2. How is the concept “If you become impure I am not your G d” applicable since it is also written “a Jew, even if he sinned, is still a Jew?”
Q. Shalom, I would appreciate it if you would explain the commentary of Rashi on the sentence in Vayikra “You have kept my watch without doing these abominable customs which have been done before you and you shall not become impure by them, I am the Lord your G d.” Rashi: “And you shall not become impure by them, I am the Lord your G d.” If you do defile yourselves, I am not your G d, and you are cut off from me. And what benefit do I have through you (then) when you are liable to destruction? Therefore it is stated – I am the Lord your G d.”
How could there be such a thing as “I am not your G d”? And what is “destruction?
Answer: Thank G d the Rebbe speaks about this sentence and this explanation is in a long talk in Volume 22. Albeit the talk is in Yiddish, but has also been published in Hebrew in ‘Kuntreisim’ (pamphlets), but not yet in book form as far as I know.
As I assume that the talk is not available to you at the moment, I will explain in brief, based on the Rebbe’s talk, and if you wish to delve further into it, you can study the talk.
First there is a long explanation according to the ‘Pshat’ – the simple meaning, at the end there is an explanation according to Chassidut, and I will focus on that:
“I am the Lord your G d” – “I” represents the essential aspect of The Holy One Blessed be He that is above the worlds, and becomes drawn into the worlds through the performance of Torah and Mitzvos, because it is G d’s desire to have a ‘dwelling place’ in the lower worlds. The name of G d ‘Havaya’ comes from the root ‘hoveh’ the present. ‘Elokeichem’ – your G d, is the externally limited G dly energy or power which is enclothed in the Creation.
Afterwards Rashi says “If you become defiled I am not your G d” and that refers to three matters:
The first matter, “and you are cut off from me”, ‘from me’ in Hebrew ‘me’acharai’, which represents the aspect of ‘achoraim’, (hinder part), Jews become disconnected from G d’s name through transgressing ‘the power of the one who acts on the one who is acted upon’, (that relates to the third matter.)
Then Rashi says: “And what benefit do I have through you?” – the service of the Jews to G d brings pleasure above, the desire of G d’s Essence is that Torah and Mitzvos be performed, and if the Jews become defiled, they disturb this pleasure.
After that, “when you are liable to destruction” means as follows: not only is ‘the power of the one who acts’ negated when Torah and Mitzvos are not being performed, but also there is a negation of G d’s name – which brings things into existence, and when things are not being brought into existence, there is destruction.
Rashi then concludes: “Therefore it is stated, I am the Lord your G d”. The aim of all these warnings is that rather than a situation where the Jews remain in a negative state, G d forbid, the positive situation should come about – “I am the Lord your G d”, and thus despite the initial negative warning, the conclusion is positive, that the Essence of G dliness will be drawn into all worldly matters through the Jews’ serving G d by carrying out Torah and Mitzvos.