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Shalosh Seudos of Parshas Tetzave 5766 - ... " -

( ." ) ":', ":" The Badchans Question Once, Rav Boruch of Mezhibuzh, ztl, explained the deeper meaning of the verse, "" And Avraham made a great feast on the day of Yitzchaks weaning.1 The word for weaningis formed by the same letters as the word " ."This indicates that one should make a great feast and rejoice on Purim, the day we read the Megillah. The Rav Boruchs famous jester, Hershele Ostropoler, was among those present when he expounded this explanation. Hershele asked, If so, the rest of the verse should also tie in with this theme. What is the relationship of Yitzchak to the Megillah? Rav Boruch had no answer to this question, however. This query must surely be answered. The words of the well known Tikkenei Zohar which relate Purim to Yom Kippur have a bearing on this.2 Despite the fact that on Yom Kippur the Kohein Gadol entered the holy of holies to perform the avodah of the ketores, the special incense offering that atoned for the sins of all Israel, Purim reaches an even higher level. It is the culmination of the atonement of sin that began on Yom Kippur. This is why Yom Kippurim is only ""likened to Purim. Indeed, in the ultimate future, Yom Kippur will change from a day of pain and self-denial to a day of oneg, pleasure and delight.

1 2

Bereishis 21:8 Tikkunei Zohar 57b 3

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Even if we did not merit true forgiveness on Yom Kippur, in the merit of the joy of Purim we can attain the level of teshuvah inspired by love which transforms sins into merits.3 This is the significance of the end of the verse above. Through the drinking and feasting of Purim we transform the Gevuros, the harsh judgments which are an aspect of Yitzchak, to merits. This transcends the teshuvah of Yom Kippur, which is usually repentance from yirah, from fear, which does not have the power to transform sins into merits. The Abundant Forgiveness of Sin Every Jewish soul burns for Hashem with a holy fire, every single instant of each day. Unfortunately, our sins weigh us down and create barriers that separate us from our Creator. However, when a Jew petitions his Creator to forgive him by saying, selach lanu avinu ki chatanu, Forgive us, Father, for we have sinned, Hashem immediately forgives him. This is mirrored in the explanation of the Baal HaTanya of the closing of that same blessing in Shemoneh Esrei: Chanun hamarbeh lisloach, He is gracious, and forgives abundantly. The Baal HaTanya taught that this closing signifies that Hashem immediately forgives anyone who petitions Him. If not, it would be something of a brochah lvatalah, a wasted blessing, since it implies that Hashem does indeed forgive abundantly, regardless of the nature of the petitioners sin. [Note: Obviously this is only on certain level and is not discussing the complete removal of all stain of the sin. In Yuma the requirements are clearly laid out. Teshuvah alone only removes the bad effect of failing to do a mitzvas aseh; any transgression more serious has other requirements before one is considered to have truly made amends.] But since Hashem immediately forgives any sin regarding which one petitions Him, why do peopleeven those who daven three times a daystill fail to feel connected? The answer lies in the different ways that people respond to their sinning.
3

Yuma 86b 4

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Every sin forms a veil between us and Hashem. Some are so anesthetized by their many sins that they no longer even feel that their actions have thrown up high and broad barriers between themselves and their Father in heaven. They are numbed to the results of their actions.4 However, those who are still connected to holiness, who do daven three times a day and are aware of the negative repercussions of the their actions, are more prone to feel the barriers erected by sin. Such people feel genuinely broken after transgressing and usually continue to feel distant even after saying, He is gracious and forgives abundantly. They may know that Hashem forgives, but they still feel distant and cannot fulfill the verse, "" Yisrael rejoices in his Maker.5 He cannot rejoice since he doesnt really, deeply within himself, believe that Hashem truly forgives him. The Everlasting Flame This is the meaning of the verse: You, [Moshe], must command the Jewish people to bring you clear illuminating oil, made from hand crushed olives, to keep the lamp constantly burning. Rashi explains that one must ignite the lights of the Menorah until the flames rise of their own accord. This encapsulates the essence of repentance. A Jew who has sinned must continue to repent until the flame rises of its own accord. This is the flame of connection with Hashem. The more emunah one has in Hashems mercy and forgiveness, the more immediately does one feel connected and joyous. The feeling of joy is the main character of genuine repentance. The truth is that one who has true emunah feels the joy immediately after petitioning Hashem for forgiveness since he truly believes that Hashem forgives. The

As Rebbe Nachman explains in Likutei Moharan I:56:3, this is the deep darkness of exile, when Hashem says He will even hide His hiddennessthe person does not even know that he is far from Hashem. 5 Tehillim 149:2 5

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more a Jew believes that Hashem forgives every sin, the more he feels filled with the supernal light and connection which is the main element of healing from sin.

The Four-Fold Song of the Future This is the concept of the Tikkun Haklali, Rebbe Nachmans General Remedy of ten chapters of Tehillim, which converges with the four-fold song that will be sung in the ultimate future, as taught in the Tikkunei Zohar. This song is pashut, kaful, meshulash, merubahit is singled, doubled, tripled, and finally quadrupled.6 This song is the mainstay of atonement of all sin and is the song that will be sung in the ultimate future. As the verse teaches: "" ' Sing to Hashem a new song.7 What is the meaning of this four-fold song? This song is a kind of code with which we allude to the following permutation of Hashems great Name: -"-" "-" "- " ." "---In terms of avodah, when a Jew contemplates this Name, his first thought should be of the yud, of the shir pashutthe single or simple songwhich represents Kesser. This refers to the powerful character of the life force and joy one receives from true faith in Hashem. This person is filled with joy in the very fact of his Jewishness. Even if a person with such faith sins, chas vshalom, he knows that Hashem truly is forgiving. Secure in this knowledge, he simply repents. He sings a pure and simple song of unity. After this, one must contemplate the double level of yud-hei, which represents the light of Chochmah, or Torah. This person feels such intense joy from his contact with the Torah that he literally sings all the time, shir koful, he sings doubly, because he merited a portion in the holy Torah. Whats past is past! He has deeply internalized that he can always grab another Mishnah, another daf Gemara or different bit of learning. He knows that in every single letter is hidden the endless light of Hashem. So even if he
6 7

See Likutei Moharan I:49, II:8; Tikkunei Zohar, Tikkun 21, 51b Tehilim 98:1 6

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falls, he sings the doubled song of running ahead to catch the next opportunity to connect. The next level is that of Binah, the shiur meshulash or triple song, the yud-heivav. This signifies contemplation of the Name in a state of love and fear of heaven. One draws down powerful vitality through the deep contemplation of the greatness of the Creator. This contemplation generates even more yirah, ahavah, and dveikusthe triple effect of fear, love, and cleaving to Hashem. The final level of the four-fold song, the contemplation of the yud-hei-vav-hei, signifies accepting the yoke of heaven with love. Even if one did not act properly before the present moment, he is galvanized to have a care to act properly from now on. From this instant, one is revitalized to begin to act like a Jew should. This is the significance of the verse, "" The Jewish people upheld and accepted8 They recommitted themselves to living uncompromising Jewish lives. When a person enters into the joy of this four-fold song, his soul reconnects to its Source. This is similar to the words of Rebbe Nachman regarding Purim, Every sip one drinks on Purim causes more tikkun habris, brings about a more powerful rectification of the covenant (of personal purity). Similarly, every bit of joy one feels on Purim causes an even greater atonement for all ones sins. This is because the main character of the four-fold song is joy in Hashem. This is especially true regarding our later generations. The main purification of sins and casting down of barriers between us and Hashem is through the joy engendered by the contemplation of the four-fold song. This joy causes the fire of connection with the Source to rise within of its own accord until it spreads out into ones arms and legs and causes one to dance. The arms and legs are an aspect of Mordechai and Esther, as Rebbe

Esther 9:27 7

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Nachman discusses.9 All of ones limbs are then imbued with joy. Teshuvah on Purim is exceedingly potent due to the intense joy of Purim. Every sin can be corrected on this holy day.

This is the significance of the verse, "" The choshen shall not budge from upon the ephod, the breastplate of judgment must always lie upon the apron.10 The word " "has the same letters as the word " "and the same numerical value as the word " ]853 = 8 + 01 + 003 + 04[ 11."The word " "is numerically equivalent to the word mouth, "]58 = 4 + 08 + 1[ 21." The mouth must never budge from petitioning Hashem regarding Moshiach. The matter of Moshiachthe choshenmust forever be upon ones lipsthe peh the parallel of the ephod. Unfortunately, many dont appreciate the power of prayer during the entire year. This is especially true regarding the potency of every single prayer on the holy day of Purim. This is comparable to the words of the Kotzker Rebbe: On the day of the wedding, Hashem answers every prayer. What a pity that such a treasure is given over to callow youth! If Jews really begged for Moshiach every Purim, he would have come long ago. What a pity we dont use this precious day properly! This is the deeper significance of the verse: "" To stand and congregate to protect their lives, the privilege we were granted on that original Purim.13 When we enter the awesome holiness of true atonement, we have permission to gather together and beg for true spiritual salvation.

Likutei Moharan I:10 Shemos 25:25 11 Chessed LAvraham, Maayan 4:58 and Dan Yadin, Maamar #14. 12 Degel Machaneh Efraim, Parshas Tetzave 13 Esther 8:11
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The Bitterness of Mordechai Rav Aharon of Stretsheleh explains the words of the Talmud, that Mordechai is alluded to in the Torah in its phrase: Mohr drorpure myrrhrendered in the Aramaic as maira dachia.14 Rav Aharon says it is no coincidence that Mordechai correlates with a term of bitterness and oppression. It alludes to every Jews feelings of bitterness from the fact that he is distant from all of his spiritual aspirations. All too often, his material situation parallels his spiritual state. Mordechai the tzaddik rectifies ones lowly spiritual level. The bitterness associated with Mordechai is not bitterness that he felt for himself. He felt brimming over with the gall that every Jew feels on account of his distance from Hashem. Each and every one of us has very lofty aspirations to fulfill our true potential by elevating ourselves spiritually. When this doesnt work out as we planned, we are filled with bitterness. Mordechai, like all true tzaddikim, is completely clean of any trace of such bitterness. But he empathizes with us and feels the deep bitterness that we feel when our aspirations are not realized. His whole being is filled with intense yearning to see Hashems name magnified in the material world. His feelings can be summed up in a desire to see the fulfillment of the words of Kaddish: Yisgadal vyiskadash shmei rabbahMay His great Name be magnified and sanctified! Although our sins and massive self-absorption stand in the way of our feeling a similar yearning for Hashems Presence to be revealed in this world, on Purim at the very least we are uplifted enough to focus on Hashems interest, as it were. This is the significance of Chazals statement that Esther was green.15 Esther alludes to the Shechinah. [Note: The Shechinah is hidden from us and must be sought.16 The root of Esther is " ,"which means hidden. She is a sickly green from our neglect, since very
14 15

Chullin 139b Megillah 13a 16 See Rebbe Nachmans Stories, story #1, The Lost Princess. 9

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few people give the Shechinah any thought at all. Instead, we are hyper-focused on ourselves. Even if we want spirituality, it is always about my learning, my davening, my mitzvos. Unfortunately, genuine connection to Hashem often doesnt even enter the equation of our spiritual life in more than a fleeting way, if at all. During the days of Purim and Adar, when Jews are filled with elation and happiness in the Creator in which merit all sins atoned for and converted to merits, it is much easier to think not only of spiritual matters, but of the underpinning of all spiritual growth: the Source of all, Hashem. In addition, even during the rest of the year, through the joy internalized by contemplation of the deeper meaning of the four-fold song explained at length above, [we can also rise above our natural selfishness and think of the holy Shechinah. The fact that when we feel so joyous [in our spirituality] that our cup literally runs over with good will and deep inner joy is the key to true atonement for our sins. This is alluded to in the first letters of the word, " "from the phrase, kosi rivayahmy cup runs over. This spells the verse, "" ' And Hashem said, I have forgiven you according to your words.17 The main thing is not to waste the golden opportunities for true closeness to Hashem easily accessible through heartfelt prayer for the advent of Moshiach that are available during the holy days of Purim and Adar. Let us not be like a fool who tosses aside the good he receives, oblivious to its value. On the contrary, let us maximize the opportunities presented to us. The Needs of the Shechinah Although each of us should definitely petition Hashem on Purim for our material and spiritual needs, since all the heavens are pierced on this holy day, we should not lose sight of the higher goal as well. We should also strive to come to the
17

Bamidbar 14:20; Likutei Moharan I:177 10

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level of Mordechai who only felt bitterness regarding the failure to magnify and sanctify His great Name, the lack of Hashems presence in the hearts and minds of the Jewish people. If we are filled with a deep emunah in the endless compassion of Hashem and petition Him during these holy days, we will surely be answered. We need to internalize the deeper meaning of the phrase: "" all who stretch out their hand for Hashems kindness will be granted their requests. We must strive to truly into enter an aspect of the level of Mordechai. We have the ability to climb to dizzying spiritual heights and move from chamber to chamber, and plead with Hashem regarding all our spiritual needs. How do we ascend to the level of Mordechai? The first step is to cease feeling any pain about what we lack personally, since these needs are sure to be filled if we have already petitioned our heavenly Father. This leaves us open to focus instead on the Shechinah exclusively. When will Hashem reveal His glory in the lower worlds? Through this, one connects to the Shechinah, an aspect of Esther. The preciousness of even just one true thought of teka bshofar gadolof longing to hear the blast of the shofar heralding the revelation of Moshiachis beyond any estimation! Who can possibly comprehend the spiritual elevation of being wedded to the Shechinah, as it were? For this reason, on Purim one should strive to place the Shechinah foremost in ones mind. We must internalize the prayers of the Yomim Noraim that call us to shake off our self-absorption: "" And everyone who has been made will know that You are his Maker, and every creation will understand that You are its Creator. We must work to internalize our faith so that it spreads throughout all our limbs and our entire being. This is the main avodah of Mordechai the tzaddik, to imbue all of creation with the light of emunah, both on the personal and the collective levels. One who is truly imbued with emunah is able to sustain the dveikus of true connection with

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Hashem so that the fear of Hashem will be upon our faces, so that we will feel ourselves in conscious contact with our Maker and responsible to Him in every experience, every day, including our last moments. The Megillah of Yitzchak This is the root of the connection between Yitzchak and the Megillah. When we read the Megillah, we must enter into the level of Yitzchak whose name derived from the tzechok, the laughter that would be elicited by the news of his advent. Even the worst sinner who truly rejoices on Purim merits complete forgiveness and is able to bring the light of emunah into his life. It is only through great inner joy in Hashem that one can come to true fear of heaven, the attribute of Yitzchak. This was the main avodah of the holy Baal Shem Tov. Every day of his life was filled with deep contemplation of faith and the presence of Hashem in this world. He didnt neglect dveikus in Hashem for one instant. We must strive to emulate him and internalize the light of emunah and dveikus so that this enters every limb, all the way down to our hands and feet, and dissolves all our sins. We must continually return to Him in love and joy until all sins are transformed to merits, and receive the joy of Purim which is the joy of emunah. Let us never forget Esther, the Shechinah, by continuously praying for the ultimate redemption until our prayers bear fruit and we see Hashems return to Tzion. Then, all who dwell on earth will recognize and know, and all will bend their knee and swear allegiance to You. We must also fulfill Esters instructions, " "we must gather together and join in unity with all our fellow Jews while concentrating on our foremost goal of being joyous in our connection with Hashem. The main obstacle that prevents our attaining the levels described above is our relentless preoccupation with our own needs and the needs of our families. This is the deeper meaning of the statement of Chazal: Ben Dovid will not come until the prutah is
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consumed18 The word prutah, the coin of least denomination, can refer to the pratius, the feelings one has regarding oneself exclusively. As long as a person entertains small-minded thoughts of self, this causes great division between himself and his fellow Jews. This is invariably the substrate of all the baseless hatred that underlies all of the fighting and schisms within the Jewish people. One who is only focused on his own bitterness cant even think of another persons legitimate needs, let alone Hashem. Therefore, our main request should be to unify all of the Jewish people by having the light of emunah reach deep into everyones heart. When and how will the great goal materialize? With the arrival of Moshiach. We can only attain this level if, like Esther, we ask nothing. In avodah this means that we transcend our selfishness and focus only on the revelation of Hashem. A sign that one has merited to transcend is self-interest and connect to the collective needs of the Jewish people is when one begs that Hashems glory be revealed forever with his whole heart. This desire is built into the innermost being of every Jew. Even one who thinks he understands little regarding such selflessness and connection knows just how to do this if he only focuses his mind and heart on it. Every Jew instinctively recognizes that all personal loss and lack is rooted in the obscuring of Hashems glory. Even a Jew who has fallen as far as possible from Hashem can also find the Shechinah even from his place, since the Shechinah is with every Jew wherever he goes, waiting for his return. A Jew can always call out to Hashem from wherever he may have fallen.19 The Maggid used a parable to explain our relationship with Hashem in terms of father and child. The father hides and when he finally reveals himself, there is tremendous joy and laughter. This is the way with Hashem as well. He hides Himself
Sanhedrin 91a That every Jew in his innermost depths is close to Hashem is discussed by the Baal HaTanya and many other works like the writings of the Ramchal, Rav Tzaddok, Sefas Emes, etc.
19 18

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from us, as it were, and asks us to search for him. When He reveals Himself, there is joy and delight for both Him and His children to share. During the auspicious days of Purim, we are able to search and find our heavenly Father, who reveals Himself in the lower worlds. The Midrash writes that this is the entire desire of Hashem, to reveal Himself in this lowly world.20 When this happens, the light of His Oneness fills all the supernal worlds and will bring our righteous redeemer in a merciful way, through our teshuvah and heartfelt joy. The Yesod of Abbah When Purim comes, there is a revelation of the Yesod of Abbah.21 [Note: Abbah refers to the lofty levels of bitul, true self-nullification and connection with Hashem.] Yesod dAbbah connotes one who experiences the egoless pleasure of Hashem and the Torah. This supernal pleasure is an aspect of a hisgalus, revelation of Hashem in the material world. The Creator wishes every person to experience the dizzying spiritual heights of Chochmah and Kesser. The light of Chochmah is an aspect of being close to Hashem with a concomitant awareness of ones cosmic smallness and unworthiness. This is signified in the verses regarding Chochmah. On the one hand, the verse says: " " Say unto Chochmah, you are my sister.22 On the other hand: "" And his sister stood at a distance.23 Chochmah is referred to as ones sister who waits at a distance. This means that although through Chochmah one is shown a measure of the greatness of Hashem, this is an aspect of distance compared to Kesser, which is an aspect of Hashem appearing before one from up close, as it were.
20 21

Tanchumah, Parshas Naso See Shaar Hakavanos, Purim. 22 Mishlei 7:4 23 Shemos 2:4 14

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This is the meaning of the phrase: "" Let your soul know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for your head.24 Daas connotes connection, as is well known. A person must be so connected to and focused on Chochmah that his innate oneness with the King becomes discernable; this is an aspect of Kesser. First Chochmah, then Kesser, as the phrase from the zemer suggests. On Purim, when the Yesod of Abbah is revealed, there is an incredible revelation. The Machberes Hakodesh writes that Megillah shares roots with megaleh, reveal. On Purim, the light of Hashem is so palpable to one who seeks it that one can strip away all veils and literally get drunk on the supernal illumination that flows down.25 Through spending this holy day immersed in prayer and deep connection, a person is incorporated into the Creator and all his spiritual and material needs are automatically filled.26 Because he fulfills the purpose of creation, he is provided will all that he truly needs. May Hashem help us that in the merit of the awesome revelation on Purim we come to fulfill what we already received, just as the Jewish people did on the first Purim: "" , They upheld that which they had already received.27 May we merit the light of Chochmah and Kesser until even our bodies become vehicles for the revelation of the Shechinah. Then we will see Hashem in His return to Tzion, with the advent of our righteous Moshiach, speedily in our days, Amen! Translated and Adapted by Rav Micha Golshevsky.

24 25

From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. Shaar Hapurim 26 Zohar Hakadosh I:217b 27 Shavuos 39a 15

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The Light of Bitul Nesiv Mitzvosecha, Pathway 3.2: "It is an axiom of faith that the Ohr Ein Sof gives life to everything that exists, and it provides a limit, allowance and measure for all that emanated forth, all that was created, formed and made, which determined the extent of their ability to act, and provides them with a means through which their light is diminished or increased. Everything is in accordance with the degree of merit of the lower beings [and levels]" This is the first basic principle of faith: that there is no action, great or large, that is not performed by the One who caused everything that came into existence to emanate forth. Every single action in the world is done by the Ohr Ein Sof, and the true actor in every matter is Hashem Himself. There is no other actor, G-d forbid, and He is not dependent on any other, yet everyone is dependent upon Him. He provides a limit, allowance and measure for everything. Whether their light is increased or diminished is all determined by Him. The second basic principle, however, is that "everything is in accordance with the degree of merit of the lower beings [and levels]." This is faith in reward and punishment. "Our divine Master, the 'light of Yisrael' [the Baal Shem Tov] clarified these principles by explaining a teaching of the sages: 'If there is fear of heaven, good [then all of the other positive attributes have permanence]; if not, not.' The gemara then brings a parable to illustrate the concept. 'This can be compared to a person who said to his friend, "Bring a kur of wheat [up to the attic]." Afterward, he asked his friend, "Did you mix in a kav of chumtin [which helps to preserve the wheat from spoilage]?" His friend said, "No." The first one responded, "It would
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have been better had you not brought it up at all, then."'1 The Baal Shem Tov posed whether the parable really suits the situationthe parable indicates that the chumtin are secondary to the wheat, while it is clear that fear of heaven is the main thing and the Torah [and other middos] are secondary. The chumtin represent yirah, which helps to preserve the wheat of Torah. Is this really accurate when it indicates that the Torah is primary? How can we reconcile this when the sages said that without yirah one is left with nothing? "The matter is as follows: When Hashem created the universe it could not be maintained because it immediately wanted to revert to its original state of nothingness [i.e. complete incorporation into the Divine], blessed is He and His Name. It was only when the [souls of the] Jewish people were created that the universe could maintain its existence. The name Yisrael expresses the concept [ ," ]and those three letters signify the three supernal 'heads.'2 One head is Chochmah Sesima which is signified by the letter reish, because Chochmah contains an aspect of harsh judgments in its 'back side' (as follows: , " " " "which has a total gematria of 200, which is '[ .)Note: The achorayim word-form is one of descending increase of filters and obscurity, which expresses dinim.] When it is written [more fully] articulated with letters hei [as follows: , , , ] , it has a total value of 1000 [which is ]these are the thousands worlds which are sealed with the pure ring of the achorayim of Elokim articulated by letters hei [as explained above]. This indicates the root of the Torah and the root of the worlds. The letter lamed is [like] a 'tower that flies' in the mochin-level of Avira; it is the second 'head' which is the root of souls. And the alef signifies the Galgalta, the root of G-dliness which is within all things" The basic concept is as follows: G-d's light is infinite, and He limited and constricted His light in order to create the universe. The existence of the world is dependent upon the Jewish people who are called reishis [as we saw above, expressed in
1 2

Shabbos 31a Zohar, Idra Zuta 292a 17

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the name .]This parallels what the sages taught regarding "the sixth day"all of creation depends on the Jewish people accepting the Torah. Without Yisrael, all of existence would revert to ayin and be nullified within G-d's infinite light. This is the meaning of . " :All of existence comprises three basic elements, which are worlds, souls and G-dliness [ .], , These three elements are rooted in the three "heads" described by the Komarna Rebbe. The Zohar explains that there are three roots to the existence of the worlds, and the Jewish people themselves comprise worlds, souls and G-dliness. The lowermost of them is that of "worlds," and it is rooted in the mochin-level called Chochmah Sesima'ah. [Note: We will see that the three levels are compared to the structure of the brain and its enclosure. Physically, the lowest one of them is the actual brainthis parallels Chochmah Sesima'ah which means the "hidden mind," much in the way that the brain is hidden by layers of membrane, bone, etc.] There are three "heads" within the world of Atzilus Galgalta ["skull"], Avira ["airspace"] and Mocha Sesima'ah ["hidden mind"]. The lowest of the three is Mocha Sesima'ah, within which are "a thousands worlds sealed, etc." with the Name Elokim written in the achorayim form. This is the root of the worlds whose entire vitality derives from the Torah [just as the world could not exist without "the sixth day"]. As the sages taught, "Bereishisfor the sake of reishis, which is the Torah [and which is referred to as reishis darkothe beginning of His way]." This is the primary reason for the creation of the world, for all of the existence of the world is [vitalized] by the letters of the Torah. This is the lowermost aspect, and it is called Chochmah [Mocha] Sesima'ah, expressed by the letter reish of the name Yisrael. The second aspect is represented by the lamed of Yisrael, and it expresses the fact that within all of the letters of the Torah and within all of reality there are "souls," and they are rooted in the second mochin-level of Avira. The sages explained in Chulin, in Eilu Ha'treifos, that the head is formed of a surrounding case of bone which is called the Galgalta, and within it there is an airspace between the Galgalta and the mochin. Beneath the skull there is an upper membrane. Between it and the lower membrane that
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surrounds the brain is an airspace. First there is Chochmah Sesima'ah "hidden" by its membrane; then there is a space, and it is called the "second mochin-level." It parallels the level of the souls of the Jewish people. The third and uppermost "head" is expressed by the alef of Yisrael, and it parallels the bone of the Galgalta which is the root of G-dliness that inheres within everything. This is the potential for G-d's presence to be revealed by the Jewish people. We see, then, that there are three essential reasons for creation: "worlds" which are the letters of the Torah that are revealed among created beings; the souls of the Jewish people; and G-dliness. These three are all connected. "These, then, are the three 'crowns'the crown of Torah, the crown of kehunah, and the grown of kingship.3 'Behold, I fill the heavens and the earth'4 Within everything, there are worlds, souls and G-dliness. The Zohar explains: 'There are three heads, each one enclothed within the other, each one higher than the other. The first head is Chochmah Sesima'ah which is sealed and does not open. This Chochmah is hidden, it is the head of all of the heads of the other chochmos. The head that is above it [the second one] is that of Atika Kadisha, hidden of all of the hidden ones, head of all heads, a head that is not a headit does not know and is not known what is in this head, for it is not grasped by wisdom [Chochmah d'Atzilus] or by intelligence [Binah d'Atzilus]. It is to this that the verse refers when it says, "Flee to your place'5 [i.e. do not try to grasp it, because it is beyond you]"'6 An explanation of the matter can be found in Eitz Chaim, Sha'ar Arich, Chapter 2. The supernal Emanator of all, the Primal Cause, the Master of all, Maker of all, the Infinite One, great is His concealment'Deep, deep, who can find Him?' most Ancient of the ancients.

3 4

Avos 13 Yirmiyah 23:24 5 Bamidbar 24:11 6 Zohar, Idra Zuta 288a 19

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"The matter is as follows: Before He enclothed [His light] within AtzilusBeriyah-Yetzirah-Asiyah, there was no other being that could grasp Him at all because of His brilliance. Therefore, in order that it should be possible to receive and enjoy a small degree of illumination from His brilliance among the lower worlds"since this is the purpose of creation, because He wanted a dwelling place for Himself among the lower worlds, that created beings would benefit from His bright illumination. While it is true that all of the worlds conceal the brightness of His light, it is also true that it would be impossible to grasp any of it without them. It is G-d's will that the Jewish people grasp G-dliness to whatever degree they can. "It was cloaked and hidden by the sefiros of the Kesser d'Ein Sof, secreted and hidden within the supernal crown by way of Adam Kadmonwho preceded the earliest matters [ ] and was enclothed within the Kesser d'Atzilus. The worlds and the brilliance within the Kesser reverted to the state of Ayinto be incorporated within the Ein Sof itself, without any change or diminishmentbecause they were not able to remain in the state of yeish [individuated existence] and they all reverted to Ayin, to the brilliance of the infinite light. Nevertheless, a trace remained [in the manner of] 'touching and not touching.' Once [that light] is enclothed there and after the tikkun, the lower worlds have the ability to receive a small degree of illumination from the Ein Sof by way of the Kesser. "However, when the Ein Sof enclothes itself within that which is below it, it is cloaked within the three supernal heads. It is specifically then, when it is cloaked and hidden and concealed within them that it is called 'Ancient of al the ancients,' and the three heads are called Atika Kadisha, because the Ein Sof is enclothed within them." Meaning, that Hashem wanted to reveal the light of Ein Sof, and it was enclothed within these three aspects, which are the three "heads" discussed above.

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"This is what the Zohar was speaking of when it is written, 'This Atika Kadisha is found within the three heads'7 The word 'is found' means to imply that it is available to us, and they are revealed to us when it is enclothed within these three heads, which is the root of worlds, souls and G-dliness, that the Emanator of all should be one with that which emanated forth from Him. All that exists will, as it is within their innermost vital essence, return to their source to the One, the Only, the Unique One, Hashem is one and His Name is one throughout all of the worlds. "Within every created being there is a vitality that is a portion of G-dliness, and it is with this that it unifies and sacrifices itself to sanctify His Name. 'The frog says [in Perek Shirah]: Blessed is the Name of the glory of His Kingship forever and ever,' and it has an equal value to the phrase, 'So end the prayers of Dovid ben Yishai [in Tehillim].' He went from a state of being [sense of self, ]to nothingnessAyin by hearing the words of the frog, as is known from the Midrash8" The Baal Shem Tov came to the world to reveal the inner essence of the study of Kabbalah, because all of the Torah's secrets are really only speaking of a single conceptthat Hashem created everything from absolutely nothing, . He did His light and created something that appears to have individuated existence. The purpose of this world is so that we should recognize Hashem's existence and return to the state of being incorporated with His AyinHis simple lightas explained at the beginning of Eitz Chaim. This is the meaning of the Shem HaVaYaHthat He was, is and will be ( .), At first He was ( )alone; now ( )we are in the created universe; in the end, all of reality will ( )return back to its source and be nullified within the Ayin. Hashem wanted this created universe to exist in a state of "touching and not touching" ( ) even afterward, so that even as we are absorbed back to our Source, we still retain some trace of our individual self so that we can grasp Hashem's reality to an ever-increasing degree. This is the ultimate purpose of the creation of the
7 8

Ibid., 289b Yalkut Shimoni, Tehillim #899 21

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souls of the Jewish people in particular, and Hashem empowers the tzaddikim so that they can exist [even now] in a state where their ,their sense of self, does not contradict their experience of the ,Hashem's absolute existence. This is "the essence of the Jewish people is the ability to exist in both the state of ,and still be bound up with the three "heads" where the roots of existence lie. The revelation of Hashem's reality goes from level to level. At first, the revelation is very limited, which is the nature of Asiyah. Afterward there is more revelation, and this is the nature of Yetzirah. There is ascent from there to Beriyah, and to Atzilus, and then to Adam Kadmon, until finally one is restored to Hashem's infinite light. Hashem has a great deal of nachas from every little bit of bitul that a person merits to attain, and the ultimate goal is to grasp more and more [of a revelation of Elokus] by completing all of the parts of the Torah, including its innermost secrets. This is why Hashem was willing to create a universe with an individuated sense of selfin order that it would eventually return after [having exercised all of its potential for] revealing G-dliness]. As the verse says, "For My glory I created it, formed it and even made it."9 There are three elements to the revelation of G-dliness in the world: words, souls and Elokus. That is to say, by way of the letters of the Torah, the souls of the Jewish people, and the actual revelation of G-dliness [that inheres within creation]. "This, then, is the main meaning of the name Atika Kadishait is the One, Only and Unique One, the Ein Sof itself in its glory, which is enclothed within these three heads of worlds, souls and Elokus. They too are called Atika Kadisha, and while we have said that the Ein Sof is enclothed within the three heads, nevertheless it is certain that the Ein Sof is not actually cloaked there in its true nature. Rather, it is within the uppermost of the heads which is Reisha d'lo Isyadah; and the second head receives the light of Ein Sof by way of the membrane
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Yeshayah 43:7 22

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of the uppermost head. The third head receives it by way of the membrane of the two heads" The third "head" which is [the root of] the Torah and the world [structure of worlds] receive the Ohr Ein Sof by way of the membrane of the [other] two heads meaning, by way of the souls of the Jewish people and Elokus. "In order for them to all be 'heads' which are nullified and return to the brilliance of the Ein Sof, to absolute nothingness in their cleaving to the Ohr Ein Sof, we therefore said that the Ohr Ein Sof is enclothed within them and they receive the Ohr Ein Sof with greater purity and clarity than the rest of Atzilus which begins with Chochmah and which is called yeish. It is called yeish because it is possessed of a sense of individuated self, and diminishment, and the ability to grasp and contain, and the concept of a vessel. The achorayim of Chochmah has an element of din and withholding, without restoring everything to absolute Ayin" Chochmah, which is the first of the three heads, is the place from which din and withholding began its downward developmentthese are the three lower worlds of Beriyah-Yetzirah-Asiyah in which there is yeishus and a sense of separation. This is the that does not completely revert to .Just as in this world we see individuated existence as manifest in the inanimate, in plant life, animal life and human beings. Our task is to restore that which seems to be in a state of division to a state of unity. It is the task of all of the souls of the Jewish people to restore everything to G-dliness. "And we will explain the three heads: they are Kesser, Chochmah, Binah, Chessed, Gevurah, Tiferes, Netzach, Hod and Yesod. They are nine hidden sefiros that exist in an actual state of Ayin, in the brilliance of the Ohr Ein Sof. Above these aspects is Reisha d'lo Isyadah, the actual Ein Sof, which constricted itself to be enclothed within the three heads, which all reverted back to the state of Ayin, the Ohr Ein Sof. Nevertheless they have a minute root of yeish to them, some element of a grasp [which implies a distinct vessel that has the ability to contain something] and this is why their aspect of reversion to the actual Ein Sof is called Reisha d'lo
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Isyadah [meaning, it retains something of its own nature, since it has its own name]. They could not revert any further, in accordance with the will of the Ein Sof, which maintains the existence of everything through His simple ratzon. They remained with the grasp and the clarity of Reisha d'lo Isyadah, which is Malchus above the " The main purpose of serving G-d is to take the and restore it to .In this world we are in the state of we have jealousy, lust and pride [the three essential negative traits], and all around us we see a world that appears to be distinct from Hashem. The sense of self within the lower three worlds is embodied within the selfseeking of the worst three middos. Our main avodah, then, is bitulto nullify our yeishus and our sense of independent existence so that we can return to the Ayin. We must refine our negative traits and bad desires until we disassociate from our [separation-affirming] materiality; then we can literally reach the state of Ayin. Hashem constricted Himself, as it were, within the three heads of Atzilus to assume a state of and yeish, all for the purpose of allowing Himself to be revealed to His creations. When a human being works to nullify his own yeish in order to become a part of Hashem's ,when he nullifies his own will and makes G-d's will to reveal Himself among His creations his only desire, then he will have reverted back to his source to the degree that is possible for a human being. There always remains some trace of yeish within the person, for this is Hashem's willthat the person should exist and that he should not revert to the state of absolute nothingness and incorporation within Hashem as existed prior to creation. Hashem wants that the individual should retain his will, but that the will should be utterly subsumed by Hashem's will, which is to His light should be revealed throughout all of the worlds. "The yeish is bound to the Ayin literally at every instant; the Atik Yomin is [bound to] the ,and Nukvah [is bound to] Ayin literally, actually bonded and unified with the Ohr Ein Sof. His and His yeish are enclothed within the three heads of Galgalta and Mocha Sesima'ah, and we can grasp something of this
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concept when we nullify our own element of yeish and all sorts of negative attributes, to purify ourselves completely of all lusts and bad middos, until we come to total self-nullification and a disassociation from our material natures. Then we have reached the state of ,like a tiny blade of grass, cleaving to the Ohr Ein Sof, to Hashem's aspect of which He constricted within the three heads, so that it should assume a state of and yeish which can be grasped. Hashem's is [grasped] by our Ayin. We bind ourselves to His ,that we should not become absolutely null and void and [so that] everything [will not] revert back to nothingness. His constriction to a state of yeish is within the letters of the Torah, which are the 'hard/dark wheat grains,' yeish emerging from the state of Ayin. "And we bind ourselves to it truly, with humility, truly, truly, truly, until we restore everything to Ayin. To bind the of Malchus to the Ayin of Reisha d'lo Isyadah. But His -aspect is, for us, genuine Ayin and self-nullification. This is all designed in order to prevent all of the worlds from reverting back to the brilliance of the Ohr Ein Sof, to actual nothingness. This head is called 'not known,' it is not possible to grasp any of its light without nullifying oneself to be like the tiniest worm, dist and ashes, without any knowledge or apprehensiontotal bitul. Understand this. "'And if not, then He and I cannot live together.' For 'I' am the one that maintains 'Him' in a state of yeish [here the Komarna Rebbe is explaining how Hashem maintains His absolute Self and the limitation of Himself that He makes available to His universe in a state of unity] and all of His matters are for Himself, and He serves Himself [the Komarna Rebbe will explain how the yeish aspect called here 'Him' can descend until it contains potential for abuse]. 'Him' refers to Atika Kadisha, and there is also Ayin which cannot be grasped, and it is impossible for them to unite in total unity, and there remains some separate element that falls, and it becomes actual idolatry as expressed in pride and willfulness. The spiritual root of the klippos and impurity derives its vitality from the aspect of ,until they
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assert themselves with pride and make themselves into a strange god, a foreign god, an other god. They become a strap that strikes and pursues and causes suffering to the holy soul, so that it should nullify itself and go from the state of to that of . "By their disgracing of the tzaddik and paining him and pursuit of him whether it is the klippos and the spiritual accusers or wicked human beingshis heart breaks within him and he becomes nothing. From being the victim of slander he attains the levels of Ayin, which is a level like all other levels of ruach hakodesh and the other degrees, and a word to the wise is sufficient." The underlying principle is that the ultimate avodah is that of bitul, to leave behind the state of self and the sense of separation from G-dliness, from the baser middos, in order to be incorporated within Hashem's Ayin. The point is not to revert to total nothingness because a person who does not think or desire anything is not really alive. Rather, it is to refine the will and nullify self-focus so that G-d's will becomes the person's willthe desire to reveal G-dliness within the lower worlds. We can now return to where we were holding in the Otzros Chaim, in our discussion of the "ear, nose and mouth" of Adam Kadmon. We learned above that there are three heads, three purposes for which the universe was created: worlds, souls and Elokus. The uppermost purpose is to reveal G-dliness, and this is accomplished by the souls of the Jewish people, and it is brought to the level of action by way of the Torah throughout the worlds. These three purposes parallel the three levels of the ears, nose and mouth. The ear is the avodah of Binah [neshamah], which is the contemplation of Elokus. The nose is the avodah of ruach [Ze'ir Anpin] which is the source of the souls of the Jewish people. The mouth is the aspect of nefesh [Malchus], which is the source of the Torah and the worlds [and it is with the mouth that the letters of Torah are articulated]. These three levels are the first ones in which there is a revelation that can be grasped in some way, since we have already learned that we have no way to grasp the
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Elokus that is within the "hair" of Adam Kadmon. And this is all the more true of the kav of the actual Ohr Ein Sof. In the Mevo She'arim, the Arizal explains that there are three levels: the source of the light, the source of the vessel, and the source of the connection between the light and the vessel so that they are one. Elokus itself [the highest of the three heads] is the source of light; the souls of the Jewish people are the source of the vessel; and the Torah is that which is both a light and a vessel. It serves as an intermediary between them. If we transpose this structure to that of CHaBaD, we find that Chochmah is the root of the light; Binah is the root of the vessel; and Da'aswhile lower than Binahnevertheless is that which unites Chochmah and Binah. We have already learned that the relationship between ear-nose-mouth involves four different alef-forms. In general, we also learned that while both ear and nose have right and left aspects, it is only at the mouth that they are brought together to a single vessel. [See previous lessons.] Now we continue where we left off, in Sha'ar Ha'Akudim, Chapter 1: "From this mouth emerge ten inner sefiros and ten surrounding ones, and they are drawn down along the front side until they are at the place of the 'navel' of Adam Kadmon. This is the main light, however it also sheds light along the sides, all around this Adam in the manner that we have already explained regarding the lights of the ear and the nose. With regard to the ear and the nose, there were only two types of lightinner and surroundingbut here at the mouth they have doubled, and becomes 'two that are four' [as in the sprinkling of the blood on the altar, which was done at the corners so that two applications actually touched all four sides]. At the mouth, the lights assumed the dual nature of both lights and vessels, but vessels themselves also have an inner and an outer aspectthere are therefore four here. This is where those four letters alef which were at the nose are revealed, because the light moved on and was drawn down through the insides of this Adam, and they emerged by way of the mouth. The two letters alef that are formed by the "are an inner light and an outer light, while the two letters alef that are formed

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as "are the two aspects of vessels, both inner and outer. These four are themselves the [influence of the] two ears and the two nostrils that are revealed here at the mouth. From the right ear the light is drawn down and emerges by way of the mouth in the manner of a surrounding light, while from the right nostril the light is drawn down until it emerges in the mouth as an inner light. (The two letters alef that have the form of "are the aspects of inner and outer vessels.) The light from the left nostril is drawn down and from it is made the inner aspect of the vessel; and that which is from the left ear becomes the outer aspect of the vessel. These four aspects enetered into the mouth, because there is both breath and speech at the mouth. The exhaled breath parallels light, while the words of speech parallel the vessel. There is an upper breath/speech within the upper cheek, as well as a lower breath/speech within the lower cheek. The breath which is above parallels the surrounding light, and that which is below parallels the inner light. The speech which is above parallels the outer vessel and the speech which is below parallels the inner vessel. The breath is to the right, while the speech is to the left of the mouth" We see from here that the mouth comprises four aspects. The two on the right side parallel lights, and the two on the left side parallel vessels. This is as we said, that the mouth has the ability to include both the light and the vessel in a state of oneness. Blessed is Hashem forever. Amen.

Translated and Adapted by Rav Micha Golshevsky.

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