Trifecta

4 Shevat 5782

“For this thing is very near to you, in your mouth and in your heart, that you may do it.” (Likutei Amarim, beginning of Chapter 17)

The Alter Rebbe explains that “At first glance, [the statement that ’this thing is very near to you] … in your heart’ seems contrary to our experience. We find that it is no simple feat to acquire a spirit of love and fear of G-d. But the words ’that you may do it’ refer to a love which merely leads to the fulfillment of the commandments,” ‘with your mouth’ referring to speech, ‘with your heart’—to thought, and ’that you may do it’—to action.

“You shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend to the lintel and to the two doorposts the blood that is in the basin.” (Shemos 12:22)

The Rebbe explains the deep significance of each component in Chassidus. “The right doorpost signified good deeds; the left doorpost signified prayer, and the lintel above them signified the study of the Torah.” (Lubavitcher Rebbe, Daily Wisdom)

Here too, we see the trifecta of thought, speech, and action as represented by the lintel, left doorpost, and right doorpost respectively. “Together, these three constitute a complete, balanced life that enables us to fulfill our Divine mission of making the world into G‑d’s home” (Rebbe, as above). Being our G‑d given mission, these things are very near to us. Every Jew at any moment can generate an intellectual love for Hashem which leads him to fulfill all His commandments, “even if it does not burn openly like a flaming fire … for his mind is under his control even if his heart is not, and with it, he can meditate as he pleases on any subject.

“He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely. He shall receive a blessing from the Lord, and kindness from God, his deliverer.” (Tehillim 24:4-5)

Also, in this possuk of Tehillim the “hands” could be seen as representing action, the “heart” as representing thought, and the prohibition against using Hashem’s Name in vain as referring to speech. Whoever keeps these three faculties “clean” by guarding himself vigilantly through intentional meditation, even if it doesn’t lead to a visceral experience of love of Hashem, will merit to behold the Divine presence, in this world, the World to Come, and the Messianic era, “teikef umiyad mamash” (right away, immediately, truly)!