Dei Chochmah LNafshechah

Parshas Vaeira

Shalosh Seudos1 of Parshas Vaeira 5767

"." - -; '
And I appeared to Avraham, Yitchak, and Yaakov as G-d Almighty, but with My Name HaVaYaH I was not made known to them.2

The Three Pure and Shining Lights We have been taught that Hashems conduct of the world is through the vehicle of the ten holy sefiros. Above the sefiros shine the three oros tzachtzachosthree pure and shining lightswhich are the spiritual source of the ten sefiros. When Hashem released the Jewish people from Egypt, He revealed the light of the ten sefiros which brought about the ten plagues suffered by the Egyptians. The dual nature of their influence is referred to as " " since this same influx of spiritual illumination healed the Jews even as it caused the destruction of the non Jews. The same luminescence subjugated the husks and healed the Jews of the [ten types of] spiritual blindness generally caused by materialism. By the time the Jewish people stood at the Yam Suf they had attained the level where they could cry, "" - This is my G-d and I will exalt Him.3 Prior to the unfolding of the ten plagues, Moshe made three signs which correspond to the three shining lights which are the source of the ten sefiros. Together, the sefiros and their source comprise thirteen elements, since they are an aspect of the thirteen Divine attributes of mercy. The Tzemach Tzedek taught that three upper lights represent the three Avos: Avraham alludes to Chessed / Kindness, Yitzchak to Gevurah / Might, and Yaakov to Tiferes / Beauty.
1 2

The lesson was delivered at the third meal of Shabbos. Shemos 6:3 3 Ibid. 15:2 3

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Hashems intention in creating the world was to bestow good on His creatures. As the verse states, "" The world will be built with kindness.4 The infinite light of the Ein Sof is the source of the Chessed / Kindness aspect of the sefiros which filter Hashems endless light so that we can receive it. Hashem then constricted His infinite light. This constriction is the source of the Gevurah / Might aspect of the sefiros. The penetrating line of His light that was then allowed to enter into the midst of the place of constriction is the source of the Tiferes / Beauty aspect of the sefiros [since it balances both the endless light and the constrictions.] These three stages are the three shining lights since they are the source of the entire creation which consists of the ten sefiros (from the level of Adam Kadmon and below). This is the deeper meaning of the opening verse of our parshah: And I appeared to Avraham, Yitchak, and Yaakov as G-d Almighty [ ,]- -but with My Name HaVaYaH I was not made known to them.5 The name Shakai alludes to the attributes of Chessed, Gevurah, and Tiferes. [The Midrash says that when the initial explosive expansion of the universe reached its ideal point, Hashem said to His world Enough. The Name Shakai is a contraction of the phrase ]. Hashem only revealed the name HaVaYaH to Moshe since this corresponds directly to the Torah which was given through Moshe. It is fitting that Moshe used this Name that represents the ten sefiros to subdue Pharaoh who said that he did not know HaVaYaH. The Nature of Shevat This is the deeper significance of the month of Shevat. The sign of Shevat is a water vessel. This vessel represents the attribute of Yesod which is revealed through Hod, and which and alludes to Moshes ability to teach the Torah because he admits that created beings can do nothing at all. It is only through this admission which began through an honest admission that it is not Moshe who delivered the people but Hashemsince Moshe was reluctant to put himself forward to redeem themthat
4 5

Tehillim 89:3 Shemos 6:3 4

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Moshe merited to draw and distribute the waters of the Torah. [Note: One meaning of Hod is lhodos, to admit. It is through this deep admission of absolute powerlessness that Moshe revealed the attribute of Yesod, which allowed him to influence the people so that they could receive the Torah from him.] In this sense, Moshes power of admission is what enabled him to draw the waters of the Torah to others. This is alluded to in the verse which opens Moshe Rabbeinus review of the entire Torah in Devarim which began in the month of Shevat: "" - Moshe took upon himself to expound [beerwhich is literally a well] this Torah.6 He drew forth from the supernal stream of Torah for the entire nation, by hiding his face and admitting that the redemption and giving of the Torah were not in any mortals capability without the kindness of Hashem. Each tzaddik in his own personal avodah travels the path of the Avos outlined above. The first stage is Chessed, emulating Hashem who wishes to grant His goodness to His creatures. This goodness is alluded to in the verse: "" - -G-ds kindness is all day long.7 The tzaddik reveals the boundless goodness of Hashem to mankind, much like Avraham who taught the world that Hashem is the Master of the Building. Avraham planted his tent in the public domain so that all who passed through should visit him and honor Hashem. After the initial stage, when the tzaddik goes in the way of Chessed by following in the footsteps of Avraham, he sees that it is impossible for him to serve Hashem altruistically without Divine assistance. Like Yitzchak who sealed his tent from visitors [at least while he lived in his fathers house] to avoid extraneous thoughts of his own honor, this tzaddik begins to serve Hashem with limits, which are an aspect of constriction. This indicates the deep introspection of the tzaddik who wishes to serve Hashem in the deepest depths of his heart and soul. This tzaddik wishes to return to his source and is an aspect of ohr chozer, returning light, since he is not working to draw down Hashems kindness. On the contrary, he wishes to return to his Creator.
6 7

Devarim 1:5 Tehilim 52:3 5

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Although the purpose of creation is to draw down the awareness of Hashems glory to those who live with us in our material world, a tzaddik on this level only wishes to do this if his motives are truly for the sake of heaven. Any admixture of arrogance is completely unacceptable to him. To ensure this purity, he returns the light to its supernal source. The Birth of Tiferes In this way the tzaddik enters an aspect of ibur, spiritual gestation, much like a fetus developing while it is hidden in the womb. This [constriction] is a kind of pseudoEgypt that the tzaddik experiences before he is born / redeemed. He must not remain in this state since the purpose of creation is for us to reveal Hashems kindness. Surely one must completely nullify his own interests and desires to fulfill Hashems will. When the tzaddik gives birth to the new level of Tiferes, he is again able to give to others and reveal Hashems kindness, but in a very different way than he did when he was in an aspect of Chessed. [The absolute admission of powerlessness matured the tzaddik and enabled him to overcome the tendency to hubris by always looking to Hashem.] Once the light returns from its source, it is an aspect of ohr yashar, direct light. Tiferes is the middle kav, the down-trending middle line that can access the light of Kesser all the way until Yesod. This light, which represents Yaakov, reaches the lowest places and is alluded to by the very name which is a contraction of - ten that descends to the heel. This indicates that the highest spiritual illuminations alluded to by the letter yud can reach the lowest spiritual depths symbolized by the heel, which is the literal meaning of the Hebrew word ekev. Once he has attained this level, the tzaddik can truly make a dwelling place for Hashem in this lower world. The New Year of the Trees According to Beis Shammai, the first of Shevat is the Rosh Hashanah for the trees. Beis Hillel, on the other hand, held that this landmark feel out on the fifteenth

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of the month.8 As is well known, Beis Shammai represent the aspect of Gevurah / Might. So we learn from this that we can access the element of the returning light associated with Gevurah on the first of the month. This indicates returning to our source as a preparation for the aspect of Yaakov / Tiferes that will be revealed on the fifteenth of Shevat. It is this ultimate unification that reveals the splendor of the fruits and trees which represent the [vitality, beauty, and nourishment] of the holy Torah. On the festival of Tu BShevat, new sap rises in the trees. This is a symbol of the revelation of the hidden Torah of the highest levels of the mochin that each Jew must grasp after finally admitting his powerlessness in the month of Hod. The Distinction between Chochmah and Kesser Our main avodah is to be completely nullified to Hashem. This is alluded to in the verse, , You made everything in Chochmah / Wisdom.9 The letters of the word also form the words -which can be understood as, What strength [do we have]? Clearly, the level of Chochmah is an aspect of self-nullification before Hashem. Yet the exalted level of Kesser is also an aspect of bitul to the Creator. The difference between Chochmah and Kesser is that Chochmah is nullification to Hashem through the Torah, while Kesser is a more powerful bitul through pure faith in Hashems presence. But it is impossible to come to the bitul of Kesserthrough emunah and teshuvahbefore one comes to bitul through Chochmah. At the very least, one must be absolutely steadfast that he will nullify his will before the desire of the Creator and fulfill the entire Torah. This is the deeper meaning of the Midrashic teaching: If only they had abandoned Me and kept to My Torah. This indicates that in
8 9

First Mishnah in Rosh Hashanah Tehilim 104:24 7

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order to achieve the level of " ," which can also be read as they had abandoned the aspect of self, which is complete nullification to Hashem, one must first accept upon himself to observe the entire Torah. The conversation between the holy Baal Shem Tov and Moshiach is well known. The Baal Shem Tov asked Moshiach, When will you come? Moshiach replied, This is how you will know: when your teachings will spread throughout the world and people will be able to make yichudim [Divine unifications] and aliyos [acts of cosmic spiritual uplifting] like you. Then all the kelipos will dissipate and it will be an auspicious time, and the salvation will come.10 There are two different types of yichudim. The first is the yichud of Chochmah which is attained through the unification of the Divine Names and the letters and words of Torah and prayer. But the tzaddik uplifts all the yichudim of Chochmah to the yichud of Kesser so that the lower yichudim should shine with the light of simple pure emunah in the immanence of the Creator. Whether the tzaddikim focus on Divine Names during prayer or their Torah study, as they eat or engage in any other physical activity, they always aim to reach the yichud of Kesser. The Targum renders the verse, You made everything in Wisdom, as, Everything is clarified through Chochmah. This alludes to the avodah of tzaddikim to clarify the sparks and reveal Hashem in every place, at all times. Any person can work towards this by trying to elevate the mundane through remembering that everything is a vehicle to reveal G-dliness. For example, while eating one can focus on the word ""foodwhich has the same numerical value as the Divine Names HaVaYaH and ADNI. [40+1+20+30=91 (food) 10+5+6+5=26 (HaVaYaH)

1+4+50+10=65 (ADNI) 26+65=91] Through even such simple thoughts, one elevates his food and can even access an aspect of the yichud of Kesser, simple faith, according to his level.

End of the work Ben Porat Yosef, and in the Baal Shem Tov al HaTorah, Parshas Noach note #13 8

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The Higher Yichud of Atik But the exalted level of raising up the Yichud of Chochmah to Kesser is only the lower level of Kesser, known as Arich Anpin. Although coming to simple emunah is the main task of every Jew, there is a higher level still. As the Bris Menuchah writes, the path of the higher level of Kesser known as Atik includes both avodos together. At this towering level, the three highest levels of Atik which represent the three levels of the shining lightsjoin with the level of the seven lower sefiros within Atik which give life to the ten holy sefiros within Arich. [Each lower level is like a garment that enclothes the higher level which gives it vitality.] The three higher levels of Atik [which are completely above Arich] and the ten sefiros of Arich correspond to an aspect of the thirteen Divine attributes of mercy. This higher level of Kesser is alluded to in the verse, This is my G-d and I will exalt Him which we cried at the splitting of the sea. It is also the meaning of the Talmudic passage that reveals that in the ultimate future the tzaddikim will make a circle dance around Hashem and point to Him, so to speak, saying: And they will say on that day, this is Hashem for Whom we have hoped. We will exult and rejoice in His salvation.11 In the beginning of ones avodah, one focuses on all the Names yet nullifies it all to simple emunah. This is an aspect of the verse, You have seen no image.12 This can be understood more clearly through an anecdote relating to Maharash of Kinon who, after learning all the kavanos, would approach his next prayer like a newborn infant, with complete freshness, simplicity, and faith. This means that he used his deep understanding to access the simple emunah of Kesser through the words of Torah and prayer. One should strive to access the level of simple faith where everything is unified at the Source of all the Divine Names. Regarding the preciousness of simple faith, the verse states, I rejoice in Your words like one who has found a vast fortune ( 31.) Rav Boruch of Mezhibuzh
11 12

Yeshayah 25:9 Devarim 4:15 13 Tehillim 119;162 9

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taught that that the word " "has a numerical value of 360 [300+30+30], which is the same as "[ .]06+003[ "This is an acronym for but often refers to the entire Talmud.] He explains that one who remembers, I am Hashem, your G-d, Your words, is likened to one who has learned the entire Talmud. Even so, the true tzaddikim advance from the level of Arich, simple faith, to the aspect of Atik. In this state, one feels the indescribable pleasure of true connection to the splendor of the twelve partzufim [the facesanother way to describe the interrelationships between sefiros and attributes]. This level is alluded to in the Arizals song for Shabbos morning: "" Reveal to us a taste of the twelve breads. Moshe Rabbeinu and the Light of HaVaYaH This is the deeper significance of Hashems declaration at the very beginning of this weeks parshah: I appeared to Avraham, Yitzchak, and Yaakov as G-d Almighty, but with My Name HaVaYaH I was not made known to them.14 Although Moshe did not merit to reveal the aspect of the three shining lights as Avraham, Yitzchak, and Yaakov had, he did merit to cleave completely to the light of simple emunah which is the purpose of everything. [The Avos merited such lofty levels since their task was to imbue an intrinsic connection to Hashem into every single soul of the Jewish people. To accomplish this, they needed to reveal such lofty levels. Once the Jewish people were on this level they were able to cleave to the Torah, another form of intrinsic connection with Hashem. But clearly, one must cleave to the light of simple faithMoshe Rabbeinus levelto actualize our intrinsic connection and receive the Torah.] The Head that is Not Known As already explained, the first step is for one to completely nullify himself to Hashem through the Torah and contemplation of Divine Names. Then he must recognize the greatness of simple faith: one thought of pure emunah is likened to the
14

Shemos 6:3 10

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entire Torah. In addition, even the many thoughts of tzaddikim when they eat or engage in any physical act is for the purpose of connecting to emunah, since even such elevated spiritual levels do not compare with thoughts of simple emunah. The tzaddikim contemplate these deep meditations with the express purpose of preparing and enabling themselves to contemplate simple emunah with more depth and connection. However, after this, the tzaddikim attain an even more lofty elevation, known as Reisha DLo IsyadaahThe Head that is not knownthese are the ten lower sefiros of Arich [They are not known since they are above any kind of clear comprehension to anyone in this physical world. Even to those who touch this sphere, it takes on completely different appearances. Sometimes, it appears one was, and at other times, it assumes an entirely different structure.] This Head alludes to the three heads of Atik which stand alone above the lower spheres. In practical terms, this means that one experiences the level of subsuming the Torah and contemplation of Divine Names with simple faith, even as one takes tremendous pleasure in Torah study and meditation on the Names. At this level, they shine to him in a completely new way. The Avodah of Tu BShevat This is the avodah of Tu BShevat on which the ultimate redemption depends. We find that every lack a person experiences is a direct result of insufficient Daas. As the Mishnah states: If you have acquired Daas, what are you missing? Rebbe Nachman of Breslov actually writes that even physical deficiencies such as infertility, ill-healthy, and lack of a sufficient livelihood, are all the result of a lack of Daas.15 This is the natural outcome of our failure to pursue Torah study wholeheartedly. One who does not systematically work to attain the Torah will not have any sustaining power in his spiritual progress. As the Gemara says: One has this in him, has everything. But one who does not have Torahwhat does he have?16

15 16

Likutei Moharan 21 Nedarim 41a 11

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One who is lacks anything in the world should see this as a call from Hashem to remind him that he is lacking in Toraheach according to his level. Even though one must seek after Torah assiduously, he must not forget to also uplift his study to emunah by connecting to Hashem to such an extent that he feels the deep pleasure of absolute nothingness. [He must feel only the Creator and lose his sense of self.] The truth is that every Jew is filled with a burning desire to learn the four aspects of Torah which correspond to the four letter of the Divine Name HaVaYaH and the deep secrets which the tzaddikim are just beginning to reveal. These deep Torah concepts are an expression of the apex of the yud of the name HaVaYaH. But the first step is to believe that each of us can actually merit the light of Torah. After all, Hashem gave it to us and commanded us to make a dwelling place for Him through the Torah, and we each have a portion in Torah. 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.17 We must feel our powerlessness, yet attain our portion in Torah that is symbolized by the sap which rises on Tu BShevat. We must beg Hashem with all of our hearts to grant us our portion in Torahthis is the Kings daughter which brings one to completion in all dveikus and holiness. The more Torah we learn, the more we are connected with and encompassed by our Creator. We must see how far we are from Torah and plead and yearn until we merit its holiness. The feelings of powerlessness and the heartfelt prayer are an aspect of nefesh, which enables us to attain Chochmah. This is, Let your nefesh know Chochmah. And it will be a crown to your headthese are the two levels of Kesser which we then attain. At the very least, we must uplift everything to the realm of simple faith, and try to reach the pleasures of Atik.

17

From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 12

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Tu BShevat is the time when we reveal the aspect of Yesod / Foundation. This can only be accomplished through the attribute of Hod which illuminated the month of Shevat. This means that one can only merit true holiness which is the foundation of Torah if he praises [also from the root hod] Hashem and admits his complete inability to attain anything without Hashem. Both are elements of Hod. The verse states: And you will know that I am Hashem, your G-d, for I am the One who releases you from beneath the burdens of Egypt.18 The Baal Shem Tov explains that this is the main spiritual work of a Jew: to be completely nullified to Hashem. This was the purpose of Hashem taking us out of Egypt. When one Jew presents a challenge before his fellow Jew, this is an aspect of the constriction of Egypt / Mitzrayim. We must understand that such suffering is only mean to remind us to enter into the aspect of bitul even more. The main element of redemption is this nullification of the self within Hashem. This great work begins on Rosh Chodesh Shevat, continues until Tu BShevat, and culminates on Purim [when we receive the Torah anew]. Now we have gained a taste of the meaning of And you shall know that I am Hashem, your G-d, but in the future we will see this eye to eye, when Hashem returns to Tzion, with the advent of our righteous redeemer. Speedily in our days, amen!

Translated and Adapted by Rav Micha Golshevsky.

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Shemos 6:7 13

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Sefer Tanya
Chapter II, Part 3
Nevertheless, the root of every nefesh, ruach and neshamahfrom the highest of all ranks to the lowest, meaning those souls embodied within the illiterate and the lightest of the least Jew, all are derived, as it were, from the ultimate Mind which is Chochmah Ilaah [supernal Wisdom]. [The manner of the souls descent] is analogous to a child who is derived from his fathers brain: even the nails of his feet come into existence from the very same drop [of semen], by being in the mothers womb for nine months, descending degree by degree, changing continually, until [even] the nails are formed from it. Yet it is still bound to and united in a wondrous and mighty unity with its original nature and essence, namely, that drop that derived from the fathers brain. Even now, in the son, the nails receive their nourishment and vitality from the brain that is in his head. As is written in the Gemara (Niddah, ibid), From the white are formed the veins, the bones and the nails of the child. (In Eitz Chayim, Shaar HaChashmal, it is likewise stated regarding the esoteric concept of Adams garments in the Garden of Eden, that they were of nails [derived] from the moach of Tevunah.) It is exactly so, as it were, with regard to every nefesh, ruach and neshamah within the collective soul of the Jewish people on high. By [the souls] descending degree by degree through the downward development of the worlds of Atzilus, Beriyah, Yetzirah and Asiyah from G-ds wisdom, as it is written: You have made them all with wisdom [Chochmah], [through this descent] the nefesh, ruach and neshamah of the ignorant and least worthy come into being. Nevertheless, they [these lesser souls] remain bound and united with a wonderful and mighty unity with their original essence, namely that which is drawn down from Chochmah Ilaah. For the sustenance and vitality of the nefesh, ruach and neshamah of the ignorant are drawn from the nefesh,
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ruach and neshamah of the righteous and the sages, the heads of Yisrael in their generation. At first each person is only like a droplet, but by the time he is born after nine months of development he is fully materialized into skin and flesh, etc. This concept applies to the spiritual development and interrelationship between souls as well. The tzaddikim are only barely materialized and they remain in their Atzilus aspect. The Torah scholars materialized and descended to the world of Beriyah, those who serve Gd devotedly descended to Yetzirah, and the simple people to Asiyah. When a simple person binds himself to those who are on the levels above him, he is able to return to his original level because his root was initially in Atzilus. Even before he binds himself to those who are greater than him he remains connected with his source because his innermost nature is still bound up with Atzilus. Yet when he actually connects with those tzaddikim who never descended to materialize at a lower level, this connection allows him to rise to his initial level. We see this from the nature of the body itself, as the Baal HaTanya explains. Even the fingernails derive their life-force from the mind which is the source of their vitality. When a person binds himself to the tzaddikim, he connects with the root of his own soul and all of the aspects of his own inner essence become revealed within him. This is why one can feel a great light when one goes to visit the tzaddikim; this is, in essence, his own light that had descended and become more materialize. [Note: In himself, this light is coarser and harder to discern because it has descended further from its source, but when he goes to the tzaddikim he gets to experience the light of his own soul at its root.] In the presence of the tzaddikim, one feel that he is Hashem's own firstborn child. The main reason for traveling to the tzaddikim is to remember that we are actually a piece of G-d from above. The Baal Shem Tov taught that just as pride is the flaw that can drive a person further away from Hashem than anything else, so too is holy pridethe sense of being Hashem's own firstborn childthat which can bring a person closer to G-d than anything else.

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"With this we can better understand the comment of our sages on the verse, 'And cleave to Him''Anyone who cleaves to a Torah scholar is considered by the verse as he had actually become attached to the Shechinah.' This cannot be understood on a simple level, that by virtue of the scholars being themselves bound to Hashem, it is possible to receive great light from them. Rather "Through attachment to the scholars, the nefesh, ruach and neshamah of the ignorant are bound up and united with their original essence and their root in supernal Chochmah [and thereby with G-d Himself since] He and His wisdom are one, and 'He is the Knowledge,' etc." Hashem is constantly causing new spiritual light to descend to the world, and this is what the sages spoke of when they said, "The Holy One sits every day and delves into the Torah."1 The chiddushim that Hashem develops daily, then, are the new lights that descend to the world. The tzaddikim sense them when they develop their own new Torah concepts. "[As for those who knowingly sin and rebel against the Torah scholars, their nefesh, ruach and neshamah [levels] derive their spiritual vitality from the achorayim ['hind part'] of the nefesh, ruach and neshamah [levels] of the Torah scholars.] A simple Jew who is not connected to tzaddikim receives these lights in the manner of the "back side of the hind part" [in a disassociated way]achorayim d'achorayimand this is why everyone is always thirsting after the news, to hear about that which is going on in the world. Rebbe Nachman of Breslov said, "A Jew cannot live without news."2 This is a residual effect of the great spiritual lights that are descending every day; each person receives them in his own way. To connect with them [in a faceto-face and spiritual manner], one must be connected to those tzaddikim who remained in the state of dveikus that characterizes the world of Atzilus. Anyone who loves the tzaddikim and is bound to them and doesn't oppose them receives from their great light.
1 2

Avodah Zarah 3b Chayei Moharan #243 16

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If, however, a person opposes the tzaddikim, he receives light by way of the "hind parts." The Baal HaTanya offers an explanation in another part of his writings regarding the phenomenon of Torah scholars who do oppose the tzaddik, and the inverse of truly simple people who are firmly bound to the tzaddik. He says that if a Jew is bound to the tzaddik, it is proof of his having been himself a tzaddik in a prior incarnation. But if a person opposes the tzaddikim, it demonstrates that he has yet to repair the actions of his earlier incarnations. One must therefore be very careful to never speak against the tzaddikimboth those who are still living and those who have passed awaybecause each one of them is a manifestation of Moshe Rabbeinu for his own time. Engaging in controversy against the tzaddikim disrupts the flow of spiritual vitality to his own soul, and causes that energy to descend by way of the achorayim. [Note: The difference between the "face" and the "hind parts" is like the difference between receiving a nourishing meal from a benefactor directly, with a smile, so to speak, and having food thrown at one from over the shoulder. The tossing of sustenance over the shoulder is symptomatic of disregard and disassociation, and it is very significant in terms of how the sustenance is received.] Receiving spiritual vitality by way of the "hind parts" can cause one to fall into sin just as Korach did, G-d forbid. In Sichos HaRan, Rebbe Nachman taught that the further meaning of the sages' statement that Hashem planted true tzaddikim in every generation is that if one believes in G-d he must also believe that there are true tzaddikim in every generation. "One time I spoke with him [Reb Nosson writes of Rebbe Nachman], may his memory be a blessing, about the matter of most people resisting the notion that there are now great tzaddikim just as there were in earlier generations. He [Rebbe Nachman] answered: 'If they believe in Hashem, they also must believe that there are also tzaddikim. Just as Hashem exists, it is just as certain that there are tzaddikim in every generation.' Understand this well."3
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Sichos HaRan #192 17

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In any case, it isn't our concern to think about what is happening with other people, but rather to rejoice in that we merited to be connected to the tzaddik, and that this connection will bring us to feel true love and fear of G-d. The sages taught: "The world exists for six thousand years, and during the seventh it will be destroyed in water, and the Master of the universe will make wings for the righteous."4 The Bris Menuchah explains that while this is true in general, each individual soul will only come to its final rectification during the eighth, ninth and tenth millennianot a single soul will go lost. The great day of judgment, however, will indeed be during the seventh millennium. He cites a teaching from the Zohar that there are three classes of people who will be fully acquitted in judgment: those who were completely righteous in their deeds; those who merited to maintain personal purity; and those who were bound to the tzaddikim even if they did not personally merit to attain genuine sanctity or dveikus. We can see from here just how essential it is to be bound to the tzaddikim. The Toldos Yaakov Yosef explained further that there is one other quality that can acquit a person in his final judgment, and that is if he really yearned to attain love and fear of G-deven if he was not able to realize his desire. Rebbe Nachman of Breslov taught that if a person is not careful in matters of personal purity he will, as a matter of course, develop all sort of questions and doubts about the tzaddikim. He will wonder why they disagree with each other. It is vital for us to know that we do not understand the ways of tzaddikim; they are beyond us. Since their ways are beyond our grasp, it is only natural that questions will arise about their behavior. They emulate their Creator, and like Him they are somewhat inscrutable.5 The more holy a tzaddik is, the more hidden he is. This parallels the teaching regarding Shir HaShirim"All of the songs [books of Tanach] are holy, but Shir HaShirim is the holy of holies."6 [Note: While we are taught that Shir HaShirim is the holiest of all the holy works, nevertheless G-d's Name does not appear in it and it seems to be the least
4 5

Sanhedrin 97a Likutei Moharan II:53 6 Shir HaShirim 1:1, Rashi loc cit 18

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spiritual and most worldly of all scripture when looked at superficially.] Shir HaShirim is the most holy of works; it is also the most hidden of works.7 "As for what is written in the Zohar and in the Zohar Chadash, that the essential factor [in determining the spiritual level of one's progeny] is to conduct oneself in a holy manner during relations, which is not the case with the children of amei ha'aretz, etc. [Note: We will see that this does not mean the actual soul, but rather the means through which the soul communicates its light.] This is because no nefesh, ruach and neshamah is without a garment which stems from the nefesh of its father's and mother's essence. All the commandments that it fulfills are influenced by that garment; even the Divine abundance that flows to one from heaven is all given through that garment. [Note: Because the soul is so strongly bound up with this garment, the Zohar refers to it, in this context, as the persons 'soul'.] If the person sanctifies himself then he will draw down a holy garment for the neshamah of his child; however great a soul may be, it still requires its father to sanctify himself [at the time of conception]" Every person possesses both a body and a soul, and there is an intermediate aspect which is called a 'garment' which is like a spiritual body that is pure as glass, and it is by way of this garment that the actual soul shines its light upon the person. The child's 'garment' is pure and clean to the degree that the parents sanctified themselves during relations, and when it is clear it is easier for a person to serve Hashem. It is for this reason that the sages taught: "A person should always be willing to sell everything that he has in order to marry the daughter of a Torah scholar [i.e. a woman with an inherently refined spiritual nature]."8 "But the soul itself [as distinct from its garment, is not affected by the parents' sanctification. In fact,] it sometimes happens that the soul of an infinitely lofty person comes to be the son of an ignoble and lowly person. All of this has been

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Likutei Moharan I:243 Pesachim 49a 19

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explained by the Arizal in Likutei Torah on Parshas Vayeira, and in Ta'amei HaMitzvos on Parshas Bereishis." We find quite often that the father of a very great person was actually a very simple man, and sometimes the inverse is also true. The Arizal explains in Sha'ar Hagilgulim that sometimes a very lofty soul needs to descend to the world and the sitra achra will not allow it by any means. The soul is therefore "snuck in" and descends by way of an evil person, because when that happens the sitra achra is confident that the father will corrupt the nature of the child and raise him to evil. We see, in fact, that there are many instances of children who had a bad upbringing, and one day they are transformed into great baalei teshuvah. Their "garment" might be very lowly, but their souls are very lofty. Not only do they change themselves, but they even cause many other Jews to return to Judaism as well. It is known of Moshe Rabbeinu that despite his soul having been of the loftiest level, his soul-garment was actually very lowly and it was drawn to very difficult and negative tendencies. This is true of Dovid HaMelech as well; the soul of Moshiach had to descend to the world in a roundabout way, via Lot and his daughters. This was for the abovementioned reason; so that the baal davar would not accuse and interfere. The Ruzhiner Rebbe once questioned why, if the Baal Shem Tov and his students did not have the custom of transmitting leadership to their sons but rather chose disciples who were worthy, do we find that in later generations the tzaddikim do pass the mantle of leadership to their own children? He explained that when the light of the Baal Shem Tov was revealed in the world, it was necessary for very lofty souls to descend by means of the mechanism discussed by the Arizal; they needed to enter the world via very simple parents. However, as the generations went on, the sitra achra got wise to this tactic, and a new strategy became necessary. The tzaddikim themselves would have to bear sons who would, at first, have small souls, and this would make them unworthy of the attentions of the sitra achra. In truth, after these sons would assume the mantle of

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leadership, all of the sparks of their souls would be restored to them and they would shine with a very great light. In terms of our own Divine service, we find in the Bnei Yissaschar that the Baal Shem Tov used to rise to his full stature before the Zlotchover Maggid, who was the son of Rav Yitzchak of Terhovitz. It was said of him that he began with the smallest soul of his generation, and he raised himself up to the level of Rabbi Shimon bar Yochai. We learn from this that everything depends on our efforts. Even if we have small souls, we can still reach the highest levels. The only distinction is that if a person's parents sanctified themselves at the right time, it is easier to serve Hashem. The garment that derives from one's father can help the child get off to a good start in avodas Hashem, so that his struggles will be fewer. Therefore, if one sanctifies himself, he merits to have righteous children who will sanctify the Name of heaven.

Translated and Adapted by Rav Micha Golshevsky.

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