Dei Chochmah LNafshechah

Parshas Tetzave

Shalosh Seudos1 of Parshas Tetzave 5768 ". " - ,

And you shall command the children of Yisrael, that they bring to you pure olive oil crushed for the light, to cause a lamp to burn continually.2

Rashi explains: [Pure olive oil] crushedThe olives were crushed in a press and not in a mill, to ensure that there was no admixture of leavening. After the first pressing, the olives were removed to the mill for further pressing. This second expression of oil was unfit for the menorah but was valid for use in the menachos offerings. As the verse says, [Pure olive oil] crushed for the light, but not crushed for the menachos. Binding the Souls of the Jewish People to the Tzaddik The opening statement of the parshah, And you shall command [tetzave], comes from the root tzavta, which implies connection, because connecting with the true tzaddikim is the main element of Divine service. Hashem revealed this matter of binding the tzaddikim with the souls of the Jewish people to Moshe Rabbeinu, so that when they are united they become like pure olive oil that fires an eternal flame. Together, they can uplift the Shechinah, draw down holy fire and light brilliant torches of fervent Divine service. Genuine avodah needs to be fired from within, and when it is like a continual flame, it brings satisfaction on high. Then the oil that is crushed for the light is really for the lightfor the sake of Hashem who is the light of the world.3 Then this flame is continualis illuminates the souls of the Jewish people in this world and the next.
1 2

The lesson was delivered at the third meal of Shabbos. Shemos 27:20 3 See commentary of the Alshich, there. 3

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We find in the haftorah of Shabbos Chanukah: I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps upon it; there are seven pipes, seven to the lamps which are upon the top; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side of it.4 Rashi explains, The word for bowl, , is derived from the same root as [in Shoftim 1:15], a wellspring, like a large and round vessel. And its seven lampsthey were like receptacles to hold the oil and wick. Seven, seven pipeseach and every lamp had seven small pipes through which the oil flowed from the bowl into each lamp. The haftorah continues: Then he answered and spoke unto me, saying: This is the word of Hashem unto Zerubavel, saying: Not by might, nor by power, but by My spirit, says Hashem, L-rd of hosts.5 A question naturally arisesif we have learned that the oil, the lamps, and the menorah all symbolize expending great effort in ones avodah just like pressing oil, then how does this fit with what we see in Zechariahs vision? In the haftorah, the menorah symbolizes serenity which we see from the fact that its oils flow naturally, like water flows of its own volition from a natural wellspring. This is clear from Rashis comments as well as from the vision itself: Not by might nor by power, but by My spirit... Two Paths of Dveikus We find in the deeper works that the first letters yud and hei of the Shem HaVaYaH represent Abba-Chochmah and Imma-Binah respectively, while the final letters vav and hei represent Zeir Anpin and the Shechinah [Nukvah] respectively. Those tzaddikim who unify the masculine Names [Chochmah and Zeir Anpin] merit to receive the Torahs innermost secrets, while those who unify the feminine Names [Binah and Nukvah] receive the oral Torah. Although these lofty levels of avodah are the province of great tzaddikim, nevertheless they do have some application to each and
4 5

Zechariah 4:2 Ibid., 4:6 4

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every one of us. The Chochmah-Zeir Anpin Divine service that applies to us is maintaining in our memories the thought that everything is Elokus and there is nothing but Hashem. [The capacity of memoryis considered a masculine quality, which we see from the root of the word, .] This memory of arouses the mind to dveikus with Hashem, and this connection makes him worthy of a revelation of the Torahs secrets. On the feminine side, whoever accepts upon himself the yoke of the kingdom of heaven, Hashems Malchus, merits the light of the oral Torah and to have the Shechinah rest upon him. [The oral Torah is associated with the feminine, which is expressed in speech. As the sages taught, Of the ten measures of speech that descended to the world, women received nine of them.] Before we answer this question, we should first examine the words of the Arizal: This is the pure olive oil crushed for the lightit embodies two chassadim and two-thirds of the exposed [area of the array of the sefiros], from the torso of Zeir Anpin and below. They are given to Nukvah by way of Yesod, which is where they are crushed to uplift the flame, which is Nukvah. You already know that every aspect of the chassadim is a single HaVaYaH, and the Shem HaVaYaH when written out completely has ten letters. [ " " " " or " " " " or " " " "] There are three possible ways of writing out the Shem HaVaYaH as a milui [actually four, but it drops the alef between the letters vav and is considered separate], and they comprise a total of thirty letters. When we reduce these by a third [triad], we are left with twenty-seven letters, which is the gematria of the word pureas in, pure olive oil.6 The Arizal also taught: Its meaning also follows this theme, since Yesod is also called tzaddik because it gives tzedakah to Nukvah who is called tzedek, and this additional gift [of the hei] transforms tzedek into tzedakah. The tzaddik disperses or dispenses [shefa] by taking the higher chassadim and crushing or breaking them down into fine crumbs. The act of crushing itself disperses them so that they can reach
6

Shaar Hapesukim, Tetzave 5

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Nukvah, and that is the means through which they are given as tzedakah. One should not think that the chassadim are reduced [as they pass] through Zeir Anpin [which culminates in Yesod] and are given to Nukvah. Quite the contrary; this is not a loss, it is a gain. Through the breaking down of the chassadim, they are actually increased and their light is magnified, and Zeir Anpin expands. As the verse states, There is one who distributes and adds more [ ].7 It is possible that this is why Yesod is also called Yoseffrom the language of increase. This is why those who give charity become wealthiertheir possessions increase beyond what they were at the outset.8 Breaking Down the Light The Zohar explains that the crushing of the olives for oil is to enable the Shechinah, who awaits the descent of the chassadim through Netzach-Hod-Yesod of Zeir Anpin, to process the broken-down bits so that they can return in an aspect of ohr chozer or rebounding light. Then the Shechinah can be uplifted and repaired. What this means in terms of our personal avodah is that one who seeks to receive the light of oral Torah must accept the yoke of Hashems G-dliness upon himself and willingly break himself down into crumbs for the sake of Hashems glory. To build the Shechinah and emunah, one must reflect light back from below to above, and producing such pure and illuminating oil demands great effort. This is why the gematria of the word for olive, , is the same as that of its ultimate product, or pure oil. The innermost mystery of the olive is in that which emerges when it is crushed. So too, if a person really wants to receive the light of the oral Torah, he must break himself down as he recites the Shema. He must learn with self-sacrifice and break down Torah concepts over and over again with mesirus nefesh until the light of the Shechinah shines into his soul. We find further: I [Chaim Vital] heard once from my teacher [the Arizal] that those seven sheimos that are associated with [the seven blessings of the Shemonah Esrei
7 8

Mishlei 21:24 Sefer Halikutim, Tetzave 6

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of] Shabbos, namely EHYH and YHV, and from which emerge seven pearls, are the seven extremities of Zeir Anpin. [The Name YHV is just the first three letters of the Shem HaVaYaH, with the final hei dropped since it is only a protection of the upper hei.] The four Names that emerge from the Name EHYH have a combined gematria of 432, or "which literally means, the world. This means that when Malchus receives the light of these four Names it is called the world. The numerical value of the three Names that emerge from YHV is the same as that of , which is 417. When this olive is crushed, it produces or pure oil, as we see from the correlation of their numerical values [explained earlier]. It appears to me that this idea is related to that which we have just stated. The three letters of the Name YHV are associated with Netzach-Hod-Yesod of Zeir Anpin, and the three initial letters of the Name EHYH are associated with Chessed-Gevurah-Tiferes of Zeir Anpin. The final hei of the Name EHYH represents Malchus, and it clings to the torso-level Tiferes of Zeir Anpin. It follows that the olive corresponds to NHY, the sub-sefiros that are revealed and crushed from which issues the pure oil that shines on the menorah of Malchus. This is the innermost meaning of the verse, There is one who distributes and adds, [who crushes and distributes the crumbs of chassadim], which the sages taught refers to one who gives charity.9 So too, the more one gives, the more he merits to increase his own wealth. And this is just as true with the energy one invests in his Torah study, because Torah can only be acquired through this crushing, by being crushed for the light. One feels as though he is breaking himself to pieces for the Torah, but he gains the Torahs light in exchange. One should never think that if he invests so much into study of the revealed Torah that he will lose out on having his mind illuminated with the Torahs secrets. Quite the contrary, there is one who distributes and adds. Just as it is true of the upper worlds where Yesod breaks down the chassadim to share them with Nukvah and only receives greater illumination in return, so too is it true of a person. The tzaddik who
9

Ibid 7

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devotes himself to revealing Hashems presence with mesirus nefesh only receives a greater measure of dveikus, chassadim, and the light of the mind. The Shechinah doesnt take in a way that depletesshe takes in a way that brings ever greater returns to Zeir Anpin. Investment of energy into the oral Torah always brings about a greater enlightenment of the written Torah [which is associated with the Torahs secrets, since all is included there in an encoded form]. The Shechinah / oral Torah is like a bride = and she does not reveal herself to he who seeks her all at once. Rather, she is revealed little by little, through the seeker demonstrating his devotion. He must be willing to review and clarify every ruling many times over, filled with trepidation lest he err in the interpretation of Hashems word. Moshe Rabbeinus Question As we mentioned before, this need for dedicated striving seems to contradict the image of the serenity and natural flow of the menorah of Zechariahs vision. This was the root of Moshe Rabbeinus questionhow can one make this menorah, when it demands the highest degree of self-sacrifice and still do it effortlessly? Hashem responded by commanding Moshe Rabbeinu to throw the measure of gold into the fire, and it would form itself. Although one must throw himself into the fire of devoted effort, nevertheless on a certain level the menorah is really built of itself, it is effortless and its avodah is one of serenity. This is the level that the tzaddikim reachof throwing themselves heart and soul into their avodah, and at the same time feeling certain and utterly secure in the fact that everything is done by Hashem alone, without contingence on their effort at all. This is the level of the crown of crowns which has the initials ", as in, "a n k"So shall it be done for the man whom the king wants to honor.10 The tzaddikim bind together the external avodah of effort with the internal avodah of serene dveikus which is the level of the fiftieth gate.
10

Esther 6:11 8

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Although they are constantly in the state of the fiftieth gate of prayer and dveikus, they do not fall into the danger of abandoning the effort of Torah study in its plainest sense. The oil is to be crushed for the light, and not for the menachos. We see this dual state in Mordechai HaTzaddik. Inside, he was always in the state of, And Mordechai knew all that was happening.11 He knew within himself that there is nothing but Hashem, and his every movement and thought was only directed in prayer and dveikus to his Creator. He knew that the battle is to be won, not by might and not by power. But that is the internal avodah. From outside, he donned sackcloth and ashes and threw himself into the avodah of self-sacrifice. And the two are not mutually exclusive; the light of dveikus is what gives the tzaddik the energy to burn with a continuous flame in his external avodos. It was to this unification of avodos that Hashem referred when He commanded Moshe Rabbeinu, And you shall command the children of Yisrael, you shall bind for them the internal and external aspects of avodah. Like you, they must know that everything is done by Hashem alone, and He does not require our contribution. At the same time, the building up of the Shechinah does demand effort on our part, that we should crush ourselves for the sake of the Shechinah and the Torah. The fact that the tzaddik can hold both of these avodos together in his mind and intentions is not selfcontradictoryboth are needed for the completion of avodah. The external effort creates a vessel so that the freely-given light of Hashem can enter. Those who blacken themselves for Me [with effort by going to learn early and diligently] will find Me.12 Whoever blackens himself for the sake of Torah will merit to shine in the world to come.13

11 12

Ibid., 4:1 Mishlei 8:17 13 Sanhedrin 100a; Zohar II:140a 9

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The Choshen and the Ephod The ephod corresponds to perceiving spirituality through a clouded mirror, while the choshen corresponds to perceiving spirituality through a clear mirror. The former is the back; the latter is the front. The matter is as follows: Zeir Anpin and its Nukvah are initially in a back-to-back state. Zeir Anpin is associated with the front and the choshen, while Nukvah is associated with the back and the ephod. The numerical value of the word is equal to that of the combined Names HaVaYaH and ADNI [91], and the joining of these two Names represents the joining of Zeir Anpin and Nukvah. The choshen embodies Zeir Anpin in its state of mochin dkatnus and judgment, which is why it is called, the choshen of judgment. It is because it is a manifestation of the undeveloped state of unmitigated dinim. The choshen [in this state] is likened to the snake that tears open the womb of the hind as she crouches to give birth, which we have explained in our discussion of the splitting of the Yam Suf. This, too, is a reflection of unmitigated judgment. It is for this reason that we learn that securing ones sustenance is as, difficult as the splitting of the sea, for both depend on the aspect of judgment, as we find in the Zohar. All of this expressed by the numerical value of the word snake: = 358, which is equal to the value of the Name " [314] combined with the value of the Name EHYH written in descending value [ " " " = 44]. This last Name is also equal to the value of the word for blood [], and all of them indicate the state of mochin dkatnus.14 A fundamental principle is that whenever the Divine light descends, it first must enter into vessels in an aspect of katnus. First it is drawn into a vessel known as the choshen, but it is still incomplete. It is only when the light descends all the way to the aspect of ephod, where there is a unification of HaVaYaH and ADNI, where the work is really accomplished. It is not sufficient for Zeir Anpin to enjoy the light alone; rather, it is when the mochin descend all the way to impact the ephod, when it reaches down to the oral Torah, that the mochin develop to a state of maturity and yichud.
14

Sefer Halikutim, Tetzave 10

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It is for this reason that a person should never be thrown by finding himself in a state of mochin dkatnus, because this is always the first stage of the descent of the Divine light to Nukvah and the yichud of full mochin dgadlus. This two-step process is embodied by the act of shechitah, where the head is severed from the body. This severing reminds us of the state of katnus, where all that a person knows is divorced from his body and heart. This is the preliminary state, because the final goal is that all that a person knows should penetrate to his heart, and this is the essential state of yichud. Passing through this state of katnus is the way in which the mochin dgadlus come to be born, just as the shechitah is what makes the meat fit to be eaten. The flesh itself embodies the light of the prior yichud, apprehensions of G-dliness that are very lofty and are still unrevealed to the person. To birth them into actuality and yichud, one must pass through the state of choshenthe snake [ = ] that tears open the womb of the hind so that she can deliver. This is not merely the or blood-state of suffering; rather, if one enters into the mochin dkatnus with acceptance, knowing that it is a time for mesirus nefesh, then it is an opportunity for its own form of dveikus. The Urim VTumim According to the Zohar, the Urim were manifest within the choshen, while the Tumim were manifest within the ephod. This parallels that which we have already explained, that the Urim are the lights that shine of his [Zeir Anpin] heart so that their words glow. The Tumim parallel Nukvah [and the name Tumim is from the root ], that they [the boards of the Mishkan] shall, together be matching (complete) at the top. ...The Urim VTumim correspond to the " and " permutations of the Shem HaVaYaH. The Urim is associated with the 42-Name which is positioned in the head, while the Tumim is associated with the 72-Name which is positioned in the body. In other places where the ephod is mentioned, as it says of Eviasar, He went down with an ephod in his hand,15 it does not mean the actual Urim VTumim, because one could only

15

Shmuel I:23:6 11

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consult with them in the Beis Hamikdash or the Mishkan. In contrast, they would bring the ephod wherever they needed to consult with it. This is why we find that when we are commanded to bind ourselves to Hashem Himself, to the body of the King, the verse instructs: You shall be / complete with Hashem, your G-d.16 So too, the Tumim [of the ephod] expressed the 72-Name, which is associated with the level of the body. Similarly, And Yaakov is a sincere [] man17he clings to the body of the King. This is also why [when Shaul cast lots] he said, Bring a complete [ answer]. Why did he use this expression [ , = 12]? He intended to allude to the twelve tribes that cling to the body of the King [to call upon the oracular quality of the Urim VTumim that shone through the stones that marked the names of the twelve tribes on the breastplate]. For the tribes are twelve vav-forms, and the numerical value of each is six. When we multiply six by the twelve tribes we find a total of 72, which is associated with the body or torso.18 Now we can better understand why the verse commands not to ever remove the choshen from upon the ephodwe should never make the mistake of thinking that these two aspects can exist independently of one another. One should never think that one may devote himself exclusively to the inner pursuit of dveikus, and this absolves him of his obligation to apply himself to the study of the oral Torah. This is the way in which the tzaddik unifies the Names " and ", the head and the heartby holding strongly to both the inner and outer aspects of avodah. He is filled with the head avodah of the 42-Name, which is mochin dgadlus and knowing that everything is always in Hashems hands alone, even as he expends the external body effort of the 72-Name. Even so, every new birth of mochin dgadlus first demands the mochin dkatnus of constrictionthe seventy cries of the birthing woman that precedes every birth of new mochin. Later, this experience of mochin dgadlus fills him with the energy that he will need to begin the process of descent into katnus all over again.
16 17

Devarim 19:13 Bereishis 26:25 18 Sefer Halikutim, Tetzave 12

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Mesirus Nefesh on Behalf of the Jewish People This is why the Urim VTumim were upon the choshen mishpat, where the names of all of the tribes of the Jewish people were inscribed. One must know that the main aspect of mesirus nefesh is on behalf of ones fellow Jews who are bound as one through the Torah. One cannot decide that he wants to act with self-sacrifice for Hashem and still act however he likes with his fellow Jews! If a person makes light of the interpersonal mitzvos he will not succeed in binding himself to the Shechinah. Some people dont bother to study those mitzvos, and so they dont even know what they are violating. Others study certain areas like shemiras halashon but ignore entire segments of halachah that involve serious transgressions, like being careless with other peoples money or engaging in controversy and strife. Still others fail to realize just how serious it is to embarrass another Jew. With regard to thefteven when one intends to make good on itthe Arizal taught that the stain prevents a persons prayers from being accepted. Although it is shameful to have to mention such things, nevertheless many fall into error in such matters. The Arizal explains why it is that so many people fail to see the significance of the interpersonal lapses. The entire controversy between Yosef and Yehudah concerned matters of verbal abuse, and the spiritual root of this is the conflict inherent in the array of chassadim and gevuros that disperse outward. The deeper works explain that until the place of Tiferes, the Divine lights are covered and are associated with the partzuf of Leah; from there downward they are exposed and are associated with the partzuf of Rachel. It is as though the upper third are in conflict with the lower two thirds, and they steal from one another [in the area where they fight over the same space]. This is why the enormity of interpersonal strife is unclear to people. They may be aware of the prohibitions against speaking ill of others, but rarely do people understand how serious it is to engage in disputes with others. And feeling hatred for others in their hearts does not appear to them to be forbidden at all. But all of this laxity is due to the spiritual root of the conflict between Yosef and his brothersand because this left an impression of

13

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the matter being of little import, even now there are many who just do not understand the severity of the prohibitions that are bein adam lchaveiro. In order to strengthen ourselves in these matters, we must bear in mind that when we improve in the practical manifestation we will also cause change and improvement on the spiritual root. If we take more care in our interpersonal mitzvos, we will find that it is much easier for us to obtain a powerful connection with the Shechinah. In this vein, Rav Avraham bRav Nachman taught that Moshiach is called the prince of peace because this is his primary merithe is extremely careful about maintaining peaceful relations with every Jew. If we too will follow this path, we will find that the souls of the Jewish people will soon cleave to the light of Moshiach. We should not make the mistake of thinking that petty theft and squabbling is not significantas we find in the Neilah prayer, That we might cease abusing others. No matter how far we might be from kedushah, let us at the very least be able to say of ourselves that we have nothing to do with theft of any kind, in any form. Because this is the underlying sin and is the basis of the conflict between Yehudah and Yosef that has been responsible for the lengthening of our exile. We should steer clear of any form of theft, even those which appear to be permitted, so that we should not have even a trace of it defiling our souls. How ashamed we will be on the day of judgment, G-d forbid, if we are caught with such sins on our account! Even though people who sinned during their lifetimes often manage to repent of them before they die, these interpersonal sins are so hard to be rid of [since they require the forgiveness of the victims]. How will we be any different than Yosefs brothers who, when his righteousness was revealed to them, suffered from such agonies of conscience? It is for this reason that we must apply ourselves with true self-sacrifice to mastery of these halachos, since most failings in these areas arise simply from not knowing the din clearly. Furthermore, one only merits to experience

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Hashems light to the extent that he devoted himself to His Torah, for even the Shechinah is called, The ways [halichos] of My G-d, my King in holiness.19 This was the way in which Mordechai HaTzaddik sacrificed on behalf of Esther HaMalkah. And she was to him a daughter. Even though he was in a constant state of dveikus with Hashemthe inner state of the fiftieth gate of complete confidence in Hashems carenevertheless he threw himself externally into his efforts on behalf of the oral Torah. He was crushed, for light. And we are now entering into the sacred time of accepting the Torah upon ourselves anewThey upheld and accepted They upheld that which they had already accepted [at Sinai], the oral Torah. Rebbe Nachman of Breslov taught that Mordechai and Esther are aligned with the revealed and the hidden aspects of the Torah, respectively.20 Even though Mordechai is always, within himself, attached to the hidden Torah and the fiftieth gate, nevertheless in the external view he does don sackcloth and ashes and perform the avodah of selfsacrifice for the Torahs sake. Even though he is in a state of dveikus, he nevertheless goes out to study the laws of kemitzah with the littlest schoolchildrenhe knows that the light of Kesser which is associated with the kamatz has to be brought down into the external avodos, right down to the katnus state of actual mesirus nefesh. And Esther HaMalkah is the embodiment of the oral Torah, which is the outer garment of the Torahs inner secrets without any admixture of suffering, G-d forbid. As the Baal Shem Tov taught, the sages dictum that one must reject with the left hand and draw close with the right can be read differently. One must push off the left-hand aspect of G-dly awareness that comes through suffering and blood associated with Hod, and instead draw close the right-hand aspect of coming closer to Hashem in the way of pleasantness and sweetness associated with Netzach.21 One must seek to bring the light of the future into this world not through blood and suffering, but rather through following the path of the true tzaddikim who taught us the right-hand path of sweetness.
19 20

Tehillim 68:25 Likutei Moharan I:10 21 Baal Shem Tov al HaTorah, Pinchas 15

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As the sweet singer of Yisrael said: Pleasantness in Your right hand, eternally victorious [netzach].22 And every day, Mordechai went before the courtyard of the womens house to know Esthers welfare and what befell her. Mordechai HaTzaddik binds together the external and the internal aspectshe goes before the courtyard which is outside, and binds it to the aspect of house which is inside. He reveals that all speech and thoughts are places where Hashem can be found. This revelation takes place in the womens house because the word indicates , forgetting Hashem and falling away from Him. He reveals that Hashem and the Torahs secrets can be found even there. The Fourteenth and the Fifteenth of Adar The sages designated two days of Purim to parallels these two states. The first, on the fourteenth of Adar, corresponds to the initial drawing down of the light in potential and the choshen. The second, on the fifteenth of Adar [when the moon representing the feminine is full], which was given to walled cities corresponds to drawing down the light into actuality. This is the concept of the walled city of Yerushalayim, which represents holy Malchus. When we merit to draw down the light on these two days, in these two ways, we are privileged to receive both the revealed and hidden aspects of the Torah. We must bind ourselves to Hashem in absolute serene trust, and at the same time expend every bit of effort for the Torahs sakeand especially to cleanse ourselves of any taint of interpersonal sin or indebtedness to anyone. When we do that, we will have reached the state of the choshen upon the ephod and merit to give birth to the Divine light, with the arrival of our righteous redeemer in mercy. And now, as we are occupied with the mitzvah of destroying Amalek, the head of the nations, we must know that the time is ripe for our avodah to rise to the highest places. Amalek was the one who took orlos and threw them heavenward, and when

22

Tehillim 16:11 16

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we destroy the force of Amalek we also can throw our avodah heavenward so that it reaches to the very source of the ills of exile. Amalek seeks to damage the Shem HaVaYaH, and on Purim the mitzvos we perform bring completion to the Shem HaVaYaH. The reading of the Megillah at night and in the morning parallels the letters yud and vav of the Name, and mishloach manos and the giving of charity parallel the two letters hei, since they indicate receiving. The festive meal and rejoicing are included within these aspects and are a special time to experience a revelation of G-dliness, just as we know that spiritual influence exerts its power in a hidden manner into numerous ramifications. [The mitzvos that parallel the four letters do so openly, but their influence extends into the other mitzvos as well.] May Hashem help us to experience the fullness of salvation both in potential and actually, just as the miracle of Purim extended from the fourteenth into the fifteenth. Let Your Soul Know Wisdom This is the meaning of: " "Let your soul (nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for your head.23 One must bind the aspect of Chochmah-dveikus to the aspect of mesirus nefesh, and then it will be a crown to your head. We will come to the level of the fiftieth gate, of Kesser. May Hashem help us to awaken spiritually from the true yichud of the Holy One and His Shechinah, with the arrival of Moshiach in mercy. Speedily and in our days, amen.

Translated and Adapted by Rav Micha Golshevsky.

23

From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 17

Derech Eitz Hachayim

Part Nine

Derech Eitz Hachayim

Part Nine: The Very Deepest Secrets

The Secrets of Kabbalah, and the Very Deepest Secrets of Chassidus The essential nature of the teachings of chassidus is that of the chayah and yechidah levels of the hidden Torahthey are its innermost and secret soul. The Baal HaTanya taught that there are two levels of the hidden Torah: one is called raza (secret), and it is the soul of the Torah; the second is called raza drazin (the secret of secrets), and it is the innermost soul of the Torah. It is hidden even from the hidden aspect.1 The former parallels the teachings of Kabbalah, and the latter the teachings of chassidus. The teachings of Kabbalah are the nefesh-ruach-neshamah levels of the hidden Torah; they are the razin, the secrets. But there are also further secrets to this hidden wisdom, and they are to be found in the teachings of chassidus, which are the expression of the chayah-yechidah levels of the hidden Torah. They are the razin drazin.2 The distinction between secrets and the secrets of secrets can be better understood after learning the words of the Emek HaMelech: There are five different pathways in Torah study, and they are encapsulated by the acronym "The orchards of the wise. The initials stand for , , , , the literal, the allusive, the interpretative, the hidden and the soul. The soul level is incorporated within the hidden level.3 The five pathways parallel the five soul levels: pshat corresponds to the nefesh as well as the final letter hei of the Shem HaVaYaH; remez to the ruach and the letter vav; drash to the neshamah and the primary hei; sod to the hidden chayah-level and to the initial yud; and the innermost soul or raza drazin
1

Torah Ohr, Parshas Vaeira, 59a; Likutei Torah, Parshas Korach, 54d; Drushim lYom Hakippurim, 69d; See also the writings of the Mittler Rebbe, such as Imrei Binah, Shaar HaKeriyas Shema, Chapter 54 2 See also Inyana Shel Toras Hachassidus by the previous Lubavitcher Rebbe. 3 See Authors Introduction to Emek HaMelech, p. 5a 18

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parallels the yechidah-level and the apex of the yud [the point that initiates the yud, also known as the kutzo shel yud]. We can say, then, that the first three nefesh-ruach-neshamah levels of the Torahits pshat, remez and drashare the sum total of its revealed aspects, and the two hidden parts of sod and neshamah, or the secret and the hidden secrets, are the sum total of the Torahs hidden aspect, which includes the chayah and yechidah of the Torah. Yet if we were to consider the hidden Torah itself, we would find that it also comprises five distinct soul-levels. [Note: We can understand this better when we think about the difference between the physical words on a page, and the literal sense of those words, and their meaning as metaphor, and their meaning as metaphysics, and their meaning in terms of personal Divine service. The teachings of Kabbalah also have levels of understanding and application to them.] The five levels of the hidden Torah were drawn down into the world by five unique tzaddikim, as we have already described. The way in which they break down is that the first three aspects of pshat, remez and drash are all incorporated within the fourth, which is the sod. As a whole, the Kabbalistic tradition is sod, and it is therefore the fourth level which encompasses all of the three levels that precede it. But this fourth level, in turn, is encompassed within the fifth level of yechidahthe hidden secretsthe teachings of chassidus. The Torah of the Ultimate Future Our tradition teaches us that Moshiach will reach the level of yechidah.4 The soul of Moshiach is yechidah from [the level of] Arich [Anpin]. It is of Moshiach that the verse says, He will be exalted and uplifted and very lofty. The sages taught, Exaltedmore so than Avraham; Upliftedmore so than Yitzchak; Loftymore so than Avraham; Verymore so than Moshe.5 While we have some contradictory

Olas Tamid, p. 56b; Pri Eitz Chaim, Shaar Rosh Hashanah, Chapter 2; Likutei Torah, Parshas Ki Sisa, Viata Horeid Edyeich 5 Sefer Halikutim, Parshas Mishpatim, #21; Likutei Torah, Parshas Bereishis, Vayishalech 19

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sources as to exactly what level Moshiach will embody,6 the Rashash, the Komarna Rebbe and Rebbe Nachman of Breslov are all quite clear about Moshiach being the first to reach yechidah within Atzilus [Arich].7 We have learned that the pathway of chassidus is an expression of the light of yechidah; the light of yechidah is that of Moshiach and the future world. The teachings of chassidus are therefore a taste of the Torah of the ultimate future. This will help us to better understand the vision of the Baal Shem Tov on Rosh Hashanah of the year 5507, when he entered the heavnly chamber of Moshiach and asked, When will his honor arrive? Moshiach answered, When your teachings will become well known and revealed in the world, and your wellsprings spread outwardand when they too will be able to make yichudim and aliyos as you do.8 There is a familiar concept, that from the reward for a mitzvah you can understand the nature of that mitzvah.9 If Moshiachs coming is dependent on the dissemination of the teachings of chassidus, then it means that the teachings are themselves filled with the light of the aspect of Moshiach. The difference between accessing those teachings now and in the ultimate future is that, right now, we are only enjoying a glow that was shed by the soul of the Baal Shem Tovjust enough to keep us going through the remainder of our exile. Ultimately, this innermost Torah will be completely revealed in all of its detail, and through it the world will be filled with knowledge of Hashem as water covers the floor of the sea. The more these teachings are spread now, the closer Moshiach draws to us.

Shaar Hapesukim, Parshas Vayechi, Ad Ki Yavo Shiloh; Yafeh Shaah on Eitz Chaim, Shaar 39, Chapter 1, end of #1 (Part II, p. 65c); Daas UTevunah, Chapter 17, p. 146 7 Kavanos HaSelichos of the Rashash, as found in the Siddur HaYareh, Part III, p. 21; Zohar Chai, Part V, p. 191c; Nesiv Mitzvosecha, Nesiv HaEmunah, Pathway 3, #10, p. 19-20; Rav Yitzchak Aizik Chaver in his Beis Olamim, p. 130a; Chayei Moharan, Gedulos Noraos Hasagaso, #267 8 As described in the letter that the Baal Shem Tov sent to his brother-in-law, Rav Gershon of Kitov, published at the end of Ben Poras Yosef, among other places. 9 Sefer HaTanya, Chapter 39 20

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This new Torah is the aspect of yechidah, and it is illuminated by the light of Kesser. The level of Kesser includes both Arich Anpin and Atik, and the innermost aspect of Atik is the head that is not known (Reisha dlo Isyadah). It is axiomatic that the illumination of all of the levels comes through this uppermost level [just as all of the letters of the Shem HaVaYaH are drawn down through the apex of the yud, and how all Jewish souls are rooted in the soul of the tzaddik haemes]. The mekubalim taught us that the uppermost level is what sheds the illumination of Elokus throughout all of the worlds; it is only that, as it descends, more and more garments or worlds are enclothed upon this innermost aspect. The Arizal taught that, until Moshiach comes, it will not be possible to draw [vitality] directly from the innermost aspect of Atik; for now, light only comes via the external aspect of Atik.10 The innermost aspect of Atik is the head that is not known, and this is a level of awareness that really is too lofty for our present state. But we are able to draw from the external aspect of Atikthe teachings of chassidus that provide us with a taste of this light of the future. It is through this external aspect that we will come to the internal aspect. The Torah of the ultimate future is called the Torah of Atika Sesimaah, the hidden Ancient One, the hidden and innermost aspect of Atik. And just as the highest world of Adam Kadmon runs all the way through all of the increasing garments and obscurity of the descending worldsall the way down to Asiyahso too does this innermost Torah run all the way through all of the other four levels of the of Torah, shedding the light of understanding through all of the Torahs layers. Downward Descent, Garbing and Bestowing Rav Yitzchak Aizik of Homel, the student of the Baal HaTanya, taught that the successive revelation of Kabbalah throughout the latter generations took place in three distinct phases or modes: hishtalshelus or downward descent; hislabshus or garbing; and hashraah or bestowing.11 The first mode is exemplified by the teachings of the Ramak in his Pardes Rimonim and other works, and also include the writings of those who
10 11

Shaar Hakavanos, Kerias Shema, Drush #2, 19c Hashiflus vHasimchah, #72, p. 242 and onward 21

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followed his approach and who preceded him in that approach. The second mode is exemplified by the Arizal in the Eitz Chaim and the Pri Eitz Chaim and his other works, as well as the writings of his student Rav Yisrael Sarug, recorded in the Emek HaMelech and other works. The third mode is exemplified by the tradition of the Baal Shem Tov; while he did not allow his interpretation of the Arizals writings to be written down openly, nevertheless it is clear to anyone who is very familiar with his wisdom that these teachings are hidden within the writings of his students. This third mode is the greatest of all, since it is means through which the higher influence reaches the lower recipients. Rav Yitzchak Aizik of Homel wrote: The level of hashraah, in the worldview of the Baal Shem Tov as taught in the batei medrash of his students, is as we find in the Gemara, that just as the Holy One fills all of the world, so does the soul fill all of the body. The simple nature and essence of the soul is loftier than its physical power (meaning, the power that it exerts within the body), and yet the soul is literally within the place of the body and carries out its actions from within, among the Jewish people. So from this, that the soul is acting literally from within the body, we need to understand that even though we discuss the tzimtzum as if it generated a vacated spacenevertheless [it is not vacated]; the Holy One, Himself, in His glorythe actual Ohr Ein Soffills all of the world. It is to this that the verse refers in its comman, And He commanded His treasured people YisraelDo not desecrate [ = to make vacant] My holy Name. Even though there is reason to speak of a vacated space in relation to the worlds [where G-dliness is more and more revealed], nevertheless, I placed within youthe Jewish peoplea pure soul that is sourced in supernal purity and light. And you are cleaving today to Hashem, your G-dthe Holy One who fills all of the worlds This concept is clearly laid out in the teachings of the Baal Shem Tov; that everything that exists below is as it is on high, and there is no difference between above and below other than the [obscuring garments of] the worlds. But it is implanted within the emunah that it inherent within the souls of the Jewish people, that the worlds do not serve as a barrier at all for them. Their eyes see all of the great deeds

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of Hashem that fill the world, and which He also did within the worlds, and even within this lowly world. [One sees them] in ways that are known to those whose eyes have been opened through the study of this wisdom. This can also be called hashraah, the bestowing and resting of the Shechinahthe glory of the G-d of Yisraelwithin a Beis Hamikdash made of wood and stones.12 Hashraah, then, is the drawing down of G-dliness through all of the worlds from the highest of all levels to the lowest and least of themwithout any distinction whatsoever. This is just like the light of Adam Kadmon, which runs uninterrupted from the uppermost extreme to the lowermost place, and it always completely at one with Hashems essence and unity. This is the essence of chassidusthe true revelation of the future where everything at every level has access to the experience of G-d Himself. In the future, the physical will be Elokus; all of this will be an extention of the innermost aspect of Atik13 The innermost aspect of Atik is expressed in the teachings of chassidus; it is Reisha dlo Isyadah, and the Kabbalists taught that the other name for Reisah dlo Isyadah is Ein Sof.14 The more a person immerses himself in the study of chassidus, the more he finds that the language of the Arizal and his students about the dynamics of yichud speak to him on a personal level, in the manner of avodah. He begins to relate to the forces within himself and to everything that he encounters as a revelation of G-dliness, all of which guide him towards thinking constantly of the yichudof revealing Gdliness in the world. The study of chassidus gives him eyes to see that there is nothing but Ohr Ein Sof, and the worlds dont really have realitythey are null and void. They only are constantly made to exist anew through the act of the Divine will, but not because they have reality in and of themselves. The study of chassidus fills us with the awareness that the worlds dont exist; they are merely being constantly refereshed.
12 13

Ibid., p. 247 The Rebbe, Rav Shalom DovBer, Pdei BShalom, 5670; 5672, #374, Part II, p. 769 14 See Sefer Hadrushim, p. 237, 239; Vilna Gaon on Safra dTzniusa, p. 3b; Duchtei Tuva, end of Chapter 1, p. 17a; Vilna Gaon on the Heichalos, Bereishis, p. 71, col. 2; Vilna Gaon on Sefer Yetzirah, Chapter 1, 49:1, p. 412, among others. 23

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The Parable and its Parallel The Rebbe Rav Shalom Dovber of Lubavitch wrote, The teachings of chassidus transform physical forces into G-dly forces;15 the forces remain in existence, but they are G-dly. All that they attain in nature is not applied to nature, but rather to Gdly matters, as we find in the Sefer HaTanya, Part II, Chapter 3, on the concept of, If the eye was only permitted to see If we could really see, we would see the Divine Ayin [Nothingnessreally, the absolute nature of G-d] within everything. So is it here as well, in the grasp that he has of everything [and his application of that awareness] to the Divine force. All of his occupations and all his deeds, even if they are natural [material], they are not not natural but rather G-dly. This happens as a matter of course through genuine application to this study [of chassidus]. For the entire matter of chassidus is to apprehend everything well, deeply, and with a grasp that is solidly captured within the vehicles of apprehension One therefore leaves the natural and enters into the G-dly, like Eliyahu whose very body became an angel. This is what happens through genuine application to this study; that the natural forces as they exist below become G-dly. Because the awareness comes via his physical experience and his physical parts, and it is as though he sees G-dliness [despite the occlusion of the material], he leaves the realm of the parable and enters into the realm of the parallel [the truth behind the parable]. Just as when one exerts himself to grasp a concept and expand his awareness, he is given the gift of a broader or higher vision, so too does the exertion of ones consciousness to break out of the purely physical way of seeing things result in the gift of ones faculties becoming G-dly rather than just material. This is only possible when a person is working with the teachings of chassidus to purify his body and soul

See Derech Mitzvosecha of the Tzemach Tzedek, Mitzvas Haamanas Elokus, Chapter 4, p. 48, #72-73: This is the meaning of the word Elokus [Getlich in Yiddish], the extension of G-dly forces, but not His actual essence. This parallels the forces of thought, speech and action which are extensions of the light of the soul and not its essence. Nevertheless, they are not separate from one another.] 24

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Without this, he is not a chossid at all It depends on him doing the service of the heart in the manner of chassidus.16 The difference between Kabbalah and chassidus is that, although Kabbalah also described the dynamics on high using the human form as a parable, chassidus brought this down to a place where it could be grasped fully and translated into the dynamics of the human soul. The human faculty of wisdom can therefore teach him about Chochmah above; and his own faculty of understanding will help him grasp the nature of Binah above. His own emotive traits provide insight into the nature of the middos [sefiros]. And when he studies this way, the forces within him become G-dly forces. This is what is meant by the parable becoming the parallel. This happens as a matter of course; by truly seeing himself and all of his parts as parables that help him to understand G-dliness, these parts and faculties becomes [gradually] purified, until they become like G-dliness. The parable is transformed into the parallel. His powers and potentials do not become Elokus; rather, they become vessels that are fit to be incorporated within G-dliness He must immerse himself in this practice, to abstract his own natural abilities and see how they serve as a parable to that which exists on high But this has to emerge from deep study and from work.17 We find this idea explained more clearly by the Piaseczna Rebbe, Rav Kalonymous Kalman Shapira, Hyd: Before the revelation of chassidus, the main path in Divine service and in drawing down G-ds light was through the action of thought alone, through kavanos and yichudim. For this reason, only the great tzaddikim were able to draw light down from above through their avodah. But after the revelation of chassidus, the main work was through the senses and physical action The awareness and kavanos relating to the sefiros and the Divine Names associated with them which are grasped mentally can now only be activated by bringing them into the realm of actionwithin the middos that are within the person himself, which are the reflections of the sefiros and middos on high Chassidus [works on the principle] that, since every
16 17

Migdal Oz, p. 140 From the Yiddish, Toras Shalom, p. 581 25

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Jewish soul served as vehicle for drawing down Divine light, it is possible to reveal supernal sefiros through their senses and bodies too. The kavanos, therefore, are not just something that relates to the worlds above, but rather to that which is within every single Jew, because the Divine light is drawn down through all of them and souls are within them.18 The Rebbe Rav Shalom Dovber explained further that Kabbalah and chassidus deal with similar concepts, but from different directions. The teachings of the Arizal is founded upon the principle, And upon the chair was an image like the appearance of a man [We call this the maaseh merkavah.] The G-dly concepts are brought down and limited into the bounds of human concepts and language so that they can be grasped. However, the basis of chassidus is, Let us make man in our image, after our likeness It teaches us to abstract our own human faculties and experience so that we can grasp something of G-dliness; it is concerned with the soul-aspects of the human being, and in using them to come out of the limitations of our human form and apprehend G-dliness. When we look at the two pathways from this perspective, we see that chassidus is not merely commentary on Kabbalh, but a means of using the matieral existence as a springboard for entering into the spiritual and G-dly existence.19 He also brings an anecdote about the Baal HaTanya and his student, Rav Zalman of Korenitz, who would beg his rebbe to teach chassidus on the Eitz Chaim. The Baal HaTanya answered in a state of dveikus, Zalmanke is begging me to teach chassidus on the Eitz Chaim, but what does the Eitz Chaim speak of? It speaks of hishtalshelus [the downward development of the worlds]. And I, thank G-d, speak of that which is higher and even higher.20 When the Baal HaTanya wanted to exalt the matter of chassidus, he would say that Kabbalah is sheimos and revelations [of GMevo Shearim, Chapter 3, p. 21b; See also Chapter 2; his discussion of the deference between the Zohar and the other Kabbalistic works that followed it, in Chapter 6; his understanding of what chassidus added to the study of Kabbalah, in Chapters 3-4; the distinctions between the pathways within chassidus, in Chapter 5; and the general nature of chassidus, in Chapter 7 and onward. 19 Toras Shalom, p. 552 20 Ibid., p. 652 26
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dliness]; but chassidus is, We will exult and rejoice in You! The latter is atzmusit is the attachment to G-ds essence, which is far higher. As people say, Kabbalah made G-dliness into people, but chassidus made people into G-dliness. Kabbalah brought Gdliness down into a concept that human beings can grasp, within the parable of the human form, and chassidus transformed the parable of the human being into the parallel of G-dliness Kabbalah is concerned with sheimos, but chassidus is concerned with Gds essence.21 The Kabbalistic tradition is focused on the dynamics of the tzimtzum and that which took place below it, or after it, or within it. Chassidus, on the other hand, is rooted in that which is above the tzimtzumReisha dlo Isyadah, which is the Ein Sof.

Translated and Adapted by Rav Micha Golshevsky.

21

Ibid., p. 741 27