On the weekdays, outside forces rule. Thus, when a person performs a mitzvah, the evil forces draw sustenance from the feet of the mitzvah; for each mitzvah is an entire structure. As such, this particular mitzvah lacks the aspect of feet with which to ascend and go before the Holy One. The evil force has taken away the feet <corresponding to (Proverbs 5:5), “Her feet descend to death”>.
But with the arrival of Shabbat and the elimination of the rule of the outside forces, the feet of the mitzvah, which during the week had been among the outside forces that drew sustenance from them, then ascend. As a result, the mitzvah ascends and goes before the Holy One.
This is the meaning of (Isaiah 58:13), “If you return your feet because of the Shabbat”—through Shabbat, return and bring back the feet, remove them from among the outside forces. Then, the mitzvah ascends and goes before the Holy One.
The Holy One delights in it, even if it is performed by the least of the least, without the intent and perfection suitable for the mitzvah. Despite all this, the Holy One has great pleasure from the mitzvah. Like a father who has great pleasure when his son begins to walk. Even though his steps are not sure, he nevertheless delights greatly in him. Likewise, the Holy One delights greatly in each Jew when he performs a mitzvah.
Now behold: someone who walks in the desert, in a place which has no road, is only able to make a trodden path with his footsteps by going many <times back and forth>. And the mitzvot are called righteousness, as it is written (Psalms 119:172), “All your mitzvot are righteousness.”
This is the meaning [of the opening verse]: {“Righteousness will go before Him, and He will set his footsteps on the path.”} Righteousness will go before Him—When the mitzvah goes before the Holy One, then: and He set his footsteps on the path—The Holy One makes from his footsteps a path which is well-trodden.
Because of the great pleasure and delight which the Holy One has from the mitzvah, He makes a trodden path from his footsteps. This is the meaning of, “and He set his footsteps on the path.” <But this is not possible without the aspect of Shabbat, which is when the feet of the mitzvah ascend, as mentioned.>
צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו (תהלים פה):
“Tzedek L’phanav Y’halekh (Righteousness will go before Him), and He will set his footsteps on the path.” (Psalms 85:14)
כִּי יִקְרָא דְּשַׁבַּתָּא הוּא:
This is the great value of Shabbat:
כִּי בַּחֹל, שֶׁיֵּשׁ שְׁלִיטַת הַחִיצוֹנִים, כְּשֶׁהָאָדָם עוֹשֶׂה מִצְוָה, אֲזַי יוֹנֶקֶת הַקְּלִפָּה מֵהָרַגְלִין שֶׁל הַמִּצְוָה, כִּי כָּל מִצְוָה הִיא קוֹמָה שְׁלֵמָה, וַאֲזַי אֵין לְהַמִּצְוָה הַהִיא בְּחִינַת רַגְלִין, לַעֲלוֹת בָּהֶם וְלֵילֵךְ לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, כִּי הַקְּלִפָּה לָקְחָה הָרַגְלִין, [בִּבְחִינַת (משלי ה׳:ה׳): רַגְלֶיהָ יוֹרְדוֹת מָוֶת].
On the weekdays, outside forces rule. Thus, when a person performs a mitzvah, the evil forces draw sustenance from the feet of the mitzvah; for each mitzvah is an entire structure. As such, this particular mitzvah lacks the aspect of feet with which to ascend and go before the Holy One. The evil force has taken away the feet <corresponding to (Proverbs 5:5), “Her feet descend to death”>.
וּכְשֶׁבָּא שַׁבָּת, וְנִתְבַּטֵּל שְׁלִיטַת הַחִיצוֹנִים, אֲזַי עוֹלִים הָרַגְלִין מֵהַמִּצְוָה, שֶׁהָיוּ בְּתוֹךְ הַחִיצוֹנִים בַּחֹל, שֶׁיָּנְקוּ מֵהֶם, וַאֲזַי עוֹלָה הַמִּצְוָה וְהוֹלֶכֶת לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא.
But with the arrival of Shabbat and the elimination of the rule of the outside forces, the feet of the mitzvah, which during the week had been among the outside forces that drew sustenance from them, then ascend. As a result, the mitzvah ascends and goes before the Holy One.
וְזֶהוּ (ישעיהו נ״ח:י״ג): אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ – שֶׁעַל־יְדֵי שַׁבָּת תָּשִׁיב וְתַחֲזֹר הָרַגְלִין לְהוֹצִיאָם מִבֵּין הַחִיצוֹנִים. וַאֲזַי עוֹלָה הַמִּצְוָה וְהוֹלֶכֶת לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא,
This is the meaning of (Isaiah 58:13), “If you return your feet because of the Shabbat”—through Shabbat, return and bring back the feet, remove them from among the outside forces. Then, the mitzvah ascends and goes before the Holy One.
וְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מִשְׁתַּעֲשֵׁעַ בָּהּ, אַף אִם נַעֲשֵׂית עַל־יְדֵי קָטָן שֶׁבִּקְטַנִּים, וּבְלִי כַּוָּנָה וּשְׁלֵמוּת הָרָאוּי לְהַמִּצְוָה, עִם כָּל זֶה יֵשׁ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא תַּעֲנוּג גָּדוֹל מֵהַמִּצְוָה. כְּמוֹ הָאָב שֶׁיֵּשׁ לוֹ תַּעֲנוּג גָּדוֹל כְּשֶׁבְּנוֹ מַתְחִיל לַהֲלֹךְ, אַף שֶׁאֵינוֹ הוֹלֵךְ כָּרָאוּי, עִם כָּל זֶה מִשְׁתַּעֲשֵׁעַ מְאֹד מִמֶּנּוּ, כָּךְ הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִשְׁתַּעֲשֵׁעַ מְאֹד מִכָּל אֶחָד מִיִּשְׂרָאֵל כְּשֶׁעוֹשֶׂה מִצְוָה.
The Holy One delights in it, even if it is performed by the least of the least, without the intent and perfection suitable for the mitzvah. Despite all this, the Holy One has great pleasure from the mitzvah. Like a father who has great pleasure when his son begins to walk. Even though his steps are not sure, he nevertheless delights greatly in him. Likewise, the Holy One delights greatly in each Jew when he performs a mitzvah.
וְהִנֵּה הַהוֹלֵךְ בַּמִּדְבָּר בְּמָקוֹם שֶׁאֵין דֶּרֶךְ, אֵינוֹ יָכוֹל לַעֲשׂוֹת דֶּרֶךְ כְּבוּשָׁה עַל־יְדֵי פַּעֲמֵי רַגְלָיו, כִּי־אִם כְּשֶׁיֵּלֵךְ הַרְבֵּה. וְהַמִּצְווֹת נִקְרָאִים צֶדֶק, כְּמוֹ שֶׁכָּתוּב (תהילים קי״ט:קע״ב): כָּל מִצְוֹתֶיךָ צֶדֶק.
Now behold: someone who walks in the desert, in a place which has no road, is only able to make a trodden path with his footsteps by going many <times back and forth>. And the mitzvot are called righteousness, as it is written (Psalms 119:172), “All your mitzvot are righteousness.”
וְזֶהוּ: צֶדֶק לְפָנָיו יְהַלֵּךְ – כְּשֶׁהַמִּצְוָה הוֹלֶכֶת לִפְנֵי הַקָּדוֹשׁ־בָּרוּךְ־הוּא, אֲזַי: וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו – הַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה מִפַּעֲמֵי רַגְלָיו, דֶּרֶךְ, שֶׁהוּא נֶאֱמַר עַל דֶּרֶךְ שֶׁהוּא כְּבוּשָׁה לְרַבִּים.
This is the meaning [of the opening verse]: {“Righteousness will go before Him, and He will set his footsteps on the path.”} Righteousness will go before Him—When the mitzvah goes before the Holy One, then: and He set his footsteps on the path—The Holy One makes from his footsteps a path which is well-trodden.
כִּי מֵחֲמַת גֹּדֶל הַתַּעֲנוּגִים וְהַשַּׁעֲשׁוּעִים שֶׁיֵּשׁ לְהַקָּדוֹשׁ־בָּרוּךְ־הוּא מֵהַמִּצְוָה, עוֹשֶׂה מִפַּעֲמֵי רַגְלָיו דֶּרֶךְ כְּבוּשָׁה. וְזֶהוּ: וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו: (עַיֵּן עִנְיָן זֶה לְקַמָּן סִימָן רע"ז בַּאֲרִיכוּת)
Because of the great pleasure and delight which the Holy One has from the mitzvah, He makes a trodden path from his footsteps. This is the meaning of, “and He set his footsteps on the path.” <But this is not possible without the aspect of Shabbat, which is when the feet of the mitzvah ascend, as mentioned.>