body, etc.

And the level of the light that encompasses all worlds (sovev kol almin) is also life-force and the Infinite Light (Or Ein Sof) within all the worlds, except that it is not in a state of revelation and of division into more and less; for that life-force is equal, and makes equal small and great, etc.

And it is called “encompassing” (sovev), like a circle, by way of analogy, in which above and below are equal. For this level is called “the Holy One, blessed be He”: holy and set apart, for it is not grasped in the level of worlds at all; [“holy”] in the sense of “Do not touch me,

for I am holier than you,” or “Set bounds around the mountain and sanctify it”; and likewise “You shall be holy” [means] “You shall be set apart.” For the level of what is set apart and separate is called in the Holy Tongue by the name “holy.”

3And this is the meaning of “For the sake of the unification of the Holy One, blessed be He, and His Shechinah (Divine Presence)”: that through the mitzvos one draws the level of the light that encompasses all worlds (sovev kol almin), the level of “holy,” to be revealed in the level of the light that fills all worlds (memalei kol almin).

And this is the meaning of the intentions of the blessings over the mitzvos, “Blessed are You, Havayah, our G‑d, King of the world”: that the level of Havayah, the light that encompasses all worlds, should be in a state of “blessing” and drawing down, in revelation, in the level of “You,” [addressed] in the second person; and through this additional light is drawn into Gan Eden, as [will be explained] below.

4Summary: Through the mitzvos one draws additional light into Gan Eden, by drawing from the level of the light that encompasses all worlds (sovev kol almin) into the light that fills all worlds (memalei kol almin).

52. Now, the matter of this drawing-down from the encompassing [light] into the filling [light], as a whole, is explained in the Shema: “Havayah is our G‑d, Havayah is One.” The meaning is: “Havayah our G‑d” is the level of the light that encompasses all worlds (sovev kol almin).

And “Havayah is One” is that there be a drawing-down from the light that encompasses all worlds into the light that fills all worlds (memalei kol almin) (as is explained about this in the discourse beginning “You have captured my heart, my sister, [my] bride”). For in “One” (echad), the ches is the seven heavens and the earth, and the dalet is the four directions of the world,

which is the level of division that is drawn from the level of the light that fills all worlds; [these] are nullified and included within the alef, which is the drawing-down from the light that encompasses all worlds, which is without division; therefore it is called alef.

(And see what is written in the discourse beginning “Return, O Israel,” regarding “Say to Him, ‘All…’”) And the fact that the world appears as an existing thing and an entity is because

of “Blessed be the Name of the glory of His kingdom forever and ever”: there is no king without a people, etc. Therefore, “And you shall love” (ve’ahavta) is a term of desire (avah): it is the will of the heart that Havayah, the level of the light that encompasses all worlds, be the level of “your G‑d,” in the second person, revealed

(through its shining in the level of the light that fills all worlds, which is the meaning of the unification of the Holy One, blessed be He, and His Shechinah (Divine Presence)); whereas the level of the light that encompasses all worlds itself, the level of “Havayah our G‑d” said in the verse of Shema, is the level of concealment, etc.

“With all your heart”: with both your inclinations. For specifically through the evil inclination, which is the level of the concealment and hiding of the G‑dly light, through it there will be “their heart cried out to Havayah.”

And this is “O wall of the daughter of Zion, let tears run down like a river” (Lamentations 2:18): through the level of the wall and the hiding of the G‑dly light, through this “they cried out to Havayah in their distress.”

And this is the purpose of the soul’s descent into this world: to be at the level of baalei teshuvah (penitents), who draw Him down with greater strength; “in the place where baalei teshuvah stand,” etc.

For before its descent into this world the soul was at the level of a perfectly righteous person, and it descended into this world to be at the level of a baal teshuvah, “with greater strength.”

6And this is the level of “with all your might,” without limit; and that is specifically in this world, because in this world there is the level of the light that encompasses all worlds (sovev kol almin). And this is “which I command you today”: the level of “I” (Anochi), “Who I am,” etc.; “command you today,” specifically.

“Today to do them,” in this world, for in the World to Come there is no level of teshuvah (return); whereas in this world one can go from being completely wicked to being perfectly righteous.

And that is because in this world, the lowest world, the level of the light that encompasses all worlds is revealed, and “darkness is as light,” without any level of concealment at all, “equal, and makes equal small and great,” etc.

(As is explained about this in the discourse beginning “Command the children of Israel,” etc., “My offering, My bread.”) And this is “which I command you today.” And [the reason] that the drawing of the level of the light that encompasses all worlds into revelation in the level of the light that fills all worlds (memalei kol almin) is specifically through Torah and mitzvos

is that the mitzvos are the Supernal Will, the level of the light that encompasses all worlds, which rests and is enclothed in tefillin and mezuzos, upon physical parchment; for one writes “Havayah is One” upon parchment;

and so in all the mitzvos, and especially the act of charity: physical silver and gold: through [this], G‑dly light rests in it, and it draws down the level of the supernal Chesed (kindness).

7And this is because for the level of the light that encompasses all worlds (sovev kol almin), above and below, spiritual and physical, are equal. And this is what our Sages, of blessed memory, said: “A person is obligated to recite a hundred blessings every day”; for this is the meaning of the blessings: drawings-down of the level of the light that encompasses all worlds to be revealed in the level of the light that fills all worlds (memalei kol almin). “Blessed are You, Havayah”: that the level of Havayah, the light that encompasses all worlds, be revealed, “Blessed are You,” etc.

8And this is “And now, Israel, what does Havayah your G‑d ask of you, but to fear Havayah your G‑d,” etc.

For at first glance it is not understood how awe is so small a matter that he said “but to fear,” etc.

However, the meaning of “to fear Havayah your G‑d” is [this]: it was explained above that “your G‑d” is the level of the light that fills all worlds (memalei kol almin), and “Havayah your G‑d” is the drawing of the encompassing [light] into the filling [light]. If so, since the awe will be drawn from this level of the light that fills all worlds, it is the level of the lower awe (yirah tata’ah).

But there is the level of the higher awe (yirah ila’ah), which is drawn from the level of the revelation of the light that encompasses all worlds (sovev kol almin) itself, like the trembling that fell upon Daniel’s companions, because “their mazal saw,” that is, from the level of the encompassing (makif), etc.

Therefore this is what it says, that He asks of you only “to fear,” [meaning] the lower awe. For of the higher awe our Sages, of blessed memory, said, “If there is no wisdom, there is no awe”; for this level of awe is drawn through occupation in the Torah, since it is impossible for this level to be revealed in the soul

except in the level of “their mazal,” and it is drawn into the soul through occupation in the Torah, for Israel are bound up with the Torah, as is explained elsewhere,

in the discourse beginning “And G‑d spoke all these words, saying.” And at the time of the Giving of the Torah there was a revelation of the level of the higher awe, drawn from the level of “I” (Anochi), “Who I am,” the level of “and the Awesome.”

And that is why our Sages, of blessed memory, said that at each utterance their souls flew out, etc. But even so, He asks of you only “to fear,” that is, the level of the lower awe.

9Summary: This drawing-down is in the Shema, “And you shall love Havayah your G‑d”; the hundred blessings; “to fear Havayah your G‑d.”

103. However, the drawing of the root of the mitzvos, “Who has sanctified us,” etc., to be revealed below in the performance of the mitzvos, is through Torah, as it is written, “And you shall speak (vedibarta) of them,” etc., a term [as in] yadber (“He leads”), which denotes leading and drawing; and afterwards, “And you shall bind them,” “And you shall write them,” etc.

For the Torah is food for the soul, and the mitzvos are garments; and just as food gives life to a person, so

through Torah, the reasons of the mitzvos, the root of the mitzvos, “Who has sanctified us with His commandments,” the Supernal Will, is drawn to rest and be revealed in the performance of the mitzvos, as it is written, “Wisdom gives life to its masters” (in Koheles, chapter 7, [verse] 12).

For the mitzvos are called the “masters” of wisdom, since the [Aramaic] Targum renders ba’al as “master” and “lord,” meaning that it has dominion over the level of Chochmah (wisdom); for the mitzvos are from the level of the Supernal Will, which is above the level of Chochmah, and “the Torah comes forth from Chochmah.” Nevertheless, “wisdom gives life,” for the Torah is the explanation

and elucidation of the reasons of the mitzvos. Therefore it is specifically through the Torah that the root of the mitzvos and the Supernal Will are drawn to be revealed in the level of the light that fills all worlds (memalei kol almin).

(As is explained elsewhere, in the discourse beginning “A candelabrum all of gold,” on the matter of “wisdom gives life to its masters”; and see what is written on [the verse] “I am my Beloved’s,” in explaining “They took a vote and concluded: study is greater, for it leads to action.”

For it is impossible for there to be an arousal of the drawing-down of the level of the light that encompasses all worlds (sovev kol almin) through the mitzvos, which are of physical things, such as tzitzis of wool, except through the Torah, which is the intermediary that joins them; as, by way of analogy, in a person, speech is the intermediary that joins and brings his will and desire out of concealment into revelation.

That is to say: just as the revelation and drawing of the will into action is through speech, and speech is taken from the intellect, so too the drawing of the Supernal Will into the performance of the mitzvos is through speech in words of Torah, for “the Torah comes forth from Chochmah.”) And this is the meaning of “to do in the land”: that is, to draw the Supernal Will, the level of the light that encompasses all worlds, into the level of the mitzvos

(and also, as explained above, that “land” is Gan Eden, and one must “do” and rectify [it], that is, draw into it from the level of the Supernal Will. For the illumination that was created in Gan Eden is only the radiance of the Shechinah (Divine Presence), and it is drawn from two letters: “For with Yah (yud-hei), Havayah formed the worlds”; with the yud the World to Come was created.

But through the mitzvos the very essence of the Supernal Will is drawn down, before which the aforementioned letters are considered as nothing; or, as in the analogy that there is no comparison between the delight and sweetness enclothed in a fruit, such as an apple and the like, and the very source of the power of growth, from which these flavors are drawn, as is explained elsewhere.)

Therefore it says, “And this is the commandment which Havayah commanded to do in the land,” and afterwards it is written, “Hear, O Israel,” which is the mitzvah of reciting the Shema, and afterwards, “And you shall speak of them,” the mitzvah of Torah study; and all of it is a personal obligation, and applies both in the Land and outside the Land.

Rather, the meaning of “to do in the land” is to draw the light that encompasses all worlds into the light that fills all worlds, which is called “land”; and that is the level of the lower Gan Eden, as mentioned above.

And this drawing-down as a whole is principally the mitzvah of reciting the Shema, as explained above, that this is the meaning of “Havayah is One,” etc. And so too it is through all the mitzvos, only that in the Shema is the principal [part] of this drawing-down.

Therefore it also says in the Shema, “And you shall speak of them,” that is, in words of Torah; for this drawing-down through the mitzvos is [through] the Torah, as mentioned above.

11Summary: However, to draw the revelation of the Supernal Will into the soul through the mitzvos is through the Torah, and of this it is said, “Wisdom gives life to its masters.”

12“To keep all His commandments,” etc., “and you shall keep to do”: the matter of keeping is because the performance of the mitzvos is done with physical things: silver and gold with which charity is given, physical parchment for Torah scrolls, tefillin and mezuzos, and other lowly things

which are drawn from kelipas nogah; for “there is no blade of grass below that does not have a mazal above that strikes it and says to it, ‘Grow!’”

The meaning of mazal is the minister (sar) that bestows influence on that blade of grass; and through doing the mitzvah with it, this life-force is included in the holiness of the One G‑d. And of this it is said, “And pasture your kids by the dwellings of the shepherds.”

The meaning of “your kids” (gediyosayich) is from the expression “the gada of the mountain” in the Gemara, which is a term for mazal, from the expression “who set a table for Gad”; that is, the performance of the mitzvos,

which are enclothed in lowly physical things that are drawn from the mazalos, and the mazalos receive from the dregs of the Ofanim; and through this elevation of the mitzvos they are raised up to “the dwellings” of the seven “shepherds,” Avraham and Yitzchak, etc.,

who are called “shepherds” because they draw down the level of the supernal delight, and love and awe, to the Community of Israel (Knesses Yisrael), as is explained elsewhere in the discourse beginning “If you do not know.”

13Now, since they are nevertheless taken from lowly things, only that the Supernal Will is drawn into them, etc., therefore they need guarding, so that no nurture be drawn from this to the external forces, G‑d forbid.

For a level that was of the level of a mixture of good and evil, even though it has been refined and elevated, needs guarding so that there be no nurture from it, as mentioned above.

Whereas the level of what is essentially good does not need so much guarding, for it is essentially far from evil. And this is what is said, “guards strangers” (gerim): it does not mean actual strangers specifically, but rather what is written first, “Who executes justice for the oppressed,” etc.,

which are the sparks that fell in the shattering of the vessels or through the sin of Adam, the first man, and are oppressed in the hands of the external forces; and G‑d, blessed be He, has compassion on them with “justice,” which is mercy, to raise them up to their root.

14And of this our Sages, of blessed memory, said, “Israel were exiled only in order that,” etc.; these are the sparks that are elevated through fulfilling the mitzvos with physical things.

Therefore it says of this, “guards gerim”: that is, even after they have been refined they need a superior guarding, so that they do not fall again,

just as, by way of analogy, a person who sinned and incurred guilt and returned in teshuvah (return) needs a superior guarding so that he not revert to his ways; whereas one who has not tasted the taste of sin does not need guarding so much.

15And as is known, this is the matter of the “teshuvah (return) of the fence.” For there is the “teshuvah of the scale”: that according to the pleasure he had in the transgression, in that proportion he must feel pain, in the anguish of the heart, corresponding to the desire and the craving that he enjoyed.

But the teshuvah of the fence is to distance oneself exceedingly from evil, to the farthest extreme, so that he will not crave the transgression, G‑d forbid; and the baal teshuvah (penitent) needs this more than one who has not sinned, etc.

And so said the holy Rav, the Maggid, whose soul is in Eden: that although our Sages, of blessed memory, said, “A person should not say, ‘I have no desire for meat,’ etc., but rather, ‘I do desire it, but what can I do? My Father in Heaven has decreed upon me,’” that is for one who has never sinned;

but for the baal teshuvah, every kind of evil and of prohibition must be loathsome to him, and he must say, “I have no desire,” etc., so that he will not fall, G‑d forbid.

It is thus explained that one who was once low in level needs extra guarding even after he has been elevated. And from all this we can

understand the matter of “to keep” mentioned regarding the doing of the mitzvos: that although the mitzvos are drawings-down of supernal holiness from the level of the light that encompasses all worlds (sovev kol almin), “Who has sanctified us with His commandments” in the literal sense, for the Holy One, blessed be He, puts on tefillin, etc.,

nevertheless, because the supernal light is enclothed specifically in physical things, which are from the level of kelipas nogah, as mentioned above, therefore they need guarding,

so that the external forces will not draw nurture from this, G‑d forbid; because these sparks were oppressed by them, and now they have come out from there and been refined, therefore they need guarding, so that no nurture of the external forces be mixed into them.

And this is that a person should not be stirred within himself, when doing the mitzvah, to credit himself with goodness, or to take glory and greatness from it, or any other ulterior motive, G‑d forbid. For “Who shall ascend the mountain of Havayah? The clean of hands and pure of heart.”

The meaning of “pure of heart” is that it is without any foreign admixture, G‑d forbid. (And see what is written in the discourse beginning “Thus shall you bless,” regarding “and keep you,” and in the discourse beginning “The voice of my Beloved,” on the matter of “And you shall keep the matzos,” etc., which is said in Parshas Bo) (12:17).

And in [Midrash] Rabbah, Parshas Eikev, it appears that it explains “And you shall keep the matzos” as all His commandments, may He be blessed. And see in the Zohar, Part II, Terumah (131a), on the matter of “a night of watching.”

16Summary: The matter of “to keep all His statutes,” etc.

174. However, since even the performance of the mitzvos needs the level of guarding, then how, and through what, will this guarding come about? But the matter is as our Sages, of blessed memory, said: “‘Keep’: this is Mishnah,” and as is explained elsewhere on [the verse] “You shall keep, to offer to Me.”

Therefore the guarding is through occupation in the Oral Torah, for in it and through it the guarding can come about. (And see what is written in the discourse beginning “After Havayah your G‑d shall you walk,” regarding “and His commandments shall you keep, and His voice shall you heed”; see there.)

The explanation: the mitzvos are the level of garments for the soul, that is, the drawing of the level of the light that encompasses all worlds (sovev kol almin) into the light that fills all worlds (memalei kol almin); and this is the level of a garment, which encompasses the body. But the guarding of the body and the garment is through a house, and this is the level of the Torah.

18As it is written in the Zohar that the Torah is the supernal palace of the Holy One, blessed be He. And our Sages, of blessed memory, also said, “From the day the Holy Temple was destroyed, the Holy One, blessed be He, has in His world

only the four cubits of halachah.” Thus the four cubits of halachah correspond to the level of the Holy Temple, which is the level of a house. And as it is written, “And all your children shall be taught of Havayah, and great

shall be the peace of your children”: “Do not read ‘your children’ (banayich) but ‘your builders’ (bonayich),” etc.; for Israel are the builders of the palace, and that is through the Oral Torah.

19Therefore through this there will be guarding for the level of the garments of the performance of the mitzvos, so that the external forces do not draw nurture from them, through the guarding of the level of a house mentioned above.

The explanation of the matter is that the entire Oral Torah is to impose stringencies and the fine distinctions of the Scribes, [specifying what] not to do.

And so too with positive commandments: if one does it thus, it is valid, and if not, it is invalid and is no mitzvah at all. For this is the foundation of the entire Oral Torah: to be stringent regarding the words of the Torah, [specifying what] not to do.

And of this our Sages, of blessed memory, said, “The words of the Scribes are dearer to me than the wine of the Torah,” for this is the main fence and guard for the words of Torah. (And see what is written in the discourse beginning “And her father hears.”)

For it is the level of the supernal gevuros (powers of restraint) from the level of the higher Chochmah (wisdom), from which is made the level of the seal and the wall, so that the external forces will not draw nurture from the mitzvah and the Supernal Will.

And this is “I am a wall,” of which our Sages, of blessed memory, said, “This is the Torah”; and it is implied in Yevamos (62b) that it refers to the Oral Torah, for they said “without a wall,” as it is written, “A female shall encompass a man,” and that is the level of the Oral Torah.

And see what is written in the discourse beginning “And all your children,” on the matter of “Do not read ‘your children’ but ‘your builders.’” Now, through speech in the Oral Torah, when one says “exempt” and “liable,” “impure” and “pure,” “forbidden” and “permitted,” there is made the level of

distinction and separation, so that they cannot receive nurture and a hold, G‑d forbid. As it is written, “And My words which I have placed in your mouth”; “I am the Mishnah that speaks in your mouth”; “These and these are the words of the living G‑d”: it is He who speaks in your mouth,

20and not the words of Beis Shammai and Beis Hillel themselves. Therefore, through this the external forces are made distant, and they will have no hold on the light drawn down through fulfilling the mitzvos.

And this is like a house, by way of analogy, which is made “for a shelter and a covert from storm and from rain.” Therefore Torah scholars are called “your builders,” for they build the house through their speech, the words of the living G‑d Who speaks in their mouths.

But even so, “If Havayah does not build a house,” etc.; for first there must be the level of “And all your children shall be taught of Havayah,”

that is, that there be “And you shall love Havayah your G‑d with all your heart,” the will of the heart, that he desire in absolute truth, in the depth of the heart, the revelation of G‑dliness, the level of the light that encompasses all worlds (sovev kol almin): “spirit brings spirit and draws [it down],” etc. And through this he can be at the level of “your builders”; whereas if he studies [Torah] by itself, he draws down nothing.

21And this is “so that you may fear Havayah your G‑d,” etc., “to keep,” etc.: for in order that there be the level of a house and guarding through occupation in the Oral Torah, it is through “so that you may fear Havayah,” etc. But “one who says, ‘I have nothing but Torah,’ does not have even Torah.”

22The reason is that the main power of the guarding is because this speech is the word of G‑d speaking within his mouth; and as the saying goes, “The Mishnah is a queen,” like a king who decrees that no stranger shall come near, etc.

And for a person’s speech to be a vessel for the word of G‑d is specifically through awe and the will of the heart, that he truly desires this revelation.

23And this is the order of the verses: “And this is the commandment which Havayah commanded to do in the land” is the drawing of the revelation of the Supernal Will, blessed be He, the level of the light that encompasses all worlds (sovev kol almin), into the light that fills all worlds (memalei kol almin), which is called “land”; and afterwards, “so that you may fear,” etc., “to keep.”

And further, “and you shall keep to do”: these are two guardings, a guarding from within and from without, the level of food and the level of a house; and that is through the Written Torah and the Oral Torah: “And you shall speak of them,” etc.; “to keep” and “and you shall keep,” etc.