Dei Chochmah LNafshechah

Parshas Lech LCha

Shalosh Seudos1 of Parshas Lech LCha 576

. - - - ' " ".
Hashem said to Avram: Go away from your land, from your birthplace, and from your fathers house, to the land that I will show you. I will make you into a great nation. I will bless you and make you great. You shall become a blessing.2

Lech Lcha: Go For Yourself Rashi explains that Lech Lcha means to go for your benefit and pleasure. There I will make you into a great nation, while here you cannot have children. In addition, I will make [your nature or name] known in the world. On the words, I will make you into a great nation, Rashi elucidates that, ordinarily, traveling negatively impacts three things: procreative capacity, money, and fame. For this reason, Hashem promised Avraham that his journeys would bring him children, wealth, and renown. It is well known that Avraham was so completely unconcerned with the material that he was willing to be cast into the fire for Hashems honor. Surely he served Hashem with complete self-sacrifice at all times. As Chazal said, The Avos were themselves the Merkavah or Divine chariot, as it were.3 It is only possible to be the vehicle that bears Hashems glory if one has first attained the deep self-sacrifice which is an aspect of Arich Anpin. What possible motivation could material promises have held for him? Surely such promises were far below his exalted level.

1 2

The lesson was delivered at the third meal of Shabbos. Bereishis 12:1-2 3 Bereishis Rabbah 82:6 1

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Reaching the Tree of Life The Tree of Life of the secrets of Torah is very hidden and difficult to truly attain due to the revolving sword which bars entry to Gan Eden.4 The revolving sword represents all of the numerous levels and apparently contradictory concepts which confuse the seeker. Because of these upheavals, it is very difficult to ascend to a place where one is able to make use of the powerful Tree of Life and grasp the Divine illumination that enables a person to truly cleave to Hashem. It is only through very great patience [with ones inability to comprehend due to the vast intricate details of the very complex concepts] that one can ascend to such levels. This is the deeper meaning of the verse, "j e - z k "Wait for me a little, and I will tell you...5 One who wishes to feel connection to Hashem must wait patiently. The importance of patience [in any holy endeavor and especially when seeking constant dveikus] is emphasized in the statement of Rav Ada bar Ahavah. [He saw a woman in the market wearing a forbidden garment and ripped it off of her, little knowing that she was not Jewish. He was forced to pay her 400 zuz, a veritable fortune, for her discomfiture. Her name was Masoonwhich means patience in Hebrew.] " ' "Patience. Patience is worth 400 zuz.6 [Rashi explains that he declared that if he had only had enough patience to verify that she was Jewish before acting, he would have saved the 400 zuz he was forced to pay her for publicly shaming her.] One reason why patience is required to come to an apprehension of the Divine is because of the confusion inherent in the myriad spiritual levels that are constantly in flux on high. At every instant, a different combination of [the mighty inner spiritual vitality encapsulated by] the holy letters of the Hebrew alphabet shines into the world [causing a different spiritual influx]. This draws down a different aspect of the sefiros
4 5

Bereishis 3:24 Iyov 36:2 [See Likutei Moharan I:6] 6 Berachos 20a 2

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which are the conduits of G-dly interaction with the universe. The Vilna Gaon explains that there is no way to possibly speak of the feeling of connection imparted to one who experiences a certain spiritual level, because of the multitudes of levels and aspects which are in the heavensall of which are completely indescribable. But each person grasps what they grasp according to their personal level. Bitul and YeshSelf-Nullification and Individuated Existence It is well known that the attribute of Chochmah / Wisdom is associated with nullification of the self, bitul, as indicated by the word "" itself, which can be rearranged to spell " "the power of what, or the power of naught. Chochmah indicates the holy tranquility of absolute nullification to Hashem. This is the state of "" or nothingness, caused by the feeling that there is nothing but Hashem. Binah / Understanding, on the other hand, is an aspect of holy yesh or individuated existence, which is associated with serving Hashem through [harnessing ones inner fire to] toil to find Hashem. This aspect of holy inner movement is the direct opposite of spiritual menuchah, tranquility and self-nullification. On the contrary, in the state of Binah / yesh, one must feel his distance from Hashem and yearn to move forward with all of his being.] Just as Binah is movement compared to the tranquility of Chochmah, so too is Arich an aspect of toil compared to the absolute tranquility of Atik. Chochmah and Binah therefore parallel Atik and Arich, respectively. The Arizal reveals that the inner life force of a lower sefirah level is received from the higher aspect of its opposite pole. [Note: The sefiros are aligned on different poles in accordance with their primary nature and function. Chochmah, Chessed, and Netzach are aligned to the right, since they represent lovingkindnesseach at its own level and with its own expression. Binah, Gevurah, and Hod are ranged along the left side since they represent might, each according to its level and expression.] For example, Zeir Anpin as a whole is associated with the right side which represents Chessed, while Malchus is aligned on the left of Gevurah. The general rule of descending influence mentioned earlier, however, determines that Zeir Anpin receives
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its life force from the lower aspect of Binah called tevunah, which is definitely aligned on the left. Malchus, however, receives its life force from an aspect of Chochmah on the right. As the verse states: "e a , k ; - a '"Hashem founded the earth [Malchus] with wisdom [Chochmah], He established the heavens [Zeir Anpin] with understanding [Binah].7 This is also seen in the statement in the Zohar: Abba [literally Father, but signifying Chochmah] founded the daughter [Malchus].8 Similarly, the partzuf of Atik which is to the right side and is representative of Hashems absolute existence serves as the source of the attribute of Binah [which is lower than it and to the left]. The partzuf of Arich Anpin to the left serves as the source of Chochmah, because it represents the experience of absolute self-nullification on the part of the person. All of this is true when we are discussing the inner nature of the sefiros. However, in their outer aspects Atik is the obvious root of Chochmah since both are on the right side, and Arich Anpin is the obvious root of Binah because they both are on the left. This can be understood more clearly when we consider that when a person experiences the absolute existence of Hashem (Atik), he naturally responds by coming to the state of self-nullification. In this sense, Atik also serves as the externalized source of Chochmah as well. Now we can better understand the meaning of Hashem promising material rewards to Avraham Avinu, a person who it appears would have had no real use for them. When Hashem promised worldly benefits to Avraham, when He sent His servant abroad for himself, Hashem was indicating that there was a higher level to which he could arrive, a level that far surpasses any act of self-nullification and self-sacrifice associated with Arich Anpin. This is the level of Atik, of yesh, of experiencing the pure bliss and connection with Hashem that comes from feeling and knowing that He is all, that there is nothing but Him, that abundance is a blessing of greater access to His
7 8

Mishlei 3:19 Zohar III:258a 4

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essence, so to speak. The sages taught: Rabbi Yehoshua ben Levi said, In the ultimate future, the Holy One will bequeath three hundred and ten worlds ( ") to each and every tzaddik. As the verse says9: To bequeath substance/existence (", the inverse of ", which has a numerical value of 310) to My beloved ones, and I will fill their treasuries.10 Yesh is the aspect of the shai (gift) of 310 worlds, of the abundant experience of Hashems absolute existence. Experiencing the Self and Experiencing Hashem When Hashem initiated the creation of all of the worlds at the level of thought, He revealed an aspect of His Infinite Light. Afterward, He restricted this light to generate a vacated space in which the universe could exist in apparent independence, and vitalized it with a beam of the original light that penetrated to it innermost center. It is written in the Arizals teachings that the Infinite Light itself is the aspect of Kesser, and the Baal HaTanya added that the initial constriction is an aspect of Chochmah, which is symbolized by the first yud of the Divine Name HaVaYaH. Although one might find this surprising, since we know that the tzimtzum or primordial contraction, is associated with the powerful flame or the gevuros,11 we can understand it more clearly when we take into account the teaching of Rav Yisrael Sarug. He said that when Hashem constricted His light, He left the letter yud at the center of the vacated space.12 What is the relevance of this deep teaching to our own personal avodah? When a person wants to enter into Hashems service, he feels prepared to sacrifice himself for Hashems sake just like Avraham Avinu did when he was thrown into the fiery furnace of Ur Kasdim. However, as time passes, he takes stock of himself and realizes that he doesnt really know his place in the world, what his mission is meant to be, he doesnt

Mishlei 8:21 Uktzin 3:12 11 Zohar I:15a 12 Even though we did not receive such a teaching directly from Rav Chaim Vital, nevertheless he does allude to this concept in his work Shaar Maamarei Rashbi, Hashem left a trace in the place of contraction.
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know his right from his left, so to speak. And even though he might be able to speak movingly about the need to be self-sacrificing for Hashem and not to waver, nevertheless when he really examines himself he finds that he is unsure of his own core selfwho and what he really isand his evil inclination uses this as leverage to manipulate him. This is expressed by the sages as, The wicked forget their own names. Every Jew is born with a holy name and with a unique inner essential point that reaches up to the highest heavens. This unique shelichus, ambassadorship and mission, is something precious that should never be lost. Avraham Avinu himself expressed this anxiety to Hashem, Lest You exchange me for another. Yet Hashem reassured him that He would not abandon him. This core self, this ani or I, is symbolized by Dovid HaMelech, who was promised by Hashem that no stranger shall sit on his throne, and not others would inherit his honor. Each and every Jew is like an only child to the King, with his unique mission that cannot be usurped by another. However, it is sometimes possible for the person himself to lose sight of his own essential self, G-d forbid, and when that happens he loses all of his life and vitality. It is this unique essence, the yechidah aspect of soul, that empowers a person to act with self-sacrifice for Hashems honor; its inner dimension is the aspect of Kesser / Atik that makes possible the confluence of Hashems gifts of abundance being experienced not for yourself (lcha) in a selfish and personal way, but for the point of self that is bound with Hashem Himself, as a means of attaching to Him. The Maggid of Kozhnitz expressed wonder at a certain statement of the sages: One who is commanded is greater than one who is sent as an agent.13 Rashi explains that this is because one who engaged his own body in the mitzvah receives greater reward. The Maggid asks, how could the one who involves himself be greater simply because he receives greater reward, when the receiving of reward itself means that the mitzvah is no longer performed purely for the sake of heaven? Did the sages not
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Kiddushin 41a 6

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teach, Do not be like servants who serve the Master in order to receive a reward. Rather, be like servants who serve the Master without expectation of reward.14 The answer is as follows: The word for reward, , is from the language of parsah or halvesit is not the aspect of the revelation of the Kings essence and perfection. [Note: There is a contradictory element to the nature of rewards. While they generally indicate that a person is not sufficiently motivated by dedication to Hashem aloneas seen in Avosthere is a second aspect to them that is, indeed, higheras seen in the teaching that the one who fulfills the mitzvah himself is greater because his self is involved.] This is what Hashem expressed to Avraham Avinu when He said, Go for yourself: the fact that youve been so self-sacrificing is extremely precious, but moving up from Arich Anpin to the level of Atik, of holy self for yourself, will bind you to Me, to Myself. Reb Nosson of Breslov explains the teaching of one who is commanded is greater than an agent along similar lines. When a person fulfills a mitzvah, he is like an agent fulfilling the will of the One who sent him. However, the true purpose of the mitzvah is to bind the person to Hashems fulfillment of the mitzvah, so to speak. For example, the sages taught that Hashem dons tefillin.15 It isnt enough for a person to merely be Hashems agent when he dons his own tefillin; he needs to become a vehicle, a merkavah, for Hashem when he put them on, so that he is bound together with the One who performs the essence of the mitzvahthe one who is commanded is greater than the agent.16 This is the further meaning of the verse: Go for yourself, from your land...to the land that I will show you. When a person rises from the level of Arich to the level of Atik and holy self, he becomes worthy of inheriting Eretz Yisrael. However, if he remains at the level of the self-sacrifice of Arich Anpin, he remains with the name

14 15

Avos 1:3 Berachos 6b 16 Likutei Halachos, Hilchos Shluchin 2,4 7

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Avramlacking the additional hei that represents Atik. He will not be able to take possession of Eretz Yisrael for all time. Upper and Lower Gan Eden We are taught that Hashem created the universe because He desired to have a dwelling place in the lower worlds.17 This dwelling place is generated whenever human beings recognize Hashems existence and reveal His Oneness. It was for this reason that Hashem descended upon Mount Sinai to give the Torah to the Jewish people. The Torah comprises two parts: the written and oral, which parallel the hidden and the revealed Torah respectively. [The written Torah has encoded within it all of the levels of the hidden Torah, while the oral Torah is the repository of the revealed aspects of the Torah.] For this reason, the oral Torah is associated with the lower Gan Eden and the written Torah with the upper Gan Eden. Hashem desired that when the Jewish people study the oral Torah, they should ascend and experience the dveikus of the lower Gan Eden, and when they study the written Torah, they should ascend and experience the dveikus of the upper Gan Eden. However, when a person studies Torah only at the level of the world of Asiyahin the sense that he is only seeking to amass factshe fails to receive the light that is inherent in the Torah. While he may absorb some light, nevertheless he fails to really access the great light that is in Torah. Most people only access this light when they have an understanding of the deeper aspects of the Torah, when they are shown how the entire Torah is a revelation of Hashems Namewhen this light is revealed, Hashem finds a dwelling place in the lower worlds. The Midrash teaches that, in the ultimate future, Hashem will cause His throne of glory to descend in the public sphere, and it will be seen by all just like the sun during Teves [the mid-winter month, when the light of the sun is bearable and can be gazed at without a screen]. We can understand this teaching in view of another that alludes to the ways in which Hashem gifts us with the Torah itself: The Holy One castrated the male
17

Midrash Tanchuma, Parshas Naso 8

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Leviathan and slaughtered the female.18 This alludes to the fact that, in this world, the revealed or male aspects of Torah have been emasculated and it is hard to apprehend them, while the hidden or female aspects of the Torah have been altogether deadened or hidden away. The main task of the tzaddikim is to immerse themselves in Torah study day and night to such an extent that they overcome these barriers, that they delve until they draw down spiritual vitality and dveikus into every word, so that the throne of glory descends into the public sphere and becomes visible to everyone. And this is really our task as well, to focus on the inner essence of dveikus accessible in the Torah, to catch a whiff of the upper and lower aspects of Gan Eden while we learn. And Darkness Covered the Face of the Depths When a person attempts to cleave to Hashem during his study, he nevertheless often finds that darkness covers the face of the depths, he is beset by an inner confusion and darkness because he feels acutely the suffering and obscuring of G-ds presence that afflicts the world as a whole. This darkness is an aspect of the original contraction of Hashems light, and when a person feels it he needs to remember that Hashem placed a trace, a yud that represents Chochmah, right at the center of the place of tzimtzum. Hashems Infinite Light parallels Kesser / Atik / Arich Anpin, but the entire purpose of the constriction of that light was to reveal the yud, the fact that Hashems vitalizing presence is always there, a trace of the light is always still accessible. During the experience of darkness, a person can respond in one of two ways: either he feels that he cannot tolerate the darkness and begins to long for light which is the essence of Binah, or he nullifies himself completely to Hashems will and accepts the darknessand in doing so finds himself surrounded and supported by the trace of the yud of Hashems light. This is the aspect of Chochmah. Though I walk in the valley of the shadow of death, I will not fear for You are with me.19 Though I dwell in

18 19

Bava Basra 4b Tehillim 23:4 9

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darkness, Hashem is my light.20 Through bitul, he accesses the yud of the lights trace, and then is connected back to the Infinite Light of Kesser and Atik. This tiny point of the yud is like the foundation stone from which the entire universe spun out into existence. Although the yud is just a trace, it expands outward infinitely so that the seeker is incorporated into Hashems Infinite Light. Chochmah, Binah, and Eretz Yisrael The yud at the epicenter of the tzimtzum represents Chochmah, and this yud is such a deep concept that it is barely alluded to in the writings of the Arizal. When a person feels that he is in the thick darkness of the tzimtzum and nullifies himself to Hashem, he accesses this yud. Its influence then spreads outward, through the hei of the tzimtzum which parallels Binah (with its gevuros), and empowers the person to ascend and enter into the land that I will show youthe aspect of Eretz Yisrael. The spiritual work of Eretz Yisrael is the development of perpetual faith and the drawing down of Elokus into the lower worlds. Dwell in the land, and graze on faith.21 When one dwells in the land, in the aspect of Eretz Yisrael, Hashem dwells in and grazes on the lower worlds. This is really the greatness of Eretz Yisraelthat one comes to the light of faith by struggling against the coldness of Amalek, who cooled you off on the way with doubts. Amalek claims that the Torah is nothing more than a collection of facts and logical arguments, G-d forbid, so one must seek after the spirit of Hashem that hovers over the waters. This spirit is the multifaceted essence of the Torah, which is a revelation of the Divine light. The Holy One said to the Jewish people: I sold you My Torah, it is as though I sold Myself along with her.22 And although Hashem has slaughtered the female Leviathan, although this light is obscured now, it will ultimately be resurrected when the redeemer arrives. Each and every Jew bears inside of him a
20 21

Michah 7:8 Tehillim 37:3 22 Shemos Rabbah 33:1 10

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spark of the Moshiach, and it is through the power of this spark that one can uproot and subdue the klippah of Amalek that threatens to cool us off. With this spark, one can experience the upper and lower Gan Eden while he studiesbut one must be tenacious in his study and his determination to find Hashem in His Torah. The Descent to Mitzrayim The crux of this avodah is when a person descends, like Avraham, to Egypt / Mitzrayim, the place of darkness and constriction, which is the paradigm of the pains of exile. When a person descends to that place, he must remember that it is not enough for him to serve Hashem with self-sacrifice; the time has come to go for himself, to come to the level of the yud that is hidden within the darkness. He must never think that Sarah Imeinu, the aspect of Malchus, has been defiled in the darkness; on the contrary, His Kingship extends through every realm. Every single place can reveal the glory of His Kingship, just as Sarah Imeinus beauty was revealed in Mitzrayim. In this way, the unity of Hashems name is revealed: the self-nullification in the darkness allows one to access the yud and its trace of the Infinite Light; its influence spreads through the hei of the tzimtzum; the light is carried into the tzimtzum via the beam which is like the vav; and finally the hei of the lower worlds, of Eretz Yisrael, is filled with Hashems light and glory. When this happens, We will see eye to eye, Hashems return to Tzion. All of the barriers that obscure the Torahs true face will fall away, and His glory will fill the entire universe, with the coming of our righteous redeemer. May it happen soon. 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 let nafshechawhich is the darkness of the tzimtzum of the lower aspect of Binahbe filled with the knowledge of the yud of Chochmah that animates it at its core. When a person is fully nullified to Hashems will and rejoices in all that he encounters because he realizes that it is all for his good, he is graced with Daas, with
23

From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 11

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holy awareness. This Daas is an inner manifestation of the infinite light of Kesser And it will be a crown for your head. Translated and Adapted by Rav Micha Golshevsky.

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Yam Hachochmah 5772

Maamar Ohr Zarua laTzaddik

Yam Hachochmah 5772

Light is Sown for the Righteous, Part 31
Praying Together with the Tzaddikim Having learned how important it is to forge the proper spiritual bond with the tzaddik, it is now vital that we clarify that this bond does not mean that the tzaddik serves as some kind of an intermediary, chas vshalom. It is unseemly to even discuss these concepts in writing, but having already witnessed people in error on this matter who are also sharing their mistaken view with others, there is no option other than to clarify the issue. It would be far better for people to avoid this subject altogether and not voice opinions about matters that are so subtle; they should instead pray with simplicity before Hashem just as our ancestors and teachers did throughout all of the generations that preceded us. They should not confuse other peoples minds with concepts that are new and strange, and whichwhen mistakenborder on contradicting the pure emunah that we received from our ancestors. Rebbe Nachmans own path was to go in the way of simplicity, of simple emunah, without resort to complicated philosophies about the tzaddik. It is therefore very upsetting to find that there are some new innovators in Breslov who teach that one should speak out ones needs to the tzaddik in hisbodedus; this is something that we dont find in any of Rebbe Nachmans works. If a person wants to do such a thing he can, but one should not make an inyan out of this practice, which gives the mistaken impression of making requests of [i.e. praying to] the tzaddik. This practice is not worthwhile [since the negative that can arise from it outweighs its possible benefit]. The best way it to follow the path of simplicity and to make requests of Hashem alone. If one wants to ask the tzaddik to pray for him, most poskim hold that it is permissible. But one should certainly not make out as though there is some special avodah to be done in
1

This lesson is found in Yam Hachochmah 5772, Maamar Ohr Zarua laTzaddik, p. 722-760. 13

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speaking out ones needs to the tzaddik. Such a stance can confuse peoples simple emunah, the faith that we received going all the way back to Sinai, that everything depends upon Hashem alone. May Hashem instill perfectly pure and simple faith within us. If a person prays with simplicity and faith in the tzaddikim, trusting in the sages words that there is something important about praying with the tzaddik or at the gravesite of the tzaddik without delving into the exact mechanism of how or why this is so, then he certainly does no wrong. He is simply acting in accordance with the accepted tradition. It is only when a person tries to delve into the matter [and fails to understand properly] that he runs the risk of erring, as we have already explained. Souls from the World of Atzilus If we examine the issue through the perspective of its roots in Kabbalah, we find that part of the error stems from a mistaken understanding of the nature of the souls from the world of Atzilus. It is known that the nature of the vessels [sefiros] of Atzilus is that it and His vitality and His vessels are all one in them. Yet even though the souls of tzaddikim are rooted in the world of Atzilus, Rav Aharon of Strasheleh and Rav Yitzchak Aizik Homel both explain that this does not mean that they are Elokus, G-d forbid. It is only the vessels of the sefiros of that world that are [formed of] Elokusnot the souls or angels that are rooted in that lofty level. In Shaarei Kedushah, Rav Chaim Vital taught that such souls of Atzilus are an outer structure enclothed upon the vessels of the sefiros, not that they are actually of those vessels. While it is true that there are certain unique souls of tzaddikim rooted in Atzilus that are so lofty that they are indeed forged from the inner quality of its sefiros,2 they too are still expressions of the vessels of Atzilus and not the Divine vitality that fills them. We could say that they are the externality of the inner nature of the sefiros of Atzilus [but we cannot say more than that].
2

Sefer HaTanya, Beeiras #20; Sichos LMoharashab, Sichah of 19th of Kislev, 5673, as well as 5659 and 5666. 14

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If we consider the nature of the sefiros of Atzilus, we see that their state of bitul is what allows them to reveal Elokus in the most perfect manner; this is why He and His vitality and His vessels are one in them. The vessels of Atzilus are not actually Elokus, but they are so utterly nullified to the light that vitalizes them that it is as though they are truly one with the Ohr Ein Sof. Even if we are to say that there are certain unique souls that have the bitul qualities of the vessels of Atzilus, we would have to accept that the same stance that we take regarding prayer and the sefiros would also apply to such souls, lofty as they may be. As we know, even when being mechavein to the sefirah of Chochmah dAtzilus, one cannot actually be directing his prayer to the sefirah; rather, the prayer is directed to the Ohr Ein Sof that is enlothed within the sefirah. This is the implication of the directiveIn all our calling to Him: to Him and not to His middos. The sefirah itself is only a vessel, it has no power of its own. The soul of the tzaddik that is rooted in Atzilus is the same; one cannot make any prayer request of the tzaddik himself, because he has no power of his own. In fact, his uniqueness is in the degree of his bitul to the Ohr Ein Sof, and so there is no self there of whom one can make requests. This is true whether we are speaking of a tzaddik who is still alive and in his earthly bodyfor directing prayer to him in that state is tantamount to idolatryor even if his soul has already ascended on high. When the tzaddik is still alive, he is within the lower worlds of Beriyah-Yetzirah-Asiyah, the place of division, and so he cannot be in a state of absolute bitul no matter how lofty the level of his soul might be. The Rebbe Rashab of Lubavitch explains that even after death, it is only certain unique tzaddikim that attain an absolute degree of bitul to the Ohr Ein Sof. And even such tzaddikim fall under the rubric of, To Him, and not to His middoseven if their souls are as pure as the vessels of Atzilus, they are still only vessels for expressing G-dliness, and not Elokus itself. Even if a person was to say that he is praying to the Creator in His unity with the

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soul of this particular tzaddik, it is still forbidden, because prayer can only be directed toward Hashem alone.3 The Face of the Master We find in the Zohar Hakadosh: Who is the face of the Master, Hashem?it is Rabbi Shimon bar Yochai.4 [Note: Rabbi Shimon is described here as being the face, of Hashem, in the sense of being a vessel upon whom the Shechinah or Face of Hashem can rest.] The Vilna Gaon writes in his commentary to Tikkunei Zohar: At a time when there are no tzaddikim in the generation, and the Shechinah does not find a place for herself to rest, then she rests upon the tzaddikim who dwell in the dust.5 This subject requires deeper examination since the concepts are very subtle. While it is impossible to really address them at the requisite depth in this format, nevertheless we can take a brief look at some of the relevant sources and underlying principles. With Hashems help, at some point in the future we will be able to expand on them in a more fitting way. The Vessels of Beriyah-Yetzirah-Asiyah To understand the matter more clearly, we need to first gain a better understanding of the nature of the prohibition of idolatry. The Baal Shem Tov was once confronted by a certain philosopher, who posed a question: If, as you say, there is no place devoid of Him, then how can you completely deny idolatry? If you deny that there is any basis to idolatry, it means that you are also denying the Divine spark that animates it as well? The Baal Shem Tov answered that there is a portal of the liver which is an analogue to the paroches or divider that existed in the Mishkan and Beis Hamikdash. It is via this portal that the waste is ejected. [Note: He means to say that we
3

For more on the subject on the Kabbalistic direction of prayer, see Nahar Shalom, p. 34b; Introduction of the Ben Ish Chai to Daas uTevunah as well as Od Yosef Chai, Parshas Vayeshev, Chut Hameshulash; See Yam Hachochmah 5770, Kol Hanikrah bShmi, Anaf 3:5end; Yam Hachochmah 5771, Elav vlo lMidosav. 4 Zohar II:38a 5 Biur HaGra lTikkunei Zohar 22d 16

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have a duty to make a division between the Elokus that does vitalize everything and the crasser vessels that contain it. In the case of idolatry, the vessel is like spiritual waste that needs to be ejected.] The verse says, You shall not have other gods upon My Face, and the Zohar adds, Except for Atzilus, which is His Face.6 We also find, Upon My Faceexcept for the Face of the King [Zeir Anpin], for it is in it that the Holy King can be seen. They are His Name, and it is them.7 Atzilus is where the Light exists in a state of unity with the vessel, and it is called His Face. Similarly, we find in Tehillim, Seek My Face, and the Zohar adds, These are the Kings Crowns [the ten sefiros of Atzilus], in which He is in a state of unity with them, and they are with Him. They are His Name, and He and His Name are a single entity. It was to this that Dovid HaMelech referred when he said, I will seek Your Face, Hashem.8 The Baal HaLeshem explains that until the end of Atzilus, the Light is one with the vessel, and so it is all called Elokus, and everything is unified with the Creator. After Atzilus, there is a partition and a barrier; even though Hashems Light spreads forth throughout the lower worlds of Beriyah-Yetzirah-Asiyah, it is still only a reflection of the kav [it is enclothed by increasing garments].9 The vessels in the three lower worlds, as well as the spirits and souls associated with them [ ] are not Elokus, as the Arizal teaches. According to these principles, the root of idolatry is the worship of the vessels of BYA; because they are beyond the partition [at the bottom of Atzilus], they are not nullified to the Light that animates them.10 The Tzemach Tzedek taught that the error of the generation of Enosh [of idolatry] was in their honoring the vessels of BYA because they were the repositories of the Ohr Ein Sof.11 Even though they were aware that the vessels are not actually the
Zohar, Parshas Yisro, p. 86a Ibid. 8 Ibid., Parshas Emor, p. 93b 9 The students of the Baal Shem Tov spoke about this in terms of the light that fills all worlds. See the Heichalos of the Vilna Gaon, and the Leshem Shvo vAchlamaha, Hakdamos uShearim, p. 17b. 10 Leshem Shvo vAchlamah, Hakdamos uShearim, p. 15a 11 Derech Mitzvosecha, Mitzvas Milah
7 6

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Creators Essence, nevertheless it is still idolatrous to honor the vessels of BYA and consider them to be Elokus, that they are in a state of unity with the Creator. The truth is that below the world of Atzilus, the vessels are distinct and separate [from Elokus]. This is the real meaning of the Baal Shem Tovs answer; even though His glory fills all the universe and it exists everywhere, nevertheless one may not serve anything of the lower worlds of BYA even if one is focused on the Light that vitalizes it. The vessels of BYA cannot be honored as Divine in thought, speech or action since it appears as though the person believes that the vessel is in a state of unity with the light. This is the underlying reason why even though the Mikdash is a vessel for holiness, one many not bow down to it as Divine.12 The vessels in BYA that are nullified to the Lightlike the Mikdash and the tzaddikim themselvesshould certainly be treated with respect because of the light of the Shechinah that is revealed within them, however it cannot be a worshipful kind of honoring, an attribution of G-dliness to them, chas vshalom. When it comes to vessels that are not nullified to the Lightmeaning, idolatry itselfone has a duty to denigrate them. And when it comes to places where the light of the Shechinah is hidden and covered by the klippas nogahwhich is basically the entire external nature of the world of Asiyahone does not have to honor them or denigrate them. [Meaning, they are more neutral.] This applies to every circumstance and experience that are neither mitzvos nor forbidden; this is the realm of the merely permitted where holinessbitul is not apparent.13 The Shechinah within the Souls of the Tzaddikim The sages taught that the Shechinah spoke through the throat of Moshe Rabbeinu. On the one hand, Hashem spoke with you face to faceRashi explains that this communication was not made through an agent, but rather that Hashem Himself
12 13

Yevamos 6b See the commentary of the Ramban to Parshas Vayigash, Vayisa Yisrael; Sefer Avodas Hakodesh of the Maharam Gabbai, Chelek HaTachlis, Chapter 30; Tzemach Tzedek on the verse, Vayikra Lo lYaakov E-l; Leshem Deiah, p. 54b 18

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spoke with you [at Sinai]. Yet we also find that Moshe Rabbeinu said, I stand between Hashem and you [as interlocutor], since the Torah really was given via Moshe. How are we to reconcile these two very different statements? The Arizal taught that between every aspect [and level] there is some intermediary quality. This is true in spiritual matters as well; two levels can be as far apart as they may be, yet there is something to serve as a bridge between them. Moshe Rabbeinu was the bridge between Hashem and the souls of the Jewish peopleI stand between Hashem and you in order to tell you the word of G-d. The souls of the Jewish people were not capable of receiving [the full force] of the word of Hashem. At Sinai, we know that their souls departed them at every Divine pronouncement that they heard. This is why they begged Moshe Rabbeinu to serve as an intermediary. The deeper idea is that the intermediary has the ability to join the two aspects or levels together because it contains both aspects. The verse says of Moshe Rabbeinu that he was the man of G-d, and so it was possible for him to serve as the means through which the Torah could be drawn down to the souls of the Jewish people [of which he was a natural part]. There are two basic types of intermediates: that which separates, and that which joins. Moshe Rabbeinu was the latter type, and it was to this that the sages referred when they said that the Shechinah spoke through the throat of Moshe. He can be compared to a funnel through which liquid is poured from its source to its recipient. Even though the liquid passes through the funnel, it doesnt retain any of the substance itself. This is the way in which the Shechinah spoke through himwithout leaving any sense other than that the word of Hashem was emerging through him. What is the benefit of Moshe Rabbeinu not having felt anything? Perhaps it would have been better for him to feel the Shechinah within him? We see, however, that had he felt anything substantial as it came through him, Moshe Rabbeinu would have held onto it with force for himself. If he would have allowed Hashems word to emerge after he had first held it, it would no longer be Hashem Himself communicating with the Jewish people, but

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G-ds word as received by Moshe. Since he had no sense of it, he was able to serve as a pure channel. If the Jewish people were meant to receive Hashems actual word, then why did they need Moshe at all? Because, as we said earlier, they didnt have the capacity to do so. Even though the transmission of Hashems word through Moshe did not alter the communication, it did accomplish something. We can compare this to the way in which the minds thoughts are committed to writing through the agency of the hand and its fingers. Even though all of the information that is to be conveyed is rooted in the mind, and all of the action of the hand is controlled by the mind, nevertheless the handthe vessel or funnelis what transmits the abstract thought into writing that can be accessed by others. In this way, Moshe Rabbeinus serving as an intermediary did contribute something essentialhe made Hashems word into something that the souls of the Jewish people could access and assimilate. The Light and the message was purely of Hashem, but Moshe Rabbeinu was the channel by which they could receive it. Moshe Rabbeinu was unique in the perfection of the manner by which he served as a clear channel, so that only Hashems word was heard.14 The role of the tzaddikim as intermediaries, then, is that they are joiners, that serve as a clear channel or funnel through which Hashems light can be expressed, and which allow us to connect with the Shechinah that is with them. The need to bind ourselves to the tzaddikim is so that we realize that they are the ones who make Hashems light accessible to us, not that they are the source of that light, chas vshalom. The tzaddikim therefore parallel the Mikdash itself, where one apprehends G-dliness but which is not a manifestation of G-dliness. The Shechinah rests there, it is not one with the place upon which it rests. And now we are more able to understand the intent of the Zohar in its statement, What is the Face of the Master? It is Rabbi Shimon bar Yochai.

14

From a maamar of the Rebbe Rashab, taught during 5659, as recorded in Al HaTzaddikim, p. 91. 20

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Gather and Listen, Children of Yaakov The Rebbe Rashabs explanation of an enigmatic statement of the sages is necessary to help our understanding of this matter.15 We find in the Talmud that, the Holy One called Yaakov El.16 This is an echo of a teaching from the midrash: And listen to [ ]Yisrael your fatherEl is your father, Yisrael. Just as the Holy One creates worlds, so does your father create worlds. Just as the Holy One distributes worlds, so does your father distribute worlds.17 The Rebbe Rashab explains: We need to understand how it is possible to say such a thing about Yaakov, for even if he was a soul from the world of Atzilus, nevertheless he was only a vehicle [merkavah for the expression of] ZA dAtzilus, and not the aspect of ZA itself. We know this from the Baal HaTanyas teachings in Iggeres Hakodesh, #20, that the souls of Atzilus [no matter how lofty] are not actual Elokus, with the ability to create actual worlds, since they have already been differentiated as vessels. The power of creation belongs to the Light, not to the vessels inhabited by that Light. How, then, can the midrash say, so does your father [Yaakov] create worlds? And how could it attribute the Name El to Yaakov, when a Name of that degree [it cannot be erased] refers to the Ohr Ein Sof as it is apprehended within the vessel of Chochmah dAtzilus? The sages taught that the image of Yaakov is engraved beneath Hashems Throne of Glory. This idea of engraving has to do with the way in which all of the Avosand Yaakov Avinu was the exemplar of them, for he embodied the attribute of Tiferesmade an impression on high through the actions that they performed below. Even though Yaakov Avinu cannot really have the Name El associated with him, nevertheless because his actions caused an uplifting within the actual Ohr Ein Sof, he is given the distinction of having the Name attached to him in some way. The verse says, Gather together and listenthe word gather is meant to make us aware of the

See the Rebbe Rashabs work Yom Tov shel Rosh Hashanah, 5666, p. 495, Hikabtzu uShimu. 16 Megillah 18a 17 Midrash Rabbah 21

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main avodah of Yaakov, which was the gathering and shoring up of the division and separation that typifies the lower worlds, and the gathering up of the sparks. The Arizal taught that there are two essential nitzotzinthat of the Creator and that of the created being.18 When they are joined, it means that there is some intermediary that bridges them. So even though the tzaddik is in this world, the loftiness of his essential nature allows him to be both with us and with Hashem at the same time, and he serves as that bridge. First, we join together with the tzaddik by realizing that we are part of a great structure that includes all of the souls of the Jewish people, and the tzaddik is like the shaliach tzibbur. Once we are in a state of unity, like a single soul, the tzaddik is able to rise, in a sense, into his higher self [which is engraved beneath the Kisei Hakavod] and act as an intermediary, joining the collective soul of the Jewish people to the Creator. This is the real way in which it is possible to bind oneself to the tzaddik without falling into errorto first realize that we are all part of a single whole, and the tzaddik is like the shaliach tzibbur, and then from there to experience the Shechinah that rests upon him, in a way that can be apprehended by us.

Translated and Adapted by Rav Micha Golshevsky.

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Eitz Chaim, Shaar 42, Chapter 1 22